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 't is hainous to disobey it is a real Conviction of Sacrilegious abuse of Authority to enforce Humane Constitutions Rival with the Divine Law in Matters of Religion which is to set Man's Post Ezok. 43.8 by God's Post against which Crime God denounces severe 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 utriasque Tabule but not with any power to alter or abrogate any Command of God or any Ordinance of Divine Worship or to enjoy any other Condition of Church Communion 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 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 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 'T is 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 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 'T is 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 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 'T is 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 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 Dâ—â—m Cicero whose sole Prerogative it is to teach how he will be Worshiped 'T is Sacrilegious Detraction from the Infinite Wisdom and Goodness of God to imagine the Rule of Faith and Life needs any Infallible Interpreter or Additional Legislation Psal 19.7 Therefore David saith The Law of the Lord is perfect Psal 119.96 and I have seen an end of all Perfection but thy Law is exceeding Broad It is not scanty in any directions to blessedness or the means thereof in the Word of God and only there may be found the sure Rule to avoid both the confusion of Libertism and the Tyranny of pretended Ecclesiastical Infallibility and Authority If the Golden Rule of our Lord Mat. 7.12 Whatsoever ye would that Men should do to you Do ye even the same to them were Written as the Emperor Severus caused it in his 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
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 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 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 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 Vniversis 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