A
Treatise
of
Divine
worship
,
tending
to
prove
that
the
Ceremonies
imposed
vpon
the
Ministers
of
the
Gospell
in
Enland
,
in
present
controversie
,
are
in
their
vse
vnlawfull
.
CHAP.
I.
Of
divine
worship
in
generall
.
DIVINE
worship
is
any
action
or
service
that
is
immediatlie
and
directlie
performed
vnto
God
him selfe
,
whether
the
true
God
or
a
false
,
whether
commanded
by
divine
authoritie
,
imposed
by
humane
,
or
assumed
vpon
our
owne
heads
&
pleasures
.
For
in
this
latitude
of
sense
is
divine
worship
to
be
conceaved
,
that
it
may
comprehend
vnder
it
both
true
and
false
worship
.
2.
Though
all
Actions
and
services
that
Man
performeth
vnto
Man
are
not
partes
of
civill
worship
,
yet
every
Action
and
Service
that
man
performeth
directly
to
God
,
is
a
parte
of
divine
worship
,
and
ought
meerely
to
concerne
his
own
glorie
.
It
being
impossible
to
imagine
how
the
creature
should
performe
any
service
,
or
doe
any
action
to
the
Creator
him selfe
but
worship
.
For
the
ground
of
worship
is
the
sence
of
some
excellent
eminencie
of
goodnes
in
the
partie
worshipped
&
defect
and
inabilitie
to
doe
an
answerable
good
to
a
good
receaved
in
the
partie
worshipping
,
for
wee
need
not
to
worship
God
,
if
we
could
be
as
good
to
him
as
he
is
to
vs
,
&
therfore
(
except
we
should
mock
him
)
because
receaving
all
good
from
him
,
we
are
not
able
to
doe
the
least
good
vnto
him
,
all
that
we
can
doe
,
is
to
worship
him
,
that
is
,
to
glorifie
him
aboue
all
thinges
;
&
debase
our selues
before
him
as
nothing
in
his
presence
.
3.
All
speciall
things
therfore
done
in
the
service
and
worship
of
God
,
is
worship
:
and
a
part
of
that
honor
that
is
done
vnto
him
.
And
what
so
ever
speciall
thing
done
in
divine
service
,
is
not
a
speciall
honor
and
worship
vnto
God
,
must
needes
be
a
dishonor
and
abuse
of
his
Maiesty
,
who
requireth
nothing
but
worship
at
our
handes
,
&
vnto
whom
we
can
not
possibly
doe
any
other
good
.
4.
If
therefore
a
man
shall
doe
any
speciall
action
in
the
service
of
God
,
of
which
there
is
no
vse
out
of
the
same
:
and
that
action
so
done
,
bring
no
speciall
honor
to
God
;
the
doing
of
it
is
a
profanation
of
the
name
of
God
.
For
all
speciall
actions
done
in
the
Service
of
God
,
must
either
bring
speciall
honor
to
God
,
or
els
they
must
needes
dishonor
him
.
5.
Divine
worship
is
Internal
only
or
Externall
also
.
Internall
worship
is
meerely
spirituall
,
&
performed
only
within
the
temple
of
mans
heart
,
of
which
none
are
witnesses
but
God
&
a
mans
owne
conscience
.
All
the
inward
motions
of
the
hart
directed
vnto
God
are
partes
of
this
worship
,
as
faith
,
hope
,
confidence
,
love
,
feare
and
ioy
in
God
,
&c.
which
are
all
of
them
diverse
actes
&
partes
of
Inward
worship
,
in
every
one
of
which
God
is
honored
.
All
which
spring
from
the
apprehension
of
our
owne
wantes
,
and
Gods
infinite
excellency
and
goodnes
towardes
vs
.
We
need
not
proceed
anie
further
in
handlinge
of
this
worship
,
it
nothing
appertayneth
to
our
present
purpose
.
6.
Externall
worship
is
an
expressing
and
setting
forth
of
the
Internall
by
outward
signes
and
rites
:
by
which
as
by
certaine
outwarde
bodily
shadowes
and
colors
the
spirituall
&
Inward
worship
of
God
is
made
visible
and
sensible
to
others
.
CHAP.
II.
Of
Ceremonies
in
generall
.
THESE
signes
and
rites
are
called
Ceremonies
.
A
Ceremonie
is
a
corporeall
advmbration
of
some
hidden
thing
in
the
mind
,
that
it
desireth
to
affect
others
withall
,
in
some
effectuall
maner
,
for
by
such
meanes
as
these
,
are
the
secretes
of
the
soule
disclosed
and
paynted
out
or
figured
to
our
owne
and
others
bodily
senses
.
2.
Such
actions
properlie
are
ceremoniall
,
that
are
meere
shadowes
and
signes
exhibiting
nothing
but
some
similitude
and
resemblance
of
such
things
,
as
man
is
desirous
but
not
able
to
exhibite
in
substance
and
in
deede
.
And
therefore
are
called
complements
,
because
in
doing
them
a
man
laboureth
to
supply
that
in
a
shadow
,
that
he
can
not
doe
in
substance
.
And
hence
it
is
that
the
more
vnable
a
man
is
to
doe
that
he
would
,
the
more
he
vseth
to
supply
his
defect
with
signes
and
tokens
.
CHAP.
III.
Of
Naturall
Ceremonies
.
CEremonies
are
either
Naturall
or
Instituted
.
Naturall
ceremonies
are
all
such
voluntary
compositions
&
gestures
of
the
body
,
as
are
with
moderate
deliberation
vsed
to
shadow
forth
those
hidden
motions
,
affections
,
and
habits
of
the
mind
,
that
are
begotten
in
the
mind
by
some
goodnes
in
those
vnto
whom
they
are
performed
and
done
;
for
a
man
performeth
no
ceremonie
vnto
him selfe
,
but
vnto
others
,
and
the
ground
of
that
ceremonie
is
in
him
,
vnto
whom
it
is
performed
.
2.
For
example
:
Authoritie
in
another
begetteth
reverence
in
me
.
This
reverence
possessing
and
affecting
my
soule
,
it
breedeth
in
me
a
desire
to
manifest
it
vnto
the
partie
reverenced
,
but
I
cannot
possibly
doe
it
by
any
other
meanes
,
but
by
some
bodily
shadow
and
signe
,
wherevpon
nature
teacheth
me
to
bow
the
body
;
the
like
may
bee
said
of
lifting
vp
of
handes
,
casting
vp
the
eyes
,
&c.
All
of
which
kind
are
certaine
naturall
impressions
of
the
soule
made
in
and
vpon
the
body
,
endevouring
in
and
by
them
to
make
her
hidden
motions
so
visible
and
effectuall
,
as
they
may
affect
our selues
&
others
.
3.
Comelines
and
decency
doth
especially
consist
in
the
vse
of
Ceremonies
of
this
kinde
,
and
they
haue
bene
ever
carefullie
observed
in
the
Church
of
God
,
aswell
before
Christ
as
since
,
both
in
her
publique
and
private
ministrations
;
which
willfully
to
neglect
,
were
to
sinne
against
God
,
and
for
any
to
inhibite
only
vpon
their
will
and
pleasure
,
were
impietie
.
But
these
Ceremonies
in
controversie
are
of
another
nature
as
shall
afterward
appeare
.
4.
This
first
kind
of
Ceremonies
the
more
naturall
they
are
&
the
more
they
shall
appeare
to
flow
from
the
free
&
inforced
will
,
of
him
that
acteth
them
,
the
more
decent
and
of
greater
grace
they
are
,
for
they
are
such
shadowes
as
are
sent
forth
from
our
passions
by
the
light
of
nature
,
and
are
not
fit
for
any
other
vse
or
signification
.
5.
And
as
nature
only
frameth
them
well
,
so
if
it
shal
appeare
that
they
proceed
from
her
and
are
not
forced
and
wrong
from
men
(
invita
minerva
)
she
putteth
into
them
such
a
light
,
that
any
of
ordinarie
conceyt
may
in
the
signe
see
the
thing
signified
.
6.
These
Ceremonies
though
Naturall
and
therefore
common
to
all
men
,
yet
are
they
not
in
all
degrees
vniversally
the
same
,
because
havinge
their
originall
from
the
naturall
motions
and
conceptions
of
the
minde
,
especially
passion
&
affection
,
by
which
they
are
animated
and
formed
,
there
being
in
the
stock
of
mankind
such
diversitie
of
natures
&
dispositions
;
such
diverse
degrees
of
the
same
inclinations
;
such
a
divers
composition
and
minglinge
of
affections
,
it
can
not
be
but
nature
must
needes
vary
and
bee
divers
in
them
.
7.
And
though
they
are
naturall
,
yet
are
they
not
such
as
nature
by
violence
forceth
and
wringeth
from
men
(
as
the
actions
of
panting
and
breathinge
)
such
as
men
cannot
at
their
pleasure
abstaine
from
,
or
lay
downe
,
for
laughter
in
extreeme
mirth
,
and
weeping
in
great
sorrow
,
though
they
be
naturall
impressions
and
signes
of
inward
and
hidden
passions
,
yet
are
they
not
Ceremonies
;
but
such
signes
only
are
ceremonies
,
wherein
there
is
concurrence
both
of
nature
and
will
,
in
the
framing
and
vse
of
them
,
as
appeareth
in
the
particulars
aboue
specified
;
and
therefore
are
such
,
as
may
vpon
some
speciall
or
particular
occasions
,
be
omitted
or
suppressed
.
8.
Thus
much
of
naturall
ceremonies
.
Instituted
ceremonies
are
such
outward
rites
and
signes
as
by
reason
of
some
Analogie
or
similitude
,
are
ordeyned
and
appointed
to
signifie
and
shadow
forth
any
mystical
truth
.
They
being
not
brought
forth
by
nature
to
any
such
end
or
purpose
:
of
whiche
kinde
are
all
the
Iewish
Ceremonies
,
Our
Sacramentes
,
All
Paganish
&
Popish
rites
,
&
those
Ceremonies
in
present
controversie
.
For
none
of
al
those
externall
rites
,
doe
by
nature
signifie
any
such
matter
,
but
their
vses
&
significations
are
put
vpon
them
only
by
the
wil
of
the
institutor
or
vser
,
and
are
not
so
much
intended
for
decencie
&
order
,
as
for
solemnitie
and
state
.
9.
Those
things
that
are
put
to
this
Ceremoniall
vse
,
being
not
made
by
nature
to
any
such
end
or
purpose
,
must
,
if
they
be
not
vaine
and
foolish
,
borrow
light
from
some
word
of
institution
,
for
the
more
mysticall
the
Ceremonies
of
this
kinde
are
and
of
secreatecsense
,
of
greater
grace
they
are
.
10.
Naturall
Ceremonies
,
if
by
institution
&
appointment
they
bee
put
to
any
other
vse
than
nature
it self
hath
fitted
them
vnto
,
doe
loose
their
name
and
become
Instituted
Ceremonies
,
as
kneeling
tied
to
eating
and
drinking
in
the
Sacrament
,
&c.
CHAP.
IIII.
Of
civill
and
religious
Ceremonies
in
generall
.
THE
vse
of
both
these
kindes
of
ceremonies
,
that
is
naturall
and
instituted
,
is
either
in
civill
services
of
man
to
man
,
or
in
religious
services
of
man
to
God
from
whence
ceremonies
receave
a
second
denomination
,
and
are
called
(
whether
they
be
natural
or
instituted
)
either
Civill
or
Religious
Ceremonies
.
2.
Civill
Ceremonies
therfore
are
such
Rites
and
Ceremonies
,
as
are
performed
in
Civill
offices
and
duties
betweene
man
&
man
,
as
they
are
members
of
a
civill
body
or
incorporation
.
The
right
vse
whereof
is
called
Civilitie
,
and
the
contempt
rudenes
;
the
end
of
civill
Ceremonies
is
to
signifie
and
shadow
those
inward
affections
that
one
man
desireth
to
shew
to
another
,
in
the
due
vse
of
these
ceremonies
consistes
humanitie
,
lowlines
,
curtesie
,
good
manners
,
civill
state
and
pompe
,
&c.
because
the
Ceremonies
of
this
kinde
are
not
controverted
,
we
passe
them
by
.
3.
Religious
Ceremonies
are
such
outward
Rites
as
are
perfourmed
in
religious
duties
and
services
of
man
to
God
:
and
they
are
outward
shadowes
of
zeale
,
devotion
,
faith
,
holynes
,
reverence
of
the
maiestie
of
God
,
&c.
4.
In
the
vse
of
these
Ceremonies
especially
doth
externall
worship
consist
whether
true
or
false
.
5.
Religious
Ceremonies
are
either
Common
or
Proper
:
common
Ceremonies
are
such
as
are
equally
vsed
in
civill
and
religious
matters
:
bowing
the
knee
vsed
in
prayer
,
is
a
religious
ceremonie
,
signifying
in
that
action
a
Divine
reverence
of
God
.
Yet
it
is
not
a
ceremonie
peculiar
and
proper
to
Religion
,
because
it
is
a
ceremonie
that
is
and
may
be
vsed
to
the
Magistrate
,
to
shadow
forth
also
civill
worship
due
vnto
him
.
Of
which
nature
all
naturall
Ceremonies
seeme
to
be
,
and
any
Instituted
Ceremonie
may
bee
,
if
it
haue
no
reference
to
Religion
in
the
vse
.
6.
Though
matters
of
civill
order
and
decencie
be
very
improperly
called
Ceremonies
,
they
being
rather
matters
of
substance
,
and
it
being
impietie
wilfullie
and
without
necessitie
to
neglect
them
in
the
Congregation
of
Saintes
,
or
to
do
any
thing
contrary
vnto
them
:
Yet
all
things
tending
therto
,
may
for
doctrine
sake
be
referred
to
this
head
.
For
though
Gods
worship
doe
not
consist
in
them
,
yet
Gods
worship
is
profaned
in
the
wilfull
contempt
&
neglect
of
them
.
Yea
as
farre
forth
as
naturall
and
civill
decencie
&
comelines
are
outward
shadowes
of
inward
worship
,
They
may
bee
safelie
reputed
partes
of
diuine
worship
.
7.
Matters
therfore
of
order
and
decencie
in
the
service
of
God
are
all
such
matters
as
are
drawen
from
the
ordinarie
civill
customes
of
men
,
and
which
for
any
to
neglect
wilfully
,
would
seem
to
the
reason
of
a
natural
man
a
disorderly
&
vnseemely
thing
.
As
to
come
to
the
assembly
clothed
,
and
that
in
seemely
and
usuall
apparell
,
according
to
our
civill
callings
in
the
world
,
to
sit
there
quietlie
and
in
a
comely
manner
,
in
respect
of
composition
of
body
,
to
give
as
much
as
may
be
,
vpper
place
to
our
civill
superiours
,
that
the
place
of
mecting
be
fair
swept
;
that
the
Table
of
the
Lorde
in
the
time
of
Communion
,
bee
spread
after
the
civill
fashion
of
the
Countrey
,
with
a
faire
table-cloth
;
that
men
pray
bare-headed
,
&c.
These
orders
vsed
in
civill
meetinges
of
men
,
wherein
civil
decencie
is
observed
and
kept
,
ought
not
to
bee
neglected
in
religious
meetings
,
and
therefore
they
may
be
called
common
Ceremonies
or
orders
.
8.
These
ceremonies
of
civill
order
and
decencie
,
are
of
that
nature
&
necessitie
,
that
for
the
Magistrate
wilfully
to
inhibite
,
were
sinne
in
him
,
and
for
any
particular
man
not
to
vse
and
observe
as
much
as
convenientlie
hee
can
,
(
though
authoritie
had
never
enioyned
them
in
particular
)
were
impietie
.
And
therefore
they
are
of
a
farr
different
nature
from
the
ceremonies
in
controversie
:
For
let
it
be
supposed
to
bee
no
sinne
to
vse
these
when
the
Magistrate
enioyneth
them
:
yea
suppose
them
to
be
holy
ornamentes
and
Rites
,
yet
if
no
authoritie
humane
or
divine
had
iustituted
them
,
it
had
bene
no
sinne
for
any
man
to
neglect
them
,
nay
it
were
a
foule
sinne
to
vse
them
.
For
example
:
Our
Lords
spirituall
enioyne
every
Minister
in
Divine
service
,
to
weare
a
white
linen
Ephod
or
surplice
,
they
may
(
if
it
please
them
)
as
lawfully
enioyne
him
to
have
painted
before
and
behinde
,
two
faire
red
crosses
:
but
if
a
private
man
vpon
his
owne
head
should
vse
his
Surplice
so
,
though
it
bee
an
honourable
signe
that
he
addeth
,
it
would
be
made
a
grievous
crime
.
9.
They
therefore
doe
but
gull
the
simple
of
the
world
,
that
from
humane
authoritie
to
institute
such
civill
orders
as
are
aboue
specified
,
doe
inferre
that
man
hath
authoritie
to
bringe
into
the
service
and
worship
of
God
such
ceremonies
,
as
are
cleane
of
another
nature
.
As
though
because
the
Magistrate
may
ordeine
such
Ceremonies
,
as
without
his
ordinance
,
were
impietie
for
a
man
not
to
observe
,
therefore
hee
may
ordeyne
such
ceremonies
whiche
without
his
ordinance
at
least
,
were
impietie
and
wickednes
for
any
to
vse
.
CHAP.
V.
Of
Ceremonies
peculiar
to
Religion
.
THOSE
Ceremonies
that
are
proper
to
Religion
are
such
as
in
a
peculiar
manner
are
tied
to
religious
persons
actions
and
purposes
only
,
especially
such
as
are
in
a
speciall
manner
tied
to
the
solempne
worship
of
God
.
In
these
ceremonies
consistes
the
external
forme
of
divine
worship
,
and
they
are
the
outward
badges
&
cognizances
of
the
same
.
2.
All
Ceremonies
vsed
in
the
service
of
God
,
are
either
civill
ceremonies
(
to
witt
such
as
are
also
of
the
same
vse
out
of
the
service
of
God
)
or
holy
Ceremonies
,
to
wit
such
wherin
holines
consistes
in
the
due
vse
of
them
;
or
els
they
are
prophane
,
that
is
such
as
have
no
vse
,
or
a
superstitious
vse
.
The
ceremonies
in
controversie
are
not
[
*
](A16620-e10800-b)
*
For
then
the
bare
omission
of
them
,
would
argue
rudenes
and
incivilitie
.
civil
ceremonies
:
again
it
is
graunted
there
is
no
holynes
in
the
vse
of
them
[
†
](A16620-e10810-b)
†
Som
nigher
his
M.
haue
given
it
out
that
he
would
(
if
he
could
)
hang
those
that
put
holines
in
them
.
,
Therefore
they
are
prophane
ceremonies
,
and
by
consequent
not
to
be
mingled
with
holy
things
.
3.
As
there
are
diversities
of
religion
and
Churches
,
so
there
are
diversities
of
Rites
and
Ceremonies
by
which
they
are
distinguished
,
and
ceremonies
are
the
partition
walles
wherby
(
for
the
most
parte
)
one
Church
is
devided
from
another
.
For
he
that
shall
with
a
more
narrow
eye
seeke
into
these
things
shall
see
,
that
for
the
most
parte
,
the
diversities
and
varieties
of
Ceremonies
are
the
begetters
of
diversitie
of
doctrines
,
and
opinions
,
whereby
one
Religion
differeth
from
another
.
4.
The
more
one
Church
differeth
from
another
in
Rites
and
Ceremonies
,
the
more
it
vseth
to
differ
in
substance
of
doctrine
;
and
the
more
one
Church
draweth
neare
vnto
another
in
Ceremonies
,
the
more
it
draweth
neare
vnto
it
in
substance
of
doctrine
.
The
Churches
of
France
&
Scotland
in
substance
of
doctrine
doe
so
much
the
more
differ
from
the
Synagogue
of
Rome
,
by
how
much
the
farther
they
differ
from
her
in
Ceremonies
,
then
other
Churches
;
and
some
in
the
Church
of
England
that
doe
strive
to
come
to
Rome
in
Ceremonies
,
come
so
much
the
nearer
to
her
in
doctrine
,
as
might
appeare
by
divers
instances
if
the
matter
were
not
too
too
apparent
.
5.
He
that
hates
the
Religion
it selfe
,
hates
all
the
shadowes
and
shewes
of
the
Religion
;
&
he
that
loves
the
shadowes
and
rytes
of
a
Religion
,
he
loves
the
Religion
it self
;
he
loves
a
Pope
wel
that
loves
the
triple
Crown
;
he
loves
a
Fryer
well
,
that
dotes
vpon
his
Cowle
,
and
shaven
crowne
;
and
out
of
question
he
loves
a
Maspriest
with
all
his
heart
,
that
is
mad
,
vpon
his
massing
attire
,
or
any
part
therof
.
6.
As
it
is
rudenes
and
want
of
civilitie
,
to
neglect
or
contemne
a
Civill
Ceremonie
,
so
it
is
prophanes
&
irreligion
to
neglect
or
contemne
a
Religious
Ceremonie
:
&
as
outward
civilitie
consists
in
the
due
vse
of
civill
Ceremonies
,
so
outward
holines
&
religion
consists
in
the
due
vse
of
all
Religious
Ceremonies
:
Those
Ceremonies
therefore
are
prophane
and
not
beseeming
the
true
worship
of
God
,
that
are
so
far
from
any
shew
of
holines
in
the
vse
of
them
,
that
they
make
the
partie
that
refuseth
the
vse
of
them
to
seeme
,
and
to
be
reputed
pure
,
holy
,
and
precise
,
of
which
nature
our
Ceremonies
in
controversie
are
.
7.
As
civill
Ceremonies
tend
to
the
honor
of
them
vnto
whom
civil
worship
is
due
,
&
is
a
part
therof
:
So
Religious
Ceremonies
tend
to
the
honor
of
him
vnto
whom
religious
worship
is
due
and
is
a
parte
therof
,
neither
can
a
man
possibly
imagine
how
any
thing
should
be
religious
whether
a
Substance
or
a
Ceremonie
,
but
it
must
needes
respect
him
that
religion
it selfe
respecteth
,
as
therefore
we
performe
civill
honor
vnto
those
vnto
whom
we
performe
civill
ceremonies
,
so
we
performe
Religious
&
Divine
honors
vnto
those
that
we
obey
in
a
religious
ceremonie
.
They
therfore
that
claime
&
perform
obedience
therin
,
do
claime
&
perform
that
which
is
due
only
to
God
.
8.
Nothing
intended
or
done
by
man
is
an
honour
to
God
,
but
that
which
is
an
obedience
vnto
God
in
some
Commandement
.
All
Ceremonies
therefore
of
Religion
that
are
an
honour
vnto
God
,
must
be
commanded
by
God
himselfe
:
and
to
bring
in
such
Ceremonies
into
his
worship
as
are
no
honour
to
him
,
is
to
mocke
God
.
9.
All
Religious
Ceremonies
or
Ceremonies
of
Religion
,
are
spiritnall
,
that
is
,
are
ordeyned
for
spirituall
vses
and
endes
,
and
not
for
civill
or
temporall
,
and
therefore
are
outward
notes
and
testimonies
of
those
things
that
make
vs
spirituall
men
,
and
they
are
partes
of
spiritual
honor
due
vnto
spirituall
authoritie
and
lordship
.
10.
All
spirituall
Lordes
may
clayme
as
their
due
,
spiritual
worship
,
and
therefore
may
institute
religious
Ceremonies
:
for
looke
what
difference
there
is
betweene
humane
and
divine
,
Temporall
&
Spirituall
,
the
same
difference
there
is
betweene
the
peculiar
worship
due
to
the
one
,
and
to
the
other
:
if
therefore
Temporal
Lords
may
require
all
civill
rites
and
honors
,
Spirituall
Lordes
may
require
all
Divine
and
Spirituall
rites
and
honors
.
11.
Civill
honor
&
reverence
onely
can
not
nor
ought
not
to
please
a
Spirituall
Lord
,
hence
it
is
that
the
Spirituall
Lordes
of
our
Church
cannot
content
them selues
with
such
honor
that
we
giue
to
civill
Magistrates
and
Princes
,
but
we
must
obey
them
in
peculiar
religious
duties
and
services
;
and
surely
it
is
meete
that
if
there
bee
any
such
besides
Christ
,
that
we
performe
spirituall
homage
vnto
them
,
and
they
are
not
worthie
that
high
style
that
wil
be
content
with
temporalls
,
when
spiritualls
are
due
.
12.
Those
Ceremonies
that
are
enioyned
by
true
spirituall
Lords
,
are
truely
spirituall
&
holy
,
even
as
spirituall
and
holy
as
the
Sacraments
,
though
they
consist
of
som
things
in
their
own
nature
indifferent
;
and
those
Lordes
are
not
spirituall
,
that
are
not
able
by
their
sole
authoritie
and
word
,
to
hallow
that
which
before
was
not
holy
.
13.
Those
that
can
make
a
Surplice
,
a
Cope
,
a
Crosse
,
&c.
to
be
ornamentes
of
Religion
and
holy
Ceremonies
:
can
,
when
it
pleaseth
them
,
make
a
shaven
Crowne
,
a
Monkes
habit
,
spitle
in
Baptisme
,
holy
Water
,
the
triple
Crowne
,
&
all
the
Missall
rytes
,
as
holy
.
For
they
are
al
of
the
same
nature
:
and
those
that
can
finde
no
reason
to
prove
those
vnholy
and
vnlawful
,
would
finde
none
to
proove
anie
other
externall
Rite
to
bee
so
,
if
they
should
in
the
same
maner
be
imposed
.
14.
Those
that
have
power
vpon
their
owne
will
and
pleasure
to
bring
into
Gods
service
some
indifferent
thing
,
may
bring
in
any
[
*
](A16620-e11020-b)
*
For
all
indifferent
thinges
are
of
the
same
nature
.
indifferent
thinge
:
those
that
may
bring
in
without
special
warrant
from
God
,
pyping
into
his
service
,
might
aswell
bringe
in
dauncing
also
;
those
that
haue
authoritie
to
ioyne
to
the
sacrament
of
Baptisme
the
sign
of
the
crosse
,
haue
authoritie
also
(
no
doubt
)
to
ioyne
to
the
Sacrament
of
the
Supper
,
flesh
,
broth
,
butter
or
cheese
,
and
worse
matters
then
those
,
if
they
will
.
Yea
,
those
that
have
power
to
make
peculiar
formes
of
Religion
&
worship
,
have
power
to
make
and
invent
a
Religion
&
worship
of
their
owne
.
CHAP.
VI.
Of
Divine
worship
in
speciall
,
and
first
of
true
worship
.
THvs
much
of
Divine
Worship
in
generall
,
both
Inward
and
Outward
,
&
of
Ceremonies
wherein
Outward
Worship
especially
consisteth
.
Now
lett
vs
in
speciall
consider
the
same
.
Divine
worship
therefore
is
eyther
true
Worship
or
false
.
2.
True
worship
is
that
immediate
service
that
the
true
GOD
him selfe
requireth
to
bee
performed
vnto
him selfe
.
In
the
exercise
whereof
consisteth
true
holynes
and
Religion
.
3.
True
worship
both
for
matter
and
manner
,
ought
to
be
according
to
the
prescript
rule
of
Gods
word
only
:
neither
hath
any
mortall
man
authoritie
to
frame
according
to
his
owne
conceyte
,
any
forme
or
fashion
of
Gods
service
and
worship
;
for
the
manner
of
worship
also
must
be
holy
,
and
not
the
matter
only
;
and
no
man
hath
power
to
make
any
thinge
holy
,
that
God
halloweth
not
by
his
word
and
spirit
.
4
All
civill
furtherances
and
necessarie
circumstances
of
Gods
solemne
worship
,
though
they
be
not
essentiall
partes
of
the
same
,
nor
by
speciall
Nomination
commaunded
:
Yet
are
they
to
bee
esteemed
Ordinances
of
God
,
and
not
humane
inventions
.
As
God
having
ordayned
that
his
Saints
dwelling
together
both
Men
,
Women
and
children
,
of
all
sortes
and
degrees
,
should
ordinarilie
at
appointed
times
meet
together
,
it
must
needs
be
presupposed
to
bee
his
ordinance
that
they
meete
together
in
some
such
ordinarie
places
,
as
are
fittest
for
to
receive
most
commodiouslie
such
Assemblies
:
so
God
having
ordeyned
that
his
Ministers
should
preache
or
proclayme
salvation
to
a
multitude
geathered
together
,
and
that
they
should
sit
at
his
feete
,
hath
also
ordeyned
that
the
Ministers
seate
should
be
higher
then
the
rest
of
the
peoples
;
and
the
like
may
bee
said
of
all
other
such
Circumstances
of
Divine
worship
,
which
are
matters
of
so
base
and
low
consideration
,
and
so
subiect
to
common
sence
,
that
it
neither
besemeth
the
maiestie
of
the
worde
of
GOD
in
speciall
,
or
humane
authoritie
derived
from
God
,
to
make
any
lawes
in
particuler
about
them
;
no
more
then
to
make
lawes
that
one
shold
not
sit
in
the
Congregation
vpon
anothers
lappe
,
or
one
spit
vppon
anothers
clothes
,
or
face
:
or
that
men
should
not
make
antick
faces
in
the
Church
.
CHAP.
VII
.
Of
false
worship
.
THVS
much
of
true
worship
.
False
worship
is
such
a
service
of
God
as
hath
no
warrant
from
God
him selfe
:
worship
is
false
in
matter
or
manner
in
whole
or
in
parte
;
neither
can
the
true
matter
of
worship
sanctifie
a
corrupt
maner
,
or
the
true
manner
sanctifie
a
corrupt
matter
,
or
some
partes
of
true
worship
,
or
the
whole
it selfe
,
sanctifie
any
parte
of
false
worship
that
shal
be
adioyned
to
it
,
or
mingled
with
it
.
2.
Whatsoever
is
vnholy
and
superstitious
out
of
Gods
solemne
service
,
can
not
bee
made
by
the
sole
appointment
&
will
of
man
holy
and
good
in
the
solemne
servise
of
God
,
but
must
needes
be
more
vnholy
and
superstious
therein
,
&
therfore
a
parte
of
false
worship
.
If
for
a
man
to
signe
him selfe
or
another
in
the
forchead
with
the
signe
of
the
Crosse
out
of
baptisme
,
be
superstitious
and
vnholy
,
it
can
not
be
good
in
Baptisme
but
a
prophanerite
.
3.
The
more
light
and
toyish
the
thinges
seeme
to
bee
that
without
warrant
from
God
are
brought
into
the
worship
of
GOD
,
the
more
wee
should
abhorre
conformitie
vnto
them
,
it
being
a
fearfull
presumption
,
to
serve
God
in
a
toyish
manner
:
for
who
is
he
that
trembles
at
the
Maiestie
of
God
,
that
dares
vse
in
his
worship
any
toy
and
trifle
?
They
are
deceaved
therefore
that
thinke
that
therefore
we
should
not
make
scruple
to
vse
them
because
they
are
toyes
.
4.
That
is
a
corrupt
manner
of
worship
wherein
there
is
confusion
and
vndecencie
,
for
all
things
must
be
done
in
the
service
of
God
,
in
decencie
,
order
and
comelines
,
as
it
is
graunted
;
&
vnder
the
name
whereof
these
ceremonies
are
obtruded
vpon
vs
:
But
those
things
that
are
vndecent
and
disorderly
in
other
matters
,
and
of
no
necessarie
vse
in
Gods
worship
,
can
not
be
matters
of
order
and
decency
in
the
service
of
God
,
except
God
him selfe
should
in
a
speciall
maner
commaund
them
.
5.
It
being
therefore
confusion
and
disorder
in
civil
matters
where
a
multitude
ioynes
together
in
a
common
suite
and
supplication
for
all
to
speake
at
once
the
same
wordes
:
and
comon
wisdome
and
discretion
having
taught
it
to
be
a
decent
and
orderly
ceremonie
,
that
some
foreman
should
speake
,
and
the
rest
hold
their
peace
,
giving
only
some
signe
and
testimonie
of
assent
:
he
must
be
more
then
a
man
,
that
must
make
it
an
orderly
thing
in
our
generall
and
ordinarie
suites
and
prayers
to
God
,
for
all
the
congregation
to
open
their
mouthes
together
in
a
prayer
,
especially
sith
God
hath
in
speciall
appointed
the
Minister
to
bee
the
mouth
of
the
people
,
and
expressely
requireth
the
assent
of
the
people
only
in
the
word
,
Amen
.
6.
It
being
a
ridiculous
disorder
in
other
matters
in
any
solemnitie
,
where
any
Deed
or
Record
is
to
bee
read
or
rehearsed
for
one
to
read
one
period
,
and
another
read
or
say
another
,
how
can
it
by
mans
witt
&
wil
,
without
ordinance
from
God
,
bee
a
matter
of
order
,
for
the
Minister
to
read
one
verse
of
scripture
,
and
the
people
another
;
for
the
Minister
to
say
one
piece
of
a
prayer
,
and
the
people
by
way
of
catch
,
to
saye
another
.
7.
If
any
thing
be
vndecent
out
of
the
worship
of
God
(
the
same
reason
of
vndeacency
remayning
)
it
is
much
more
vndecent
in
the
worship
of
God
;
for
the
more
excellent
the
thing
is
,
in
whiche
an
vndecent
thing
is
vsed
,
the
more
vndecent
the
thing
is
that
is
so
vsed
.
As
if
it
be
vndecent
to
goe
naked
in
any
companie
,
it
is
much
more
vndecent
to
goe
so
in
the
Congregation
:
If
fowle
apparell
be
every
where
else
vndecent
,
it
can
not
be
decent
in
Gods
service
,
though
all
the
Bishops
in
the
world
should
decree
it
.
8.
An
vndecent
and
disorderly
thing
the
more
strictly
it
is
vrged
in
the
service
of
God
,
the
more
daungerous
it
is
to
yeelde
vnto
the
same
,
&
so
much
the
more
effectuall
cause
of
false
worship
.
9.
If
there
be
some
apparell
that
doeth
in
speciall
maner
become
the
service
of
God
,
and
deserves
to
bee
appropriated
vnto
it
,
them
by
the
same
position
there
must
be
some
apparell
that
doeth
deforme
and
disgrace
the
service
and
worship
of
God
:
for
if
no
apparell
can
deforme
it
,
then
no
apparell
can
bee
an
ornament
or
decent
forme
vnto
it
.
10.
If
any
apparell
doe
deforme
Gods
true
worship
,
it
is
that
apparel
,
that
doth
most
beautifie
and
grace
the
false
and
Idolatrous
worship
of
God
,
As
that
apparell
must
needes
most
deforme
a
wyse
man
that
doth
most
adorne
a
foole
,
and
that
apparell
must
needes
bee
most
vnbeseeming
a
King
,
that
is
seemely
and
decent
for
a
begger
.
11.
If
therefore
men
would
sett
their
wittes
vpon
the
highest
streyne
to
invent
an
apparell
to
disgrace
the
Ministers
of
the
Gospell
,
they
could
not
invent
a
more
odious
attire
then
the
consecrated
attyre
of
a
filthy
masse-priest
,
the
most
abhominable
Idolater
in
the
earth
.
12.
Those
that
abhorre
Idolatrie
as
much
as
they
doe
beggerie
and
folly
,
can
not
but
hate
and
abhorre
the
badges
of
Idolatrie
as
much
as
the
badges
of
folly
and
beggerie
,
and
therefore
can
not
but
accompt
that
priestly
attyre
that
is
enioyned
vnto
vs
by
our
Prelates
,
an
apparell
more
vnbeseeming
the
Minister
of
the
Gospell
,
then
a
Cloake
with
a
thousand
patches
,
or
a
coate
with
foure
ellebowes
,
for
beggery
and
folly
being
iudgementes
and
not
sinnes
,
the
notes
of
beggerie
and
folly
can
not
be
so
odious
in
a
spirituall
eye
,
as
the
notes
of
Idolatry
.
13.
If
it
be
denyed
,
that
the
apparell
enioyned
is
popish
,
because
it
was
before
popery
was
;
this
answere
may
be
made
.
1.
It
can
never
bee
proved
that
it
was
before
popery
.
For
though
not
all
popery
,
yet
some
popery
was
in
the
Apostles
tymes
:
most
of
the
heresies
were
before
the
full
revealing
of
Antechrist
which
notwithstanding
wee
fasten
vpon
them
and
count
popish
they
having
intertained
them
.
If
therefore
an
errour
mainteyned
before
Popery
,
&
retayned
by
Papistes
,
deserue
the
name
of
a
popish
errour
,
why
should
not
vnnecessary
apparell
,
though
vsed
before
,
yet
entertayned
now
only
by
them
,
and
those
that
receaue
it
from
them
,
bear
the
name
of
Popish
attyre
.
2.
As
a
Coat
of
divers
colours
is
a
fooles
coate
,
notwithstanding
that
Ioseph
one
of
the
12.
Patriarkes
wore
one
,
so
a
white
linen
garment
is
a
popish
garment
though
some
Ministers
in
the
East
Churches
did
weare
them
,
and
yet
it
can
never
bee
proved
that
either
they
wore
such
a
one
,
as
is
prescribed
vnto
vs
,
or
that
it
was
a
ministeriall
garment
and
not
their
ordinary
civill
attyre
,
or
proper
to
the
Minister
only
,
or
if
al
this
,
that
it
was
wel
done
:
for
there
being
no
one
father
that
wrote
since
the
Apostles
times
,
but
haue
erred
in
some
matters
of
Doctrine
,
why
may
they
not
as
well
erre
in
matters
of
ceremonie
,
if
all
the
true
Churches
of
God
beside
our
own
in
England
,
and
the
greatest
parte
of
the
sufficientest
Pastors
of
our
owne
Church
,
are
held
to
erre
in
the
generall
renouncing
of
these
ceremonies
;
why
might
not
some
few
Ministers
in
the
olde
Church
,
as
well
erre
in
instituting
and
vsing
them
?
14.
A
corrupt
and
scandalous
Ceremonie
in
the
worship
of
God
is
so
much
the
more
dangerous
and
scandalous
to
others
,
by
how
much
the
more
it
comes
graced
and
countenanced
with
lawfull
authoritie
.
A
corrupt
ceremonie
enioyned
by
a
Heathenish
Pagan
&
Tyrant
vnto
the
Ministers
of
the
Gospell
living
vnder
his
iurisdiction
,
cannot
doe
so
much
spirituall
hurt
,
as
when
it
shal
be
required
by
a
Christian
Magistrate
,
for
the
good
conceyt
of
the
institutour
and
ordeinor
of
a
religious
Rite
,
is
it
that
breedes
superstition
.
Those
therefore
whose
special
calling
from
God
is
,
to
edifie
the
soules
of
men
&
not
to
destroy
them
,
ought
so
much
the
more
to
avoid
these
Ceremonies
they
iudge
&
know
to
be
scandalous
and
hurtfull
to
the
soules
of
men
,
by
howe
much
the
greater
grace
and
countenance
they
receaue
from
the
authoritie
of
man
,
neither
can
the
commandement
of
the
Magistrate
bee
a
sufficient
plea
at
the
barre
of
Gods
iudgment
seate
for
a
man
that
by
vertue
or
force
thereof
alone
,
hath
done
any
action
(
how
indifferent
so
ever
in
it selfe
)
that
his
conscience
tels
him
will
scandalize
his
brother
,
and
so
hurt
his
soule
;
grosse
therfore
is
the
doctrine
of
them
that
teach
,
That
Paule
(
if
the
Magistrate
had
commaund
him
)
should
haue
eaten
fleshe
,
though
his
brothers
soule
should
haue
bene
damned
for
it
.
15.
The
more
indifferent
an
action
is
in
it selfe
,
the
more
odious
it
ought
to
be
vnto
vs
when
we
shall
perceaue
it
to
hurte
our
brothers
soule
,
which
ought
to
be
a
thousand
times
dearer
vnto
vs
then
his
body
,
or
our
owne
liues
,
for
he
shewes
neither
loue
nor
mercy
to
his
brother
,
that
had
rather
be
the
instrument
of
his
everlasting
damnation
,
then
omit
the
doing
of
a
meere
indifferent
thing
,
though
hee
should
incurre
therefore
any
bodily
punishment
whatsoever
.
That
forme
therefore
of
Gods
service
that
consists
in
the
vse
of
such
things
indifferent
,
as
experience
manifesteth
,
are
a
scandall
(
and
by
consequent
a
destruction
)
to
the
soules
of
infinit
numbers
,
ought
not
to
bee
vsed
of
any
,
much
lesse
of
those
,
who
are
called
by
Christ
to
feed
the
soules
of
men
and
not
to
destroy
them
.
How
scandalous
these
Ceremonies
are
to
all
,
how
the
omission
of
them
cannot
be
scandalous
to
any
,
but
vnto
such
as
are
worse
scandalized
already
by
embracing
them
,
requires
a
larger
Treatise
.
16.
No
Magistrate
that
is
a
Christian
will
chalenge
authoritie
to
destroy
the
soule
of
any
man
,
and
therfore
he
cannot
vpon
his
owne
meere
will
&
pleasure
without
sinne
against
God
,
enioyne
any
thing
(
not
required
by
God
)
that
evidently
tendeth
to
the
destruction
of
any
mans
soule
;
and
those
subiects
that
(
being
ready
to
performe
any
dutie
that
God
requireth
vnto
the
Magistrate
)
shall
refuse
to
doe
any
such
thing
so
required
,
and
shall
patiently
and
meekely
yeeld
themselues
to
any
punishment
the
Magistrate
shall
thinke
good
to
lay
vpon
them
without
resistance
,
shall
[
*
](A16620-e11340-b)
*
A
paciant
suffring
,
when
wee
cannot
in
conscience
obey
,
is
the
best
obedience
.
performe
more
true
and
loyall
obedience
vnto
his
authoritie
therein
,
then
any
of
those
that
shall
yeeld
obedience
to
any
lawes
of
that
kind
enacted
by
never
so
good
a
Magistrate
and
(
in
shew
)
to
never
so
good
an
end
.
17.
No
subiect
therefore
can
take
any
such
authoritie
from
the
handes
of
the
Magistrate
,
which
may
warrant
him
to
doe
any
thing
that
shall
evidently
destroy
his
brother
soule
at
any
time
,
much
lesse
in
the
service
&
worship
of
God
wherin
all
things
that
are
to
be
done
,
ought
to
tende
to
the
edification
of
his
soule
in
a
speciall
maner
.
18.
It
is
plaine
in
the
word
of
God
,
that
the
kingdome
of
God
(
that
is
)
the
service
and
worship
of
God
,
standeth
not
in
meates
and
drinkes
,
nor
any
such
externall
rytes
having
no
authoritie
from
God
.
When
therefore
without
any
commandement
from
God
,
such
external
things
shal
be
brought
into
the
service
of
God
,
&
made
the
very
formes
of
the
same
;
such
Rytes
must
needs
be
false
worship
,
and
that
forme
of
Gods
service
must
needes
bee
adulterate
,
that
is
made
to
consist
in
such
thinges
.
For
no
authoritie
can
make
that
a
part
of
Gods
kingdome
,
that
the
worde
of
God
doeth
expresly
deny
to
be
a
part
thereof
.
19.
Those
Ceremonies
therefore
in
present
controversie
being
meerly
by
man
brought
into
the
worship
of
God
,
are
by
no
means
to
be
yeelded
vnto
,
for
it
is
in
effect
to
make
the
Kingdom
of
God
to
consist
in
meats
and
drinkes
or
in
such
like
thinges
.
For
if
man
hath
authoritie
to
make
the
kingdom
of
God
consist
in
apparel
,
&c.
he
hath
also
authoritie
,
if
it
please
him
,
to
make
it
consist
in
eating
and
drinking
,
&
may
make
them
a
part
of
the
Liturgie
aswel
as
any
of
those
things
that
are
in
controversie
.
20.
Those
peculiar
Rites
and
Ceremonies
which
are
in
that
maner
&
forme
vsed
in
the
service
of
God
,
that
if
God
himself
did
but
ratifie
&
confirme
that
present
sse
of
them
should
then
be
parts
of
his
true
outward
worship
;
must
needs
as
they
are
vsed
(
without
Gods
ordinance
)
be
partes
of
a
false
outwarde
worship
:
But
our
surplices
,
crosses
,
kneeling
at
the
Lordes
Supper
,
&c.
are
such
,
that
if
God
should
but
command
to
vse
them
as
we
vse
them
,
that
is
if
hee
should
require
every
Minister
in
divine
service
to
weare
a
surplice
to
note
ioy
,
dignitie
or
sanctitie
,
or
in
Baptisme
to
crosse
a
child
in
signe
,
&c.
Nay
though
he
should
expresse
no
vse
at
all
,
but
barely
enioyne
the
things
themselves
to
be
vsed
in
his
service
,
yet
they
should
bee
partes
of
Gods
true
outward
worship
,
for
whatsoever
God
tieth
in
a
peculiar
maner
to
his
worship
,
is
a
parte
thereof
.
These
Ceremonies
therfore
in
controversie
having
such
a
vse
in
the
service
of
God
,
vnto
which
they
are
peculiarly
tied
,
must
needes
be
vsed
as
partes
of
Divine
worship
,
for
else
the
bare
ratifying
of
their
present
vse
,
could
not
make
them
true
worship
;
Being
therefore
(
as
they
are
vsed
)
partes
of
divine
worship
and
not
parts
of
true
divine
worship
,
because
not
commanded
of
God
;
they
are
partes
of
false
divine
worship
,
for
that
divine
worship
that
is
not
true
worship
,
is
false
worship
.
FINIS
.