AN Humble Essay TOWARD The Settlement of Peace and Truth IN THE CHURCH, As a Certain Foundation OF Lasting Union. The Workman made it therefore it is not God. Hos. 8.6. Nec enim Fas est Cultorem Dei a Dei Cultore Violari. Lactantius Lib. de Ira Dei, cap. 14. LONDON, Printed for N. Simmons at the West end of Paul's, and T. Simmons in Ludgate-street. 1681. AN Humble Essay Toward the settlement of Peace and Truth in the Church, as a certain Foundation of lasting Union. THE Dignity of Mankind above the sensual Brutes consists specially in the hope of Eternal Happiness, the Direction and ground of which hope is Religion. All Religions that ever were embraced, pretended Authority from Divine Revelation, and the Command of God: the Truth and Certainty of Christian Religion, hath alone this excellency, to be a firm and evident ground of hope of Eternal, Happiness. For Christian Religion by undeniable proof is Authorized by the Command and Institution of God; and in the Rules and Practice is both agreeable to the Simplicity, Purity, Righteousness of the Divine Majesty the Object, and to the Rational Being of Man the Subject of Religion. The universal Practice of all Ages and Countries acknowledgeth the necessity of Religion. But Religion is not an Opinion Fansifully suggested, or cunningly devised, or powerfully Imposed, all which can only erect a private or public Superstition; which is no more Religion than that Creature is a Man which in its odious resemblance is the reproach of Man, and therefore the more contemptible: Religion comes from a deeper root and higher cause. It is connatural with every Rational Being upon which is indelibly Engraven the Fear, Trust, and Love of the Power, Truth, and Goodness of God. The Blurring these Impressions cannot be attempted without essasing the Characters of Human Intelligence, and sinking Man into the lowest form of Beasts. Religion is the first born of Truth, and as the Opposition to Truth is either from a downright Lie; or a verisimilar Semblance, so Religion is either affronted by Atheism, or abused by Superstition. An Atheist properly so called, was hardly if ever found, the sad Pretenders, who have told their miserable Wishes that that there were no God, have been the fewest in Number, and the weakest in Argument of any sort of Fools ever appeared to disgrace Mankind. There have been more Idiots and frantics then ever there were Atheists; and Bedlam itself without expecting a lucid Interval can afford as rational Discourses as Democritus and Epicurus with all their chance Medleys of Motes or Attems. Atheistical Propositions are equally unworthy and destructive of Human Excellence. The Glory of Man peculiar to him, of all material Being's, is that he is not only by unknown Instinct, led to the end of his Being, but he knows the reason of that End for which he was made; and is capable to enjoy the felicity of that Knowledge. We perceive by the Structure and Formation of those Being's, with whom we converse, what is their use and value. The shape of the Laborious Ox, and generous Horse prompt their service and end: No less evident are the indications of Human composition. That Man is made in the Image of God, and that his ultimate End and Felicity is to glorify and enjoy God for ever, is no remote Notion or Speculation; it is a truth touches every sense, and when not clouded by malicious or stupid inadvertance draws conviction from every Member, The profane contemners of Religion, yet assert a use and proper End for everBeing, and all its parts. Permit then the Atheist the trial by his beloved sense. Let him tell for what End and Reason of all visible Being's Man only is form to kneel upon his knees, and support his Body erect, to lift up his Hands, to lift up his Eyes. Was Nature wise in all other, and foolish only in the construction of parts to these Postures without use? No, Nature (which is nothing else then the will of the Almighty in the Order of the Creatures) form the Body to those Postures for that excellent End of Divine Worship. The bended knees testify humble Devotion to the great Creator, from sense both of the Suplicants mean Original, and infinite distance below the Heavenly Majesty. The stretched out Hands evidence as the inability of the Petitioner to help himself, so the earnest desires of Divine Assistance; the up lifted Eyes signify the hope and trust, and engage the Love of Mind and Heart upon God Almighty, who only can be our necessary and all-sufficent Good. This is a truth so undeniable that should ten thousand Persons of so many different Nations and Languages fortuitously meet; if any of that Assembly (though every one a stranger to all the rest) kneel, stretch out his hands, and lift up his eyes, all present would conclude that Person by these Gestures performed Adoration to God. There is not any in his right Wits can imagine those Characters of Devotion either the effect of vain Fear, or the Infinuations of Politic contrivance, for every Rational Mind, must be conscious of the same awful Reverence and entire Dependence, therefore with most freedom Addresseth to the performance of Religion's Worship when Human help can least succour, and Human Fear can least awe. It is then most absurd that the Innumerable sober Inhabitants of the World should be fooled and scoffed out of their present and future felicity by a few profane Atoms bred in the shallow confines of Wit and folly. Well matter itself (the Epicurian Idol) hath conviction enough to baffle an Atheist; but passing through this House of Clay, if we converse with what is within; that which prompts the Tongue, and acts the Eye, Hand and Foot; that which thinks and rules, it will appear there is a Conscience of Good and Evil, of Justice and Injustice always Witnessing there is a God. This is no precarious conceit, every Man sometime or other feels within himself the powerful accusation or acquital of Conscience. This is the Verdict in every Man's breast which waits upon the Tribunal of God. For it is silly as well as profane, to pretend Reverence to God only for the Excellence of his Being, without the fear of his Justice. The Justice of God is the security of the World without it. Human Society cannot safely subsist. Only the fear of God can rule the Heart, and oblige Conscience, without which there cannot be either Order or Relation, Commerce or Propriety. The whole World being continually liable to the assaults of Fraud or Violence, until true Religion give Security and Peace. Superstition is indeed the Apology of Irreligion, by which back Door Atheism sneaks into the World. For Superstition having cankered the Mind with unworthy conceptions of God; Atheism presumes to enrage itself against the Notion of the Supreme Being, it misconceives and would not Obey and Worship. Superstition devests the Deity of true Majesty, and perfection dares to give itself Laws of good and Evil, of Holy and Profane, and so instead of worshipping God, Consecrates as it were an Idol. God is the only Object of Worship, and the only Lawgiver of the Rules and Rites, Isaiah 33.22. of the Materials and Circumstances of Religion, whatever Creatures invades this Prerogative of Heaven, though under the most Devout and Humble pretence, doth thereby expose the Godhead, and provokes the sensualist to deny or contemn that Sovereignty it sees usurped upon and dethroned. Superstition. Superstition is vain and ignorant Devotion directed either to a false Object or to a Right Object in a false manner. When directed to a false Object it is a breach of the first and great Commandment, Thou shalt have no other Gods before me. In the Obedience to this Commandment is fixed the Foundation of all Religion. Non potest igitur noc Religio a sapientia seperari, nec sapientia a Religione & cerni: quiaidem Deus est, qui & intelligi debet quod est sapientiae &. Hono rari quod est Religionis. Lactant Lib. 4. de vera Sap, P. 356. For as there is no Wisdom without Religion, so without Wisdom there cannot be Religion. The property of Wisdom being to direct the way to Happiness, and of Religion to give interest in and obligation unto what is perfectly true and good which is only to be found in the Divine Unity. Whatever is varied and multiplied must necessarily forsake the perfection of Unity: And can no more Answer the end of Devotion, then can in the Firmament a Parelius, or Mock-Sun shed forth the Influences of Light, Warmth, and Growth which continually beam from the real Sun. An Idol is nothing in the World, that is, 1 Cor. 8.4. no such thing as the Superstitious suppose or Esteem. It cannot do Good or Hurt; or Reward or Punish. He that comes to God must believe that he is, Heb. 11.6. and that he is a rewarder of them that diligently seek Him. All we can understand of a false God, is to know in what Age and Country, and by what Artifice the Idol was Consecrated: And the highest Inquiry can only find out that, Qui singit sacros auro vel marmore unltus, non facit ille Deo. qui rogat ille facit. Mart. neither the Painter nor the Statuary, nor yet the Consecration can effect this Apotheosis, 'tis only the deceived Heart makes what he Worships to be his God. What a wretched Deity is that which hath no subsistence, but in the deluded fancy of Superstition that can at will and pleasure profane or destroy the adored Shrine. Knowledge begets Religion, therefore in Holy Scripture, the Profane and the Idolaters are said not to know God, as is chiefly charged upon the Priests Hophni and Phinehas, 1 Sam. 2.12. and King Manasses. 2 Cron. 33.13. Ignorance is the Mother of Superstition it cannot be of true Devotion This is true likewise in the other branch of Superstition, when Worship is directed to a right Object in a false manner; which is a breach of the second Commandment and incurs the Wrath of God, who is a Jealous God, that will certainly visit the iniquity of Illegitimate uncommanded Worship. The Church of England teaches that no Religion is in that place wheresoever any Image is. Hom. against Peril of Idolatry, Second Part. This is a Quotation out of Lactantius who fully gives the Reason, Religio nulla est ubicunque simulacrum est— Because God the Object of Worship must be greater than Man, Non Religio in Simulacris sed mimus Religionis, Lact. de Orig. etc. Lib. 2. P. 229. and Religion the manner of Worship must be Divine that is from Heaven. Therefore whatsoever Object or Medium of Worship is invented or contrived upon the Earth can only have a Mimic Semblance of Religion, but is not Religion. The ancient Champions of Christianity most rationally convinced the Vanity of Heathenish superstition, because their Idols, which were the Mediums of Worship, were continually subject to the disposition of those that Worshipped them, which implies the grossest contradiction, viz. That Man should make God after his Image. This is that Sacrilege condemned by Minutius Faelix, Min. Fael. P. 46. Sacrilegij enim vel maximi instar est, Humi quaererequod in sublimj debesinvenire— that seeks in the dust for what can only be found come from above. 'Tis that, like the Witch of Endor makes Gods ascend out of the Earth; she and the unhappy King employed her, were evident Types of what befalls all that forsake the lively Oracles of Divine Truth. A grave Spectrum in samuel's Mantle may promote the Deceit, but still it is not any thing Divine or Heavenly. Such pretended gods are Devils indeed; they cannot make any Holy or Happy; Jon. 2.8. they can only terrify and torment when they are Executioners of Divine vengeance upon those forsake Mercy by following lying Vanities. Such also is the Religion that teaches any Medium or way of Worship not commanded by God; Col. 2.23. it may have the show of Wisdom, but it comes not from above, therefore Saint James saith it is Earthly, Sensual, James 3.15. Devilish. It holds not the Head Christ Jesus to whom is given all power in Heaven and in Earth. Christ is the only Saviour, and the only Lawgiver of his Church. He is the only Mediator both of Reconciliation and of Intercession. He only hath Power to Authorize the Institutions of Worship, and in him only is the promise of acceptance. All Religion in every part of it being Consecrated to us in the Blood of Christ. So that whatsoever Worship is not derived from our Lord's Institution, Rom. 14.23. hath neither Command nor Promise, therefore is not of Faith, and whatsoever is not of Faith is Sin. There may be costly Oblations, strict Regularities, clamorous Devotions, pompous Services in the Worship of God, but if uncommanded they fall under that severe Animadversion, Isaiah 1.12. Who hath required this at your Hand, in vain do you Worship me. Matth. 15.9. Such service is no better than the Athenian Devotions, Act 17.22. which St. Paul calls too Superstitious, an ignorant Worship of an unknown God. We know 'tis equally Treason to serve a Usurper, and to Usurp the Regalities of the Lawful Prince by forging new Standards of Commerce or Charters of Grace, or Laws of Allegiance. It is so in Religion Crimen lasae Divinae Majestatis. To apply any peculiar Act of Worship to a Creature, or to Institute any Act of Worship to God. It is a Principal of Natural Reason to Worship God only according to his own appointment. Aug. de Consen— Evan. Lib. 1. c. 18.— quia si alio modo cum cohere vellent, quam se Colendum ipse dixisset non utque illum Colerent, sed quod ipsi finxissent— Isa. 65.7. For Worship not commanded by God, is not Worship to God but to Humane Imagination. Upon this account the Prophets denounce Judgements upon the Isralites for Blaspheming God upon the Hills; that is in the high Places where God was Worshipped in a manner not commanded by God. Therefore it remains a blemish upon the good Kings of Judah, See this fully evinced by Mr, Mede in his Com. upon Apoc c. 13. P. 624, 625. who abolished the false gods, notwithstanding, permitted superstitious Worship in the high Places to the true God. The Lord Jesus also tells the Woman of Samaria that the Samaritans Worshipped they knew not what. — 2 King. 15.4.35. 2 Cron. 33.17. Not because they worshipped a false God, that was not their Crime; but because they adored God by a Worship invented by Man and not appointed by God, Joh. 4.22. 'twas therefore mere Superstition which could not bring to Salvation the blessed of End of true Religion. Superstition is fitly called a colloguing with God, Joh. 15.14. consequently the acceptance must be as divers from that of Religion, as flattery is from friendship. For they only are the friends of Christ that keep his Commandments. Religion is the rule of true Wisdom to bring Mankind to Eternal Happiness, Religion. by directing all his affections and actions to their proper Object according to the will and command of God. God Isaiah 45.18. Acts 17.26, 27. who made the World of nothing created it not in vain. He form it to be inhabited; and made of one Blood all Nations of Men, for to dwell on all the Face of the Earth, that they should seek the Lord. Not as though he needed any thing, seeing he giveth to all life, and breath, and all things, Neither is he worshipped with men's, hands, nor dwells in Temples made with hands. It is equally impossible for Man to be happy without Religious dependence upon his Creator. And for the Worship or Service of any Created Being to be necessary unto God. The whole world was made an Harmonious Scheme; every Being from the least and lowest, to the greatest and highest, chiming into the Consort, whereof Man was the chief Musician, Eccles. 7.29. Man was made upright in a likeness of conformity to his Creator. His mind, will, and affections replenished with Divine knowledge, Righteousness and Holiness, by which he was capacitated to exercise the Dominion bestowed upon him by God, over all the Living Inhabitants of the Air, Earth and Water. Man therefore is justly defined to be a Rational Religious Creature, therein consisting the formal ultimate difference from a Brute, and the highest character of his Nature. The Excellency of true Religion to be such as before represented, will appear in all the due acceptations thereof; by which also will be manifested the vanity and mischief of all false Religions; Rectum est index sui & obliqui. for Truth presents the Rule and Indication both of itself and of what is false. God who subjected all Creatures to Man bound Man to himself by the Law of Religion. This was the Covenant of Life, God vouchsafed to man as soon as Created, which our Lord Jesus rehearsed to the Scribe in the Gospel— Thou shalt Love the Lord thy God with all thy Soul and Mind, and Heart, and strength; and thy Neighbour as thyself; do this and thou shalt live. Luke 10.28. This is the perfect Rule of true Wisdom, the way to real Happiness; when the Soul and Mind, the understanding and Judgement know God as the only Infinite All-sufficient Good, the Almighty Creator, Ruler, and Preserver of all Being's, thence concludes there can be no happiness, but in conformity to the will, and enjoyment of the favour of God; accordingly the whole Heart, Will, and Affections, Fear, Trust, Hope, Delight in God; and the strength of all the Powers both intellectual and animal Serve, Obey, and Prays His Sovereign Lord in whom he lives, moves, and hath his Being. This is vita frui, To live indeed. As the Eternal Power of the invinsible Godhead is clearly seen by the Creation of the World, so all the Creatures we see have such evident Signatures of the Divine Wisdom, Power, and Goodness as exact a behaviour; converse, and enjoyment, according to the Law of entire Love; for love is the fulfilling, and Lust is the transgression of the Law. Rom. 13.9, 10. Therefore he loves not God who loves not Himself and his Neighbour in conformity to the Image of God in which Man was made Holy and Upright. How Pleasant, and Safe, and Happy would Life be, if every one did to another, only what he would receive from another; if every one were sincerely loved by every one! This is Natural Religion, for he only that doth Righteousness is Righteous, as God is Righteous, 1 John 3.7. This was the felicity of innocent Man before his Heart was venomed with Lust and Vanity. And even now the work of this Divine Law is Written in all men's Hearts to which their Conscience bear Witness. The Conclusion or sum of the whole matter of Religion is, Eccles. 12.13. Fear God and keep his Commandments, This is the whole Duty of Man. Therefore the second part of Religion, called Instituted, is therein necessarily comprised, and from thence derives Evidence of Authority and Obligation, being given before the fall, to establish and direct natural Religion, and since the fall to supply its defects. This part of Religion is fitly called supernatural, or Revealed, and is known not by Reason, but by Faith For though it be the highest Reason to believe the Word of God which is the only ground of Faith, yet Faith is above Reason, representing things not seen by Reason, and evidencing Divine Objects more certainly than any Method of Reason can demonstrate viz. by the infallible word of God. Instituted Religion is the Rule of Divine Worship both Moral and Ceremonial, prescribed by God. Instituted Religion. Prayer by which the Heart powers out itself to God, by which the Soul ascends to God, Psal. 62, 8. is only such when animated with the Privilege and Authority of God's Word. For only God can teach how he pleaseth to be prayed unto and worshipped. Solus Deus docere potest ut se velet orari. It is the Word of God that teaches we shall not be heard for our much speaking; Tertul. de Orat. c. 9 that we must not use vain Repetion, as if prayers like Egyptian Bricks, were to be delivered by Tale, Mat. 6.7. or there were Efficacy and Interest in a phraseology of Devotion. All Flesh is guilty and silent before God, Psal. 65.23. until the word of promise opens the lips, Rom. 8.26. and teaches the Heart how to pray. And this, Tertul. p. 6.60. sine Monitore quia depectore Oramus. saith Tertullian, was the Practice of Primitive Christianity. It is the Scripture that assures whoever calls on the Name of the Lord, Rom. 10.13, 14. shall be saved; But it also saith, How shall they call on him whom they have not believed? and how shall they believe in him of whom they have not heard? For Faith (without which it is impossible to please God) Heb. 11.6. comes by hearing, and hearing by the word of God, which we cannot hear but by Preaching, the great and standing Ordinance of the Church in all Ages and Dispensations, In Paradise God Preached to Adam how he would be Obeyed, particularly in keeping the Sabbath, in not eating the Tree of Knowledge. Judas 14. 2 Pet. 2.5. Enoch and Noah were Preachers to the Old World before the Flood. And every Age since hath enjoyed wherever was a Church, Isa. 30.20. the blessed Promise that though God gave the bread of Adversity, and the Water of Affliction; yet their Eyes and Ears were not deprived of Teachers. Deut. 8.3. For both the Law and the Gospel instruct this Fundamental Lesson, Mat. 4.4. That by the word of God, Man lives more necessarily then by Bread. Obedience thereto giving the Warrant and Value to all Religious performances; without it all Devotions, though never so exactly observed, Amos 5.25. being by God Contemned and Rejected. Acts 7.2. As the Holy Ghost by Stephen testifies against the Jews. Consequently in all Ages and Places as Preaching hath been either slighted or esteemed, so hath Religion itself declined or flourished. How famous were the Churches of Greece, Asia, and Afric, when Chrisostome, Austin, and other such excellent Bishops were their Preachers! But when due Preaching was neglected, Ritual Idolatrous Superstition by degrees fretted and cankered out the Truth and Power of Christian Religion at last (after long Contempt of Divine long-suffering which should have led to Repentance) sadly exposed those Churches to Ruin and desolation by the Miscreant Superstition of Mahometanism. The Latin Churches have been as miserably shipwracked by the Idolatrous Superstition and Tyranny of the See of Rome. For not content with the absolute Simplicity and Spirituality of Christian Religion; Pompus Liturgies of Devotion were invented. Upon which Foundation by degrees was reared the whole Tower of Antichristian Babel. The Sacrifice of the Mass, and all other Popish Idolatries to Saints and Angels sprang from this Original, to wit, The enjoining and requiring a Superstitious Formulary of Words composed by Men as a necessary Liturgy of Divine Service. This Usurpation upon the Divine Prerogative (whose alone it is to give Laws of Worship) first confers upon a set of imposed Words greater Interest and Efficasie of Devotion as more the Prayers of the Church, than any other Supplications though composed of express Scripture Phrases, uttered by the same Minister, and offered up by the same Congregation at the same time. This boldness once assumed Additions were facile; and then without fear of the Lord of the Church, or regard to the Peace of the Church, under the plausible Name of Ecclesiastic Uniformity, this Mechanic or Artificial Religion is enjoined as the necessary Sum of Church Devotion. Hence issued those Iliads of Mischief, for so many Ages have Corrupted and Destroyed the Church. And wherever such Opinion obtains, there is a Gap opened for the Roman Idolatry and Tyranny to be reestablished Jure post Liminij. It is but suitable to irreligious profane Mouths to scoff at Praying by the Spirit; alas poor Creatures they seldom name their Maker but to Blaspheme Him! But any that call themselves the Tribe of Levi, the Clergy of God, they are Successors to Hophni and Phinehas who knew not God, and have no part nor lot in Him, if they reproach and persecute those that pray, as did the Glorious Company of the Apostles, the Noble Army of Martyrs, the Holy Church through out all the World in Primirive Christianity, Tertul. p. 6. sine monitore quia de pectore. that is, without Bead, Book, or Formulary from the Heart by the Spirit, who helps our infirmities, Rom, 8.26. for we know not what we should pray for as we ought. God alone (as Tertullian saith) can teach how he will be prayed unto; and for that end gives us his Holy Spirit. Tertul. Lib de Orat. c. 9 The Divine Form commonly called the Lords Prayer is Doctrinal, Deus solus docere potuit ut se vellet Orari— and the most excellent Summary of Prayer, but not always necessary to be used; Tertull. ibid. Dominus Prospector humanarum necessitatum seorsum post tradictam orandi disciplinam Petite Inquit Jus est superstruendi Extrinsecus petitiones— every Christian hath right to ask in the Name of Christ for whatsoever is according to the will of God; and for Public Worship in the Church. 'Tis the Ministerial Office in Preaching to speak as the Oracles of God, and also to be the Mouth of the People to God in all Prayer and Supplication in the Spirit, 1 Pet. 4.11. Eph. 6.18. & 4.8.12. by which Christ gives gifts to Men for the work of the Ministry. In contradiction to this reasonable Service in Spirit and Truth which only is acceptable to God, the Church of Rome hath turned Prayer into a mere Rote or Charm of unintelligible Words. No wonder then that they have also introduced a Ritual of Ceremonial Religion, for the most part a medley of Judaisme and Hetheanism. Religious Ceremonies are Acts of Divine Worship, Religious Ceremonies. expressly Instituted by God, and to be continued or altered, enforced or abolished only by the command of God. In Holy Scripture the same word is for Ceremonies, Precepts, Mandates, Statutes, Judgements, Ordinances of Worship, which appeareth by comparing Psal. 19.9. Psal. 119.15, 16, Numb. 9, 3. Heb. 9.1.10. Luke 1.6. and many other Scriptures. The Ceremonial Law began immediately upon the Promise of Mercy to lost Man, by God's Institution of Sacrifice, and other Ceremonial Rites vouchsafed as Subsidiary Reliefs and Assistances to the weakness and frailty of Faith in the Promise of a Saviour and Redeemer. The Sacrifice Offered by Abel could not have been by Faith, Heb. 11.4. consequently not acceptable, had there not been an express word of Command and Promise from God to be the Object of Faith. The difference of Meats clean and unclean was observed before the Flood. Gen. 7.2. After the Flood at sundry times, and in divers manners it pleased the Wisdom of God to give to his Church, Ordinances of Divine Worship, which were Types and Figures and shadows of what was Spiritual and Heavenly, respecting Christ who was the Substance; being Carnal Ordinances imposed until the time of Gospel Reformation, as the Apostle to the Hebrews at large declares. Heb. 9.19. Abraham received the Sign of Circumcsion a Seal of the Righteousness of Faith, through which the Promise was made, Rom. 4.11.13. that he should be the Heir of the World. Moses received the Institution of the Passeover, and under his Ministry was completed the Law of all Ceremonial Rites, Sacrifices, Priesthoods, Times, and Places of Worship; But David and Solomon put the last Hand to finish and fix the Administration of all Typical Divine Service by appointing the Courses for the Priests and Levites, and Building the Temple at Jerusalem, the only fixed and authorized Place (in the World for Sacrifice to be offered) by God. In all which there was not any the least particular of Humane Invention or Institution; Heb. 3.2. for Moses who was faithful in all the House of God, Heb. 8.5. made all things according to the Pattern shown to him in the Mount, and did all things according to all that God, Exed. 40.16. commanded him, so did he. Also David a Man after God's own Heart, and Solomon the wisest of Men did not presume to appoint any thing concerning the Service of God, of their own Device. The Place for the Temple was designed by God, and Consecrated by Fire from Heaven; and all the Buildings and Apartments of the Temple; 1 Cron. 28.11.12.19. all the Courses of the Priests and Levites withal the Vessels of Service in the House of the Lord, were according to the Pattern David had by the Spirit, all which said David, the Lord made him to understand in Writing by his Hand upon him, even all the Works of that Pattern. But all these though of unparraleled Magnificence and Beauty in their Composure; full of sublime Wisdom in their design, and of significant Instruction in their use, were yet, Heb. 7.18.9. as the Sripture saith, Weak and unprofitable could make nothing perfect. Acts 15.10. A yoke not able to be borne. Heb. 8.7. A Law faulty and decaying, unable to make him perfect, Heb. 9.9. that did the Service as pertaining to the Conscience, 1 Pet. 7.21. For it was not possible thereby to take away sins. Heb. 10.4. Therefore the Wisdom of God to revoke his Church from Ceremonial Ritual Service, and to prepare for the Simplicity and Liberty of the Gospel Worship; Heb. 8. ult. caused the Glory and Excellence of the Mosaical Law to decay and wax old, and at last to vanish away. This was the reason the Structure of Zorobabels' Temple was so sadly unlike the Magnificence of solomon's; Hag. 2.8. for Silver and Gold were then as before at God's dispose. The second Temple had no Ark, nor Mercy Seat, nor Vrim and Thummim. Heb. 9.8. All this signifying that Light and Perfection, Peace and Blessedness could not be manifest, while the first Tabernacle was yet standing. Therefore at last the Temple was utterly destroyed not in Judgement for rejection of the unbelieving Jews, but in Mercy to the believing Jews and Gentiles, in remedy for ever against Ritual and Ceremonial Worship. For if the Law of Ceremonies when commanded and blessed by God were a Yoke too heavy for any Neck to bear; how dangerous then is it for any Humane Authority to tempt God, Acts 15.10. by commanding what is by God with no less Solemnity abolished than it was before Instituted? Concerning which St. Chrisostome eligantly Discourses to the Judaising Chiristians of his time; Chrisost. Orat. prima Contra. Jud. that as a Physician who to prevent his Patient's mischief by unseasonable drinking cold water, breaks the Cup in which he would drink; so the most wise God to cure the zeal and dotage after antiquated Rites and Ceremonies, all fulfilled in Christ utterly overthrew and destroyed Jerusalem, which was the only place lawful by God's special appointment to offer Sacrifices, and perform other Rites according to the manner and time prescribed by God. It is also of special remark that Julian the Apostate designing thereby to ruin Christianity, commanded the Jews to offer Sacrifices, and set up the Jewish Religion; they replied it was not lawful in any other Place than Jerusalem; Julian thereupon not only Authorized, but furnished Money to re-edify the Temple at Jerusalem. Accordingly the Jews attempted, pulled up all the Foundations of the very ruins left by Titus, overthrew, and prepared materials for a new Temple. But dreadful Fire and Tempest from Heaven destroyed those preparations and dissipated the Enterprizers of that new Babel with so much terror, Tripart. Histo. Socra. Scholast. Lib 3. c. 17. that never since was made the like attempt. Upon which event Civil than Bishop of Jerusalem, pronounced the fulfilling of our Lord's Prediction, that of all the goodly Buildings of the Temple there should not be left one Stone upon another. Moses as a Servant was faithful in the House of God; he did not detract from, nor add unto any of God's commands; and whoever presumed, to do either received a just Recompense of Reward, Heb. 2.2. how much sorer is the guilt to Usurp and Invade the Authority of our Lord Christ who was faithful in his own House the Church of the Living God, Isa. 33.22. over which He is the only Lord and Lawgiver, James 4.12. who having accomplished, all things prefigured by the Ceremonial Law. John 19.28.30. He took it out of the way, Col. 2.14. Dan. 9 24. nailing it to his Cross. Having brought in Everlasting Righteousness; He established a Spiritual Worship such as Man performed in Paradise; and suitable to what is done in Heaven, John 4.23.24. so near as Humane Frailty. Such only is the true Worship God seeks and accepts. Two Sacraments, Baptism and the Lords Supper, and no more our Lord Instituted in his Church, to be Administered to all Nations, and to remain until he come to Judge all such as presume to withhold from or impose upon his Church purchased by his Blood, any thing less or more than his word of command and promise hath ordained. These are not empty signs, but through the Spirit, 2 Cor. 11.3. real effectual Exhibitions and Seals to Communicate Divine Grace. But what dismal havoc in the Church hath Satan made by the abuse of these Holy Mysteries! 'Tis the inevitable consequence when once Minds are corrupted from the Simplicity that is in Christ, to be miserably deceived and disturbed. Innumerable have been the Schisms, 2 Cor. 11.23. Persecutions, and Desolations of Christian Churches upon this account: St. Paul who had the Spirit of God reform the abuses among the Corinthians concerning the Lords Supper by reducing them to the Institution of Christ. Quod volumus Sanctum est. But proud and haughty Prelates (full of that Typhus Secularis— The old bane of the Church) have Consecrated their own will and pleasure to be the Standard of Divine Service. Thence came the presumption to deny the Cup to the Laiety, Rev. 1.6. because not Priests in their Style; though in God's account every true Christian is both King and Priest; and by the greatest absurdity to Metamorphose the Bread into a most abominable Idol. An Idol of Moloch to which so many Thousand Children of God have been victim. Thus still where the Hour and Power of Darkness prevails, the Body of Christ is not Communicated but Crucified afresh, and his Members torn asunder and tormented. As the Sacrament of Love, so that of Faith and initial Life, Baptism hath been wretchedly abused by the additions of vile and nauseous or vain and insignificant signs. 'Tis sadly a Lamentation, and God in mercy grant it may not be so any more, that the same signs are commanded by one Church as Symbolically significant, and in testimony of Odoration; and by another Church declared to be insignificant, Mat. 2.24. and without any adorable respect; yet in both Churches those Rites are Constituted Conditions of Communion though never made so by Christ. But Servants that dare to turn their Ministry into Dominion, Acts 17.31. and beat and kill their fellow servants, must expect their doom designed them by the Lord when he comes to Judge the World in Righteousness. The Authority of the Church is pretended for this, That Name is highly venerable therefore to abuse it is the greater crime. 'Tis an Article of Faith to believe a Holy Catholic Church, but heinous is the offence to subborn the Name of the Church to destroy the next Article— The Communion of Saints, without which the Notion of a Church is empty and unprofitable. The Holy Catholic Church is the Body of Christ, Col. 1.18. the Spouse of Christ; Eph. 5.2. Gal. 4.26. 'tis the Heavenly Jerusalem which is free, Heb. 12.22. which is the only Mother of us all. Out of this Church there is no Salvation, for whoever is a Member of Christ's Body, Eph. 5.23. to such and only to such Christ is a Saviour. Of this Body every vissible Christian Church is an integral Part or Member. Visible Church Act. 19 The Articles of Religion describe a visible Church to be a Congregation of faithful Men in which the pure Word of God is Preached and the Sacraments duly Ministered according to Christ's Ordinance in all those things that of necessity are requisite to the same. Which such a Church Christ hath promised to be always even to the end of the World; Rom. 3.2. the Authority with which our Lord invested the Christian Church being the same as before to the Jewish; that unto them are committed the Oracles of God, Mat. 28.20. that is according to his express Commission, the teaching to observe all things whatsoever our Lord commanded. This is the great Charter of the Church's Liberties and Power. Here is no pretence for any Jurisdiction to make other conditions of Communion then of constitution. The conditions constitutive of a Church are sufficient for Salvation, the End and Perfection of every true Church; therefore they are sufficient for the Title of every Member to admission and continuance in the Church. This was all was required by Christ and his Apostles, Acts 19.31. whereby the Churches were wereed walking in the fear of the Lord, and the comfort of the Holy Ghost, were multiplied. The first trouble to the Church within itself, was from the attempt to subvert the Foundation of Christianity by introducing other conditions of Church Communion than Christ appointed, Acts 15.24. but that was remedied by the direction of the Holy Ghost in the first Council at Jerusalem. The contrary Practice to which in after Ages hath been the great occasion of the confusion and ruin of most of the Christian Churches, and still remains (like the Woman's bloody Issue that wasted all her substance an incurable disease. So that it may be truly affirmed, the impiety of the Nicolaitans and Gnostics who reckoned and practised the grossest Immoralities as things indifferent, proved less mischievous to the Christian World, than the rigorous exacting and imposing in different things as necessary. Upon which account on one side sprang Separations and Schisms, and on the other most bloody and inhuman Persecutions; for it is convenient that commands not Authorised by right Reason should be enforced with rage and cruelty. The conditions therefore and Articles of Peace (as they are called) in the Church ought not to be any other than such as as are necessary to Salvation. Because the Belief and Practice of every Church most be as Homogeneal, as are in all Being's, Life and Operation. According to this rule of Divine Truth, the Church of England reform itself from Popery, and upon all occasions justifies the Reformation: Because the Union of the Catholic Church depends upon the making the Foundaations of its Being and the grounds of its Communion adequate. So that only these things which ought to be owned by all Christian Societies as necessary to Salvation, on which the Being of the Catholic Church depends, aught to be the necessary conditions of Church Communion. Consequently the proper cause of Schism, lies in transgressing those Bounds, which observed might through Divine goodness conciliat the universal Peace of Christendom. That according to the same Evidence by which the Reformed Churches condemn the Romanists for imposing the Belief of things as necessary to Salvation, which are not necessary to the Being of the Catholic Church. There ought not be imposed conditions of Uniformity upon any Member of the Church, which were not antecedently necessary for the Being and Unity of the Church, the later Imposition being eventually Equivalent with the former, because they exclude from the means of Salvation. 'Tis Murder to mix Poison with the Diet of the Family, and almost as cruel to constrain the Table to any Meat or Sauce against which there is Antipathy Must he starve that cannot Eat Champignons with his Capon? Poison and Famine determine alike. How uncharitable then are they who abhor the Roman Poison, yet debar those of the same Household of Faith from the Bread of Life, by the mixture of some unnecessary Rites, their weakness (suppose;) cannot digest, They that like Champignons may Eat as they please, but 'tis inhospitable and barbarous to force them upon those that conceit them Toad-stools. It is the Peace and Entertainment of every Civil Table, to allow the indisputable Liberty of Tastes and Appetites; and to require Uniformity in Eating and Drinking, would be most slavish Imposition to disorder and confound Mankind. How much worse may any presume to disturb the Table of the Lord, the Freedom of which as well as the bounty is the Purchase of his own Blood. Nor was there any such custom in the Church of God. 1 Cor. 11.16. The Primitive Church continued steadfast in the Apostolical Doctrine and Practice according to which standing fast in the Liberty wherewith Christ hath made us free; only necessary things were commanded, things indifferent in their Nature, being as they ought, left indifferent in use and Practice. For it is only the Divine Prerogative; and not in the power of any Creature to change the Nature of things to be practised in the Worship of God, so as to require what is in itself indifferent to be used necessarily as condition of Church Communion. The Divine Method to restore and preserve the Church's Peace is to command things necessary, and to leave things indifferent to the Arbitrary description of every Christian to perform or not perform as shall seem conducible to present edification. Thus Timothy was voluntarily Circumcised by St. Paul, Acts 16.3. in order to a present Service; but the same Apostle would not permit Titus to be compelled to be circumcised, Gal. 2.3.4. because it would have brought the Liberty of the Church into Bondage. After the Decease of the Apostles, many Rites and Ceremonies, not commanded by God, crept into the Church; but they were Arbitrarily practised, Tertul. Lib. de Cor. Militis, c. 2. Nam si idco dicetur Coronari Licere quia non prohibeat Scriptura aeque retorquebitur ideo Coronari non Licere, quia Scriptura non jubeat. not at all enjoined, as Tertullian manifests and particularly instances among many others; the signing the Forehead with a Cross upon several occasions of Civil Conversation. These and others by him mentioned, saith, That Learned Father, were only Customary Practices not warranted by Scripture. But for things imposed the Rule, saith he, is before; I believe (for whatsoever is not of saith is sin) I must know what Scripture it is that commands me to obey. For, — Sed quod non prohibetur ultro est permission. Imo prohibetur quod non ultro est permissum. saith he, this or that is not Lawful because the Scripture doth not forbid it; but that is unlawful which the Scripture doth not command. The Discourse is directed against the Imposition of any humane Rite upon the Conscienceofany Christian. And the reason isenforced by him, C. 11. Ter. de Cor. mil. Credimus ne humanum sacramantum Divino superduci Licere, & in alium Dominum respondere post Christum? because it is not Lawful to superinduce any Humane Sacrament or Ordinance upon a Divine. What havoc in the Church did the breach of this Rule make? One instance concerning Easter may serve for all. The Christian Churches (all under the Dominion of one Imperial Crown) varied among themselves concerning the Observation of Easter. Socra. Eccles. Hist. Lib. 5. c. 21. Euseb. Lib. 5. c. 3. Nevertheless communicated without discord, That variety as saith Irenaeus, commending the Unity of Faith. Every Sect had sundry and divers Rites and Ceremonies; yet therefore conceived they no worse Opinion of others then of themselves. To be short, faith the History, among the Customs and Observations of all Sects, we shall not find two which follow and retain one and the same order of Service: Notwithstanding the Customary and Arbitrary practice of so many various and different Rites; the Peace of the Church remained entire until the Arrogance of Victor Bishop of Rome Imposed upon the Churches concerning Easter, and broke the Unity of Communion. Then as the same History Notes, the Commandments of God were despised, and Men established Canons of their own. They made no account of the Law determined by the Apostles, which only prescribed the Observation of things necessary, and rashly urged the Practice of Decrees contrary to the Will of God, contending about Festivals as it were for Life and Death. It is too well known what blood and ruin this Usurpation in the Church occasioned in Britain and other parts of Christendom. In succeeding Ages the Latin Churches differed much in the practice of several Rites and Ceremonies, Council Lat. 4. yet without breach of Communion. So that when the Fourth Lateran Council made a New Cannon of Catholic Faith, viz. The Doctrine of Transubstantiation, another Cannon immediately Decreed, That provided their Unity of Faith were professed, If in the same Diocese or City, several Persons Observed divers Rites; The Bishop was enjoined that the Offices of Divine Service should be Administered to every one according to their own various Rites. In the English Church before the Reformation the Rites and Usages were various: since the Reformation (until the late Act of Uniformity) the only condition of Communion enjoined by Law was Subscription and Assent, 13 Eliz. R. c. 12. not to a Uniformity in Rites and Ceremonies, but to all the Articles of Religion, which only concern the Confession of the True Christian Faith, and the Doctrine of the Sacraments. This was sufficient for any Minister though ordained in other Form then prescribed by the Rubric. The Ceremonies also retained in the Rubric, Dr. Stillingst. Irenic. P. 122. In composing our Liturgy those Holy Men who did seek by any means to draw in others at such a distance from their Principles as the Papists, did never intent by what they did for that End to exclude any truly tender Consciences from their Communion. seem not to be necessarily Commanded, but rather Temporarily reserved and recommended: for the Cross is not enjoyed in private Baptism; the Reverence at the Name of Jesus is not determined how or when to be performed. These and the like are declared in the Rubric to be indifferent in their Nature, and were so accounted in the first Practice after the Reformation, during which time the Church of England flourished in great Peace. The disturbance and breach of which being occasioned by the strict Imposition of Rites and Ceremonies in themselves indifferent; the increase of those severities still widening the breaches and heightening the disturbances. How easy might the cure be accomplished, if the Practice or Omission of all the Rites and Ceremonies in the Rubric, not commanded by the Word of God, were left to that indifferent Freedom prescribed in the Seventh Cannon made 1640. Can. 7. 1640. concerning the Situation of the Communion Table; and the approaches there unto, and the doing Reverence and Obeisance coming in and going out of Churches, etc. viz. That the Rule of Charity prescribed by the Apostle be Observed, which is, that they which use this Rite despise not them who use it not, and that they who use it not, condemn not those that use it. The Doctrine of the Church is owned and believed, Art. of Relig. 8.21. because it is taken out of Holy Scriptures for what is not so, hath neither strength nor Authority though Constituted by any General Council whatsoever. Accordingly in Divine Worship Human understanding ought not to Contrive or Impose, but entirely Observe the absolute and simple perfection of the Gospel. The departure from which, Religionem Christianam absolutam & simplice Arinesti superstitione confundens Am. Mar. as was long since Observed, even by Amianus Marcellinus, proved the Confusion of Christian Religion by vain Superstition. It is the Command of Christ, Joh. 10.4.5.8. therefore no Crime in Christians, not to obey nor know the voice of any but Christ in matters of Religion, Est in Vniversis servientibus non Dominium sed Ministerium Oped at. Milevi. Lib. 5. to whose Sceptre only it belongs. For all in the Church by what Names or Titles soever dignified, are yet but Servants, now the Universal Property of Servants is Ministry not Dominion. They cannot make, Laws, they can only obey and require Obedience to the Laws of Christ our King and Lord, Isa. 25.9. for whose Salvation the Church waits. The Divine Will is the only Rule and Measure of things; Therefore Chrisostom declares to the Judaising Christians, Crisost. Ora. prima adv. Judaeos. that the most devout Severities if not commanded by God are no better than Debaucheries. That only being pleasing and acceptable to God which is commanded by God: And that which is most plausible and venerable according to Humane Opinion, if not commanded by God, is most vile and impious. Lord Bishop of Hereford's Epist. to a Friend concerning Popery. Accordingly a Reverend Prelate Sums up all in this Conclusion, I will in the worship of God do only that which his Will tells me is acceptable to his Divine goodness. Therefore to say, Though the Rites and Ceremonies be indifferent and insignificant, yet when once commanded by Authority, 'tis heinous to disobey; it is a real Conviction of Sacrilegious abuse of Authority to enforce Humane Constitutions Rival with the Divine Law in Matters of Religion; which is to set Man's Post, Ezok. 43.8. by God's Post, against which Crime God denounces severe Judgement. But from what Authority doth the Command proceed? If from the the Church, the Articles of our Religion teach that things ordained even by General Counsels as necessary to Salvation, Art. 20.21. 1572. have neither strength nor Authority, unless it may be declared that they be taken out of Holy Scripture. If it be replied these are not ordained as necessary to Salvation, but to Uniformity, The Answer is clear and certain, because the Connexion between the means and the end is indissoluble, therefore whatsoever is Ordained as necessary to Church-Communion, the means of Salvation (unless Salvation may be had out of the Church) is Ordained as necessary to the End itself; Salvation and the Command being not taken out of the Holy Scripture, is no Law, therefore there cannot be any Transgression. But if urged as a Law Civil or Municipal, it hath no more Obligation upon Conscience, than the Statute forbidding to eat Flesh in Lent; 5 Eliz. R. c. 5. which expressly provides whoever shall declare it to be the Service of God shall be punished as a spreader of False News, that is as Guilty against the Law of Praemunire. The Civil Magistrate is Ordained of God, and Invested with the high Prerogative to be Custos and vindex utriasque Tabule; but not with any power to alter or abrogate any Command of God, or any Ordinance of Divine Worship, or to enjoy, any other Condition of Church Communion than is expressed in the Gospel. It is not in the power of any, no not by the Universal consent of Mankind, so to change the Nature and Signification of any Acts, of Worship as either by applying to a Creature what is peculiar to God, or by Instituting any Devotion to God, not by him required. Dr. Stillingfleet's def. of discourse concerning Idolatry, etc. page 259. 260. It being (as was before Observed) a Principle of Natural Religion to Worship God only according to his own appointment, for Worship not at all Commanded by God is not Worship but Fancy, Aug. De Conson. Evang. L. 1. cap. 18. and can have no Obligation upon Conscience; which in performances of Religion is the grossest Contradiction. We must be taught by God what is due Honour to God: For as it is Crimen laesae Majestatis, Hibar. De Trini. Lib. 5. p. 54. not only to perform Allegiance to another Person than the King; but to Make or Constitute ex proprio Motu, a Law for the Acts or Circumstances of Allegiance to be tendered to the King, because thereby is directly Invaded the Supreme Authority: So to apply Acts of Divine Worship to a Creature, and to address to God in Worship by any Rite or Ceremony of Humane Invention, both include Blasphemy, because thereby is taken away from God the Peculiarity of his Dominion and Excellence whereby he is God alone. For as the Sovereign Prerogative of making Laws of Civil Government is not Transferable to any Subject, much less may any Creature usurp the incomunicable Attribute of Divine Auchority, to make Laws of Religious Worship. This happy Privilege belongs to the Magistrate, that what is already a Divine Law, Dr. Stillingfleet's Irenic. Page 44. he may Enact to be a Law of the Land, and require the Observance of what was before in Conscience Obligatory, and Animadvert upon the Offenders. The Princes of the heathen World might well be allowed to make and unmake their Religious Rites, because Invented and Authorised only by themselves, and thence many of them proceeded to receive even the Flattery of their own Apotheosis. But every sober Mind judges all such Assentation to be as a great Offence to the Divine Majesty, who will not allow the giving his Honour to another; so a real Contumely and mock Honour to any Prince, to Invest him with Divine Authority. 'Tis no less sinful now by a new Mode of Deification to place the Magistrate in the Throne of Christ, who only hath Supreme Right to make the Laws by which Kings Reign. It is therefore worthy the Consideration of all Christian Princes, that the very making Laws for Religious matters not commanded by God shakes the greatest Prop of Thrones, Conscience of Duty which in such a Case hath no Obligation. Dan. 6.22. Therefore Daniel when cast inro the Lions Den for breaking the irreversisible Law of Darius; tells the King that God had delivered him from the Lions, forasmuch as he was Innocent before God, and had committed no offence against the King, which could not be true if the Decree of the King had been Lawful. Jer. 27.6.7.8. God gave to Nabuchadnezzar absolute Dominion over all the World, threatening Destruction to whatsoever Nation, would not Obey him. Notwithstanding it was Holy and Pious not to Obey him, when his Command was otherwise then the Command of God. For pure and undefiled Religion, which Obliges to Obey the Magistrate in all matters of Civil Policy forbids Obedience in Matters of Religion not warranted by God's Word, and Commands to suffer rather than sin. This, from the Apostles days until now, hath been the Epidemical Motive to persecute the Disciples of Christ, because they do contrary to the Decrees of Caesar. Acts 17.7. Gregi Nazi. Ora. Prima con. Julian. Upon which account Nasiansen objects against Julian the Apostate, the Contrivance of this Pestilent Mischief against the Christians; that whereas it was the general Custom (and not refused by Christians) to perform a Civil Reverence to the Statues and Images of the Emperors, upon which also were usually Engraven Representations of some Triumph or Magnificence of the Emperor. Julian instead thereof, with his own Image caused to be Engraven the Idols he worshipped. Thereby either to ensnare the Christians into Idolatry, if they Reverenced his Image, or if they refused; to expose them for doing contrary to the Imperial Decrees generally observed by Christians. The like Device hath been long Practised to enforce Humane Rites and Ceremonies, and establish Hierarchich Policy in the Church, by procuring from Princes, Laws under the Specious pretence of Uniformity to enforce their Religious sigments. By which Julian subtlety, the Christian Churches must be either entangled in the Yoke of Bondage to Humane Rites and Ceremonies from which Christ hath made them free; 〈◊〉 5.1. or if they refuse the Snare must be exposed to severities, as if the most heinous Malefactors. This is one of the Impious Policies proposed to the French King to extirpate the Reformed Religion in France. 〈◊〉 de la 〈◊〉 de 〈◊〉, p. 84, Dan. 8.25. Such crafty Policy the Prophet Daniel foretold would be used to destroy the Holy People, that is the Church of God. And whether managed by an Ecclesiastical or Lay Papacy the difference is little. How sad a Prospect does Christendom present when most of the Princes and Magistrates must either execute or be exposed unto the rage and cruelty of Priests, who have indeed that Title to the Tribe of Levi, Gen. 49.5. for Instruments of Cruelty are in their Habitations. 'Tis a dismal truth that all the Persecutions of the Heathen Emperors cannot equal the Inhuman Barbarities & innumerable Slaughters committed, by those that call themselves Christians, upon Christians, because they dare not perform any Act of Worship to God, not Commanded by God. For upon this Point depends the real difference between Religion and Superstition. There springs the Corruption; what ever follows is but the enlarging and deepning the stream of endless Error. So that as it was justly charged upon Epicurus, Cicero de Orat. P. 212. that while his profession owned a Deity, his Practice and Discourse, effectually overthrew Religion; because he denied the rewarding and judging power of God. It may be as justly charged upon those that enjoin Humane Rites and Ceremonies, that they open the Floodgate of all Schism, and expose to contempt Divine Worship, while they talk Zealously for Religious Order and Uniformity. For whatsoever obtains Authority in the Conscience must be received from God before it be delivered to the Church, as the Apostle Paul professeth, disclaiming on his own behalf, 1 Cor. 11.23. and all the Apostles all that Spiritual Dominion, and Authority over the Church which belongs only to God. There is not therefore any thing to be done in the Worship of God, which God hath not Commanded. Because to every thing in every part of God's Worship, a Word of Command is necessary to be a warrant of Practice; and a Word of Promise for hope of acceptance, without which nothing can be expected, but rejection as of vain Oblations, Isa. 1.12, 13. For whatsoever is not of Faith is Sin, Rom. 14.23. Every part of Worship is an Act of Obedience to the Sovereign Lord of all Being's; but if not Commanded is presumption, according to the warning, Prov. 30.6. Add thou not unto his Word, lest he reprove thee, and thou be found a Liar. Such performances have only a show of Wisdom in Will Worship, Col. 2.23. but are real Usurpations upon the Authority of Christ, the only Lawgiver in Religion. 'Tis Sacrilege, which in the proper Notion is to RobGod of his Honour in matters of Worship, Rom. 2.22. Thou that abhorrest Idols, Dost thou commit Sacrilege? 1 Cor. 2.6. Heb. 3.6. Every Act of Uncommanded Worship derogates from the Perfection of Christianity, and the faithfulness of our Lord Christ, and consequently prefers the Shadows of the Law, (which were completely Instituted) before the Substance of the Gospel. Every Rite or Ceremony not Commanded by God, is contrary to the simplicity of the Gospel, and the Liberty of Christianity, wherein we are Commanded to stand fast; Gal. 5.1. Minia. Falix. and as Minucius Faelix expresses to erect it a Trophy to God, above the Commands of all Worldly Dominion. For not only what is forbidden expressly in the Gospel, but what is beside the Gospel is unlawful. Gal. 1.8, 9 It prefers Humane Opinion before the Wisdom of God, it is called, a Tempting of God, Acts 15.10. And consequently is a sin of presumption. A breach of the First and great Commandment. Mat. 4.10. Thou shalt worship the Lord thy God, and Him only shalt thou serve; which is not performed by any uncommanded Worship, for the Precept is plain and Peremptory, Ye shall not add unto the Word, Dent. 4 2. which I command you, neither shall you diminish aught from it, that ye may keep the Commandments of the Lord your God. In the Will of God (to which nothing can be antecedently good) is the only Eternal Reason of Good and Evil; and the Declaration thereof his Word, is the only Rule to direct the Rational mind, how to serve and worship God, and how to perform the Duties of Righteousness and Charity to all other Being's. The Obligation and Rule of Distributive and Commutative Justice, is plainly expressed in the Word of God, so that every Common understanding knows the meaning of— Thou shalt not kill— Thou, shalt not steal; no less plainly and fully doth the Scripture teach all Religion, which is Justice toward God, Pictas est Justitia adversis D●●m. Cicero. whose sole Prerogative it is, to teach how he will be Worshipped. 'Tis Sacrilegious Detraction from the Infinite Wisdom and Goodness of God, to imagine the Rule of Faith and Life, needs any Infallible Interpreter, or Additional Legislation. Psal. 19.7. Therefore David saith, The Law of the Lord is perfect, Psal. 119.96. and I have seen an end of all Perfection, but thy Law is exceeding Broad. It is not scanty in any directions to blessedness, or the means thereof; in the Word of God, and only there may be found the sure Rule to avoid both the confusion of Libertism, and the Tyranny of pretended Ecclesiastical Infallibility and Authority. If the Golden Rule of our Lord, Mat. 7.12. Whatsoever ye would that Men should do to you, Do ye even the same to them; were Written (as the Emperor Severus caused it in his Palace) in the Courts of Princes, it might be a happy Memorial, that as they justly vindicate the Invasion of their own Royal Prerogatives and Legislature, their duty is to preserve inviolate the Majesty and Authority of God Almighty by whom King's Reign, who is a Jealous God, and will not give his Honour to any other. The Lord Chancellor in his Speech to both Houses of Parliament, Apr. 13. 1675. Printed by his Majesty's special Command, saith, That Religion as it works upon the Conscience; as it is an inward Principle of Divine Life, by which good Men do govern all their actions, the State hath nothing to do with it; which doubtless ought to be understood agreeable to St. Paul speaking of the Apostolical Power, can do nothing against the truth, 2 Cor. 13.8. but for the truth; that is, there is not any power under Heaven Civil or Ecclesiastical can lay any Obligation upon Conscience in Matters of Religion, and a Religion, without Conscience is no Religion. The Jesuits indeed (and it well becomes their Morals) teach that their Church hath no power over Internal Actions, Jesuits Morals Page 387. the evident Consequence of which Position overthrows the Foundations of Religion, and Christian Piety, but other Doctrine cannot be expected where Religion is only an Artificial Worship, and the Church only a Politic Guild or Corporation. As there is but one God from whom, and to whom is derived and directed all true Worship (though as St. Paul saith, 1 Cor. 8.5.6. There be many called gods, whether in Heaven or in Earth; 2 Cor. 4.4. and there is the God of this World) Gal. 4.26. so there is but one Church the Mother of us all, ● Tim. 3.16. the Heavenly Jerusalem, Which is the Pillar and Ground of truth, Joh. 17.17. the Word of God which only Sanctifies Religious Commands to Oblige Conscience. Yet there be many Churches, some Heavenly, some Earthly: For beside the Idolatrous Pollutions of some Churches which render them Synagogues of Satan; There is also in some Churches, a mixture of Civil Policy by which the Word Church becomes a Law Term, and signifies a Body Politic, endowed with certain Honours, Privileges, and Revenues by the Munificence of Kings. Such is the Gallican Church, and such is Ecclesia Anglicana, according to the Purport of several Statutes, 26 H. 8. c. 1. in, which respect it is a part of the Estates of the Realm. 24 H. 8. c. 12. Lord Ch. Justice But all the Privileges and Dignities given by the Crown to the Church, Cook 5. report. as it is a Political State in the Realm, is in order to, and for the sake of those Administrations necessary to its Being, as a Member of the Catholic Church, Article ●9. that is, a Congregation of Believers, in which the Word of God is purely Preached, and the Sacraments in things necessarily required according to the Institution of Christ rightly Administered. It must be therefore altogether Irrational and Unchristian to suborn an Authority in a Political Church to subvert the Essential Liberty of any Member of the, Catholic Church. If the Reverend Prelates of Christendom, would govern their power according to this undeniable Rule of Christianity, it would notably conduce even to their own security. For if the Ceremonial Accidents in the Church were not necessarily imposed, the dignified Accidents therein would be rendered more agreeable to all Christians and Mankind. If Religion were cleared from Additional Superfluities, which can not otherwise secure and adorn it, than Clouds and Mists do the Sun, the World might enjoy the desired felicity of our Lord's Kingdom, the Empire of Light and Love. Prisons, Faggots, Gibbets, would be no longer the miserable Propagators of Faith, the Benign Influence of Princes, would not be Intercepted from their Subjects, the Obedience of Subjects would be Conscientious, Religion (no longer supposed an Awful trick) would be embraced and obeyed in the absolute perfection and simplicity of Divine truth and Goodness. For therein only may we find a certain Foundation for lasting Union among Christians. Force and Violence may under pretence of extirpating Heresy; or exacting Uniform Decency and Order determine in a Common Calamity and Destruction; by such Course Princes may be deprived of their People; and People forced from their Dwellings into Graves or Goals or Wildernesses. But that is Desolation not Peace. 'Tis not Union but Depopulation. No, Tacit. v●t. Agrie. Vbi solitudinem faciunt, Pacem Apellant. the way to find and establish Peace is only in the way of Gospel Truth, which gives Glory to God in the Highest, Peace on Earth, Good Will toward Men and among Men; From which only can be hoped a certain Foundation of lasting Union among ourselves. For suppose a present Submisson and Compliance unto the Humane Rites and Ceremonies enjoined as Conditions of Church Communion; yet there can be no Certainty such Union shall be lasting, because the Terms are Arbitrarily alterable, and may with one breath vanish and disappear; to make make room possible for shadows of another Mode but no less troublesome. Hath not this been within fresh Memory, misery and almost our ruin? But if we consider what is our Defence against the Common Enemy, we may find what may be our Cement among ourselves. Dr. Stillingfleet's Rat. Acct. Page 53. Learned Dr. Stillingfleet in his Rational Account of the Grounds of the Protesant Religion hath excellently demonstrated. That the Union of the Catholic Church depends upon the Agreement of it in making the Foundation of its Being to be the Grounds of its Communion. For the Unity being intended to preserve the Being, there can be no reason given why the Bonds of Union should extend beyond the Foundation of its Being, which is the Owning things necessary to the Salvation of All. From whence it necessarily follows that whatsoever Church imposeth the belief of other things as necessary to Salvation, which were not so Antecedently necessary to the Being of the Catholic Church, doth as much as in it lies break the Unity of it. And those Churches who do desire to preserve its Unity, are bound thereby not to have Communion with it so long as it doth so. These things premised, saith he, we shall thereby find what the necessary Conditions of Ecclesiastical Communion are, and consequently where the proper cause of Schism Lies in transgressing those Bounds, and what Foundations may be laid for the Peace of the Christian World. Upon these Grounds was the Church of England Reform from the Idolatrous Superstition of Popery, defends itself against their assaults, and thereby can only be preserved. For the Church, which is the House of the Living God, can receive no Edification but what is Homogeneal with the Foundation; Eph. 2.20. the Doctrine of the Apostles, 1 Cor. 3.10, 11. & Prophets Jesus Christ himself being the chief corner Stone. The Sum of all is briefly comprised in the Words of a late Learned and Pious Divine in the Church of England, Mr. George Lawson's Comment. upon the Hebr. c. 9 N. 5. Printed 1662. viz. He that will not serve a God, is a profane Atheist. He that serves any but the true God is an Idolater; he that serves the true God after his own Fancies, and the Inventions of Man, is a Superstitious Fool. He that Inventeth Rites and Ceremonies and Modes of serving God, and imposeth them on others is a presumptuous Wretch; for as God alone doth know what kind of Worship and Service is fittest to be performed unto Him, so He only hath Power to Impose it. These two Books are lately Printed for Nevil Simmons, at the Three Cocks at the West end of S. Paul's, and Thomas Simmons at the Prince's Arms in Ludgate-street, 1681. CHurch-History of the Government of Bishops and their Councils Abbreviated. Including the chief part of the Government of Christian Princes and Popes, and a true Account of the most troubling Controversies and Heresies till the Reformation. Written for the Use especially of them: I. Who are ignorant or misinformed of the state of the Ancient Churches. II. Who can not read many and great Volumes. III. Who think that the Universal Church must have one visible Sovereign, Personal or Collective, Pope or General Councils. IU. Who would know whether Patriarches, Diocesans, and their Councils, have been, or must be the cure of Heresies and Schisms. V Who would know the truth about the great Heresies which have divided the Christian World, especially the Donatists, Novatians, Arrians, Macedonians, Nestorians, Eutychians, Monethelites, etc. By Richard Baxter, a hater of false History. in 4ᵒ. A Treatise of Episcopacy; confuting by Scripture, Reason, and the Churches, Testimony, that sort of Diocesan Churches, Prelacy, and Government, which casteth out the Primitive Church-Species, Episcopacy, Ministry, and Discipline, and confoundeth the Christian World by Corruption, Usurpation, Schism, and Persecution. Meditated in the Year 1640. when the Et coetera Oath was imposed. Written 1671. and cast by. Published 1681, by the importunity of our Superiors, who demand the Reasons of our Nonconformity. By Richard Baxter. in 4ᵒ. FINIS.