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 publick Superstition; which is no more Religion then 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 [Page 2] 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 Fran­ticks then ever there were Atheists; and Bedlam it self 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 Beings, is that he is not only by unknown Instinct, ledd 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 Beings, 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 glorifie and enjoy God for ever, is no remote No­tion or Speculation; it is a truth touches every sence, and when not clouded by malitious 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 tryal by his beloved sence. Let him tell for what End and [Page 3] Reason of all visible Beings Man only is formed 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) formed the Body to those Postures for that excellent End of Divine Worship. The bended knees testifie humble Devotion to the great Creator, from sence 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 signifie 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 immagine those Cha­racters of Devotion either the effect of vain Fear, or the Infi­nuations of Politick contrivance, for every Rational Mind, must be conscious of the same awful Reverence and intire Depen­dance, therefore with most freedom Addresseth to the per­formance of Religions 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 Attoms bred in the shallow confines of Wit and folly.

Well matter it self (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 [Page 4] 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 Mans brest 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 Beeing, 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, untill true Religion give Security and Peace.

Superstition is indeed the Apologie 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 it self against the Notion of the Supreme Beeing, it misconceives and would not Obey and Worship.

Superstition devests the Deity of true Majesty, and perfecti­on dares to give it self Laws of good and Evil, of Holy and Profane, and so instead of worshiping God, Consecrates as it were an Idol. God is the only Object of Worship, and the only Law-giver 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 God-head, 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 [Page 5] 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 Countrey, 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 subsi­stance, but in the deluded fansie 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 [Page 6] cheifly 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 ubicun (que) simula­crum est— Because God the Object of Worship must be greater then Man, Non Religio in Simulacris sed mi­mus Religionis, Lact. de Orig. &c. 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 Mimick Semblance of Religion, but is not Religion.

The antient 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 Worshiped them, which implies the grossest contradiction, viz. That Man should make God after his Image. This is that Sa­criledge 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 Samuels Mantle may promote the Deceit, but still it is not any thing Divine or Heavenly. Such pretended gods are De­vils [Page 7] indeed; they cannot make any Holy or Happy; Jon. 2.8. they can only terrifie 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 shew 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 Authorise 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 Lords 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 then 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 [Page 8] 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 ut (que) illum Colerent, sed quod ipsi finxissent— Isa. 65.7. For Worship not comanded by God, is not Worship to God but to Humane Imagination.

Upon this account the Prophets denounce Judgments upon the Isralites for Blaspheming God upon the Hills; that is in the high Places where God was Worshiped 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 meer 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 diverse 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 formed it to be inhabited; and made of one Blood all Nations of Men, for to dwell on all the [Page 9] 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 Mens, hands, nor dwells in Temples made with hands. It is equally impossible for Man to be happy without Religious dependance 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 Musitian, Eccles. 7.29. Man was made upright in a likeness of conformity to his Creator. His mind, will, and affections replenished with Divine knowledg, 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 it self 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 thy self; 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 Judgment [Page 10] know God as the only Infinite All-sufficient Good, the Al­mighty Creator, Ruler, and Preserver of all Beings, 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 in­tire 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 doeth 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 Mens Hearts to which their Con­science bear Witness.

The Conclusion or summ 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 [Page 11] 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 then 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 it self to God, by which the Soul ascends to God, Psal. 62, 8. is only such when animated with the Priviledge and Authority of Gods 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 Phraseologie 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 [Page 12] 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. Jude 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 it self declined or flourished. How famous were the Churches of Greece, Asia, and Afric, when Chrisostome, Austine, and other such excellent Bishops were their Preachers! But when due Preaching was neglected, Ritual Idolatrous Superstition by degrees fretted and cankerd 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 Ruine and desolation by the Miscreant Superstition of Maho­metanism.

The Latine Churches have been as miserably shipwracked by the Idolatrous Superstition and Tyrany of the See of Rome. For not content with the absolute Simplicity and Spirituality of [Page 13] Christian Religion; Pompus Liturgies of Devotion were in­vented. Upon which Foundation by degrees was reard 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 enjoyning 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, then 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 Ecclesiastick Uniformity, this Mechanick or Artificial Religion is enjoyned 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 opend for the Ro­man Idolatry and Tyranny to be re-established 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 [Page 14] 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 Publick 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 meer 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 Judaism and Hetheanism.

Religious Ceremonies are Acts of Divine Worship, Religious Cere­monies. expresly 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, Judgments, 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 imediately 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 shaddows 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 compleated 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 shewed 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 [Page 16] Heaven; and all the Buildings and Apartments of the Temple; 1 Cron. 28.11.12.19. all the Courses of the Priests and Levites withall 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 unparralel'd 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 Solomons; 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 Ʋrim 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 Judgment 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 [Page 17] 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 then 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 Physitian who to prevent his Patients 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 ruine Christianity, commanded the Jews to offer Sacrifices, and set up the Jewish Religion; they replied it was not lawful in any other Place then Jerusalem; Julian thereup­on not only Authorized, but furnished Money to reedifie the Temple at Jerusalem. Accordingly the Jews attempted, pulled up all the Foundations of the very ruines 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 then Bishop of Jerusalem, pronounced the fulfilling of our Lords 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 Gods commands; and whoever presumed, to do either received a just Recompence of Reward, Heb. 2.2. how [Page 18] 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 neer 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 Administred 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 then 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 ha­vock 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 reformed 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 [Page 19] Service. Thence came the presumption to deny the Cup to the Laiety, Rev. 1.6. because not Priests in their Stile; though in Gods 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 Victimes. 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 Catholick 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 Catholick 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 [Page 20] the only Mother of us all. Out of this Church there is no Salvation, for whoever is a Member of Christs 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 duely Ministred according to Christs Ordinance in all those things that of necessity are re­quisit to the same.

Wich such a Church Christ hath promised to be alway 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 Churches 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 ed fied walking in the fear of the Lord, and the comfort of the Holy Ghost, were multiplied. The first trouble to the Church within it self, was from the atempt to subvert the Foundation of Chri­stianity by introducing other conditions of Church Communion then 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 ruine of most of the Christi­an Churches, and still remains (like the Womans bloody Issue that wasted all her substance an incurable disease. So that it may be truely affirmed, the impiety of the Nicolaitans and Gnosticks who reckoned and practised the grossest Immora­lities as things indifferent, proved less mischeivous to the Christian World, then 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 inhumane 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 then such as as are necessary to Salvation. Because the Belief and Practice of every Church most be as Homogeneal, as are in all Beings, Life and Operation. According to this rule of Divine Truth, the Church of England reformed it self from Popery, and upon all occasions justifies the Reformation: Because the Union of the Catholick Church depends upon the making the Founda­ations of its Being and the grounds of its Communion adae­quate. So that only these things which ought to be owned by all Christian Societies as necessary to Salvation, on which the Being of the Catholick Church depends, ought 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 Christendome. 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 Catholick Church. There ought not be imposed conditions of Unifor­mity upon any Member of the Church, which were not ante­cedently [Page 22] 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 Mur­ther to mix Poyson 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?

Poyson and Famine determine alike. How uncharitable then are they who abhor the Roman Poyson, yet debar those of the same Houshold 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 Tasts 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 custome in the Church of God. 1 Cor. 11.16. The Primitive Church con­tinued stedfast 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 it self indif­ferent to be used necessarily as condition of Church Communi­on. The Divine Method to restore and preserve the Churches Peace is to command things necessary, and to leave things indif­ferent to the Arbitrary description of every Christian to per­form [Page 23] 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 enjoyned, 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 Practises 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 Lawfull be­cause the Scripture doeth 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 havock 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 [Page 24] 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 intire untill 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 ruine this Usurpation in the Church occasioned in Brittain and other parts of Christendom.

In succeeding Ages the Latine 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 Catholick Faith, viz. The Doctrine of Tran­substantiation, another Cannon immediately Decreed, That provided their Unity of Faith were professed, If in the same Diocess or City, several Persons Observed divers Rites; The Bishop was enjoyned that the Offices of Divine Service should be Administred 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 enjoyned 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, [Page 25] 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 Rubrick.

The Ceremonies also retained in the Ru­brick, Dr. Stillingst. Irenic. P. 122. In composing our Liturgie 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 intend 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 Rubrick 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 encrease of those seve­rities still widening the breaches and heightning the disturban­ces. How easie might the cure be accomplished, if the Pra­ctice or Omission of all the Rites and Ceremonies in the Ru­brick, 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 Obeysance coming in and going out of Churches, &c. 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 [Page 26] Council whatsoever. Accordingly in Divine Worship Human understanding ought not to Contrive or Impose, but intirely 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 Ʋniver­sis servientibus non Dominium sed Mi­nisterium Opt at. Milevi. Lib. 5. to whose Scepter 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 then 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 Prelat 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 hainous to disobey; it is a real Conviction of Sacrilegious [Page 27] 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 Judgment.

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 Councels 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 it self; 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, then the Sta­tute forbiding to eat Flesh in Lent; 5 Eliz. R. c. 5. which expresly 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 Premunire.

The Civil Magistrate is Ordained of God, and Invested with the high Prerogative to be Custos and vindex utrias (que) 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 then 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, [Page 28] 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, &c. 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 then the King; but to Make or Constitute ex proprio Motu, a Law for the Acts or Circumstances of Allegiance to be tendred to the King, because thereby is directly Invaded the Supreme Athority: 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 Priviledge 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 Hethen 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. [Page 29] 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 Lyons Den for breaking the irreversi­sible Law of Darius; tells the King that God had delivered him from the Lyons, 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 Nebuchad­nezzar absolute Dominion over all the World, threatning 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 then 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 [Page 30] 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 worshiped. 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 stablish Hierarchich Policy in the Church, by procuring from Princes, Laws under the Specious pretence of Uniformity to enforce their Religious sigments. By which Julian subtilty, 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 do's 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 Inhumane Barbarities & innumerable Slaughters com­mited, 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 [Page 31] the Corruption; what ever followes is but the inlarging 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 enjoyn Humane Rites and Ceremonies, that they open the Flood-gate 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 Beings; but if not Commanded is presumpti­on, according to the warning, Prov. 30.6. Add thou not un­to his Word, least he reprove thee, and thou be found a Liar. Such performances have only a shew of Wisdom in Will Wor­ship, Col. 2.23. but are real Usurpations upon the Authority of Christ, the only Lawgiver in Religion. 'Tis Sacriledge, which in the proper Notion is to RobGod of his Honour in mat­ters of Worship, Rom. 2.22. Thou that abhorrest Idols, Doest thou commit Sacriledge? 1 Cor. 2.6. Heb. 3.6. Every Act of Un­commanded Worship derogates from the [Page 32] Perfection of Christianity, and the faithfulness of our Lord Christ, and consequently prefers the Shadows of the Law, (which were compleatly 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 Wordly Dominion. For not only what is forbiden expresly 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 ought 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 Beings. 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 Worshiped. 'Tis Sacrilegious Detraction from the Infinite [Page 33] 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 Pallace) 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 Kings 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 Majesties 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 Jesuites indeed (and it well becomes their Morals) teach that their Church hath no power over Internal Actions, Jesuites Morals Page 387. the evident Consequence of which Position overthrows the Foundations of Religion, and Christian Piety, but other Doctrine cannot be [Page 34] expected where Religion is only an Artificial Worship, and the Church only a Politick 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 Piller 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 Politick, endowed with certain Honours, Priviledges, 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 Priviled­ges 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 Ca­tholick 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 Administred. 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, Catholick Church.

If the Reverend Prelates of Christendom, would govern their power according to this undeniable Rule of Christianity, it [Page 35] 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 rendred more agreeable to all Christians and Mankind. If Religion were cleared from Additional Superfluities, which can no otherwise secure and adorn it, then Clouds and Mists do the Sun, the World might enjoy the desired felicity of our Lords Kingdom, the Empire of Light and Love. Prisons, Fagots, 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 Heresie; 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. Ʋbi solitudi­nem faciunt, Pa­cem Apellant. the way to find and stablish 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 our selves. For suppose a present Submisson and Com­pliance unto the Humane Rites and Ceremonies enjoyned 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 shaddows of another Mode but no less troublesome. Hath not this been within fresh [Page 36] Memorie, misery and almost our ruine? But if we consider what is our Defence against the Common Enemie, we may find what may be our Cement among our selves. 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 Catholick 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 Catholick 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 Reformed from the Idolatrous Superstition of Popery, defends it self 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 Coment. upon the Hebr. c. 9. N. 5. Printed 1662. viz. ‘He that will [Page 37] 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 Fansies, 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.’