about the worship of God; 1 Cor. vii. 11. And the same rule is given out as to our duty and deportment in reference unto both these, Gal. v. 1. 1 Pet. ii. 16. Now not to stand fast in the liberty for us purchased by Christ, is not to have that esteem of it as a privilege given us by his love as we ought to have, nor that sense of it as a duty enjoined us by him which ought to be in us. I say, there is the same reason of both these in respect of liberty. As we are freed from Mosaical institutions, so that none can impose the observation of them upon us by virtue of their first appointment, so are we also from any succeeding impositions of

Our liberty equally respects the one and the other. And as to those institutions, such was the tenderness of the Holy Ghost and the apostles of our Lord Jesus Christ by his directions and guidance, that they would not (no not for a season) enjoin the observance of any of them, no not of those which put men on no positive duties, but were mere abridgments in point of some practices, upon the disciples of Christ, but only such whose observation for that season was made necessary by reason of scandals and offences, before any such imposition of theirs, Acts xv. nor by a parity of reason if regard be had to their example, can there any abridgment be lawfully made of the liberty of Christ's disciples by any imposition of things of the latter sort, unless it be as to the observation of some such things as are made necessary in case of scandal antecedent unto any such imposition. We grant then that there may be, yea, there ought 'de facto' to be an abridgment made of our liberty, as to the performance of some things at some times, which in general we are made free unto, where that performance in the use and exercise of our liberty would prove a hinderance unto edification, the great end whereunto all these things are subservient. But then the case must be so stated antecedent to any imposition. First to impose that which is not necessary, and then to assert a necessity of its observation lest scandal should ensue, is a course that men are not directed unto by any gospel rule or apostolical practice. The sum is, that abridgment of the liberty of the disciples of Christ by impositions on them of things which he hath not appointed, nor made necessary by circumstances antecedent unto such impositions, are plain usurpations upon the consciences of the disciples of Christ, destructive

of the liberty which he hath purchased for them, and which if it be their duty to walk according to gospel rule, is sinful to submit unto. That of this nature is the imposition of a liturgy contended about, is evident. It hath no institution or appointment by Jesus Christ, it is wholly of men, there is nothing antecedent unto its imposition that should make it necessary to be imposed; a necessity of its observation is induced upon and by its imposition, which is directly destructive to our liberty in Jesus Christ. The necessity pretended from the insufficiency of ministers for the discharge of that which is their proper work, hath in great part been caused by this imposition; and where it hath not, some men's sin is not to be made other men's punishment. Reasons pleaded for the imposition opposed, shall be elsewhere considered..

Α

BRIEF INSTRUCTION

IN THE

WORSHIP OF GOD,

AND

DISCIPLINE OF THE CHURCHES

OF THE

NEW TESTAMENT,

BY WAY OF

QUESTION AND ANSWER;

WITH

AN EXPLICATION AND CONFIRMATION OF THOSE ANSWERS.

A

SHORT CATECHISM:

WITH AN

EXPLICATION, UPON THE SAME.

Quest. 1. WHAT doth God require of us in our dependence on him, that he may be glorified by us, and we accepted with him?

Ans. That we(") worship him (") in and by the ways of his own appointment. (2) Matt. iv. 10. Rev. xiv. 7. Deut. vi. 13. x. 20. (b) Lev. x. 1-3. Exod. xxiv. 3. Gen. xviii. 19. Josh. xxiii. 6. 8. Zech. xiv. 16.

EXPLICATION.

By the worship of God inquired after, not that which is natural or moral, which is required in the first commandment, is intended. Such is our faith and confidence in him, our fear of him, our subjection of soul and conscience unto him, as the great Sovereign Lord, First Cause, Last End, Judge, and Rewarder of all men; the law whereof was originally written in the heart of man, and hath been variously improved and directed by new revelations and institutions. And this worship is called natural, upon a double

account.

First, Because it depends on the nature of God, a due perception and understanding whereof makes all this worship indispensably necessary: for none can know God, but it is his duty to glorify him as God;' that is, to believe in him, love him, trust him, and call upon him, which all are therefore cursed that do not; Psal. lxxix. 6. 2 Thess. i. 8. And secondly, Because it was in the principle of it concreated with the nature of man, as that which suited,