all People we knoâ— Dissenters in this Diocess do most need sucâ— help the weakest of them being often accoâ—ed with Questions more proper for studied Dâ—vines than poor Countrey-People and if thâ— Answers of these poor People do not relish â—â— shall have it published that the Dissenters here are a most ignorant People insulted over and exposed to Contempt Therefore we thought it necessary in our Circumstances because of our Love to the Truth and to the Weakest â—â— these who adhere to it to afford what Heâ—â— we could Acknowledging that this presâ—â— Undertaking might have been performed â—â— greater Advantage by some abler Pen which iâ— hoped will yet be done but whatever weaknes appear in this little Tractat shall not be imputable to many but to some of those to whom the Authors Admonition was Directed and therebâ— concerned to exoner their Conscience by making it appear that neither trifling Scruplâ— Peevishness nor perverse Obstinacy but meer â—y that our Consciences cannot be stretched to â—he Latitude that others take in the VVorship of GOD hath procured the following Resoâ—ution to the Authors Query If it be displeasing to him it 's that which we could not prevent but himself might have prevented it by permitting us to Live in Peace without such Queries For he could not but foresee our Answer would be conformed to our own Principles and Practice though we have no Pleasure in provocking him or any other being desirous to live Quiet and Peaceable in the Land giving thanks to GOD the Author of all Good and to his Majesties Clemency under whose happy Government we enjoy Protection and to whom we owe most entire Acknowledgements of Gratitude which we are desirous to testifie on all Occasions and at this present are confident that when many are found Guilty of these execrable Conspiracies to take away his Precious Life there shall not one of our Principles be stained with Disloyalty but all in a cheerfull readiness for his Majesties Preservation and Service There is one thing more that the Reader is desired to Notice that notwithstanding the Exceptions hereafter mentioned stand in the Way of our Communion with the Establisht Church yet we doubt not but many of that Communioâ— are Godly Persons and are known to be of suâ— a Christian-Conversation that we could free partake with them in Gospel-Ordinances pâ—viding we could obtain it without danger of Siâ—ning nor do we take it on us to Judge theâ— for following their own Judgement only â— cannot see with their Eyes nor they with ouâ— but must wait untill GOD reveal it to them wâ— are otherwise minded Perswading our Selâ— that the Sober and Judicious of another Persâ—sion whom we Love and Honour in the LORâ— will not Condemn but rather approve of oâ— Ingenuity in allowing Men to know the weigâ— of these Reasons that binds Us up from tâ— Communion which otherwise we would Coâ— for the Churches Peace This ingenuous Apology is neither for Ostentation nor Irritation but a necessary Vindication of our Practice unto which we are pressed IN laying open Our Exceptions we shall begin with that which is the Root of all these Eclesiastick-Impositious whereby our Consciences are Burdened and our Selves â—hrust out from Communion with You in the â—ublick Worship of GOD Our Ministers and â—heir Ministry is Rejected if they Subscribe not â—o this Article Cannon 36. viz. That the Book of Common Prayer and of Ordering of Bishops Priests â—nd Deacons containeth nothing in it contrary to the â—ord of GOD and that it may Lawfully so be used â—nd that he Himself will use the Form in the said Book â—rescribed in publick Prayer and Administration â—f the Sacraments and none other Here is a plain and full Extrusion of all Miniâ—ers who are not for Bishops over Presbyters for â—he Canon mentioneth only such Bishops or will â—se any other Form in Prayer than the Service â—ook to this Form of Service the People must â—lso subject for no other Church-Communion is allowed them but where these are Consented uâ— to But this our Consciences being Directed bâ— the Word of GOD cannot Comply with coâ—plaining of it as a most heavy Imposition And this Jurisdiction of Bishops over Presbyters is the Ground of our first Exception and thâ— because the Office of a Bishop having Authoriâ— over other Ministers of the Gospel is not founâ— in the Scriptures and therefore wanteth Diviâ— Institution And if such a Bishops Commission â— not found there then We are not obliged to suâ—ject to him as an Officer in the House of GOD Such therefore as will stand on no lower Grounâ— for Prelacy in the Church than Scriptural-Authâ—rity are obliged to make it appear And We dâ—sire no more but direct us to any Scriptures whâ— this Commission is granted if this could be doâ— ye would not only save us a Labour of proving Negative but should also find us as comformabâ— in Point of Subjection as any of your own Coâ—munion but after frequent and according â— our Measure serious reading the Book of GOD We could never yet observe a Bishop set ovâ— Presbyters but We frequently find that a Bishoâ— Presbyter are one office as hereafter shal appeaâ— Reason 1. If Christ had instituted the Offiâ— of a Prelate or Bishop over Presbyters then tâ— said Office would be mentioned in some of theâ— Scriptures which designedly giveth an accountâ— all Church-Officers in the Gospel-Church But in none of these Scriptures is there any mention of a Prelate or Bishop over Presbyters Therefore Christ hath not instituted the said Office For the first Proposition that if there were Institution for such an Officer he would be mentioned in these Scriptures is evident because the Apostle setteth himself to shew what Offices Christ had set in his Church both Extraordinary and Ordinary And who dare say that the Apostle failed in the Enumeration being inspired by the Holy Ghost and how can it be imagined that so eminent a Church-Officer making so great a Figure in the Church could be omitted was it not of great Importance for the Church of GOD in all succeeding Generations to know if there was One appointed to have Authority over many other Ministers without whose placet they should â—either have Power to Ordain other Ministers â—or Govern their Flocks If Christ had instituted such an Officer would he not have given some â—ntimation of Him That other Ministers might â—ave known it was their Duty conscientiously to Obey Him But we have no where any such Intiâ—ation from Christ or any of his Apostles but the contrary as shall appear And that a Bishop over Presbyters is invisible â—y any of these Scriptures where Church-Officers are purposely enumerated the Reader shall havâ— them in ready and full view 1 Cor. 12. 28. And GOD hath set some in thâ— Church first Apostles secondary Prophets thirdly Teachers after that Miracles then Gifts of Healinâ— Helps Governments Diversities of Tongues Rom. 12. 6. Having then Gifts differing accordinâ— to the Grace
was the Will of GOD that such an Officer as a â—shop over Presbyters should be in the House â— GOD that they might obey him in the LORâ— 3. The Apostle in the following Words giveâ— Warning that after his Departure grievous Wolvâ— shall enter in among them not sparing the Flock aâ— verse 30. of their own selves shall Men arise speaâ—ing perverse things to draw away Disciples after theâ— Yet for all this Danger he giveth no Direction set up a Bishop over other Ministers for presâ—ving the Flock nor any Intimation that it wâ— the Will of GOD to provide such a Remedy aâ—terwards But requireth the Pastors to Watch aâ— commendeth them to GOD and the Word of hâ— Grace which was able to Build them up wheâ— by we may see they are remitted to the word for Dâ—rection in what concerneth his Church and nâ— to invent without the Word a Remedy of theâ— own devising 4. From the same Scripture â— are also instructed that the instituted Pastors â— the Church are to feed and take heed unto all â— Flock over which the Holy Ghost hath maâ— them Overseers And therefore Gospel-Ministeâ— are to have no greater Charge than such as thâ— may perform all the Duties belonging to a Pastoâ— to all the Flock And if any Minister assumâ— greater Charge than he can perform these Duâ— unto then it is not that Charge that the Holy Ghâ— hath committed to him If it be said that the Bishop feedeth the Flock â— his Substituts such as he is pleased to appoint Answ But quo jure by what Right or Authoâ—ty can he substitute another to do that which he â—th assumed for his own Work and personal Perâ—rmance it was a doubt that the learned Sir Franâ— Bacon said he could never be resolved of how a Man that had a Trust committed to him for his perâ—nal Faithfulness could delegate that Trust to another â—d if a Bishop say he never engaged to Feed so â—any then it may be justly replyed he was never â—astor to so many Why then should he presume â—e Title and Name of their Pastor When he â—â—weth it simply impossible for him to Teach â—d Feed them or the twentieth part of them acâ—rding to the Duty of a Pastor It 's also to be observed that as by this and maâ— other Texts the Ministers of the Gospel have â—ual Pastoral Authority de jure so we find in the â—riptures that de facto they are placed in Possessiâ— of this ministerial-Ministerial-Power and exercise it with â—vine Approbation For Presbyters ordain Miâ—sters as 1 Tim. 4. 14. and are therein approved â— the Apostle Timothy being charged not to neâ—ct the Gift he had thereby received 2. A Comâ—nity of Presbyters exert their Power in Church â—scipline and are required by the Apostle so to â— 1 Cor. 5. 4. and 5. verses This Sentence was â—icted by many not by one assuming the sole Power of Jurisdiction to himself which is câ—sonant to our Saviours Doctrine Matth. 18. 1â— who requireth the offended Brother to tell â— Church not a single Person if Christ had coâ—mitted the Power of Discipline to One than â— Complaint of the offended Brother should hâ— been to that One for to whom should he Coâ—plain but to such as had Power to do him Justiâ— and remove the Offence But we see Christ's â—pointment is not to make Application to One â— to the Church Therefore it 's no Institution Christ that authoritative church-Church-Power be loâ—ed in one Person So also we find that Presbyters are Constituâ— Members of that famous Juridical Synod at Jeâ—salem Acts 15. the Apostles and Elders came to â—ther to consider the Matter in which Assemâ— there is not one found to Over-rule the Rest â— assuming a negative Voice Though some presâ— had more just Authority in the Church than â— now on Earth can pretend to yet all had fâ— liberty to speak their Judgement and all carâ— by Suffrages and that which was concluded plâ—ed the Apostles and Elders and is published in â— Name of the Apostles and Elders whereby it's parent that in the Apostles time Presbyters â— in the actual exercise of Church-Government â—therwise the Decrees of the Synod had never â— published in their Name We shall not at prâ— multiply Arguments but let these three be duely â—nsidered 1. That the Office of a Prelate canâ—t be found in the Roll of Church-Officers 2. â—rists Discharging his Ministers to be one of â—em Greater than another And 3. The Diâ—e Institution of parity among Ministers Object Timothy and Titus are called Bishops in â— Bibles therefore Bishops are by Divine Instiâ—tion Answ All Gospel Pastors are Bishops accorâ—g to the Word of GOD and therefore tho' â—ey were Bishops which cannot be granted â—t the Episcopal Cause gaineth nothing because â—shops above Presbyters are never found in our â—bles 2. These Postscripts to the 2d Epistle to Tiâ—thy and the Epistle to Titus are not Canonick â—ripture but added several Ages after the Canon Scripture was closed and after the Church beâ—n to degenerat which is irrefragably evinced Mr Pryn in his Unbishoping of Timothy and â—us and is acknowledged both by Papists and â—ers that the most antient Copies have no such â—stscripts and therefore our Bibles have these â—stscripts still at some distance from the rest of â—se Epistles But the Difference is not altogeâ—er so observable now as formerly when these â—stscripts were purposely Printed in very smal â—aracters to make the Difference discernable by all who read them 3 Timothy is expresly â—led an Evangelist 2 Tim. 4. 5. and therefore coâ— not be a Bishop neither in Scripture sence aâ— Pastor to a particular Flock whom he might pâ—sonally oversee nor in the Prelatical sence as a â—ocesan Bishop because an Evangelist was noâ—â—mited to any particular bounds as hath been cleâ—ed already And to say that Timothy was Bishâ— of Ephesus is against reason for Timothy was pâ—sent with the Apostle Paul when he commitâ— the Charge of the Flock to the Presbyters in coâ—mon but no mention of Timothy as their Bishopâ— whom the Charge had chiefly belonged if he hâ— been the only Bishop of Ephesus As for Titus he was employed in the like Gâ—pel-Service from one place to another as Timâ— was But it 's said Tit. 15. That he was left in Cretâ— ordain Elders in every City therefore he had Episâ—pal Jurisdiction Answ 1. Timothy and Titus were both exâ—ordinary Officers in the Church as appears â— their constant Travels from place to place thâ— Work being to erect Churches and plant Bishâ— or Presbyters in these Churches but not to Bishops of them themselves their Power beâ— greater than ordinary Bishops or Pastors as is â— served by Chrysostom on Eph. 4 that their Work â— to plant Churches and Bishops or Elders to be theiâ—â—dinary Pastors 2. Seing Titus was to ordain Elâ—ers in every City of Crete then where was his own â—iocess For it cannot be supposed that he did â—rdain himself Bishop of one of these Cities 3.
to â— cramental Obligation already and no Man hath Aâ—thority to impose another Obligation in tâ— same Complex sacramental Action These are some of the Reasons that it's hopâ— will justifie our not Complying with the Sign the Cross in Baptism and may satisfie those of â—nother Perswasion that we do not indulge peeviâ— Scruples against it but are over-awed with tâ— Word of GOD not daring to add to it or off any Worship which He hath not commanded Our 5th Exception is your peremptory requiâ—ing the Re-Ordination of our Ministers otherwiâ— by your Laws they shall be no Ministers amoâ— you nor to any others so far as your Power câ— reach And this we judge a rejecting of us altogâ—ther and a manifest Injury to the Church of GOâ— for first our Ministers of the Presbyterian Perswâ—sion are Elected and Ordained according to tâ— Rules of Scripture the People Electing a Presbâ—try Ordaining It were good if you were able â— say as much for your selves 2. As our Ministers Ordination is Scripturaâ— it is the same Ordination approved and practisâ— by the Reformed Churches Abroad allowing â— Bishops Superior to Presbyters as appears â—ainly by their Confessions of Faith of which â—u may now take a taste The French Confession Art 30. We Believe that the True Church ought to be Goverâ—d by that Regiment or Discipline which Our Lord â—sus Christ hath Established viz. That there be in it â—astors Elders aend Deacons We Believe that all true â—astors in whatsoever Place they be placed have the â—me and equal Authority among themselves given unâ— them under Jesus Christ the only Head The Confession of Belgia Art 31. In whatsoever Place of the World the Ministers of â—e Word of GOD do keep they have all of them the â—me and equal Power and Authority being all of â—em equally the Ministers of Christ the only univerâ—l Head and Bishop of the Church The latter Confession of Helvetia The Power that is given to the Ministers of the â—hurch is the same and alike in all in the beginning â—e Bishops or Elders did with a common Consent and â—abour Govern the Church no Man lifted up himâ—lf above another These and the like Confessions of other Reformed Churches are the publick Standard aâ— Authentique Testimony of their Judgement Aâ— therefore the privat Sentiments of a few late Fâ—reign Divines writing in Favour of another Gâ—vernment of the Church whether by Mis-infâ—mation or declining from their own professâ— Principles are not to be valued Though soâ— are now at great Pains to scrape together if not procure Epistles from Forreigners approving Episcopal Government and so to impose on tâ— credulous a belief that the Churches Abroad aâ— of the same Mind But the publick Records these Churches are a permanent Testimony agaiâ— them so that it 's evident the Government of the Churches being by Ministers in parity of powâ— there can be no Episcopal ordination among theâ— 3. If Ordination performed by Ministers in pâ—rity of Power be not valide but Null and Voiâ— for the want of Prelacy then their Ministeriâ— Administrations are also null void as perforâ—ed by non habentibus Potestatem and if so then thâ— great Body of Protestants have neither lawfâ— Pastors to Feed them nor due Administration Sacraments nor are so much as professed Chrisâ—ans wanting Baptism the publick Badge of Châ—stianity For if Ministers be not lawfully Authâ—rized and Ordained they cannot warrantably Baâ—tize in the Name of the Father Son and Hoâ— Ghost it being a Profanation of that Ordinanâ— fâ—r any others to Administer it Let us then make Supposition that a baptized Member of the Reâ—rmed Churches Abroad should seriously enâ—uire at any of you whether he were Lawfully â—aptized or not for you give him Occasion to â—oubt whether such a Minister had Authority to â—aptize him what would be your Answer if you â—y he was not lawfully baptized because the Miâ—ister wanted Episcopal-Ordination then you â—ake your selves Schismaticks of the highest â—orm Unchurching so many True Churches of â—hrist And if you say he was lawfully Baptized â—en the Minister who baptized him was lawfully â—rdained and if he was lawfully Ordained by Miâ—isters in parity of Power Abroad why then are â—ot Ministers lawfully Ordained at Home being Ordained in the same manner without Episcopal Ordination And if lawfully Ordained why is Reâ—rdination required If you will please patiently to â—eflect on your own Way as to the Point of Reâ—rdination it will be hard to make one part of it â—onsist with another for if ye own the Gospel-Adâ—inistrations of Ministers Ordained without a Bishop you are thereby engaged to own their Orâ—ination as valide And that you do acquiesce in â—heir Gospel Administrations as valid is manifest for instance if one baptized by a Presbyter who â—ever had Episcopal-Ordination shall come to â—e a Member of your Communion you require no Re-baptising and if ye have other Pre-requiâ— for Confirmation ye will confirm and admit â— to the Lords Supper and if afterward he sâ—ripen farther and be qualified for Church-â—ders you will make a Minister of him this aâ— many other Instances are sufficient to Prove yâ— convinced and satisfied that the Gospel-Admiâ—strations of such Ministers are Valide before GOâ— and Man Let the Reader then Judge how congruous it is for you to require their Re-orâ—nation after upon the matter you have acknoâ—ledged the validity of their Ordination already 4. We humbly offer it to Consideration tâ— a Bishop over Presbyters not being by Divine stitution hath no greater Power in Ordinatiâ— than any other Gospel-Minister because all tâ— Power he hath by Commission is as a Presbyter Scriptural Bishop and as such all such have qual Ministerial Power granted by the Gospâ— Charter as hath been abundantly evinced alrâ—dy and therefore Ordination is as valide withâ— a Bishop as with him if a Presbytry Ordaiâ— Which is the Scripture Patern And many Instâ—ces might be given of the Ordination of Miâ—sters without a Bishop Gelas in act Concil Nicâ— Asserteth that Presbyters Ordain though the Bishoâ— not present and Ambrose on the Ephes saith the saâ— and your own Bishop Stilling fleet in his Iren. pâ— 380. 381. affordeth you plenty of such Instanâ— where Ordination of Ministers was performed â—ithout a Bishop And though the Kingdom of â—otland did early receive the Christian Faith yet â—e find by Johanes Major de gestis Scot. lib. 2. â—p 2. That there was no Episcopal Ordination in that â—urch before An. 430. and that they were instructed â—e Episcopis So Fordon Scot. Chron. lib. 3. cap. 8. â—nte Palladij adventum habebant Scoti fidei Doctores Sacramentorum Ministratores Presbyteros solumâ—odo vel Monachos ritum sequentes Eclesiae primitivae â—eir Teachers and such as administred the Sacraâ—ents were only Presbyters or Monks following â—e Custom of the primitive Church Having now discovered some of the strongest â—ross-bars that are laid in our Way obstructing â—r Communion in Worship with the established â—hurch We shal come
to be Bishops of Cities and from thence an Episcopal Line of Succession is drawn not only from their Times but from their Persons Answ That Apostles were Bishops of any Ciâ—y or Diocess is false because they were not limited to any certain place as all Diocesan Bishops are and therefore it implyes a Contradiction that they were limited and not limited But if any shall say it will make no Contradiction to be limited in one Respect and unlimited in another Râ—spect that is the Apostles Charge might be limâ—ted as they were Bishops but unlimited as theâ— were Apostles Answ This Distinction leaveâ— the Difficulty untouched and is but a begging â— the Question to suppose they had any limiteâ— Charge as Bishops which can never be proveâ— by Scripture Reason or Antiquity For 2. No Man had Power to restrict their Chargâ— whom Christ had left free 3. As no other Men had Power to alter or makâ— narrower Limits to the Apostolick Charge so neâ—ther had they Power themselves to alter theiâ— own Commission by being bound as Pastors â— Bishops of a particular Charge For thereby theâ— should be disabled to discharge the general Coâ—mission of Preaching and Planting Churchâ— through the World 4. This were a degrading of the Apostolicâ— Office to reduce it to the Office of a Bishop or Pâ—stor therefore ignominious to the Apostles bâ—sides the confounding of these two most distinâ— Offices of Apostle and Pastor by all which it is aâ— parent that a Bishop over Presbyters hath no claiâ— to that Office by Succession to Apostles and tâ— maxime holdeth sure Apostolo in quantum est Apâ—stolus non succeditur All the rest of the Sacred Roll of Church-Oâ—ficers shall be easily dispatched For Prophets who are twice enrolled next to the Apostles will sustain no Debate whether Propheâ—ying be taken more strictly for predicting things â—o come or more largely for opening the Mysteâ—ies of Religion or expounding the Scriptures For in the first sence Bishops are so Modest as not â—o claim it Though some had that extraordinaâ—y Gift in the Apostles times In the second sence â—t importeth no Authority over other Ministers and therefore can do them no service The next are Evangelists but nothing can deâ—cend from that Office for the Office of Bishops because it 's agreed on all Hands that Evangeâ—ists were the Apostles Adjuvants travelling from â—lace to place on Gospel-Service without any fixâ—d residence either in Parish or Diocess and thereâ—ore no claim is made to that for it would deprive â—hem of a fixed Diocess As for Teachers since teaching of it self implyâ—th no Authority over other Teachers it can yeild â—o Argument for Episcopal Authority whither â—y these Teachers be understood such Doctors of â—ivinity as are set a-part for instructing and preâ—aring others for the Ministerial Calling or for â—xplaining of Scriptures neither of them can â—rove Authority over others of the same Office â—d therefore is not pleaded As for Pastors we acknowledge these to be the â—dinary established Ministers of the Gospel unto whom the Charge of Feeding the Flock is coâ—mitted and these in Scripture are called Bishoâ— or Presbyters all of them by the Gospel-Chartâ— under one Commission for equal Authority and Power in the Church as hereafter GOD willing shaâ— plainly appear As for Governments and these who Rule whâ— come in among the last of the Roll they are dâ—stinct Officers in the Church being neithâ— Teachers nor Pastors but such as Rule as is â—vident 1 Tim. 5. 17. where they are said to â— worthy of double Honour specially such as Lâ—bour in Word and Doctrine here are Elders tâ— Rule who do not teach and therefore Bishops caâ— not make this Officer their Claim because a Bâ—shop must be apt to teach and if he only Rule anâ— do not Teach Some will be sure to call him Ruling-Elder which he is not fond of As for Ministring and Exhorting they are tâ— low for a Bishops Character and therefore nâ— pleaded By all this Pains taken in searching for a Bâ—shop Superior to Presbyters the candide Readâ— will perceive that we do not willfully blind foâ— our selves but are willing to search the Scripturâ— and be determined by them but in all these Scâ—ptures where Church-Officers are particularly â— numerated there is no such Church-Officer to â—ound as Bishop over other Ministers of the Gâ—pel either in express Words or by any true Consequence from them and therefore we cannot â—ubject to the said office as an Institution of Christ A second Reason shall be taken from the Words â—f our Saviour Luke 2â— 24. And there was also a â—trife among them which of them should be accounted â—e Greatest and He said unto them the Kings of the Gentils exercise Lordship over them and they that exâ—cise Authority upon them are called Benefactors but â—e shall not be so but he that is Greatest among you let â—m be as the Younger and he that is Chief as he that â—oth Serve The paralel place is Matth. 20. 25. and by â—ese Scriptures Christ Dischargeth Prelacy aâ—ong his Servants or that one of them should be â—reater than another Therefore We cannot conâ—orm to it For clearing of this that Christ hath â—rohibited one of his Ministers to be Greater than â—other Consider first that the Apostles tho' generally â—odly Men yet by reason of remaining Corrupâ—on did too much affect Preheminence which â—ised Heat and Strife among them a Disease not â—sily câ—red 2 Christ perceiving this proud Debate rebukâ—h it by shewing it shall not be with them as with â—reat Men of this World in their exercise of â—ordship and Authority for none of them shall be â—reatest or Chief 3. It cannot be said without Violence to tâ—â— Text that Christ doth only reprove the affectiâ— of Greatness tho' that be reproved yet it is nâ— all that is reproved for Superiority it self or oâ— of them to be Greater than another is discharge Christ's Words are it shall not be so the Thing self is forbidden besides the Love of it he shâ— not be Greatest whither he Love it or not Thâ— maketh it evident to be a meer perverting of tâ— Text contrary to our Saviours express Wordâ— when Men say that nothing is here discharged bâ— the Love of Greatness for Christ doth not say tâ— Kings of the Gentiles Love to exercise Authoritâ— but it shall not be so among you but they do eâ—ercise Authority and it shall not be so among yoâ— 4. Nor can it be said that only Tyrannical Dâ—mination is forbidden by these Scriptures becaâ—â— the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth laâ—full Authority and commonly taken in that seâ— so Matth. 8. 9. I am a Man under Authority the same word so also it 's made use of to signiâ— Christs own Power John 17. 2. Thou hast given Hâ— Power over all Flesh so that the same Authorâ— that is lawfull among others yet shall not be uâ—ped by any of his Servants over one another 5. Whatever might be the
to Which is the thâ— Thing to be considered Our Reasons are First The Law of God is Perfect unto which â— must not add Deut. 4. 2. It pleaseth God to give â— Perfect Rule for our Worship as to the Object â—dorable and the Acts of Worship He requireth pleasing to Himself and the very Manner of â—orship acceptable to Him And whatsoever â—eaketh not according to this Law we are obligâ— to Reject as having no Light in it Isaiah 8. 20. â—d therefore finding nothing in the Laws of â—OD for such Worship as is imposed by the Sign â— the Cross we cannot Comply with it 2ly We find in the Scriptures the LORD deâ—aring his Indignation against all Worship that is â—t commanded by Himself Jer. 7. 31. And they â—ve Built the High-Places of Tophet c. which I â—mmanded them not neither came it into my Heart So â—r 19. 5. The same Guilt is charged in like manâ—er because the LORD Commanded it not nor spake â— nor came it into his Mind It will be no Evasiâ— for any Man to say that the Evils mentioned â— these Scriptures were Gross and Abominable Iâ—olatries because whatever Displeasure GOD â—d against these Execrable Inhumanities and Iâ—olatries Yet it pleaseth Him to Declare that â—is not Commanding should have been sufficient to â— deter them from all such Practices What can â—e more plain then that GOD maketh that the â—ery Reason why there should have been no such â—orship because He did not Command it And â—is is written for our Instruction to make us abâ—ain not only from all Worship contrary to the â—ord of GOD but that also which is besides or without the Word of GOD And sheweth it tâ— Dangerous unsound Divinity that if Men doâ— Act or Worship contrary to the Word of GOâ— therefore they are in the way of GOD apprâ—ed of Him 3ly That Worship without Institution is â— lawfull is clear by that plain and full Warnâ— given by Christ himself Matth. 15. 9 In vaiâ— they Worship Me teaching for Doctrines the Câ—mandments of Men Where we may see that all sâ— Worship as hath nothing for its Authority but â— Commandments of Men is Vain and therefâ— will not be accepted of GOD This Scriptâ— hath so much Light and Brightness coming foâ— from Him who is the Light of the World and â— so plainly against the Inventions of Men in â— Worship of GOD that some having no other â— to Defend themselves give no other Answer â— that this Scripture is the common Cant of Dâ—senters But is that an Answer that Men dare gâ— an Account of to GOD What a poor Shift â— this be found when Men shall be Judged for â—truding what Worship they please upon the Hâ— Majesty of GOD. And from this same Scripture We are yet fâ—ther instructed that Vain Worship beareth â— Name of Worship not that it is accepted Worshâ— but presumed by such as offer it Which aâ— maketh Null the Evasion of these who knowâ— thâ—ir Religious Ceremonies have no Authority â— the Commandments of Men Therefore do â— call them Worship sometimes saying they are â— substantial Worship sometimes not tmmediat â—rship sometimes not proper Worship as Men in â—ubt what to call them and afraid to give them â—wfull a Name as Worship yet being obtruded GOD as Worship they bear that Denominatiâ— 4. The Evidence of this doth yet farther apâ—r if we consider that the most ample Commisâ— given to Gospel-Ministers is to Teach the â—servation of whatsoever Christ himself hath â—mmanded Matth. 28. 20. Teaching them to obâ—e all Things whatsoever I have commanded you â—e Ministers are instructed to Adhere to their â—sters Commands neither imperiously to Imâ—se Commands of their own upon the Conscienâ— of Christians nor the Commands of other â—en Their Commission for Doctrine Worship â—scipline Government and Practice extenâ—g no further than Obedience to the Commands Christ Which doth also farther confirm that â—s not sufficient that what we pretend as Serâ—e to Him be not against his Commands but â—t all Christs Worship and Service must have â—e Authority of his own Commands Whereby â— manifest that no Minister hath Power to Reâ—re much less under Penalties to command the Performance of such Service and Acts of Worâ— as their Master hath no where required and wâ— he urgeth such Obedience he Acteth with Commission and not as the Servant of Christ therefore every Minister of Christ should bâ— readiness to satisfie the Consciences of the Peâ— of GOD that what he Imposeth must be Permed because his Master hath Commanded We speak not now of common Circumstances due Decency and Order which are not esseâ— to Worship These are not the Debate nor shoâ— be scrupled providing there be not an over-sâ—ching of Decency and Order and thereby â— Acts of Worship Introduced and Imposed which Case we are not oblig'd to blind obedieâ— And it 's very remarkable that on these Terâ— Teaching to Observe whatsoever CHRIST â— commanded He promiseth to be with his Servâ— to the End of the World As therefore Minisâ— would expect Divine Assistance and Countenaâ— they must closly Adhere unto and be Limiteâ— his Commission in his own Service Judicâ— Melancthon lamented that Men understood nâ— greatness of that Sun to forge Worship without a â—mand of GOD And who can Love GOD anâ— Honour but lament the same For if we Dâ— his being LORD of his own Worship we gâ— far in denying Him to be our LORD and Laâ—ver or that He is concern'd how He be Worâ— â—d which is no better Having declared himself â— a special manner Jealous as to his Worship â—arned and Pious Augustin Epist 119. Comâ—ineth bitterly not only against the growing â—ber of Ceremonies in his time but against the â—ture of them that they were quasi observationes â—cramenti servilia Onera resecandae that they â—re observed as Sacraments slavish Burdens and to â— cut off Yet these Ceremonies of Mens Invention â—e so pleasing to corrupt Nature and begun in his â—e to be so Countenanced that he saith ibid. Liberiâ— improbare non audeo I dare not more freely reprove â—m speaking as a Man oppressed with Grief for â—e Additions made and Corruptions in the â—orship of GOD and declared his Desire that Men would content themselves with that which the â—ipture requireth in the Service of GOD. A 2d Reason Why we except against the Use the Sign of the Cross is because it 's made aâ—her Dedication of the same Persons already Deâ—ated to GOD in Baptism and therefore casteth â— Imputation of insufficiency on the instituted Deâ—cation performed in Baptism For if baptismal â—edication were not presumed to be imperfect â—y is there another Dedication immediatly adâ—d to the first For Clearing and Vindicating this Exception â—m being a groundless Scruple let it be consideâ—d That it 's Agreed on all Hands in the Sacrament of Baptism the Persons baptized are Dâ—cated to GOD This the Author acknowledgâ— Appendix to his 2d Admonition page 16. I â—