GODS
HOLY
HOVSE
AND
SERVICE
.
CAP.
I.
Of
Holinesse
.
THere
is
a
twofold
holinesse
:
1.
Essentiall
,
Originall
,
and
Primitive
.
2.
Accidentall
and
derivative
.
Essentiall
,
Originall
,
and
Primitive
holinesse
is
the
holinesse
of
God
,
or
rather
God
himselfe
.
Holy
,
Holy
,
Holy
.
Whom
wee
call
Primitive
and
Originall
holinesse
;
because
that
all
other
holinesse
is
derived
from
God
.
who
is
holy
,
in
and
of
himselfe
,
yea
holinesse
it selfe
.
Accidentall
,
derived
or
received
holinesse
is
that
holinesse
which
the
Creature
hath
,
who
hath
no
holinesse
,
but
from
God
;
as
the
Moone
hath
no
light
but
from
the
Sunne
.
All
the
holinesse
of
the
Creature
is
accidentall
.
For
the
Creature
may
either
have
or
want
holinesse
,
and
yet
still
remaine
the
same
entire
creature
;
as
the
Devill
is
now
in
substance
the
same
Creature
,
which
he
was
before
his
fall
,
and
Saint
Paul
,
after
his
conversion
,
the
same
person
,
which
he
was
before
:
though
his
conditions
be
changed
.
Againe
the
holinesse
of
the
creature
is
either
Inherent
or
Relative
.
Inherent
holinesse
is
that
wherewith
the
creature
is
so
endued
,
as
that
it
makes
his
very
nature
and
disposition
holy
,
in
voluntary
conformity
to
the
will
of
God
;
as
in
Lot
,
compared
with
the
Sodomites
,
and
Michael
,
with
the
Devill
.
Of
this
holinesse
no
creature
is
capable
,
under
or
beneath
the
reasonable
creature
,
which
is
man
.
For
this
holinesse
is
a
voluntary
conscious
obedience
,
and
conformity
to
Gods
will
:
according
to
the
words
of
Saint
Aug.
Affectu
tenenda
sanctitas
,
De
diffin
.
Eccl.
dogm
.
the
meaning
whereof
is
,
that
holinesse
must
be
retained
wittingly
and
willingly
;
and
Origen
telleth
us
,
that
qui
verbo
dei
inservit
,
in
sanctis
se
esse
credat
.
i.
He
that
conformeth
himselfe
to
Hom.
42.
in
Levit.
the
Word
of
God
,
may
assure
himselfe
that
hee
is
of
the
number
of
holy
men
;
Saint
Paul
conjoyneth
both
these
,
when
he
saith
,
Yee
have
from
the
heart
obeyed
the
forme
of
doctrine
,
which
hath
beene
delivered
unto
you
.
Relative
holinesse
is
,
when
the
Creature
without
any
qualifying
of
his
nature
with
inherent
sanctitie
,
is
to
be
esteemed
holy
,
in
relation
to
the
holy
use
,
whereto
it
is
assigned
.
And
in
this
sence
times
,
places
,
oyle
,
bread
and
severall
utensills
,
Cum
divino
cultui
applicantur
.
i.
when
they
bee
Aq.
2
da.
2
de
.
q.
81.
ar.
8.
applyed
to
divine
worship
are
holy
.
Things
are
assigned
to
the
worship
of
God
,
either
immediately
:
as
was
the
Tabernacle
and
the
Temple
,
which
are
therefore
holy
,
Exod.
31.
1.
Psal.
5.
7.
The
time
for
Gods
worship
,
Exod.
20.
11.
Men
made
Priests
,
Exod.
28.
41.
Beasts
offered
in
sacifice
,
of
the
words
sacrum
facere
:
so
the
Oblation
is
a
consecration
,
Levit.
8.
28.
And
the
Altar
on
which
it
is
layd
,
is
holy
or
sanctified
.
Exod.
29.
44.
These
and
the
like
are
therefore
holy
,
because
they
are
for
holy
use
,
viz.
for
Gods
worship
,
and
that
immediately
,
being
of
use
in
the
very
act
thereof
.
Other
things
belong
to
Gods
worship
,
immediately
:
and
therefore
are
holy
in
that
sence
and
degree
:
and
of
this
sort
are
those
things
which
concerne
the
maintenance
of
the
Priests
,
as
their
Tithes
,
Levit.
27.
30.
and
those
fragments
and
shares
of
the
Sacrifices
alotted
to
be
the
Fee
of
the
Priest
,
Levit.
2.
3.
and
the
Citties
with
their
suburbes
,
appointed
for
their
habitation
.
All
which
though
in
regard
of
the
Author
of
their
consecration
,
are
by
God
himselfe
immediately
made
holy
;
yet
in
regard
of
their
use
,
they
are
holy
immediately
,
because
they
are
for
the
use
of
those
,
who
themselves
were
used
in
the
holy
act
of
Gods
Worship
.
But
passing
by
all
others
of
this
kinde
of
holy
things
,
I
purpose
to
amplifie
my selfe
onely
in
the
holy
place
,
the
house
of
God
;
or
the
place
of
Gods
Worship
,
and
the
Service
therein
.
CAP.
II.
Of
the
Holy
Place
.
I
Know
not
why
I
should
not
take
it
for
granted
,
that
there
have
beene
from
the
beginning
,
certaine
set
places
,
specially
designed
for
Gods
Worship
,
howsoever
we
reade
not
of
any
houses
,
temples
,
or
such
like
Fabriques
,
wherein
to
Worship
God
,
before
the
dayes
of
Moses
,
who
framed
the
Tabernacle
by
Gods
direction
:
yet
wee
finde
that
there
were
Altars
for
this
use
,
from
the
dayes
of
Noah
,
and
we
finde
them
fixed
in
their
places
,
to
the
which
devout
forefathers
repaired
to
Worship
.
And
though
Noahs
Altar
Gen.
9.
be
the
first
that
we
reade
of
,
yet
I
make
no
doubt
but
that
they
had
Altars
before
that
time
,
even
from
the
beginning
.
For
we
doe
not
finde
,
that
any
Altar
set
up
either
by
Iacob
,
Gen.
33.
or
by
Isaack
Gen.
26.
or
by
Abraham
either
Gen.
22.
or
cap.
13.
or
12.
Or
that
by
Noah
,
were
set
up
by
any
speciall
Commandement
from
God
.
And
therefore
it
is
very
probable
,
that
the
light
of
nature
taught
them
,
that
the
place
where
God
is
to
be
Worshipped
,
ought
to
be
differenced
from
other
places
:
and
that
what
they
offered
unto
God
,
should
be
decently
set
forth
and
not
either
fluttishly
or
carelesly
layd
or
throwne
upon
the
bare
ground
,
which
nature
teacheth
to
be
too
rude
a
fashion
,
of
offering
a
present
and
therefore
,
the
very
heathen
(
who
had
no
direction
,
but
from
the
light
of
nature
)
had
their
Altars
for
their
sacrifices
and
Worship
of
their
Gods
.
And
when
Iacob
made
his
oblation
Gen.
28.
he
powred
his
oyle
,
not
upon
the
ground
;
but
upon
the
toppe
of
the
stone
,
which
he
had
set
up
on
end
for
that
purpose
,
verse
18.
In
the
35.
of
Gen.
God
doth
give
Iacob
a
Commandement
concerning
the
building
of
an
Altar
at
Bethel
.
But
that
doth
not
imply
that
Iacob
knew
not
,
by
the
light
of
nature
,
that
oblations
to
God
,
ought
to
be
layd
on
some
pile
,
erected
for
that
purpose
,
as
appeareth
by
his
former
practise
both
at
Bethel
,
Gen.
28.
and
at
Shalem
of
Shechem
to
be
his
place
of
worship
whilest
he
lived
there
Gen.
33.
And
therefore
in
Gen.
35.
God
doth
not
so
much
informe
Iacob
,
that
there
must
bee
a
place
for
divine
worship
,
specially
distinguished
,
as
put
Iacob
in
minde
of
his
promise
which
he
had
made
Gen.
28.
concerning
his
Bethel
or
place
of
worship
,
to
be
at
Luz
,
according
to
his
vow
,
and
that
now
specially
;
when
upon
the
scandall
which
his
sonnes
had
given
in
the
land
,
the
country
was
growne
too
hot
for
him
:
whereupon
,
as
it
was
needefull
for
him
to
remove
his
dwelling
from
among
the
enraged
Sichemites
;
so
also
to
have
such
a
place
for
worship
,
where
he
might
abide
,
without
repayring
to
the
Altar
,
which
he
had
built
at
Shechem
.
And
the
commandes
of
God
to
Moses
concerning
Altars
to
be
made
,
Exod.
20.
&
cap.
27.
&
30.
and
Deut.
27.
relate
not
so
much
to
the
Altars
themselves
,
as
the
materials
,
whereof
;
the
formes
,
wherein
;
and
the
uses
,
for
which
,
they
shall
be
made
.
For
it
had
long
,
or
rather
ever
beene
the
use
to
have
an
Altar
to
specifie
the
place
of
Gods
worship
,
insomuch
as
Abraham
returning
from
Egypt
,
went
to
the
place
of
the
Altar
which
he
had
made
at
the
first
,
and
there
he
called
on
the
name
of
the
Lord
.
And
all
this
was
long-before
the
Institution
of
the
Leviticall
Priesthood
,
and
therefore
before
any
Leviticall
ceremony
had
any
being
,
which
sufficiently
proveth
,
that
neither
an
Altar
,
nor
an
oblation
upon
an
Altar
,
nor
the
worship
of
God
at
an
Altar
,
is
any
thing
Levitical
(
though
of
use
in
the
Leviticall
worship
)
no
more
then
many
of
our
Churches
are
therefore
Popish
,
because
that
either
they
are
now
,
or
heretofore
have
beene
used
by
Papists
.
Vnto
Moses
God
gave
order
to
make
a
Tabernacle
,
a
building
,
or
an
house
,
whereat
,
and
wherein
,
he
would
be
worshipped
.
And
such
a
building
it
was
,
as
sorted
with
the
condition
of
the
people
at
that
time
:
being
rather
a
booth
or
tent
,
than
an
house
.
For
as
the
people
having
then
no
setled
abode
,
but
being
on
their
journey
in
the
wildernesse
had
not
then
for
their
private
harbour
,
any
houses
fastned
and
immove●ble
on
their
foundations
:
but
tents
or
boothes
,
which
might
be
taken
up
,
carried
along
and
pitched
againe
,
as
they
should
be
occasioned
:
so
also
the
Roome
which
they
had
for
Gods
worship
was
accordingly
remooveable
and
portable
.
Yea
and
after
their
setling
in
the
Land
of
Canaan
,
the
Arke
of
God
(
though
divers
times
removed
from
place
to
place
)
yet
for
a
long
time
it
remained
in
a
tent
,
or
under
curtaines
,
2
Sam.
7.
2.
This
when
holy
David
considered
,
he
thought
it
unreasonable
,
that
he
(
though
a
King
,
yet
a
man
)
should
dwell
in
a
better
house
,
than
any
that
God
had
for
his
owne
worship
:
and
thereupon
resolved
,
to
provide
God
of
a
more
magnificent
habitation
or
place
of
worship
;
but
God
would
not
have
it
of
Davids
building
,
who
had
beene
a
man
1
Chro.
28.
3.
of
warre
,
and
shed
much
blood
:
Salomon
therefore
chosen
thereto
by
God
,
undertooke
and
finished
the
worke
,
which
continuing
in
glory
the
space
of
400.
yeares
,
to
the
19.
of
the
Raigne
of
King
Nabuchadnozor
,
was
burnt
downe
by
the
Caldaeans
,
who
also
carryed
away
the
people
of
Iudah
Captives
to
Babylon
,
where
when
they
had
continued
the
space
of
70.
yeares
,
they
returned
home
,
and
builded
a
second
house
for
Gods
worship
which
with
some
magnificent
alterations
in
the
time
of
Herod
the
great
,
continued
:
the
space
of
490.
yeares
,
unto
the
7●
.
yeare
of
the
incarnation
of
our
blessed
Saviour
.
After
the
assention
of
our
Saviour
into
heaven
(
the
Apostles
and
Disciples
being
dispersed
on
broad
,
and
thereby
the
Gospell
Preached
over
the
world
)
men
were
begotten
to
the
Church
saith
;
and
assembled
themselves
as
they
might
in
See
Mead
Churches
.
private
houses
,
in
woods
,
in
dennes
,
and
caves
:
yet
so
as
,
their
meeting
places
were
certaine
and
set
a
part
from
common
use
to
the
worship
of
God
and
Church
edification
:
and
though
the
malice
of
the
heathen
was
great
,
raising
frequent
and
cruell
persecutions
against
the
Churches
:
yet
they
beganne
betimes
to
builde
Churches
and
as
their
number
and
meanes
increased
to
enlarge
,
and
adorne
them
:
insomuch
as
in
this
Island
Ioseph
of
Arimathca
,
having
here
preached
the
Gospell
,
builded
a
Church
in
the
Isle
of
Avalon
or
Aveland
in
Somerset-shire
,
which
afterwards
,
Devi
Bishop
of
Saint
Davids
repaired
:
and
lastly
King
Ivor
.
Converted
to
a
Monastery
.
Neither
onely
in
this
Island
,
but
also
all
over
the
world
,
Churches
became
by
degrees
to
bee
builded
,
enlarged
and
adorned
.
And
though
often
the
fury
of
persecutors
demolished
them
:
yet
still
as
the
Churches
obtained
any
peace
and
favour
,
they
repaired
,
enlarged
and
beautified
their
Churches
:
In
which
(
as
also
in
their
former
lesse
conspicuous
and
sumptuous
places
of
religious
meetings
)
they
might
neither
buy
nor
sell
,
nor
treate
of
worldly
matters
,
nor
eate
and
drinke
,
other
than
at
holy
Communions
.
So
were
the
Tert.
Apol.
places
of
an
holy
esteeme
Holy
Places
.
CAP.
III.
Of
Consecration
of
Churches
.
NEither
are
Churches
therefore
holy
onely
because
they
are
applyed
to
holy
uses
:
but
they
are
first
made
holy
,
by
speciall
dedication
and
consecration
,
of
which
the
learned
Zanchius
giveth
this
definition
:
Consecratio
est
,
praemissis
precibus
cum
gratiarum
actione
,
templa
ad
In
4
precep●
.
c.
19.
q.
2.
solum
divini
cultus
usum
deputare
,
ordinare
que
ac
benedicere
;
&
incipere
jam
usurpare
,
i.
Consecration
is
with
prayers
and
thankesgivings
to
depute
and
to
ordaine
,
and
blesse
Temples
,
to
the
onely
use
of
the
worship
of
God
;
and
accordingly
to
begin
to
put
them
in
ure
.
In
which
words
we
may
consider
three
things
.
1.
The
Alienation
.
2.
The
Assignation
.
3.
The
Solemnity
of
the
Act.
1.
The
Alienation
is
when
the
ground
whereon
a
Church
is
built
,
together
with
the
Church
or
building
it selfe
,
and
so
much
ground
about
it
as
is
intended
for
the
Churchyard
,
being
all
yet
but
common
ground
and
building
;
i.
such
as
the
owner
may
retaine
in
his
owne
hands
and
convert
to
what
use
he
will
,
either
publicke
or
private
,
is
surrendred
into
the
hands
of
the
Bishop
,
to
the
end
that
it
may
be
made
holy
unto
God
,
whereby
the
right
which
the
owner
had
therein
,
is
quite
determined
;
and
the
common
use
whereto
it
might
have
beene
put
,
is
for
ever
prevented
and
put
by
.
As
,
when
King
David
intended
to
build
an
Altar
unto
God
,
in
the
threshing
floore
of
Araunah
,
he
first
buyeth
it
out
of
the
right
and
possession
of
Araunah
,
that
when
the
Altar
is
there
built
,
hee
may
consecrate
it
unto
God
,
and
Araunah
for
ever
be
excluded
,
and
debarred
from
any
claime
thereto
.
2.
The
Assignation
is
the
investing
of
Almighty
God
,
in
the
right
and
possession
of
that
ground
and
building
:
For
when
the
owner
hath
surrendred
it
into
the
hands
of
the
Bishop
,
and
given
livery
and
seizin
thereof
to
the
Bishop
,
so
as
now
the
Bishop
is
thereof
fully
possessed
;
yet
is
the
Bishop
herein
but
Gods
Atturny
,
so
seized
and
possessed
of
this
ground
and
building
to
Gods
use
;
to
the
which
he
doth
by
speciall
ceremony
and
solemnity
assigne
it
.
Whereupon
it
becommeth
now
the
house
and
ground
of
God
,
and
God
himselfe
is
thereof
specially
possessed
.
In
the
Old
Testament
we
finde
,
that
God
,
upon
the
performance
of
the
Dedication
,
doth
visibly
shew
himselfe
in
possession
;
for
when
Moses
(
who
Exod.
40.
is
commanded
to
Annoint
and
hallow
the
Tabernacle
and
all
that
is
therein
)
had
verse
23.
finished
the
whole
worke
,
i.
done
all
in
manner
and
forme
,
as
he
had
beene
directed
,
then
v.
34.
A
Cloud
covered
the
tent
of
the
Congregation
,
and
the
glory
of
the
Lord
filled
the
Tabernacle
.
So
also
1.
King
8.
when
the
Temple
being
finished
,
all
things
had
beene
set
in
their
order
therein
,
and
bountifull
Sacrifices
offered
verse
5.
and
that
the
Priests
were
come
out
of
the
holy
place
,
verse
10.
The
place
being
now
resigned
and
prepared
for
God
,
to
take
his
possession
:
then
the
Cloud
filled
the
house
of
the
Lord
,
verse
10.
And
the
glory
of
the
Lord
filled
the
house
of
the
Lord
.
3.
Solemnitie
did
also
ever
accompany
this
worke
;
Iacob
erecting
his
Altar
,
Gen.
28.
first
acknowledgeth
the
place
to
be
none
other
than
the
house
of
God
,
a
dreadfull
place
,
setteth
up
the
stone
on
end
,
powreth
oyle
thereon
for
an
oblation
,
maketh
there
his
vowes
to
God
,
which
hee
afterwards
performed
cap.
35.
Who
will
,
may
reade
at
large
,
with
what
solemnity
the
Tabernacle
was
dedicated
,
Exod.
40.
And
the
Temple
of
Salomon
1.
King
.
8.
And
the
second
Temple
,
1.
Esdr.
6.
And
when
Iudas
Macchabeus
had
renewed
the
Altar
,
which
together
with
the
Temple
,
the
heathen
had
prophaned
:
what
time
the
heathen
had
prophaned
it
,
even
in
that
was
it
dedicated
,
with
Songs
and
Cytterns
and
Harpes
and
Cymballs
.
And
then
all
the
people
fell
on
their
faces
,
worshiping
and
praysing
the
God
of
heaven
:
who
had
given
them
so
good
successe
:
and
so
they
kept
the
Dedication
of
the
Altar
8.
dayes
.
CAP.
IIII.
Consecration
of
Temples
and
Churches
,
is
not
Leviticall
but
Morall
.
THere
is
a
conceite
taken
up
upon
imagination
,
and
propagated
by
tradition
,
without
ground
,
that
consecrations
were
meere
Leviticall
rites
and
Ceremonies
,
against
which
fancie
;
we
reason
that
consecrating
of
places
to
Gods
Worship
,
being
neither
peculiar
to
the
Iewes
,
under
the
Priest-hood
of
Levi
,
nor
any
type
of
any
thing
to
bee
fulfilled
in
Christ
,
are
not
Leviticall
but
morall
:
whereto
the
very
heathen
have
beene
directed
,
by
the
light
of
nature
[
](A10795-e12320-b)a
a
See
Liv.
hist.
Ro.
dec.
1.
l.
1.
&
l.
9.
Tacit.
hist.
l.
4
fl.
Vopis
.
in
vita
Aureliani
.
in
all
times
among
all
nations
.
Nature
informeth
us
,
that
there
is
a
God
;
that
God
must
be
Worshipped
,
that
there
must
be
places
,
where
publickely
to
performe
that
worship
;
heathen
men
know
all
this
and
practise
accordingly
.
And
will
any
man
say
or
imagine
,
that
to
give
thankes
to
God
for
affording
a
place
for
his
publicke
worship
:
or
by
prayers
to
begge
of
God
,
that
the
prayers
there
made
,
the
Word
there
Preached
,
and
the
Sacraments
there
received
,
may
be
all
effectuall
under
Gods
blessing
,
is
a
matter
Leviticall
.
Or
it
is
a
Iewish
thing
to
seperate
the
place
of
Gods
worship
from
common
use
?
Or
to
shut
up
the
house
of
God
from
being
an
house
of
Merchandise
?
Where
lyeth
either
Iudaisme
,
superstition
or
any
errour
in
all
this
?
And
this
is
all
that
which
wee
call
consecration
or
dedication
.
Doth
not
Nature
teach
men
to
acknowledge
God
,
to
be
the
Author
of
all
the
good
things
which
we
receive
,
and
therefore
to
receive
them
with
thankes
for
them
,
and
prayers
to
God
for
his
blessing
upon
them
to
our
use
;
for
every
creature
1
Tim.
4.
5.
of
God
is
good
if
it
be
received
with
thankesgiving
,
for
then
it
is
sanctified
by
the
Word
and
Prayer
:
In
regard
whereof
,
God
taught
us
not
Deut.
20.
5.
to
enter
upon
the
possession
of
a
private
house
,
without
so
dedicating
it
.
Shall
consecration
hold
generally
in
the
use
of
all
Gods
blessings
,
even
of
those
which
concerne
onely
the
use
of
this
life
?
and
is
the
creature
sanctified
to
our
use
,
when
it
is
received
with
prayer
and
thankesgiving
?
and
shall
wee
be
affrayd
to
say
that
the
Church
is
specially
sanctified
to
our
use
,
or
to
call
it
a
consecrated
or
holy
place
,
when
it
is
a
creature
of
God
,
set
a
part
for
the
worship
of
God
,
for
the
benefit
of
the
soule
,
and
for
the
furtherance
of
the
whole
man
,
to
everlasting
Salvation
?
We
must
not
call
every
thing
Iewish
or
Leviticall
,
which
is
done
by
a
Iew
or
Levite
:
no
more
than
we
terme
every
thing
Popish
which
is
done
by
a
Papist
.
But
as
that
onely
is
Popish
which
is
peculiar
to
a
Papist
,
and
wherein
he
in
doctrine
or
ceremonie
innovateth
against
the
Word
of
God
,
and
the
faith
and
practise
of
the
primitive
and
purer
Church
;
so
that
is
Iewish
or
Leviticall
,
which
is
peculiar
to
the
people
of
the
Iewes
or
Leviticall
worship
;
but
that
which
becommeth
all
men
to
doe
,
in
all
times
and
places
,
and
whereto
they
are
guided
by
the
light
of
nature
,
the
Word
of
God
,
and
presidents
of
Antient
Orthodox
Fathers
,
and
sincere
primitive
Christians
,
is
neither
Iewish
,
Leviticall
,
nor
Popish
;
but
morall
pious
and
Christian
.
That
exemplary
Knight
,
not
unworthily
stiled
Sir
Hen
Spelm.
a
Magazine
of
learning
,
doth
in
his
booke
de
non
temerandis
ecclesiis
,
extract
the
morall
from
what
was
Leviticall
in
the
Worship
of
God
,
from
the
first
institution
of
the
Order
of
Levi
,
unto
the
period
or
expiring
thereof
,
by
taking
into
consideration
the
distinct
regions
(
as
I
may
call
them
)
of
the
Temple
.
In
the
first
whereof
being
the
holy
of
holyes
,
was
the
divine
presence
in
the
Arke
,
the
Oracle
and
Mercie
seate
;
into
which
none
but
the
high
Priest
might
enter
,
and
that
but
once
in
the
yeare
,
and
not
without
blood
.
In
the
second
,
being
the
holy
place
,
which
was
the
court
of
the
Priests
,
was
the
Ceremoniall
worship
and
attonement
by
sacrifices
,
oblations
and
other
Leviticall
rites
;
and
therefore
here
were
the
holy
vessels
,
the
Shew-bread
,
the
incense
Altar
;
and
in
the
Court
the
Altar
of
burnt
Sacrifice
.
The
third
was
the
outward
Court
,
or
Court
of
the
people
,
called
Salomons
Porch
:
and
this
place
was
for
thankesgiving
,
Prayer
,
and
Preaching
.
The
two
first
regions
or
places
of
the
Temple
,
were
Ceremoniall
in
wordly
elements
:
Mysticall
,
signifying
some
Spirituall
things
,
to
be
fulfilled
in
Christ
.
Secrete
for
the
things
there
performed
,
were
remote
from
the
eyes
of
the
people
.
Leviticall
,
administred
onely
by
that
tribe
.
Iudaicall
,
for
the
use
onely
of
that
people
(
temporall
,
to
endure
onely
to
the
time
of
reformation
.
But
the
third
place
,
with
the
duties
there
performed
,
was
free
from
the
Ceremonies
of
the
two
former
,
all
open
to
the
people
.
The
mysteries
were
there
explained
;
all
the
Tribes
,
people
,
and
nations
had
their
accesse
thither
.
The
duties
performed
in
this
region
,
and
so
the
place
it selfe
,
were
and
are
to
continue
to
the
end
of
the
world
in
specie
,
though
not
in
individuo
,
i.
in
the
same
kinde
,
though
not
in
the
same
particular
,
to
be
of
the
same
use
al
the
world
over
;
for
so
saith
Almighty
God
,
Mine
house
shall
be
called
an
house
of
Prayer
Es.
56.
7.
to
all
nations
.
And
the
sayd
worthy
Knight
further
observeth
,
that
our
Saviour
Christ
reformed
not
any
thing
in
the
two
former
places
,
the
functions
there
being
at
an
end
;
but
for
so
much
as
the
functions
of
the
third
were
to
continue
,
therefore
he
purgeth
that
place
,
and
restoreth
it
to
the
former
and
due
sanctity
.
An
Argument
drawne
from
the
Tabernacle
or
Temple
to
our
Churches
,
in
things
Morall
,
and
founded
on
the
Law
of
nature
is
good
,
and
concludeth
strongly
.
For
though
the
vayle
of
the
Temple
be
rent
downe
,
from
the
toppen
to
the
bottome
;
and
an
end
be
put
to
the
Typicall
and
Leviticall
Worship
:
Yet
the
Temple
was
not
then
throwne
downe
,
but
continued
standing
,
the
space
of
40.
yeares
after
the
ascention
of
our
Saviour
into
heaven
,
for
Morall
worship
and
Service
,
and
was
accordingly
used
by
Christian
people
,
for
prayer
and
preaching
,
as
is
evident
Act.
3.
1.
and
cap.
5.
20
,
21.
And
no
doubt
but
that
to
this
day
it
might
have
continued
the
house
of
God
,
for
morall
worship
:
if
the
impietie
of
the
Iewes
had
not
provoked
God
to
bring
the
Romans
upon
them
,
to
destroy
both
them
and
their
Temple
.
The
necessitie
that
lay
upon
the
Temple
to
bee
throwne
downe
,
in
regard
of
the
Prophecie
of
our
Saviour
Christ
,
foretelling
the
ruine
thereof
,
proceeded
from
our
Saviour
his
foreknowledge
,
looking
to
the
vengeance
which
the
people
deserved
for
their
sinnes
,
and
not
from
the
nature
of
the
Temple
,
which
might
have
continued
for
morall
worship
,
though
the
Leviticall
be
ceased
.
And
to
that
effect
the
Masters
of
the
Centuries
(
well
knowne
to
be
no
friends
to
superstition
)
observed
well
in
these
words
;
The
Christians
are
Cent.
2.
c
7.
dayly
in
the
Temple
with
one
accord
:
Act.
2.
The
Apostles
ceased
not
dayly
,
there
to
teach
and
to
Preah
Christ
.
Act.
5.
Peter
and
Iohn
went
up
to
the
Temple
to
pray
,
and
they
did
Preach
to
the
People
,
when
they
flocked
together
in
Salomons
Porch
,
Act.
3.
And
the
Apostles
,
being
delivered
out
of
prison
,
are
commanded
not
to
Preach
the
Gospell
in
the
Temple
.
Act.
5.
And
the
whole
congregation
came
together
with
one
accord
in
Salomons
Porch
,
and
S.
Paul
also
is
apprehended
in
the
Temple
;
and
all
this
was
after
that
our
blessed
Saviour
had
by
his
death
and
resurrection
put
an
end
to
all
Leviticall
ceremonies
.
If
any
object
here
,
that
when
the
Romans
had
burnt
downe
and
destroyed
the
Temple
,
the
anger
of
God
was
so
great
against
it
,
as
not
to
suffer
any
rebuilding
of
it
any
more
:
the
answere
is
ready
,
viz.
that
the
anger
of
God
was
not
against
the
being
of
an
house
,
for
his
worship
in
that
place
:
but
because
the
unbeleeving
Iewes
(
as
they
did
hate
Christ
,
so
being
animated
by
that
grand
enemie
of
Christ
,
the
Apostate
Iulian
)
endeavoured
to
erect
there
a
Temple
for
Leviticall
worship
and
ceremonies
,
to
be
set
up
againe
,
in
defiance
and
slander
to
the
Crosse
of
Christ
,
and
prejudice
of
the
Gospell
.
For
the
Christians
did
afterward
in
that
very
place
,
where
the
Temple
stood
,
and
where
the
Iewes
were
not
permitted
by
God
to
rebuild
,
set
up
a
very
faire
and
goodly
Church
,
for
Christian
worship
,
which
Church
was
long
blessed
of
God
and
became
a
Patriarchall
seate
.
CAP.
V.
That
Consecration
belongeth
also
to
our
Churches
under
the
Gospell
.
OUr
Churches
under
the
Gospell
,
are
in
the
same
condition
with
the
third
region
of
the
Temple
,
among
the
Iewes
:
viz.
Gods
house
of
prayer
,
to
all
nations
.
And
therefore
as
that
was
so
ours
must
be
,
no
house
of
Merchandize
:
but
set
a
part
from
all
common
use
,
for
the
worship
of
God
,
thankesgiving
,
Novel.
6.
prayer
,
preaching
,
and
the
like
acts
and
exercises
of
Religion
.
Iustinian
made
a
Law
,
that
ecclesiasticall
persons
should
not
celebrate
divine
offices
,
in
places
not
consecrate
.
And
so
hath
the
Church
anciently
accustomed
,
to
make
the
places
of
Religious
meetings
,
peculiar
and
proper
for
onely
religion
and
devotion
,
by
the
solemne
rites
of
consecration
.
Saint
Augustine
,
preaching
1200.
yeares
since
,
Serm.
de
temp.
256.
at
the
consecration
of
a
Church
,
beginneth
thus
;
Celebritas
hujus
congregationis
dedicatio
est
domus
orationis
.
i.
The
solemnity
of
this
meeting
is
the
dedication
of
the
house
of
prayer
.
Saint
Ambrose
L.
1.
Ep.
5.
telleth
us
that
he
and
Felix
had
beene
invited
ad
consecrationem
basilicae
per
Bassianum
.
i.
to
the
consecration
of
a
Church
by
Bassianus
.
Athanasius
Ep.
ad
Const.
doth
divers
times
mention
the
consecration
of
Churches
.
Before
all
these
Alexander
Bishop
of
Apol.
ad
Const.
Alexandria
(
as
testifieth
Athanasius
)
consecrated
a
Church
with
great
solemnity
.
Eusebius
relateth
that
upon
the
death
of
the
tyrant
Maximianus
,
L.
10.
c.
3.
Optatum
exhibetur
spectaculum
Celebrationes
,
viz.
eccaeniorum
per
Civitates
&
Oratoriorum
recens
structorum
consecrationes
.
i.
There
appeareth
a
very
joyfull
spectacle
or
sight
,
viz.
the
yearely
comemorations
of
the
Dedications
of
Churches
,
and
Consecrations
of
others
newly
set
up
.
And
howsoever
Pope
Higinus
about
the
yeare
140.
Decr.
de
consec
.
dist.
i.
e.
omnes
Basilicae
.
made
a
Decree
that
Churches
should
be
consecrated
;
yet
it
is
plaine
that
that
Decree
was
but
the
ratification
of
what
was
then
in
use
,
rather
than
any
innovation
or
bringing
in
of
a
new
fashion
.
For
there
were
Consecrations
of
Churches
under
Pope
Evaristus
about
40.
yeares
before
that
Decree
Gratia
.
of
Higinus
:
and
that
either
something
before
,
or
presently
after
,
the
death
of
Saint
Iohn
the
Evangelist
;
for
I
finde
some
uncertainety
here
,
in
matter
of
Chronologie
,
though
the
space
of
the
time
in
difference
is
not
long
.
And
indeede
how
can
we
imagine
otherwise
,
but
that
so
soone
as
the
Christians
had
any
certaine
places
for
their
religious
meetings
,
they
did
for
the
more
Comfortable
expectation
of
Gods
blessing
in
them
,
dedicate
them
unto
God
by
prayer
and
thankesgiving
?
Yea
and
the
Primitive
Christians
were
wont
at
the
dedication
of
their
Churches
to
bee
exceedingly
affected
,
and
taken
with
excessive
joy
,
at
these
Dedications
:
whilest
they
considered
that
God
had
,
as
it
were
taken
an
house
among
them
,
therein
to
entertaine
,
feede
,
feast
,
and
cloath
them
with
his
owne
speciall
presence
,
his
holy
Word
,
the
blessed
Sacraments
,
and
the
righteousnesse
of
Iesus
Christ
,
where
also
they
might
Communicate
and
impart
themselves
by
their
prayers
unto
God
:
and
confidently
begge
and
have
for
all
their
necessities
and
occasions
,
sufficiency
of
releefe
:
and
therefore
as
in
the
Old
Testament
we
finde
,
that
when
Salomon
Dedicated
the
Temple
,
he
held
a
great
feast
,
the
space
of
14.
dayes
,
And
1
King
.
8.
then
he
blessed
the
people
,
and
the
people
blessed
him
,
and
went
to
their
tents
joyfull
and
glad
of
heart
,
for
all
the
goodnesse
which
the
Lord
had
done
for
David
his
servant
,
and
for
Israel
his
people
:
and
as
in
the
6.
Chapter
of
the
booke
of
Ezra
,
They
kept
the
Dedication
of
the
house
of
God
with
joy
,
&c.
So
also
the
primitive
Christians
used
with
much
gladnesse
and
rejoycing
to
solemnize
the
Dedications
of
their
Churches
.
Eusebius
in
the
place
last
cited
addeth
these
words
,
Hic
Psalmodiis
ac
reliquis
divinitus
L.
10.
nobis
traditis
elogiis
:
Illic
divinis
ac
mysticis
mysteriis
,
&c.
ecclesiarum
presides
panegyricis
.
conventus
ornabant
;
and
then
,
totis
animi
viribs
hilarique
mente
precando
&
gratias
agendo
deum
bonorum
authorem
venerabantur
.
i.
Here
with
Hymnes
and
divine
prayses
.
There
with
sacred
and
deepe
Misteries
,
&c.
yea
and
the
governors
of
the
Churches
did
with
publicke
speeches
solemnize
the
meetings
;
and
with
songs
and
prayses
from
the
bottome
of
their
hearts
,
and
with
cheerefull
mindes
,
praysing
and
giving
thankes
,
they
worshipped
God
the
Author
of
all
their
good
.
Saint
Augustine
at
the
like
solemnity
hath
these
words
,
Consecrationem
altaris
hodie
Celebramus
(
fratres
)
&
Serm.
255.
custè
ac
merito
celebramus
festivitatem
,
in
qua
unctus
esse
lapis
,
in
quo
nobis
divina
Sacrificia
consecrantur
.
i.
We
this
day
(
brethren
)
celebrate
the
Consecration
of
the
Altar
,
and
good
cause
have
we
to
Celebrate
that
festivity
,
wherein
that
stone
hath
beene
anoynted
,
upon
which
the
Divine
sacrifices
are
consecrated
for
us
.
And
yet
further
,
as
when
Macchabaeus
had
reconciled
or
new
dedicated
the
Sanctuary
of
God
,
and
new
built
the
Altar
of
burnt
offerings
,
which
the
heathen
had
prophaned
;
they
doe
not
onely
Celebrate
that
Dedication
,
with
great
joy
at
that
time
:
but
also
ordaine
an
anniversary
or
yearely
commemoration
and
continuation
thereof
,
to
posterity
:
So
also
the
primitive
Christians
,
when
they
had
once
consecrated
a
Church
,
did
use
ever
after
to
keepe
a
solemne
yearely
feast
,
upon
the
consecration
day
,
for
a
thankefull
memoriall
of
that
blessing
,
as
may
appeare
by
the
title
of
divers
Sermons
of
Saint
Augustines
,
In
anniversario
Tom.
10.
de
temp
.
dedicationis
Templi
vel
Altaris
.
i.
In
the
yearely
solemnity
of
the
Dedication
of
the
Temple
or
Altar
.
In
one
of
which
Sermons
,
hee
speaketh
thus
:
Quotiescunque
(
fratres
Chrissimi
)
altaris
Serm.
252.
vel
templi
festivitatem
colimus
,
si
diligenter
ac
fideliter
attendimus
&
sancte
ac
juste
vivimus
,
qui●quid
in
Templis
manufactis
agitur
,
id
totum
in
nobis
spirituali
aedificatione
completur
.
i.
as
often
as
(
most
deare
brethren
)
we
keepe
the
Feast
day
of
the
Temple
or
Altar
,
if
we
diligently
and
faithfully
heede
it
;
and
live
uprightly
and
godlily
,
then
whatsoever
is
done
in
the
Temples
made
with
hands
,
that
is
all
fulfilled
in
us
by
spirituall
edification
.
And
when
Constantine
had
built
that
faire
Sozom.
l
2.
c.
25.
Niceph.
hist.
ed.
l.
8.
c.
50.
and
famous
Temple
in
Mount
Calvary
,
as
he
drew
thither
all
the
Bishops
from
the
Councell
of
Tyre
,
for
the
consecration
thereof
:
So
from
that
time
the
Church
of
Ierusalem
did
yearely
,
for
the
space
of
eight
dayes
together
,
celebrate
the
commemoration
or
remembrance
of
that
Dedication
.
Nazianzen
saith
de
eccaenijs
celebrandis
,
Naz.
orat
.
in
nav
.
domicum
.
orat
.
43.
legem
veterem
esse
,
eamque
perclare
constitutam
.
i.
That
the
Law
for
the
yearely
commemorations
of
the
Dedications
of
Churches
,
is
both
ancient
and
worthily
enacted
.
And
to
this
day
,
as
in
other
parts
of
the
Christian
world
,
so
in
this
Realme
and
Kingdome
,
we
doe
celebrate
these
commemorations
in
divers
Parishes
(
though
men
know
not
,
that
the
Wake-day-feasts
(
as
we
call
them
)
which
they
yeerely
keepe
,
are
the
dayes
of
the
consecration
of
their
Churches
,
in
those
Parishes
,
and
therefore
should
be
celebrated
with
more
seriousnesse
,
reverence
and
devotion
then
usually
they
doe
.
About
the
one
and
thirtieth
yeare
of
Henry
8.
Holy
dayes
were
growne
to
such
an
unreasonable
number
,
as
that
men
had
almost
no
time
,
to
worke
and
intend
the
businesse
of
their
callings
;
servants
had
so
many
play
dayes
,
and
poore
people
so
few
working
dayes
,
as
began
to
breed
much
inconvenience
,
by
reason
of
so
much
idlenesse
.
Wherefore
there
came
forth
injunctions
from
the
King
by
the
Convocation
,
for
the
restraint
thereof
:
and
whereas
every
Parish
generally
had
two
speciall
and
peculiar
holy
dayes
of
their
owne
every
yeare
;
the
one
to
the
memoriall
of
the
Saint
,
by
whose
name
the
Church
was
called
(
whom
they
of
the
blinder
times
,
superstitiously
adoring
,
stiled
the
Patron
of
the
place
)
The
other
was
in
commemoration
of
the
dedication
of
the
Church
:
it
is
injoyned
that
the
Feast
of
the
Saint
or
Patron
be
no
longer
observed
as
an
holy
day
,
but
that
it
shall
be
lawfull
to
all
and
singular
persons
to
goe
to
their
worke
,
mystery
or
occupation
,
upon
the
same
day
,
except
the
sayd
feast
be
such
,
as
else
must
be
universally
kept
,
as
an
holy
day
.
But
the
Feast
of
the
Dedication
of
the
Church
,
the
Injunction
will
have
it
still
to
be
continued
,
though
yet
so
,
as
it
must
not
be
celebrated
upon
any
working
day
;
but
in
all
places
alwayes
on
the
first
Sunday
in
October
:
but
we
finde
that
in
most
places
,
both
these
festivals
are
let
downe
,
and
so
farre
discontinued
,
as
that
there
is
no
remembrance
of
them
left
,
though
yet
in
many
places
in
this
Kingdome
,
there
is
a
plaine
continuation
of
the
one
of
them
,
or
rather
of
them
both
contracted
into
one
.
For
where
the
Wakes
in
England
are
yet
in
use
,
I
conceive
that
they
continue
a
remainder
of
the
eccaenia
,
or
Dedication
Feasts
:
First
,
for
that
those
festivals
are
of
so
great
antiquity
,
and
therefore
the
liker
,
for
the
reverence
thereof
to
be
continued
.
Secondly
,
for
that
they
were
wont
to
bee
celebrated
with
so
great
solemnity
as
kept
them
the
rather
from
being
forgotten
;
and
by
ancient
Councells
were
placed
in
the
same
ranke
with
Concil.
Mogunt
.
de
sest.
an
.
ca.
36.
Concil.
Lugdun
.
de
consecr.
dist.
3.
c.
1.
Easter
day
,
Ascention
day
,
and
Whitson
day
,
and
other
such
great
and
eminent
festivals
.
In
a
Councell
held
at
Oxford
,
Anno.
1222.
the
Festivalls
are
distributed
into
three
rankes
,
and
the
Feast
of
the
Dedication
of
a
Church
is
numbred
with
those
which
are
omni
veneratione
observanda
.
i.
To
be
kept
with
all
solemnity
and
devotion
.
And
thirdly
,
seeing
that
when
the
other
,
viz.
the
Feast
day
of
the
Saint
was
dissanulled
,
this
of
the
Dedication
is
ratified
.
All
which
being
layd
together
,
doe
make
it
very
probable
that
the
Wake
day
Feast
is
of
the
two
the
continuation
of
the
Dedication
Feast
(
for
one
of
them
(
if
not
a
conjunction
of
both
)
it
is
certainely
)
and
yet
not
without
some
reference
to
the
day
of
the
Saint
.
For
if
men
(
where
these
Feasts
are
yet
in
use
)
looke
well
into
it
,
they
shall
plainely
finde
,
that
the
dayes
whereon
they
keepe
these
Wakes
,
are
the
dayes
of
the
memoriall
of
those
Saints
,
respectively
,
by
whose
names
the
severall
Churches
are
called
.
I
can
insist
in
many
;
and
the
British
word
,
whereby
the
Britaines
doe
call
those
solemnities
Gwul-Mab-Sant
.
i.
The
Saints
holy
day
.
or
festivals
,
doth
import
as
much
.
For
though
the
Churches
were
built
,
and
houses
unto
God
,
for
his
Worship
;
yet
to
distinguish
one
from
another
,
they
have
every
one
the
name
of
some
Saint
,
whose
memory
the
Bishop
,
Founders
,
and
people
then
thought
good
to
continue
.
So
that
each
of
our
Churches
is
the
house
of
God
,
and
the
memoriall
of
some
Saint
,
according
to
the
words
of
Saint
Augustine
,
Nos
martyribus
nostris
De
Civit.
dei
.
l.
22.
c.
10.
non
templa
sicut
diis
,
sed
memorias
,
sicut
hominibus
mortuis
(
quorum
apud
deum
vivunt
spiritus
)
fabricamus
.
i.
We
build
not
any
Temples
to
our
Martyrs
,
as
if
they
were
Gods
;
but
memorialls
as
of
dead
men
(
whose
soules
are
alive
with
God
)
and
yet
they
reputed
those
Churches
or
so
called
them
,
Aedes
Sacras
,
holy
or
Sacred
houses
.
For
,
Euseb.
de
vit.
const.
l.
3.
c.
1.
they
are
set
a
part
from
common
use
;
they
are
assigned
to
Gods
Worship
,
they
are
consecrated
with
solemne
and
speciall
rites
,
and
given
up
into
Gods
possession
,
and
their
Dedications
have
long
beene
commemorated
with
yearely
solemnites
;
whereupon
it
was
decreed
in
the
Councell
of
Gangra
.
Si
quis
docet
domum
Dei
Contemp
ibilem
esse
vel
congregationes
quae
in
ea
fiant
,
Anathema
Cap.
5.
fit
.
i.
If
any
man
teach
that
the
house
of
God
or
the
Congregations
there
assembled
,
are
to
be
contemned
or
slighted
,
let
him
be
accursed
.
And
further
the
words
in
that
Councell
are
,
Domos
Cap.
21.
Dei
honoramus
,
&
conventus
qui
in
iis
fiunt
,
tanquam
sanctos
&
utiles
suscipimus
,
non
claudentes
pietatem
in
domibus
,
sed
omnem
locum
in
Dei
nomine
aedificatum
honoramus
.
i.
Wee
doe
honour
the
houses
of
God
,
and
embrace
the
assemblies
there
,
as
holy
and
good
.
Not
that
we
shut
up
Pietie
in
houses
,
but
that
wee
honour
all
places
which
are
built
to
the
name
of
God
.
So
then
the
Pietie
of
those
times
reputed
Churches
holy
places
,
and
yet
no
otherwise
holy
than
by
a
Relative
holinesse
.
viz.
in
regard
of
their
consecration
,
and
the
use
whereto
they
are
thereby
assigned
,
which
yet
giveth
no
man
liberty
ever
the
more
to
slight
the
Church
:
For
though
creatures
beneath
the
reasonable
,
be
capable
of
no
other
holinesse
,
than
this
Relative
holinesse
,
yet
have
they
soundly
smarted
,
who
have
dared
to
prophane
such
holy
things
,
Nabuchadonosor
2
King
.
25.
burnt
up
the
houses
of
the
Lord
,
and
the
Pillars
of
the
basesse
,
and
the
brazen
Sea
did
the
Caldaeans
breake
in
peeces
,
&c.
But
then
marke
what
followed
;
it
is
not
long
before
that
Nabuchadonosor
is
called
to
his
account
for
all
this
;
when
his
Kingdome
is
departed
from
him
,
and
he
driven
Dan.
4.
from
men
doth
eate
grasse
as
Oxen
,
hath
his
body
wet
with
the
dew
of
heaven
,
his
haire
grow
like
Eagles
feathers
,
and
his
nailes
like
the
birds
talons
.
Baltasar
will
needes
prophane
the
holy
vessels
,
and
command
them
from
the
house
of
Dan.
5.
God
,
for
himselfe
to
carouse
in
,
among
his
Concubines
;
But
the
wrath
of
God
doth
quickely
powre
him
out
a
Cup
of
vengeance
,
and
sad
newes
;
that
night
he
lost
his
life
,
and
the
Medes
and
Persians
possessed
his
Kingdome
,
Antiochus
1
Mac.
1.
maketh
the
like
havocke
in
the
Temple
,
and
the
holy
things
thereof
as
Nabuchadonosor
had
done
before
:
and
not
long
after
he
is
met
withall
by
the
hand
of
God
,
which
smote
him
with
an
invisible
and
incureable
plague
,
tormenting
his
bowels
and
inward
parts
,
his
flesh
rotting
,
his
carkasse
swarming
with
Lice
,
and
stinking
so
grievously
,
as
not
to
be
endured
;
and
in
this
wretched
case
,
he
dyed
miserably
on
the
wilde
Mountaines
.
And
one
maine
motive
stirring
God
to
expose
the
Iewes
to
the
fury
of
the
Chaldaeans
was
,
for
that
2
Chro.
36.
14.
they
polluted
the
house
of
the
Lord
,
which
he
had
hallowed
in
Ierusalem
.
Doth
not
the
fearefull
death
of
Vzzah
tell
us
,
how
wary
we
must
be
,
and
what
heede
we
must
take
of
medling
with
things
hallowed
or
Consecrated
;
for
what
did
he
but
onely
touch
the
Arke
with
his
hand
,
in
no
contempt
or
evill
meaning
but
with
a
good
respect
,
to
keepe
it
from
falling
?
But
the
Arke
was
holy
,
and
Vzza
his
hand
was
not
to
meddle
therewith
;
he
therefore
dyed
for
this
presumption
;
and
yet
the
holinesse
of
the
Arke
was
but
relative
holinesse
.
What
should
I
say
of
the
Sabboth
day
among
the
Iewes
,
or
of
the
Lords
day
among
the
Christians
?
was
the
one
?
Or
is
the
other
holy
,
otherwise
than
by
a
relative
holinesse
?
And
yet
wee
know
,
how
severely
they
have
beene
punished
,
which
violated
the
holinesse
of
the
Sabboth
in
the
Old
Testament
:
and
we
have
knowne
of
many
terrible
judgements
,
which
have
overtaken
such
as
have
abused
the
other
.
Ierusalem
is
the
holy
Citty
,
and
heaven
it selfe
is
an
holy
place
;
yet
no
otherwise
holy
than
in
relation
to
God
there
specially
present
.
If
then
heaven
be
holy
,
Ierusalem
holy
,
the
Lords
day
holy
,
the
Sabboth
was
holy
;
then
the
Church
or
place
consecrated
for
Christians
to
assemble
in
,
for
the
publicke
worship
of
Almighty
God
,
is
therefore
holy
,
because
being
so
consecrated
,
it
hath
such
relation
to
God
and
his
worship
.
CAP.
VI.
Names
whereby
Churches
under
the
Gospell
have
beene
called
.
OUr
English
word
Church
,
which
in
Scotland
is
sounded
Kyrke
,
commeth
of
the
Greeke
word
Κυριακὴ
,
of
the
word
Κύριοσ
,
a
Lord
,
so
Κυριακὴ
or
Church
is
,
as
if
you
should
say
,
belonging
to
the
Lord
;
answerable
whereto
is
the
Latine
name
Dominicum
,
by
which
the
Church
was
anciently
called
,
of
the
word
Dominus
a
Lord
,
so
wee
have
it
,
Ruffin
.
l.
1.
c.
3.
Sequere
me
ad
Dominicum
,
i.
De
verbis
dominii
Ser.
15.
Follow
me
to
the
Church
,
Saint
Augustine
telleth
us
the
reason
,
why
the
Church
is
so
called
.
Quemadmodum
tempus
Deo
sacrum
,
dicitur
dies
Dominicus
:
Ita
locus
Deo
dicatus
,
dicitur
Dominicum
,
i.
As
the
time
which
is
holy
unto
God
is
called
the
Lords
day
,
so
the
place
which
is
dedicated
unto
God
,
is
called
Dominicum
,
i.
The
Lords
house
.
And
thus
the
Church
in
the
new
Testament
,
agreeth
in
phrase
with
our
forefathers
in
the
Old
Testament
,
who
usually
call
the
Temple
and
places
of
Gods
Worship
,
the
house
of
the
Lord
.
Places
of
Christian
and
Religious
meetings
have
had
the
names
of
Cryptae
.
i.
hiding
places
.
For
sometimes
in
the
heate
of
persecution
,
the
Christians
,
though
sincere
,
yet
either
timorous
or
rather
provident
,
not
to
be
disturbed
at
their
holy
meetings
,
did
assemble
in
Caves
in
the
earth
in
Woods
and
desarts
as
the
Apostles
themselves
Iuel
.
apol.
part.
2.
art.
3.
Ioh.
20.
19.
1
King
.
18.
13.
when
they
assembled
in
the
night
,
with
the
doores
shut
for
feare
of
the
Iewes
,
and
as
the
Prophets
were
hidden
by
fifty
in
a
Cave
;
by
the
good
Obediah
.
But
O!
the
goodnesse
of
our
mercifull
God
,
who
hath
placed
unto
us
our
Churches
in
most
open
view
:
and
made
both
the
way
thither
,
and
our
being
there
,
safe
and
comfortable
.
We
neede
not
with
Nicodemus
,
goe
to
Christ
by
night
.
The
Church
doores
are
open
at
noone
day
,
wee
are
in
no
danger
in
going
to
,
or
being
at
Church
;
but
expose
our selves
to
punishment
,
by
keeping
away
.
Happy
are
the
eyes
which
see
the
things
which
we
see
.
And
God
give
us
grace
to
make
good
use
of
so
great
blessings
.
Churches
have
also
the
names
of
Oratories
,
of
the
Latine
Word
Orare
to
pray
.
For
that
Christians
in
all
their
meetings
,
used
to
prayse
God
,
and
to
pray
unto
him
.
Eusebius
writing
of
the
joyfull
L.
8.
c.
1.
dayes
,
with
the
zeale
and
devotion
of
the
Christians
,
before
the
persecution
began
under
Dioclesian
saith
,
Quis
aggregationes
multitudinis
insignesque
concursus
ad
oratoria
describeret
?
i.
who
was
able
to
describe
the
gathering
together
of
the
multitude
,
and
their
goodly
flocking
to
the
Oratories
?
And
in
the
next
Chapter
,
lamentably
bewailing
what
their
sinnes
had
brought
upon
them
,
he
hath
these
words
;
Oratoria
a
Culmine
ad
pavimentum
usque
deijci
,
ipsis
oculis
vidimus
.
i.
Wee
have
seene
with
our
eyes
,
the
Oratories
L.
9.
c.
10.
throwne
downe
from
the
toppe
to
the
bottome
.
And
in
an
other
place
hee
calleth
them
Oratoria
dominica
,
The
Lords
Oratories
,
(
i.
)
houses
of
prayer
to
the
Lord
;
and
thus
to
call
Churches
we
have
good
warrant
from
Gods
owne
edict
,
when
he
sayd
,
Mine
house
shall
be
called
an
house
of
Prayer
,
to
all
Nations
:
who
goeth
to
Church
,
goeth
to
Gods
house
,
to
speake
to
God
by
prayer
,
and
to
heare
God
speaking
unto
him
by
his
Word
.
Looke
well
to
thy
feete
;
take
heede
thou
offer
not
the
Sacrifice
of
fooles
:
Be
not
rash
in
speaking
,
but
advised
and
serious
in
thy
Petitions
.
Be
not
blockish
nor
brutish
,
but
reverent
and
heedfull
in
thine
attention
;
thou
art
here
in
talke
with
the
high
God
,
in
his
owne
house
and
Chamber
of
presence
.
Σέμνια
is
a
name
also
given
to
Churches
:
of
the
word
σεμνὸς
which
signifieth
reverend
,
holy
or
majesticall
,
and
alludeth
to
the
word
of
Iacob
,
when
he
sayd
how
dreadfull
is
this
place
?
It
is
none
Gen.
28.
other
,
than
the
house
of
God
,
and
gate
of
heaven
.
This
is
little
considered
or
regarded
by
those
people
who
to
professe
against
superstition
,
come
into
the
Church
with
their
hands
in
their
pockets
,
and
their
hats
on
their
heads
;
and
so
stalke
up
the
Allie
,
and
sit
them
downe
without
any
reverence
.
But
to
this
point
more
shall
be
sayd
(
God
willing
)
in
the
ninth
Chapter
.
Churches
sometimes
are
called
Martyria
,
Martyres
,
either
because
the
Monuments
of
Martyrs
Ruffin
.
l.
2.
c.
27
,
28.
were
placed
and
preserved
in
them
;
or
because
they
have
beene
named
by
the
name
of
some
Martyr
,
at
their
Consecration
,
Martyrii
vocabulum
,
Cent.
4.
c.
5.
Constantini
temporibus
,
cum
in
Martyrum
memorias
Templa
Construerentur
,
usurpari
cepit
,
i.
The
word
Martyrie
beganne
to
be
used
in
the
dayes
of
Canstantine
,
when
Temples
were
consecrated
to
the
memoriall
of
Martyrs
.
Templa
is
often
the
word
for
these
houses
of
God
,
the
notation
of
which
name
,
some
fetch
from
tectum
or
tegmen
amplum
.
i.
A
large
or
ample
roofe
,
wherein
as
in
all
other
parts
,
it
becommeth
Churches
,
to
exceede
other
buildings
,
as
being
erected
for
many
to
assemble
in
,
for
the
Worship
of
the
high
God
.
Others
will
have
them
called
Templa
,
a
Contemplando
,
because
that
commonly
both
for
their
situation
,
bulke
,
and
loftinesse
,
they
were
to
be
seene
and
discerned
a
farre
off
.
Eusebius
saith
of
Constantine
,
Civitates
quae
videbantur
vel
maximè
propter
splendorem
excellere
,
Devit
.
Const.
l
3.
c.
49.
templis
egregiis
magnificisque
exornandas
Curavit
.
i.
He
caused
those
Citties
which
were
specially
the
goodliest
,
to
be
adorned
with
notable
and
magnificent
Temples
:
and
a
little
after
hee
Cap.
51.
reciteth
the
Epistle
of
Constantine
,
to
the
Bishops
of
Palaestine
,
to
purge
the
ancient
habitation
of
Abraham
,
from
the
Idolatry
and
impiety
,
wherewith
it
had
beene
prophaned
,
and
of
which
the
Emperour
saith
,
Quem
sane
locum
decrevimus
eximia
Templi
structura
adornare
,
we
have
determined
to
adorne
that
place
with
the
fabrike
of
a
goodly
Temple
.
We
finde
Churches
anciently
stiled
Basilicae
,
as
Basilica
Sicinini
,
the
Church
of
Sicininus
:
Basilicae
appellatio
,
pro
templo
,
frequens
esse
apud
Nazianzenum
,
Ruffin
.
l.
2.
c.
10.
Cent.
4.
5.
Ambrosium
&
alios
,
i.
Nazianzen
,
Ambrose
and
others
,
doe
usually
call
a
Temple
by
the
name
of
Basilica
.
The
word
Basilica
commeth
of
Βασιλεὺσ
a
King
.
Basilica
therefore
is
,
as
if
one
should
say
an
house
for
a
King
.
For
so
the
Church
is
the
house
of
the
great
King
,
viz.
Almighty
God
,
or
else
because
Church
is
such
and
so
faire
a
modell
of
building
,
as
becommeth
no
lesse
man
than
a
King
.
The
Hebrewes
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doe
expresse
both
a
Temple
and
a
Pallace
;
and
to
this
purpose
serve
those
words
of
description
in
Eusebius
,
L.
10.
c.
2.
Ad
immensam
celsitudinem
erigebantur
,
i.
Temples
or
Churches
were
raised
up
to
an
huge
or
wonderfull
height
.
Time
was
when
men
in
Christian
humility
reputed
Gen.
18.
themselves
dust
and
ashes
,
wormes
and
no
men
:
and
thought
it
no
reason
that
themselves
should
dwell
in
magnificent
Pallaces
,
whilst
the
Arke
of
God
is
2
Sam.
7.
2.
lodged
in
a
booth
:
and
therefore
we
see
that
anciently
there
were
built
for
God
,
Templa
&
Basilicae
,
i.
Sumptuous
and
goodly
Churches
:
for
let
us
now
behold
those
Churches
,
which
the
devotion
and
Pietie
of
our
Fathers
of
old
have
set
up
;
and
we
shall
easily
perceive
,
if
we
compare
them
with
the
private
habitations
and
halls
,
even
of
great
nobilities
,
erected
in
those
dayes
:
that
Churches
then
might
well
beare
the
names
of
Templa
and
Basilicae
.
i.
Lofty
and
Royall
buildings
.
But
when
we
observe
how
private
mens
houses
,
of
the
later
editions
,
doe
towre
it
up
,
and
advance
their
roofes
to
such
an
height
,
as
quite
in
ercepts
and
screenes
up
,
the
prospect
of
the
houses
of
God
in
the
Land
.
How
the
Pallaces
of
Knights
and
Gentlemen
,
draw
all
mens
eyes
upon
them
,
whilst
the
poore
Church
over-topped
with
her
Patrons
Pyramids
,
standeth
cringing
behinde
,
as
a
shamed
to
be
seene
,
so
tattered
without
in
her
roofe
,
walls
,
and
windowes
:
so
dusty
,
fullied
,
and
forlorne
within
,
as
that
the
stone
doth
cry
out
of
the
wall
,
and
the
beame
out
of
the
Timber
doth
answere
it
;
and
both
complaine
of
an
irreligious
age
,
producing
men
who
thinke
not
God
worthy
of
so
good
houses
as
their
owne
:
how
divers
particular
men
in
a
Parish
,
bestow
usually
every
one
of
them
more
upon
their
owne
houses
,
than
all
of
them
together
will
lay
out
upon
the
house
of
God
:
we
must
needes
thinke
that
this
is
an
impietie
,
which
to
the
shame
of
our
profession
,
hath
too
long
and
too
much
prevailed
.
But
God
be
thanked
who
hath
put
it
into
the
heart
of
his
sacred
Majesty
,
our
dread
Soveraigne
,
and
given
zeale
to
our
Ecclesiasticall
governors
,
under
him
,
to
looke
better
into
the
condition
of
Churches
;
whereby
a
blessed
reformation
is
begun
.
The
Lord
God
,
for
whose
glory
they
are
so
affected
,
encrease
their
zeale
and
prosper
their
pious
endevours
:
that
we
may
behold
the
house
and
Worship
of
God
reduced
to
the
Pristine
and
due
esteeme
and
splendor
.
CAP.
VII
.
That
to
ascribe
holinesse
unto
Churches
;
to
build
them
faire
;
and
to
adorne
them
;
is
neither
Popish
,
nor
any
way
Superstitious
.
OUr
Brethren
who
brooke
not
that
Churches
should
be
deemed
and
used
as
holy
:
cry
out
,
that
thus
to
respect
Churches
,
is
Popish
and
superstitious
.
But
they
shew
not
wherein
this
Superstition
or
Popery
consisteth
.
But
deale
herein
like
men
that
cry
theeves
,
theeves
:
and
yet
neither
tell
who
,
nor
what
manner
of
men
these
theeves
are
.
So
these
people
doe
as
it
were
follow
Superstion
and
Popery
,
with
hue
and
cry
,
all
the
World
over
;
but
they
doe
not
describe
or
set
forth
this
superstition
and
Popery
;
so
that
when
we
meete
it
,
in
our
Churches
,
in
their
consecration
and
usage
of
them
(
in
all
which
they
say
it
is
)
we
may
know
it
,
and
deale
therewith
as
becommeth
us
.
Shall
I
tell
them
(
what
I
am
taught
)
that
superstition
is
in
Greeke
called
Δεισιδαιμονία
:
which
signifieth
Plut.
in
Alex.
Deos
esse
metu
credere
.
i.
through
feare
to
beleeve
that
there
are
Gods
,
animum
stolida
timiditate
complens
.
i.
When
the
heart
is
fraught
with
foolish
feare
.
Or
to
speake
with
Nazianzen
:
superstitio
est
meticulose
Deum
colere
,
to
worship
God
timorously
.
To
this
effect
Saint
Paul
speaketh
,
using
the
word
in
the
adjective
and
comparative
degree
,
Δεισιδαιμονεςέρȣς
as
if
he
should
have
sayd
,
fearing
God
more
than
you
neede
.
To
which
purpose
are
the
words
of
Aquinas
,
who
having
declared
out
of
the
Glosse
,
that
superstitio
est
relligo
,
2
a.
2
ae
.
q.
9●
.
ultra
modum
servata
.
i.
Superstition
is
Religion
,
maintained
beyond
measure
;
doth
after
declare
it
to
be
,
vitium
religioni
,
oppositum
,
secundum
excessum
.
i.
A
vice
opposite
to
Religion
in
the
excesse
:
as
if
he
should
say
too
much
Religion
:
and
then
least
it
should
be
imagined
,
that
a
man
may
be
too
Religious
;
he
explaineth
himselfe
and
telleth
us
,
that
he
doth
not
call
superstition
Religion
,
in
any
other
sence
,
than
by
way
of
Metaphor
;
because
it
seemeth
so
,
or
lookes
something
like
unto
religion
.
As
when
a
crafty
Mate
is
called
a
wise
fellow
.
And
therefore
afterwards
hee
calleth
it
simulata
religio
,
counterfeit
Religion
.
Againe
,
he
stateth
superstition
to
consist
either
in
the
Object
,
as
when
the
Creature
is
worshipped
in
stead
of
the
Creator
:
or
else
in
the
manner
of
performance
,
whereof
hee
giveth
this
instance
.
If
a
man
now
under
the
Gospell
would
worship
the
true
God
,
with
the
Leviticall
forme
and
Ceremonies
.
And
though
I
conceive
that
any
kinde
of
superstion
may
be
referred
,
to
one
of
these
two
heads
:
yet
to
endeavour
the
further
clearing
of
this
point
,
I
will
give
one
other
distinction
of
Superstition
,
viz.
Superstition
is
either
observing
or
abstaining
.
The
first
member
of
this
distinction
I
take
from
the
words
of
Saint
Paul
,
Ye
observe
dayes
,
and
moneths
,
and
times
,
and
yeares
.
Vpon
Gal.
4.
10.
which
words
,
a
learned
interpreter
noting
a
fourefold
observation
of
times
.
1.
Physicall
.
2.
Civill
.
3.
Ecclesiasticall
.
4.
Superstitious
,
saith
,
this
superstitious
Heming
.
observation
of
times
is
,
quando
opinio
cultus
,
meriti
,
justitiae
&
necessitatis
accedit
.
i.
When
men
have
a
conceite
that
one
day
maketh
them
more
acceptable
to
God
than
another
,
with
whom
agreeth
Master
Calvin
,
saying
upon
the
same
text
;
Libera
apud
nos
est
&
omni
superstitione
pura
observatio
.
i.
The
observation
of
times
with
us
,
is
free
,
and
without
Superstition
:
as
if
he
should
say
,
we
doe
not
ascribe
any
vertue
,
efficacie
,
luckinesse
or
Piety
unto
one
day
or
time
,
more
than
to
another
.
The
other
member
of
the
distinction
,
viz.
abstaining
Superstition
,
I
take
from
the
same
Apostle
,
where
he
saith
;
touch
not
,
taste
not
,
handle
not
,
Which
words
,
Zanchie
with
other
interpretors
,
reading
,
Eate
not
,
taste
not
,
handle
not
,
maketh
this
Observation
.
Indicat
Apostolus
insatiabilem
superstitiosorum
hominum
in
condendis
novis
observationibus
libidinem
.
i.
The
Apostle
sheweth
how
eager
superstitious
men
are
in
coyning
new
observances
.
Hemingius
also
on
these
words
saith
:
these
are
the
words
of
the
false
Apostles
,
quibus
Superstitose
decreta
cumularunt
.
i.
Wherewith
they
have
superstitiously
multiplyed
decrees
.
The
words
of
Piscator
on
this
place
are
superstitiosorum
conatum
exprimit
.
i.
The
Apostle
setteth
forth
the
disposition
of
superstitious
people
,
afrayd
to
touch
,
taste
,
or
handle
,
those
things
in
the
touching
,
tasting
,
and
handling
whereof
there
is
no
sinne
nor
any
danger
.
Of
this
abstayning
superstition
I
may
say
as
David
speakes
of
some
men
,
they
were
in
great
feare
,
were
no
feare
was
,
which
Psal.
53.
5.
very
thing
in
effect
,
S.
Gregory
applyeth
to
these
kinde
of
superstious
people
,
saying
Superstitiosus
omnia
timet
,
terram
,
mare
,
aerem
,
caelum
,
tenebras
,
lumen
,
strepitum
,
silentium
,
somnum
.
i.
The
superstitious
In
moral
.
man
stands
in
feare
of
every
thing
,
of
the
earth
,
of
the
water
,
of
the
ayre
,
of
the
skye
,
of
the
darkenesse
,
of
the
light
,
of
noyse
,
of
silence
,
and
of
his
owne
dreames
,
sutable
whereto
are
the
words
of
the
Philosopher
.
Qui
superstitione
imbutus
est
,
quietus
esse
nunquam
potest
.
i.
The
superstitious
man
is
ever
restlesse
,
or
of
an
unquiet
Spirit
.
For
as
it
is
in
Curtius
,
humanarum
mentium
ludibrium
superstitio
.
i.
Superstition
is
the
very
foolery
of
the
mindes
of
men
,
for
it
is
like
a
scare
Crow
in
the
braine
,
and
maketh
a
man
afrayd
of
his
owne
shadow
,
as
he
that
durst
not
looke
out
,
for
feare
the
skye
should
fall
.
Now
then
,
having
thus
described
superstition
,
and
given
you
his
true
markes
,
whereby
you
may
know
him
,
when
you
meete
him
:
Let
us
betake
ourselves
to
the
pursuite
and
search
,
some
where
among
us
this
theefe
doth
lurke
;
and
I
doubt
not
but
to
finde
him
out
,
and
bring
him
to
light
before
we
have
done
.
And
herein
I
will
deale
as
Laban
did
,
when
he
sought
his
lost
Idols
,
he
made
search
first
in
the
tents
of
Iacob
,
Leah
,
and
the
handmaydes
;
Gen.
31.
and
when
he
found
them
not
there
hee
went
to
ransacke
in
the
Tent
of
Rachel
,
where
hee
might
have
found
them
,
if
he
had
not
beene
too
credulous
.
And
I
meane
to
enter
first
into
the
Tents
of
Iacob
,
Leah
,
and
the
handmayds
,
that
is
,
the
Cathedrall
and
Parochian
Churches
.
And
that
my
brethren
may
see
faire
play
,
I
doe
request
them
to
goe
along
with
me
:
and
if
they
perceive
mee
to
passe
by
any
Corner
unsought
,
and
then
to
call
mee
backe
to
a
more
carefull
search
.
And
in
this
course
,
we
cannot
but
begin
with
the
Church
yards
,
of
Cathedrall
and
Parochian
Churches
.
And
being
here
,
in
the
open
ayre
,
I
desire
to
know
what
superstition
is
here
to
bee
either
discerned
or
imagined
?
Master
Carthwright
is
angry
with
them
;
yet
all
that
he
hath
T.
C.
pag.
50.
§
6.
7.
Defentra
.
5.
c.
2.
dives
.
7.
to
say
against
them
is
but
this
:
That
as
they
came
in
with
the
Monke
,
so
they
might
have
gone
out
with
him
,
for
all
the
good
they
doe
.
The
Monke
which
he
meanes
is
Dionysius
Pope
of
Rome
,
of
whom
Damasus
saith
,
that
he
was
a
Monke
.
But
Eusebius
saith
that
he
was
a
Priest
L.
7.
c.
7.
and
then
Pope
of
Rome
,
when
as
yet
the
Bishops
and
Church
of
Rome
flourished
in
exemplary
Anno.
266.
faith
and
probitie
.
But
whether
Dionysius
were
a
Monke
or
a
Priest
before
he
was
Pope
,
and
whether
Church-yards
(
the
constitution
whereof
is
very
ancient
,
as
appeareth
by
Athanasius
Athan.
apol.
and
others
)
were
first
set
out
by
Dionysius
,
is
nothing
to
the
purpose
,
to
prove
in
them
,
or
in
the
use
of
them
,
any
superstition
.
They
are
consecrated
with
the
Church
unto
God
;
as
being
the
Courts
of
the
Lords
house
.
And
have
beene
anciently
used
and
yet
may
be
,
not
onely
for
Dormitories
or
burialls
,
but
also
for
divine
worship
,
and
have
borne
the
name
of
Oratories
for
there
they
did
hold
Synods
,
sing
Psalmes
,
Dur.
deritibs
.
and
administer
the
Sacraments
.
And
before
we
enter
into
any
of
our
Churches
;
we
may
in
the
Church
yard
,
take
notice
of
the
quarrell
,
which
our
brethren
make
to
the
very
situation
of
them
;
as
having
their
fore
part
or
upper
end
,
standing
alwayes
to
the
East
.
Of
whom
I
aske
,
and
why
not
to
the
East
?
Is
there
any
danger
,
in
setting
the
upper
end
of
a
Church
into
the
East
?
Or
is
there
any
Commandement
against
it
?
If
we
ascribed
any
holinesse
to
the
East
,
more
than
to
any
other
quarter
;
or
that
wee
deemed
any
Church
or
Chappell
unholy
,
for
not
being
placed
so
into
the
East
:
then
might
this
be
accounted
a
superstitious
observation
of
the
East
.
But
when
this
is
now
done
in
imitation
of
the
practise
of
Primitive
times
,
continued
unto
this
present
.
And
for
order
and
conformitie
of
one
Church
with
another
:
And
it
may
be
for
some
documentall
signification
:
as
that
we
under
the
Gospell
looke
into
the
East
,
as
acknowledging
the
Sonne
of
righteousnesse
to
have
risen
unto
us
,
and
to
bee
shining
upon
us
,
with
light
and
comfort
▪
whereas
the
Temple
for
Leviticall
worship
looked
Westward
,
as
it
were
towards
the
night
,
in
token
of
the
Clouds
and
darkenesse
under
which
the
people
were
at
that
time
.
These
and
divers
other
good
considerations
might
there
bee
in
the
first
placing
of
our
Churches
in
this
manner
without
touch
of
superstition
.
But
I
am
tould
,
that
when
we
are
within
the
Church
,
we
find
it
divided
,
and
a
partition
or
some
marke
of
distinction
set
between
the
Church
and
the
Chancell
,
as
we
call
it
;
and
one
part
of
the
service
is
to
be
read
in
one
place
,
and
another
in
another
.
Wee
are
now
entred
into
the
Church
,
and
wee
find
it
indeed
as
here
it
is
described
.
But
as
yet
we
find
no
Superstition
.
Distinctions
of
severall
places
in
the
house
of
God
are
not
any
conceit
,
crept
in
with
Poperie
:
but
such
as
have
been
Constituted
and
put
in
ure
,
very
early
in
the
Primitive
Church
,
by
what
partitions
or
boundaries
every
one
of
them
was
severed
from
other
I
cannot
so
fully
finde
out
,
neither
is
it
materiall
.
Only
,
this
is
agreeable
with
good
reason
,
order
and
comelines
,
free
from
any
colour
of
Superstition
:
that
as
there
be
severall
rancks
of
people
,
professing
Church-unity
,
so
they
have
their
places
in
their
severall
distances
.
Some
are
unworthy
to
Come
within
the
doores
of
the
Church
and
therefore
are
to
stand
without
.
Some
are
fit
to
be
received
in
,
to
be
baptized
:
Some
to
be
instructed
in
the
grounds
of
Religion
and
to
repaire
with
the
rest
of
the
Congregation
:
All
which
is
done
in
the
nave
and
body
of
the
Church
.
And
as
men
profit
in
knowledge
,
and
a
working
Faith
,
to
discerne
the
Lords
body
They
are
admitted
into
a
higher
roome
;
where
the
Sacrament
of
the
body
and
blood
of
Jesus
Christ
,
is
to
be
administred
,
at
the
holy
Table
,
in
the
Chancell
:
which
devideth
it
from
the
rest
of
the
Church
.
Seeing
then
,
there
are
severall
offices
orduties
to
be
performed
in
the
Church
:
what
Superstition
is
it
,
if
there
be
distinct
and
severall
places
for
them
?
If
all
places
be
by
nature
holy
alike
;
and
by
Consecration
,
the
whol
Chuch
and
every
part
thereof
be
set
apart
,
for
Gods
worship
:
Then
why
is
it
not
as
lawfull
to
pray
in
one
place
thereof
as
in
another
?
Is
it
lawfull
and
and
no
Superstition
,
to
pray
sometimes
in
the
Desk
or
reading
pew
,
and
sometimes
in
the
Pulpit
,
and
sometimes
at
the
Font
?
why
then
may
not
it
be
as
free
from
offence
,
to
pray
sometimes
at
the
Communion
Table
,
and
yet
in
a
fift
or
sixt
place
if
the
Church
require
it
at
our
hands
.
And
whereas
our
bretheren
say
,
that
one
part
of
the
Service
is
read
in
one
place
,
and
another
part
in
another
place
,
they
are
mistaken
.
For
those
prayers
which
are
read
at
the
Communion
Table
,
are
not
severall
parts
of
the
same
,
but
are
distinct
Services
;
and
so
are
they
called
the
first
and
second
service
.
The
first
hath
been
antiently
called
matutinae
,
and
by
Contraction
Mattins
,
or
the
early
Service
,
whereunto
came
al
that
would
,
being
not
excommunicated
,
into
the
nave
or
body
of
the
Church
.
Which
being
ended
the
fashion
was
,
after
a
while
to
give
warning
by
a
small
bell
:
And
then
the
second
Service
beganne
,
at
the
Communion
Table
:
At
which
the
company
antiently
was
the
fewer
,
demissa
Catechumenorum
turba
,
the
Company
of
those
that
were
not
yet
fit
for
the
Communion
,
being
sent
away
.
In
that
therefore
,
we
have
the
Communion
Service
at
the
Communion
Table
this
is
no
Superstition
:
but
an
orderly
sorting
of
the
place
to
the
businesse
after
the
example
of
the
purer
and
devouter
times
;
whereto
we
are
reduced
from
the
disorder
,
that
these
latter
dayes
have
produced
.
The
Minister
,
before
he
beginneth
the
Communion
,
goeth
up
into
the
pulpit
with
an
Homily
or
Sermon
to
prepare
the
Communicants
(
I
hope
no
body
will
find
fault
that
a
Sermon
is
made
in
the
Pulpit
)
which
ended
,
the
Minister
returneth
to
proceed
in
that
which
concerneth
the
Communion
,
at
the
Table
for
the
Communion
.
If
we
held
,
that
some
prayers
were
not
accepable
to
God
:
except
they
were
made
precisely
in
this
or
that
place
:
Or
if
we
reputed
the
Supper
of
the
Lord
uneffectuall
;
if
it
be
not
received
in
the
Chancell
:
then
here
were
superstition
.
But
when
we
do
thinges
not
upon
any
such
fancy
:
but
in
obedience
and
conformity
to
discipline
and
order
,
for
decency
and
comelynesse
;
we
are
no
way
to
be
,
either
taxed
or
suspected
,
for
Superstition
.
Why
is
it
not
as
free
from
Superstition
to
administer
the
Sacrament
in
one
place
of
the
Church
,
and
to
pray
in
an
other
,
as
to
pray
in
one
place
,
and
to
preach
in
an
other
?
and
to
baptize
in
a
third
?
Why
is
it
not
Superstition
for
the
people
to
draw
nere
to
receive
the
Holy
Sacrament
,
to
their
comfort
at
the
Holy
Table
;
more
then
for
the
Minister
to
walke
up
and
downe
the
Church
,
and
to
Crowde
into
thronged
stooles
with
the
sacred
body
and
blood
of
our
blessed
Lord
and
Saviour
Jesus
Christ
,
in
his
handes
?
In
the
people
comming
up
to
the
holy
Table
where
is
their
spiritual
food
made
ready
for
them
is
no
Superstition
:
But
in
the
ministers
going
so
,
from
stool
to
stool
,
or
pew
to
pew
there
is
much
irreverence
&
disorder
,
ill
beseeming
the
administration
of
such
a
Sacrament
.
(
O
my
bretheren
)
you
are
not
called
up
to
worship
any
,
but
the
true
God
:
nor
to
worship
the
true
God
,
after
any
manner
,
otherwise
then
God
requireth
meekly
kneeling
upon
your
knees
.
Some
have
grudged
to
receive
the
holy
communion
kneeling
:
But
that
errour
hath
long
since
been
discovered
and
reformed
:
and
now
you
take
a
new
offence
,
not
at
the
posture
of
the
body
,
but
the
place
where
,
because
it
is
at
the
rayle
,
before
the
Communion
Table
.
Do
you
not
know
and
confesse
that
the
word
,
the
Sacrament
and
Prayer
be
of
equal
use
and
power
in
all
places
:
not
as
the
place
,
but
as
the
Grace
of
God
shall
give
the
blessing
?
What
Superstition
is
it
to
kneele
at
the
rayle
more
then
at
thy
stoole
?
or
what
sinne
is
it
to
leane
upon
the
one
more
then
upon
the
other
?
Only
I
should
thinke
,
that
the
neerer
a
man
approacheth
to
that
table
,
whereupon
he
Seeth
with
his
eyes
the
sacred
body
&
blood
of
his
Lord
and
Saviour
Jesus
Christ
layd
forth
for
him
,
to
feede
upon
,
to
everlasting
life
:
the
more
should
he
find
himselfe
ravished
with
devotion
&
not
skared
with
an
immagination
of
Superstition
.
But
wee
see
already
in
many
Churches
(
and
do
feare
▪
that
shortly
we
shall
behold
the
like
in
all
)
the
Communion
Table
mounted
up
and
elevated
diverse
stepps
or
degrees
,
and
encloased
with
rayles
:
But
the
font
which
is
the
laver
of
regeneration
standing
at
the
lower
end
of
the
Church
and
left
open
to
the
allyes
.
All
this
is
true
and
yet
ye
may
be
without
feare
,
that
in
all
this
there
is
not
any
Superstition
.
For
still
,
here
is
neither
any
false
God
worshiped
,
nor
any
false
manner
of
worship
in
all
this
:
But
whereas
the
party
to
be
baptized
is
to
be
entred
or
taken
into
the
Congregation
;
the
font
or
laver
,
by
the
which
he
must
be
admitted
,
standeth
beneath
at
the
entrance
of
the
Church
,
ready
to
receive
and
entertayne
him
.
There
is
he
made
one
of
the
Company
of
those
,
which
have
right
and
interest
in
the
priviledges
of
that
part
of
the
Church
,
where
the
font
is
placed
:
viz.
the
water
of
Baptisme
to
wash
away
his
sinnes
the
word
for
his
instruction
,
and
prayer
,
whereby
to
Communicate
himselfe
to
almighty
God
untill
he
be
fitted
to
be
further
preferred
to
the
holy
Table
.
which
is
therefore
elevated
or
set
downe
upon
an
higher
floore
then
the
rest
of
the
pavement
;
to
be
the
more
in
the
eyes
and
view
of
the
people
:
that
so
for
their
edification
they
may
the
better
behold
the
behaviour
of
the
Preist
,
Consecrating
and
setting
apart
the
elements
to
become
a
Sacrament
.
And
that
the
very
sight
of
the
holy
Table
,
at
all
times
,
may
beget
in
the
beholders
an
hunger
and
thirst
after
that
blessed
food
.
The
Table
is
inclosed
with
rayles
,
to
Preserve
it
from
abuses
whereto
else
it
would
be
subject
.
In
which
case
the
Church
antiently
used
to
be
very
carefull
.
And
if
(
as
in
some
Churches
it
is
)
the
font
were
decently
with
rayles
enclosed
:
it
were
(
I
speake
under
correction
)
more
suteable
to
the
reverence
due
thereunto
.
But
to
proceed
in
our
Search
.
Let
us
looke
well
about
:
least
any
nooke
yet
shrowde
some
superstition
.
Here
are
the
Kings
armes
set
up
:
not
for
any
matter
of
divine
worship
:
But
to
professe
and
testifie
the
subjection
of
every
soule
to
the
higher
power
.
For
as
the
written
sentences
upon
the
walls
by
letters
,
so
these
Scutchions
,
by
their
expressions
,
do
put
us
in
minde
of
that
Defender
of
the
Faitb
,
and
of
our
duty
to
him
,
who
is
next
and
immediately
under
God
,
supream
governor
over
al
persons
and
causes
as
well
ecclesiasticall
as
Temporall
in
all
his
Majesties
Realmes
&
Dominions
.
And
in
all
this
there
is
no
Superstition
.
O
but
looke
(
sayth
one
)
upon
the
Church
windowes
and
then
tell
me
,
what
meane
those
images
Quest.
and
pictures
which
are
in
the
glasse
?
They
are
not
there
set
,
for
any
matter
of
worship
of
either
God
Saint
or
Angell
;
but
for
history
and
ornament
.
No
Christian
(
so
far
as
I
know
)
holdeth
Ans.
it
unlawfull
to
make
an
image
,
or
to
use
for
memoriall
,
Cognisance
,
History
or
Ornament
.
For
if
it
were
utterly
unlawfull
to
make
an
image
there
should
not
have
been
so
many
,
yea
any
at
al
in
the
Temple
or
Tabernacle
:
Neither
would
God
have
taught
Aholiah
and
Bezaliel
the
making
of
them
.
For
,
though
many
things
in
the
Tabernacle
and
Temple
were
typicall
:
yet
might
nothing
be
there
,
which
was
against
the
Morall
law
,
or
in
it selfe
evill
and
unlawfull
.
And
many
things
were
there
,
as
well
for
ornament
and
decency
as
for
typicall
signification
.
Images
Tert.
Bazil
.
Nissen
Aug.
Cyril
.
Greg.
Euseb.
Chris
.
Justin
.
Orig.
Nazian.
then
may
be
made
;
they
have
been
made
:
and
by
the
Primitive
Churches
frequently
used
,
in
their
Churches
&
Chalices
;
no
word
of
God
prohibiteth
the
setting
of
them
up
in
Churches
:
we
performe
no
worship
unto
them
nor
to
any
other
by
them
.
And
therefore
their
being
in
our
Churches
is
neither
Leviticall
nor
Superstitious
.
It
is
too
poore
a
conceit
for
any
to
fasten
superstition
upon
our
Churches
,
because
of
that
which
the
Papists
do
practise
in
theirs
.
For
,
what
is
Superstitious
among
them
,
wee
leave
unto
them
.
And
wee
performe
only
that
,
which
is
lawfull
,
decent
and
pious
.
The
Papists
do
in
many
things
,
the
same
which
wee
do
,
but
we
omit
many
things
,
though
not
all
things
,
which
they
practice
,
we
looke
not
to
the
actions
of
Papists
,
for
our
direction
:
but
to
the
word
of
God
and
practice
of
antient
and
Orthodox
Christians
,
where
the
Papist
is
so
guided
wee
gladly
approve
him
,
and
do
as
he
doth
,
where
he
innovateth
and
swarveth
from
this
rule
;
we
are
sory
for
him
,
and
there
leave
him
.
We
think
not
the
worse
of
any
true
Doctrine
,
Christian
act
,
or
devout
demenure
,
for
that
a
Papist
doth
or
maintaine
the
one
,
or
performe
the
other
.
But
we
thinke
the
better
of
a
Papist
the
neerer
he
commeth
to
truth
and
devotion
.
And
the
like
course
we
hold
with
others
:
so
long
,
and
no
longer
to
hold
with
them
,
as
in
Doctrine
&
practice
they
are
devout
and
Christian
.
If
any
take
exception
,
against
any
rich
furniture
and
utensill
in
our
Churches
:
and
tell
us
of
some
Superstition
in
them
:
I
wish
that
our
brethen
could
as
well
shew
us
our
Churches
so
rightly
furnished
;
as
we
can
cleare
them
from
being
therein
Superstitious
.
In
most
of
our
Churches
,
besides
the
bible
,
the
Service
or
Common
Prayer
booke
,
with
the
apology
,
the
Preists
vestments
(
meane
inough
a
pewter
flagon
,
and
a
silver
cup
:
what
have
we
else
:
except
wee
will
rekon
the
bels
in
the
steeple
?
How
many
meane
yomen
be
there
in
many
parishes
in
England
,
whose
plate
and
rich
stuffe
is
more
worth
,
then
all
the
whol
furniture
of
his
Parish
church
?
In
some
great
Parishes
,
in
rich
Corporations
,
as
also
in
divers
(
but
not
in
all
)
Cathedrall
Churches
there
is
some
better
provision
to
adorne
the
Church
,
to
set
out
the
Service
and
commend
our
profession
:
of
which
,
though
some
grudging
say
(
which
you
know
who
)
what
needeth
this
waste
?
yet
is
herein
no
Superstition
.
For
,
was
there
any
Superstition
in
them
that
brought
silver
&
gold
for
the
use
of
the
Tabernacle
,
or
Onix
stone
and
other
pretious
stones
for
the
Ephod
;
more
then
in
them
,
that
bestowed
but
Rames
skins
or
goates
hayre
?
if
any
say
that
these
things
were
for
Leviticall
worship
:
I
must
request
them
to
understand
,
that
the
Leviticalnesse
of
things
of
the
Tabernacle
,
or
Temple
consisted
not
in
their
materials
,
as
gold
silver
or
the
like
;
but
in
their
typicall
relation
to
Christ
,
and
things
in
Christ
,
to
be
fulfilled
.
Againe
,
was
it
Superstition
in
the
wisemen
of
the
East
to
bring
out
of
their
treasures
,
and
to
Matt.
26.
7.
present
unto
Christ
,
Gold
Frankincence
and
Myrhe
,
more
then
if
they
had
bestowed
on
him
some
cheaper
commodity
:
was
it
Superstition
in
the
woman
to
power
on
the
head
of
our
blessed
Saviour
,
a
box
ful
of
very
pretious
oyntment
,
or
in
her
that
annoyntted
his
John
12.
13.
feete
with
costly
Spicknard
,
more
then
if
she
had
bathed
them
in
faire
water
?
No.
But
as
devout
and
godly
people
,
they
expressed
their
love
and
good
affection
.
The
like
we
say
of
them
that
embalmed
his
dead
body
:
And
so
of
them
which
are
at
cost
in
adorning
and
beautifying
the
house
of
God
,
and
enriching
the
place
where
his
honour
dwelleth
:
or
in
being
at
charge
with
those
things
which
belong
to
his
worship
:
wherein
we
place
no
superstition
or
merit
:
but
only
acknowledge
and
endevor
our
duty
and
thankfulnesse
,
our
respect
and
devotion
to
almighty
God
:
according
to
the
measure
wherewith
God
hath
enabled
us
.
It
is
true
that
S.
Jerome
seemeth
something
sharp
,
against
the
adorning
of
Churches
.
But
withall
,
the
truth
is
,
he
doth
not
condemne
the
thing
it self
;
for
,
Ep.
8.
ad
Demetr
.
so
he
saith
of
it
:
non
ab
nuo
,
non
reprehendo
.
I
disclaime
it
not
,
I
reprehend
it
not
.
But
the
Fathers
heate
is
against
such
men
,
as
pleased
themselves
with
the
only
wals
and
outward
splendor
of
Churches
,
having
Es.
1.
11
,
12.
c.
in
the
meane
time
neither
faith
nor
charity
.
As
when
almighty
God
disclaimeth
the
externall
glorious
doings
of
Hypocrites
,
wanting
true
piety
,
sincerity
Ep.
3.
ad
Helid
.
and
common
honesty
.
For
,
that
S.
Jerome
did
not
dislike
the
adorning
and
beautifying
of
Churches
,
appeareth
,
in
that
he
commendeth
Nepotian
for
being
carefull
,
Si
niteret
altare
,
templi
parietes
essent
absque
fuligine
pavimenta
tersa
,
&
quod
basilicas
diversis
floribus
,
arborum
comis
,
atque
vitium
pampinis
adumbrabat
.
i.
That
the
Altar
might
be
kept
neat
the
wals
faire
,
the
floore
cleane
,
and
for
that
he
did
set
forth
the
Churches
with
various
flowers
,
boughs
of
trees
and
vine
branches
.
Gregory
Nazianzen
commendeth
Gorgonias
quod
sumptuosis
donariis
templa
exornaverat
.
i.
that
he
had
bestowed
costly
gifts
upon
Orat.
in
Lan.
Gorg.
the
adorning
of
Churches
.
Optatus
reporteth
that
even
in
the
dayes
of
Maxentius
there
were
very
many
ornaments
for
the
Churches
of
Africa
.
And
he
commendeth
the
Emperour
Constans
for
that
when
he
sent
almes
into
Africa
,
for
the
poore
:
he
sent
thither
l.
1.
ad
parm
.
l.
3.
also
ornaments
for
the
Churches
.
So
,
his
piety
and
his
charity
went
hand
in
hand
.
Shall
wee
imagine
that
God
enriching
the
world
with
silver
,
and
gold
and
pretious
stones
,
hath
destined
Hooker
.
l.
5.
sect.
15.
these
,
only
to
set
out
secular
pomp
and
state
:
&
will
have
none
but
the
basest
of
his
creatures
to
be
imployed
in
his
own
service
?
as
Mr.
Hooker
observeth
,
and
other
learned
countrimen
of
ours
lately
an
swering
an
accusation
of
the
Papists
,
who
would
have
the
world
beleeve
,
that
we
waver
in
our
Religion
and
leane
to
Popery
,
because
of
the
cost
now
more
then
of
late
,
bestowed
in
beautifying
of
our
Churches
:
hath
a
passage
so
apt
to
this
our
purpose
Chillin
hic
.
relig.
of
protest
.
in
prefac
.
as
I
thinke
fit
to
transcribe
it
at
full
,
in
these
words
:
What
if
out
of
devotion
towards
God
and
a
desire
that
he
should
be
worshiped
as
in
Spirit
and
in
Truth
,
in
the
first
place
:
so
also
in
the
beauty
of
holynesse
?
What
if
out
of
feare
,
that
too
much
simplicity
and
nakednesse
in
the
publique
worship
of
God
,
may
beget
in
the
ordinary
sort
of
men
,
a
dull
and
stupide
irreverence
,
and
out
of
hope
that
the
outward
state
and
glory
of
it
,
being
well
disposed
and
wisely
moderated
,
may
ingender
,
quicken
,
increase
and
nourish
the
inward
reverence
,
respect
,
and
devotion
,
which
is
due
unto
Gods
Soveraigne
Majesty
and
power
?
What
if
out
of
a
perswasion
and
desire
,
that
Papists
may
be
wonne
over
to
us
the
sooner
,
by
the
removing
of
this
scandall
out
of
their
way
,
and
out
of
an
holy
Jelousie
,
that
the
weaker
sort
of
Protestantes
might
be
the
easier
seduced
unto
than
,
by
the
magnificence
and
pompe
of
their
Church
Service
,
in
case
it
were
not
removed
?
I
say
,
what
if
out
of
these
considerations
the
Governours
of
our
Church
,
of
late
,
more
then
formerly
,
have
set
themselves
to
adorn
and
beautifie
the
places
,
where
Gods
Honour
dwelleth
,
and
to
make
them
as
heavenly
as
they
can
,
with
outward
ornaments
?
Is
this
a
signe
that
they
are
warping
towards
Poperie
?
Is
this
devotion
in
the
Church
of
England
an
argument
,
that
she
is
comming
over
to
the
Church
of
Rome
?
Sr
Edwyn
Sandys
I
presume
(
further
saith
the
author
)
every
man
will
grant
had
no
inclination
that
way
;
yet
he
40
yeares
since
,
commended
this
part
of
de
votion
in
Papists
,
and
makes
no
scruple
of
proposing
it
,
to
the
imitation
of
Protestantes
.
His
words
are
.
This
one
thing
I
cannot
but
highly
commend
in
that
Survay
of
Religion
imit
.
sort
and
order
,
they
spare
nothing
,
which
either
cost
can
performe
in
enriching
,
or
skill
in
adorning
,
the
Temple
of
God
:
or
to
set
out
his
service
,
with
the
greatest
pompe
&
magificence
that
can
be
devised
.
And
although
for
the
most
part
,
much
basnesse
and
childishnesse
is
predominant
in
the
Masters
and
contrivers
of
those
ceremonies
:
yet
this
outward
state
and
glory
being
well
disposed
,
doth
ingender
,
quicken
,
increase
and
nourish
the
inward
reverence
,
respect
and
devotion
,
which
is
due
unto
Soveraigne
Majesty
and
Power
.
And
although
I
am
not
ignorant
,
that
many
men
well
reputed
,
have
embraced
the
thirsty
opinion
of
that
disciple
,
who
thought
all
to
be
wasted
that
was
bestowed
upon
Christ
,
in
that
sorte
:
and
that
it
were
much
better
bestowed
on
him
in
the
poore
(
yet
with
an
eye
perhappes
,
that
themselves
would
be
his
quarter
Almoners
)
Notwithstanding
I
must
confesse
,
it
will
never
sinke
into
my
heart
,
that
in
proportion
of
reason
,
the
allowance
for
furnishing
out
the
Service
of
God
,
should
be
measured
by
the
scant
and
strickt
rule
of
meere
necessity
(
a
proportion
so
low
,
that
nature
to
other
most
bountifull
in
matter
of
necessity
hath
not
failed
,
no
not
the
most
ignoble
creatures
of
the
world
)
and
that
for
our selves
no
measure
of
heaping
,
but
the
most
we
can
set
.
No
rule
of
expence
,
but
to
the
utmost
pompe
we
list
:
Or
that
God
himselfe
had
so
enriched
the
lower
partes
of
the
world
with
such
wounderfull
variety
of
beauty
&
glory
,
that
they
might
serve
only
to
the
pampering
of
mortall
man
in
his
pride
;
and
that
in
the
Service
of
the
high
Creator
,
Lord
and
giver
(
the
outward
glory
of
whose
higher
palace
may
appeare
by
the
very
Lampes
that
we
see
so
farre
off
,
burning
gloriously
in
it
)
only
the
simpler
,
baser
,
cheaper
,
lesse
noble
,
lesse
beautifull
,
lesse
glorious
things
,
should
be
imployed
.
Especially
,
seeing
as
in
princes
courtes
,
so
in
the
Service
of
God
also
,
this
outward
state
and
glory
being
well
disposed
,
doth
(
as
I
have
said
)
ingender
,
quicken
,
increase
and
nourish
the
inward
reverence
,
respect
and
devotion
which
is
due
to
Soveraigne
Majesty
and
power
,
which
those
whom
the
use
thereof
cannot
perswade
unto
would
easily
by
the
want
thereof
,
be
brougbt
to
confesse
:
for
which
cause
,
I
crave
leave
to
be
excused
by
them
herein
,
if
,
in
zeale
to
the
common
Lord
of
all
;
I
choose
rather
to
commend
the
vertue
of
an
enemy
:
then
to
flatter
the
vice
and
imbecillity
of
a
friend
.
Finally
I
know
not
any
that
dissallow
the
adorning
of
Churches
except
Anabaptists
and
Brownistes
;
into
whose
schisme
and
faction
too
many
of
our
bretheren
seem
to
be
too
much
inclining
.
Indeede
Theod.
l.
3.
c.
12.
the
unfaithfull
disciple
afore
mentioned
did
grudge
at
what
was
bestowed
on
Christ
;
and
came
not
into
the
bagge
,
which
he
had
in
keeping
.
And
wee
read
of
one
Felix
an
apostate
and
great
treasurer
to
the
apostate
Emperour
Julian
,
who
beholding
the
goodly
vessels
which
the
piety
of
the
good
Constantine
and
Constantius
had
bestowed
upon
the
Church
:
sayd
in
the
bitternesse
of
his
malice
:
en
quibus
vasi●s
ministratur
Mariae
filio
.
i.
Behold
what
goodly
vessels
the
sonne
of
Mary
is
served
in
?
But
as
the
history
relateth
;
this
sonne
of
Beltal
quickly
came
to
a
shamefull
end
.
To
adorne
Churches
is
not
Superstitious
:
but
to
deprive
them
of
their
ornaments
,
to
hinder
their
endowments
,
and
to
repine
thereat
,
are
all
,
no
better
then
sacrilegious
.
And
now
me
thinks
I
heare
some
of
our
bretheren
call
upon
me
,
to
listen
to
the
sounde
that
is
made
in
our
Churches
,
by
voices
of
singers
,
by
Organes
and
other
instruments
of
musique
,
and
to
tell
how
I
can
cleare
this
from
being
Popish
or
superstitious
?
But
God
be
thanked
:
as
there
is
no
law
to
prohibit
the
use
of
musique
,
even
in
the
Church
Service
:
so
withall
,
being
rightly
used
,
it
is
very
usefull
and
profitable
,
for
the
spirituall
man
,
in
that
it
stirreth
up
his
christian
affection
,
the
more
chearefully
to
prayse
God
.
Pet.
Mart.
saith
that
in
Musique
rightly
●nd
.
judic.
5.
ordered
tria
bonorum
genera
concurrunt
:
honestum
utile
,
jueundum
.
i.
three
good
things
concur
viz.
comely
profitable
and
pleasant
.
When
God
had
brought
his
people
through
the
red
sea
:
&
therein
whelmed
the
Aegyptians
:
The
Israelites
;
as
they
expresse
their
gladnesse
,
by
their
songs
:
so
,
to
proportion
their
joy
,
the
best
they
can
,
to
the
measure
of
their
hapynesse
do
set
their
ditty
to
an
instrument
of
Musique
.
The
like
is
done
by
devoute
Deborah
.
For
when
God
had
given
the
life
of
Siserah
into
the
hands
of
Jael
;
and
peace
to
Israel
,
in
the
confusion
of
Jabin
:
Then
sung
Deborah
and
Barak
:
prayse
yee
the
Lord
for
a
venging
Israel
.
But
this
was
done
once
upon
speciall
occasion
,
at
the
red
Sea
,
&
not
above
once
more
,
in
nere
two
hundred
Object
.
yeares
,
in
the
dayes
of
the
Judges
▪
what
is
this
then
,
to
the
standing
use
of
musique
in
the
publique
worship
of
God
?
But
this
was
done
in
the
publique
worship
of
God
Ans.
by
the
people
of
god
;
without
any
breach
of
any
law
of
God
,
&
therfore
it
is
stil
lawful
to
be
done
again
as
well
twice
as
once
;
&
as
well
constantly
as
sometimes
.
And
therefore
the
King
and
prophet
David
the
only
man
ever
Chronicled
to
have
been
a
man
after
Gods
owne
heart
(
and
well
might
he
so
be
,
being
so
zealous
as
he
was
for
the
house
and
honour
of
God
)
as
Ps.
69.
9.
he
composed
his
Psalmes
,
to
be
tuned
and
sung
to
severall
instruments
of
Musique
,
for
Gods
honor
;
so
he
brought
that
musique
into
the
Church
,
and
erected
1
Chro.
ea
.
16.
&
Ca.
25.
the
most
glorious
Quire
that
ever
was
under
the
cope
of
Heaven
:
for
song
in
the
house
of
the
Lord
:
with
Cymballs
,
Psalteries
and
Harpes
for
the
Service
of
the
house
of
God
.
But
this
was
in
the
old
Testement
and
therefore
Object
.
is
like
to
have
beene
some
Leviticall
Ceremony
.
The
is
no
such
Institution
among
all
the
Leviticall
Ans.
ceremonies
which
were
all
delivered
by
God
to
Moses
,
and
by
Moses
to
the
people
,
400
yeeres
before
David
was
borne
.
Yea
,
the
text
telleth
us
,
1
Chro.
25.
6.
playnely
that
this
was
according
to
the
Kings
order
.
And
therefore
,
it
is
no
Leviticall
ceremony
in
that
there
was
no
institution
thereof
before
the
dayes
of
David
.
And
then
I
hope
here
is
no
feare
of
Popery
to
be
in
the
use
of
the
Church
Musique
because
it
had
the
first
Institution
in
the
dayes
of
David
:
1500
yeares
before
any
Popery
began
.
And
therefore
,
Eph.
as
it
were
in
approbation
of
so
good
a
practise
,
Colos.
our
Saviour
Christ
with
his
Disciples
sing
a
Psalme
at
the
end
of
the
Sacred
Supper
.
And
S.
Paul
adviseth
the
use
of
the
Psalmes
hymnes
and
spirituall
Comm.
Judic
.
c.
5.
N.
1.
Songs
.
Pet.
Mart.
proveth
that
musique
hath
beene
of
use
in
the
Christian
Church
from
the
dayes
of
the
Apostles
,
because
Plinius
secundus
writeth
unto
Trajan
,
euseb.
l.
3.
l.
30
that
the
Christians
did
hymnos
antelucanos
Christo
suo
canere
i.
Sing
Psalmes
to
their
Christ
,
before
day
light
.
They
found
themselves
thereby
charged
in
Gods
worship
.
And
I
do
assure
my selfe
,
that
man
who
shal
bring
to
the
Church
,
where
Musique
is
rightly
used
,
a
devout
hart
not
perverted
with
prejudice
:
and
attend
unto
the
Prayses
of
God
which
are
set
out
with
Musique
:
cannot
choose
but
feele
his
thoughts
therewith
elevated
and
enlarged
,
the
more
pathetically
and
feelingly
,
the
more
amplie
,
and
fervently
to
acknowledge
and
magnifie
the
goodnesse
of
God
.
It
is
true
that
some
of
the
antient
Fathers
do
find
fault
with
the
abuse
of
Musique
in
Gods
Worship
:
but
that
condemneth
not
the
right
use
thereof
,
any
more
then
the
holy
Supper
is
condemned
by
St.
Paul
,
whilest
he
blameth
those
who
shamefully
prophaned
it
.
In
the
right
use
therefore
of
church
Musique
,
there
is
good
profit
,
and
edification
to
the
affection
but
no
Superstition
.
CAP.
VIII
.
Gods
Servants
are
Holy
and
not
Superstitious
.
HOuses
are
usually
framed
to
suit
their
owners
:
especially
when
they
build
them
for
their
owne
habitation
.
And
such
masters
,
such
men
.
Salomon
had
not
only
builded
an
house
answeareable
to
the
wisdome
and
state
of
so
great
a
King
:
but
was
also
sorted
with
servants
suitable
to
the
wisedome
Levit.
19.
2.
of
their
prince
,
and
to
the
order
and
magnificence
of
his
house
and
throne
.
And
God
(
whose
house
and
habitation
the
Church
is
)
is
holy
.
The
Church
also
being
Gods
house
,
is
holy
.
So
the
holy
God
hath
an
holy
house
,
as
is
suitable
.
Neither
will
he
want
answerable
servants
,
who
by
their
holy
demenure
shall
manifest
it
to
the
world
,
that
they
are
the
Servants
of
the
holy
God
.
The
true
servants
of
God
must
be
holy
▪
For
,
the
Lord
God
their
master
is
holy
.
And
St.
Peter
telleth
us
,
that
we
are
an
holy
Nation
.
And
here
we
do
not
meane
only
a
relative
holinesse
,
such
as
times
places
,
garments
and
the
like
are
capable
of
:
but
such
an
holinesse
as
is
wrought
by
the
holy
Ghost
in
the
reasonable
creature
.
And
this
holinesse
is
either
inhaesive
or
expressive
.
In
haesive
holinesse
is
that
seasoning
and
gratious
constitution
,
wherewith
the
heart
and
conscience
is
Ps.
51.
inwardly
so
qualified
,
by
the
holy
Ghost
as
disposeth
it
wholy
to
the
will
,
honour
and
glory
of
almighty
God
.
And
this
is
it
which
David
hungered
after
,
when
he
said
.
Create
in
me
a
mew
heart
,
and
Eph.
4.
24.
renew
a
right
spirit
within
mee
.
Yea
this
is
that
Image
of
God
,
according
whereunto
man
was
fist
created
,
in
righteousnesse
and
true
holinesse
.
Expressive
holinesse
is
the
outward
manifestation
of
the
former
,
by
the
words
of
our
mouthes
,
and
by
the
performances
and
gestures
of
the
rest
of
the
lymbes
of
our
bodyes
:
as
in
their
severall
kindes
we
be
occasioned
,
to
make
use
of
them
and
this
is
fully
required
at
our
hands
Ro.
12.
1.
present
your
bodyes
a
living
Sacrafice
holy
and
acceptable
unto
God
.
This
expressive
holinesse
is
to
be
practised
two
wayes
.
First
in
our
conninuall
conversation
before
God
.
Secondly
in
our
speciall
approaching
unto
God
.
As
the
duty
of
a
Servant
to
his
Master
is
,
first
in
being
diligent
and
faithfull
in
all
his
businesse
.
Secondly
in
his
respective
behaviour
,
when
he
commeth
to
his
Masters
presence
:
or
is
in
speach
with
him
:
and
yet
more
specially
,
when
he
is
to
crave
favor
,
or
to
give
thankes
for
favors
received
from
him
.
So
the
Servant
of
God
,
having
his
heart
possessed
with
the
feare
of
God
,
is
first
very
carefull
,
that
he
offend
not
in
the
tounge
:
that
there
be
no
pride
nor
lust
in
his
eyes
:
that
his
feete
neither
walke
nor
stand
in
the
way
of
the
ungodly
:
that
his
hands
be
free
from
bribery
,
oppression
and
all
iniquity
.
And
finally
that
all
his
members
be
instruments
of
righteousnesse
unto
God
:
and
his
conversation
honest
before
the
world
:
That
his
light
may
so
shine
before
men
,
that
they
may
see
his
good
workes
and
glorifie
his
father
which
is
in
heaven
.
God
hath
made
as
well
the
body
as
the
soule
.
And
therefore
he
is
to
be
served
,
as
well
by
the
outward
members
of
the
body
as
by
the
inward
abilities
of
the
soule
.
He
that
saith
by
Solomon
,
Sonne
give
me
thine
heart
.
Saith
also
by
Saint
Paul
,
present
your
bodyes
a
living
sacrifice
.
And
as
there
must
bee
no
strife
among
the
members
:
so
,
neither
must
the
soule
and
bodye
disagree
,
But
joyne
sweetly
,
both
1
cor.
6.
20.
as
one
in
the
Service
of
God
.
And
therefore
he
saith
Glorifie
God
in
your
bodyes
and
spirits
for
they
are
Gods
.
And
of
all
this
,
we
must
be
constantly
carefull
,
Ps.
16.
8.
so
to
set
God
alwayes
before
our
eyes
,
and
to
have
alwayes
a
good
conscience
both
towards
God
and
towards
Act.
24.
16.
man
,
that
when
we
come
to
give
an
accompt
of
our
Stewardship
we
may
with
joy
heare
that
comfortable
approbation
,
of
our
Lord
and
Master
well
done
good
and
faithfull
servant
.
But
when
the
servant
of
God
approacheth
unto
God
,
in
his
holy
House
;
ai
his
holy
Table
,
to
speake
to
God
by
holy
Prayer
,
to
heare
him
in
his
holy
word
,
to
give
him
thankes
for
received
blessings
,
for
health
,
food
,
rayment
,
manifold
preservations
,
forgivenesse
of
sinnes
,
the
hope
and
expectation
of
the
joyes
of
heaven
,
to
begge
all
things
requisit
for
body
or
soule
,
to
receive
the
holy
Sacrament
of
the
body
and
blood
of
his
blessed
Saviour
thereby
to
be
sealed
to
the
day
of
Redemption
:
Then
,
as
to
be
specially
reverend
and
devoute
in
heart
within
;
so
,
to
expresse
the
same
by
such
behaviour
and
respect
without
,
as
may
shew
the
reverence
and
humility
suitable
to
,
and
becomming
,
the
holy
servant
of
the
holy
God
,
in
so
holy
a
businesse
,
in
the
holy
place
.
And
in
all
this
there
is
no
Superstition
.
CHAP.
IX
.
Gods
worship
is
to
be
performed
with
outward
expressions
.
THat
in
the
common
way
of
our
ordinary
conversation
,
wee
must
conscionably
serve
God
,
as
well
with
the
members
of
our
bodyes
,
as
with
the
faculties
of
our
soules
,
None
,
except
peradventure
some
bruitish
familists
(
a
generation
given
over
to
a
reprobate
sence
)
will
deny
.
But
,
I
finde
it
beyond
exceptation
difficult
,
to
perswade
diverse
men
(
who
yet
will
seeme
specially
zealous
Pro.
23.
28.
to
have
God
rightly
worshiped
)
that
in
Gods
worship
there
is
any
use
of
any
more
then
the
soule
or
minde
alone
:
And
that
,
because
it
is
sayd
sonne
,
give
me
thine
heart
.
And
herein
they
deale
with
us
,
as
the
Papists
do
in
another
case
.
For
,
when
we
teach
that
a
man
is
justified
by
faith
in
Christ
.
They
presently
charge
us
that
we
exclude
workes
as
not
requisite
in
a
Christian
.
So
,
these
men
hearing
us
urge
,
that
the
members
of
the
body
must
be
used
in
the
worship
of
God
,
except
against
us
;
as
if
we
excluded
the
heart
from
this
duty
.
But
I
would
gladly
request
my
bretheren
to
understand
,
that
as
being
justifi●d
by
Jac.
2.
18.
faith
,
wee
labour
to
shew
our
faith
by
our
workes
,
knowing
that
to
be
no
true
or
lively
faith
,
which
doth
not
fructifie
and
bring
forth
good
workes
:
So
by
the
outward
gestures
of
our
bodies
,
we
declare
that
worship
which
is
in
the
heart
,
assuring
our selves
that
there
is
no
devotion
in
the
heart
of
that
man
,
who
maketh
no
expression
thereof
,
in
his
outward
behaviour
.
And
whereas
God
saith
sonne
,
give
me
thine
heart
.
I
conceive
(
under
correction
)
that
God
dealeth
herein
,
as
a
tender
father
,
who
seeing
his
sonne
plunged
into
some
dangerous
gulph
saith
sonne
,
give
me
thine
hand
,
not
that
the
father
intendeth
to
reskue
onely
the
childes
hand
:
But
because
,
the
hand
is
the
gainfullest
limbe
,
for
the
child
to
reach
out
,
and
for
the
Father
to
take
hold
on
,
to
draw
the
whole
childe
out
of
danger
:
So
almighty
God
,
seeing
his
childe
at
a
lametable
passe
,
ready
to
sinke
to
the
bottome
of
hell
;
saith
sonne
give
me
thy
heart
.
That
so
God
,
having
gayned
hold
on
the
heart
,
may
thereby
draw
the
whole
man
to
eternall
safety
.
There
is
such
correspondency
,
and
sympathy
between
the
Soule
and
the
body
;
as
maketh
to
accord
one
with
an
other
,
like
those
Creatures
and
wheels
,
mentioned
by
the
Prophet
Ezech.
when
those
went
,
these
went
;
when
those
stoode
,
these
stoode
:
when
those
were
lifted
up
,
these
were
lifted
up
:
for
,
the
spirit
of
the
living
Creatures
was
in
the
wheeles
.
So
,
may
I
well
say
:
when
the
Soule
moveth
forward
in
devotion
Eze.
1.
21.
towards
God
;
the
body
will
not
be
left
behinde
,
but
will
beare
the
Soule
company
.
If
the
Soule
in
humility
be
dejected
:
then
the
body
with
a
bare
head
,
a
bowing
waste
and
bended
knees
,
is
in
all
gestures
of
submission
.
If
the
Soule
be
elevated
and
encouraged
by
desire
and
hope
towards
God
:
then
the
eye
looketh
up
,
and
the
hand
is
lifted
up
towards
heaven
,
expressing
outwardly
the
inward
disposition
of
the
Soule
.
And
on
the
other
side
every
man
findeth
in
his
owne
experience
,
that
his
Soule
doth
sympathise
with
the
temper
of
his
body
.
For
,
if
the
body
be
tired
with
labour
,
the
minde
becometh
heavy
and
dull
.
And
do
wee
not
perceive
plainely
,
that
when
we
betake
our selves
to
our
knees
for
prayer
;
the
Soule
is
humbled
within
us
,
by
this
very
gesture
?
And
when
when
wee
lift
up
our
hands
and
our
eyes
towards
God
,
wee
feele
an
elevation
of
the
Soule
also
towards
the
throne
of
grace
.
There
is
an
instance
in
the
booke
of
Exod.
which
fully
illustrateth
this
point
.
For
when
Israel
was
in
fight
with
Ameleck
,
Moses
Aaron
,
and
Hur
went
up
Exo.
17.
10.
11.
to
the
tope
of
the
hill
.
And
it
came
to
passe
when
Moses
lift
up
his
hand
,
Israel
prevailed
:
And
when
he
let
downe
his
hand
Amaleck
prevailed
.
Shall
we
thinke
that
there
was
a
charme
in
this
his
holding
up
and
letting
downe
of
his
hand
?
Is
it
not
manifest
,
that
Moses
was
heard
at
his
prayers
to
God
,
for
his
people
?
and
that
,
as
his
handes
were
borne
up
,
his
soule
did
beare
up
also
,
in
the
greater
measure
of
zeale
and
faith
whereby
his
prayer
became
the
more
Lyr.
powerfull
?
per
hoc
ostendttur
suae
orationis
efficacia
.
i.
by
this
is
manifested
the
efficacie
or
force
of
his
prayer
.
Nec
contra
Amalechitas
,
tantum
vis
armorum
,
Orig.
in
num.
hom.
13.
quam
Moysis
valuit
or
atio
.
Vt
enim
elevasset
manus
ad
Deum
vincibatur
Amalech
:
remissae
vero
&
dejectae
vinci
faciebant
Israel
.
i.
The
force
of
armes
was
not
so
powerfull
against
Ameleck
,
as
the
prayer
of
Moses
.
For
,
as
he
lifted
up
his
hands
,
to
God
,
Ameleck
went
by
the
worst
:
but
if
his
hands
setled
or
fell
downe
,
Israel
tooke
the
foyle
,
St.
Aug.
speaketh
to
the
same
effect
.
And
may
we
not
conceive
Ser.
de
tom
93.
that
Saint
Paul
meaneth
the
same
thing
,
when
he
will
have
menat
their
prayers
to
lift
up
pure
hands
?
A
learned
interpreter
speaketh
full
home
to
this
1
Tim.
2.
8.
purpose
saying
,
upon
that
text
.
Voluit
hoc
symbolo
significare
vim
orationis
.
Elevatio
enim
manuum
contentionem
orationis
,
remissio
manuum
remissionem
orationis
adumbrabat
.
Elevans
manus
elevabat
&
mentem
,
Cornel.
a
lap
.
&
intendebat
in
Deum
:
Cum
vero
lassus
remittebat
manus
remittebat
&
orationem
.
i.
He
would
by
this
symbol
set
out
the
force
of
prayer
.
For
,
the
lifting
up
of
his
hands
did
signifie
the
earnestnesse
of
his
prayer
and
the
setling
of
his
hand
the
slaking
of
his
devotion
.
In
lifting
up
his
hand
he
rowsed
up
his
spirit
,
and
dealt
with
God
the
more
fervenly
:
but
when
growen
weary
he
let
fall
his
hand
,
then
he
cooled
in
his
prayer
.
As
for
my
part
.
Whensoever
I
see
any
man
using
outward
reverence
,
in
the
act
of
Gods
worship
;
I
shall
judge
him
to
be
the
more
devoute
within
,
by
how
much
the
more
he
doth
outwardly
expresse
,
in
reverened
gestures
:
Neither
can
I
ever
be
perswaded
,
that
,
that
man
is
inwardly
affected
with
reverence
,
towards
God
:
who
doth
not
outwardly
declare
the
same
,
by
the
reverend
behaviour
of
his
●
a.
2
a.
q.
94.
body
.
For
as
Aquinas
alleadgeth
out
of
S.
Aug.
Exterior
cultus
est
confessio
quaedam
cultus
interioris
.
i.
The
outward
worship
is
a
certeine
confession
of
the
inward
worship
.
Wee
cannot
deny
,
but
that
men
may
make
a
faire
outward
shew
of
holinesse
and
devotion
when
they
are
most
foul
within
,
through
hypocrisie
and
prophanesse
:
as
the
Pharisies
made
long
prayers
,
whilest
they
intended
to
devoure
widdowes
houses
.
But
yet
,
let
me
prevent
or
represse
insolent
censures
,
with
the
words
of
St.
Paul
:
Who
R●●
14.
4.
art
thou
that
judgest
another
mans
servant
?
Thou
dost
with
thine
eyes
see
reverence
,
in
the
outward
behaviour
?
Thou
seest
not
what
is
within
,
in
the
heart
.
1
Cor.
13.
7.
But
Christian
charity
beleeveth
all
things
and
hopeth
all
things
:
and
requireth
that
wee
judge
the
best
,
according
to
the
outward
appearance
.
God
only
is
the
judge
of
the
heart
,
we
are
to
judge
according
to
what
wee
see
:
and
not
according
to
what
we
see
not
.
Wee
are
taught
to
be
devout
and
reverend
,
both
within
and
without
:
And
to
performe
worship
to
God
not
with
the
body
alone
nor
with
the
Soule
a-alone
;
but
with
body
and
Soule
both
:
that
so
wee
may
not
seperate
those
,
which
God
hath
conjoyned
.
No
doubt
,
but
there
is
too
often
an
outward
shew
of
much
devotion
and
reverence
,
where
there
is
none
or
very
little
within
For
,
impiety
can
dissemble
.
Sathan
can
change
himselfe
into
an
Angell
of
light
.
The
woolfe
can
put
on
Sheepes
cloathing
.
But
there
can
be
no
inward
reverence
or
devotion
in
the
heart
,
which
doth
not
shew
it selfe
outwardly
(
except
peradventure
when
some
perplexing
terrour
,
may
for
a
time
make
a
Christian
man
discover
humane
frailety
)
for
,
true
Religion
loveth
not
to
dissemble
.
The
Angell
of
light
will
not
transforme
himselfe
into
a
Divell
of
darkenesse
:
nor
will
the
sheepe
cloath
it selfe
with
the
skinne
of
a
woolfe
.
And
the
man
which
hath
a
devout
and
Religious
heart
,
will
not
seeme
prophane
,
but
will
declare
his
piety
and
probity
outwardly
,
by
the
holinesse
of
his
workes
in
his
conversation
and
by
the
reverendnesse
of
his
behaviour
in
the
worship
of
God
.
The
Schoole-men
make
a
threefold
act
of
adoration
:
Pined
in
3.
q.
25.
ar.
2.
whereof
the
first
is
in
the
understanding
,
apprehending
and
conceiving
the
excellencie
of
the
object
,
or
that
which
is
to
be
worshiped
.
The
second
in
the
will
,
inclyning
and
disposing
a
man
,
to
honor
,
that
object
.
And
both
these
they
call
inward
worship
.
The
third
act
is
the
expression
of
that
inward
apprehension
and
inclination
,
by
sensible
signes
,
as
,
by
word
,
deede
,
or
gesture
,
and
this
they
call
outward
worship
.
Ex
duplici
natura
Compositi
sumus
intellectuali
&
sensibili
.
Duplicem
adorationem
deo
offerimus
:
Spirituale
,
qua
consistit
in
interiori
mentis
devotione
&
corporalem
2.
2.
q.
14.
ar.
2.
in
exteriore
corporis
humiliatione
i.
Wee
consist
of
a
two
fold
nature
,
intellectuall
and
sensible
.
Wee
performe
to
God
a
two
fold
worship
:
The
one
Spiritual
,
consisting
in
the
outward
devotion
,
of
the
minde
;
and
the
other
corporall
,
in
the
outward
humiliation
of
the
body
.
But
here
,
my
brethen
are
ready
to
tell
me
,
that
by
these
words
of
Aquinas
,
what
is
done
by
the
Object
.
body
is
but
a
corporall
worship
:
and
that
the
spirituall
worship
consisteth
in
inward
devotion
,
and
then
they
urge
the
words
of
our
Saviour
,
saying
,
Josh.
4.
24.
1
Tim.
4.
8.
God
is
a
spirit
,
and
must
be
worshipped
in
spirit
and
trueth
,
whereto
they
adde
the
words
of
St.
Paul
:
bodily
excercise
profiteth
little
.
It
may
be
thought
,
by
these
words
,
first
,
of
Saint
Ans.
Paul
,
that
bodily
exercise
doth
profit
some
thing
:
though
but
a
little
:
and
we
are
not
to
neglect
,
much
more
to
abhorre
that
,
which
may
afford
the
least
furtherance
,
in
the
way
of
Godlynesse
,
and
in
Gods
worship
.
But
,
if
my
brethren
tell
me
,
that
I
do
much
mistake
the
meaning
of
the
word
,
litle
in
this
text
:
I
must
tell
them
,
that
they
in
thus
applying
it
,
to
our
behaviour
in
the
worship
of
God
,
do
much
more
mistake
,
and
fearefully
wrest
the
words
,
bodily
exercise
;
Concerning
the
meaning
whereof
,
Interpreters
do
not
readily
agree
.
But
,
this
I
am
sure
of
;
that
of
all
the
Interpreters
which
I
have
seene
(
and
I
have
purposely
made
some
search
)
not
one
doth
understand
them
of
those
gestures
of
the
body
in
Gods
worship
which
we
now
treate
of
.
And
it
is
manyfest
that
the
bodily
exercises
whereof
S.
Paul
speaketh
,
are
such
as
he
setteth
in
opposition
unto
true
godlines
:
and
yet
such
as
,
wherein
foolish
people
,
perverted
by
hypocrites
,
and
guided
by
idle
conceits
,
and
no
better
then
old
wives
fables
,
do
place
Religion
.
Abstinency
from
meate
and
from
marriage
,
v.
3.
unto
which
we
may
adde
,
long
and
frequent
watchings
,
pronouncing
of
long
and
many
prayers
,
lying
on
the
cold
ground
,
wearing
haire
cloth
,
and
the
like
,
with
such
kind
of
disciplining
of
the
body
may
profit
something
as
they
may
be
used
.
Cor.
7.
26.
For
,
S.
Paul
deemeth
those
people
happy
,
in
regard
of
the
present
necessity
,
which
were
unmarried
.
And
he
alloweth
those
which
are
married
,
sometimes
,
and
upon
some
occasions
to
withdraw
one
from
an
other
,
that
they
may
the
better
dispose
themselves
to
fasting
and
prayer
.
Watching
fasting
,
and
such
other
chastisings
of
the
body
are
also
of
profitable
use
,
to
tame
the
flesh
,
and
to
bring
it
into
subjection
to
the
spirit
:
and
so
to
make
the
whole
man
the
fitter
for
devotion
.
But
if
men
place
true
Godlinesse
,
to
consist
in
these
very
exercises
,
and
so
conceive
with
themselves
,
that
whilest
they
performe
them
,
they
are
eo
nomine
,
for
that
alone
,
very
good
people
,
though
otherwise
they
live
in
the
custome
and
practise
of
foule
and
known
sinnes
:
then
shall
they
finde
that
their
bodily
exercises
do
profit
little
:
that
is
nothing
at
all
,
and
that
in
vaine
have
they
wearyed
themselves
therein
.
And
so
;
if
a
man
thinke
that
though
he
neglect
the
true
duties
of
godlinesse
;
he
is
yet
a
godly
man
;
because
he
is
very
exact
in
all
the
gestures
of
outward
reverence
in
Gods
worship
:
I
paralell
that
man
with
an
other
sect
of
hypocrites
,
whose
whole
godlinesse
consisteth
,
in
going
to
to
some
selected
Church
,
and
in
being
present
where
a
Sermon
is
:
though
in
the
meane
time
,
they
learne
nothing
and
practice
as
little
of
any
true
godlinesse
.
Both
these
sorts
of
men
I
acknowledge
to
be
an
hypocriticall
and
superstitious
generation
both
a
like
.
And
of
them
both
I
say
that
they
have
a
forme
of
Godlines
:
but
deny
the
power
thereof
.
Though
then
bodily
exercises
profit
not
those
,
who
place
their
whole
Religion
and
goodnesse
in
them
,
as
they
are
meer
bodily
actes
.
Yet
are
they
not
unprofitable
for
Christian
men
,
who
make
the
right
use
of
them
,
either
to
tame
the
body
and
to
bring
it
into
subjection
,
by
fasting
,
sack
cloth
and
ashes
and
the
like
:
or
to
make
outward
expression
of
inward
devotion
:
as
by
bending
the
knee
,
bowing
the
body
,
lifting
up
the
hands
and
eyes
and
such
like
gestures
in
Gods
worship
.
As
for
the
wordes
of
our
blessed
Saviour
:
God
is
a
spirit
,
and
must
be
worshipped
in
spirit
and
in
Ps●
.
95.
6.
trutb
.
I
aske
those
men
,
which
alledge
them
against
outward
reverence
;
what
they
will
say
to
holy
and
devoute
David
when
he
saith
:
O
come
let
us
worship
and
fall
downe
and
kneele
before
the
Lord
our
maker
?
Doth
not
the
spirit
of
God
here
require
the
gestures
,
of
bowing
downe
and
kneeling
to
be
used
in
Gods
worship
?
But
for
further
satisfaction
herein
we
will
spend
a
few
lines
(
though
one
would
thinke
words
needlesse
in
so
cleare
a
case
)
in
the
exposition
of
our
Saviours
wordes
.
Wee
therefore
give
our
brethren
to
understand
,
that
the
word
Spirit
in
scripture
hath
divers
sinifications
,
as
i.
The
regenerate
man
is
called
the
Spirit
.
Matth.
26.
41.
The
Spirit
is
willing
the
flesh
is
weak
2
The
will
or
inclination
.
2
Cron.
36.
22.
The
Lord
stirred
up
the
Spirit
of
Cyrus
.
3
The
courage
of
a
man
.
Josh.
5.
1.
There
was
no
spirit
in
them
any
more
because
of
the
children
of
Israel
,
4
Vnderstanding
and
knowledge
Dan.
5.
12.
An
excellent
Spirit
and
understanding
and
knowlegde
were
found
in
Daniell
.
5
Doctrine
or
teaching
1
Joh.
4.
1.
Beleeve
not
every
Spirit
but
try
the
Spirits
.
So
then
,
take
the
word
Spirit
in
any
of
these
significations
and
it
will
nothing
hinder
the
use
of
corporall
or
bodily
gestures
in
the
worship
of
God
.
For
,
to
worship
God
in
Spirit
,
is
to
worship
him
with
a
regenerate
or
new
man
which
after
God
is
created
in
righteousnesse
and
true
holynesse
Eph.
4.
24.
It
is
no
compassing
of
Gods
Altar
,
without
hands
washed
in
Innocency
Ps.
26.
6.
no
praying
to
God
without
pure
handes
lifted
up
.
1
Tim.
8.
No
comming
into
the
marriage
feast
without
a
wedding
garment
.
Mat.
22.
So
,
it
is
not
for
any
to
performe
the
holy
act
of
worship
,
to
the
holy
God
,
that
is
not
regenerate
and
holy
and
will
so
worship
in
spirit
and
truth
i.
in
true
holinesse
.
For
,
God
requireth
such
to
worship
him
.
2.
God
must
be
worshiped
in
Spirit
.
i.
with
a
willing
ready
and
chearefull
mind
Deborah
in
her
song
Iudic.
5.
2.
doth
prayse
God
for
the
people
that
became
so
willing
.
And
1
Pet.
5.
2.
Gods
flock
must
be
fed
,
not
by
constraint
but
willingly
and
so
,
Gods
worship
must
be
performed
in
Spirit
,
that
is
,
willingly
.
3.
God
must
be
worshiped
in
spirit
.
i.
Not
faintly
and
droopingly
:
but
couragiously
and
zealously
in
the
fervency
of
the
spirit
as
Rom.
10
,
11.
5
God
must
be
worshipped
in
spirit
and
in
truth
.
i.
with
understanding
and
knowledge
,
rightly
informed
.
Lastly
:
God
must
be
worshiped
in
spirit
and
truth
.
i.
Guided
by
the
holy
spirit
of
God
:
as
all
the
sonnes
of
God
are
led
by
the
spirit
.
Rom.
8.
14.
which
leadeth
unto
all
truth
.
Joh.
16.
13.
And
this
is
home
to
the
text
in
spirit
and
truth
;
when
in
Gods
worship
we
so
make
use
of
either
body
or
soule
as
by
Gods
word
and
spirit
,
wee
are
thereto
directed
.
Corporall
actes
may
be
done
in
the
Spirit
as
our
Saviours
going
up
to
the
mount
.
Mat.
4.
was
a
Corporall
act
,
and
yet
it
was
done
in
the
Spirit
:
For
,
he
was
led
by
the
Spirit
v.
1.
And
to
this
effect
are
the
words
of
the
Schoole-man
cleare
and
full
,
in
in
the
place
before
alledged
,
Adoratio
Corporalis
in
Spiritu
fit
,
in
quantum
ex
spirituali
devotione
procedit
,
&
ad
eam
ordinatur
.
i.
Bodily
worship
is
2.
2.
q
84.
ar.
i
done
in
the
spirit
,
in
as
much
as
it
proceedeth
from
spirituall
devotion
,
and
is
made
to
serve
thereunto
.
When
our
brethren
Pray
or
Preach
,
do
they
not
use
a
bodily
member
,
viz.
the
toung
,
to
expresse
themselves
withall
?
The
using
of
the
tounge
is
a
bodily
exercise
,
as
well
as
the
bowing
of
the
knee
.
And
yet
,
I
hope
,
they
thinke
that
they
do
both
Preach
and
Pray
in
the
spirit
.
Are
not
eating
and
drinking
bodily
actions
?
And
yet
I
trust
wee
do
eate
and
drinke
in
the
spirit
:
when
wee
do
it
in
the
feare
of
God
,
and
(
as
St.
Paul
adviseth
)
to
1
Cor.
10.
31.
Gods
glory
.
Wee
read
in
Rev.
4.
v.
10.
of
foure
and
twenty
Elders
,
who
fell
downe
on
their
faces
&
worshipped
him
,
who
liveth
for
ever
.
Shall
wee
say
that
they
woshiped
not
in
Spirit
and
truth
,
because
they
used
a
gesture
of
humilitie
and
reverence
in
falling
downe
upon
their
faces
?
It
is
lamentable
to
behold
men
pretending
sincerity
and
love
of
trueth
,
thus
perversly
wringing
Gods
holy
word
and
willfully
shutting
their
eyes
,
against
so
cleare
light
of
so
manifest
a
truth
.
When
the
knee
is
bent
,
the
body
bowed
or
the
hand
lifted
up
devoutly
unto
God
:
these
are
indeede
bodily
exercises
or
actes
done
by
the
members
of
the
body
,
as
outward
expressions
of
inward
devotion
:
but
no
acts
of
Superstition
.
CHAP.
X.
The
severall
gestures
used
by
Gods
Servants
in
his
worship
are
all
free
from
Superstition
.
WEE
have
hitherto
made
scearch
,
in
and
about
the
house
of
God
,
or
place
of
Christian
assembly
,
wee
have
carefully
pryed
into
every
nooke
and
corner
thereof
,
and
observed
the
Servants
of
God
,
performing
worship
unto
God
,
so
as
their
inward
devotions
are
declared
and
expressed
by
their
outward
gestures
and
demeanures
;
God
being
so
worshipped
by
their
whole
man
,
body
and
Soule
.
But
in
all
this
wee
have
found
no
Superstition
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
things
decently
and
in
good
order
.
Come
we
now
and
examin
those
outward
demeanures
,
gestures
and
expressions
,
severally
and
perticularly
:
And
all
that
wee
do
in
our
Churches
in
their
distinct
formes
and
postures
:
least
yet
,
under
any
of
them
,
some
peece
of
superstition
be
paradventure
concealed
,
and
here
I
must
confesse
,
some
evill
Surmisers
have
unjustly
caused
much
suspition
:
For
,
our
justification
therefore
and
the
manifesting
of
truth
to
Gods
glory
,
Come
and
see
all
that
is
done
in
our
Churches
.
Wee
confesse
our
sinnes
unto
God
.
Wee
begge
pardon
at
the
hands
of
God
.
Wee
give
God
thanks
for
what
wee
have
received
▪
Wee
crave
from
God
what
wee
stand
in
need
of
.
Wee
remember
the
afflictions
of
all
distressed
people
,
with
our
prayers
for
them
all
,
and
our
almes
to
the
poorer
sort
.
We
reade
,
and
heare
read
,
the
holy
Bible
and
godly
expositions
,
homilyes
and
sermons
,
whereby
the
ignorant
are
instructed
,
the
unruly
admonished
,
the
backward
exhorted
,
the
hard-hearted
terrefied
,
the
feeble
encouraged
the
aflicted
conscience
comforted
.
We
administer
the
Sacraments
of
Baptisme
and
the
Lords
supper
.
Is
any
of
these
any
superstitious
act
?
Our
scrupulous
brethren
allow
all
this
.
But
then
thus
they
take
exception
.
In
your
very
entrance
into
the
Church
,
you
Object
.
put
off
your
hats
and
kneele
downe
and
pray
:
as
if
either
God
were
not
in
other
places
:
or
,
that
wee
might
not
pray
,
but
in
the
Church
.
If
we
taught
men
,
that
they
ought
not
to
pray
Ans.
anywhere
else
,
but
in
a
Church
,
or
place
consecrated
:
or
that
we
did
not
use
to
pray
in
any
other
place
:
then
,
there
were
some
cause
to
object
thus
against
us
.
But
we
are
in
our
Churches
,
from
time
to
time
called
upon
,
to
pray
continually
,
and
in
all
things
to
give
thankes
.
Is
it
not
thus
extant
in
our
booke
of
common
prayer
?
It
is
very
meete
right
and
our
bounden
duty
,
that
we
should
at
all
times
and
in
all
places
give
thankes
to
thee
O
holy
father
,
Lord
of
heaven
and
earth
.
Is
there
not
in
that
booke
speciall
service
to
be
used
in
privat
houses
,
at
the
bed
side
of
sick
people
?
Is
not
the
booke
it selfe
free
and
vendible
,
by
every
Stationer
,
not
only
for
the
publick
worship
in
Churches
:
but
also
for
the
use
of
every
private
man
in
his
own
house
?
Be
there
not
also
plenty
of
other
bookes
in
print
,
of
formes
of
prayers
to
be
made
unto
God
,
upon
severall
occasions
at
any
time
,
in
any
place
,
by
any
man
,
whose
soule
is
possessed
with
so
good
devotion
?
And
therfore
it
is
plaine
,
that
our
devotion
and
discipline
doth
not
therfore
encline
us
to
pray
,
when
we
come
within
a
Church
;
as
if
we
held
that
the
only
place
,
where
a
man
may
pray
:
but
for
that
the
Church
is
an
house
of
prayer
(
as
we
have
already
shewed
)
this
very
place
putteth
a
man
in
mind
,
and
calleth
upon
him
,
there
specially
,
to
pray
:
in
somuch
that
it
is
a
place
purposely
set
apart
,
for
that
very
end
and
purpose
:
that
whatsoever
a
man
doth
elsewhere
,
yet
here
he
should
pray
because
this
is
the
house
of
prayer
.
We
uncover
our
heads
in
the
Church
:
as
in
the
presence
Chamber
on
earth
,
of
the
King
of
heaven
and
earth
.
And
when
we
pray
,
we
kneele
,
because
kneeling
is
the
gesture
of
humility
,
becomming
a
man
who
preferreth
his
petition
,
to
the
God
of
heaven
.
In
the
fourth
Century
,
a
time
abounding
with
prodigious
haeresies
,
arose
one
Eustachius
,
who
,
among
others
of
his
prophane
opinions
,
wherwith
many
became
infected
,
maintained
:
that
Churches
Concil.
Gangr
.
and
meetings
therein
are
to
be
despised
.
Damascus
and
Saint
Augustin
mention
this
to
have
been
the
haeresie
of
the
Messalini
otherwise
called
Euchites
and
Enthusiastes
,
who
also
had
so
meane
an
opinion
of
Baptisme
and
the
Lords
supper
,
as
that
they
held
Dan.
de
haeres.
8
Aug.
Serm.
contra
Arrianos
.
l.
4.
C.
11.
de
ecliis
.
c.
37.
them
altogether
uneffectuall
and
unprofitable
:
as
Theodoret
reporteth
.
Turrecremata
telleth
us
,
that
the
fratricellian
haeritiques
a
most
impure
sect
,
maintained
among
other
things
,
Eccelsiam
non
plus
valere
ad
orandum
:
quam
porcorum
stabulum
.
i.
That
the
Church
avayleth
a
man
for
prayer
,
no
more
then
a
swine-sty
.
O
my
brethren
,
conforme
not
yourselves
to
the
abominable
fancies
of
these
filthie
dreamers
,
odious
to
God
,
and
in
the
judgment
of
the
Church
damned
haeretiques
.
To
pray
,
is
no
superstitius
act
.
To
pray
kneeling
is
no
superstition
.
To
pray
in
a
Church
,
as
we
shewed
cap.
4.
is
no
superstition
.
To
use
reverend
gestures
and
behaviour
of
humility
,
in
the
presence
of
God
,
is
no
superstition
.
To
repute
the
Church
to
be
Gods
house
is
no
superstition
,
Therefore
,
for
a
man
entring
into
a
Church
to
put
off
his
hat
,
and
being
come
in
,
to
kneele
downe
and
to
pray
to
God
:
are
no
superstition
but
pious
acts
of
christian
devotion
.
You
have
so
many
severall
gestures
and
postures
;
Ob.
sometimes
sitting
;
sometimes
kneeling
;
sometimes
standing
;
sometimes
bowing
.
Why
may
not
men
use
what
gestures
they
please
:
so
that
the
heart
be
right
?
I
have
already
shewed
that
a
reverend
heart
can
Ans.
not
but
produce
reverend
demeanure
in
Gods
worship
.
And
yet
further
to
answer
this
cavill
,
I
say
.
It
is
not
inough
,
that
our
gestures
be
reverend
and
sober
,
in
the
generall
,
except
also
they
be
suteable
and
fit
to
expresse
the
present
act
,
whereto
they
are
applyed
.
And
first
,
for
sitting
.
If
humane
frailty
specially
in
aged
people
,
could
endure
it
)
sitting
would
not
at
all
be
used
in
the
house
of
God
;
specially
during
the
holy
businesse
of
Gods
service
.
But
in
consideration
of
the
infirmity
of
flesh
and
blood
,
Rest
is
sometimes
requisite
:
least
too
much
weakenesse
either
diminish
or
disturb
devotion
.
Therefore
,
the
indulgence
of
the
Church
permitteth
us
,
to
sit
whilest
the
minister
is
reading
or
expounding
any
part
of
the
word
of
God
for
our
instruction
:
and
while
doctrines
are
taught
and
applyed
for
our
further
edification
.
But
when
we
come
to
utter
an
hymne
or
petition
,
then
the
minister
,
who
before
spake
unto
the
people
,
doth
now
joyn
with
the
people
:
and
both
minister
and
people
,
with
one
heart
and
voice
,
joyn
in
a
language
to
almighty
God
.
And
therefore
,
compose
themselves
to
a
gesture
of
solemne
adoration
and
worship
:
which
I
never
knew
sitting
to
be
:
neither
do
I
thnike
that
any
president
can
be
found
in
all
the
whole
Bible
,
of
any
,
either
Congregations
assembled
or
persons
in
privat
,
sitting
at
their
solemn
worship
of
almighty
God
.
We
find
in
the
revelation
Apoc.
4.
2.
God
described
upon
his
throne
:
and
foure
and
twenty
Elders
,
wearing
crownes
,
sitting
upon
so
many
seates
,
round
about
the
throne
.
And
anon
,
those
Elders
betake
themselves
to
worship
him
that
sitteth
on
the
throne
.
But
now
they
keepe
themselves
no
longer
on
their
seates
:
when
they
are
to
performe
the
act
of
solemne
worship
.
But
they
fall
downe
before
him
that
sate
on
the
throne
,
and
cast
their
crownes
before
the
throne
saying
,
Thou
art
worthy
O
Lord
to
receive
glory
&c.
So
also
cap.
11.
ver.
16.
there
are
24
Elders
,
who
sit
before
God
,
on
their
seates
.
But
when
they
worship
they
fall
downe
on
their
faces
.
We
read
also
of
some
that
worshipped
God
standing
.
So
did
the
publican
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
standing
a
far
off
,
he
said
:
God
be
mercifull
to
me
a
sinner
.
And
a
great
company
whom
no
man
could
number
,
did
stand
before
the
Luc.
18.
13.
throne
,
in
the
sight
of
the
Lambe
and
cryed
with
a
loud
Apoc.
7.
8.
voice
saying
:
Salvation
from
our
God
which
sitteth
on
the
throne
.
And
therefore
we
give
glory
to
the
father
sonne
and
holy
Ghost
:
or
recite
some
hymne
,
appointed
by
the
Church
to
be
pronounced
by
the
Minister
and
people
joyntly
,
to
glorifie
and
praise
God
withall
standing
;
both
in
imitation
of
these
examples
,
and
also
accompting
it
the
more
reverend
gesture
then
sitting
(
which
we
never
finde
used
in
the
solemne
and
publique
worship
by
Gods
people
.
And
in
all
this
no
man
can
point
out
any
Superstition
.
Againe
,
we
use
the
gesture
of
standing
,
when
wee
publiquely
rehearse
the
articles
of
our
faith
,
or
attend
unto
those
choise
portions
of
the
Gospell
,
appointed
for
their
speciall
times
and
occasions
.
And
both
these
are
the
same
:
For
,
the
Creede
is
the
breviate
of
the
Gospell
,
and
the
Gospell
is
in
the
Creede
or
the
articles
of
our
Faith
at
large
.
At
the
rehearsing
of
the
one
,
and
at
the
reading
of
the
other
,
we
stand
up
.
The
reason
is
,
to
signifie
and
expresse
hereby
our
resolution
and
readynesse
to
stand
,
and
persevere
to
the
end
,
in
this
Faith
,
which
we
do
professe
.
And
this
expression
is
according
to
scripture
:
which
by
the
metaphor
of
standing
setteth
out
Christian
fortitude
and
perseverance
as
Rom.
5.
2.
we
are
by
faitb
admitted
to
this
grace
wherein
we
stand
.
And
cap.
11.
20.
Thou
standest
by
faith
.
So
1
Cor.
16.
13.
Stande
in
the
faith
.
And
1
Pet.
5.
12.
This
is
the
grace
wherein
yee
stand
.
So
then
,
we
by
this
gesture
of
standing
at
the
Creede
or
Gospell
,
professe
our
constancy
or
perseverance
.
But
when
the
scripture
speaketh
of
standing
in
Ob.
grace
or
in
the
faith
,
it
doth
not
intend
a
bodily
but
a
spirituall
standing
.
It
is
very
true
.
And
when
wee
by
our
bodily
standing
do
professe
our
spirituall
standing
,
we
do
Ans.
herein
no
whit
swarve
from
the
meaning
of
the
Scripture
:
But
what
the
Scripture
expresseth
in
word
,
we
declare
by
a
gesture
,
of
the
same
signification
.
And
so
,
in
this
is
no
superstition
.
One
would
think
that
no
body
should
be
so
absurd
,
as
to
dislike
the
gesture
of
kneeling
in
prayer
.
But
because
I
have
seene
with
mine
eyes
,
and
that
not
seldome
,
whole
troops
of
men
and
women
,
and
those
not
of
the
meanest
,
in
the
time
and
place
of
divine
Service
,
while
prayers
and
supplications
were
made
unto
God
,
sit
all
the
while
.
I
think
not
altogether
needlesse
,
to
free
the
gesture
of
kneeling
in
Gods
worship
,
from
all
suspition
of
superstition
.
And
that
by
precept
,
practise
and
reason
,
For
precept
take
the
words
of
the
Psalmist
Ps.
95.
6.
O
come
,
let
us
worship
and
fall
downe
,
and
kneele
,
before
the
Lord
our
maker
.
For
practice
we
will
looke
upon
the
farest
president
.
Our
blessed
Lord
and
Saviour
Jesus
Christ
kneeled
downe
and
prayed
.
If
Luc.
22.
41.
men
will
be
ruled
by
reason
,
they
will
not
,
when
they
are
to
petition
the
King
,
of
Kings
,
omit
such
a
gesture
of
humility
,
as
kneeling
is
,
being
the
most
suitable
for
a
man
at
his
prayers
,
and
for
this
cause
we
kneele
at
the
holy
Communion
receiving
;
whereat
,
we
both
lift
up
thankfull
hearts
unto
God
,
for
the
death
and
resurection
of
Jesus
Christ
:
as
also
beg
of
God
,
that
by
the
merits
thereof
,
our
bodies
and
Soules
may
be
preserved
to
everlasting
life
?
It
is
not
denyed
,
but
that
a
man
may
pray
sitting
,
walking
,
standing
or
layd
along
:
For
we
ought
to
pray
alwayes
.
But
when
a
man
betaketh
himselfe
to
a
set
exercise
of
prayer
,
and
that
specially
,
in
the
publique
Congregation
,
kneeling
is
the
fittest
,
and
no
Superstitious
gesture
.
But
,
though
divers
things
in
use
with
you
in
Ob.
your
worship
,
might
in
themselves
be
something
indifferent
and
tollerable
,
yet
there
are
some
gestures
used
in
your
Churches
,
very
offensive
to
weake
Consciences
and
therefore
ought
to
be
forborne
.
How
weake
the
consciences
of
these
men
be
,
I
must
leave
it
to
God
to
judge
of
.
But
I
must
needes
thinke
that
their
fancies
are
strong
whilest
they
will
not
beleeve
,
but
that
they
have
better
knowledge
then
their
teachers
,
and
more
wisdome
then
their
Governors
.
For
,
they
will
prescribe
,
what
the
minister
must
teach
,
and
how
,
both
Church
and
Common-wealth
must
be
ordered
.
And
wherein
their
Ministers
teach
,
or
their
Governours
Command
,
otherwise
then
they
like
of
,
they
will
slight
the
one
,
and
disobey
the
other
.
But
,
to
come
to
the
point
.
What
is
that
,
which
is
so
offensive
above
the
rest
.
Let
it
come
forth
:
and
shewe
its
Superstitious
face
:
that
when
wee
see
it
to
be
such
wee
may
abhor
it
thereafter
.
It
is
,
as
I
am
told
(
for
else
I
should
never
have
magnified
it
)
The
bowing
which
wee
use
at
the
name
of
Jesus
and
at
the
Communion
Table
.
For
,
as
the
name
of
Jesus
,
the
plaine
text
telleth
me
:
that
every
knee
shall
bow
thereat
.
But
forward
people
thinke
to
evade
the
authority
of
this
text
,
Phil.
2.
10.
by
saying
,
that
the
word
Name
doth
in
scripture
sometimes
signifie
power
.
And
this
wee
deny
not
:
and
wee
acknowledge
further
,
that
it
also
signifieth
divers
other
things
,
as
,
fame
or
renoune
2
Cro.
26.
8.
His
name
went
forth
to
the
entrance
of
Aegypt
.
So
it
signifieth
also
Posterity
Deut.
25
7.
My
husbands
brother
refuseth
to
raise
up
a
name
unto
his
brother
.
It
is
taken
for
memory
or
remembran●●
Es.
56.
5.
God
will
give
the
eunuches
in
his
house
a
name
.
But
now
what
of
all
this
?
will
they
say
that
the
reverence
mentioned
in
the
text
Philip.
2.
is
to
be
given
peradventure
to
the
power
,
renown
or
memory
of
the
sonne
of
God
:
and
not
to
be
done
,
when
wee
heare
him
named
by
the
name
JESUS
?
But
then
,
here
would
I
know
of
them
,
which
of
these
,
power
renowne
or
memory
,
shall
I
conceive
to
be
meant
in
this
text
by
the
word
Name
?
If
they
say
,
his
power
,
then
I
aske
why
not
his
renowne
?
If
they
say
his
renowne
,
then
why
,
not
his
memoriall
?
For
,
the
word
Name
doth
in
Scripture
,
by
a
trope
,
signifie
every
one
of
these
.
And
when
we
leave
the
proper
sence
of
any
word
in
Scripture
,
wee
must
shew
some
necessity
why
we
do
so
,
and
make
it
plaine
,
that
it
must
be
taken
in
that
significative
sence
,
which
we
give
therof
.
It
is
not
inough
to
say
,
such
De
doct.
Chr●●
.
3
C.
10.
a
word
is
in
some
places
taken
in
a
figurative
sence
and
therefore
I
will
so
understand
it
here
,
and
where
I
list
besides
.
St
Austine
,
dealing
with
such
loose
expounders
of
Scripture
,
saith
Nihil
facilius
est
quam
dicere
Tropus
est
:
figura
est
,
modus
quidam
dicendi
est
,
Hebraismus
est
.
i.
It
is
an
easie
matter
to
say
,
it
is
a
Trope
:
It
is
a
figure
:
It
is
a
certaine
forme
of
speech
:
It
is
an
Hebraisme
.
And
therefore
he
giveth
this
rule
.
Oratio
figurata
est
;
quae
proprieintellecta
,
nec
ad
fidem
nec
ad
dilectionem
nec
ad
ullam
aedificationem
accommodari
potest
.
i.
Then
is
the
speech
figurative
,
when
it
cannot
be
made
to
serve
,
for
either
faith
or
charity
or
any
edification
,
in
the
proper
sence
of
the
words
.
Illy●●cus
,
that
one
of
the
centuristes
,
well
knowne
to
be
no
friend
to
Superstition
doth
among
the
rest
of
his
rules
,
for
the
right
understanding
of
scripture
,
give
this
for
De
rat
.
Cogn
.
Sacr.
lit
.
one
.
Verba
sacrarum
literarum
proprie
acccipienda
sunt
,
nisi
loci
sensus
in
aliquem
fidei
articulum
propalam
incurrat
.
i.
The
words
of
holy
Scripture
are
to
be
understood
in
their
proper
sence
:
ecept
that
so
,
the
meaning
of
the
words
do
directy
fal
foul
upon
some
articles
of
faith
.
And
in
an
other
place
he
thus
adviseth
.
Ne
quaerat
aliquis
umbras
aut
sectetur
somnia
allegorianum
,
nisi
manifesta
sit
allegoria
;
&
literalis
sensus
sit
alioquin
inutilis
aut
absurdus
.
i.
let
not
a
man
hunt
after
shadows
or
dreame
of
allegories
,
except
there
be
a
manifest
allegory
:
And
that
without
an
allegory
,
the
literall
sense
be
unprofitable
and
absurd
.
And
to
this
point
a
learned
Countriman
of
our
own
speaketh
home
,
saying
Allegoryes
Perk.
in
.
gal.
4.
24.
are
to
be
admitted
,
when
the
words
sound
against
common
reason
,
analogy
of
faith
or
good
manners
.
Let
us
consider
these
rules
,
and
see
,
if
there
be
any
necessity
that
the
word
Name
,
in
the
text
to
the
Philipians
,
be
understood
in
any
other
then
the
proper
sense
.
Is
it
against
common
reason
,
Faith
,
Charity
or
good
manners
,
so
to
understand
it
?
Or
is
it
against
the
scope
of
that
place
,
or
of
any
other
part
or
peece
of
scripture
;
for
me
to
bow
my
knee
,
or
to
expresse
reverence
,
by
any
seemly
outward
gesture
,
when
I
heare
my
blessed
Lord
and
Saviour
named
,
by
his
proper
name
,
JESUS
?
How
then
dare
I
suffer
my
fancy
,
here
to
leave
the
prop●●●●ase
,
and
to
devise
a
figure
:
as
if
I
might
worke
the
Scripture
,
like
a
nose
of
waxe
,
as
I
list
my self
?
I
will
here
adde
one
rule
more
which
we
have
from
Saint
Hillary
.
Optimus
lector
est
,
qui
dictorum
intelligentiam
expectat
ex
dictis
,
potius
quam
imponat
,
et
retulerit
potius
quam
attulerit
:
Neque
cogat
id
videri
dictis
contineri
,
quod
ante
lectionem
praesumpserit
intelligendum
.
i.
He
is
the
best
l.
de
trin.
1.
reader
of
Scriptures
,
who
lookes
for
the
meaning
of
the
words
in
the
words
,
rather
then
putteth
or
imposeth
a
meaning
upon
them
:
who
fetcheth
the
sense
from
the
words
,
rather
then
bringeth
it
unto
them
.
And
who
enforceth
not
that
to
seem
to
be
contained
in
them
,
which
he
presumed
to
find
there
before
he
read
them
.
If
any
man
will
contend
that
yet
there
is
an
allegory
Ob.
in
that
text
,
because
knees
are
there
ascribed
to
things
in
heaven
and
things
in
earth
and
things
under
the
earth
.
I
answer
,
that
when
knees
are
ascribed
Ans.
to
things
which
properly
have
none
,
there
,
necessity
enforceth
us
to
acknowledge
a
figure
.
But
the
Son
of
,
God
our
blessed
Saviour
hath
a
name
,
even
the
name
JESUS
,
in
the
proper
sense
.
And
men
have
knees
,
not
figuratively
,
but
properly
.
Therefore
it
is
without
any
figure
,
to
say
,
that
men
having
knees
naturally
,
shall
bow
those
knees
at
the
name
JESUS
,
which
is
not
a
metaphorical
but
the
proper
name
of
the
Son
of
God
.
And
so
there
is
no
necessity
to
seeke
a
figure
in
that
text
in
the
word
name
,
or
in
the
word
knees
,
so
farre
as
the
duty
concerneth
man
.
But
it
is
very
dangerous
,
against
the
faith
of
a
good
Conscience
,
and
against
the
true
rules
of
right
interpreting
the
Scriptures
,
thus
to
rove
at
figures
and
to
imagine
allegories
where
we
need
not
:
and
upon
bare
uncertaine
conjectures
,
not
knowing
certainly
,
what
to
stand
unto
.
But
by
this
bowing
at
the
name
of
Jesus
we
shall
Object
.
magnifie
the
Son
above
the
Father
and
the
holy
Ghost
.
No
such
matter
;
but
we
shall
honour
the
Father
Ans.
in
the
Son
:
For
so
saith
the
text
,
that
this
is
done
to
the
glory
of
God
the
Father
.
And
seeing
no
man
can
say
that
Jesus
is
the
Lord
:
but
by
the
holy
Ghost
:
Let
us
never
feare
,
that
,
that
respect
which
we
do
to
our
Saviour
,
by
the
instinct
and
direction
of
the
holy
Ghost
,
can
be
any
diminution
or
disparagement
to
the
holy
Ghost
.
Will
any
man
say
,
that
the
blessed
virgin
Mary
,
did
disparage
either
the
Father
or
the
holy
Ghost
,
when
she
said
:
My
spirit
rejoiceth
in
God
my
Saviour
?
Luc.
1.
47.
But
why
then
is
this
reverence
done
at
the
name
Quest.
of
the
second
person
,
more
then
at
the
name
of
the
first
or
third
?
Ans.
Because
that
,
not
the
Father
nor
the
holy
Ghost
but
the
Son
made
himselfe
of
no
reputation
and
tooke
upon
him
the
shape
of
a
servant
and
became
obedient
to
the
death
,
even
the
death
of
the
Crosse
;
therefore
God
hath
exalted
Him
and
given
Him
a
name
above
every
Phil.
2.
name
that
at
the
name
of
Jesus
every
Knee
should
bow
.
Shall
I
reverence
a
word
or
bow
to
a
sound
of
letters
?
Quest.
We
bow
to
and
worship
,
not
the
word
,
sound
Ans.
or
letters
:
but
God
,
thereby
expressed
.
The
word
is
our
Remembrancer
,
to
put
us
in
minde
of
the
duty
which
we
owe
to
God
our
Saviour
.
Why
is
this
speciall
reverence
done
at
this
,
more
then
at
any
other
name
of
God
?
Quest.
Every
name
of
God
is
reverend
and
holy
.
But
whereas
a
sinfull
man
shall
find
terror
,
in
other
Ans.
names
of
God
,
expressing
his
Majesty
,
Power
,
Justice
and
the
like
:
This
is
the
only
name
of
God
which
fully
setteth
out
unto
us
the
mercy
of
God
to
eternall
salvation
.
For
,
therefore
is
he
called
Jesus
,
because
he
shall
save
his
people
from
their
sinnes
.
And
,
there
is
no
other
name
under
heaven
given
,
Matth.
1.
21.
Luc.
4.
12.
whereby
we
must
be
saved
.
For
so
much
therefore
,
as
in
this
name
we
find
the
greatest
,
yea
unspeakable
Comfort
:
It
is
agreeable
to
good
reason
,
that
we
be
by
this
name
stirred
up
and
affected
with
unspeakable
joy
within
:
and
that
we
make
expression
thereof
,
to
the
glory
of
God
,
by
devout
outward
reverence
.
I
would
,
my
brethren
which
are
so
scrupulous
in
this
point
,
would
,
without
prejudice
,
read
the
learned
and
cleare
tteatises
,
which
are
extant
on
this
argument
:
and
specially
that
exquisite
peece
of
that
most
learned
and
judicious
Bishop
Andrews
And
that
,
(
setting
aside
their
causelesse
quarrell
,
against
his
being
Lord
Bishop
)
they
would
weigh
his
reasons
with
an
humble
spirit
,
and
an
heart
lifted
Joh.
16.
13.
up
to
God
,
through
Jesus
Christ
to
be
guided
by
that
Spirit
of
truth
,
which
our
Saviour
promised
to
send
,
to
guide
us
all
,
into
all
truth
.
Then
I
make
no
doubt
,
but
they
would
soone
see
,
that
in
bowing
the
knee
to
God
,
at
the
mention
of
the
name
of
Jesus
;
there
is
no
Superstition
.
But
you
call
the
Communion
table
an
altar
:
and
Ob.
you
adore
it
,
by
bowing
and
doing
reverence
thereunto
.
We
are
not
by
any
Canon
or
rule
(
that
I
know
)
required
,
to
call
it
an
altar
.
And
the
now
Lord
Ans.
Bishop
of
Elie
(
a
man
specially
zealous
to
restore
Gods
publique
worship
to
the
primitive
lustre
)
in
the
articles
which
he
lately
exhibited
,
in
his
visitation
,
when
he
was
Bishop
of
Norwich
,
doth
Chrys.
Nyssen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
at
all
call
it
by
the
name
altar
,
but
sometime
the
Communion
table
;
and
sometime
in
the
words
of
the
Fathers
the
holy
Table
.
And
yet
,
it
hath
antiently
been
called
indifferently
,
by
either
name
,
Coale
from
the
Altar
.
Altar
.
Christianum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Antid
.
Lincol.
Altar
or
Table
:
and
may
indifferently
beare
either
name
:
as
is
abundantly
cleared
of
late
,
by
divers
learned
pennes
;
who
have
eased
me
,
from
any
labour
in
this
point
:
and
are
sufficient
to
satisfie
any
reasonable
spirit
.
Neither
know
I
any
particular
or
oppositive
law
enjoyning
us
,
to
bow
at
the
altar
or
Communion
table
.
Yet
the
devotion
of
those
which
do
practice
it
,
being
grounded
upon
the
custome
of
the
Catholick
Church
of
Christ
:
is
(
in
my
poore
judgment
)
not
only
justifiable
but
also
commendable
.
For
what
is
there
to
be
said
against
it
?
It
is
superstition
,
in
Gods
worship
,
to
bow
or
do
Ob.
reverence
to
any
creature
.
Wee
do
not
bow
,
to
the
table
:
but
,
at
the
table
Ans.
as
a
man
in
his
onw
house
praying
,
either
in
his
closet
by
himselfe
or
in
some
roome
amongst
his
family
,
kneeleth
at
his
chaire
or
table
is
not
sayd
to
kneele
to
his
stoole
or
table
.
So
,
we
,
that
bow
at
the
Communion
table
,
do
our
reverence
there
,
not
to
the
table
,
but
to
God
,
at
the
table
.
And
why
there
more
then
any
where
else
?
Quest.
I
answer
first
,
by
such
another
question
.
Why
Ans.
not
there
as
well
as
any
where
else
?
what
is
there
to
forbid
me
to
do
my
duty
reverently
unto
God
in
that
place
?
Againe
I
aske
my
brother
,
why
was
Moses
commanded
Exod.
3.
5
at
the
fire
bush
to
put
his
shooes
from
his
feet
,
rather
there
,
then
in
any
other
place
?
I
hope
he
will
answer
me
with
Gods
own
reason
and
words
viz.
because
the
place
was
holy
ground
.
Then
I
ask
once
more
;
what
made
that
place
holyer
then
an
other
?
will
it
not
be
confessed
to
be
,
Gods
speciall
presence
,
there
specially
manifested
in
the
voice
that
spake
and
the
fire
which
burned
not
the
bush
?
All
this
is
cleare
and
undeniable
.
And
from
hence
then
,
thus
it
followeth
necessarily
A
place
,
where
God
by
speciall
signes
manifesteth
his
speciall
presence
,
is
more
holy
then
another
place
.
(
though
not
in
nature
,
yet
in
use
and
relation
)
And
there
,
men
are
to
demeane
themselves
,
with
special
reverence
therefore
.
But
the
Communion
table
is
a
place
,
where
God
manifesteth
himselfe
,
specially
present
,
in
the
Sacrament
of
the
body
and
blood
of
our
Lord
and
Saviour
Jesus
Christ
.
And
therefore
men
ought
there
to
demeane
themselves
with
speciall
reverence
,
towards
God
,
there
specially
present
.
For
,
when
a
man
considereth
the
love
of
God
in
Jesus
Christ
sealed
unto
him
,
by
the
body
and
blood
of
Christ
,
whereof
the
Communion
table
doth
specially
put
him
in
minde
,
as
being
a
table
specially
set
up
,
and
set
apart
,
for
that
banquet
;
then
the
heart
(
if
it
be
right
)
is
lifted
up
in
reverend
thankefullnesse
to
our
mercifull
God
:
and
the
body
boweth
,
to
expresse
that
reverence
and
thankfulnesse
,
which
the
heart
conceiveth
.
If
the
Sacrament
were
alwayes
on
the
table
,
Ob.
then
,
this
argument
might
have
some
shew
of
reason
:
but
we
see
men
bow
,
when
nothing
is
on
the
table
.
The
Communion
table
,
being
,
appropriated
for
the
Service
of
the
Communion
retaineth
still
Ans
its
relation
to
that
Sacrament
,
and
still
calleth
upon
us
,
to
remember
the
love
of
God
to
us
,
in
the
body
and
blood
of
Christ
:
and
therefore
,
to
be
reverently
thankfull
.
And
so
it
continueth
still
an
holy
Table
:
in
the
regard
of
the
holy
things
,
which
belong
unto
it
,
though
they
be
not
really
present
upon
it
.
If
this
matter
of
permanent
relation
,
seemeth
Gen.
28.
harsh
to
any
:
let
him
consider
a
passage
in
the
book
of
Gen.
where
the
case
is
thus
:
God
in
a
dreame
exhibiteth
unto
Jacob
speciall
signes
of
his
speciall
presence
,
in
that
place
where
Jacob
was
then
sleeping
.
In
the
morning
Jacob
awaketh
.
But
then
,
there
appeareth
not
any
of
those
signes
.
And
yet
,
in
relation
to
that
presence
of
God
,
which
had
in
the
night
before
appeared
unto
him
,
in
those
signes
he
saith
:
O
how
dreadfull
is
(
not
was
)
this
place
It
is
(
not
was
)
the
house
of
God
.
Is
the
place
now
the
house
of
God
,
and
a
place
to
affect
Jacob
with
dread
,
though
the
signes
be
not
present
,
upon
the
place
?
And
shall
not
the
Communion
table
be
stil
the
table
of
God
,
and
an
holy
Table
to
affect
us
with
reverence
,
though
the
sacrament
be
not
alwayes
actually
on
the
table
?
Did
not
our
Saviour
call
the
Temple
an
house
of
Prayer
,
and
not
allow
it
to
be
at
all
an
house
of
Merchandise
?
Neither
might
it
serve
the
turne
of
the
money
changers
to
save
them
from
the
whip
,
to
have
said
:
wee
will
not
trade
in
the
Temple
,
in
the
time
of
Sacrifice
or
of
Prayer
or
of
Preaching
;
but
only
,
when
the
Service
is
ended
.
For
,
the
Temple
is
alwayes
an
house
of
prayer
:
whether
men
be
there
at
Matt.
13.
21.
Praiers
,
or
not
.
And
so
the
holy
Table
is
alwaies
the
Communion
Table
,
or
Table
of
the
Lord
:
whether
the
Sacrament
be
upon
it
or
not
.
Doth
not
our
Saviour
also
tell
us
,
that
he
which
sweareth
by
the
Temple
,
sweareth
by
him
that
dwelleth
in
the
Temple
?
The
Temple
was
ordeined
for
the
worship
of
God
:
And
therefore
God
dwelled
in
the
Temple
in
speciall
manner
-
Idcirco
jurans
per
templum
juratper
Lyr.
Deum
qui
colitur
in
Templo
.
i.
For
that
very
cause
,
he
that
sweareth
by
the
Temple
sweareth
by
God
which
is
worshiped
in
the
Temple
.
Will
any
body
now
be
so
idle
as
to
say
,
that
this
rule
doth
hold
,
if
a
man
sweare
just
then
,
when
they
are
at
Prayer
,
or
at
Sacrifice
in
the
Temple
,
and
not
else
:
but
that
a
man
swearing
by
the
Temple
,
when
the
Service
is
done
,
doth
not
sweare
by
God
?
Is
it
not
also
in
the
same
Chapter
sayd
,
by
the
same
sacred
mouth
that
he
which
sweareth
by
the
Altar
,
sweareth
by
it
,
and
by
all
that
is
upon
it
?
Should
he
not
now
shew
himselfe
senceles
,
who
should
say
,
that
this
rule
holdeth
only
so
longe
as
there
is
any
Sacrifice
or
Oblation
on
the
Altar
and
no
longer
?
This
were
right
to
follow
the
prophane
sence
of
strang
people
in
this
age
,
who
inmitate
or
comply
with
the
filthy
Fratricellians
,
before
mentioned
,
which
allow
no
difference
,
betweene
a
Church
and
a
Barne
,
when
Service
is
ended
:
or
betweene
the
Communion
Table
,
and
thier
own
common
table
,
when
the
administration
of
the
sacrament
is
over
.
But
know
we
,
who
in
duty
and
humility
submit
our selves
,
to
be
taught
by
God
,
in
his
holy
word
;
that
as
between
God
and
the
Temple
,
betweene
the
Oblation
and
the
Altar
,
in
the
old
Testament
:
so
now
between
God
and
the
Church
,
between
the
Communion
table
&
the
body
&
blood
of
Christ
under
the
Gospell
:
the
relation
doth
continue
.
So
that
,
whensoever
the
holy
table
commeth
into
our
eyes
,
it
ought
to
put
us
in
minde
,
of
the
mercy
of
God
,
in
the
blood
and
merit
of
Jesus
Christ
.
And
shall
not
then
this
object
beget
thankfullnesse
and
reverence
in
my
heart
?
Or
may
not
that
reverence
which
is
conceived
in
mine
heart
be
expressed
in
the
gestures
of
my
body
?
we
do
reverence
at
our
entrance
into
the
Kings
Chamber
of
presence
,
and
al
the
while
we
are
there
,
and
specially
when
we
come
neere
the
chaire
of
state
:
though
his
Majesty
be
not
there
in
person
.
And
our
brethren
do
not
call
this
Superstition
.
But
let
them
then
tell
me
.
Should
we
not
much
more
do
so
,
when
we
come
into
the
Church
,
which
is
the
presence
of
God
;
and
while
we
are
there
,
and
specially
when
we
approach
the
holy
Table
?
But
they
tell
us
,
that
it
is
not
the
like
reason
;
because
the
one
is
Civill
and
the
other
a
Religious
reverence
.
Whereas
,
if
their
reason
could
reach
it
:
or
if
their
frowardnesse
would
acknowledge
it
,
the
reason
or
argument
is
most
strong
,
and
drawne
à
minori
ad
majus
,
from
the
lesser
to
the
greater
thus
:
If
we
reverence
a
King
,
who
is
a
mortall
man
,
at
the
simboles
of
his
Majesty
:
and
memorials
of
his
Soveraignity
:
how
much
more
the
God
of
heaven
,
in
our
entrance
into
his
house
and
drawing
neere
his
holy
Table
?
Neither
let
them
flatter
themselves
with
the
misseunderstood
and
misseapplyed
distinction
of
Religious
and
Civill
reverence
:
When
Religion
doth
not
lesse
bind
us
to
reverence
God
,
with
our
whol
man
,
body
and
soule
,
then
civility
doth
oblige
us
to
respect
man
:
neither
doth
religion
bar
but
regulate
actions
and
matters
of
civility
.
Therefore
,
by
how
much
more
God
is
greater
then
man
,
and
the
Soveraigne
more
to
be
honoured
then
his
Deputy
:
we
are
to
be
more
reverent
in
the
Church
,
then
in
the
Kings
Chamber
of
presence
,
and
at
the
Communion
Table
,
then
at
the
chaire
of
State
.
If
we
are
to
reverence
the
King
not
with
the
body
alone
but
also
with
the
heart
,
so
are
we
to
reverence
God
,
not
only
with
the
heart
:
but
also
with
the
body
.
And
so
God
in
the
King
,
and
the
King
for
God
,
with
the
whol
man
.
So
that
this
very
gesture
of
bowing
at
the
Communion
Table
rightly
performed
is
not
at
all
any
Superstition
but
rather
a
Christian
duty
.
CHAP.
XI
.
They
who
unjustly
charge
us
with
Superstition
,
are
themselves
most
Superstitious
.
WEE
have
made
search
in
the
tents
of
Jacob
Leah
,
and
the
handmaydes
,
narrowly
:
but
but
have
not
found
yet
any
of
Labans
Idols
:
That
is
we
have
considered
,
the
Cathedrall
and
and
parochian
Churches
,
and
taken
notice
of
every
corner
,
and
of
every
particular
thing
and
gesture
done
and
used
in
the
same
.
But
God
be
thanked
we
have
not
in
any
of
them
found
any
Superstition
.
And
therefore
we
confidently
returne
à
non
est
inventus
.
i.
There
is
no
Superstition
found
in
all
our
Churches
.
Come
we
now
then
,
into
the
Tent
of
Rachell
.
I
mean
the
society
of
those
,
who
challenge
us
of
Superstition
.
I
hope
,
it
wil
not
offend
them
,
that
we
give
them
the
name
of
Rachell
.
For
,
as
she
was
the
fayrest
of
al
the
wives
of
Jacob
:
so
these
men
conceive
them selves
to
be
,
the
purest
and
sincerest
,
&
so
,
the
fayrest
worshippers
of
all
the
rest
.
But
we
no
sooner
come
into
her
tent
,
but
that
we
find
her
verbally
very
respective
of
her
Father
:
Yet
really
and
in
deed
,
very
undutifull
and
hypocriticall
.
Let
it
Gen.
31.
not
displease
my
Lord
,
that
I
can
not
rise
;
For
the
custome
of
women
is
upon
me
.
Let
it
not
displease
,
is
very
smooth
language
.
The
terme
,
Lord
,
as
indeed
it
was
a
word
of
reverence
in
the
mouth
of
Sarah
to
her
husband
:
so
,
it
seemeth
a
little
of
respect
from
the
tounge
of
Rachell
to
her
Father
:
But
the
playne
truth
is
,
that
it
is
not
the
displeasure
of
her
Father
,
but
the
retaining
of
her
Idolls
and
persevering
in
her
Superstition
,
that
she
regardeth
.
Nor
is
she
ashamed
to
tell
her
Father
,
I
can
not
rise
.
And
least
she
might
be
suspected
to
speak
falsly
(
as
she
did
)
shee
hath
like
a
cunning
dissembler
,
quickly
found
a
faire
Cloake
,
to
palliate
her
iniquity
,
and
to
make
her
lye
to
seeme
a
truth
.
The
Custome
of
women
is
upon
her
.
Fallitur
pater
commento
muliebri
ac
honestissima
ratione
ac
specie
deluditur
.
The
Father
is
deluded
with
a
tricke
of
a
womans
wit
,
and
beguiled
with
a
faire
pretence
and
semblance
.
I
am
not
very
willing
to
fasten
these
conditions
and
tricks
of
Rachell
,
too
hard
upon
my
brethren
.
Yet
what
,
is
true
is
true
:
And
God
give
us
all
grace
,
neither
uncharitably
to
misconster
,
nor
perversly
or
unadvisedly
to
give
cause
,
to
be
suspected
,
of
either
frowardnesse
hypocrisie
or
any
other
impiety
.
But
as
for
those
of
our
brethren
,
which
seperate
from
us
in
their
practice
and
fashion
of
worshiping
God
;
they
will
many
(
if
not
the
most
)
of
them
,
give
(
when
they
list
)
unto
our
Fathers
and
Governors
calme
and
submissive
langvage
,
at
least
to
their
faces
.
But
withall
they
cannot
rise
,
they
cannot
stand
,
they
cannot
bow
,
they
cannot
come
up
:
They
cannot
stand
nor
rise
to
make
confession
of
their
Faith
:
nor
to
praise
God
in
the
congregation
with
hymnes
and
doxologies
:
They
cannot
bow
at
the
name
of
Jesus
:
They
cannot
draw
neere
and
come
up
to
the
Communion
table
:
But
why
can
they
not
?
They
have
the
ability
of
their
limmes
(
God
be
thanked
)
but
more
truly
then
Rachell
may
these
men
say
the
custome
of
women
is
upon
them
.
Longe
since
,
the
woman
beganne
;
and
ever
since
,
both
men
and
women
have
gotten
a
custome
,
to
affect
and
pretend
more
wisdome
,
and
knowledge
then
ever
God
laid
out
for
them
,
forgetting
the
rule
of
the
Apostle
that
no
man
thinke
of
himselfe
more
highly
then
he
ought
to
thinke
:
but
to
thinke
soberly
as
God
hath
dealt
to
every
man
the
measure
of
faith
and
Rom.
22.
3.
v.
16.
not
to
be
wise
in
their
owne
conceits
.
But
when
against
plaine
evidence
of
Scripture
and
grounds
of
common
reason
,
men
persist
and
be
overcarried
against
authority
;
what
is
this
but
frowardnesse
and
wilfulnesse
,
a
very
Custome
of
women
?
the
poverty
of
whose
judgement
,
in
the
weakenesse
of
their
sexe
,
is
captivated
to
the
unrulinesse
of
their
affections
,
ut
non
persuadeas
etiamsi
persuaseris
.
i.
They
will
do
what
they
list
in
despight
of
reason
.
And
then
,
what
is
this
but
flat
Idolatry
,
when
their
owne
conceits
are
so
preferred
and
magnified
,
and
God
in
his
ordinances
sleighted
.
But
our
brethren
will
plead
that
it
is
not
conceit
or
fancy
,
but
Conscience
that
withdrawes
them
from
conforming
with
us
,
in
the
formes
and
gestures
used
by
us
,
in
Gods
worship
.
And
then
I
must
tell
them
,
that
when
the
things
in
use
are
,
both
by
authority
required
,
and
by
primitive
and
purer
antiquity
practised
;
and
in
their
nature
sutable
to
the
actions
which
they
accompany
:
and
nowhere
forbidden
by
the
word
of
God
:
Their
standing
out
in
these
things
cannot
be
true
Conscience
which
is
ever
guided
by
the
will
of
God
.
But
fancy
and
selfe-conceit
doth
overbeare
men
;
and
take
up
that
roome
and
power
in
their
hearts
,
and
that
authority
over
their
affections
and
practises
which
belong
properly
to
almighty
God
.
And
so
Conceit
and
Fancy
is
obeyed
and
followed
,
and
become
an
Idoll
,
shutting
out
the
Soveraignty
of
God
,
and
placing
it selfe
,
or
rather
placed
by
men
,
as
a
God
in
their
hearts
.
For
his
servants
ye
are
to
whom
ye
obey
.
And
whatsoever
we
submit
our selves
unto
contrary
to
the
word
and
ordinance
of
God
,
that
is
by
us
made
our
God
and
Idoll
:
and
we
therein
are
become
plaine
Idolaters
,
worshipping
the
Creature
above
the
Creator
.
And
the
time
will
come
,
when
they
shall
plainly
understand
,
that
their
stifnesse
of
body
and
mind
will
be
found
out
to
be
meere
Idolatry
:
When
our
humble
and
reverend
bowings
shall
be
approoved
for
gestures
of
Christian
Devotion
.
And
yet
further
,
seeing
that
Superstition
,
as
we
shewed
before
,
Consisteth
not
only
in
overvaluing
and
too
much
doating
upon
the
Creature
,
but
also
in
starting
at
the
lawfull
use
of
the
creature
:
so
as
,
a
man
thinketh
himselfe
,
ipso
facto
,
defiled
in
his
soule
by
touching
,
tasteing
or
handling
of
any
thing
which
is
touched
,
tasted
or
handled
,
without
any
breach
of
any
law
of
God
,
or
lawfull
constitution
of
man
.
As
for
example
:
if
a
man
should
now
abstaine
from
eating
Swines
flesh
,
in
a
conceit
that
it
doth
now
defile
or
make
a
man
a
sinner
.
This
were
plaine
Superstition
.
So
if
in
time
of
Lent
,
or
on
any
of
the
dayes
upon
the
which
we
are
commanded
by
Law
to
abstaine
from
eating
flesh
,
a
man
should
imagine
now
,
that
it
is
a
sinne
to
eate
flesh
,
not
so
much
in
regard
of
the
wholsome
Lawes
of
the
State
and
Church
,
which
do
indeede
binde
the
conscience
.
1
Pet.
2.
13.
as
in
a
conceit
,
that
flesh
as
it
is
flesh
,
eaten
on
such
a
day
,
hath
a
speciall
power
to
defile
or
make
a
man
a
sinner
:
this
also
were
meere
Superstition
.
For
in
both
these
cases
,
a
man
conceiveth
himselfe
defiled
,
and
made
a
sinner
,
by
that
use
of
the
Creature
which
God
simply
forbiddeth
not
.
And
as
,
thus
the
rule
holdeth
in
the
use
of
the
Creatures
of
God
;
so
doth
it
also
in
the
actions
of
men
which
are
in
themselves
indifferent
.
i.
neither
good
nor
bad
:
but
as
they
be
applyed
.
As
for
example
,
to
kneele
to
bow
,
to
stand
,
to
go
from
one
place
to
another
are
things
in
themselves
indifferent
.
No
where
forbidden
by
any
Law
of
God
or
man
.
And
therefore
for
a
man
to
thinke
that
he
doth
sinne
in
the
performance
of
any
of
these
;
or
to
abstaine
from
them
for
feare
of
sinning
thereby
,
is
plaine
Superstition
.
For
it
imputeth
sinne
unto
that
which
hath
none
in
it
.
If
my
brethren
yet
alleage
,
that
they
do
not
abstaine
from
these
actions
or
gestures
,
meerely
as
they
are
actions
or
gestures
:
but
as
they
are
applied
in
the
worship
of
God
.
Then
I
desire
to
know
of
them
,
whether
kneeling
,
bowing
,
standing
or
going
do
of
things
indifferent
in
themselves
then
become
a
sinne
,
when
I
kneele
to
God
,
stand
up
to
God
,
or
go
to
God
?
And
I
dare
boldly
inough
affirme
it
,
neither
need
it
any
proofe
,
that
there
is
not
in
our
worship
of
God
,
any
other
kneeling
,
bowing
,
standing
or
going
required
or
used
but
unto
God
.
Let
men
insist
where
they
will
,
and
they
shall
soone
see
(
if
they
be
not
wilfully
blinde
)
the
case
most
manifest
:
and
that
not
wee
,
observing
these
things
,
but
our
brethren
in
their
,
either
timerous
starting
at
them
,
or
in
their
wilfull
opposing
of
them
,
are
the
superstitious
people
:
as
more
fully
appeareth
by
what
we
have
said
of
this
kind
of
superstition
,
before
cap.
7.
It
is
true
indeed
,
that
our
brethen
seem
desirous
to
shun
Popish
superstition
:
But
then
not
discerning
between
Popish
superstition
and
true
outward
devotion
,
they
fall
upon
an
other
worse
superstition
.
For
true
Religion
and
devotion
is
a
vertue
placed
betweene
two
extreames
:
whereof
,
the
one
is
secundum
excessum
i.
in
the
excesse
or
too
much
according
to
the
words
of
Aquinas
;
And
such
is
much
of
the
superstition
of
Popery
;
ascribing
too
much
to
the
creature
.
The
other
extreame
secundum
defectum
.
i.
in
the
defect
,
or
too
little
.
And
wtih
this
is
the
Anabaptist
and
Brownist
and
the
rest
of
the
sectaries
,
that
go
in
that
tracke
,
much
infected
;
not
permitting
garments
or
the
lymbes
of
our
bodies
or
the
like
,
to
be
any
use
in
the
worship
of
God
And
therefore
these
may
be
compared
to
those
in
the
Prophet
Amos
,
whose
case
is
,
as
if
a
man
did
fly
from
a
Lyon
and
a
beare
met
him
:
or
went
into
In
moral
.
the
house
and
leaned
on
the
wall
,
and
a
serpent
bit
him
:
according
whereto
is
the
observation
of
St.
Gregory
.
Quidam
dum
fugiunt
latrones
aut
feras
,
in
avia
incidunt
aut
barathra
.
Sic
quidam
Superstitionem
ita
fugiunt
,
ut
incidant
in
impietatem
.
i.
Some
do
so
run
a
way
from
theeves
or
wild
beasts
,
as
that
they
fall
upon
Gulfes
and
unpassable
places
:
And
so
,
some
do
so
avoyd
or
shun
Superstition
as
that
they
become
impious
or
irreligious
.
If
this
language
seeme
too
harsh
to
any
of
my
brethren
,
I
request
them
to
consider
,
that
these
actions
and
gestures
of
ours
in
Gods
worship
,
being
in
themselves
indifferent
,
and
withall
applyed
,
not
unto
any
Idol
,
or
unlawfull
act
,
but
unto
God
;
and
that
also
according
to
antient
Christian
practice
,
and
constitutions
ecclesiasticall
not
onely
of
foraigne
councels
,
but
of
our
owne
state
and
hierachy
,
under
so
Christian
a
Prince
:
they
that
refuse
herein
to
be
conformed
,
specially
in
those
things
which
be
expressely
injoyned
,
are
therein
not
onely
Superstitious
,
but
also
guilty
of
one
of
the
greatest
sinnes
,
worse
than
witch
craft
,
disobedience
,
which
is
also
iniquity
and
IDOLATRIE
.
Thus
have
we
cleared
our
holy
house
of
God
,
his
servants
and
Service
(
as
wee
doe
performe
it
)
from
all
Idolatry
and
Superstition
.
We
have
also
made
it
manifest
,
that
our
accusers
themselves
are
(
while
they
are
not
aware
)
a
Superstitious
people
.
And
therefore
I
say
.
Brother
,
pull
the
beame
of
Superstition
out
of
thine
owne
eye
:
and
then
I
trust
in
God
,
thou
shalt
clearely
see
that
there
are
no
such
motes
in
our
eyes
,
as
thou
diddest
imagine
.
Remember
that
the
members
of
thy
body
do
,
in
their
kinde
,
owe
service
and
worship
unto
God
:
as
well
as
the
abilities
and
faculties
of
the
soule
.
Robbe
not
God
then
of
his
due
:
least
under
a
pretence
of
abhorring
Idols
,
thou
committest
Sacrilege
.
FINIS
.