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Nor will it in the

1,2,3,4 Foh.22. 10.06. Fudgi8.24. 2 King. 16.11.VI Chron. 15-13. the inftitution of Christ that should shut out of doors as unnecessary, the exercise of the Gifts given by him, to be made use of in the Co. 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 ordina sy capacity or understanding: Yet this is righteously to be imputed to him (abfit Blasphemia ) if the Common-Prayer-Book-Worship, be Worship of his appoinment: The exercise of the Gift of Prayer (to mention no more) being wholly excluded hereby. Nor

leaft take off the weight of this Argument to say, that liberty is ted for the exercise of this Gift before and after Sermon: "For

1. The whole Worship of God may according to these mens principles, be discharged without any Sermon at all; and its manifest, ic is frequently fo, 2ons qime or other, in most of the Aflemblies of England

2. Those their Prayers are allo bounded and limited by the 55th Canon of the Constitutions and Canons Ecclefiaftical.

3. We had alwayes thought that Christ having given Gifts, junto men ; did require the use of those Gifts at all timesy; when ever per: fons were called to the performance of thac Service for which they were designedly given by him, by vertue of the forementioned Pre, cepts. When Chrift hath given a Gift of Prayer unto his Children, and charged them to ftir up the Gift given,and not to napkintheir Talent, we had verily thought that when ever they had been called forth to the performance of that ducy, 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 apprehenfions in ghis matter.

But 3dly. The Common-Prayer. Book-Worship, is a Worship of which we find no footsteps in the Scripture ( nor in some centuries of years after Chrift) as-hath already been demonstrated: Whence it follows, that'eis a Worship of pure humane invention, which is not onely, not of Christ's appointment, but contrary to the very nature of instituted Worship as is proved in our first Argument) and to very mapy Pres cepts of the Lord in the Scripture, Exod. 20.4,5. Deut.42. &12,32, Prov. 39. 16. fer.7.31, Mat.15.9,13. Mark.7.7,8. Rev.22. 18. The mind of God in which Scriptures we have exemplified, Lep.10.

4. That Worlhip which is not necessary for the edification, com, fost for preservation of the Saiots in the Faich and Unity of the Go

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spel, is not of the institution of Chrift. Büt-fuch is the Worfhip of the Common- Prayer-Book : Therefore, 15

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, institutes nothing de novo, but what he knew to be neceffary(at lealt would be so by vertue of his inftiçution) for the ends affigned; which was the great aim of Chrift in all Golpel-AdminiAtracions, Ephef.:4.7, to i5, Col. 2.19. Aas 9.31. Rom. 14.14, IS: 1 Cor. 10. 23. and 14: 3, 4, 5, 12, 26. 2 Cor. 12. 10. 1 Tim. 1.4.

That the Common-Prayer. Book-Worship is not neceffary for the edification, comfort or preservation of the Saints in the Faith and Unity of the Gospel ( whatever is pretended by its admirers.) might many Wayes be demonstrated. Take one pregnant instance instead of all, that will make it exceeding manifeft. The Churches of Christ for the first four centuries of years, and more, after his Ascention, knew not any thing of such a Wouthip (as hath been already demonstrated; not to mention the Reformed Churches at this day, to whom it is as a pollured, accursed, abominable thing) yet, than chose first and purer Churches for Light, Consolation, truth of Doctrine, & GospelL 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 fürther prosecure this Argumene enough hark been said to demonftrate that the Commonpiplayer. Book Worship 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 noe of his prescription. 1: If the former, horwithstanding all thar hath been said, be fcrupled by any, we refer them to Tracts writren by Smeltyminnus; V. Poipel, to a Treatise entituled, A Discourse concerning the interest of words in Prager; H.D. M. A.-the Commons Prilayers Book uxmaskid, as alio ro a Treatite lately publifhed, by a Learned (but näineless ) Author; entituled, ' A Dif course concerning Lyturgyes and their imposition": In which that matter is industriously and largely debaied. · Objet. If to what hach hitherto been proposed, it be said, That the Lyrurgie op Common-Prayer-Book is no esential part of Worship, but weerly circumftantial: Praying, is true, is part of Worship, but praying in this or that Form is not to, but meerly a circamftance thereof; And therefore, though it be true, that the prefent Ministers of England

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worship God aftertbe why of the Common=Prayer-Book, pet it follows not sa that they worship him after a way that is not of this appointmens. To this we answer, 112) 2009

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TES 1. That many things 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 demonstrate,do carnestly beg us togranti unto them: Which being matters of greater moment tban many are aware bf, we dhall not pare with on such cafię tejms. Jis supposed, fielt, That there are some things in the instituted Worship of Chrift, that are inéerly circumstances thereof, as such. Secondly, That is is lawful for Saints to spray in a Form. Thirdly, That Forms of Prayer imporedi árebut meer circumstances of i Wowbip, and no eflentiał parts thereof. 11 Fourthly, That Circumstances of Worship, as such, are nordetermined by th: Lordin the Scripture, but left to the wills of men, to determine therein as they ihall judge meet. All unproved. Of the last we have already spoken, and shall not here reaffume the debate thereof. Touching the firft, That there are some things in the instituted Worthip of Christ, that are meerly Circumstances thereof, as súch; we crave liberty to deny, which till the proof thereof berattempted may fuffice. Circumstances in the Worship of Christ attending Religious Adions, as actions, we grant; but Circumstances of Worship,as fucb,will never be proved: To infer that because time and place, with fuvdry things of the like nature are Circumstances in Wolhip, therefore there are Circumstances of Worship as fuch, is. frivolous or Those thiogs being the artendmenis of religious Actions, common to any civil actions of the like nature to be performed by the fons 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 A&tion, bath theCircutaftances before mentioned attending it and so 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 Saiacs to pray in a Form (. cito tie themfelves to a written ftinred form of words in prayer) is not yet proved nog like to be, 'tis too large a field for us to enter into, nor is it needful to do so till it be proved, That to pray in the form of the Common-Prayer-Book, or imposed devised Lycurgies is ro; yet ins tranfitus we crave leave humbly to offer, that to pray in a form, as be

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fore explained, is altogether unlawful, being, 1 A quenching of the Spirit of Prayer. 2dly, A rendring uselefs the donation of the Spirity as a Spirit of Prayer, unto the Children of God. 3dly, DireAly op posit unto the many positive Precepts of Christ, before inftanc'd in, of Airring up the gift given to us of God, improving the talents he hath been graciously pleased to encrust us withal. 4thly, If it be lawful for Saints to pray is a form, 'ois tawfub either becaufe they have not the Spirit, or that haviog the Spirit, he is not a sufficient help to them in their approaches to God: If the first, theycate noc 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 Circumstancesjof VVojship, and not parts thereof, it cannot be proved. . The contrary thereunto is evident; That which is made fo the condition of an Adion, that without it the Action is not to be done, is not a Circumstance of it, but such an Adjunct as is a deceffary part chereof : _But Forms of Prayer imposed, are so made by that their Imposition. Therefore, c:a.'

Sacrificing of old on the Altar at the Tabernacle and Temple, wasi part of the Worship of God; that they were to perform this Worship only, at those places, being once commanded, was not a Circumstance of that Worship, but as real an essential part thereof, as facrificing was.

The case is the same here ; Prayer is commanded, so is the use of these Prayers, 'which are as really by verrue of that Cobra mand, made alike parts of Worship. But,

2dly, That the Lytárgyón 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, the whole of the Worship of God, which being perförménii thidy Tuppose they have served him acceptably, without more ado; and if omicred, whatever else is done, God is not worm Thipped at all.,

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;;19 And thus far of the first Argument, for the demonftration of wbat we are in the disquisition of, viz. That the prefent Ministers of England are lublarets: The sum whereof is this Those that worship God in adybther'wayepian he hath said he will be worshipped in, and is prescribed by him, are Idolaters ; But the present Ministers of England worship God in another way than he hath said he will be

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worshipped in, and is prescribed by him, (viz, in the way of the Common-Prayer-Books, which that it is notof Divine Prefcriptions hath been demonftrared) Therefore as subs To which we add llioli 9. Argument 2,30 10:41 "

SI: Those who act in the holy things of God, by vertde of an Officea 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 Minilters of England act in the holy things of God, by vercue of an Office-Power received from Idolaters, and offer up to him a Worship meerly of humane composition; once abused to ido. latry 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 a&t in the holy things of God, by vertue of an Office-Power received from Idolaters, are themselves such (at least in Tefpect of that their Office-Power fo received by them.).That Fero. boam's Priests were all of them Idolaters we suppose will not be de nied : Suppofing fome one or more to A# in the Worship of God by vertue of an Ofice-Power received from them, were thefe to be ac. counted in that respect, Idolaters ? it seemeth fo: nor can there be the least pretence of reason to the contrary : Certainly such as act by vertue of Authority committed to them, in matters Civit from Rebels, are equally guilty of Rebellion, as thore from whom they derive 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 Idolaters : If these be not such, I must profess I know noc who are." "That there are few or none; that worship che 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 owo devising, with Rites and Modes that never entered into the heart of God to prescribe. To affere that any should symbolize with Idolaters herein (who are soley upon this foor of account such) and not be guilty of the sin of Idolatry, is abfurd and irrational. The Major Proposition then ( as was said ) may be

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