the institution of Christ, that should put out of doors as usnecessary, the exercise of the Gifts given by him, to be made use of in the lo. lemp 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 ordinar sy capacity or understanding: Yet this is righteously to be imputed

him (abfit Blasphemia ) if the Common-Prayer-Book-Worship, bet Worship of his appoiament: The exercise of the Gift of Prayer (to mention no more), being wholly excluded hereby. Nor will it in the leaft take off the weight of this Argument to say, that liberty is grans ted for the exercise of this Gift before and after Sermon: Por

1. The wbole Worship of God may according to these mens principles, be discharged without any Sermon at all, and its manifeft, it is frequently fog at ons qime or other, in most of the Afemblies of England,

2. Those their Prayers are also bounded and limited by the ssth Canon of the Constitutions and Canons Ecclefiaftical.

3. We had alwayềs thought that Christ having given Gifts unto menai did require the use of those Gifts at all times, when ever per: {ons were called to the performance of thac Service for which they were designedly given by him, by vertue of the forementioned Pre cepts. When Chrilt hath given a Gift of Prayer unto his Children, and charged them to ftir up the Gife 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 fhould 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 ( Dor in some centuries of years after Chrift) as-hach already been demonstrated: Whence içfollows, that 'uis a Worship of pure humane invention, which is not onely nor of Christ's appointment,


contrary to the very nature of inftituted 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. 39. 16. Fer.7.34. Mat.15,9,13. Mark.2.7,8. Rey,22. 18. The mind of God in which Scriptures we have exemplified, Leg.10 1,2, Fedg:8.24. 2 King. 10.11.Chron. 15-13.

4. Thac Worlhip which is not neceffary for the edification, comfort or preservation of the Saiots in the Faich and Unity of the Go

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fpel, is not of the institution of Christ. But fuch is the Worfhip of the Common- Prayer-Book : Therefore,

The Major (or firft Proposition will not be denied. ! ! The Lord Jesus having freed his Disciples from all obligations to the Ceremonies of the Law, inftirutes nothing de novo, but what he knew to be neceffary(at lealt would be fo by vertue of his inftiçution) for the ends áfrygned; which was the great aim of Chrilt in all Golpel-AdminiAtracions, Ephef. 4.7, to'15, Col. 2.19. A&s 9.31. Rom. 14.14, IS: 1 Cor. 10. 23. and 14: '3, 4, 5, 12, 26. 2 Cor. 12. 10. Tim. 1.4.

That the Common-Prayer. Book-Worship is not neceffary for the edi. fication, comfort or preservation of the Saints in the Faith and Unicy 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 manifeft. The Churches of Christ for the fiift 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 firft and purer Churches for Light, Cónsolationtruth of Doctrine & Gospel_Union, hitherto there hath not been any extant in the world, more Famous, or Excellenr; na 'nor by many degrees comparable to them. But we fliall not fürcher piosecure this Argument; enough hark been said to demodArace that the Commonprayer. Book.Worthip is not of the appoint merit of the Lord : Therefore such as worship him in the way thereof, worship him in a way that is not of his prescriprion. If the former, norwithltanding all that hath been said, ' be fcrupled by any, we refer them to Tracts written by Smiltymnuus, V. Poipet, to a Treatise entituled, A Discourse concerning the interest of words in Prager; by H.D. M. A.-the Common Prayer-Book uxmaski'd, as alloro a Treatise lately publifhed, by a Learned (but näineless ) Author; entituled, 't A Dife course concerning Lytuřĝyes and their imposition: In which that matter is induftriously and largely debaied.

Objea. If to what hach hitherto been proposed, it be said, That she' Lyturgie or Common-Prayer-Book, is 'no essential part of Worship, bit meerly circumftantial : Praying, is true, is part of Worship, but praying in this or that Form is not to, but meerly a circumstance thereof: And therefore, though it be itno, that the present Minifters of England


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worship God after the way of the Common-PrayerBookis pet it follows-notga that they worship him after a way that is not of this appointmens. To this we answer .

sta 1. That many chings are ftrenuously supposed,

as the basis upon which the weight of this Objection is laid, which the Framers thereof knowing to be no cafer cask to demonstrace,do carnestly beg us to grant unto them: Which being matters of greater momenttban many are aware öf, we shall not part with on such calie terms, Tis supposed, first, That there are some things in she instituted Worship of Christ, that are inéerly circumstances thereof, as such. Secondly, That is is lawful for Saints to pray in a Form. Thirdly, That Forms of Prayer imposedl árebut meet circumstances of Worship, and no eflentiał parts thereof.. 11 Fourthly, That Circumstances of Worship, as such, are notdetermined by the Lord in the Scripture, but left to the wills of men, to determine therein as they ihall judge meer. All unproved. Of the last we have already spokon, and thall not here reaffume the debate thereof. Touching the first, That there are some things in the instituted Wörthrip of Christ, that are meerly Circumstances thereof, as such, we crave liberty to deny, which sill the proof thereof berattempted,may fuffice. Circumstances in the Worship of Christ attending Religious Actions as actions, we grant; but Circumstance's of Worship,as such, will never be proved : To infer that because time and place, with fuodry things of the like nature are Circumstances in Wo: Ship, therefore there are Circunstances of Worship, as such, is. frivolous : Those things being the arcendments of religious Actions, cominón to any civil actions of the like nature to be performed by the Tons 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 fo to be managed as a religious Action, bath theCircumstances before mencioned attending it, and fo it would were it a medr civil action to be performed by a Community, though. it related not at all to the Worship of God.

2. That 'cis lawful for Saides to pray in a Form ( to tie themfelves to a written stined form of words in prayer) is not yet proved, nog like to be, 'ris too lasge 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-Book, or imposed devised Lycurgies is fo: yet ins tranfitus we crave leave humbly to offer, that to pray in a form, as be


fore explained, is altogether unlawful, being, 1 A quenching of the Spirit of Prayer. 2dly, A rendring uselefs the donatiop of the Spirito as a Spirit of Prayer, unto the Children of God. 3dly, Dire@ly opw posit unto the many positive Precepts of Christ, before infanc'd in, of Airring up the gift given to us of God, improving the talents he hath been graciously pleased to encrust us wichal. 4thly, If it be lawful for Saints- to ptay in a form, 'ois tawful either/becaufe they have not the Spirit, or that haviog che/Spiriç, he is not a fufficient help to them in their approaches to God: If the first, theydáte noć Saints, Rom.8.9. to assert the second, is little less than Blasphemy; besides its direct opposition to Rom.8.26. As for the third, viz. that Forms of Prayer imposed, are but meer Circumstancesjaf: VYoship, and not parts thereof; it cannot be proved. The contrary thereunto is evident; That which is made fo the condition of an Action, that without it the Ation is not to be done, is not a Circumstance of it, but such an Adjunct as is a neceffary part chereof : _Bue Forms of Prayer imposed, are so made by that their Imposition. Therefore, ocis

Sacrificing of old on the Altar at the Tabernacle and Temple, wasi part of the Worship of God; that they were to perform this Worships only, at those places, being once commanded, was not a Circumstance of that Worship, but as real an essential part thereof, as facris, ficing was. The case is the same here ; Prayer is commanded, so is the use of these Prayers, which are as really by vertue of char Com mand, made alike parts of Worship. But,

:69...W 2dly, That the Lytárgyór Common-Prayer-Book, is no effential part of Worship, is utterly denied by the present Ministers of Engtand, who make it not only a part, but the principal part (to which Preaching must give place, and be omitted, if they have not time for both ) yea, thies whole of the Worship of God, which being pera formenji etidy suppose they have served him acceptably, without more ado; and if omnicted, whatever else is done, God is not wor Thipped at all.

l'Ipor 6989; And thus far of the firft Argument, for the demonstration of what we are in the disquisition of, viz. That the prefent Ministers of England are 1Ųolaters: The sum whereof is this, Those that worship God in any biker way than he hath faid he will be worshipped in, and is prescribea'by him, are Idolaters ; But the present Ministers of England worship God in another way than he hath said he will be


worshipped in, and is prescribed by him, (viz, in thie

(viz, in the way of the Common-Prayer-Booky which that it is not of Divine Prescriptions hath been demonftrared) Thereforetas. To which we add,il:01 /

5. Argument 2.2.7 IS1;:;! Those who act in the holy things of God, by veride of an Office Power received from Idolaters, and offer up to him, a Worlhip meerly of humane composition, once abused to Idofacry, with the Modes and Rites of Idolaters, are guiley of the fin of Idolatry: But the present Ministers of England ašt in the holy things of God, by vertue of an Office-Power received from Idolaters, and offer up cos him a Worship meerly of humane composition, once abused to idolatry with the Modes and Rites of Idolaters. Therefore

The Major (or first Proposition) carrying a brightness along with it, fufficient to lead any one into the belief of the truth thereof, one would think might be taken for granted. Two things are asserted therein.

1. That such as act in the holy things of God, by vertue of an Office-Power received from Idolaters, are themselves such (at least in refpect of that their Office-Power fo received by them.).That Fero. boam's Priests were all of them Idolaters we suppose will not be denied : Suppofing some one or more to Ast in the Worship of God by vertue of an Ofice-Power received from them, were there to be ac. counted in that respect, Idolaters ? it seemech ro: nor can there be the least precerice of reason to the contrary: Certainly such as act by vertue of Authority committed to them, in matters Civil, from Rebels, are equally guilty of Rebellion, as those from whom they de: rive that their Authority. The case is here the fame. - 2. That such as offer up to God a Wo:Ship meerly of humane composition, once abused to Idolatry with the Modes and Rites of Idolaters, are Idolazers : If there be not such, I must profess I know not who are." That there are few or none, that worship the creacure terminative, will not be denied, the most of Tablaters in the world are such, upon the account of their worfhipping the true God through Mediums of their own devising, with Rites and Modes that never entered into the heart of God to prescribe. To affert that any should symbolize with Idolaters herein (who are soley upon this foor of account such) and not be guilty of the son of Idolatry, is absurd and irracional. The Major Proposition then ( as was said ) may be


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