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CHAP. VII. A fixth Argument against hearing the present Mixifters of England, proposed. Of the several sorts of Idolatry, that the Ministers of England are hereof guilty, proved. An Objection answered. That the presene

Minifterz act in Divine things by vertue of a power received from Idolaters, foffer up a Worship abused to Idolatry, with the Rites and Ceo remonies of Idolaters. That the Romißl Church'are Idolaters. Objectic ons answered.

Argument 6.
Hose that are guilty of Idolatry, Saints may not have communi-

on 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 Propofition) will not be denied, because bota còm'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 potion. 1. Molt gror's

and absurd Idolatry, when the creature * Rab. M. Maimonides. de is worshipped terminatively; this * few Idolat.8.2,3,6c. Observes are guilty of, the Ifraelites of old wora that never any Idolater was · shipped poç the Calt termidatively, but So filly as to think that an !. God in it;

therefore they are raid to dol of wood, stone, or mettal, proclaim a Feast to Jehovah, Exod.32.5. was a God that made the 2dly, Somewhat more refined Idolatry Heavens and Earth, but (viz. in respe& of whar we but now inthrough them all Idolaters danc'd in) when we offer up any worintend 10 worship God. ship or homage, proper and due to God

only, before a

any creature, as the Media Nm or Representative of God: Such was the Idolatry of Israel in the Golden-Calf, Brazen-Serpent, &c. Of this are the Syoagogue of Rome, amongst all the combinations of men in the world, molt eminently guilty. To this Head may be added, 1. The afcription of the Godhead to any, creature, as to Herod, Ads 12.22. 2. The afcrip tion of the Properties of the Godhead to any creature: worshipping of God in any other way than what he hath prescribed : which all that write upon the second Commandment say, is the Ido

latry

3. The

lacry therein forbidden. 4. The Oblation of Worship or Service to God, that hath been offered op to Idols, for which there is no pre{cription in the Scripture. 3dly. Molt 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 fide 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, óc. exprefly affirming, that the Virgin Mary may be worshipped with that worship, which they call Cultus Latria, 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 (wallowed up in the will of God. 'Tis in refpe&t 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 felves,

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 crue God in another way, than he hath said he will be worshiped in, and is prescribed by him. Therefore.

The Major (or firft Proposition) is evident, from this fingle Confideration : To worship the true God through falle mediums is Idolatry, such as fo 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 chey cannot be charged with upon any other account, than their worshipping the true God through falfe 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 fo to worlhip him is Idolatry, and they that so worthip him are Idolaters. The Minor (or second Proposition) viz. That the present Ministers

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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 fome, but the truth thereof, we doubt not, will to the unprejudiced Reader be beyond exception evident, from the ensuing demonstracion, Viz.

Those that worship God afver the way of the Common-Prayer-Book, worship him in another way, than that he hath said he wil be worship ed in, and is prescribed by him: But the present Ministers of England worship God after the way of th:Common-Prajer-Book: Therefore.

The Minor (or second Proposition) cannot be denied, their fabscripcion before they are admitted to the Ministry, together with their daily and constant practice, are sufficient evidences hereof.

as for the Major Propofition, Thar 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 hew, when, and where, such a ftinted-form of Service was appointed by Christ, and this part of the controverfie is at an end : sure we are, there are not the least foot. steps of fuch 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 Fews;) 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 ApoNtles. In the Epiftles of the Church of Smyrna (about the Martyrdom of Polycarpus) and of the Churches of Vienna and Lyons (concerning their Persecution) in the Epifle of Clemens (or the Church of Rome) to the Church of Corintb, in the Writings of Ignatius, Justin Martyr, Clemens, Tertullian, Origen, Cyprian, and their contemporaries, there is not only an utter filence of such a thing, but Affertions wholly QIUsata, and oppsit thereunto. Tertullian sayes exprefly, Iilnc suspia cientes Chriftiani, manibus expanfis, quia innocuis, capite nudo, quia non erubefcimus, denique fine 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, ớc. 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 Clau dins de Sainetes and Pamelins (cwo Popish Divines) tellus of Lytur

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gies composed by the Apolles, James, Peter, and Mark: Of. Peter's and Mark's Cardinal Bellarming himself, not only takes no particho lar notice, but upon the matter condemns them, as supposititious furions: which that they are, is abundantly demonstrated by leamed Morney, and no more need be added thereunto: There are some ala so fachered upon Bafil, Chryfoftome and Ambrose, but as chese lived about the years 372, 381, 382, in which time many corruptions had crep into the Churches of Christ, fo che fpuriousness, thereof, as being falsly fathered upon the persons whose names they bear, may easily be deinonstrated : 'Tis already done to our hands by learned Morney, in his Book De Mifa,l1. chap. 6. Durantus himself (the gea Liturg)-manger) acknowledges, That neither Chrift. nor his Apostles, used any prescribed Forms, but the Lards Prayer and the Creed (that they nfed these, he sayes, bue proves not, nor will it ever be proved to the worlds end). That about the year 380. Theodosius (the Church being rent by Herefies) intreated' Pope Damafus ( ac whore election, though the contest was betwixt him and Urfinus, a Deacon of the Church, there were not fewer than one hundred thirty-seven pera fons Nain ) that fome Ecclefiaftical Office might be made, which was aça cordingly. done by Hierome, and approved by Pope Damas, and made a Rule. The uplikelihood of this latter part of the Story is man nifeft: Theodosius was too well acquainted with the Spirit of Prayer, than to go about any such thing; had he judged it necellary, having allembled the great Council of Conftantinople, wherein were not less than an hundred and fifcy persons convened; Isit,probable this man Theodosius, would in fo 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 Hieromen 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 pallage in Socrates his Ecclefiaftical History, 1.5. c. 21. who lived about the year 430. that carrying an undeniable evidence with it that at that time there were no Lycurgies, we cannot pass over in filenca, 'tis this: Καβάλα μέντοι, σαν «χύ, κι ααα πάσις θρησκείαις τευχων κκ εςιν ευρείν, Sul ouue wré ou 5 STE apló ; wherein he tells us, that among all ike Christians in that age, scarce two were to be found that used the same words

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in Prayer. Nor to tire the Reader in this difquifition; Though one part of the Liturgy was not long after introduced by one Pope, and another part by another, ýet till Gregories time ( who to the honour of Ly!nrgies 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 Empefour Charles the Great being moved thereunto by the foresaid Hadrian) by his Civil Authority commands the wse of a Lyturg? (viz. Gregories Lyturgy, as is thought ) to which he compels his Ministers by Threats and Punish. ments"; the usual attendancies and support of Lytur gjes ever fince their production in the world.

The sum is, That in as much as first, it cannot be proved (the con traty being molt manifest in the Scripture ) that any Lyrürgy was enjoyned by Chrift or-his Apostles, or in use in the firt 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 folemn Authority imposed, to the year eigłoc hundred; it follows' undediably from hence, That to worship God in the way of a Lyturgy, or finted 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 Chrilt, to be performed by the Saints, is not a Worfhip that is of his appointment. But this is undeniably true of the Coma mon-Prayer-Book-Worship: Therefore.

That Cbrift did upon his Ascention give unto his Church, Officers; as fignal characters of his Love to, and Care of it, will not be denied; Ephef.4. 11. is an evidence hereof beyond' exception. That to thefe Officers He gave Gifts and Qualifications, every way suiting the imployment which he called them forth unto, cannot without a most horrid advance against the Wirdome, 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, ains 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. Ephef: 4. 11. Prov. 17, 16. Luke 19. 20. Toimagia after all this, that any Worship should be of

the

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