Five disputations of church-government and worship by Richard Baxter.

CHAP. II. Such Ceremonies as God hath forbidden, or given man no Power to institute, are not to be imposed on the Church, as profitable or lawfull. (Book 2)

§. 1. THAT some Ceremonies (things common∣ly so called) may Lawfully be command∣ed, and some not, me thinks should easily be yielded. I meet with none t••at are against all indeed, though some think the name [Ceremony] unfitly applyed to those Circumstances which they consent to: And that any should think that the wit and will of Ceremonie-makers hath no bounds imposed by God, is most unreasonable. All the busi∣ness therefore is to know what God hath authorized Gover∣nors to institute, and what not?

§. 2. And here they that claim a Power of introducing new Institutions, must produce their Commission, and Prove their power if they expect obedience. For we are not bound to obey every man that will tell us he hath such Power.

§. 3. For the right understanding of this, it must be supposed, as a Truth that all Protestants are agreed in, that the written word of God is his law for the government of the universal Church to the end of the world; and consequently that it is sufficient in its kind, and to its use, and consequently that nothing is to be introduced, that shall accuse that law of imperfection, or which did belong to God himself to have imposed

by his law. If we once forsake the Scripture sufficiency (what ever the Papists or Infidels vainly say against it,) we have no∣thing left in which we may agree.

§. 4. God hath already in his written Laws, instituted his publick worship-ordinances: and therefore he hath done it perfectly: and therefore he hath not left it unto man to come after him and mend his work, by making other ordinances of worship, as to the substance of them. He hath given us one faith, and no man may preach another, and one Baptism, and no man may institute another: and so of the like. If any one bring another Gospel, though an Angel, he is to be accursed, Gal. 1.7, 8.

§. 5. Yet is it in the Power of man to determine of such Modes and Circumstances as are necessary to the prrformance of that worship which God hath instituted in his word: And therefore lawfull Governors may in such cases bind us by their commands.

§. 6. The things that are committed to humane determination, are such as are commanded in general by God himself (either in Scripture or nature,) but are left undetermined in specie, vel individuo: so that it is not a thing indifferent, whether a choice or determination be made or not, but only whether it be this or the other that is chosen by the determination. But where the thing it self in genere is not necessary, or no humane election or determination necessary, because God himself hath determined of it already, there men are not to meddle, as having no autho∣rity from God.

§. 7. I shall first give some instances of the former sort (the Lawfull Ceremonies) and then name the latter (that are unlaw∣full,) which I shall afterward give my reasons against. And 1. It is left to humane determination what place the Publick assemblies shall be held in. God having commanded us to frequent such assemblies, and not forsake them, doth oblige us to some place in general, and to a fit place. He that bids us preach, and hear, and pray, and assemble to these ends, doth plainly bid us, do this some where. It is impossible to meet, and not in a Place. And in that he hath not determined of any place himself, he hath left it to our reasons to determine of as occasion shall require. God hath not commanded to build a

Temple in such a place rather then another: or to go thither to worship rather then another place (but by conse∣quence and generall directions:) nor hath he determined what place the Minister shall stand to preach in, or where all the people shall have their seats. All these are but the circum∣••••••nces of a holy action, which are left to humane pru∣dence.

§. 8. 2. It is left to man to determine of the Time of holy duties, except only where God hath determined of it already. As that the Lords day shall be the Day for publick holy Assem∣blies, is a thing that God himself hath determined; and here we have nothing to do but to discern his determinations and obey them. But withall he hath in Generall commanded us to preach in season and out of season, and to Assemble frequently, on severall great occasions: And here he hath not determi∣ned of the Time, but left it to humane prudence upon emergent occasions, and according to their several cases, to determine of what hour on the Lords day we shall begin; how long the Sermon shall be; what hour the Assembly shall be dismist: what daies the Lords supper shall be administred, and how oft: when any shall be Baptized: what day the Lecture shall be on, or any more private meetings for edification: what hour, or just how oft men must pray in secret, or with their families: these with the like are undetermined by God (and good reason, as I shall shew anon,) and left to our selves and to our Go∣vernors: Some Time or other we are commanded by God himself to choose.

§. 9. 3. It is left to the determination of humane Prudence, what Vtensils to imploy about the publick worship of God. For these in Generall are commanded by God, and so made necessary; as also in the nature of the thing. He that com∣manded us to do the work, that is not to be done without con∣venient Vtensils, doth thereby command us virtually the use of instruments fit for the work. What form and proportion the Temple where we meet shall have, is left to men: whether we shall preach in a Pulpit? and what shall be its shape? where we shall read? whether we shall Baptize in a River, or Pond, or Spring, or Font, or Bason, and what materials, whether stone or Silver, or Pewter, &c. they be made of? whether we shall

receive the Lords supper at a Table, or in our seats, and whether the Table shall be of wood or stone? whether it shall be round, or long, or square? whether it shall stand in the East or West end of the Temple, or the middle? whether it shall have rails, or no rails? whether the Bread be of wheat or other convenient grain? what vessel the Bread shall be put in? and what grape the wine shall be made of? and what vessell it shall stand in? and be delivered in? whether a cup, or other like vessel? whether of silver, wood, or pewter, &c? All these are left to humane prudence. In general, it is necessary that some such utensils in each case there be: but the special sort is left indifferent to our choice So also the Bibles them∣selves, whether they be Printed, or Written, and in what hand, or colour? Whether bound, or in a Role? are things indifferent in themselves, and left to humane reason to determine. The like may be said of other utensils of worship, necessary in genere.

§. 10. 4. God hath not determined in what language the Scripture shall be read or preacht to such or such a congregation (though by the generall Rule, that all be done to edification, and that we speak to the understanding, there is sufficient direction for it) But he that commandeth us to preach, implyeth that we tran∣slate the Scripture, and preach and read in a language fittest for the peoples edification. And if (as in many places of Wales) there be two languages equally understood, we may indifferently choose that which we think most agreeable to the generall rules.

§. 11. 5. The Scripture hath commanded us in generall to sing Psalms: but it hath not told us whether they shall be in R••thme, or Meeter, or in what tune we shall sing them. These modes are left to humane Prudence to determine of.

§. 12. 6. When there are divers Translations of the Scripture in the same language▪ or divers versions of the Psalms in the same language (as in England, here are the old version, the New-England version, Mr. Rous's first, and his second (or the Scots,) Mr. White's, Bishop Kings, Sands's, Mr. Bartons, &c.) God hath not told us which of all these we shall use, but given us generall directions, according to which our own Reason, or our Governors should make choice.

§. 13. 7. God hath commanded us to Read the holy Scriptures, and to expound them to the people, that they may understand

and practise them: But he hath not told us what Book of Scripture, or what Chapter we shall read at such a day, or on such or such occasions; nor yet what order we shall observe in Reading; whether we shall begin the Scripture, and go on to the end; or whether we shall read more frequently some subjects of greatest use, and which? These therefore are left to humane pru∣dence to determine of by generall rules.

§. 14. 8. Though God hath commanded us to Read the Scripture, and to sing Psalms, &c. yet hath he not told us just how much we shall read at a time, or sing at a time: and there∣fore this also is a matter left to humane Determination.

§. 15. 9. Though God hath commanded us to Preach the Gospell, and told us what to preach, and given us generall Rules for our direction, yet hath he not told us what text, or subject we shall preach on such or such a day: nor yet what Method we shall follow, there being various methods, sutable to severall Texts and people: It is left therefore to humane prudence to choose both Subject, Text and Method.

§. 16. 10. God that hath commanded us to pray, and praise him, and preach, &c. hath not told us just what words we shall use in any of these holy exercises. He hath indeed given us the Lords Prayer, which is our Rule for matter, and Method, and a lawfull form for words: but he hath not tyed us to this only, nor told us what words we shall use besides this: whether we shall use words long before premeditated (call'd a form) or only such as are immediately or neer before our speaking premeditated, or in speaking, adapted to the matter in hand? whether our premeditated prayers shall be expressed in our own words, or such as are prescribed us by others? whether such forms shall be expressed in Scripture words or not? whether we shall sing the Psalms of David, or compose any Evangelical Hymns our selves? whether many Churches shall use one and the same form of words, or various? whether our Sermons, and Catechisms, and Confessions of faith, shall be a studied or prescribed form of words, or the matter and method only studied? &c These, with many other such like, are left by God, as things undetermined, that men may determine of them prudentially as occasions re∣quire, according to his directions.

§. 17. 11. He that hath commanded us to express our minds

in severall cases about his worship, (as in Confession of our sins, in Profession of our faith, in choosing of our Pastors, in Consent∣ing to the casting out, or taking in, or restoring of members, in renewing promises of obedience, and the like) hath hereby made a Profession necessary in general, and so hath made it our duty to signifie our Consent in all these cases, by some convenient sign: For mans mind is not known to others, but by signs. But he hath not tied us absolutely to any particular sign. If a Confessi∣on of faith be read, and we are called to signifie our Consent, or if we are called to signifie our Consent to be Church members, or to be guided by our Pastors, or submit to Discipline; God hath not tyed us in such Cases, whether we shall signifie this Consent by speaking, or by subscribing our names (Isa. 44.3, 4, 5.) or by lifting up the hand, or by laying it on a Book, (as in swearing) or by standing up, or such like. A sufficient signification or Pro∣fession of our minds is necessary; but the special sign is left to our own, or our Governors determination. Of which I shall speak more anon.

§. 18. To this end, and on these terms was the sign of the Cross used heretofore by Christians, and to this end they used standing in publick worship every Lords day (forbidding kneeling,) and afterward standing up at the Creed: as also adoring with their faces towards the east, &c. They used these only as significations of their own minds, instead of words; As the Prophets of old were wont by other signs, as well as words to prophesie to the people. And as Eusebius tells us how Constantine measured the length and bredth of a man on the earth with his spear, to tell the Covetous how little must serve them (only a grave place) after death. And I dare not condemn the Cautelous use of such Professing signs as these: Though the tongue be the chief instrument, yet not the only instrument to express the mind; and though words be the ordinary sign, yet not the only sign. Dumb men must speak by other signs: And usually more silent signs are fitter for Assemblies, to avoid disturbance: And sometimes more Per∣manent signs (as subscription, or a stone or pillar of Remem∣brance, as Iosh. 24, &c.) are more desirable. And this is left to humane prudence.

§. 19. And therefore I durst not have reproved any of the ancient Christians, that used the sign of the Cross, meerly as a

Professing signal action, to shew to the Heathen and Jews about them, that they believed in a Crucified Christ, and were not ashamed of his Cross. The occasionall, indifferent use of this, when it is meerly to this end, I durst not have condemned. Nor will I now condemn a man, that living among the enemies of a Crucified Christ, shall wear a Cross in his hat, or on his breast, or set it on his doors, or other convenient place, meerly as a pro∣fessing sign of his mind, to be but instead of so many words, q. d. [I thus profess my self the servant of a Crucified Christ, of whom I am not ashamed.] Whether these things be fit or unfit, the time, place, occasion, and other circumstances must shew: but the Lawfulness I dare not deny.

§. 20. 12. He that hath commanded us to celebrate the pub∣lick worship, and to preach, pray, praise God, &c. doth imply in this command that we must do it in some Gesture or other: For it is impossible otherwise to do it. But he hath not tied us to any one: In prayer we may kneel or stand: In singing Praises (and Petitions) to God, we may kneel, stand, or sit: At the Lords Table, though we have an exmaple of sitting at the celebra∣ting and receiving that Sacrament, yet no express command, nor a certain obligation. It is therefore left to humane pru∣dence, to order our gestures by the general Rules, of Order, De∣cency, Edification, &c. in Preaching, Praying, Hearing, Sing∣ing, Receiving, &c. For God hath not tied us himself to any one particular gesture.

§. 21. 13. God that hath required us to celebrate his wor∣ship, doth imply that we must do it in a decent Habit: Naked∣ness is a shame: Cloathing we must wear: but he hath not told us what it must be: Whether Linnen or Woollen: whether black or white: or of what shape and fashion; This therefore is left to humane Prudence.

§. 22. 14. God that hath commanded us to celebrate his Praise and other publick worship, hath left it to our Liberty and Prudence to make use of such Helps of Nature, or of Art, as may most conduce to further our obedience, and stand in a due sub∣serviency to his institutions. As for instance: he that hath commanded us to study his word and works, hath not prescribed me a certain Method for my studies, nor told me what Lan∣guages or Sciences I shall learn, or first learn: nor what Authors

I shall read in Logick, Physicks, Metaphysicks, &c. It is im∣plyed that in all I use the best helps, and in the best order that I can. So he that bids me read the Scripture, hath not tyed me to read only a Printed, or only a Written Bible; nor to read with spectacles or without. He that hath commanded me to Preach, hath not told me whether I must write my Sermon before or not: or use Notes for the help of my memory, or not; but hath left these to be determined as general Rules, and emergent accasions and circumstances shall direct us. And he that hath commanded us to preach and pray, hath not told us whether we shall use the help of a Book, or not: nor whether we shall use an hour-glass or a clock to measure our time by. He that hath commanded us cheerfully and joyfully to sing his Praises, 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 Instrument: or the help of more Artificial singers, or choristers? These are left to our reason to determine of, by general rules which nature and Scripture have laid down.

§. 23. 15. In Civil actions, that are Religious only finally, and by Participation, and not any acts of special worship, it is lawfull to use Symbolical Rites, that are in their kind neer of kin to Sacraments in their kind, and may be called, Civil Sacraments: such 〈◊〉〈◊〉 the sealing and delivery of Indentures, or other Covenant writings: and the delivery of Possession of a house by a Key, and of the Temple by a Book and Bel-rope, and of Land by a twig and turf; and of Civil Government by a Crown, or Scepter, or Sword, &c. And such is the use of a Ring in Marriage.

§. 24. 16. Though God hath commanded that certain per∣sons thus and thus qualified shall be elected and ordained Ministers of Christ, and separated to the Gospel of God; yet hath ••e not nominated the individual persons, but left it to man to choose them, according to the directions that he hath given them: Pru∣dence therefore is here the judge.

§. 25. In all these cases, it is no usurpation, nor addition to the word or institution of God, for man to determine: It is but an obeying of Gods commands: All these are Necessary in their Genus, and commanded us of God, and the Species (or individu∣als in the last case) no where by the word of God determined of:

so that if we must not determine of them our selves, the Scripture should contradict it self, or oblige us to natural impossibilities. Had God said, [Thou shalt Pray, at some Time, Place, in some Habit, Gesture, &c. but neither I, nor thou shall determine what,] this had been no better.

§. 26. Most of these forementioned particulars, are but abu∣sively or improperly called Ceremonies, they being only the de∣termination of Circumstances and Modes, and subservient com∣mon helps, which are Religious only Relatively and by Appli∣cation, being in themselves but such common modifications as are necessary in Civil and Common moral actions. Yet be∣cause the word [Ceremonie] is an equivocal, let them be so called.

§. 27. Though all these things are left to humane Determina∣tion, and so are Indifferent in themselves, before; yet may they become Accidentally Necessary or unlawfull. And though man must Determine of them, yet not as he list, without a Rule: but by those sufficient General directions which God hath given in Scripture, and the End and Nature of the work. And to cross these directions is a sin in him that doth determine.

§. 28. Though all these are left to humane Prudence, yet not alwaies to the Governors to be passed into Laws, and forced on the subjects. Most of the points forementioned, ought not to be statedly determined by Law, but left to him that is upon the place to determine of, according to variation of occasions (of which anon.)

§. 29. Yet if just Authority shall (injuriously) determine of them, it may be the subjects duty to obey; except in some cases to be after mentioned; Because they are not matters aliene to their Power, and without their line: but only its an imprudent over-doing in a work that is belonging to them, in its manner and season to be done.

§. 30. Having shewed you what man May determine of, in wor∣ship: I shall next shew you what he may not determine of: or what is exempted from his power. And 1. Some things as to the Substance. 2. Other things only as to the Manner, are out of mans power.

§. 31. 1. No man may bring a New Revelation, which he received not from God, (whether it be about greater or smaller

points,) and say to another, or himself, This you or I are bound to believe, by a Divine faith: For nothing but a Divine Revelati∣on can be the material object of a Divine faith.

§. 32. 2. And as far is it from the power of this man, to say [I received not this from God, but yet you are bound to believe it as from me, with a faith as certain and confident, as a faith Di∣vine.] For this were to equall man with God.

§. 33. 3. And far is it from the power of man to ob∣trude at all upon another any supernatural matters, and Com∣mand him to believe them, though but with a humane faith, when he cannot prove that the things are committed to him, nor give men an Evidence of their Credibility. He may not say [Though God revealed not these supernatural matters to me, yet hath he given me Authority to command you to believe them, or made it your duty to believe them, when I speak them, though with∣out Evidence of Credibility.] So that here are three sorts of things about matters of Belief that man may not do. The first is, that he may not Counterfeit a Divine Revelation: and the 2. is, he may not command men to believe his law∣full humane testimony, with a faith equall to Divine: and 3. he may not command so much as a humane faith to superna∣tural assertions which he had no authority to utter. I speak this about mens power in matters of faith, as preparatory to that about worship.

§. 34. In like sort, 1. Man may not say [This God hath commanded you in or about his worship] when it is not so: For this were to belie God, and to add to his Law, as if it said that which it doth not say. Here none I hope will gainsay me.

§. 35. And 2. No man may of his own head Command any thing in or belonging to the worship of God: but he must have either a Special or General warrant and command from God himself to do it. Gods Law must either make the thing Necessary in specie, and so leave man nothing about it but to second it by his Law, and see it executed: or else Gods Law must make the thing Necessary in genere, and so leave man to determine of the species (as is oft said.) But where neither of these are done by God, man hath no Power for the imposing of that thing.

§. 36. More particularly, 1. God hath not left it to the

Power of man to add to the ten commandments any universal precept for obedience. 2. Nor to add to the Lords Prayer and other holy Scripture, any general article of request to God. 3. Nor to add any officers to his Church, that are strictly Divine, or for Divine uses. 4. Nor to add any substantial ordi∣nance of worship. 5. Nor to add any substantial part of holy Disci∣pline. 6. Nor to institute any new Sacrament in the Church, or any thing that hath the Nature of a Sacrament, though it have not the name.

§. 37. It seemeth to me that Mystical signs stated by man in Gods publick worship, directly to work grace on his soul from God, and that as instituted, and also to oblige man to God again, are unlawfully brought into the Church.

§. 38. By what hath been said, you may see which of the late English Controverted Ceremonies, I take to have been Lawful, and which unlawfull. Too many years did I spend long agoe about these controversies; and the judgement that then I arrived at, I could never find reason since to change, notwith∣standing all the changes of the times, and the helps I that have since had; And it was and is as followeth.

§. 39. 1. About Episcopacy (which was the principal point, concomitant with the Ceremonial Controversie) I have given you my thoughts before. 2. The ceremonies controverted among us, were especially, The surplice, the gesture of Kneeling in Receiving the Lords supper, the ring in Marriage, Laying the hand on the Book in taking a•• Oath, the Organs and Church musick, Holy daies, Altars, Rails, and the Cross in Baptism. (To say no∣thing of the matter or form of the Prayers.)

§. 40. And 1. If the surplice be Imposed by the Magistrate (as it was) who is a lawfull Governor, and that directly but as a Decent Habit for a Minister in Gods service, I think he need∣lesly strained his Power, and sinfully made an engine to divide the Church, by making such a needless law, and laying the Peace of the Church upon it; But yet he medled with nothing but was within the reach of his Power in the general. Some Decent Ha∣bit is Necessary; Either the Magistrate or the Minister himself, or the Associated Pastors must determine what. I think neither Magistrate nor Synod should do any more then hinder undecen∣cy: But yet if they do more, and tye all to one Habit, (and suppose

it were an undecent Habit) yet this is but an imprudent use of Power. It is a thing within the Magistrates reach; He doth not an aliene work, but his own work amiss: and therefore the thing in it self being lawfull, I would obey him, and use that garment, if I could not be dispensed with. Yea though Secondarily the Whiteness be to signifie Purity, and so it be made a teaching sign, yet would I obey: For secondarily, we may lawfully and piously make Teach∣ing signs of our food and rayment, and every thing we see. But if the Magistrate had said that the Primary reason or use of the Sur∣plice was to be an instituted sacramental sign, to work g••ace on my soul, and engage me to God, then I durst not have used it, though secondarily it had been commanded as a decent garment. New Sa∣craments I durst not use, though a secondary use were lawfull.

§. 41. 2. And for Kneeling at the Sacrament, I doubt not at all, but the imposing it, and that on such rigorous terms, tying all to it, and casting all out of the communion of the Church, or from the participation of the Sacrament that durst not use it, was a very grievous sin, and tended to persecution, injustice, and Church-dividing. It is certainly in a doubtful case the safest way to do as Christ and his Apostles, and the universal Church did for many hundred years. That none should Kneel in publick worship on the Lords day, no not in Prayer, much less in recei∣ving the Eucharist, was a Custome so ancient and Universal in the Church, that it was everywhere observed before general Coun∣cils were made use of; and in the first general Council of Nice, it was made the last Canon; and other general Councils afterward renewed it; so that I know not how any Ceremony can possibly pretend to greater Ecclesiastical Authority then this had. And to cast out all from Church Communion in Sacraments that dare not go against the examples of Christ and his Apostles, and all the Primitive Church, (who long received the Eucharist in another gesture) and against the Canons of the first and most famous, and other succeeding general Councils, this is a most inhumane part. Either the gesture is indifferent in it self or not: If it be, how dare they thus divide the Church by it▪ and cast out Christians that scruple it, when they have these and many other reasons of their scruples (which for brevity I omit.) If they say that Kneeling is of it self Necessary, and not Indifferent, because it is Reverent &c. then 1. They make Christ an ••mperfect Law∣giver:

2. They make himself, or his Apostles, or both to have been sinners. 3. They condemn the Catholick Church of sin. 4. They condemn the Canons of the Chief general Councils. 5. And then if the Bishops themselves in Council should change the gesture, it were unlawfull to obey them. All which are consequents that I suppose they will disown. What a perverse preposterous Reverence is this? when they have leave to lie in the dust before and after the very act of receiving, through all their confessions and prayers, yet they will at other times stand, and many of them sit at prayer, and sit at singing Psalms of Prayer and Praise to God, and yet when Christ doth invite them to a feast, they dare not imitate his Apostles and universal Church in their gesture, lest they should be sinfully unreverent.

§. 42. But yet, as sinfully as this Gesture was imposed, for my part I did obey the imposer•• ••nd would do, if it were to do again, rather then disturb the Peace of the Church, or be depri∣ved of its Communion. For God having made some Gesture necessary, and confined me to none, but left it to humane Deter∣mination, I shall submit to Magistrates in their proper work, even when they miss it in the manner. I am not sure that Christ intended the example of himself and his Apostles as obliga∣tory to us that shall succeed. I am sure it proves sitting law∣ful: but I am not sure that it proves it necessary: (though very convenient) But I am sure he hath commanded me obedience and peace.

§. 43. 3. And for the Ring in Marriage, I see no reason to scru∣ple the lawfulness of it: For though the Papists make a Sacrament of Marriage, yet we have no reason to take it for any ordinance of Divine worship: any more then the solemnizing of a con∣tract between a Prince and People. All things are sanctified and pure to the Pure: but that doth not confound the two Ta∣bles, nor make all things to be parts of Worship that are sanctifi∣ed. The Coronation of a King is sanctified as well as Marriage, and is as much a Sacrament as Marriage, and the Ceremonies of it might as well be scrupled: especially when God doth seem to go before them by the example of Anointing, as if he would confine them to that Ceremonie; which yet was none of his intent, nor is it much scrupled.

§. 44. 4. And though the taking of an Oath be a sort of

worship, yet not the natural worship of the first Commandment, nor the Instituted of the second, but the Reverent use of his name in the third; so that it is not primarily an act of worship, but Reductively, and Consequentially: It being the principal use of an Oath to Confirm the Truth, and End strife, by appealing to God, which appellation is indeed an acknowledgment of his Govern∣ment and Justice. And the laying the hand upon the Book, or Kissing it, is but a Professing sign of my own Intentions, such as my words themselves are: and therefore is left to humane choice, and a lawfull thing. And I have met but with very few, among all our Ceremonies, that questioned this.

§. 45. 5. And for Organs or other instruments of Musick in Gods worship, they being a Help partly natural, and partly artificial, to the exhilarating of the spirits, for the praise of God, I know no argument to prove 〈◊〉〈◊〉 simply unlawfull, but what would prove a cup of wine unlawful, or the tune and meeter, and melodie of singing unlawful. But yet if any would abuse it, by turning Gods worship into carnal Pomp, and levity, especial∣ly by such non-intelligible singing, or bleating as some of our Choristers used, the Common people would▪ have very great reason to be weary of it, a•• accidentally evil.

§. 46. 6. And as for Holy daies, there is great difference between them: Those are lyable to most question that are obtru∣ded on the Church with the greatest confidence▪ As for such daies as are appointed upon some emergent occasions, that arose since Scripture was indited, and are not common to all times and places of the Church, there is no more question whether the Magistrate may command them, or the Pastors agree upon them, then whether a Lecture-day, or fast-day, or thansgiving-day may be commanded, or agreed on: some time for Gods worship, besides the Lords Day must be appointed: And God having not told us which, the Magistrate may, on fit occasions▪ And this is no derogation from the sufficiency of Scripture: For the occa∣sion of the day was not ex••stent, when the Scripture was written: such occasions are various according to the various state of the Church in several ages and Countries. And therefore to keep an Anniversary day of Thanksgiving, such as we keep on the fifth of November for our deliverance from the Papists powder plot, is no more questionable then to keep a ••ecture. Nor for

my part do I make any scruple * 1.1 to Keep a Day in Remembrance of any eminent servant of Christ, or Martyr, to praise God for their doctrine or example, and honour their Memorial. But the hardest part of the Question is, whether it be lawfull to keep daies, as holy, in celebrating the memorial of Christs Nativity, Circum∣cision, Fasting, Transfiguration, Ascention, and such like? And the great reasons of the doubt are, 1. Because the occasions of these holy daies was existent in the Apostles daies: and therefore if God would have had such daies observed, he could as easily and fitly have done it by his Apostles in the Scripture, as he did other the like thing••. 2. And this is a business that if it were Necessary, would be Equally nec••ssary to all Ages and Parts of the Catholick Church. And therefore it cannot be necessary, but it must be the Matter of an universal Law. And God hath made no such Law in Scripture: And ••o Scripture sufficiency, as the Catholick Rule of faith and universal Divine obedi••nce, is utterly overthrown: which if we grant, and turn Papists to day; we shall have as strong temptations to make us turn Infidels to mor∣row, so poor is their evidence for the supplemental Traditional Law of God. 3. And God himself hath already appointed a day for the same purposes as these are pretended for. For the Lords Day is to commemorate the Resurrection, as the great Trium∣phant act of the Redeemer, implying all the rest of his works: so that though it be principally for the Resurrecti••n, above any single work of Christ, yet also for all the work of Redemption: And the whole is on that day to be commemora••ed with holy Joy and Praise. Now when God himself hath set apart one day in every week to commemorate the whole work of Redemption, it seems an accusing of his Institutions of insufficiency, to come after him to mend them, and say we must have an anniversary day for this or that part of the work. 4. The fourth Commandment being one of the Decalogue, seems to be of so high a nature, that man is not to presume to make the like. Else why may we not turn the ten commandments into twenty or a hundred? But it seems a doing the same or of like nature to what God hath done in the fourth commandment, if any will make a necessary sta••ed holy day to the universal Church. 5. And it seems also that these Holy daies (excepting Easter and Whitsontide and other Lords daies) are but of later i••troduction. Many passages of Anti∣quity

seem to intimate, that Christmas Day it self was not of many hundred years after Christ. I remember not any before Gregory N••zianzene that seem to speak of it. The allegations out of spurious authors, and that of later date, such as the coun∣terfeit Clement, Dionysius, Cyprian, &c. are brought to deceive and not to convince. 6. Yea more, the time was a matter of controversie among the Churches of the East and West, for many ••undred years after Christ▪ Epiphanius▪ and the Churches of Iudaea and all those Eastern parts, took the sixth of Ianuary to be the day (see Casaubones Exercitat▪ on this, and Cloppenburgius more fully in Th••s. Chrysostome saith, it was but ten years before he wrote that Homilie that the Church at Constantinople was per∣swaded by them at Rome to change their account of the day: And is it possible that, when for about four hundred years or more the Churches were utterly disagreed of the day, that it was then Commonly kept as an Holy day? The keeping o•• it would sure have kep•• a common knowledge of the day: Or at least, the difference of observation would have raised con••ention, as the difference about Easter did: can any believe that the famous Council of Nice, and the vigilant Emperour, that were so exceeding impati∣ent of a diversity of observations of Easter, would have let a di∣verse observation of Christmas alone, without once thinking or speaking of it, when they were gathered about the like work, if the Church had commonly observed it then as a Holy day? Or was the Church of Iudaea where Christ arose, in any likely∣hood to have lost the true account of the day, if it had been ob∣served by Apostolical Tradition from the beginning? 7. And it seems that God did purposely deny us the observation of this Day, in that he hath certainly kept the time unknown to the world. The confidence of some bewrayes but their ignorance. Chrono∣logers are never like to be agreed of the year, much less of the moneth or day; some think we are four years too late▪ some two years, &c. Many think that Christ was born about October (as Scaliger, Broughton, Beroaldus, &c.) and many still hold to the old Eastern opinion, for the Epiphany being the Nativity, on Ian. 6. and others are for other times; but none are certain of the time. 8. Sure we are, where there is no Law, there is no Transgression: but here is no Law of God commanding Christ∣mas day or the other Holy daies; therefore there is no trans∣gression

in not keeping them. And then 9. it is not so sure that there is no transgression in keeping them: therefore the surer side is to be taken. 10. And it seems strange that we find not so much as any ancient * 1.2 general Council making any mention of Christmas or such daies (though of the Martyrs daies some do.) All these reasons (which I run over hastily) and many more (which for brevity I pretermit) do seem to make it a very hard question, whether the keeping of this sort of Holy daies be lawfull.

§. 47. And it is not to be much stuck at, that a Day to Christ doth seem more necessary and pious, then a Day in commemo∣ration of a Martyr, or a particular Mercy: For in the highest parts of Gods worship, God hath left man least to do, as to Legislation and Decisions: and usurpations here are far most dangerous. A weekly Day is somewhat more then an Ann••versa∣ry: And yet I think there is few of the contrary minded, but would doubt whether man might impose on the Church the ob∣servation of another weekly Holy day, in commemoration of Christs Nativity. The worship of God is a more excellent and neces∣sary thing, then the veneration due to a worthy person; And yet we have not so much liberty to make new waies of worshiping God, as of veneration to men. So is it here, though even the Daies that are for the memorial of the Saints, are ultimately for the honour of God; yet those that are set apart directly and immediately to commemorate the work of Redemption, are Relatively much higher, and therefore seem to be more exempted from the Determination of humane laws.

§. 48. By this and much more, I am fully satisfied, 1. That the keeping of these daies is a thing of it self unnecessary: 2. And that there being none on earth that can justly pretend to a power of universal Government over the whole Catholick Church, it is certain that none on earth can bind the Catholick Church to such observances; (The Canons of Pastors are Autho∣ritative Directions to their own flocks that are bound to obey them, so it be in lawful things; but to other Churches, or to their fellow Pastors they are but Agreements, and how far they bind, I shall shew anon.) 3. And even in a single Church, or a Province, or Nation, I am satisfied that it is a great sin for Magistrates or Pastors to force all that scruple it, to the observa∣tion

of these daies, and to lay the unity or Peace of their Churches on it, and to cast out, censure, reproach, or punish them that dare not obey such impositions for fear of sining against God. And it is a most dsingenuous thing to insinuate and put into the minds of men accusations of the Impiety of the dissenters; and to perswade the world that it is irreligiousness, or humorous singularity, when it is so known a thing to all that know them, that the persons that scruple or disown these daies, do ordinarily walk in uprightness and the fear of God in other matters, and profess that it is only a fear of breaking the Laws of God that keeps them from conformity to the will of others: and that they are reproached by the multitude of the observers of these daies, for their spending the Lords Day in Holy exercises, which the reproachers spend too much in idleness, sensuality or prophaness; and it is not long since many of them were cast out of the Ministerial service or suspended, for not reading a Book authorizing Dancing and other recreations on the Lords day. In a word, to reproach them as Precisians and Puritans, for the strictness of their lives, and yet at the same time to per∣swade men that they are ungodly for not keeping Holy daies, or not kneeling at the Sacrament, is not ingenuous dealing, and draws too neer the Manners of the Pagans, who called the Christians ungodly, because they durst not offer their sacrifices, and when they dragd them to the judgement-seats, they cryd Tollite impios, as i•• themselves were the Godly men: I compare not the matter of the causes here, but only the temper of the persons, and manner and justice of proceedings.

§. 49. And yet for all this I am resolved, if I live where such Holy daies as these are observed, to censure no man for observing them, nor would I deny them liberty to follow their judgements, if I had the power of their Liberties; provided they use not reproach and violence to others, and seek not to deprive them of their Liberties. Paul hath so long agoe decided these cases, Rom. 14. & 15. that if men would be Ruled by the word of God, the controversie were, as to the troublesome part of it, at an end. They that through weakness observe a Day to the Lord, that is not commanded them of God, should not judge their brethren that observe it not: and they that observe it not, should not despise or set at naught their weaker (though censo∣rious)

brethren that observe it; but every one should be fully perswaded in his own mind. The Holy Ghost hath deci∣ded the case, that we should here bear with one another.

§. 50. Yea more, I would not only give men their Liberty in this, but if I lived under a Government that peremptorily commanded it, I would observe the outward rest of such a Holy day, and I would preach on it, and joyn with the Assemblies in Gods worship on it. Yea I would thus observe the Day, rather then offend a weak brother, or hinder any mans salvation, much more rather then I would make any division in the Church. I think in as great matters as this did Paul condescend when he circumcised Timothy, and resolved to eat no flesh while he lived rather then offend his brother, and to become all things to all men for their good. Where a thing is evil but by acci∣dent, the greatest Accidents must weigh down the less. I may lawfully obey and use the day, when another doth unlaw∣fully command it: And I think this is the true case.

§. 51. 7. And for the next ceremony, the Name and form of an Altar, no doubt it is a thing indifferent, whether the Table stand this way or that way: and the Primitive Churches used commonly the names of Sacrifice, and Altar, and Priest, and I think, lawfully: for my part, I will not be he that shall condemn them. But they used them but metaphorically, as Scripture it self doth, Heb. 13.10, 15, 16. Rom. 12.1. Ephes. 5.2. Phil. 2.17. & 4.18. All believers are called Priests, and their service, Sacrifices, 1 Pet. 2.5, 9. Rev. 1.6. & 5.10. & 20.6. I conceive that the dislike of these things in England (the form and name of an Altar, and the Rails about it) was not as if they were simply evil: But 1. because they were illegal innovations, forced on the Churches without Law, or any just authority. And 2. because the way of those times did cause men to suspect, that somewhat worse was intended to be brought in by such preparatives; especially when the Ministers were cast out.

§. 52. 8. But of all our Ceremonies, there is none that I have more suspected to be simply unlawfull then the Cross in Baptism. The rest, as I have said, I should have submitted to rather then hinder the Service or Peace of the Church, (had I been put to it: For living in those daies in a Priviledged place, I had my liberty in all save Daies and the Gesture.) But this I durst

never meddle with. And yet I know that many think it as reasonable, and more venerable then any of the rest. Yet dare I not peremptorily say that it is unlawfull: nor will I condemn either Antients or Moderns that use it: nor will I make any disturbance in the Church about it, more then my own forbear∣ance will make: only my own practice I was forced to suspend, and must do if it were again imposed on me, till I were better satisfied. The Reasons that most move me, I shall give you in the end, but some of them take at the present.

§. 53. 1. This is not the meer circumstance of a Duty, but a substantial humane ordinance of worship: nor is it necessary in genere that man ordain any such symbolical Mystical signs for Gods worship: And therefore it is a matter totally exempt from humane Power. There must be some Time, some place, some gesture, some vesture, some utensils, &c. But you cannot say that, There must be some teaching symbols, or mystical signs, stated by humane institution in Gods worship: There is no command to man in Scripture de genere to institute any such thing. And therefore in the case of Circumstantials I shall usu∣ally (of which more anon) obey the Magistrate, even where he doth mistake, because it is his own work, though he misdoe it: But here his action is like that of a judge in alieno foro, in another court, where he hath no power, and therefore his judgement is null. It is not an act of Authority to make and state new mystical signs (that are such in their primary use,) in Gods worship: For there is no Power but of God: And God hath given no such power: They that say, he hath, let them prove it if they can. Natural and Artificial helps we disallow not▪ But Instituted signs, that have what they have by Institution, and that as a solemn stated ordinance, I know not that ever God required or accepted from the invention of man. I doubt this will prove a meer usurpation, and nullity, and worse.

§. 54. 2. Yea I suspect it will prove a humane Sacrament: either fully a Sacrament, or so neer a kin to Sacraments, as that man hath nothing to do to institute it. The common prayer saith, that [a Sacrament is an outward visible sign of an inward spiritual grace, given to us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof] (in

the Catech.) Let us try by this definition whether the Cross in Baptism as used in England, be a Sacrament.

§. 55. And 1. I may take it for granted that the want of the Name, makes it not to be no Sacrament. And 2. whereas in the definition, it is said that it is [ordained by Christ himself] that belongs to a Divine Sacrament only, and not to a humane Sacrament devised by usurpers. Otherwise you must say, that there is no such thing possible as a humane Sacrament imposed by usurpers on the Church: what if all the essentials of a Sacra∣ment, such as are found in Baptism and the Lords supper, be in∣vented by man, and forced on the Church, is it therefore no Sacrament? or only, no Divine Sacrament? However, let us not differ about bare names and words: It is the same thing that you call a Sacrament, when God is the ordainer: and sure it will not prove it lawfull because man is the ordainer; that's it that makes it unlawfull, because he wants authority, and acts as an usurper. The Papists affirm that man hath not power to make new Sacraments; no not the Pope himself. Let not us go further.

§. 56. And 1. the outward visible sign here is the Cross made in the fore-head: 2. The inward and Spiritual grace is, a holy Resolution to fight manfully under the banner of Christ, and to perse∣vere therein. The Cross signifieth the Instrument of the sufferings of Christ, aad that we do own this Crucified Saviour, and are not ashamed of him, and will manfully fight under him. So that here is 1. a signification of Grace to be wrought on the Soul, and given us by God. 2. an engagement to perform the duties of the Covenant our selves. On Gods part, we are to receive by this sign, both Qualitative or actual Grace, and Relative Grace. 1. The Cross is to teach our understandings, and help our memories, and quicken up our dull affections, by minding us of a Crucified Christ and the benefits of his Cross.

§. 57. That it is ordained for this use, appeareth from the words (anon to be recited) in the use of it, and by those words prefixed before the the Common prayer-book, [of Ceremonies; why some are abolished, and some retained] where they say that they [be not darke and dumb Ceremonies, but are so set forth that every man may understand what they do mean, and to what use they do serve:] and [that they are such as are apt to stir up

the dull mind of man, to the remembrance of his duty to God, by some notable and special signification, whereby he might be edified.] So that this and such other (if there be more such) are appointed by their signification to teach the Understanding, and stir up the dull mind of man to the remembrance of his duty to God: Which are good works, but to be done only by good means.

§. 58. And that this is a way of working Grace in the same kind as Gods word and Sacraments do, is undeniable. For the word and Sacraments do work Grace but Morally, by propounding the object, and so objectively Teaching, Remembring, and Ex∣citing, and thus working on the Understanding, Memory, and Will, and Affections. However the spirit may work within, its certain that the ordinances work no otherwise. And not only Pro∣testants are agreed on this, but one would think that the Jesuits and all of their mind should be most of all for it. For faculties, they that will not confess any Physical determination of the but make all operations both of Word, Sacraments, and Spirit it self, to be but suasory or Moral, one would think should hold more tenaciously then others, that Sacraments work Grace but Morally. And if no Sacraments do more then objectively Teach and excite; and the Cross is appointed to do as much in this, then there is no difference between them to be found.

§. 59. And then for Relative Grace, it is plain, that by the sign of the Cross as well as by Baptism, we are entred into a state of Christianity; and so it is an Investing Sacramental sign; It listeth us under the banner of Christ Crucified: And that is the very essential nature of the Sacrament of Baptism it self. As Listing investeth the soldier in his Relation, and consequently in his Priviledges, so doth Baptism by Gods appointment; and Crossing is supposed by mans appointment, to invest men in the Relation of the soldiers of Jesus Christ.

§. 60. Yea (more then is expressed in the Definition of a Sacrament in the Common prayer-book) if you judge it essential to a Sacrament to be an engaging Covenanting sign, the Cross is instituted to this end. Yea more then that; if you judge it essential to a Sacrament, to be an engaging sign in the very Covenant of Grace it self▪ and not only in some particular promise, this also is the end of its appointment. It is to engage our selves to a Crucified Christ as our Captain and Saviour by his Cross, and to

bind our selves to the Duty of Soldiers or Christians to our lives end: a••d consequently to teach us to expect the privi∣ledges of faithfull servants and Soldiers from a Crucified Christ.

§. 61. All this is expressed in the very words of Ministerial application, in the common Prayer-book: which are these [we receive this Child into the Congregation of Christs flock, and do sign him with the sign of the cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the Devil, and to continue Christs faithfull soldier and servant unto his lives end, Amen.] So that you see here it is used as a listing, investing, Cove∣nant sign, engaging us to be Christs soldiers, and not to be asham∣ed of his Cross, or to confess his faith, and manfully to fight, &c. and to persevere. What's wanting here to make a Sacra∣ment?

§. 62. Yet had it been but a bare Professing sign, like writing or lifting up the hand, to signifie consent, instead of words, I durst not have concluded so hardly of it: And thus it seems in ancient times it began to be brought into use: and the voluntary use of the cross on several occasions, in many countries at this day, doth seem to be no other. But, for my own part, I dare not be guilty by consent, of making a humane Sacrament, or stating such an engaging Sacramental sign, to all these uses, in the publick worship of God. I had rather suffer or leave my Mini∣stry, them venture on this, while I see so much to make me fear that it is a sin. But again I say, as I reverence the ancients that used the cross (I think amiss, and yet more warrantably then we,) so I presume not to censure them that judge it lawfull; but only give the reasons that make me doubt, and rather think it to be unlawfull, though still with a suspicion of my own understanding, and a love and honour to dissenters.

§. 63. As for the Common prayer it self, I never rejected it because it was a form, nor thought it simply unlawfull, because it was such a form, but have made use of it, and would do again in the like case. But I must needs say, 1. That the shreding it into such abundance of small parcels seemeth to me very incon∣venient. It seems too light and ludicrous to toss sentences so formally between the Priest and Clerk, and to make such

a multitude of Prayers consisting but of a sentence, or two at most: And it seemeth to be tautologie and vain repetition to repeat over the same word so oft: and a taking of Gods name in vain, or too unreverently, to begin with his Titles and Attributes, and end with his name again, and the merits or sake of Christ, and this at almost every sentence: as if we had done with him, and were taking our leave, and had forgot somewhat that called us to begin again: and thus we begin and end, and begin and end again, it may be twenty times together. 2. But the enforcing imposition of these Prayers, is most to be condemn∣ed; of which I have spoken, in the former Disputation. But for my part, I censure none that use them, nor take them to be therefore men of another Religion or worship: It is but a modal difference in the same worship.

§. 64. The Emperor Constantine was very much for Liberty for Dissenters, and against persecution of them, upon tolerable differences: yet he himself was wont to write Prayers and Orati∣ons or Sermons of his own making (Euseb. in vita Constant. l. 4. c. 55. & 32. & 29.) and readeth some common prayers him∣self to the Congregation in his house, c. 17. (For he made his house a Church, and preached in it ordinarily himself, though he was both a Lay-man, and unbaptized; His sermon about Christianity to the Clergie is published by Eusebius: and he preached a funeral Oration about the Immortality of the soul in his ordinary preaching place, a little before his death: Euseb. ib. c. 55. &c. 29. &c. 17.) He giveth his soldiers a form of Prayer, ib. c. 20. commanding them that were Christians to ob∣serve the Lords Day, and spend it in holy exercises, and not to labour on that day, (ib. c. 18.19.23.) and also to honour the Holy daies consecrated to the Martyrs, (c. 23.) that is, to their memorial. And commanding the very Heathen soldiers to pray as they could, though not in the Church but in the fields together. And in none of this dare I condemn him.

§. 65. The summ of all that I have said, is this; that Man may determine of modes and circumstances of worship, Necessary and Commanded in genere, but not determined by God in specie. But to make new worship-ordinances, or institute Sacraments, or Sacramental signs, or any thing else, for which in genere he hath no commission, this is simply unlawfull.

§. 66. But this is not all: There is a second thing unlawfull also; and that is the misdetermining of those same modes and cir∣cumstances, which he is authorized to determine. For he is (as is said) to do it by Gods General Rule. Here therefore we must thus conclude. 1▪ that every misordering of such great affairs, is the sin of them that do it. 2. But yet that the subject is not exempted from obedience by every such mistake of the Go∣vernor: but by some, he is.

§. 67. If the mischoosing of such circumstances by Church-governors, be but an inconvenience, and do not destroy the ordinance it self, or frustrate the ends of it, we are to obey: 1. For he is the judge in his own work, and not we: 2. the thing is not sinfull, though inconvenient. 3. Obedience is commanded to our lawfull Governors. Of this we shall say more in the last Chap.

§. 68. But if a Governor so misdetermine but a mode or circumstance, as will overthrow the substance and ends of the worship, I would not obey, except some greater evil were like to follow my not obeying at that particular season, then the fru∣strating of the duty it self would come to: As for example; If a Governour make a new Sacrament, I will not obey, because his command is null, and the thing simply evil. If he miscom∣mand a Circumstance of Time, or Place, or Gesture, I will consider the consequents. If he command the solemn Assemblies to be held a mile or two or three from the people, I will obey him, if it be but as far as I can go without frustrating the work it self. But if he command us all to go ten miles or twenty miles to wor∣ship, I would obey for some time to avoid a greater evil; but ordinarily I would no more obey, then if if he forbad all Christi∣an assemblies; for it comes all to one. So if he command the Assemblies to be at break of day, or after sun setting, I would obey. But if he command that we Assemble only at midnight, what should I do then? The thing is not simply unlawfull: He doth but misdo his own work. And therefore for some times I would obey, if it were necessary, to avoid a greater evil. But if he make it the ordinary case, I would not obey: because it destroy∣eth the worship it self in a manner, as if he simply forbad it, and this he hath no power to do. An inconvenient gesture I would use in obedience, and to avoid a greater evill: But I

would not obey him that would command me to stand ••n my head alwaies in hearing. An unhansome vesture I would use in obedience to a lawfull Governour, and to avoid a greater evil: But not so ridiculous a vesture as would set all the people on laughing so as to frustrate the work that we assemble for.

§. 69. In all such cases where Governors act not as usurpers in a matter that they have no authority in, but only misdo their own work, it much concerneth the subjects to foresee whats like to be the Consequents of their obeying or disobeying, and accordingly to do that which tendeth most to the Ends of the work: still holding to this Rule, that we must obey in all things lawfull.

§. 70. And when we do obey in a case of miscommanding, it is not a doing evil, that good may come of it, as some do mis∣conceive: But it is only a submitting to that which is ill com∣manded, but not evil in him that doth submit. It is the determiner that is the cause of the inconvenience, and not the obeyer. Nor is it inconvenient for me to obey, though it be worse perhaps to him that commandeth. While he sinneth in commanding, he may make it my Duty to obey.

Notes

• * 1.1

  In point of Lawfulness; For Conveni∣ency is accor∣ding to seve∣ral accidents▪
• * 1.2

  The Pro∣vincial Consil. Agath. Can. 14. is the first that I remember mentioning them.