MAn being a rational Creature, we should deal with him by reason; not endea­vouring to affright him into the wor­ship of a Deity, or the closer imbra­ces of Virtue and Religion, by some thundring speeches, which have (it may be) neither sufficient ground to stand on, nor are strengthen'd with any considerable arguments; which is a folly, that would certainly be not only decry'd, but easily amended too; if (in this) all would frame their discourses by the Apostles pattern, who layes down such arguments, that the duty he presses to, doth flow as a necessary consequence from them: for disswading the Corinthians from fornica­tion, he shews they belong to God by dedication and redemption; and consequently by that double tye, [Page 2]are oblig'd to all manner of virtue, and religious wor­ship: For,

The Text is a perfect Enthymeme, or, if you will, an imperfect Syllogisme; with an argument inserted between the proposition, and conclusion.

• 1. A proposition: Ye are not your own.
• 2. An argument to prove it: For ye are bought with a price.
• 3. A conclusion from that proposition, which is usher'd in with the Illative [therefore]

Therefore glorifie God in your body, and spirit, which are Gods.

The meaning of the proposition is clear; Ye are not your own, i. e. not proprii juris, to live as you please your selves: for it is contrary to the law of reason, as well as the express law of the land, that any man should imploy that, which is, alienum, be­longing to another, as he thinks fit himself.

But lest the proposition should be deny'd, the A­postle brings an argument to prove it;

Ye are bought with a price; and therefore belong to him that purchas'd you.

But certainly there is another way, at least in or­der of time, before that of redemption or dedication, by which we belong to God: and that is Creation.

He made, he redeem'd us, therefore we are not our own.

Seeing our duty of glorifying God will follow more strongly from both, I shall discourse on each.

That we belong to God by creation is evident, for man, and all the world, must

Have been from Eternity,

Or be made by chance,

Or be the makers of themselves,

Or else be made by another, which can be none but God, to whom they belong.

No other way, surely, can be imagin'd, how things could possibly come to an actual existence: there­fore the three first being evidently false, the last must needs be true, that we belong to God by creation; and therefore are not our own.

Had the world been from Eternity, Unless from Scripture. what is the reason that we have no certain know­ledge of any thing done before a few of the last Generations; nor any monuments of Antiquity, whose beginning is not either known, or shrewdly guest at? If we come to the Pyramids in Aegypt, they were thought by Josephus to have been built by the Jews during their bondage there; and by others more probably since: whereas—

It is but of late years, since many parts of the world were discover'd; and no longer since, than in the time of Alexander the Great, that little which was known, was so poorly fortified, and thinly inhabited by unskilful and timerous people, that he soon made himself Master of it all.

Many ingenious Arts are but of late invention; and Seneca tells us it was not in his time one thousand years since ingenuity and learning began to flourish in the world: therefore if any savour this opinion, they must have very high thoughts of this, and some few of the last Generations, and but little or no charity at all for millions before them; in leaving them like [Page 4]Bruits without understanding, and be beholding to a few of the last for whatever is worthy of notice.

Hence the world seems but of late crept out of her infancy, not yet ascended to the Meridian of inge­nuity and learning: whence we may as rationally conclude, that it is not of so long a standing, as that a youth by his looks, and parts, hath not attain'd the age and experience of a full-grown man.

The Heathens did generally believe that all things had a beginning: and though some flie to Aristotle as the great Patron of the worlds Eternity; yet, whatever arguments he might lay down to prove it, Barlow in his Metaphysical Exercitations, denyes him to have been constantly, if ever purely of this mind: by reason (particularly) of his speaking of an [...], a being from whence all other beings flow: but if this seems not prevalent enough, the world is compos'd of parts, and the parts must of ne­cessity be before whole, in order both of time and nature; but was the world Eternal, either the whole must have been as soon as the parts, or else the parts must have been before Eternity it self: neither of which reason can allow.

It is as evident too, that things could never be made by chance, or the fortuitous union of some stragling attomes, as Epicurus saith: for though matter, and motion, may do something, yet 'tis impossible they should ever produce a world so admirably seated, and fitted for the entertainment of so many creatures; and then furnish it too with such variety of beings, which are all (in a manner) necessary; and seem not on­ly intended for some end, but are so exactly fitted for the several ends they seem to be made for: all the wit in the world can never contrive how things [Page 5]should be better; neither the whole, nor any part, wants any thing necessary, nor hath any thing super­fluous: the Sun, Moon, and other Stars, for so ma­ny thousand years together, are so constant and regu­lar in their motions, that day and night, Winter and Summer, are alwayes exactly at their wonted sea­sons; all which (with much more, that might be nam'd) can never be the work of meer matter, and a fortuitous motion.

It is also as apparently contrary to reason, that man, or any thing else, should make it self: for the cause must act before the effect be produced: there­fore if man be the maker of himself, he must be both the causa, and the causatum, and consequently must act in order to his own being: and hence it will fol­low that he must have a being before he is made, else he could not act in order to his own being; for acti­on necessarily pre-supposes being: and so he must be, and not be at the same instant; which is so re­pugnant to reason, that we may safely conclude we were all made by another, which can be none but God.

He made us, and not we our selves; we are the work of his hands, and the sheep of his pasture: in the beginning God made Heaven, and Earth, and whatever is contain'd in either, himself only except­ed: and that, which Moses calls the void and form­less earth, was the materia prima, out of which all earthly beings were produc'd; neither was this any Eternal matter, but was created by him, and made fit for the reception of any manner of forms, as pre­paratory (if I may so speak) to the great work of Creation: hence, though things were made of pre-existing, yet not of co-existing matter: and conse­quently [Page 6]there never was any thing, but what lies un­der the notion of a Creature: and therefore we be­long to him by Creation,

But the express argument the Apostle uses to prove the proposition is Redemption.

This supposes man's fall by sin; for unless he had revolted from his Creator, there had been no need of Redemption; for none buy that, which is their own: and as it supposes mans sin, and folly, so it proclaims Gods goodness, and mercy, in not leaving him to perish in his own devices; but in laying help upon one, that is Mighty, and able to rescue us from the paw of the Lyon: For

As Justice could be satisfied with no price of less than an infinite value; so we are bought not with corruptible things, as gold, and silver, but with the precious bloud of the Son of God: though it be im­possible there should be in God any potentia passiva; yet there being so near an union between the Divini­ty, and Humanity of Christ, that what was done too, or suffered by one, was attributed to the other, we are truly said to be redeem'd by the bloud of the Son of God: this is the [...], or price in the Text.

Now we cannot in reason doubt, but that we are bought, the price already pay'd, and that by him too, whom we own to be the Messias, having so many things, that may serve as very strong preparatories to bring us to this belief; and others, that do more clearly evince it.

Among the preparatories I might reckon some of the Prophesies both of Sybilla Cumaea, and Sybilla Ery­thraea; and also the ceasing of Oracles, mention'd by Plutarch, though by his strange sancies in that dis­course, he plainly shews, he knew not the reason of it; which we must fetch from the Prophet, not the Philosopher: as likewise the confession of the Jews themselves, and some of the Heathen, as Cornel. Taci­tus in particular, lib. 15. Annalium. par. 44. who own that there was such a person as Christ, and that he suffer'd death under Pontius Pilate, which is agreeable with one of the Articles of our Faith: and should we from hence cast an eye upon the world, which lay groaning under the bondage of sin, some of the Hea­then being puzzled, and non-plust, in conceiving how divine justice should be satisfied; and the Apo­stles also telling us that we were without strength, spoyl'd of all power of doing any thing in order to our own recovery, we shall be much help'd toward this belief, that

But there are other things, that do more clearly evince it, as

Types under the Law, both persons, and things, which were shadows of things to come, and like so many fingers, point out him to be the Messias; and all the Prophesies, like so many lines, do meet in him, as in their proper center.

Then his Birth was set off with a train of wonders, as an extraordinary Star, supposed by some to be hin­ted at in Balaam's Prophesie; and a Quire of Angels singing, To us a Child is born, to us a Son is given.

Next, behold his works, which being real miracles, must have been wrought by a supernatural power; [Page 8]as dispossessing of Devils, raising the dead &c. on­ly by a word, which he wrought both to prove his Divinity, and also the end of his coming to be the Redemption of the world.

His Death likewise was not only follow'd by a praternatural Eclipse, cleaving of Rocks, opening of Graves, and rending the Vale; which made the Centurion say, Truly this was the Son of God.: but al­so in all points agreed with the Prophesies in the Old, and his own words in the New Testament: after which, having rose again according to the Scripiure, he appear'd to above five hundred at once; and having commanded his Apostles to teach, and baptize all Nations, he fitted those illiterate men for so great a task, by extraordinary gifts of the Holy Ghost, by which they spake in so many tongues, as wrought admiration in all the Proselytes that heard them: all which, both proves his Divinity, and shews he came to

Now God having such an absolute Soveraignty over, right to, and propriety in us, as he is our Creator and Redeemer: the conclusion very strongly follows:

Therefore glorifie God in your body, and spirit, which are Gods.

As man is compounded of matter, and form, so God commands us to glorifie him in both: glorifie God in your body, and spirit: the Spirit [...] is the same with the Soul [...].

The meaning of which words we may take thus; Glorifie, i. e. declare the divine perfections, and excellencies of God; which is done several wayes.

By intention of the Soul in all the duties, In Spirit, and Body. or exercises of religious worship.

By innocence, and purity of life, which is opposed to the Corinthians fornication.

And also by decent gestures, reverent behaviour, and corporal adoration in all places, and times of di­vine worship.

Without intention of the Soul, you give God but the husk and shadow.

Without such reverence and adoration, you offer him but an imperfect service: Therefore those which God hath joyned together, let no man put a sunder: but

In all the several factions, and parties amongst us, there is scarce a man, that will not grant it a duty to glorifie God in the Spirit; and indeed they separate from us meerly upon pretence of setting up a more pure and spiritual worship: and when we speak of such reverence and adoration, they think to stop our mouths with that Text, John 4.24. The true worship­pers shall worship in spirit and in truth: if we take the words as much in their sense as we can, they do not exclude such reverence and adoration; for this is in, and flows from a spiritual devotion: they may as well hold that he, that prays, or sings, should not speak at all, because the Apostle saith, 1 Cor. 14.15. That he will do both in the spirit, and in the under­standing: but though this be a Text very illy, and ab­surdly applyed to their purpose, as having quite ano­ther design; for by this Christ shews the Samaritan woman, that the time is coming, when the true worshippers shall worship, not with types, and sha­dows of things to come, as in the Old Testament, but according to the verity of things exhibited in [Page 10]Christ: yet their quoting and wresting of this Scrip­ture, doth plainly shew, that as on the one hand, they seem very zealous of glorifying God in their spirits; so, on the other, they are very averse from, and resolute against glorifying him in their bodies: I need not therefore insist on the chiefer part, it be­ing own'd, not only by our Church, but by all those, who would make themselves our Adversaries too; consider them under what notion or terms you please: and will therefore discourse on glorifying God in our bodies, by decent gestures, reverent behaviour, and corporal adoration.

They cannot deny but that God made the body, as well as the soul; for else the body can be no crea­ture, or part of the creation.

Neither can they deny but that God redeem'd both, for else the body can never partake of future happiness, seeing without redemption there is no salvation: and consequently if there be any glorified souls, they shall never be re-united to their bodies after the resurrection, but remain in perpetual sepa­ration: and if so, what reason can they give for de­nying God that glory, and worship, which is due from one; seeing he hath the same right and title to both!

They likewise, as well as we, expect, and hope, that their bodies should be saved in the day of our Lord Jesus: and we know that a reward doth ne­cessarily presuppose a duty: upon what ground then can they hope that God should glorifie their bodies hereafter, if they refuse to glorifie him in their bodies here?

Should they say, they do it sufficiently by keep­ing their bodies, as much as in them lyes, from [Page 11]being instruments of sin; as fornication, or the like.

I think, I may answer, this is but a negative de­votion, which alone cannot denominate any man re­ligious, for — ex puris negativis nihil concluditur: as there is a positive happiness for body, and soul; so there are positive commands and consequently posi­tive duties to be perform'd by each.

But because they may instance in some positive du­ties, they perform with their bodies, as well as the soul; such as be singing, praying, and preaching.

I therefore add,

As God hath by Creation, Redemption, Preser­vation, Promises, and the like, lay'd all the obliga­tions upon us, that can be, to be religious; so we should use all means, or wayes possibly of glorifying him; and if such reverence, and adoration, be not one, I hardly know what is: for as the soul is the chiefer part of man, but yet is no man, till it be joyn'd with the body; so the internal devotion of the soul is the chiefer part of religious worship; but yet this worship is imperfect, till it be ac­companied with the reverence and adoration of the body, and that exercise of the body before mention'd, in singing, praying, and preaching, if there be any other such small things, do make up but a very lame service; whilst reverent gestures, and corporal adoration is wanting: they throw in their Annis, and Cummin, whilst the greater matters of the body are still neglected.

Let me urge for adoration; which being proved, decent gestures, and reverent behaviour will be proved too: as omne majus continet minus: or as they are smaller parts of such adoration.

God did forbid the Jews, Exod. 20.5. to bow down to any graven Image: which corporal adoration is a part of divine worship, else it would not be forbid to be done to Idols; whence it appears that this bow­ing the head, or body, is unlawful only when termi­nated to wrong objects, as Images; and consequent­ly is lawful, and necessary too, when terminated to the right, as the true God; and therefore this man­ner of worship must needs be (at least) lawful, nay necessary, if done to the true God only; or out of reverence to him, toward the place where he is most especially present: and accordingly we find that this was practis'd by the Jews without any imputation of sin: as I shall shew anon.

Neither can they say, that this was abolished by Christ.

For the morality of this command doth sufficient­ly shew it's perpetuity: as it is a perpetual prohibiti­on, Thou shalt not bow down to any graven Image; so it is a perpetual obligation, Thou shalt bow down to the true God: for so long as corporal adoration of Images remains forbidden, so long corporal adorati­on of the true God is a part of divine worship, and so remains our duty: and, I hope, you will be unwilling enough to take away this command, when you con­sider the consequences of it; for the command being taken away, that, which is forbid by it, will become lawful, and so we may worship Images.

They cannot possibly wind off this by saying they do it sufficiently in kneeling to him in prayer; for this is but a part of corporal adoration: but (to come so far to them) should they answer thus, they must allow kneeling to be a duty: and if so, why (I won­der) should it be a duty in their private families, and [Page 13]none in the publick Congregation: where their pra­ctice shews, that they think it enough, forsooth, to sit upon their tails, with their hats (it may be) half on their heads.

We read of such manner of adoration, before there was any law in the world, beside that of nature, and special revelation: for Abraham bowed himself before God, and the Gentiles in all parts of the world did the same to those things, which they own'd as Gods; which shews that this is natural, and consequently perpetually obliging: for as reason, and conscience, tells us that there is a God, so they oblige us to worship that God with all reverence, and adoration imaginable: and as many Authors build an argument upon the former to prove the existence of a Deity; so we may build as strong an argument on the latter to prove corporal adoration: for the law of nature binds as strong in the one, as in the other: and though in that first age of the world, God appeared by created Angels, or otherwise, in visible shapes; which some (possibly) may think requi­red such special reverence, and adoration; yet we have his promise, that when two, or three, are gathered together in his name, he will be in the midst of them: and the Apostle likewise, 1 Cor. 11.10. tells us that Angels are present in places, and times of divine wor­ship, and therefore we are as much oblig'd to pay this reverence, and adoration, as if God by those Angels, or any otherwise, was visibly amongst us; being un­doubtedly assured both by his promise, and the Apo­stle too, that he is present (especially) in consecra­ted places, at such times of worship.

As this is a part of worship, and therefore necessa­ry in it self, so it is necessary, not only as it speaks [Page 14]the internal devotion of the soul; for how can I de­clare this, or any awe, or fear of God, without re­verence and adoration: words are not sufficient, for many will hardly believe words, unless they see suit­able actions: nor yet is a sober, virtuous life enough, for some of the Heathen were eminent for moral vir­tues, and yet were very slack, or no worshippers of any God at all: and we find it no great rarity to see virtue shine very bright in some, whom the Presbite­rians themselves confidently brand for carnal men: but also as it heightens that internal devotion, for a being bare, standing, kneeling, bowing, and the like, must needs affect man with thoughts of his own vileness, and the awefulness of that Majesty he is be­fore; like Abraham, who falling on his face said, I am but dust, and ashes: it being natural to man to as­cend from things sensible to those, that are purely in­telligible: and certainly 'tis a part of prudence, as well as duty, to use all means possible of raising our devotion as high as we can.

That men may not still think this a late invention of our Church, or an old error of Rome, from whence they fancy we have whatever is decent, and comely, they may see the Apostle himself very pressing to this purpose; 1 Cor. 11. where he both tells the men their duty in Churches, and likewise reproves the women's irreverence there: verse 4, 5. Every man praying, or prophesying, with his head covered, disho­nours his head; and every woman, that prays, or prophe­sies, with her head uncovered, dishonours her head: where by prophesying we must understand singing, which hath commonly that term put upon it, not on­ly in the Old Testament, but amongst the Heathen too, who sometimes call'd their Poets Prophets, as [Page 15]the learned Mede doth very largely shew: for wo­men were not suffered to speak in the Church in a way of teaching: now the fault was the same in the women to be uncovered, or the men to be covered: and the argument he uses to disswade them from those undecent customs to this more reverent behaviour, is, because of the Angels, verse 10. they being present in places, and times of divine worship, we ought to behave our selves reverently; and as they are there all the time, so should we be reverent all the time too: which is very poorly practis'd by those, who are willing to be so far reverent, as to be uncover'd at the singing Psalmes, which are almost spoyl'd in Hopkin's Poetry; or, as one speaks, in Meeter, and good meaning; but are unwilling to be uncovered at the reading Psalms, or any other parts of Scripture, which they have purely from the original: which being cover'd, and uncover'd, we may extend to other parts of external reverence, and corporal ado­ration: for it is impossible there should be too much of decency, reverence, and adoration, where God is present by his Angels: as Jacob having seen them ascending, and descending in a vision, said, when he wak'd, how dreadful is this place, it is no other than the house of God! so methinks their presence in such places should awe us into the greatest of internal de­votion, and external reverence too; for how dreadful are such places, because of the Angels!

It is very strongly held by some, the fore-quoted Author in particular; that some, or other of the An­gels are constantly in consecrated places, and there­fore when ever we enter into, or pass through those places, we ought to shew something of reve­rence, whether it be at time of Service, or no, [Page 16]and that upon the same reason, because of the An­gels.

Suppose we cannot undoubtedly prove this so, yet, I am confident, we can bring far better arguments to­ward the undenyable proof of it, than can possibly be brought against it; therefore this must needs be the safer way: and certainly except men out of a spi­rit of contradiction, were grown fool-hardy in mat­ters of Religion, they would never run the hazard of irreverence, and contempt of holy things, and pla­ces: but in time of service it is undenyable from the Apostle's words, that we ought to be reverent, because of the Angels.

I may urge farther,

Churches ought not to be prophan'd, or put to common uses, as the Apostle shews by an allusion in the next preceeding verse; viz. know ye not that your bodies are the Temples of the Holy Ghost? which he urges as an argument to disswade them from pollu­ting themselves by fornication: for as Temples are dedicated to God, and upon that very account ought to be set apart from all common uses, which are a pro­phanation of them: so man being dedicated to God, by his baptismal vow, beside voluntary ingagements he layes upon himself after he comes to years of dis­cretion, which I suppose at one time, or other, to be done by all; ought likewise upon that account, as well as others, to keep himself from pollution by sin: by this allusion it is undenyably evident, that Tem­ples ought to be kept holy; but if any should say the Apostle alludes here chiefly, if not only, to the Jewish Temple, the non-prophanation of which was a part of the ceremonial law, which is abrogated by Christ: I think it very improbable he should allude to that [Page 17]place, which, with all the ceremonies belonging to it, were very imperfectly known to these Corinthians; but to put you quite out of doubt, you may see the same Apostle speak more plainly, and expresly of Christian Churches, there being some even in St. Pauls time, in 1 Cor. 11.22. where he reproves the Corinthians for feasting in those sacred places, Have ye not houses to eat and drink in? Or despise you the Church of God? The Church, though it be [...], which most commonly signifies the people, yet we must here understand it of the place; it being oppos'd to house: Have ye not houses to eat and drink in? Or despise ye the Church of God? Which exposition is ve­ry agreeable to Mr. Vine's sense on the place, about the beginning of his second Chapter of his Treatise on the Sacrament: whom I name, because his au­thority is very prevalent with those, I have to do with: which manifestly shews, that a putting Churches to any common use, is a prophaning, or despising of them; even according to Scripture, as well as the Canon: from whence I argue:

If we ought not to put those places to common uses, certainly we ought not to come into them with com­mon gestures, and behaviour: for I can see very lit­tle, if any difference at all, between one, and the other: because the sin lyes in making consecrated, or separated places, common with others; which is done by common gestures, rude behaviour, and want of corporal adoration, as well as by eating, and drink­ing.

Though not many years since, Churches were turn'd to Stables; and even now a prophanation of all things Sacred is made a piece of Religion, and accounted a charectiristical letter to distinguish the [Page 18]good people (as they call themselves) from others; yet if eating, and drinking, which is good, and ne­cessary in it self, was unlawful only upon this ac­count, because done in that place, to be sure rude, and unseemly behaviour is unlawful too upon the same account; because a needless doing any thing, that is common in the Church of God, is a despising it, it being set a part for holy uses.

Questionless holiness is most fit for holy places; the greatest reverence, and adoration, best becomes the house of the great God.

But I am confident I might have spared all this pains, If I could perswade these men to be as zealous of glorifying God in their spirits, as they profess: for, as out of the fulness of the heart the mouth speaks; so internal devotion, if it be intense, will certainly discover it self in external reverence, and adoration: for it seems very near an impossibility, very improba­ble, I am sure, that any man should come into the house of God, affected as he ought with the greatness, and awfulness, of that Majesty he appears before, and not shew it in such external worship.

The most they have to say against is Idolatry; which is enough indeed, if they could prove it so; but this sufficiently shews either their ignorance, or ill natures: for the proper notion of Idolatry consists in a giving that honour, and religious worship, to any creature, which is due to God only: now I would fain know of these men to what creature we pay any thing of religious worship in any act before mention'd: suppose we proceed to a bowing at the name of Jesus, I am confident we may prove this full as lawful, and necessary, as standing up at the Creed, which some of them do allow: for the former was [Page 19]sometimes used in some places in opposition to the Arrians, who denyed the Divinity of Christ, that by this act they might shew they own'd him to be God as well as man, by allowing him a fit object of divine worship; which they held the Arrians could not do without Idolatry, as they deny'd him to be any more than a creature: and the latter was practi­sed by some to shew that they gave a full assent to all the Articles of the Christian Faith, in opposition to those, who deny'd some of them: now if we look barely upon the action, it is almost the same in both; if upon the reason, or end of it, it is wholly the same in each; the one owns the truth of Christs Divinity; the other the truth of those Articles rehears'd: why then should one be more Idolatry, than the other?

If they say the former hath a bow added to it: If we stand up to shew our assent to the truth of the Articles of our faith; certainly reason will oblige us to add a bow, when we stand up in token of assent to the truth of his Divinity, who is the Author, and Finisher of our Faith.

Should they reply, that that bow alters the nature of the action, as making this an act of adoration, whilst the other is but a bare token of assent.

I add (to run so farr with them) suppose we should ground it on some place of Scripture, and so make it more strictly a duty: I would fain know here again to what creature do we in this give any thing of di­vine worship? I am sure not to any Image, or the like, as the Papists do, and therefore cannot see how there should be any thing of Idolatry in it.

Should we do the same toward the Altar, yet we make this only motivum cultus, not terminativum: but because the Papists have the same plea for their [Page 20]bowing to Images; take this, we do not bow toward this, as the Papists do toward their Images, as any representation of any thing in Heaven, or Earth, or under the Earth: neither was it ever made for any such intent; and therefore is not at all against the se­cond Commandement: but only in regard of Gods especial presence there, which if you grant, you may as easily allow adoration toward this place, as reve­rence in other places of the Church: but should you doubt of this, because every part of the Church hath the same consecration; I referr you to the learned Mr. Mede, who about the latter end of his first Vo­lumne, hath much to this purpose, which, I am per­swaded, will give any man some reasonable satis­faction, that doth not read him with a prejudice, and resolution not to be swayed by argument, and reason: we find that the Jews did the same toward their Al­tar, and that upon the command of Hezekiah too, in the 1 Chron. 32.12. which Hezekiah is recorded in chap. 29. vers. 2. to have done that, which was right in the sight of the Lord, according to all that David his Father had done; and therefore could be no Ido­later: our Altar is the very same with theirs, they offer'd Sacrifice on that, we offer the Christian Sacri­fice on this; the difference lyes only in the Sacrifice it self, which is chang'd for the better, not for the worse: upon which account the same was practis'd by the Primitive Churches; and why should this be any more Idolatry in us, than in the Jews, and Pri­mitive Christians? I hope you will not make that Idolatry in Hezekiah, for which the Scripture com­mends him: nor condemn those Primitive Christi­ans, which were generally so eminent for Piety, and many dyed Martyrs too.

Should others more modestly say we are Supersti­tious, they would charge us with a lesser crime, but with as little reason as the other: for Aquinas in his Sum. Theol. arguing about Superstition, comes at last to that 22. Quest. 93. Art. 2. which our opponents will be most ready to catch at, viz. to shew that whatever is superfluous in the worship of God is Su­perstitious: now in this case he tells us a thing is su­perfluous, secundum quantitatem proportionis, when so needlesly thrust into the worship of God, that the end of this worship doth not require it; now the end of Divine worship is (according to that in my Text) that men might glorifie God in their body, and spirit; but what external reverence, and adorati­on, our Church enjoyns, is not only a duty by the Law, both of God, and Nature; (as the former Ar­guments prove) but is also necessary as it heightens, and declares our spiritual devotion; without which the Soul can very hardly be so intense as it ought, neither can we sufficiently make a visible profession: therefore there can be nothing superfluous, and con­sequently nothing Superstitious in this manner of worship.

Neither can they run from our subject by this to condemn Ceremonies: for he concludes a few lines after, that that is needless, and so superstitious, which is not of some good use: for our Ceremonies are of considerable use, as they are decent, and gain reverential thoughts of the worship of God: and adds farther, which is done, praeter Dei, & Ecclesiae institutionem: whence it appears, that as God hath appointed the substance of his service; so he hath left to the Church to appoint the external form, man­ner, and circumstances of it: as is evident also from [Page 22]the Apostle, who commands that all things should be done decently, and in order; but he not shewing what this decency and order is, hath left it to the discretion of the Church to appoint: therefore what­ever lawful, and decent thing, the Church thinks fit to injoyn, becomes necessary; and consequently can be neither superfluous, nor Superstitious.

But others very strongly hold that Superstition is in the opinions of men about things, not in the things themselves: as when any think it a sin to do those things, that may lawfully be done; or not do those, that may be lawfully let alone: see the Friendly De­bate, part 3. page 118. whence the Author doth no­tably prove, that 'tis they, not we, that are Supersti­tious: others (to the same effect, though differing in words) hold it a placing Religion in the doing, or not doing those things, that are in themselves in­different: which likewise removes Superstition from our Churches to their Conventicles; for the Church commands Ceremonies not as parts of Religion; but only as things decent, and comely, whereas they make a refusal of such things a necessary piece of Re­ligion it self.

But we are here treating of decent gestures, reve­rent behaviour, and corporal adoration, which are not things indifferent, but necessary parts of religi­ous worship, (as is before prov'd) and therefore can­not possibly be brought under that notion.

Should they say 'tis a worshipping God after any unseemly, or unbecoming manner: they will yet be as farr from their end, as before: for these gestures, and adoration, are expressions, or signs, of the great­est honour, and reverence imaginable, according to the custome of the place, we live in; and there­fore [Page 23]are the most becoming the greatest Majesty.

They are daily crying Superstition, Superstition, among their followers; but I could never perfectly understand what they will have it to be: would they be pleas'd to give us a definition of it, we should know the better how to handle them.

Let me argue thus,

If Superstition be not in the opinions of men about things, but in the things themselves; then it must be either in Ceremonies, or in these gestures, and adoration.

But it cannot be in our Ceremonies, for they being in themselves indifferent, may be impos'd, which im­position makes them necessary: as our men have abundantly proved, see Eccles. Pol. ch. 6.

Neither can it be in these gestures, and adoration; for then they must either condemn all manner of bo­dily worship, the highest act of adoration, our Church injoyns, being founded on Scripture, and reason, as well as the lowest; and so refuse to glori­fie God in their bodies by any positive duties, which will exclude their bodies from all positive happiness, for a negative duty can receive no more than a nega­tive reward; and withall must condemn themselves too, who sometimes use some postures of reverence, as a sitting bare at the singing Psalms, and kneeling in Prayer in their private families; or, should they be unwilling to do this, they must acquaint us with some more fit, and becoming modes of external wor­ship; which they can never do; because these we use (as is above hinted) are, according to custome, signs of the greatest reverence, which is most fit for the greatest being.

In a fewer words thus,

If this bodily worship be Superstitious, they must either change it to better, which is impossible; or take away all, which is contrary to Scripture, and their own practice: for taking one part, and refu­sing another, is irrational, and humersome, seeing the whole stands upon the same foundation of truth, and reason: wherefore we disown the Brat, they have lay'd at our door, and return it back to be Fa­ther'd by themselves.

But for the comfort of tender Consciences, our Cannot doth not oblige men to bow toward the Al­tar, but leaves it ad libitum; neither do I press any to it, but endeavour to prove it is no Idolatry in them, that think fit to do it: wherefore I may with the less offence speak my thoughts to be these, that there is nothing, that can rationally bar any from entring in­to the arms of our Church, and joyning with us both in body, and spirit to glorifie God.

To wind up all:

It lyes upon all sorts of men, whether Ministers, or people, as much as they can, to promote the glory of God, and interest of Religion: and

First for you, Fathers, and Brethren; (if I may assume the confidence of speaking to those, who are so much my Seniors) as we are set over, so we should be both Teachers, and Leaders of the people, by Doctrine, and Example, bringing them into these pathes of Religious worship.

As the Priests lips should preserve knowledge, so we should inable our selves, not only to shew, but also to defend the lawfulness, and goodness of that Old way, in which our happy Fathers walk'd, before our late unhappy divisions; as Cicero speaks of some points of Philosophy, so may we of some of Divinity: [Page 25]there is so great obscurity in the things themselves; so much weakness in our own judgements, that we may almost dispair of finding out the truth, and idely fall into a Socratical dubitation: but this path of re­ligious worship is plain, and easie, in which the Pri­mitive Churches all along did walk: only of late years it hath met with so many adversaries, who have made it their design, and business, to lay stum­bling-blocks before the dim-sighted people, and to bury it in the mire of frivolous objections, and nicer scruples; that now the generality look upon it, as on Vaults about antiquitated Monasteries, which were made, and used only by the Sons of Rome; therefore we should make it our business too, to remove the filth of these objections, and make it again plain, and passable: but because most, if not all of us, are blest with such a people, that will hate us, if we tell them the truth; we should therefore prudently insinuate these things by degrees, and by this innocent lenoci­nium, unawares steal their affections into all the pathes of truth: for I cannot see how it is consistent with our duties to conceal any part of religious wor­ship, which is necessary to be known, and practis'd: much less should we tread in the dirty steps of those worse than Non-conforming Brethren, who to gain the affections of the giddy, and injudicious vulgar, and make their low parts seem tall, and reverend, discover a dislike of that innocent Garment, and those Rites, and Ceremonies, which they have voluntari­ly oblig'd themselves to wear, and observe: by which means they work a kind of averseness in those, who were in a fair way to be brought to all the parts of divine worship; and confirm those, who have [Page 26]already forsaken them, and our Church toge­ther.

And because many are more easily led by example, than drawn by the sweetest strains of Rhetorick, or strongest arguments in Divinity, we should therefore be ensamples to others; not only pointing out, but leading our people into the pathes of duty: Cicero lib. 2. Tuscul. Quest. speaking of some of the Philo­sophers, saith we may see, alios pecuniae cupidos, gloriae nonullos, multos libidinum servos, cum quorum vita mirabiliter pugnat oratio; quod quidem mihi videtur turpissimum: and with good reason too; but let it not be so with us: for sad observation tells, that this pre­sent age makes such things as these a main argument, upon which they build the lawfulness of a separation from us: our Adversaries round about have so much charity as to proclaim us all either Swine, or Asses, that either know, or practice nothing: that by this means they may gather the more Disciples, and the better colour their own separation: which should teach us (especially in these perillous times) to ab­stain not only from those things, which are really evil; but from those too, that have any appearance of it: that so the people having our precepts, and see­ing our good examples, may be brought both in bo­dy, and soul, to glorifie our Father, which is in Heaven.

And as We should teach, both by Doctrine, and Example, so You ought to be followers of us, as we are of Christ.

Especially those, who are chosen Officers in the several Parishes, should be carefull to walk in all the parts of religious worship: for the meaner sort are [Page 27]ready to shelter themselves under your wings; and think the example of those, whom they stile the Ma­sters of their Parish, a sufficient authority, either in good, or evil.

And know, that a separation from us is farr from glorifying God: for how can that, which rends the seamless Coat of Christ into fractions, and divisions, tend to his glory, or the interest of Religion! Whilst one saith, I am of Paul, another, I am of Apollos, a third, I am of Cephas, are you not carnal?

But whilst we press all to Uniformity, the leaders of these people do make them erre: who being de­pos'd, as I may speak, like the Priest at Jerusalem, presently fled to Samaria, and set up a worship in op­position to ours, and ever since cry, the Mount of the Lord! the Mount of the Lord! being like those spi­rits, which some fabulous stories tells us, have pull'd down Churches in the night, as fast as they were built in the day; undoing in private, what we endea­vour in the publick: for they affright men by making a noise about Idolatry, though none of them are able to prove it; nor (as farr I as can hear) [...]er seriously endeavour'd it amongst their people: and especially since this last Act past against them, some of their meetings have sounded as loud with a — Take ye joy­fully the spoyling of your Goods, as some of their Pulpits have done formerly with a— Curse ye Meroz, Curse bitterly! Wonder will hardly suffer me to proceed! to think that men, who make so great a shew of Pu­rity, and holiness to the people; that wrap up them­selves in Doublets of Zeal, and write Precifian on their Brow; should have the confidence, nay impu­dence rather, so miserably to wrest the Sacred Scrip­tures! [Page 28]for we know, that then the Church was Per­secuted by the Heathens, and constrain'd either to suffer, or to part both with a good Conscience, and the totum of Religion together: whereas we differ only about decent Ceremonies, and reverent Gestures, which best become the house of him, who is the God of decency and order: now I wonder how any man can tell the ignorant people, that they may take as much joy, and comfort in the spoyling of their goods; because they unjustly refuse to satisfie authority in se­curing the peace of the Nation, and comply with some things, that are but decent ceremonies; and others, that are necessary parts of worship; whilst they are suffered freely to imbrace all the Fundamen­tals of Religion; as those Primitive Christians did, who must otherwise have parted with the whole sub­stance of Religion, and have imbrac'd Heathenisme it self! but though some Jehu's drive thus furiously, yet I hope the most have more wit, and reason, than to talk at this rate: but as I would not have these men charge us with Idolatry, before they can prove it amongst us; nor press the people to persevere to the spoyling of their goods; and a resisting unto blood, with I know not what beside, unless they can prove that we are all in the wrong, and themselves only in the right: for if salvation may be had from the publick Ordinances, as well as from private Preaching, which none of them dare deny, I think it their prudence to secure their peace, and estates, by coming over to us: so neither would I have the poor people regard what is spoken out of a loose, un­grounded zeal, without a sufficient foundation of ar­guments to stand on: we may easily handle them [Page 29]with their own weapons; for I can instance in some of the chief of their party, who speak a separation, or any thing, that tends that way, utterly unlawfull; as Mr. Baxter in particular about the end of his rea­sons of the Christian Religion, denyes it lawfull for any man to separate, though he finds he can really profit more elsewhere; which is but pretended, or sansied by most of our Separatists; and the reason he gives for it is, because we should preferr the good, and peace of the Church in general, above our own parti­cular profit: and to press the people to this necessary duty, he tells them in the same Paragraph, That if any do, out of such an end, deny themselves some present advantage, there is no question but that God will make him amends one way, or other: what, I wonder, can be spoke more rational, and advantagi­ous to our cause than this! And yet these are the words of your great Father Mr. Baxter: and Vine's on the Sacrament, denyes it lawful for any one to se­parate from the Sacrament, much less from the Church, which is not so barr'd, and fenc'd about, as the Table of the Lord; upon any thing less than flat Idolatry: and gives the challenge to any man in the world to bring one place of Scripture, that doth in the least favour the contrary: understanding those places, which many wind to their own cause, such as bee — have no fellowship with them, that walk disorderly, — be ye separate, and the like, of a moral, not a local conjunction: and adds further, that such Principles tends to the utter overthrow of the Church; and I wish I may not add, of the State too, if not timely prevented.

Wherefore, if our Arguments can prevail no­thing, let a Presbyterian Authority oversway you: [Page 30]unless you can prove us Idolaters, be perswaded, as we have all but one Creator, but one Redeemer, as we agree (I hope) in all the Fundamental points of Religion, and expect to meet together in a blessed Eternity, to joyn with us, and walk hand in hand, in

Glorifying God both in our bodies, and our spirits, which are his.