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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27487	The anatomie of the service book, dedicated to the high court of Parliament wherein is remonstrated the unlawfulnesse of it, and that by five severall arguments, namely [brace] from the name of it, the rise, the matter, the manner, and, the evill effects of it : whereunto are added some motives, by all which we clearly evince the necessitie of the removeall of it : lastly, we have answered such objections as are commonly made in behalfe of it / by Dwalphintramis.	Dwalphintramis.; Bernard, John.; Bernard, Richard, 1568-1641.	1641 (1641)	Wing B1997; ESTC S100014	61,280	81

piacle against God and man to offer to make up the waight with humane Lawes It is not unworthy your remembrance how one of the later brood of the Scotrish Prelates alleadging or rather mis-alleading before our late Soveraigne King Iames some Act of Parliament for the establishing and maintenance of the Prelacy the King asked a Noble-man being by being a great Legist and Officer of State what he thought of those Acts the Noble-man replyed That it went never well with them since their Church men laboured more to be versed in the Acts of Parliament than in the Acts of the Apostles But to the matter for all this cry we are more than halfe confident they shall have but little wooll for the Service-booke from the Acts of State when they are well looked into Wee know not any colour of confirmation for this Service-booke except that Statute prefixed to it which how little it maketh for it let the words of the Statute testifie of which we shall set downe those that are most pertinent for it is needlesse to write them all In the fifth and sixth yeare of King Edward the sixth an Act was made for the establishing of a Booke called The Booke of Common-prayer the which was repealed in the first yeare of Queene Mary which Statute of repeale was made voide by this same Act the first yeare of Queene Elizabeth and that the aforesaid Booke with the alterations and additions therein added shall stand and be and all Ministers shall use the said Booke authorized by Act of Parliament in the said fifth and sixth yeare of King Edward the sixth and no other This is the summe of the Statute in relation to the Subject namely What Service-booke it is that the Statute establisheth and for any thing we can see there is not one passage or title for confirmation or establishing any other Service-booke but that of King Edward the sixth divers Ministers in King Iames his time urged vvith subscription answered the Prelates True it was that if they refused they and theirs were like to bee desolated but if they yeelded they should make themselves transgressours of the Lawes of the Kingdome in subscribing to another Booke than that established by Law the Prelates in pressing this subscription forced two Statutes namely the Statute alleadged by the change of the Booke and also another Statute requiring no subscription but barely to the Articles of Religion which onely concerne the Confession of true Christian faith and the Doctrine of the Sacraments Now to come to further answer let us grant by way of Confession that there were an Act or Acts for ratifying of the Booke which in terminis we cannot see as Statutes use to be expressed yet by the Law of charity and duty we hold our selves bound to beleeve that a State professing the truth of Religion would never inact so for a Service-booke of mans device as that it might be a snare to the people of God having other ends as a kinde of uniformity supply for want of Ministery and bringing Papists to the Church but not to presse it in the bulke beyond the spheare of any mans Conscience witnesse a Rubricke in King Edward the sixth his Booke but give it to speake as punctually for the Booke as they would have it shall it be simply good for that it is onely in the power of a divine Statute simply to make a thing good all Divines Humanists and Lawyers that have written on the Laws concurre in this Maxime Omnium legum inanis censura nisidivinae legis imaginem gerant the power of all Laws is void except they beare the impression of the Law of God the Orator gives a reason for it ●ex divina omnium legum censura the divine Law is the standard of all lawes yea a thing evill in it selfe established by a Law becommeth worse as the learned tell us it becommeth armata injust●tia an armed injustice or with Laciantius to the same purpose legitime injurias inferre to do injurie in forme of Law just with the Poet jusque da●um sceleri well Englished and licenced Which truth also is cleared from divine Authority the Psalmist complaineth of the injurious evill done upon Gods Church and People aggravating it from this that is it was framed by a decree which place the Authour of Zyons Plea applyeth very pertinently to the Hierarchie proving it to be the Master-sin wherewith the Church and State are pestered and for which especially God hath a controversie with us because it is decreed by a Law and as a Law for the Hierarchie proved of no force to keepe it up no more then the late Lawes of Scotland could uphold their Prelates so grant that there were a Law for the Service-book the thing being naught what could it help it Within these hundred yeeres there was a Law in England for the Popes supremacie say that were not repealed stood it either with Reason Religion or Loyalty to submit unto it Yea some fragments of Lawes are yet unrepealed in this land that no judicious man will obey neither have we alledged those evidences upon this suspition to encounter with any Statutes but to stop the mouthes of those men who would make the Statute-Law a blinde guide under which their unlawfull callings and superstitious service might march furiously against the word of truth Now to come to an end for we are sorry we could be no briefer we will onely answer this Quaere consisting of these two heads First whether we do approve of any set-prayer in a more private way And secondly whether we do approve of any set-liturgie in publike to both these we answer ingenuously as we thinke and for the former we do thinke that parties in their infancie or ignorance may use formes of prayer well and wholsomely set for helps and props of their imbecillity yea riper Christians may do well to read such profitable formes the matter whereof may by setting of their affections on edge prepare and fit them as matter of Meditation the better for Prayer but for those parties so to continue without progresse to conceived prayer were as if children should still be poring upon spelling and never learne to reade or as if children or weak should still go by hold or upon crutches and never go right out We may say of set-prayer used for infirmity as Divines say of the legall ceremonies in the interim that they were tolerable not necessary and so vvhatsoever is or may be said in the behalfe of it is not so much as vve conceive for the commendation of it as for the toleration of it for a time and for giving satisfaction to scrupulous consciences for the vvarrantable use of it in case of necessity To the second head for a set forme of Liturgia in publique vve ansvver that vvith all the Reformed Churches vve do allovv a sound forme of set-liturgie as an exampler or president of our performance of

THE ANATOMIE OF THE SERVICE BOOK DEDICATED TO THE HIGH Court of PARLIAMENT Wherein is Remonstrated the unlawfulnesse of it And that by five severall Arguments Namely From the Name of it The Rise The Matter The Manner and The Evill Effects of it Whereunto are added some Motives by all which we clearly Evince the Necessitie of the Removeall of it Lastly We have answered such Objections as are commonly made in the behalfe of it John 9. 31. Now we know that God heareth not sinn●s but if any man be a Worshipper of God and doth his Will him he heareth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A pure Prayer is Gods Temple By DWALPHINTRAMIS Printed in the yeare c. TO THE RIGHT HONOVRABLE THE LORDS AND The Knights Citizens and Burgesses of the Honourable House of COMMONS GReat Senators though in those stormy times and Illiads of great affaires wee present to your Honours as one did to Antipater a Treatise the subject whereof is Happinesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yet wee are Confident wee shall have a better Answerthen I am not at leisure Our humble suit is for the Pure Worship of the true God and the quite abolishing of the Service-Book with the Hierarchicall Maintainers of it both Enmity to Christ Kingdome this as we conceive is the prime Worke of the day saving health is the greatest good and Purity in Worship is the onely meanes to attaine the End and you are the Instruments of Instruments to advance this Worke We desire no more of your Honours but that the Reasons of our requests may be weighed in the Ballance of the Sanctuary ut res cum re ratio cum ratione comparetur that Matter with Matter and Reason with Reason as a Father saith may be compared and that which is found light may be cast out of the Sanctuary It suits neither with the Honour of your Place nor greatnesse of the work that you should either see with Dr. Halls eyes or with ours but that Eye-clearing word should be the light of your Eyes as we hope it is the Doctor his Charging upon Gods people with Passionate reproaches recoyles enough upon himselfe though Tully telleth us that bad Orators instead of Reasons Vse Declamations we could not have expected it from so great an Orator as the Doctor we seeke not Corban nor Mammon as our adversaries doe but the Kingdome of Christ in the Purity of his Worship which is first of all to be sought for Reformations begins at the Sanctuary You are those Eliakims that must set the Lord upon his glorious Throne and hee will make you as Nayles in a sure place to whose Honours wee shall ever he devoted In all humble Service To the well-affected READER THE Waters of Affliction not long agoe had so overflowed the Bankes of Zion that wee might truly say with the Oratour that our Contention with our Adversaries was not for Mounds and Marches only but even for the whole Possessions of our heavenly Inheritance but blessed bee our High and Mighty God who hath not onely limitted those proud waves but beaten the Authours backe with shame and confusion so that wee may now with boldnesse challenge and maintaine the Mounds and bounders of our heavenly Rights and that before such a lust and Supreme Iudicature as cannot deny Christ of any part of his Right before them we have our suit against the Service-Booke which we have clearely evinced by the Anatomizing of it to bee a ranke Impostor in Gods Worship and notwithstanding of its long possession to be a violent Intruder in the House of God upon which grounds we desire and hope to have an Injunction for Casting of it out Then a word to you Readers which are of three sorts either doubtfull in suspence who by this Treatise may bee fully resolved or such as use it who by strength of Reason may be brought off and lastly such as cannot brook it who by this ●reatise may be strengthened and incouraged not onely as a learned Author observeth because many of Gods people are of the same minde but chiefly because God is of the same minde Let us then with sound mindes and solid love quit our selves like Men as the Scripture phraseth in Contending for the Truth and the Truth shall overcome and make us free or as Iob Behold my signe that the Almighty will witnesse with me although mine adversaries write a Book against me Cap. 31. 35. AN ANATOMIE OF THE SERVICE BOOK CHAP. 1 The Preface ASloyaltie to King and Countrie is the very fortresse and wall of Politie being commanded and commended both by the Lawes of God and nature so pure and 〈◊〉 fil●d Religion is the Fountaine and Rocke of approved loyaltie yea equity charity sobrietie and loya tie are the vi●gin daughters of unspotted piety as the foresaid place witnesseth we could be large in this Theme but we hasten to the particular the Subject whereof is one of the weightiest pieces that yet hath beene presented Namely The Service-Booke which notwithstanding the present surfet of bookes yet we hope it shall finde a place in the most serious and judicious thoughts we may well call it with the Comick Fundi nostri calamitas The 〈◊〉 helming storme of the purity of worship for as it is true No Ceremony No Bishop because the Ceremonies are the pitchie wings whereon they flie so it is as true that no Service-booke no Ceremonie for that is the M●gazine of nimble Ceremonies Doctor Boyes in his epistle Dedicatory to Richard Canturburie upon his Exposition of the Liturgie complaines heavilie yet causelesly that the Liturgie is crucified betweene two Malefactors on the left hand Papists on the right hand Shismatiques meaning Puritanes both of those he calls Foxes but by a just retortion we shall set the saddle on the right horse and shall make it appeare that the puritie of Christ his worship in this land hath long been crucified between two theeves namely that superstitious and Popish Liturgie and ranke Atheisme varnished with superstition to whom we may well apply that saying of Luther They are tyed together by their tailes to do mischiefe though by their heads they seem to be contrary and though we have no time to tunne over the common places of Ath●isme and superstition and to shew how like Pilate and the superstitious lewes they concurre to the crucifying of Christ in his worship yet thus much the Scripture witnes●eth and experience proveth and we humbly desire your honours to minde it that all superstition and the purity of Gods worship ever have been and shall be at continuall warres and can no more dwell under one roofe than a cha●te Spouse and a proud inveigling Strumpet or no more in one Temple than Dagon and the Arke Superstitioest res insana Superstition saith one is a mad thing and so indeed it is for it is contrary to the wisdome of the Word and of the

16. 2 Cor. 6. 2. Matth 4. 10. cleare contrary to the divine law and indisputable prerogative of God the Homilies appointed by the Law of the land the most and best reformed Churches and the harmony of Confessions none siding with them in it but Papists and popishly affected Now we come to touch and but to touch upon the foppish and foolish things in the Booke besides the foolish and senslesse iranslations of some Psalmes pressed by the Service-booke as Psal. 58. 9. Psal 68. 30. which would be too large to set downe and canvasse What can be said for those Tautologies and Battologies used in the Service-booke as Lord have mercy upon us Christ have mercy upon us the very Popish Kyrieleison Christeleison condemned Matth. 6. 7. the word Battologie here condemned commeth as the learned observe from one Battus a ridiculous Poet repeating the same words or verses often and so Christ forbiddeth a vaine repetition of words or phrases and the better the words are the more grievous is the sin so the vaine repetition in Prayer is most odious of all both the heathenish and Popish Battologies are strucke dead at one blow saith Master Cartwright for mumbling up the same prayers againe and againe and can these repetitions of ours being the very same in English go Scot-free one foppery more for we cannot name them all namely that mutuall salutation betweene Priest and people in these words The Lord be with you and with thy spirit which Doctor Boyce girding at the Novellists takes upon him to defend from Ruth 24. with many invective straines with other matter to little purpose is it a good argument from salutation in civill conversment to fall a saluting one another in the worship of God if our Lord and Saviour forbad his Disciples to salute any in the way so farre as it might be any impediment to his service like unto that of Elisha the Prophet how much lesse will Christ admit salutations in the midst of his Service It seemes their devotion is very hot that falleth to tosse a salutation whilest they are upon Gods worship Hence is that apish tricke in the Northerne parts that all the women especially in comming into the Church make a c●rtesie to the Priest Doctor Boyce for further confirmation citeth the Lyturgie of Iames Chrysostome and Basil but all know as hath been said that they who are acquainted with this subject know these Lyturgies to be as Apocryphal as the subject the Doctor confesseth upon the report of Bellarmine that Tritenhemius writ a whole booke upon Dominus Vobiscum in which are many fruitlesse questions and so we are sure the thing it selfe is fruitlesse CHAP. V. Of the Letany WE come now to the last piece of the matter of the Lyturgie but not the least sinfull but rather the most offensive Namely the Letany not a stump or a limb of Dagon but the head of the Masse booke appointed to be said on Sundayes Wednesdayes and Fridayes yea and at other times if the Ordinarie appoint it of this it may truly be said as one said of the Pharisees sinne that it was either the sinne of the holy Ghost or a sinne very nigh it so the Letany is either blasphemie or very nigh blasphemy upon these dayes one of every house must be present setting a note of some preheminency both upon these weeke dayes and the Service yea from the Etymologie of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Letany the defenders of it will have it to be a more serious and cordiall prayer than others it is observed by the learned that the Antients had the order and manner of the Letany from the Heathens as Dtonysius Halicarnassius witnesseth and Causabon observeth in these words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Letanies or Supplications about the altars of their gods Polybius renders the words very handsomely and significantly by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to intice the gods by blandishing allurements these words and others used by humane Writers to the same purpose as by Homer and others falls in with the same fault that our Saviour accuseth the Pharisees of namely vaine repetition and multitude of words for which saith Christ they thinke to be heard Now this Letany is a very fascinating fardel of tautologies and Battologies besides its other faults in this Letany there is Lord deliver us eight times Heauens we beseech thee twenty times to omit many desires to be delivered from things from which there is not the least appearance no more than of the french pox the danger of being drunke at a Whitson ale or a purse cut at a stage play and not so much In that prayer to be delivered from fornication what meaneth that addition and from all other deadly sin as though some sin were not deadly Againe after a tautological summing up and repetition of the titles and Elogies of the Trinity tossed with responses they fall on in a heathenish way to act the word Letany or Maggany as it is well rendered namely as it were to conjure and as if the divell were now to be dispossest which no Priest must dare to doe by the Canon without license from the Ordinary they would use the very same pieces namely By the mysterie of thy holy incarnation by thy holy nativity and circumeision by thy baptisme fasting and temptation by thine agony and bloody sweat by thy crosse and passion by thy precious death and buriall and by the coming of the holy Ghost Good Lord deliver us This piece of the popish Masse-booke whence we have it is no better than that conjuring or jugling of the Magitians whereby they seemed to imitate Moses his working of miracles which they did not as the learned in that art testifie without Magick spels they use ridiculous invocations saith the same Author and so be the invocations in the Letany and the better the words are as we have said the more grievous the abuse and that we may not come short of the Papists Idolizing of this Letany we have not onely our ordinary and weekly Letanies but also our annuall or yeerely Letanies acted in procession It is true we have left out the Saints in our Lyturgie that was too grosse but had the Laudenses got their colours fixed ere this the Letany had been flancked with this stuffe But why did they expunge that suffrage in King Edward his Booke against the Pope From the tyrannie of the Bishop of Rome good Lord deliver us To shut up this cursory triall of the matter for it is no more how can the Service-book-men justifie these words of the Collect on the twelfth Sunday after Trinity giving unto us that which our prayer dare not presume to aske It is true we obtaine more than we pray for but what we dare not pray for either in act or desire we shall never obtaine The summe of that which hath been

defects in it and in his last page of the Survey of the Parallels he joynes in evidence with the Author in the discovery of errours and sueth for justice but if the Leprosie breake out againe then no affection of our Communion may lodge it Now to apply as the house infected was utterly to be demolished and the rubbish and ruines thereof to be carried forth into an uncleane place The Leprosie of the Masse he grants to be this fretting Leprosie the pieces wee have though we have them not all are the very same in another tongue The Leprosie of whose matter manner and contagious effects wee have fully proved and the burthen of Ceremonies therein contained and pressed upon mens consciences to have beene and to be still abominable Idols Then it will follow that all the water and industry of the world cannot cleanse it no more than the skin of a Black-a-moore or the spots of a Leopard which God can only change but will not doe with matters or meanes of strange worship then as rubbish they are to be cast out into an uncleane place marke an uncleane place not the meanest cleane place allowed it much lesse the Sanctuary of God Upon this place a learned Author observeth that we are taught by this severe Iudgement to abandon all sinne but more particularly to abolish all Idolatry and Instruments and Implements of Idolatry Citing that place which might serve to cleare this point if there were no more Yee shall also defile the covering of the graven Images and the ornaments of thy molten Images c. Thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence Upon the passages of the Appendix we shall touch when we answer the Objections as for the parallel which he vieweth the Author will make it good We proceed then under your Honours favour to our suit against the Liturgy without controversie it is the garment spotted with the flesh condemned by the Apostle Iude which some expound by that of the Apostle to be an abstaining from an appearance of evill and so indeed this were enough to abolish the book The best Expositors apply the place against the Carnall Rites and Id●latrous Ceremonies devised by men in Gods worship which if the Papists were cleared saith one from the grossest of their Idolatry and Paganisme would condemne them and will not the retainment and maintenance exceedingly condemne us that professe we are come out of Babel To these Rites and Ceremonies saith the same Author as to that spotted profession of Popery we should not conforme our selves neither in use nor opinion but decline in all things the very shadow and shew of them What can be said more emphatically to the purpose as God is to bee admired in the least of his creatures as well as in the greatest saith a Father ●ta mente Christo dedita c. So a minde devoted to Christ doth as well take heed of small faults as of great especially in Gods worship The Hypocriticall and Idolatrous Jewes are not onely rebuked and threatned for eating of Swines flesh contrary to the Law but also that the broath was found in their vessels Austin comparing the ten plagues of Egypt with the ten Commandements tells us that the turning of the water into bloud doth signifie the corrupting of divine worship by humane and carnall inventions of flesh and bloud The Service-booke and Ceremonies being such we have grounds to desire and your Honours to grant as we conceive ●j●ctionem firmam against them both Sarah by Gods appointment wils Abraham to cast out Hagar and Ismael the Bond woman and her sonne and why the Mother with the Sonne for it seemes she offended not yes it seemeth as the learned doe observe shee was an Abbetter of her Sons evill so the Service-booke and the Prelates the Cup and the Cover the Mother and the Son should be cast out together that riddle of the Snow and the Water may well be applyed to them Mater me genuit mater quoque gignitur exme My mother brought forth me and is brought forth by me that proud Hierarchicall humour in Austin the first brought in the Liturgie and that Liturgie hath brought out and hath kept up to this day the Hierarchie if Christ be King of and in his Church in a more glorious and eminentiall way as who dare deny it in word though too many doe deny it in deed then consequently without all controversie he must appoint his owne officers government and service Now there is nothing more inculcated and laid home in the Book of God than Christs Kingly office to which all are subject and it is subject to none wee will but cite some few places of many I have set or annoynted saith God my King upon Zion the mountaine of my Holinesse by which he meaneth his Church Whence a learned godly Minister delivered within these few dayes that as Christ set up his Church so it is his to provide for it To appoint and no others offices and officers and all religious service or worship to which we were onely to submit and to none other another testimony from the Prophet Esay shall suffice Vnto us a childe is borne and a sonne is given and the government shall be upon his shoulders and his name shall be called wonderfull c. Now if God never tooke off this government from Christ his shoulders nor Christ never gave it up nor all the powers of heaven earth and hell be able to shake it then first it must follow as the Spirit speaketh that of the increase of his government there must be no end Secondly it is every way as good by consequence that he will have no service or worship but of his own appointment Porphyrius who was a great Necromancer as Eusebius witnesseth doth tell us amongst other things that the Devils themselves whom he calls Gods signifie unto their especiall servants the Magitians Quibus rebus c. with what things they are made to appeare what is to be offered unto them what dayes they should chuse and what signes and Images they should make which assertion Austin confirmeth Non potuit nisi ipsis primis doccentibus disc● quid quisque illorum appetat vel quid exhorreat it could never be learned but by their teaching meaning the Devils what every one of them desireth and what they abhorre since the Devill then loves to be Gods Ape in every thing and his highest Meniall servants account it nothing but reason that he should prescribe orders in his own House and appoint what Service and Ceremonies therein as he pleaseth shall not the King of Kings and Lord of Lords and onely he appoint how and by what meanes he will be served in his owne House this is the reason why the Service of God is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} reasonable service for so

which God forbid then might Christ say unto you as David to his kindred yee are my brethren yee are my bones and my flesh wherefore are ye the last to bring back the King Wherein if you will not be faulty but intend as we verily hope you do to bring back the King then let it be your speciall honour to make the paths of the Lord straight by removing of that rubbish that the King of glory may enter in The second Motive is from the Danger of not removing of the Service-booke Danger as all know is the strongest motive to cause a people or nation to take heed Histories report that danger hath made a dumb man speak The danger from this Service-book may be looked upon in a twofold respect namely à priori from that which is past and à posteriori from that which is like to ensue the former may also be looked upon in a way of prophesie or in a way of performance the men and servants of God to whom he was pleased to reveale himselfe in more then an ordinary way especially in time of persecution or some pressure lying upon them have foretold how the house of David should wax weak and the house of Saul should wax strong that is Popery should make head and the truth of Christ should suffer much and many in triall should forsake it according to that of Simeon a sword shall pierce thorow thine own soule also that the thoughts of many hearts may be revealed Luke 2. 35. where by the swords piercing of the soule according to all the ancient is meant the wounding sorrowes of the mother of Christ at his sufferings and by the revealing of the thoughts is meant the discovery of some stumbling or taking scandall at his death Chrysostome Austin Origer Ambrose Theophylact and what is the ground of all this but these dregs of Poperie now in controversie and the hurtfull Hierarchie one of these upholding another a godly and famous Minister preaching to the banished beyond Seas in Queene Martes time that Gods anger was much provoked against England for slacknesse to reforme when they had time place and power and so it was indeed for he cast back that partiall reformation into the flames of Antichristian tyrann●● and gave many up unto fearfull Apostacy Further the good man said it stood them upon it to looke to it and to be circumspect for fear of after-claps meaning that a partiall reformation would not serve God will never indure as hath been said the posts and threshold of Baal and his to stand together the like more fully was delivered by Master R●gers that honourable Proto-martyr in his dayes when the Gospell should be established in England if the Kingdome of Antichrist were not utterly cashiered and totall reformation made in Gods worship that our persecution should be greater and our triall hotter then in the dayes when he and other suffered if we will not remove that which is an abomination to God as this Booke is proved to be it is just with God to cast us away One more of this kind from a Peer of this land who on his death bed cryed Wo to England because they turned all their religion into politie dangerous experience hath taught us the truth of these predictions for from that halting reformation after Queen Maryes death wherein we pleased our selves with Agrippa his almost in the originall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but a little the Babylonians and Edomites Prelates and Jesuits under the favour of their Canons got at length such footing and made such head for Popery Arminianisme and that especially by causing the Nilus of that Service-booke to swell and heating the furnace of persecution that Religion and Politie the two twins of Gods favour were ground like to Archimedes his tomb so overgrown with thornes that it could not be found yea the woman in the Revelation was brought againe unto that strait as to think on nothing but of flight to the wildernesse And further how nigh were our neighbours and brethren the Scots to the pits brinke of ruine both of Religion and State and that by readmitting of these synonicall Prelates and the Trojan horse the Service booke to enter out of which if God had not beaten the braines we were like to have had a new Babylonish captivity yea we may both truly say with David There was but a step between us and death had not God set in as a present helpe in our distresse and raised you and others the men of his right hand in the very nicke of need our enemies as the Psalmist hath it had swallowed us up alive As we are gone thus far with the danger past and partly present so we desire your Honours leave to present the appearance as we conceive of future danger and that partly to the Church and State in generall and partly more particular to your selves if this service-Service-book be not removed to make both these dangers more visible let us compare our presentment with the ninth Position of Zions plea in these vvords If the Hierarchy be not removed and the Scepter of Christs Government namely Discipline advanced to its place there can be no healing of our s●are no taking up of our Controversie with God yea our desolations by his rarest Iudgements are like to be the astonishment of all Nations As the parts of the Position are soundly proved so the same may be said of the Service-booke and the very same Arguments concerning our danger will serve the one aswell as the other wherefore we intreat your Honours to review the Position and its proofes the Hierarchy and the Service-Booke are resembled already to Mother and Child so may they be to two twins begotten and born of Pride and Superstition nursed and brought up in the lap of Covetousnesse these twins are born together live together and must dye together a great Judge returning from the Circuit of the Emperours service and hearing his Wife to be alive replyed si vivat illa morior ego if she live I am dead so if they live we meane their Callings then our life may prove worse then death God will beare with many sins in a People professing Christ but with keeping Christ out of his Throne by intruding Officers and a Superstitious worship he will not beare especially of a long continuance but will be avenged of such a People if they be as the Apple of his eye witnesse Samuels speech to the Israelites who besides their desiring a King before the Lords time were faulty in many other things as appeareth verse the 20. yet he telleth them If they and their King will follow the Lord they should both continue for that is the best reading where by following the Lord is meant especially the serving of him according to his will but if they should turne aside from following the Lord in a corrupt way of his worship then the hand of