The instances he gives from the church of the Jews, or that may be given, are either civil observances, as the feast of purim; or moral conveniencies directed by general rules, as the building of synagogues; or customary signs suited to the nature of things, as wearing of sackcloth; or such as have no proof of their being approved, as the feast of dedication, and some monthly fasts taken up in the captivity;—from none of which any objection can be taken against the position before laid down. Those from the church of the New Testament had either a perpetual binding institution from the authority of Christ, as the Lord’s-day Sabbath; or contain only a direction to use civil customs and observances in a holy and sanctified manner, as the love feasts and kiss of charity; or such as were never heard of in the New Testament at all, as the observation of Lent and Easter. He that out of these instances can draw a warranty for the power of the civil magistrate over religion and the consciences of men, to institute new duties in religion when he pleaseth, so these “do not countenance vice nor disgrace the Deity,” which all his Christian subjects shall be bound in conscience to observe, or otherwise make good any of those particular conclusions, that therefore Christ is not the only lawgiver to his church, or that divine revelation is not the adequate rule of divine worship, or that men may add any thing to the worship of God, to be observed in it constantly and indispensably by the whole church, will manifest himself to have an excellency in argumentation beyond what I have ever yet met withal.
John Owen, Truth and Innocence Vindicated in A Survey of a Discourse Concerning Ecclesiastical Polity, and the the Authority of the Civil Magistrate Over the Consciences of Subjects in Matters of Religion in The Works of John Owen, ed. William H. Goold, vol. 13 (Edinburgh: T&T Clark, n.d.), 479.