THE FIRST SEARCH: AFTER One grand Cause of the wrath of GOD yet against his people, in the use of the so much Idolized liturgy, or Common Prayer.  
WITH, Two and twenty Reasons from the word of GOD, and the late COVENANT, for the present disuse of it.  
And proving it, as it is now Idolized, to be full against the laws of this kingdom.  

Published by Authority.   Acts 19. ver. 19, 20. 
Many of them which used curious Arts, brought their books, and burned them before all men; and they counted the price of them, and found it fifty thousand pieces of silver:  
So the word of God grew mightily, and prevailed.  
London printed by Robert White.   

The Alarum.  
WHile our Parliament and Assembly are disputing up to a Reformation, and carrying things on to a clearer discovery, and looking at things which are before, there is a grand design of Sathans working behind them; a retaining and practising superstition and Popery in the parts of it, by certain Ministers, who, what ever they pretend in word, and Covenant to Reformation, yet are tied to the Kings party, like Sampsons Foxes, by the tails together, especially in their obedience to the letter of the Law; not daring, as they say, to lay down the Popish liturgy of this kingdom, otherwise called the Common Prayer, till the Law do it; these Ministers are not onely many who have stayed in their places, & complied with the public Cause, but divers of them, such who have been of late sent down by the Parliament, and betrayed the trust of a Reformation committed to them by that honourable Senate, and reverend Assembly, embasing their own souls and the peoples: and this I pronounce here upon these following Reasons, to be full against the Law of this kingdom, the word of God, and the late Covenant so solemnly taken, and to the very end, equity, and intention of the Laws of this kingdom; and this practise of theirs is not only a sin in themselves, but they make it as much as in them lies, the sin of the kingdom, an hindrance to the power of Reformation, and an Engine, not only to stay people upon their old bottoms, but to carry them back again, if not timely prevented, into a deep degree of Idolatry: These I find to be the Danites in our Tribes, who have caused all our miscarriages, and kept us so even in success with our Adversaries; and if the prayers and practise of Gods people had not weighed against this superstitious custom of an easy peace-pretending, and timeserving Clergy, we had been lower in our affairs at this time. This is one Achan, and I am searching for more.   

The Search.  
I. IT is no indifferent thing, being made a part of Gods worship, for that which is once drawn out, and come abroad into circumstances, becomes actually or individually either good or evil; this is an undeniable truth, both from Scripture, and Schoole-Divinity; 
1 Cor. 6.12. Rom. 14.19. 1 Cor. 10.13.  I quoate the last, because it is in such reputation with the corrupted Clergy; and further, it wants one essential property of an indifferent thing, which is this, not to offend the weak, 
1 Cor. 8.9.  nor put a stumbling block before them.  
II. It is Idolized in all those places where it is used, and this appears from the practise of the Ministers, who, if they do it from their own principles, unconstrained by the people, 
2 Kings 18.4. Exod. 32.1.19, 20. judge. 8.24, 25, 27. 2 King. 18.4.  Idolize it themselves; if they do it, constrained and necessitated, it is Idolized by the people, and Hezekiah removed the high places, and broke in pieces the brazen Serpent that Moses had made, for unto those dayes the children of Israel did burn Incense unto it.  
III. It is unlawful, for it is Will-worship, and a devised service of man, 
Col. 2.22, 23. Mat. 15.9.  In vain do they worship me, teaching for doctrines, the traditions of men; nor is it a directory made even and fit to the Word, as is in other Reformed Churches; it symbolizes with the mass-book, having many Popish forms in it, as appears in the former approbations it received from Popes, 
2 King. 10.27, 28. 2 King. 16.2.10. 2 King. 17.41. 2 Cor. 6.14, 16.  and those others of the Romish Idolatry, and the late parallels which hath justly and commensurately been made, betwixt it and the mass-book; And what communion hath light wi h darkness, Christ with belial? what agreement hath the Temple of God with Idols?  

Reasons for the present disuse of it.  
I. THe equity of the late solemn League and Covenant, calls for the abolition of it, 
Covenant. Artic. 1.  we having Covenanted against all communion with Popery, and Popish rites, &c. against whatsoever makes against the power of godliness, superstition; now what gross hypocrisy is this, to renounce superstitions in word, and not in practise, and dead, to fight against the prelatical Protestant in the field, and symbolise with them in the Church; to Covenant to an immediate Reformation to the word of God, 
2 King. 10.29.  and best Reformed Churches, and retain that which is offensive to them all.  
II. That the only ground of extirpation of Episcopacy, was this, because it was not a form of government according to the word, no more is this a directory according to the word, and while we extirpate Episcopacy, and leave its directory and Rites standing; what is it but to flatter our own hearts, like Saul, saying, I have performed all the Commandements of the Lord; 
1 Sam. 15.13, 14, 15.  but samuel said, what means then this bleating, and the lowing of the Oxen?  
III. It was a sin in our first Reformers, though of infirmity, and for the hardness of peoples hearts, 
Exod. 32.1, 2.  they retained these Popish and superstitious forms, and composed such a form as the people might be drawn out of Popery by such gradual condescendings, but we see the design being carnal, 
Revel. 21.8. ( with reverence to their memories) & not a bold and clear coming up to the word hath not succeeded, but rather carried the judgments of many back, confirmed Papists, retarded Protestants, and cloged the advancement of Reformation, therefore now to be declined.  
IV. That we are not to fear the rage and mutinies of people in designs of Reformation; nor are we to accommodate, 
Mat. 16.25. Act. 17.16, 17 Revel 21.8. Act. 18.25.26 Isai. 8.20. Ezth. 43.10, 12. 1 King. 12.26, 27.  or comply, as in other Civill and politic transactions, that was our Reformers sin,( with reverence to their memories) that was Ieroboams sin, in setting up the golden Calves, to keep the Tribes from revolting; there is no such latitude to be found in the word for the worship of God; besides the experiences this State hath ever found in their endeavours to Reformation; in the first, King Edward, and Queen Elizabeth, though they went but part of the way, yet with what admirable success, considering how they turned the stream of Popery, when the tide was at the height, and of late what experience hath this State had? Was not Episcopacy as much Idolized as this Book can be? Was it not as dangerous to Covenant against neutrality too, it being the popular sin of the kingdom? In spiritual designs, there is no success like that pure and unmixed policy, of doing his work, and trusting him to the success.  
V. That there is no necessity of keeping up this till another directory be made, no more, then there was a necessity of keeping up Episcopacy till another form of Government should be erected, 
Exod. 32.1. Exod. 32. ●. Exod. 32.15. Act. 7.40, ●  that was the Israelites sin, that must needs have something to go before them in Moses stead, though it were but a calf of Aarons making, and were impatient to wait, till the laws of God came down amongst them.  
VI. That in the reading of any part of it, or using but some of the forms in it, it being proved to be unlawful, there is an inconsistency with the Rule, which commands to avoid all appearance of evil, 
1 Thes. 5.22.  nor can any part of it be held out, but in relation to the whole( as we find experimentally to be true) for if you demand of any in such a ministers congregation; whether doth your minister red the Service-booke, or no? The party shall answer, yea, relating to the notion of the whole, not to such or such a Collect, or part, and now it being found by experience to be so Idolized, the word holds out to us a total abolition of it, and every part, respectively to the whole, as in Gideons Ephod, the brazen Serpent, Aarons calf, 
judge. 8, 27. 2 King. 18.4.  which were all, and every part to be destroyed.  
VII. That no Minister can approve himself to God sufficiently in saying his ends are good in the doing of it, for when any thing becomes passively evil, it is not enough to justify the practise, to say the end was good, for what ever the ends be, God allows no incongruity of worship in the means; good ends must be pursued by good and lawful means: now though the ministers may have these ends in using part of it, to comply with his people, that he may the better preach the word, yet this end of his becomes embased by such a practise; no evil must be done that good may come thereof. 
Rom. 3.8.   
VIII. That if the reason of holding up any part of it, be in favour to the people, all such compliancy cannot be denied, but to be a strengthening of their corrupted and Superstitious judgements in that part which is red or used, till it be laid down, and this is not to walk according to the simplicity, uprightness, and manifestation commanded in the word; thus Paul rebuked Peter for not walking uprightly according to the truth of the Gospel; nor ought we to walk in craftiness, 
2 Cor. 4.2.  nor to handle the word of God deceitfully, but in manifestation of the truth, 
2 Cor. 4.2.  approving ourselves to every mans conscience in the sight of God.  
IX. That if the holding up any part of it be in respect to the Laws of this Kingdom, then it would follow, that it is not lawful for any man to follow the word and Law of God, till the law of the Magistrate give him leave, and disobliged him; all human laws receive their equity and authority from their commensuration to the Law of God, and as the powers which are to be obeied, are from God, so must the laws be too, or else they are invalid, ipso facto: for when any law becomes contrary, or inconsistent with the law and glory of God, then the rule takes place, 
Acts 4.19.  whether it be better to obey God or man, judge ye? And suppose there should be such interuptions and obstructions still, as the law could not be enacted yet for taking them away, would these men live all their times like the Adiaphorists of Germany, still waiting and waiting, and trifling on in their Superstitious rites and usages; He that regardeth the wind shall not sow, 
Eccles. 11.4.  and he that regardeth the cloud shall not reap: This argument of the Law and established Government, 
Acts 6.13, 14.  the adversaries of God have always held out against all Reformation, the Prelates have ever held it out against all godly Ministers, the Malignants now cry out, 
Esther 3.8.  let the law do it; so as we can esteem no better of many such Ministers that use this argument now, then as time-servers, 
Ezia 4.12, 13 15.  Law-servers, who let out, and take in their consciences, and practise according to the law of the land, 
Act 17.6, 7.  waving the Supremacy of the law of God; and indeed they are the greatest transgressors against the Law of the kingdom, for the law was never intended an obstruction to the power of godliness and Reformation; so as these Ministers like the Kings party now, take hold on the letter, and we on the equity of the Law.  
X. That if the holding up any part be in imitation of the Apostle, who became all to all, that he might gain some, they must prove first, which is impossible, that these forms are of Gods own institution, as some of the ceremonial Law then was, which might well privilege more connivance and condescending, and likewise that the holy spirit allows such a latitude as they take, that is, to become all to all in any thing, be it superstitious, or Idolatrous, for such a bowing to the infirmity and weakness of others, is not to be in things unlawful, though the end they propose be the gaining of some; do I seek to please men? 
Gal. 1.10.  says the Apostle, for if I yet pleased men, I should not be the servant of Christ.  
XI. That such condescending and complying is not from the Spirit of God, 
Joh. 12.42, 43  but from carnal reason, as they who believed in Christ, but durst not confess him, least they should be put out of the Synagogue; they loved the praise of men more then the praise of God; and like Naaman, who bowed in the house of Rimmon, and then desired the Prophet to pray for him, 
2 Kin. 5.18.  and like Nicodemus, who durst not be seen to come to Christ by day, but came by night: and like that politician, that would not follow truth too near, lest it dashed out his brains.  
XII. That all such who continue the use of the Common prayer in the parts of it, respectively to the whole, without which it cannot else be done, as it now stands, betray the trust reposed in them by the State, who are sent down to preach the word in the power of godliness, and to unprinciple the people from those Superstitions, which the former had laid in, by the constant use of the received forms and customs and how this can be done in that just and single manifestation of the truth, which the gospel calls for in a time of Reformation, I appeal to the gospel, to which they must give an account one day.  
XIII. Whether in any such mixed & unwarrantable dispensation, as in preaching the word, & making use of these forms, such Ministers do approve themselves fuithfull Stewards of the mysteries of grace, 
1 Cor. 4.1.  as the word calls them, it being required in Stewards, that they be found faithful, and what faithfulness can there be in not revealing the whole Counsels of God, which in such compliancy they cannot do, but retains the truth of God in unrighteousness.  
XIV. All the reformed Churches of Scotland, France, Germany, Geneva, New-England, &c. have been ever scandalised, and sadly offended at it, all the godliest congregations and Ministers of England are offended by it at this day, 
1 Cor. 10.32.  Give no offence to Jew, nor gentle, nor to the Churches of God.  
XV. It is an halting betwixt two opinions, and if God be God follow him; it is receiving the mark of the beast in their right hand, 
1 King. 18.21. Rev. 13.16.  though not in their foreheads; that is, though they make no open profession of superstition and Idolatry: And again, such mixture in worship, puts them into a condition with the Churches which God so much detects, that of Pergamus, which though she held fast his name, 
Rev. 2.15.  yet he had a few things against her, she held the doctrine of the Nicholaitans, &c. and that of Thyatira, which though she had saith; yet he had a few things against her, she suffered Jezebel to teach and seduce her servants, 
Rev. 2.20.  &c. and that of Laodicea, which he says, 
Rev. 3.15.  was neither hot nor could; such neutrality as this of theirs, is against the Gospel, he that is not with me, is against me, 
Mat. 12.30.  and against the present Covenant in which they are engaged.  
XVI. That the present Reformation is sadly obstructed by such a practise, because such compliancy holds more communion with the malignant and enemy, then with the godly, and prefers the indulgency of the others superstition, before the offence of the people and Churches of God.  
XVII. That the use of such forms offend against the very Law of this kingdom, which they so much pretend; for the Law in its end, equity, and intention, never intended any such form to be an hindrance to edification, to be a strengthening to superstition, to be an offence to the Churches of Christ; which in the use of it now becomes all these, as every where appears, nor can they ever be able to show us any laws or Statutes of this kingdom so for it as they pretend, this Common Prayer book being so corrupted and transformed by the Bishops.  
XVIII. That those godly people who had escaped these pollutions, are easily encouraged by such an example, if not to return, & take up these again, yet at best to abate and cool in their detestation of them, as we experimentally find; and thus they cast water upon their zeals, 
1 Thes. 5.19. Ephes. 4.30.  and go on in a degree to quench the spirit of another, as well as their own, which is no little hazard to their souls, by their daily familiarity and reading of it, making it by such a practise, a standing temptation; and thus they prove a sad occasion to the godly and themselves, of building again the things which they destroyed, 
Gal. 1.9.  and entangle themselves again in the yoke of bondage, from which Christ hath set them free; and return again to the base & beggarly rudiments.  
XIX. That whereas the disuse of it will be held by some impossible, in places where Ministers are w●… ly gifted, let them then hold out the Word itself in its integrity, and use such other forms for the present, as may he borrowed from the more Reformed directories, and rather in such an exigency, ask water at the purer Churches, then at the Samaritans, and borrow from Scotland and other Reformed Churches, till we have of our own; nor is there such a moral necessity of keeping up these forms, till another be set up; must Aaron needs set up a calf, till Moses bring down the Law? we may as well, for ought I know, want this directory of our Litungie, as the government of Episcopacy, want our old directory, as our old Discipline.  
XX. That which may further encourage, & silently persuade to a laying by these forms, is the practise of our Parliament of our Reverend Assembly of the godliest Ministers and Congregations in this Kingdom, which have all laid it by; and brethren, be followers of them, as they are of Christ.  
XXI. That seeing such a form cannot justly be ever made use on again by this State, according to the Covenant they have so solemnly entred into, to do all things to the word of God, and example of the best Reformed Churches, to extirpate all Popery and Superstition; which principles do virtually, and actually cast out such forms, they ought to lay down, if they will be true to their Obligations, to the Reformation according to the gospel, and to the preparing the souls of the people by the Word, for receiving the truths of a Reformation, and purer Directory, which cannot be done, while they suffer the strong man to possess the house: Remember Christ had a voice before him, crying, 
Mat. 12.29.  Prepare ye, the way of the Lord; and his Disciples went before him at the Passeover, and took up a Chamber before hand, and there made ready for him.  
XXII. Lastly, It is point blank, and full against the Covenant; against these very Articles of it.  

Late Covenant.  1. The Reformation of Religion in the kingdoms of England and Ireland, 
Artic. 1.  in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best Reformed Churches, &c.  
That we shall endeavour the extirpation of Popery, 
Artic. 2  &c. Superstition, &c. and whatsoever shall be found to be contrary to sound Doctrine, and the power of godliness.  
We shall also with all faithfulness endeavour the discovery of all such as have been, 
Artic. 4.  or shall be Incendiaries, Malignants or evil Instruments, by hindering the Reformation of Religion.  
We shall not directly nor indirectly suffer ourselves to be withdrawn, 
Artic. 6.  &c. or to give ourselves to a detestable indifferency or neutrality, &c.  
We profess and declare before God and the world, 
Artic. 6.  our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms; that we have not as we ought, valued the inestimable benefit of the gospel, that we have not laboured for the purity and power thereof, &c.  
And our true and unfeigned purpose, desire and endeavour for ourselves, and all others in our power and charge, both in public and private, &c.  
Each one to go before another in the example of a real Reformation.  
And this Covenant we make in the presence of Almighty God.  
FINIS.    

If none of these Ministers I speak to answer me, their silence is Argument enough against them, and if any of them undertake to Answer, they must needs go upon the same grounds with the Prelates, and Oxford party, and use their Arguments against me, and borrow their weapons from thence, and then I desire no better a discovery of such men, but shall leave them to the State as criminal. And joash said unto all that stood against him, will ye pled for Baal? will ye save him? if he be a God, let him pled for himself? because one hath cast down his Altar, judge. 6.31.