will alwayes grant remission of sins Now remission of sins which is promised unto repentance and this promise sealed and confirmed by Baptism is the self same thing with the righteousness of Faith This is briefly touched cap. 5. in answer to the fourth question and afterwards and is clearly delivered by the Apostle Rom. 4. v. 5.6 7. compared I mean that the righteousness of Faith or justification consisteth in remission of sins that is the righteousness promised unto and obtained by Faith of which or of the promise of which circumcision as was lately said was a sign and seal under the Old Testament For whether Faith and Repentance be the same thing really and materially differing only in consideration or respect or whether they be not a point briefly touched in answer to the fourteenth question of the fifth Chapter certain it is that they are so parallel in their respects with God that they are both dignified with the great and precious promises both of Justification and salvation as was also shewed in the same Chapter So that the Sacrament of Baptisme being a confirmatory sign from God of his promise of justification or forgiveness of sins to all that shall truly repent is interpretatively and in effect as was lately argued in the case of Circumcision a securing pledge from him that the whole Gospel shall from the least to the greatest from the lowest to the highest of all the promises in it be performed and made good by him unto the world There is the same consideration of the Sacramental Ordinance of the Supper likewise For this is not only or barely commemorative of the death of Christ although a commemoration of what hath been done being continued and kept on foot from the time of the doing it hath a great confirmation in it unto after times of the truth of it and that it was done but was intended further by the founder of it for a significant pledge unto men that Christ died for the remission of sins For these words are found in the tenor of the Institution of it This is my blood of the New Testament which is shed for many for the remission of sins Mat. 26.28 Mark 14.24 Now that which sealeth or confirmeth Remission of sins confirmeth in the sence lately declared the whole Gospel Nor can these words of Christ speaking of the Wine in this Sacrament This is my blood of the New Testament which is shed c. be reasonably drawn to any other signification or import them that he should intend and desire that the Wine which according to his Institution and Command should be drunk in the Celebration of this Sacrament should be as rich as lively and pregnant a security as can be imagined or desired that his blood was very soon after to be shed to purchase and procure Reemission of sins for men So that Sacraments in respect of their Institution and imposition on men are most holy and solemn engagements upon God to perform unto them all that he signifieth or professeth in them or by them that is all the great good things promised in the Gospel So in respect of their reception or submission unto by men they are most sacred and severe obligements upon them to perform unto him what they reciprocally profess by such their subjection unto them that is conscienciously to endeavour to believe him in all his promises and to obey him in all his precepts and commands Question 12. From whence have Sacraments that obliging force upon God which you have declared and asserted Answ From himself or from his own most gracious and free consent to condescend unto the weakness of his poor creature man upon such terms as to put himself into bonds of his own making unto them for the performance of all articles on his part mentioned in the Covenant between him and them that so they may repose themselves upon him with all possible security and ease of heart and soul for the receiving of all from him without fail in due time No creature can dispose of the least mite of his treasure but himself may do with his own what he pleaseth Mat. 20.15 and consequently may enrich his creature with what engagements of it self unto it he judgeth meet Queft 13. From whence ariseth that obliging force whereof you lately spake which Sacraments have over men Answ The obliging force which Sacraments have upon or over men to stand fast and close to their holy profession and to make good the terms of it by suitable actions and deportments ariseth partly from the wisdom goodness and authority of God partly also from men themselves and their voluntary submitting of themselves unto them God out of his Wisdom and Goodness and by his Authority hath made it a Law that they that shall come under Sacramental dispensations and submit to the reception and use of them shall hereby become debtors to observe and obey the whole Gospel in all the precepts and prescripts of it But this Law taketh no hold on such persons who never accepted nor submitted unto any of these Ordinances Therefore that they come to have any such obliging force upon men as that we speak of proceedeth at least in part from their own free consents to become proselytes unto them It is true as far as importunity by exhortations and command by arguments and motives on the right hand and on the left may be said to compel men many that are brought to submit unto the use of them may be said to be compelled by God hereunto But the act or acts unto which men are drawn by such compulsion as this commonly have more of the will in them and in this respect may be said to be more voluntary then these that proceed from it in a spontaneous way and when it acteth meerly out of its own inclination As he that hath been by Gospel arguings and motives prevailed with to believe hath as the saying is more good will on his way then an unbeliever hath on his especially if he hath not taken some course more then ordinary to make him wilful in his way But this by the way Quest 14. Whether doth God command or require of all men to submit unto his Sacramental Institutions as to be Baptized and from time to time upon occasion to be present at the Lords Supper and to partake of the administration Answ A thing may be said to be commanded or required of a man in a two-fold sense or consideration either 1. absolutely immediately and as we use to say without any more ado or else 2. in a certain order and method and upon a precedency of some things one or more and these also required to make him regularly capable of doing it Under the Law the Jews were commanded to offer gifts and sacrifices yet in case any man knew or remembred that another had taken an offence at him and was not yet satisfied he was not to offer his gift until he had first reconciled at least
them against their sufferings otherwise by suggesting to them that had they in the days of their flesh done their uttermost yet could they not have escaped the coming into that place of torment whither they have been sent by the irrevocable and irresistable eternal Decree of God Any circumstance which qualifieth the guilt of the offence for which a man is punished easeth the bitternesse or evil of the punishment proportionably Quest 16. What is your sixth Reason Answ If wicked men could truly plead that God gave them not power whereby to believe to sanctifie to make themselves new hearts c. we generally to do all things absolutely necessary for their Salvation they might wash their own hands in Innocency from the bloud of their Souls and resolve their destruction into the will and pleasure of God as the principal yea in effect the sole cause of if For he that can without sinning himself prevent the sinning of another who cannot but sin unlesse he be kept from it by the interposure of the other and shall refuse or neglect to do it is more justly chargeable with the sin committed in such a case then the actor in it and he that committeth it how much more when he might without the least trouble losse or inconvenience to himself have prevented the committing of it He that shall build an House with rotten or insufficient Timber especialiy when he might have built it as cheap with that which is found and substantial is more the cause of the downfal of it then the crazinesse or insufficiency of the Timber This would be the case between God and wicked men if it should be supposed that he sets them forth into the world lamely and defectively provided of strength and means whereby to do what he peremptorily and indispensably imposeth on them for their Salvation at least if it be not supposed withal that he supplyeth them afterwards with what is sufficient in this kind Nor is it either true or pertinent to plead that God gave unto men that sufficiency of power which we contend for in Adam and that they deprived themselves of it by sinning in his loyns For first It is not like that God should furnish a creature being in an Estate of Righteousnesse Innocency and Purity with means and abilities sufficient and proper to recover and save it self in a sinful and lapsed estate Secondly neither doth God now treat with Men one or other upon the terms of the Covenant made with them in the loyns of their Father the first Adam and so not according to those abilities which they received in him for the performance of that Covenant but according to those abilities wherewith he hath furnished them in the second Adam for the performance of that second or new Covenant which in him he hath made and established with the World according to the tenor and terms whereof he will judge the World as our Saviour plainly enough implyeth in his Doctrine Joh. 3.19 And this is the Condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil See also very expresse to this point Mark 16.16 Joh. 3.18 with may others Quest 17. What is your seventh and last Reason Answ To teach men that God requireth of them Sanctification Regeneration Mortification Self-denyal c. and all this as peremptorily necessary unto Salvation and yet to teach them withall that they have no sufficient power given them whereby to perform or attain unto any of these directly tends to beget a very dishonourable and hard notion and conceir of God in the hearts and minds of men as that he is an hard Master reaping where he hath not sown and gathering where he hath not strawed add in this respect as in some others also must needs be a doctrine of expresse consequence to quench and stifle all thoughts purposes and inclinations in men towards seeking the face of God and exercising themselves in duties of Piety and Religion and using the means of Salvation yea a doctrine very plausibly comporting with and indulging that carnal slothfulnesse and indisposition unto spiritual and heavenly things which are so generally found in men This is apparent from that passage in the Parable Matth. 25. ver 24 25 c. where the Servant that was so hardly perswaded of his Master as that he was an hard man reaping where he sowed not c. is charged with being both sloathful and wicked v. 26. Therefore that opinion which denyeth a sufficiency of power to be given by God unto men whereby to sanctifie regenerate themselves c. is very dangerous and an open Enemy to all Godliness especially in persons who are at present ungodly although it be true likewise that the evil influence and tendency of it in this kind may be and in some is over-balanced with other principles of a better and more pious inspiration Quest 18. But how can the truth of such an opinion for which you have pleaded by the seven Arguments last recited consist with the truth of all those places of Scripture which attribute the Sanctification Regeneration Conversion of men and every saving work wrought in them unto God and his Spirit or grace Places of this import are these with many other like unto them And the Lord thy God will circumcise thine heart and the heart of thy seed that thou mayst love the Lord thy God c. Deut. 30.6 that ye may know that I the Lord do sanctifie you Exod. 31.13 And I will give them one heart and one way that they may fear me for ever c. Jer. 32.39 But I will put my fear in their hearts that they shall not depart from me ver 40. Which are born not of bloud nor of the will of the flesh not of the will of man but of God Joh. 1.13 Of his own will begat he us with the Word of Truth Jam. 1.18 Answ These with all other Texts and passages of like import are well and clearly consistent with that Doctrine which asserteth a sufficiency of power vouchsafed by God unto men whereby to sanctifie regenerate and deny themselves to mortifie the deeds of the body and generally to act and do every such thing which God hath declared to be of absolute necessity for their Salvation The fair consistency between this Doctrine and the Texts of Scripture mentioned with their fellows may be well understood by these and such like considerations 1. It is one thing to be able or to have a sufficient power for the performance or doing of a thing an other to exercise or make use of this power for the actual performance thereof Christ had a sufficiency of power to save himself from death Matth. 26.53 Joh. 10.17 18. but he made no use of this power for such a purpose Men may be inabled by God to make themselves new hearts and new spirits c. and yet not be made willing by him no nor of nor by
as God a consideration distinguishing him from the other two the Father and the holy Spirit who subsist in the Divine nature only and peculiarly qualifying him for this great dignity and office of being the supream visible judg of the world according to the account which himself giveth where he saith that the Father hath given him Authority to execute judgment because he is the Son of Man Ioh. 5.27 God it seems judging it meet and most agreeable to his Wisdome as being least liable to exception that men should be finally judged by a person taken out from among themselves by one who is no waies like to oppresse them in judgment or not to weigh every mans cause in the balance of equity and in all his penall awards to make all reasonable allowance for temptations natural incapacities inclinations and indispositions for all disadvantages by Education want or weaknesse of means c. having himself been partaker of the same flesh and blood with them who shall be judged by him and experimentally acquainted with the force of temptation though without sin Quest 43 Whether may the time of his coming to the great judgment of the world you speak of be known unto men Or is it revealed in the Scriptures Answ It seems from Mat. 24.36 that the just or precise time of this his coming was not known unto Himself viz. as Man nor yet unto any of the Holy Angels before his death and resurrection but was kept up close as a divine Secret in the brest of God only But it is the judgment of some learned ' men and this very probable that this great Secret was imparted unto him after his Resurrection and Reception into glory by God the Father in that Revelation which he is said to have given unto him to shew unto his Servants c. Revel 1.1 Quest 44. But if the time of Christ's coming to judgment be contained and declared in that Revelation you mention how is it that the Saints themselves are generally so ignorant of it And why are there so many divisions in judgment amongst learned and good men about it Answ There are many things which may be wrought out of the Scriptures and deduced from them by the blessing of God upon a conscientious diligent and dexterous inquiry after them which yet are hid so deep in mysterious and covert expressions that few wil be at the cost and charge of time and study for the steady and full discovery of them which God judgeth competent and meet to reward or bless with such a Treasure And Solomon teacheth us that it is the glory of God to conceal a thing that is that it maketh both for the glory of his wisdome and of the worth also of the thing it self so concealed by him to discover many of his heavenly matters so sparingly and upon such terms that men shal not be able to attain the knowledg of them nor be counted worthy of so great an honour but only upon the ingaging of their hearts and mindes liberally and freely in order to the attaining thereof Prov. 25.2 So that though it be supposed that the just time of Christ's coming to Judgment may be gathered from the Revelation or some other place in the Scriptures yet it is very possible that few or none may come especially with any certainty or satisfaction to discover or find it out Yea and those that doe hit right upon it and find it out may not be able to give a satisfying account unto others of such their apprehension no nor possibly unto themselves Quest 45. But is it any great losse or disadvantage unto a good Christian either in respect of his comfort or his progresse in righteousnesse and holinesse not to know the day or hour of Christ's coming Answ I suppose Not especially if he knows and minds the signes of this day and hour near approaching which are with all plainness and clearnesse made known by God in the gospel Yea unlesse a Christian should be very well principled and raised to a considerable pitch in grace and holinesse the knowledge of this day at any long space of time before the coming of it might through the weakness of the flesh betray him into the hand of much sinful security and many evils Quest 46. What are the more immediate signes foregoing the day and hour of which you speak Answ They are these three possibly with some others First an extraordinary Spirit of security sensualitie and earthly-mindednesse working at an high rate in the generality of men they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Arke and knew not untill the flood came and took them all away So shall also the coming of the Son of Man be Mat. 24.38 39 See also Luk. 17.25 26 27 28 29 30. Secondly A great despondency and fainting of heart in the generality of the Saints and people of God by reason of that low and most sad condition unto which they shall be brought by their enemies as if there were no ground of hope or expectation of any deliverance Neverthelesse that is though God most certainly will avenge and that speedily his people crying day and night unto him yet when the Son of Man commeth viz. to judge the world and to execute vengeance upon the Enemies of his People and to give deliverance and rest unto these 2 Thessal 1.6 7. shall he find faith on the Earth meaning that even amongst those whom he shall come thus to avenge and deliver he shall find little or no belief or expectation that God will deliver them Luke 18.8 See also Revel 11.7 8 9. Thirdly and lastly a triumphant confidence amongst the enemies of the Saints and Servants of God that their mountain is now made so strong that it shall never be moved and the world is now become theirs and their posterities for an everlasting possession 1 Thes 5.2 3. Rev. 11.10 18.7 Quest 47. But why doth the Scripture so oft speak of a day of Judgment as if the general judgment of the World could be transacted and dispatched within the compasse of 12 or 24 houres Or is not such a thing as this very incredible Answ The Scripture frequently useth the word day in an indefinite sense not alwaies in a strict or proper as either for the whole duration or space of time be it longer or shorter wherein any thing is under transaction or in doing or else for the beginning of such a time So that by a day or the day of Judgment in the Scriptures is meant that whole tract or continuance of time wherein the judgment of the world shall be begun proceeded in and carried on by Christ until it be finished which space of time men of sharpest insight into the Scriptures conclude from them to be a thousand years affirming withall that this day of judgment consisting of a thousand years shall enter and begin with one Resurrection of the Dead viz. of
God upon men on like termes of absolute necessity for their Salvation Answ Mortification is such a work or impression upon the heart or soul by which all those dispositions and inclinations unto sin which in the generality of men are active and lively in tempting and drawing them into sinful actions and waies are so broken and the vigour and power of them so infeebled and quashed that a person mortified to any considerable degree finds himself as it were unable to commit sins for want of will list or propension hereunto according to that of the Apostle PAVL We CAN DOE nothing against the truth but for the truth 2 Cor. 13.8 Consider and compare herewith Gen. 39 9. Mat. 7.18 Rom. 6.2 7.18 Act. 4.20 1 Ioh. 3.9 with some others Quest 44. What are the best means to raise and to advance the work of Mortification in the Soul Answ To believe with all the might of the soul and to consider accordingly from time to time that Iesus Christ indured that painful bitter ignominious and accursed death of the Crosse for this great and weighty end amongst others namely to perswade and prevail with men to conform themselves to a likenesse of those his sufferings in crucifying the old man and destroying out of them the body of sin that they might not serve or obey it any more in the lusts thereof Rom. 6.3 4 5 6 c. Gal. 2.20 1 Pet. 4.1 Quest 45. What is another means to help forward the work of Mortification Answ To have recourse unto the Spirit of God within us seriously and humbly desiring him that because we through the weaknesse and great indisposition of the flesh to such a work as Mortification are exceeding backward and averse to be brought unto it or to do any thing in it to purpose and besides by reason of the spiritual darknesse in our minds and understandings are much to seek how to go about the work or what to do in it He will please secretly first to quicken and stirre us up unto it and then supply and furnish us with such Arguments and Considerations which are proper and effectual through God to accomplish it But if ye through the Spirit doe mortifie the deeds of the Body ye shall live Rom. 8.13 Very great things might be done by the Childten of men by the ducture help and assistance of the Spirit of God within them did they ingage and imploy him accordingly or as they might and ought to do Quest 46. What is a third means to promote the same work Answ To fil a mans judgment and conscience with strong convictions that there is no Salvation of Soul to be obtained from God without a preceding work of Mortification upon it A strong and clear conviction hereof kept upon the judgment and conscience so that they may be made to bear and feel the just weight and importance of it will soon break the heart of the powers of darknesse in men and so astonish and confound all sensual affections and sinful dispositions in them that they will have little list to stirre or move or act their former parts any more Quest 47. Have you yet a fourth means to propose upon the same account Answ I conceive that this consideration also will be very serviceable in the work namely That though all sensual and sinful propensions and dispositions in men were utterly abolished and destroyed out of them they would not find nor feel nor have the least cause to complain of any want of them however they should be deprived of the pleasures which they took in gratifying them whilest they were in being As though men having an itching distemper in their flesh take a pleasure in scratching yet would they find no inconvenience in the wholenesse or cleannesse of their skin although the distemper being removed the pleasure of scratching would be lost All that which is to be mortified in men is but superfluity and may be spared without the least detriment of any pleasure satisfaction or contentment that are in the least degree worthy of men or needful for any person Quest 48. May there not yet be found a fifth means to help forward the work of Mortification Answ Yes doubtlesse a frequent close and fervent meditation of our short continuance in the world together with the utter uncertainty of this continuance as that it may be much shorter then we are aware of or do imagine must needs much abate the heat and strength of all sensual and sinful inclinations Moses considering that if he should have pursued and forgive after the injoyment of the pleasures of sin he could have enjoyed them but for a season that is an inconsiderable space of time wrought his heart even to this choice rather to suffer affliction with the people of God which yet as to flesh and blood is farre lesse eligible or desirable then onely to abstain from fleshly lusts or to forbear superfluous contentments and delights then such injoyments upon such tearms I mean the pleasures of sin which he knew he could enjoy but for a season Heb. 11.25 The serious thought of the sound of the feet of Death at our doors cannot lightly but be as a Rod of iron in our hand to break and dash in pieces all worldly sensual and sinful motions and dispositions in the hearts and souls of men yea though they be very stubborn and as loath to yield or give place as Sathan was to quit his place in Heaven when he was thrown down from thence by the irresistible arme of God When the approaches of Death are apprehended it is but a kind of natural Christianity for them to purifie or sanctifie themselves Job 41.25 and consequently to be as dead before hand to all worldly or fleshly defilements Quest 49. Can you not bethink your self of some other means besides those already mentioned to cause so good and great a work as that of Mortification to prosper in the hand of him that is willing to set about it Answ Considering that lusts and sinful motions are but as it were the complaints of men of the straightness of their conditions otherwise and of their dis-satisfation herewith without them even as stealing deceiving and lying for advantage-sake are constructively the complaints of men that they are very poor and know not well how to do or subsist in the world without such practises therefore I judge it much conducing towards the cutting them off from the Soul for men to acquaint themselves distincly and throughly with the unsearchable riches of the grace and bounty of God in the Gospel and to be much in the contemplation of the unspeakable happinesse and blessednesse of all those that love God and to feed daily upon and nourish their Souls with a setled hope and expectation of part and fellowship in that great Glory that shall be revealed in the Sons of God at the appearing of Jesus Christ not deducting any thing from the full value or worth of such
contrivance be looked upon by God as adulterating and corrupting his worship and hereupon provoke his Jealousie especially when the worship prescribed by himself is performed and exhibited unto him also Answ Because it is the soveraign priviledge and prerogative of God as well to nominate appoint and enjoyn his own worship as to be worshipped with it This is clear both in the Scriptures and in Reason And they have built the high place of Topheth to burn their sons and daughters in the fire WHICH I COMMANDED THEM NOT neither came it into my heart Jer. 7.31 The vvickednesse of their Act who devised this new kind of worship or devotion is not here estimated either by the unnaturalnesse or barbarous Cruelty of it nor yet by their intendment of it unto the honour of the Idol Moloch but only by this that God commanded it not which plainly implyeth that it is an usurpation upon or of his Prerogative when men set up any worship or any piece or appurtenance of worship without his Command and that for want of the impresse of Divine institution upon it it is highly provoking in the sight of God how specious or pretensible soever it may be otherwise or with men See further upon this account Jer. 19.5 Jer. 32.35 Isa 66.4 Deut. 17.3 From these words Deut. 27.5 And there shalt thou build an Altar unto the Lord thy God an Altar of stones thou shalt not lift up any Iron tool upon them it is of ready observation 1. That men have itching desires to be beautifying and adorning the worship of God with their additional and artificial devices judging it too simple plain and homely unless they shall put decency and comlinesse upon it 2. That God notwithstanding doth not any whit more allow men to put to then to take from that which he hath ordered and directed in this kind according to that strict charge delivered once and again unto men in the Law Ye shall not ADD unto the word which I command you neither shall you diminish ought from it that you may keep the Commandements of the Lord your God which I command you Deut. 4.2 Deut. 12.32 Josh 1.7 Prov. 30.6 In this last place the words are Add thou not unto his word lest he reprove thee and thou be found a lyar in that thou promised'st unto thy self approbation and favour from God as doing him worthy service in compleating his Word with thy Supplements when as thou meetest with nothing from him but displeasure in a penall reproof for such thy presumption In Scripture that which deceiveth or disappointeth a man whether it be a person or thing is frequently termed a Lie and he that deceiveth himself with vain hopes or expectations which are a kind of promises made unto a mans self may be termed a Lyar as well as he that promiseth unto another and disappointeth him Deut. 33.29 Psal 66.3 according to the Hebrew So likewise Psal 18.45 See this noted in ther margent of the larger Bibles of the last Translation You may unto the former texts add Rev. 22.18 and apply it to the matter in hand Eccles 3.14 Now to add unto the worship of God is the same thing in substance if it be not a degree above it in impiety and presumption with making additions unto his Word As it is a greater crime in a woman to admit of dalliance with another man then to report her husbands sayings with some addition of words of her own From hence it appeareth how insufficient and weak a plea it is to justifie the plowing with an Oxe and an Asse together in the field of Gods Worship I mean the making up of a service or worship of God of divine and humane prefcriptions blended and intermixed the one with the other that such rites and ceremonies which are decent may be allowed in the worship of God not being prohibited by him although they call men their Fathers For from what hath been now argued from the Scriptures it is fully evident that as God by saying Thou shalt not Commit Adultery hath restained men from the carnal knowledge of all the women in the world every mans lawful Wife only excepted although he hath named none of them and though many of them be very fair and comely so hath he excluded from part and fellowship in his worship all ceremonies whatsoever of foraign invention without naming them how decent or comely soever any of them may seem in the eies of men For otherwise to call any ceremony in the worship of God decent being of a Creature extraction is that grand absurdity which Logicians call Cotradictio in adjuncto as if a man should talke of cold fire or dry water The most tattered patch ript off a beggers coat and stitched upon a new cloke of the most Orient Scarlet and richest trimming otherwise in the most visible place of it would every whit as well become this rich Garment as the most plausible and best conditioned ceremony that ever was born of flesh and bloud in the worship of God There is no man more desirous of uniformity in the worship and service of God in his Church yea of such an uniformity which I conceive to be most yea rather only fecible than I. For I presume there is no person that owneth the name of a Christian but is willing and free to subscribe and practise that worship in all points which he knoweth or believeth to be prescribed by God himself They are the grand enemies to the Uniformity we speak of who obtrude upon the Consciences either of weak and tender or of strong and understanding Christians such ceremonies formalities in the worship and service of God which being heterogeneal and apocryphal are so conditioned that they are not in reason like to yield any better fruit then those foolish and unlearned questions as the Apostle calls them which he saith ingender strifes 2 Tim. 2.23 And as God in the Scriptures from place to place claimeth it as his appropriate prerogative to order and prescribe his own worship not allowing any Creature part or fellowship with him herein so doth reason it self invest him with it accordingly For to make it any waies meet or indeed tolerable for a creature to have the least of his fingers in amending improving or advancing the worship of God appointed by himself by any additional supplement thereunto of his own devising this horrid supposition must be made and subscribed viz. that God either knoweth nor what is good and meet for himself or that he is neglective of his own good and had rather be provided for in the concernments of his Glory by the good will and wisdome of men then by his own So then it being the prerogative of God claimed and appropriated unto him by himself and adjudged unto him by the clear light of Reason it self to be the sole founder and disposer of his own worship how can he look upon any thing of Creature-contrivance practised herein as a member