The true ministry a fundamental.
And because it pleaseth the Spirit of God to make the ministry one of the foundations of the Christian religion, Heb. vi. 1, 2, and also to make the ministry of the word and prayer in the church to be two special works, even of the apostles themselves, Acts vi. 2, I shall desire it may be well considered in the fear of God.[98]
The New English ministers examined.
First, concerning the ministry of the word. The New English ministers, when they were new elected and ordained ministers in New England, must undeniably grant, that at that time they were no ministers, notwithstanding their profession of standing so long in a true ministry in old England, whether received from the bishops, which some have maintained true, or from the people, which Mr. Cotton and others better liked, and which ministry was always accounted perpetual and indelible. I apply, and ask, will it not follow, that if their new ministry and ordination be true, the former was false? and if false, that in the exercise of it, notwithstanding abilities, graces, intentions, labours, and, by God’s gracious, unpromised, and extraordinary blessing, some success, I say, will it not according to this distinction follow, that according to visible rule, fellowship with God was lost?
Common prayer cast off, and written against by the New English.
Secondly, concerning prayer. The New English ministers have disclaimed and written against that worshipping of God by the common or set forms of prayer, which yet themselves practised in England, notwithstanding they knew that many servants of God, in great sufferings, witnessed against such a ministry of the word, and such a ministry of prayer.
Peace. I could name the persons, time, and place, when some of them were faithfully admonished for using of the Common Prayer, and the arguments presented to them, then seeming weak, but now acknowledged sound; yet, at that time, they satisfied their hearts with the practice of the author of the Council of Trent, who used to read only some of the choicest selected prayers in the mass-book, which I confess was also their own practice in their using of the Common Prayer.[99] But now, according to this distinction, I ask whether or no fellowship with God in such prayers was lost?
God’s people have worshipped God with false worships.
Truth. I could particularize other exercises of worship, which cannot be denied, according to this distinction, to be of the weightier points of the law: to wit, what God we worship, and with what kind of worship? wherein fellowship with God, in many of our unclean and abominable worships, hath been lost. Only upon these premises I shall observe: first, that God’s people, even the standard-bearers and leaders of them, according to this distinction, have worshipped God, in their sleepy ignorance, by such a kind of worship as wherein fellowship with God is lost; yea also, that it is possible for them to do, after much light is risen against such worship, and in particular, brought to the eyes of such holy and worthy persons.