⚫fore celebrated and multiplied, that we may be animated by their Example to en'dure the fame Evils which they fuffered.

Again, 'If it be thought good that the Communion Service should be fung, let it • be fung.

And then afterwards, I omitted to speak any thing concerning Garments,but we think concerning them as we do of other Rites. We allow Churches Liberty freely to use them, fo as Vanity and Excefs be avoided. But what Order they obferve,we fhall by and by learn from Melanchthon.

We are not bound to the Mofaical Ceremonies, much lefs thefe of the Pope, but because our Bodily Life cannot want Ceremonies and Rites; for there must be fome Pedagogy: The Gofpel does permit that Conftitutions fhould be made concerning Holidays, about Times and Places, that People may know on what Day, at what Hour, and in what Place they ought to meet to hear the Word of God.

This Rule is every where to be obferved concerning Ceremonies, that the Unskilful, Rude and Negligent might be ftirred up by them to learn the Will of God in His Word, to offer up their Prayers, and call upon the Name of the Lord: If this be 'done, which Way foever it be, it is well done.

It is permitted to the Paftors in all Churches to inftitute fuch Ceremonies as are • serviceable to the Word, that is, to the Knowledge of God, and the Salvation of Man. For this Care is committed to them, that many may be invited to the Word, ' and accustomed to Piety.

A

Here we may defervedly lament the Ruin of true Difcipline; for because we were compelled to caft away the Popish Ceremonies, many are of that Opinion, That there fhould be no place left for any Ceremonies in the Church; therefore if any out of a pious Intention fhould command a Faft of certain Days,or fhould exhort Men to Amendment of Life and serious Prayer, what Reproaches would he hear amongst us, as now Men's Humours are? They would cry out prefently, Popery is coming about again, our Chriftian Liberty is in Danger. But do you confider this, O'People, hear the Prophet to whom it does not feem enough to propound the • Doctrine of true Repentance; but he would have a folemn Affembly appointed, and • certain Times fet apart for Fafting----- For these are Means by which the Holy Ghoft • does ftir up our Minds.

pure

Luther, upon the Epiftle to the Galatians, written in the Year 1538, Twenty Years after his first appearing against the Errors of the Church of Rome, and when he had by Experience found the Mischief of the Phanatick Spirit, that fet up it felf contrary to the Publick Order and Government of the Church, commenting on thefe Words, Paul an Apoftle not of Men, neither by Man, [fays, By, of Men ]

I understand fuch who call and thrust in themfelves, when neither God nor Man fent them, but fuch as run and fpeak of themselves. As the Fanatick Spirits now-adays, who creep into Corners, and feek out Places where they may fpread their Poifon, and do not enter into the publick Churches, or come hither where the Gofpel is already planted; thefe I call of Men. [By Men] are fuch as have a Divine Call, but yet by Men; for the Divine Call is twofold, one mediate, the other immediate. "God does call us all now to the Ministry of the Word mediately; but the Apostles were called by Chrift himself: The Apoftles afterwards called their Difciples, as • Pau! called Timothy and Titus, &c. who afterwards called the Bishops, as Tit. 1. The Bishops called their Succeffors, and that Call continued to our Times, and fhall continue to the End of the World: And 'tis a mediate Call, becaufe it is by Men,yer ⚫ it is Divine And this is the general Call over all the World after the Apofiles; neither is it to be changed, but highly efteemed, by Reafon of fome Fanatical Mep which defpife it,and boast of another better Call,whereby they fay,they are moved by the Spirit to teach. But fuch Impostors ly; they are moved by a Spirit indeed,but not a good but a wicked Spirit. It is not lawful for me to go out of my own Charge in to an' other City,where I am not called to be a Minister-Wherefore we must not run into another Man's Charge, as the Devil doth ftir up his Minifters to run where they are not called, and pretend a fervent Zeal, and that they are grieved that Men are fo miferably feduced, that they will teach them the Truth, and pluck those that are milled out of the Snares of the Devil. And indeed if any out of a pious Zeal and good Intention, would by found Doctrine, free those from Error which are feduced; yet it would give evil Example, by which Occafion is offered to wicked Teachers to

thruft

1

'thruft in themselves, by whom Satan does afterward Rule and do much Hurt ----This is the first Affault St. Paul makes against falfe Apoftles which run when no Body fends them; therefore a Call is not to be defpifed. Neither is it enough to have the Word of God and pure Doctrine, but our Call must be certain; without which, he that entereth cometh to kill and to deftroy. For God does never profper the Labour of those that are not called; and tho' they bring fome wholesome Do&trines, yet they do not edify.

Again, fpeaking of Perfons feduced by Sectaries, fays, They fay the Lutherans are not the only Men that are wife, 'tis not they only that preach Chrift, 'tis not they ' alone that have the Spirit, the Gifts of Prophecy, and the right Interpretation of Scripture. Our Teachers are no way inferior to them, and exceed them too by many Degrees; for they are led by the Spirit and teach us fpiritual Things; but the Lutherans have never yet attained to the true Divinity,but reft in the dead Letter; and therefore teach nothing else but Catechifm, Faith, Charity, &c.

Cap. de Miffa. De Defcr. Cib. Tom. 2. Fol. 556. Fol. 560. Tom. 1. Fol. 30S. Tom.2. Fol.558. Tom. 4. Fol. 120. Tom. 4. Fol. 601. Tom. 4. p. 6, 7, 8. Fol. 3.

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Luther's Judgment of Excommunication.

"His is a Place concerning Excommunication,and that as the Church is Twofold; for one is political or outward and vifible,which the Church uses against those • that are notorious Offenders, according to the Command of Chrift, Matth. 18. that • Rule is altogether to be obferved in the Church; neither is Excommunication a light Matter, which does utterly exclude Men from the Kingdom of Chrift, and does re⚫tain Sins without Forgiveness, unless they do repent. ------Take heed how you despise this Excommunication lawfully inftituted by the Church, for it brings the ⚫ certain Sentence of the Wrath of God and eternal Damnation, as Chrift faith, Verily I say unto you, whatsoever ye shall bind on Earth, shall be bound in Heaven.

Tom. 4. Fol. 682.

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Melanchthon's Judgment.

Ext to Luther's, I will fet down the Judgment of Melanchthon, his pious and learn'd Disciple, who was chofen out to write the Apology in Defence of the Aufperg or Auguftane Confeffion, in the Name of the feveral Princes of Germany, and others, that affented to it, and extant amongst Luther's Works, written in the Year 1538, Twenty Years after the first Protestation against the Errors of the Roman Church.

Melanchthon's Judgment of the Authority of Bishops, and Obfervation of the ancient Canons.

Ur

Our Adverfaries receive the Fourteenth Article, in which we fay, that none ought

to be permitted to adminifter the Word and Sacraments, but those that are orderly called, if we would but ufe the Canonical Ordination. Concerning this • Matter we have often teftified in this Affembly, that we do moft earnestly defire to • preferve the Ecclefiaftical Polity, and those Degrees that are in the Church, though 'made at firft by humane Authority. For we know, that Ecclefiaftical Discipline was appointed by the Fathers in this Manner, as the ancient Canons do defcribe it, upon very good and profitable Confiderations

Moreover here we do teftify again, That we would willingly preferve the Ecclefiaftical and Canonical Polity, if the Bishops would leave off to exercise their Cruelty against our Churches; and this our Will fhall excufe us before God, and be'fore all the World, to all Pofterity, that it cannot be imputed to us, that the Authority of Bishops is diminished or taken away.

Me

Melanchton's Judgment of Hypocrites being in the Vifible Church, and receiving the Sacrament from wicked Minifters.

VV

E acknowledge many Hypocrites and evil Men are mingled with the good in this Life, and have the Fellowship of outward Signs, and are Members of the Church,as to the Participation of outward Signs, and therefore do bear Offices in the Church Neither does it take away from the Efficacy of the Sacraments, that they are adminiftred by the Ungodly; because by reafon of the Appointment of the Church, they reprefent the Perfon of Christ, and do not reprefent their own Perfons, as Chrift himself doth testify, He • that heareth you, heareth me, when they adminifter the Word and Sacraments, they do administer it in the ftead and place of Chrift. But we have fpoken clearly enough this Point in our Confeffion, where we reject the Donatifts and Wicklifts, who do 'think they do fin, who receive the Sacraments in the Church from Ministers that are unworthy.

to

Tom. 4, Fol. 192.

Of Rites and Ceremonies, and the Church's Power to inftitute them.

WE E think that the Difference of Rites inftituted by Men,do not hurt the Unity of the Church, though it is very pleafing to us, that univerfal Rites should be 'observed for Peace fake. As we do willingly obferve in our Churches the Order of the publick Liturgy, the Lord's Day, and other fpecial Holy-days; and do with a moft ready Mind receive the profitable and ancient Conftitutions, especially because they contain a Pedagogy which leads to Inftruction; wherefore it is profitable to 'teach and accuftom the People, and those that are unskilful to their Ufe.

Although the Holy Fathers themselves had Ceremonies and Traditions, yet they ⚫ did not think thefe Things profitable or neceffary to Juftification; they did not ob 'fcure the Glory and Office of Christ, but did teach that we are juftified by Faith for 'Chrift's fake, and not for our human Forms of Worship. But they did obferve them for bodily Convenience, that the People might know what Time to meet together, that all Things might be done orderly and gravely in the Temples, for Example's fake: And lastly, that the common People might have a kind of Pedagogy to inftruct them. For Diftinctions of Times and Variety of Ceremonies are of Use to admonish the common People.

'For these Causes we alfo judge Traditions may be rightly observed---- We willingly retain the ancient Traditions which were delivered in the Church for Conve'nience and Peace, and we interpret them most favourably, fhutting out that Opinion of their Juftification. And our Adverfaries do falfly accufe us, that we abolish the good Ordinances and Difcipline of the Church. For we can truly fay, that the publick Order of the Churches is much more honoured by us than by our Adverfaries; ' and if any will rightly weigh it, we do more truly obferve the Canons than our Ad• verfaries ------ For amongst us many receive the Lord's Supper every Lord's-Day, 'but they are first inftructed, examined and abfolved. Children fing the Pfalms 'that they may learn them; and the People fing them, that they may either learn " or pray.

In this Affembly we have fufficiently fhowed, that out of Charity we would willingly observe any indifferent Things with others, though they had fome Inconve'nience; but we did judge, that publick Concord, which could be made without a'ny Offence to our Confciences (that is, without the Breach of any Law of God, for 'there can be no other juft Offence to Confcience) was to be preferred before all ' other Conveniences.

Fol. 193. Fol. 206. Fol. 207. Fol. zo8.

Of

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Of the Liturgie, Holy-Days, Surplice, &c.

WE E must make this Declaration again in the Beginning, that we do not abolish the publick Liturgy, but do religioufly retain and defend it. For the pu"blick Service of the Church is celebrated amongst us upon all Lord's Days, and other 'Holy-Days, in which the Lord's Supper is adminiftred to them that will receive it; and they are tried and abfolved before. And the ufual publick Ceremonies, the Order of the Leffons, Prayers, Garments, and such like, are ftill retained and obferved ' by us.

Fol. 216.

Mr. Baxter's Fudgment of those Ceremonies in the Church of England, which are not generally enjoined, but only a particular Practice in fome Places, and it may be a particular Command there, fuch as Altars, Adoration or bowing to the Eaft, Organs, c. collected by Stileman.

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Of Altars and Rails.

HE Name and Form of an Altar (e), no doubt it is a Thing indifferent, and the primitive Churches used the Name of Sacrifice, Altar and Priest, and I think lawfully for my part------ but metaphorically, as the Scripture doth. (e) Baxt. Five Difput. Dipf. 5. Cap. 2. § 5.

Of Adoration and bowing towards the Eaft.

God who hath commanded us (f) to exprefs our Minds in feveral Cafes about His Worship, (as Profeffion of Faith, Confeffion of Sins, &c.) hath by that Means made it our Duty to fignify our Confent by fome convenient Sign. And the fpecial Sign is left to our own, or our Governour's Determination (g): And to this End, and on these Terms, was adoring with their Faces toward the East, used heretofore by Chriftians----- as a Signification of their own Mind instead of Words. (f) Baxt. ibid. § 17. (g) Id. ibid. § 18.

Of Organs and Musick.

HE that hath commanded us to chearfully to fing Praises (b), hath not told us, whether we shall use the Meeter, or any Melodious Tune to help us; or whether we shall use, or not use a Musical Inftrument,or the Help of more Artificial Singers or Chorifters. These are left to our own Reafon to determine,&c. And again (1), The Organs or other Inftruments of Mufick in God's Worship, being an Help partly Natural, and partly Artificial, to the exhilarating our Spirits for the Praife of God; I know no Argument to prove them fimply unlawful, but what would prove a Cup of Wine unlawful, fo the Tune, and Meeter, and Melody of Singing, unlawful. (b) Baxt.ibid. § 22. (i) Id. ibid. § 45.

IN

Of the Ring in Marriage.

Civil Actions (k) that are Religious only Finally,and by Participation, it is lawful to ufe Symbolical Rites, that are in their Kind near of Kin to Sacraments in their Kind, and may be called Civil Sacraments; fuch as the fealing and delivering of Indentures, or other Covenant Writings; the Delivery of Poffeffion of an Houfe by a Key; of the Temple, by a Book and Bell-rope; of Land, by a Turf or Twig; and of Civil Government. by a Crown, Scepter, or Sword, &c. And again, (1) For the

Ring

Ring in Marriage, I fee no] Reason to fcruple the Lawfulness of it: For though the Papifts make a Sacrament of Marriage, yet we have no Reason to take it for an Ordinance of Divine Worship, any more than the folemnizing of a Contract between Prince and People. The Ceremonies of a King's Coronation might as well be

fcrupled as those of Marriage, &c.

(k) Baxt. ibid. §23. (!) Id. ibid. § 43.

Of the Surplice.

F the Magiftrate (p) do impofe the Surplice, who is a lawful Governour, as a decent Habit for a Minifter in God's Service, he meddleth with nothing but what is within the Reach of his own Power. Some decent Habit (faith he) is neceffary, either the Magiftrate or Minister himself or affociated Paftors must determine what--If the Magiftrate or Synod tye all to one Habit, (I fuppofe it indecent) yet this is but an impudent Use of Power, it is a thing within their Reach, they do not an Alien Work, but their own Work amifs, and therefore, the thing it self being lawful, I would obey and use that Garment. 2. Yea, though fecondarily the Whiteness be to fignify Purity, and fo it be made a teaching Sign, yet would I obey: For fecondarily, we may lawfully and pioufly make teaching Signs of our Food and Rayment, and every thing we fee.

I

() Baxt. Five Difput. Difp. 5. C. 2. § 40.

Of Kneeling at the Communion.

Did obey the Impofers (9), and would if it were to do again, rather than difturb the Peace of the Church, or be deprived of its Communion. For God having made fome Gesture neceffary, and confined me to none, but left it to humane Determination, I shall submit to Magiftrates in their proper Work even when they mifs in the Manner. I am not sure that Chrift intended the Example of Himself or His Apoftles as obligatory to us, that fhall fucceed; I am fure it proves fitting lawful, I am not fure, it proves it neceffary: But I am fure, He hath commanded me Obedience and Peace.

(9) Baxt. Five Difp. Difp. 5. C.2. § 42.

Of the Crofs in Baptifm.

1661

1881

To this end (+), (viz. to be a profeffing Sign,) was the Sign of the Crofs ufed heretofore by Christians. And therefore I durft not have reproved any of the ancient Chriftians, that used the Sign of the Crofs, meerly as a profeffing fignal Action, to fhew to the Heathen and Jews about them, that they believed in a crucified Chrift, and were not afhamed of the Crofs. Nor will I now condemn a Man, that living among the Enemies of a crucified Chrift, fhall wear a Crofs upon his Hat, or on his Breaft, or fet it on his Doors, or other convenient Place, meerly as a profeffing Sign of his Mind, to be but instead of many Words, q. d. (I thus profeß my felf the Servant of a crucified Chrift, of whom I am not ashamed.) Whether thefe things be fit or unfit, the Time, the Place, and Occafions, and other Circumstances must shew, but the Lawfulness I dare not deny.

(r) Baxt. Five Difput. Difp. 5. C. 2. § 18, 19.

I fhall add what Mr. Baxter faith in his Chriftian Directory on Quest. 83, of the People's bearing a Part in Divine Service. Saith he,

1. The Scripture no where forbids it.

2. If the People may do this in the Pfalms in Metre, there can be no Reason given, but they may lawfully do it in Profe.

3.

The Primitive Chriftians were fo full of Zeal and Love of Christ, that they would have taken it for an Injury, or the quenching of the Spirit, to have been wholly restrained from bearing a Part in the Praises of the Church.

4. The