rationally conclude that these persons are really opposers of his Soveraign Authority and Government doubtless so 'T is the minor or second Proposition that may be under suspition amongst some viz. That the present Ministers of England the very best of them do own submit and subscribe to Orders and Ordinances that are not only not of Christs revealing but contrary thereunto In which two things are incumbent upon us to prove 1. That the present Ministers of England do own submit and subscribe to Orders and Ordinances that are not of Christ's revealing This being a charge as to matter of Fact the production of a few Particulars that lie near at hand for its confirmation will give it a speedy dispatch 1. They own submit and subscribe to the Orders and Offices of Archbishops Bishops Deans Arch-Deacons Eccles Canons Can. 7. with many others appertaining unto this Hierarchie as Orders needful and necessary in the Church of Christ and promise subjection and obedience unto them 2. They own and submit Can. 4. to a Lyturgy or Prescript form of Worship devised by men and imposed solely by their Authority to which they tie themselves neither diminishing nor adding any thing in the matter or form thereof 3. They own submit engage to conform to all the Orders Rites and Ceremonies prescribed in the said Book of common-Common-Prayer Can. 36. such as bowing at the Name of JESUS using the Cross in Baptism kneeling at the Lords Supper which though we do not some would say smells very strong of the Popish Leven and is but one peg beneath the adoration of their Breaden-god wearing the Surplice c. 4. They own that the Office of a Deacon is the first step or degree to the Ministry Can. 32. 36. to which they are to submit and subscribe before they are made Priests 5. That no person be admitted to expound the Scripture though judged worthy of the Cure of Souls as they speak Can. 49. without License from the Bishop thereunto 6. That there be some lawful Ministers which are no Preachers Can. 49. 57. 7. That these unpreaching Ministers Can. 57. may lawfully administer the Ordinances of Baptisme and the Lord's Supper 8. That persons refusing to have their Children Baptised by such dumb Ministers or receive the Communion from them worthily deserve Excommunication if they shall persist herein Can. 57. 9. That Confirmation by Diocesan Bishops is an Ordinance of God Can. 60. 10. That it appertains to the Office of Ministers to Marry Can. 62. 11. That the Bishop of the Diocess may lawfully for a while suspend a Minister from his Ministry for refusing to Bury the Dead Can. 68. 12. That 't is not lawful for Ministers to preach or administer the Communion in private houses except in times of necessity Can. 71. 13. That no Minister may lawfully appoint or keep any solemn private Fasts or be wittingly present at any of them nor hold any meetings for Sermons in market Towns or other places which if he do and persevere therein he may lawfully be deposed from his Ministry Can. 72. 14. That Ministers ought to be distinguished by their Vestments and Apparel as Gowns Hoods Tippets Square-Caps and in their journeys Cloaks with sleeves called Priests Cloaks Can. 74. with many more that might be added to which the Ministers of England are to subscribe and own as agreeable to the Word of God before their admission into the Ministry according to the 38th Canon Eccleasiastical Are any of these Ordinances and Constitutions of the appointment of Christ when or where were they instituted by him that these are posts set by the Lord's posts and thresholds by his thresholds of which the Lord complains Ezek. 43. 8. who sees not That the present Ministers of England do conform and subscribe hereunto cannot be denied and thence an owning subscribing and submitting to Orders and Constitutions that are not of Christs appointment is evidently evinced Object If it be said That though these Canons and Constitutions owned by the Ministers of England be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be found in the Scripture of the Institution of Christ in so many words yet by consequence they may rationally be deduced from thence As where it is commanded That all things be done decently and in order 1 Cor. 14. 40. which 'tis the duty of the Church to make Rules and Constitutions about which when it hath done it is the duty of every Son thereof to own or subject to without questioning its Authority Ans That there is any thing of moment in this Objection though their Achilles in this matter and that which they are upon every turn producing is easily demonstrated The whole of it being built upon as uncertain principles yea upon as notoriously false suppositions as ever objection in so weighty a case was built upon 1. 'T is supposed that Christ hath not determined in the Scripture how the Affairs of his House should be managed with decency and order as well as commanded that they be so which is 1. No small derogation to the perfection of the Scriptures 2. To the Wisdom and Faithfulness of Christ debasing of him herein below Moses though the Scripture in this respect prefers him before him 3. Diametrically opposite to the Scripture instanc'd in which stands as a two-edged Sword to cut the throat of their cause in its approaches thereto for shelter Of which take this brief account The Apostle having in the beginning of the chapter prest the Church of Corinth to follow after Spiritual Gifts but especially that they might prophecy the liberty of the Saints therein being fully asserted and several directions thereabout given he condemns their disorderly practise in respect of this important Duty and Priviledge ver 26. and gives direction touching its regular performance and this he doth first generally ver 26. Let all things be done to edifying which with a little alteration he re-presses ver 40. Let all things be done decently and in order Secondly Particularly by telling them how they ought to manage this affair in a way of Decency Order and Edification wherein several Rules are comprized too long to be here insisted on as in cases of speaking in an unknown Tongue ver 27 28. of prophesying by two or three ver 29 30. of the duties of Women with respect thereunto ver 34 35. that from hence a power invested in the Church for the binding of the consciences of men touching ceremonies in Worship should be regularly deduced is the first-born of improbabilities and absurdities 1. Paul speaking by an infallible Spirit of Prophecy advises the Church of Corinth that all things be done decently and in order therefore persons that have not pretend not to such a Spirit may of their own heads bind our consciences by Laws and Rules of their own in the service of God 2. Paul doth not onely tell them that all things ought to be done decently and in order but discovers to them wherein that Decency and
of the Churches of Vienna and Lyons concerning their Persecution in the Epistle of Clemens or the Church of Rome to the Church of Corinth in the Writings of Ignatius Justin Martyr Clemens Tertullian Origen Cyprian and their contemporaries there is not only an utter silence of such a thing but Assertions wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oppsit thereunto Tertullian sayes expresly Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non crubescimus denique sine monitore quia de pectore oramus Apol. cap. 30. The Christians in those dayes he tells us looking towards Heaven not on their Common-Prayer-Books with their hands spread abroad c. prayed to God without a Monitor because from their hearts And in several places he testifies that they praised God in a way of Prayer and Thanksgiving according to their abilities Indeed Claudius de Sainctes and Pamelius two Popish Divines tell us of Lyturgies composed by the Apostles James Peter and Mark Of Peter's and Mark 's Cardinal Bellarmine himself not only takes no particular notice but upon the matter condemns them as supposititious and spurious which that they are is abundantly demonstrated by learned Morney and no more need be added thereunto There are some also fathered upon Basil Chrysostome and Ambrose but as these lived about the years 372 381 382 in which time many corruptions had crept into the Churches of Christ so the spuriousness thereof as being falsly fathered upon the persons whose names they bear may easily be demonstrated 'T is already done to our hands by learned Morney in his Book De Missâ l. 1. chap. 6. Durantus himself the great Lyturgy-munger acknowledges That neither Christ nor his Apostles used any prescribed Forms but the Lords Prayer and the Creed that they used these he sayes but proves not nor will it ever be proved to the worlds end That about the year 380. Theodosius the Church being rent by Heresies intreated Pope Damasus at whose election though the contest was betwixt him and Ursinus a Deacon of the Church there were not fewer than one hundred thirty seven persons slain that some Ecclesiastical Office might be made which was accordingly done by Hierome and approved by Pope Damasus and made a Rule The unlikelihood of this latter part of the Story is manifest Theodosius was too well acquainted with the Spirit of Prayer than to go about any such thing had he judged it necessary having assembled the great Council of Constantinople wherein were not less than an hundred and fifty persons convened Is it probable this good man Theodosius would in so momentous a concern rather consult with one single person than such an Assembly as were by his Authority met together and yet should this be granted it would not from hence appear that at this time there was any Lyturgy devised and imposed all that is pretended to be done by Hierome was the appointing an Order for the reading of the Scriptures which is another thing to the imposition of Forms of Prayer in Worship There is one passage in Socrates his Ecclesiastical History l. 5. c. 21. who lived about the year 430. that carrying an undeniable evidence with it that at that time there were no Lyturgies we cannot pass over in silence 't is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he tells us that among all the Christians in that age scarce two were to be found that used the same words in Prayer Not to tire the Reader in this disquisition Though one part of the Lyturgy was not long after introduced by one Pope and another part by another yet till Gregories time who to the honour of Lyturgies be it spoken was the very worst of all the Bishops of Rome that preceded him viz. about the year 600. was there any considerable use or any imposing of them Yea till the time of Pope Hadrian which was about the year 800. was it not as I find by publick Authority imposed Then indeed the Emperour Charles the Great being moved thereunto by the foresaid Hadrian by his Civil Authority commands the use of a Lyturgy viz. Gregories Lyturgy as is thought to which he compels his Ministers by Threats and Punishments the usual attendancies and support of Lyturgyes ever since their production in the world The sum is That in as much as first it cannot be proved the contrary being most manifest in the Scripture that any Lyturgy was enjoyned by Christ or his Apostles or in use in the first Churches planted by them 2dly It is evident that for the first four hundred years and more after Christ there was no Lyturgy framed nor any by solemn Authority imposed to the year eight hundred it follows undeniably from hence That to worship God in the way of a Lyturgy or stinted Forms of Prayer is to worship him in a way that is not of his appointment To which we adde 2. That Worship which is an obstruction of any positive duty charged by Christ to be performed by the Saints is not a Worship that is of his appointment But this is undeniably true of the Common-Prayer-Book-Worship Therefore That Christ did upon his Ascention give unto his Church Officers as signal characters of his Love to and Care of it will not be denied Ephes 4. 11. is an evidence hereof beyond exception That to these Officers He gave Gifts and Qualifications every way suiting the imployment which he call'd them forth unto cannot without a most horrid advance against the Wisdome Faithfulness Love and Care of Christ towards the Beloved of his Soul be gainsayed That be not onely expects but solemnly charges upon these Officers an improvement of the Gifts bestowed upon them for the edification of his Body is evidently comprized and very frequently remarked in the Scripture 2 Tim. 1. 6. 1 Cor. 12. 7. Ephes 4. 11. Prov. 17. 16. Luke 19. 20. To imagin after all this that any Worship should be of the institution of Christ that should shut out of doors as unnecessary the exercise of the Gifts given by him to be made use of in the solemn discharge of the Worship of his House is such an imputation of folly to him as may not be charged upon any person of an ordinary capacity or understanding Yet this is righteously to be imputed to him absit Blasphemia if the Common-Prayer-Book-Worship be a Worship of his appointment The exercise of the Gift of Prayer to mention no more being wholly excluded hereby Nor will it in the least take off the weight of this Argument to say that liberty is granted for the exercise of this Gift before and after Sermon For 1. The whole Worship of God may according to these mens principles be discharged without any Sermon at all and its manifest it is frequently so at one time or other in most of the Assemblies of England 2. Those their Prayers are also bounded and limited by the 55th Canon of the Constitutions and Canons Ecclesiastical 3. We had alwayes thought
that Christ having given Gifts unto men did require the use of those Gifts at all times when ever persons were called to the performance of that Service for which they were designedly given by him by vertue of the forementioned Precepts When Christ hath given a Gift of Prayer unto his Children and charged them to stir up the Gift given and not to napkin their Talent we had verily thought that when ever they had been called forth to the performance of that duty he did really intend and expect that they should be found in the exercise of the Gift given and see as yet no reason to change our apprehensions in this matter But 3dly The Common-Prayer-Book-Worship is a Worship of which we find no footsteps in the Scripture nor in some centuries of years after Christ as hath already been demonstrated Whence it follows that 't is a Worship of pure humane invention which is not onely not of Christ's appointment but contrary to the very nature of instituted Worship as is proved in our first Argument and to very many Precepts of the Lord in the Scripture Exod. 20. 4 5. Deut. 42. 12. 32. Prov. 30. 16. Jer. 7. 31. Mat. 15. 9 13. Mark 7. 7 8. Rev. 22. 18. The mind of God in which Scriptures we have exemplified Lev. 10. 1 2 3 4. Josh 22. 10. c. Judg. 8. 24. 2 King 16. 11. 1 Chron. 15. 13. 4. That Worship which is not necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel is not of the institution of Christ But such is the Worship of the Common-Prayer-Book Therefore The Major or first Proposition will not be denied The Lord Jesus having freed his Disciples from all obligations to the Ceremonies of the Law institutes nothing de novo but what he knew to be necessary at least would be so by vertue of his institution for the ends assigned which was the great aim of Christ in all Gospel-Administrations Ephes 4. 7 to 15 Col. 2. 19. Acts 9. 31. Rom. 14. 14 15. 1 Cor. 10. 23. and 14. 3 4 5 12 26. 2 Cor. 12. 10. 1 Tim. 1. 4. That the Common-Prayer-Book-Worship is not necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel whatever is pretended by its admirers might many wayes be demonstrated Take one pregnant instance instead of all that will make it exceeding manifest The Churches of Christ for the first four centuries of years and more after his Ascention knew not any thing of such a Worship as hath been already demonstrated not to mention the Reformed Churches at this day to whom it is as a polluted accursed abominable thing yet than those first and purer Churches for Light Consolation truth of Doctrine Gospel-Union hitherto there hath not been any extant in the world more Famous or Excellent no nor by many degrees comparable to them But we shall not further prosecute this Argument enough hath been said to demonstrate that the Common prayer-Book-Worship is not of the appointment of the Lord Therefore such as worship him in the way thereof worship him in a way that is not of his prescription If the former notwithstanding all that hath been said be scrupled by any we refer them to Tracts written by Smectymnuus V. Powel to a Treatise entituled A Discourse concerning the interest of words in Prayer by H. D. M. A. the Common-Prayer-Book unmask'd as also to a Treatise lately published by a Learned but nameless Author entituled A Discourse concerning Lyturgyes and their imposition In which that matter is industriously and largely debated Object If to what hath hitherto been proposed it be said That the Lyturgie or Common-Prayer-Book is no essential part of Worship but meerly circumstantial Praying 't is true is part of Worship but praying in this or that Form is not so but meerly a circumstance thereof And therefore though it be true that the present Ministers of England worship God after the way of the common-prayer-Common-Prayer-Book yet it follows not that they worship him after a way that is not of his appointment To this we answer 1. That many things are strenuously supposed as the basis upon which the weight of this Objection is laid which the Framers thereof knowing to be no easie task to demonstrate do earnestly beg us to grant unto them Which being matters of greater moment than many are aware of we shall not part with on such easie terms 'T is supposed first That there are some things in the instituted Worship of Christ that are meerly circumstances thereof as such Secondly That it is lawful for Saints to pray in a Form Thirdly That Forms of Prayer imposed are but meer circumstances of Worship and no essential parts thereof Fourthly That Circumstances of Worship as such are not determined by the Lord in the Scripture but left to the wills of men to determine therein as they shall judge meet All unproved Of the last we have already spoken and shall not here reassume the debate thereof Touching the first That there are some things in the instituted Worship of Christ that are meerly Circumstances thereof as such we crave liberty to deny which till the proof thereof be attempted may suffice Circumstances in the Worship of Christ attending Religious Actions as actions we grant but Circumstances of Worship as such will never be proved To infer that because time and place with sundry things of the like nature are Circumstances in Worship therefore there are Circumstances of Worship as such is frivolous Those things being the attendments of religious Actions common to any civil actions of the like nature to be performed by the sons of men no action to be managed by a Community can be orderly performed by them without such an assignment of time and place Publick Prayer being so to be managed as a religious Action hath the Circumstances before mentioned attending it and so it would were it a meer civil action to be performed by a Community though it related not at all to the Worship of God 2. That 't is lawful for Saints to pray in a Form i. e. to tie themselves to a written stinted form of words in prayer is not yet proved not like to be 't is too large a field for us to enter into nor is it needful to do so till it be proved That to pray in the form of the common-prayer-Common-Prayer-Book or imposed devised Lyturgies is so yet in transitu we crave leave humbly to offer that to pray in a form as before explained is altogether unlawful being 1. A quenching of the Spirit of Prayer 2dly A rendring useless the donation of the Spirit as a Spirit of Prayer unto the Children of God 3dly Directly opposit unto the many positive Precepts of Christ before instanc'd in of stirring up the gift given to us of God improving the talents he hath been graciously pleased to entrust us withal 4thly If it be lawful
The Lord protesteth that such as refuse to obey his Calls to come out of Babylon shall partake of her Plagues Rev. 18. 4. 5. Where the Lord is not in respect of his special Presence and Grace there is no ground to expect any Blessing but God is not so in the midst of the Parochial Assemblies of England Where are the souls that are converted comforted strengthened stablished that are waiting at the doors of their house Though many will not see it yet a sad spirit of withering and visible decaies is to be found upon many that are waiting upon the teachings of the Ministers of this day And we hope the Lord will in mercy cause those that are indeed his to see it that they may remember from whence they have fallen repent do their first works and watch to strengthen the things that remain that are ready to dye for God hath not found their works perfect before him Argument 12. That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore The Major Proposition will readily be granted by all The beginnings of great evils are certainly to be resisted Apostacy is one of the greatest evils in the world The Minor or second Proposition viz. That the hearing of the present Ministers of England is one step to Apostacy is evident 1. It cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the institution of Christ That persons not called to the Office of the Ministry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the conscience can acquiesce in the hearing of the present Ministers for we suppose 't will not be asserted by those with whom we have to do that there can be a true Ministry in a False Church or that False Ministers may be heard and yet the present Ministers are Ministers in and of the National Church of England and were never solemnly deputed to that Office by the suffrage of the Lords People 2dly Nor can it be done without the neglect of that duty which with others is eminently of the appointment of the Lord to secure from Apostacy instanc'd in by the Author to the Hebrews Hebr. 10. 25. Not forsaking the assembling of your selves together as the manner of some is but exhorting one another and so much the more as you see the day approaching In which the duty of Saints assembling of themselves together as a body distinct from the world and its Assemblies as also their frequent and as often as may be exhorting one another as a medium to secure them by the blessing of the Lord thereupon from a spirit of Degeneracy and Apostacy from God is clearly asserted Whence it undeniably follows That the hearing of the present Ministers of England being inconsistent with the constant and diligient use of the means prescribed for the preservation of the Saints in the way of God for whilst they are attending upon their teachings they cannot assemble themselves according to the prescription of God in the forementioned Scripture is at least one step to the dreadful sin of Apostacy from God and therefore is it utterly unlawful for Saints so to do And thus far of the 12th Argument for the proof of the assertion under our maintenance viz. That t is not lawful for Saints to hear the present Ministers of England to which many others might be added But we doubt not to the truly tender and humble enquiring Christian what hath been offered will be abundantly sufficient to satisfie his conscience in the present enquiry We shall only in the close offer a few Queries to be in the fear of the Holy One considered by the intelligent Reader Quer. 1. Whether the Lord Jesus be not the alone Head King and Lawgiver to his Church 2. Whether the Laws Statutes Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the world should interdict and forbid it 3. Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship 4. Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of Holy Things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdome Headship and Soveraignty over it 5. Whether the Officers instituted by Christ are not onely Pastors Teachers Elders Deacons and Helpers 6. Whether the Offices of Arch-Bishops Lord-Bishops Deans Sub-Deans Prebendaries Chancellors Priests Deacons as an order of the first step to a Priesthood Arch-Deacons Sub-Deacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curats Canons Petty-Canons Gospellers Epistollers Chaunters Virgers Organ-Players Queristers be Offices any where instituted by the Lord Jesus in the Scripture 7. Whether the calling and admission into these last mentioned Offices their administration and maintenance now had and received in England be according to the Word of God 8. Whether every true visible particular Church of Christ be not a select company of People called and separated from the world and False Worship thereof by the Spirit and Word of God and joyned together in the Fellowship of the Gospel by their own free and voluntary consent giving up themselves to Christ and one another according to the Will of God 9. Whether a company of People living in a Parish though the most of them be visible Drunkards Swearers c. or at least strangers to the work of regeneration upon their souls coming by compulsion or otherwise to the hearing of Publick Prayers or Preaching are in the Scripture account Saints and a Church of Christ according to the Pattern given forth by him Or rather be not to be esteemed Daughters of the old Whore and Babel spoken of in the Scriptures 10. Whether in such a Church there is or can rationally be supposed to be a true Ministry of the institution of Christ 11. Whether the Book of common-Common-Prayer or stinted Lyturgies be of the prescription of Christ and not of mans devising and invention 12. Whether if one part of a Worship used by a People be polluted the whole of their Worship be not to be looked upon in a Scripture account as polluted and abominable according to 1 Kings 18. 21. 2 King 17. 33. Isa 66. 3. Hos 4. 15. Ezek. 43. 8. Zeph. 1. 5 so that if their Prayers be naught and polluted their Preaching be not so too 13. Whether a Ministry set up in direct opposition unto a Ministry of Christ which riseth upon its fall and falls by its rise can by such as so account of it be lawfully joyned unto 14. Whether such as have forsworn a Covenant Reformation
Death to worship or bow down to this Image of the Beast or Ecclesiastical Government in its Courts Canons Laws and Ceremonies devised by it v. 15. 15. That they compel all to receive a mark either in their right-hands or foreheads secretly or openly one way or other to acknowledge subjection unto this Beast without which they may neither buy nor sell being cut off from the Church by their Excommunications for their stubornness v. 16 17. All which Characters of the second Beast or false Prophet he that runs may reade upon the present Hierarchy and Ministry of England It remaineth then that the present Ministers of England have the Characters and Properties of the false Prophets and Priests upon them and therefore are not to be heard but separated from CHAP. VII A sixth Argument against hearing the present Ministers of England proposed Of the several sorts of Idolatry that the Ministers of England are hereof guilty proved An Objection answered That the present Ministers act in Divine things by vertue of a power received from Idolaters offer up a Worship abused to Idolatry with the Rites and Ceremonies of Idolaters That the Romish Church are Idolaters Objections answered Argument 6. THose that are guilty of Idolatry Saints may not have communion with much less own them as their Teachers but ought to separate from them But the present Ministers of England are Idolaters Therefore The Major or first Proposition will not be denied because bottom'd upon express Commands from Christ 1 Cor. 5. 11. 10. 14. 2 Cor. 6. 14 18. Before we descend to the confirmation of the Minor or second Proposition we shall crave leave to premise That Idolatry may be considered under a threefold notion 1. Most gross and absurd Idolatry when the creature is worshipped terminatively this * Rab. M. Maimonides de Idolat 8. 2 3 c. Observes that never any Idolater was so silly as to think that an Idol of wood stone or mettal was a God that made the Heavens and Earth but through them all Idolaters intend to worship God few are guilty of the Israelites of old worshipped not the Calf terminatively but God in it therefore they are said to proclaim a Feast to Jehovah Exod. 32. 5. 2dly Somewhat more refined Idolatry viz. in respect of what we but now instanc'd in when we offer up any worship or homage proper and due to God only before any creature as the Medium or Representative of God Such was the Idolatry of Israel in the Golden-Calf Brazen-Serpent c. Of this are the Synagogue of Rome amongst all the combinations of men in the world most eminently guilty To this Head may be added 1. The ascription of the Godhead to any creature as to Herod Acts 12. 22. 2. The ascription of the Properties of the Godhead to any creature 3. The worshipping of God in any other way than what he hath prescribed which all that write upon the second Commandment say is the Idolatry therein forbidden 4. The Oblation of Worship or Service to God that hath been offered up to Idols for which there is no prescription in the Scripture 3dly Most refined Idolatry when the heart goes forth in desires after any thing beyond what is limited by the Lord or trusts and relies on any creature on this side God In the first sense there are as was said few or no Idolaters in the world the Papists come as near thereunto as any praying to the Cross the Virgin Mary Saints Angels c. expresly affirming that the Virgin Mary may be worshipped with that worship which they call Cultus Latriae which yet they say is due only to God In the last sense there are none but at one time or other may be said to be Idolaters the hearts of the best of men too too often going forth too far in desires after and secret dependance upon things beneath the Lord which yet they are watching and warring against waiting and longing for the day in which they shall be compleatly swallowed up in the will of God 'T is in respect of the second particular before instanc'd in that we assert the present Ministers of England to be Idolaters to the proof whereof we now address our selves Argument 1. Those that worship the true God in any other way than he hath said he will be worshipped in and is prescribed by him are Idolaters But the present Ministers of England worship the true God in another way than he hath said he will be worshiped in and is prescribed by him Therefore The Major or first Proposition is evident from this single Consideration To worship the true God through false mediums is Idolatry such as so worship him are Idolaters this must be so or else there is little or no Idolatry in the world nor ever was The Athenians and other Gentiles worshipped the true God for they worshipped him whom Paul declared to them even that God that made the world Acts 17. 23 24. yet none doubts but they were Idolaters which they cannot be charged with upon any other account than their worshipping the true God through false mediums But to worship God in any other way than what is of his own prescription is to worship him through a false medium Therefore so to worship him is Idolatry and they that so worship him are Idolaters The Minor or second Proposition viz. That the present Ministers of England worship the true God in another way than he hath said he will be worshipped in and is prescribed by him is that which is denied by some but the truth thereof we doubt not will to the unprejudiced Reader be beyond exception evident from the ensuing demonstration Viz. Those that worship God after the way of the Common-Prayer-Book worship him in another way than that he hath said he wil be worshiped in and is prescribed by him But the present Ministers of England worship God after the way of the Common-Prayer-Book Therefore The Minor or second Proposition cannot be denied their subscription before they are admitted to the Ministry together with their daily and constant practice are sufficient evidences hereof As for the Major Proposition That to worship God after the way of the Common-Prayer-Book is to worship him in a way that is not of his Appointment 1. Let any shew when and where such a stinted-stinted-form of Service was appointed by Christ and this part of the controversie is at an end sure we are there are not the least footsteps of such a way of Worship to be found in the New-Testament no not in the whole Book of God whatever is pretended by some touching Lyturgies in the sense we are speaking amongst the people of the Jews no nor yet was there any such a way of worship thought of much less imposed in the first and purer times of the Gospel for several centuries of years after the dayes of Christ and his Apostles In the Epistles of the Church of Smyrna about the Martyrdom of Polycarpus and
Brethren did formerly decry and at least seemingly abominate they judge they have just ground of Offence given to them Nor can it be denied but it is indeed so If it be yet further said Object 2. But if I do not go to hear the Preachers of this day many truly godly and sober Christians will be offended at my forbearance so that whether I hear or whether I forbear I shall offend To this I answer 1. That granting the case to be as is suggested though perhaps somewhat else upon a serious and strict search may be found to lye at the bottom of our Conformity beyond what is here pleaded I am very apt to believe were but a toleration granted 't is not the fear of offending any would cause our Conforming-Brethren to attend upon the Ministry of the present Priests of England Yet supposing it to be as is intimated we ask 1. Do you look upon your going to hear as your duty or meerly as your liberty if the first let it be proved from any positive precept of Christ and we are satisfied If the second you are bound by many solemn injunctions which are at least reduceable to the Moral Law not to use your liberty to Scandalize your Brethren Secondly Let both parties be weighed in an upright Ballance such as you judge to be offended with you for not hearing and such as are offended thereat I am bold to say That the last mentioned for Number Holiness Spirituallity and Tenderness do far surmount the former who will really be Scandalized at your forbearance Thirdly Let also the grounds of the offence on both sides be weighed the one are offended at you That you build not up in practise in a day of trouble and cause thereby the Enemies of the Lord to tryumph and blaspheme what in a day of liberty you did in your preaching and practise pull down and destroy The other because of your disobedience to what they are satisfied and you your selves once were God is calling you to viz. to have nothing to do with separate from this generation of men But Fourthly That 't is your duty especially if in a Church-Relation to meet together as a People called and picked by the Lord out of the Nations of the World in a way of distinction from them cannot be denied the neglect of which is charged by the Lord as the first step to Apostacy Heb. 10. 25. Be you in the practise of this duty and see what Spiritual Saint will be offended at you if any should you might have peace therein you doing your duty no just cause of Scandal is given Yet further Fifthly Consider on which side the Cross lies which the Flesh and fleshly interest is most opposite to whether in going or forbearing to go to hear these men and let that be chosen Usually that is the way of God that hath most of the Cross in it and the flesh is most strugling and contesting against But thus much of the seventh Argument Argument 8. That which Saints cannot do without being guilty of partaking with others in their sin is utterly unlawful for them to do But the Saints cannot attend upon the Ministry of England without being guilty of partaking with them in their sin Therefore The Major Proposition is clearly bottomed upon Scripture Psal 50. 18. Ephes 5. 7. 1 Tim. 5. 22. 2 John 11. Rev. 18. 4. which might be abundantly demonstrated were it needful Sure that God who commands me to abstain from all appearance of evil 1 Thes 5. 22. never enjoyned expects not that I should be found in the practice of what without sin cannot be performed by me The Minor Proposition viz. That the Saints cannot attend upon the present Ministry of England without being partakers with them in their sin will admit of a speedy dispatch Two things are briefly to be enquired into 1. What that or those sins are we suppose the Ministers of England to be guilty of 2. How it will appear that any person 's attending upon their Ministry renders him guilty of partaking with them therein Of the former we have already treated and proved beyond what any are able to say to the contrary That they are guilty of the sins of worshipping God in a way that is not of his appointment of acting in the Holy things of God by vertue of an Antichristian Power Office or Calling of opposing really the Prophetical and Kingly Office of Christ of using and conforming to Modes and Rites in Worship not appointed by the Lord that have been abused to Idolatry c. Nor is it denied by our Conforming-Brethren but with some of these things the present Ministers of England may be justly charged That they worship God after the way of the common-prayer-Common-Prayer-Book with Modes and Rites used in the Papacy cannot be denied Nor can their undue administration of that great Ordinance of our Lord Jesus of breaking Bread to all according to the form therein prescribed That they are Ordained and some of them Re-ordained by the Episcopacy is also known I ask are these things the sin and evil of these men or are they not If they are not why did not our preaching-Brethren receive the Ordination from the Bishops these received Yea why do not our half-conforming-Brethren attend upon the reading of the Service used joyn with them in the Sacrament of the Lords Supper as administred by them Doth not their absenting themselves herefrom abundantly demonstrate that they in their consciences are perswaded that 't is the sin and evil of the present Priests of England thus to act and from such a Mission in the Worship of the Lord As for the second That the hearing of the present Ministers of England is that which renders a man guilty of being partaker with them in their sin the consideration of the several wayes persons may justly be charged with being guilty of partaking with others in their sin will abundantly demonstrate the truth thereof To instance in a few particulars Then may persons justly be charged as guilty hereof 1. When they are found any way consenting with them in their sin Psal 50. 18. When thou sawest a Theif then thou consentedst with him and hast been partaker with Adulterers 'T is not the doing of the act that was done by these wicked persons that is here called partaking with them but a secret consenting with them therein 2. When they do that which hath a real tendency to encourage persons in their sin 2 John 11. Receive them not into your houses bid them not Godspeed for he that biddeth them God speed is partaker of their evil deeds 3. When they neglect the doing of those duties which the Lord requires at their hands for the reclaiming of them from their sin such are Watching over Rebuking Admonishing first privately then by two and in case of obstinacy and perseverance therein telling it to the Church which are duties eminently comprized in the ensuing Scriptures 1 Thes 5. 14. Heb. 3.