Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	act_n	church_n	communion_n	1,604	5	9.1682	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58653	Jerubbaal justified: or, A plain rebuke of the high (pretended humble) remonstrance and plea against Mr. Crofton his reformation not separation or, a plea for communion with the church under those corruptions, and by that disorderly ministration, to which he cannot conform, nor by it administer. Demonstrating, T.P. (alias D.) his grosse mistakes of Mr. Crofton his principle and argument: as also the fallacie and vanity of his pleaded necessity for his (confessed) separation from publique assemblies, which is found insufficient to acquit him of schisme. To which is added a position, disputing the lawfulnesse of ministers receiving an imposed liturgy.	R. S.; Crofton, Zachary, 1625 or 6-1672. Reformation not separation.	1663 (1663)	Wing S130	35,735	54

like part built on his own Judgement of the expediency of it it is reason he enjoy Page 15. his fancy in his own fabrick he abruptly assaults Mr. Crofton on the most gross and manifest mistake of the man the natur of his Book and the form and force of his Argument which could possibly befall and misguide any Antagonist whatsoever Sir This Gentleman mistaketh Mr. Crofton and the generall nature of his book he accounteth and that with more then ordinary heat and confidence Mr. Crofton the Mecaenas and Advocate of the Liturgy and Common prayer book and an accuser of the bretheren he apprehendeth Mr. Crofton's Reformation Pa. 14. 30. not separation to be a Plea for the Liturgy and an Indictment or accusation of the Saints cujus contrarium verum est how just sober or warrantable those his apprehensions are let all impartiall unprejudiced men judge Mr. Crofton an Advocate for the English Liturgy who can have the face to say it How will that appear hath he not preached and written against it did he ever retract doth he conform to it or consent to read it was not his known opposition to it apprehended to be the cause of his vexations and bonds he met with in Staffordshire in his late Travells can envy it self oppose Mr. Crofton to Mr. Crofton his enemies being Judges never was any man more square and stable to himsell then is Mr. Crofton these things do indeed give cause to call him Jerubbaal and make it suspicious he is the Gideon who threw down the Altar if the Liturgy must be so accounted of Baall on what ground could this pretender to reason and religion cry Mr. Crofton is the Mecaenas and Advocate for the Liturgy hath not Mr. Crofton's Contests actings and sufferings manifested him a Monument of Gods Grace and Truth and Sectarian rage and falsehood will men needs reproach him with that which none hath as he resisted Oh Sir Mr. Crofton hath pleaded for Communion in the Liturgy It is false sir he hath pleaded no such thing his Plea is for Communion with Gods Church in Gods Ordinances and worship though Administred by the Liturgy and that onely in case of necessity when we cannot otherwise enjoy solemn publique worship it is one thing to commnnicate in the Liturgie simply and abstractedly considered this supposeth an assent unto it and a personall acting in and by it as a Liturgy for this Mr. Crofton hath never yet spoken one word It is another thing to communicate in and Religiously attend Gods Worship Administred by the Liturgy in which the Liturgy is no more but the vehiculum instrument of conveyance and humane Ministration the formality of Mr. Crofton's Plea is this the Liturgie is a rude and disorderly Ministration an evil which ought to be abolished by which he cannot Administer but it is not an evil of that nature to visiate the Subject nullify and destroy Gods worship and so warrant the peoples withdrawing from that because of this Vulgus non distinguit that the over zealous vulgar should account this a Plea for Communion in the Liturgy is no wonder whilst a man of learning doth it with all confidence is a withstanding of an inserence which the premisses will not allow a justification of the premisses as true and good cannot a man plead men must in case of need drink water in unclean vessels or affirm Citizens must not loose all for want of asking by the rude dialect of their Recorder but he must be concluded the Mecaenas of Barbarisime and nonsence and Advocate for the Queen of Sluts may not Mr. Crofton deny such disorder to be a sufficient ground for Secession from Gods worship but he must needs be the defender of that disorder According to this sober Logick is Mr. Crofton tauntingly represented the accuser of the brethren and his Book branded as an Indictment against the Saints what cause is there for this high charge whom when where and whereof hath Mr. Crofton accused This Author calls him his accuser he shall do well to put him to shame by telling the world whereof Mr. Crofton accused him Mr. Crofton doth in his book suggest groundlesse unwarantable Secossion Page 29. from voluntary non-communion in Gods worship is a private or negative Separation the first act towards a positive and totall Sepeparation but is this to accuse the bretheren cannot a Minister suggest the sinful nature of an act but he must be arraigned as an Accuser of the bretheren oh Charity oh Sobriety Sir Who readeth Mr. Croftons book and seeth not that it is so far from an Indictment or Accusation of others that it is a sober serious and necessary Apology for himself and his own practice most groundlesly unchristianly and incharitably accused by others and those some of the bretheren who never administred or attempted to reprove the things whereof they did accuse him in his whole Conflicts for Reformation he had protested he could communicate in Gods worship under that order by which he could not adminester comming to practice his principles what Calumnies what Censures did accuse him of defection and Apostacy and constrain these Letters by way of Apology for himself And this thus extorted by false accusations is most falsely accused to be an accusation of the brethren Oh! Charity Oh Sobriety Sir We cannot expect he should rightly take up Mr. Crofton's Argument who hath so grossely mistaken himself and the generall nature of his work let me observe to you his mistake in the very form and so in the force of what he is pleased humbly to tearm Mr. Croftons Doome Argument Page 15. Having passed his many needless distinctions he professeth himself a negative and partiall Sepatist he is best see to his Warrant least being loosed from the Harbour he be driven he knows not whither I am glad he disavoweth Positive Separation gathering a select Company into a Corner some who shreudly guess who this Author is think they durst presume to charge him as peccant in this respect but sure I am Mr. Crofton and other good men are no little grieved to observe some Presbyters not only absent from publique assemblies but also celebrate the Lords day by preaching and Ministration of the Lords supper to a select Company in private as if they were designed to verefie that Independant Calumny Presbiterated Churches are gathered Churches His Separation stated this Antagonist assaults Mr. Crofton's Considerations that he might fence with better successe he forceth the chief of them into this syllogisme according to his own fancy not Mr. Croftons Argument Communion with the Church visible in all acts of solemn Publique worship is an essential part of the Sanctification of the Sabbath or Lords day and indispensable Duty of every particular Pa. 15. 16. Christian to be onely superseded by an inevitable necessity c. This is indeed Mr. Crofton's proposition on which this man doth assume as that which he saith must be the assumption and accordingly

how our worship superstitious our worship bad this cannot be admitted who is the object of it is it not God in Christ what is the matter of it it is not things instituted appointed by the Lord himself Word Prayer Sacraments what is the form which giveth the esse to it is it not what God determined that his Word be read preached that he be called upon in the Name of Christ for things according to his will that the symballs by him determined be given and received as significant sealing memorials of the death bodie and blood of Christ is not this the substance of the worship ministred in the English Church and much of it by the English Liturgy is this superstitious worship bad worship Had our Remonstrator said the Ministerial mode of Gods worship by the Liturgy had been bad disordered and not without some mixtures of superstition he had not had Mr Crofton for his Antagonist but this vitiateth not its subject entreth not into the worship so as to make it superstitious worship bad worship the worship hereby existeth truly fully formally Gods worship though not so comfortable not so profitable to Gods people as a better and more orderly mode for Ministration but this will not do his work his inevitable necessity faileth his separation appeareth sinfull a schisme unlesse he confound the worship and Ministerial mode so as to make the worship bad superstitious and not Gods worship Sir before we pass this part of our Remonstrators Answer I cannot but observe he is at a losse for what he pleads against he crieth What doth Mr. Crofton plead for Page 46 Alas man that should have been known before now and at the beginning of your Debate it might have saved you this labour and time What saith he Is it my presence in the Church at the time of Divine Service yes it is but not as his large Conscience can yield it in an Idol Temple at the Masse or Turkish Alchoran which I am sure Mr. Crofton or any good understanding Christian could not yield nor will his necessity to avoid poenal Lawes or to bear a good Sermon justifie his so doing no matter what Religion is publickly professed this man is secured from suffering for he to save his Estate can foot it with a Church-Papist to a Popish Masse or Protestant Service and if presence in the Idol Temple in the time of Idol Worship may be made the Character by a poenal Law you shall never know him for a Christian if this necessitie would have been sufficient we should have had a much shorter Catalogue of Martyrs both under Pagan and under Papal power then by Gods grace we have for our encouragement But Sir that he and others may certainly know what Mr Crofton pleadeth for I will tell him It is for this Christian careful carriage on Gods Sabbath It is a presence in the solemn publique Assembly from the first to the last of their approach to God out of Conscience to begin and end the holy Convocation A presence with a mind informed a judgment convinced that this Assembly is Gods Church in which Gods true Worship is truly celebrated A presence with an heart affected with and afflicted for the superadded Rites which are affixed to Gods Worship and the sinful defective disordered mode by which Gods Worship is ministred A presence with a Conscience convinced these Corruptions are evil but not so evil as to destroy Gods Worship but that the same doth even by this sinful mode exist truly formally Gods Worship so as to use Gods Ordinance with delight though grieved burdened by the disorder of the ministration A presence with a mind perswaded the modifying of Gods Worship is the personal duty of the Minister and so the defects and disorders therefore his personal sin so as that these may be the good mans burden being bound to mourn for other mens sin especially in what so much concerneth his own profit and edification but cannot be his sin who hath thereof no publique judgment by speciallity of Office A presence with a mind soberly vigilant over its own personal actings so as to decline all popular responds conclamations and variation of Gestures and the like actions which are unduly required from him so as to contain himself under such disorder in a composed silence A presence with a serious apprehension of God to whom the service is di●ected and the nature of the Worship ministred so as with reverence to attend the Word read and Prayers pronounced though in parts parcels with unfit intermixtures abruptions abreviations and pauses so as to sigh and speak out an affectionate Amen the whole the only vocal part of the people in publique Worship Sir this is the presence which Mr. Crofton pleadeth for as that which true Religion and good order doth require and direct whilst Christians cannot enjoy Gods Worship in communion with his Church by a ministerial mode more regular perfect and profitable digested by the personal abilities of each Ministrator Sir our Remonstrator proceedeth to another of Mr. Crofton's Considerations and that he accounted his second but in the order of Mr. Crofton's Book it is the third viz. Communion with the Church under many and great corruptions is not inconsistent with zeal care and contest for Reformation Page 46 47 48. What he saith to this is partly true That endeavours of Reformation are a duty that Connivance is an argument of Affection Communion an argument of Connivance the negative part of Reformation bindeth ad semper and the like all which Mr. Crofton hath asserted and amplyfied in his Plea nor doth he detract or deny them but these are generals in the application of which our Remonstrator followeth the mistake of the Question which hath misguided him throughout his whole Remonstrance Herein like an acute Disputant he correcteth Mr. Crofton's state of the Question and profoundly tells us Mr. Crofton Page 47. had done well to have stated the Question aright de ecclesia reformanda de ecclesia reformata Good Mr. Remonstrator may not ecclesia eadem be eodem tempora reformata reformanda what if a reformed Church relapse into some of tee same Corruptions which were solemnly expelled is she not ecclesia reformanda is there no cure for her but ruine and no carriage towards her but to relinquish and run from her doth the Crisis of the Question lye in her relapse and retrogradation in Reformation and into the same corruptions which had been solemnly expelled or in the quality and nature of the corruptions which are returned into her if her relapse be into extrinsecal circumstantial corruptions which notwiths●●nding the substance of Gods Worship and salvability of Gods people is continued and secured is not the Question then plain Whether communion with her relapsed into such corruptions be not consistent with zeal care and contest for Reformation and who will deny that but if the relapse into intrinsecal and substantial corruptions which vitiate

stateth the Conclusion But Communion with the Church of England in her Liturgy or Common-Prayer called Divine Service is Communion with the Church visible in solemn publique Worship ERGO Communion with the Church of England in her Liturgy or Common-Prayer is an essentiall part of the Sanctification of the Sabbath or Lords day and indispensable duty c. Sir this Argument thus framed is a monstrous Argnment especially to come from Mr. Crofton they that ever heard him preach read his writings know his person principles or practice can believe him such a Mecaenas and Advocate for the English Liturgy and Common-Prayer-Book as to assent and conclude Communion in it to be an Essential part of the Sanctification of the Sabbath So as that the Sabbath or Lords day cannot be sanctified where the Service-book is not attended assented to and acted in But Sir What ground or reason in Mr. Crofton's Plea hath this Antagonist which necessitateth this Assumption and Conclusion as that which he tells us mnst be Mr. Crofton's Book is an Epistle to a Friend his Argument is not therefore logically formed but very legible in the Connexion and scope of his discourse but this Author doth not in his book or Margin cite or refer his Reader to one single sentence or word on which he bottometh this assumption and conclusion as that which must be he indeed hath Page 22. confidence enough to affirm Mr. Crofton saith the Liturgy or Common-Prayer is an act of solemn publique worship but doth not tell us where he saith it and I am sure I have read all that he hath written and I never found that he said it I must say Sir they say so of this humble Remonstrator though spoken with so high considence is not a sufficient ground for credit the rather because the question Mr. Crofton did discusse and was to bring into conclusion was not whether Communion in the Liturgy or Common-Prayer-Book was an essential part of the sanctification of the Sabboth Truly sir Mr. Crofton hath disputed fairly if onely this Antagonist can find his sillogysme conclude what never came into his question his logick hath lately failed him very much Sir sure I am whosoever shall read and regard the scope of what Mr. Crofton hath written on this Argument shall find another assumption and conclusion then what the zeal and prejudice of this Remonstrator hath assumed and concluded the true state and form of Mr. Crofton's Sillogisme is manifest to be this Communion with the Church visible in Gods solemn publique worship is an essential part of the sanctification of the Sabbath and indispensable duty But Communion with the English Church in the worship by her celebrated is Communion with the Church visible in Gods solemn publique worship ERGO Communion with the English Church having no opportunity with any other in the worship of her Celebrated is to me an essential part of the sanctification of the Sabbath and indispensable duty This Argument Sir is far from assuming and concluding the Communion in the Liturgy is an essentiall part of the sanctification of the Sabbath and indispensable duty and that the worship celebrated in the English Church must be the Subject predicated in the assumption of Mr. Crofton's Argument is manifest to every one who observeth these passages in his amplifying the consideration which containeth this Argument 1 Communion with the English Church in the worship by her celebrated notwithstanding the defects and disorders in Ministration thereof was the question Mr. Crofton did dispute and must bring into his conclusion 2. He saith to his friend you yet enjoy a liberty of worshiping God in due and right order and may drink the waters of the sanctuary in clean vessels i. e. VVithout the Liturgy its Rites and order it is manifest this he intended long may you enjoy Reformation not Seperation it and if God take pleasure in me he will in due time restore me to it Sr. is it likely Mr. Crofton would assume and conclude the Liturgy is that solemn publick worship which is an essential Pag 6. part of the sanctification of the Sabbath and indispensable duty whilst he professeth he had sanctified the Sabbath and worshipped God without it and hoped for a restored liberty so to do again as a token of divine favour to him he acknowledgeth it to be his friends priviledge prayeth the continuance feareth the loss of it that he did enjoy a liberty to worship God in due and right order without the Liturgy he complaineth of of it as his affliction that he had no choice but was under a necessity of attending Gods worship in this order Ministred or he must enjoy no solemn publick worship of God Sr. all men must confess those things will not square with an argument that shall conclude Communion in the Liturgy is an essential part of the sanctification of the Sabbath c. but they are exactly square with an Argument for Communion with the Church in Gods woship there celebrated though Ministred with rudness and disorder 3. Mr. Crofton as a conscientious Christian and serious Casuist having concluded Communion in Gods worship was his indispensable duty in the general enquireth what specialty might become a moral bar and warrantable supersedeas to the Reformation not Separation same hereupon he considereth what is pleaded by the Separatists who abound among us and among other things the Liturgie by which Gods worship was ministred in and to the Church admitting the defects disorders and corruption Pag. 25. charged on the same he concludeth they are great and evil but not an evil of that nature and quality as to constitute a sufficient bar to Communion in Gods worship ministred by the same Sr. it is manifest the worship concluded by Mr. Croftons argument and the scope of his whole discourse on this consideration is distinct from though ministred by the Liturgie and that this is considered as a moral bar or warrantable supersedeas to that but is found insufficient Sr. our Antagonist having thus mistaken and misformed Mr. Croftons argument must needs be concluded to fight with the fancies of his own prejudice and so I might dismiss him but Sr. I seek verity not victory and would if possible he may see his mistake more plainly upon the whole case of this Controvercy in wich Mr. Croftons conflict is the more uncomfortable because single and failed by those whose place and duty oblige them to his succour but the Conquest is most certain to him fighting for the truth against all extreams for vincit veritas I would therefore direct a word to this Remonstrator and tell him in his ear if instead of those many needless and some groundless distinctions he hath multiplied he had well weighed and closely pursued the Criticismes in this case stated by Mr. Crofton he had saved this labour or written with better success and more satisfaction to his Reader if he will not be offended I will note unto him

a distiction or two according to which Mr. Crofton doth move and on which this controversie doth depend Sr. This Remonstrator maketh much adoe in distinguishing Pag. 22. solemn publick worship by persons place and reallity in which he fighteth with his shadow for Mr. Crofton would not differ with him about them though I believe he will dislike his expressions concerning them instead hereof he should have observed Mr. Crofton hath distinguished between 1. The substance of solemn publick worship which cosisteth in the matter and essential form of every ordinance both which must be determined by the Lord and directed in his word 2. The Ministerial mode of worship or that humane dress in and by which it s celebrated in and to the Church which is not determined by the Lord nor directed otherwise then as to its general nature as that it be serious reverend grave and the like in the word but is wholy left to the wisdom and faithfulness of such to whom the Ministration of solemn publick worship is committed Unto this distinction our Remonstrator should have added this second viz. Communion in Gods worship thus or thus administred which consists in an humble reverend attendance on and acting in the worship of God as hearkening to the petitions pronounced and sighing or speaking an Amen to them and the like Communion in this or that mode of ministration so as to assent unto it and act decently in it as the Ministers administration by it or the peoples personal actings in popular Responds contamations or corporal gestures required by it without any relation to or direction from the worship of God Sr. These distinctions are manifest in themselves and manifestly necessary to all understanding Christians the worship of God in its substance consisting of matter and essential form is clearly distinct from the humane dress and ministerial mode by which it is celebrated in and to the Church preaching the word is Gods worship by him determined for matter his word will and mind for form preached solemnly spoken discoursed in and to his Church but that the preaching be an analytical explication or metaphrastical amplification of any portion of Scripture whether it be by Doctrine Reason and Vse or onely a discourse argumentative to confirm an Article of faith or confute an errour is ind●fferent undetermined by the Lord left to the wisdom and faithfulness of the Preacher and this or that mode is clearly distinct from Gods Ordinance of preaching which is fully formally existent in and to the Church by any by every mode which the edification of the Church shall dictate and the ability wisdome and faithfulness of the Preacher shall determine The Methods and Phrases of administration of the Sacraments by previous or subsequent exhortation to duty discourses of their nature use and end and prayers so modified and phrased are apparently distict from the Sacraments those parts of Gods worship which substantially exist when water bread and wine the right matter are ministerially applied in the name of the Father Son and Holy Ghost as significant sealing memorials of Christs death body and blood the assential form of Gods ordinance and instituted worship The same Sr. is considerable in prayer the substance of which ordinance doth consist in a calling upon God in the name of Christ for things agreeable to his will so that where things agreeable to his will is the matter and calling upon God in the name of Christ is the form by whatsoever humane mode order of speech phrase words sentences the same is performed in and for the Church it doth substantially exist is distinct and to be abstracted from the same Sr. on this first the second distiniction doth manifestly arise viz. it is one thing to Communicate in Gods worship preaching prayer or Sacraments substantially existing in any in every ministerial mode and dress by which it doth exist in and to the Church although these cannot be divided when Gods worship doth exist in to the Church for God cannot be worshipped by men without the humane ministration of his ordinances in some sutable mode yet they may be easily and plainly distinguished so as that the Church and particular members may know their distinct interest in Communion the people in the general nature of the worship substantially existing Gods in matter and form in and by any humane mode whatsoever as that which concerneth and so charged on them all in common and the Minister the specifical and ministerial mode of administration of Gods worship between God and his people which is personally incumbent and charged on him by vertue of that office for modification of Gods ordinances which he hath received from the Lord. Sr. These distinctions are not more manifest in themselves then that they are Mr. Croftons in this very case and controversie I would not that this Remonstrator should think I come to relieve Mr. Crofton with any distinctions which are not his and plainly legible in the plea he doth implead be pleased therefore to observe Mr. Croftons own words Vnder all our corruptions we must not we cannot we dare not deny the matter and essential form of Gods ordinances and worship is continued to us Again Sr. in this very and special case of the Litugy Mr. Crofton Reformation not Separation thus writeth I confess the Common-prayer is my burden by reason of its defects and disorder and the rudeness of the Ministerial method I stand convinced it ought to be altered yee abolished c. Yet I must confess I finde no matter in it to which on a charitable interpretation a sober serious Christian may not say or can denie his Amen and though I distast the Ministerial method Page 25. I cannot but observe in it the essential form of prayer viz. a calling 〈…〉 the name 〈…〉 Sr. Can any tearms make these distinctions more plain and yet Sr. these occasion in Mr. Croftons plea for his Communion two more which do arise from and depend on these The first concerning corruptions which he considereth to Pa. 20. 21 22 23. be intrinsecal vitiating the subject nullifying Gods ordinance destroying Gods worship and so necessitating seperation Extrinsecal superadded to concomitant with and conversant about Gods Ordinances which notwithstanding doth exist for matter and essential form perfect and entire capable of due opperation as stinking fish doth nourish or water pudled or taken in an unclean vessel doth quench the thirst and preserve life This distinction this humble Remonstrator doth with some scorn observe and pass by as of little or no weight though the case of conscience now controverted doth depend upon it and directeth the next distinction viz. Reformation which supposeth the subject to continue substantially the same but attended with some circumstantial corruptions the removal of which must be endeavoured but these notwithstanding the subject may with safety and it must in duty be used Separation supposing the subject so viciated that it cannot be used with safety

in the modes by which he doth minister some are proud and curious and in their carnal policy compell an vniformity in ministerial mode not necessary yea sinfull restraining ministeriall guifts and the Churches profit by their variety these pretend to correct some mens rudenesse and irreverence by imposing their own prescribed composed formes and modes of ministration to the open violence and almost subvertion of the office of the Ministry these again met with men of sloathfull or slavish spirits who are idle and neglect their own ministerial guifts whilst others on pretence to peace and obedience to superiors do admit them the formes composed by others betraying the office they have received from the Lord no wonder to find defects and disorders in the ministerial mode of Gods worship whilst the same is wholly dependent on men of weaknesse subject to folly and infidelity the best of men and Ministers need a Priest to make attonen ent for their holy things 6. The guilt of all defect and disorder in the humane ministerial mode of Gods worship is immediately properly and directly personal charged on the Minister and on him alone not on the Church or any the members thereof The guilt is proportioned to the duty modification is a personal duty charged on the officer appointed to that office this guilt may indeed as other sins by accident be derived to the Governours of the Church who should but do not set up and ordain men to the Ministry and suspend and put down such who want ability well and rightly to modifie and minister Gods worship and Ordinances and to the peo ple and individual members when they observing defects and disorders in the Ministerial mode of worship donot grieve for the sin of others and complain of it as burdensom to themselves and in liberty of choice if they do not choose better but sit contentedly under the same Eli by the first brought on himselfe the sin of his sons prophane ministration and the God-fearing Israelites delivered themselves by the last but there is no common reason which can derive the sin of rude Ministration on the people 10. All defects disorders rude and impertinent expressions in the hnmane ministerial mode of Gods worship are corruptions circumstantiall and extrinseal in and by which Gods worship may substantially exist in matter and essential form capable of operation to its appointed end The Scriptures are read though in parts and parcels and in a corrupt imperfect translation all which are evil and abate the efficacy to edification but are not such evil on which we may conclude the Seriptures are not read or cannot edifie the hearers the word is preached and may profit the hearer though the Sermon be raw rude indigested immethodical and in wild and unfit expressions Prayer is presented to God though defective in some matter to be desired disorderly in the manner of expressions uttered with abruptions abreviations pauses and postings one again None of these evils do vitiate the subject or alter the matter or essential form of Gods Ordinance so as to destroy the substance these make Gods worship not so serious grave and reverend as it should be but these notwithstanding it doth truly fully formally exist Gods worship the third not second Commandement is hereby broken God's name is truly but not rightly used he is truly worshipped but th●se adjunct qualities which should attend his worship are wanting the want of reverence and right order in the ministration of his Ordinance doth provoke God but will not conclude he is not at all worshipped 11. Defects disorders and corruptions in the ministerial mode of Gods Ordinances fixed continued and reiterated are more sinful and offensive to God and his people then those which are present and transient but both these are sins of one and the same nature and quality and of equal influence on Gods worship ministred by the same Corruptions fixed and reiterated are more wicked because more deliberately and wilfully used more offensive to Gods people because foreknown like the rude ministrations of Elies sons they make the Lords people loath the offerings of the Lord but yet they enter not into Gods Ordinance so as to vitiate the same and make it cease to be his prayer is no lesse prayer when pronounced by the defective disordered forms which are fixed and reiterated then when expressed by the raw rude irreverent modes presently conceived by the Minister the last may be more excusable in the Minister and more comfortable to the people but prayer is as truly formally existent Gods worship under the first the fixed reiteration of a defective disordered ministerial mode of worship addeth to the degree but altereth not the nature and quality of the sinne 12. No defects or disorders in the humane ministeriall mode whether fixed and reiterated in and by imposed and prescribed forms or expressed in and by present transient conceived forms in and by which Gods worship doth substantially exist for matter and form his in and to his Church will warrant any Christians secession voluntary withdrawing from the holy Convocation or non-non-communion in Gods worship so ministred for these notwithstanding Gods worship doth truly fully formally exist capable of operation to its appointed end 2. This sin is purely personal chargeable on the Minister who standeth charged with the office of ministerial modification of Gods worship in and to the Church the people or particular members of the Church may and must passe on this as other personal acts a judgement of charity which doth direct them to grieve for the sin existent to complain of it and as they have opportunity to admonish the sinner though the sons of Eli of it and seek the correction and removal of the same but they have not of it any judicium publicum judgement of Office charged on them by the specialty of duty and armed with a just morall power of correction so as that the same should be the neglect of this publique duty become their sin and leave its guilt on their souls that Gods worship formally exist in every mode of ministration every Christian and member of the Church must judge and see for by this corruption the holy Convocation ceaseth and they worship not God but the mode it selfe is personally charged on the Minister the defect and disorder is an accident resulting from the sloth negligence ignorance weaknesse and unfaithfulnesse of the Minister and an adjunct separable from Gods worship existent by the same Sir I pray you take good notice of this that the private Christian and particular members of the Church have no publike judgement of office concerning the Ministerial mode of Gods worship for Sir it is a notion of much weight and use in this Case and it appeareth plainly true if the modifying of Gods worship be as it cannot be denyed to be the personal act of an Officer appointed to that end moreover Sir if the people have a publique judgement of the ministerial mode