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

CHAP. XIV. Reasons against the Imposing of our late Controverted Mysticall Ceremonies, as Crossing, Surplice, &c. (Book 14)

§. 1. HOW far Ceremonies are lawfull or un∣lawfull to the users, I have shewed suffi∣ciently already: and therefore may omit the fourteenth Proposition as discus∣sed before: But so eager are the minds of men to be exalting themselves over the whole world▪ and puting yoaks on their Brethrens necks, even in the matters of God, and set∣ting up their own wills to be the Idols and Law-givers to all others, that I take it for the principal part of my task, to give in my Reasons against this distemper, and to try if it be possible to take men off from Imposing or desiring, the Imposition of unnecessary things. I durst not desire the Imposing of our Mysticall Ceremonies, but had rather they were abolished, or left indifferent, for these followings Reasons.

§. 2. Reas. 1. To impose 〈◊〉〈◊〉 symbolical Rites upon the Church which Christ hath not imposed, doth seem to me to be an usurpa∣tion of his Soveraign power. It belongeth to him to be the Law-giver of his Church. No man hath Power to make him a new worship. Officers are but to see his Laws executed: and to determine only of such circumstances, as are needfull for the well executing them. To make new Symbols or instituted

signs to teach and excite Devotion, is to make new humane Ordinances: whereas it belongs to us only to use well such as he hath made: and to make no Laws but such as are thus need∣full for the executing of his Laws. But of all this I have more largely spoken already.

§. 3. Reas. 2. The imposing of these Mystical Rites doth seem to accuse Christ of ignorance or negligence, in that he hath not himself imposed them, when he hath taken upon him that Royall office to which such Legislation doth belong. If Christ would have such Rites imposed on the Churches, he could bet∣ter have done it himself, then have left it to man. For 1. These being not mutable circumstances, but the matter of standing Laws, are equa••ly necessary or unnecessary to this age of the Church as to that in which Christ lived upon earth, and to those Countreys in which he conversed as to these. If Images, Crossing, significant garments, &c. be needfull to be imposed in England, why not in Iudaea, Galatia, Cappadocia, 〈◊〉〈◊〉, &c. And if they are needfull now, why not then? No man can give a rational cause of difference, as to this necessity▪ If therefore Christ did neither by himself nor by his Apostles, (who formed the first Churches, and delivered us his mind by the Spirit) institute and impose these Rites, then either the imposing of them is needless, and consequently noxious: or else you must say that Christ hath omitted a needfull part of his Law and worship, which implies that he was either ignorant what to do, or careless and neglective of his own affairs, which are not to be imagined. Moses left nothing out of the Law that he delivered, that was to be the standing matter of the Law: nor omitted he any thing that God required in the instituting of the Legal worship. But Christ was faithfull to him that appointed him as Moses was in all his house, Heb. 3.2.3. therefore certainly Christ hath omit∣ted nothing that was to be a standing Gospel Law and Worship nor done his work imperfectly.

§. 4. Reas. 3. And as this Imposition of Mystical Rites doth imply an accusation of Christ, so do••h it imply an accusation of his Laws, and of the holy Scriptures, as if they were insuf∣ficient. For if it belong to Scripture sufficiency to be the full revelation of the will of God concernng Ordinances of worship and duties of universal or stated Necessity, then must we not

imagine that any such are left out. If Scripture be Gods Law, it is a perfect law: And if it belong to it as a Law to impose one stated Symbol, Ordinance, or matter of worship, then so it doth to impose the rest of the same nature that are fit to be imposed. If we will do more of the same that Scripture was given for to do, we accuse it, while we seem to amend it.

§. 5. Reas. 4. And by this means we shall be brought to a loss for the Rule of our Religion. For if once we leave the holy Scriptures, we shall not know where to fix. If God have not instituted all the Ordinances of Worship (such as Sacramental, or Mystical Rites, &c.) that are meet to be statedly Imposed on the Churches, then we are uncertain who is to be the institutor of them. The Pope will claim it: and General Councils will claim it: and Provincial Councils, and particular Bishops will claim it: and Princes will claim it: and we shall be at a loss for our Religion.

§. 6. Reas. 5. But whoever it be that will be the master of our Religion they will certainly be men, and so it will become a humane thing. Whereas Divine worship supposeth a Di∣vine institution: and it is an act of obedience to God, and therefore supposeth a Law of God: For without a Divine Law there cannot be obedience to God.

§. 7. Reas. 6. These impositions seem to be plain violations of those prohibitions of God, in which we are forbidden to add to his worship, or diminish from it. As Deut. 12.32. [What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.] Object. But we add nothing to the Word of God, though we impose such Mystical Rites as he imposeth not. Answ. The text doth not say Thou shalt not add to my Command] but [Thou shalt not add to the thing that I command thee.] It is the Work, Worship, or Ordinances that you are forbidden to add to, or diminish from, and not the Word or Law it self only.

§. 8. Reas. 7. It seemeth to be a very great height of Pride that is manifested in these impositions. 1. When men dare think themselves wise enough to amend the work of Christ and his Apostles, and wise enough to amend the holy Scriptures: is not this exceeding Pride? How can man more arrogantly lift up

himself, then by pretending himself to be wiser then his Maker and Redeemer? Is it not bad enough to equalize your selves with him, unless you exalt your selves above him? If you do not so, what mean you by coming after him to correct his Laws, or mend his work, and make better laws and ordinances for his Church then he himself hath done? 2. And I think it is no better then Pride for men so far to exalt themselves above the Church of God, as to institute new signs and ordinance••, and say, [I command you all to worship God according to these my insti∣tutions and inventions: and he that will not thus worship him, shall not have liberty to worship him at all, nor to live in the Com∣munion of Christians.] What's Pride and arrogancy, if this be not?

§. 9. Reas. 8. None knoweth the mind of God concerning his worship, but by his own Revelation: If therefore he have not Revealed it to man, that he would be served by such mystical Rites, and Ceremonies, then no man can know that it will please him. And if it Please him not, it will be lost labour and worse: and we may expect to hear [who requireth this at your hands?] How do you know that it pleaseth him to be served by Images, Exorcisms, Crossings, and many pompous Ceremonies? He hath nowhere told you so. And your will is no proof of the will of God.

§. 10. Reas. 9. God would not have taken down the Legal Ceremonies, and delivered us from them as a burden, and com∣manded us to stand fast in the Liberty with which Christ hath made us free, and not again to be entangled with the yoak of bondage Gal. 5.1. if he would have given men leave to have im∣posed the like burdensome observances at their pleasure. If you say that these present Ceremonies are not burdensome; I aske, why then were those of Gods institution burdensome? That yoak was streight and burden heavy; and Christ hath called us to take upon us his yoak that is easy, and his burden that is light. Matth. 11.28. It was not only the threatnings conjunct against the disobedient, that made the Jewish Ceremonies to be a burden, which they were not able to bear, Act. 15. nor yet because they were but Types (for to be Types of Christ, was their highest honour:) But also because they were numerous, and required labour and time, and were unnecessary (when Christ was come) and so against the liberty of the Church, as

Col. 2.16. &c. And is it a likely thing that God would take down his own institutions when they became unnecessary, and at the same time give commission to the Pastors of the Church to set up unnecessary Ce••emonies of their own? Yea or give them leave to do it, without his commission? If it be such a mercy to be delivered from Divine Ceremonies, when they grew needless, and a liberty which we are commanded to stand fast in, I know not why men should impose on us unnecessary Ceremonies of their own, and rob us of our Mercies.

§. 11. Reas. 10. The imposition of unnecessary Ceremo∣nies, is a certain means for the D••vision of Christians, and therefore is but an engine of the Devill, the great divider. As the Papists set up a Vicechrist and false Center of union, under pretence of the unity of Christians, when nothing is so great a cause of their division; so usually the Imposers of Ceremo∣nies pretend the Unity and Peace of Christians to be their end, when they are most effectually dividing them. They are pre∣serving the house by casting fire into the thatch. There is no more effectual means of Division, then to set up impossible terms of unity, and tell men, that they must Agree upon these or none. All Christians will unite in Christ, and Agree in all the essentials of Christianity, and all that is the known word of God: But no wise man will expect that all Christians should ever Unite and Agree about the Mystical signs and Ceremonies of mans invention and imposition. Come to a Congregation that walke in unity and holy order in the sim∣plicity of faith and Scripture ordinances, and make Laws to this Church, that no man shall joyne in the worship of God that will not Cross himself, and be sprinkled with holy water, and bow toward the Altar, and wear a sword and helmet, to signifie the spiritual warfare, and such like, and try whether this course will not divide the Congregation; Men are like•• to agree in few things then in many; in Certain truths, then in uncertain Controversies; in Divine ordinances, then in Hu∣mane inventions. Undoubtedly if you impose such Ceremonies, multitudes of honest Christians will dissent. And if they dis∣sent, what will you do with them? If you leave them to their liberty, then your Ceremonies are not imposed. If you do not, you will drive them to a separation, and break all in

pieces by your violence, and exasperation of mens minds.

§. 12. Reas. 11. And by this means you will be led, and also l••••d others into the haynous guilt of persecuting the mem∣bers of Christ. For when you have m••de Laws for your Cere∣monies, you will expect obedience, and take all for schismaticks or disobedient that refuse them; and its like your laws will be backt with penalties; you will not be content to have the liberty of using these Ceremonies themselves, and to leave all other to their liberties. We hear (and formerly heard it more) how impatient almost all of this way are of diversity in Cir∣cumstances and Ceremonies. They take it to be intolerable confusion to have diversity in these things: what say they? shall one use one gesture, and another use another? what confu∣sion will this be? or if a few of the wiser sort have more wit, yet custome will bring the multitude to this pass. We see now, they will not endure to joyn with those that sit at the Lords Supper, though they may kneel themselves. If they see but two or three shops in a Town open on Christmas day, they throw ston••s at them and break their windows, where they dare, and are ready to rise up against such as enemies in war. Besides you will take it as a contempt of your Laws, if men do not conform to them: And if you use the Ceremonies, and others disuse them, you will think they censure your practice by their forbearance. And its like they will be forced to give some reasons of their forbearance: And those Reasons must needs be against your way, and consequently seem to disparage you, so that I may take it for granted, that those that would have Ceremonies, would have them forced on the Church, and so would raise a persecuti∣on to maintain them.

§. 13. And then this persecution when its once begun, its ne∣ver like to stay till it reach to the height of Cruelty. For 1. When you have begun, you will think that you are engaged in honour to carry it on, and not to suffer every poor man or woman to disoby you, and disparage your wisdom. 2. And if you lay but a gentle penalty on dissenters, ••t will do no good on them (but perhaps excite them to the more opposition▪) When Conscience is engaged against you, it is not small mul••ts nor imprisonment neither that will alter the judgements or the waies of such. And therefore you must either proceed to

blood or banishment, or you miss your ends, and will but be opposed with greater animosity.

§. 14. Reas. 12. And then this will raise an odium upon your Government, and make men look upon you as tyrants: For naturally men pitty the suffering party, especially when it is for the cause of God, or Profession of more then ordinary exactness in the obeying of Gods commands: And then mens minds will by this be tempted to disloyal jealousies, and cen∣sures, if not to the opposition of the Rulers.

§. 15. Reas. 13. And it were an evil which your Ceremo∣nies will never countervail, if it were but the uncharitableness that will certainly be raised by them. When you will persecute men, and force them against their Consciences in such indiffe∣rent things (as you call them) you will occasion them to judge you persecutors, and cruel, and then they will censure you as ungodly, yea as enemies to the Church: And then you will censure them for schismatical, and self-conceited, and refractory disobedient people. And so Christian love, and the offices of love will be extinguished, and you will be mutu∣ally engaged in a daily course of hainous sin.

§. 16. Reas. 14. And it will be the worse, in that your perse∣cution will oft fall on the most consciencious persons. Hypocrites and temporizers dare do any thing; and therefore will follow the stronger side, and obey him for their worldly ends. But the upright Christian dare not do that which is displeasing to God, for a world: He is the man that will be imprisoned, or banished, or rackt, or slain, rather then he will go against his Conscience. And is it not a horrid thing to make such Laws, that the most conscionable are likest to fall under, and to perish by? May it not make you tremble, to read that God himself doth call such his Jewels (Mal. 3.16; 17.) and saith, he that toucheth them, toucheth the apple of his eye, and that it were better for him be cast into the depth of the sea with a M••lstone about his neck, that offendeth one of these little ones? Away with the Ceremonies that are unnecessary, and yet have such effects, and bring you into such danger.

§. 17. Reas. 15. And then a more grievous evill wil••••follow: the Ceremony will devour the substance, and shut out the preachers, and consequently the word and worship of the Lord.

For you will never give men Liberty to forbear them. And when godly Ministers will not be conformable to your will, you must silence them, lest they draw the people from you. And so the ignorant must be left in their ignorance, and the prophane in their prophaness, and the godly in their sorrows for want of their faithful Teachers, and the ordinances of grace.

§. 18. Reas. 16. And then it will follow, that ignorant, idle, ungodly Ministers must be taken in to supply their rooms: For if the best disobey you, you will think your selves necessitated to take such as will obey you. And so God shall be dishonoured, his word and work abused, his people grieved, his enemies encou∣raged, the wicked hardened, and the unworthy Ministers them∣selves undone and destroyed; and all for a few unnecessary ce∣remonies of your vain invention.

§. 19. Reas. 17. And now it were more unexcusable then ever before, to Impose such unnecessary burdens on the Chur∣ches, when we have so lately seen and felt the sad and miserable effects of such impositions. We are scarce out of the fire, that this straw and rubbish kindled in this land. We are the men that have seen the Churches divided by them, and the preachers cast out for them, and persecution occasioned by them, and the Nation hereupon corrupted with uncharitableness, the Bishops against the people, and the people against the Bishops; and war and misery hence arising. And ye•• shall we return to the occasi∣on of our misery, and that while we confess it to be a needless thing?

§. 20. Reas. 18. Yea this course is like to kindle and maintain Divisions between the Churches of several Nations, as well as among those that are under the same government. For either you will have all the Christian world to join with you in your Mystical and unnecessary Ceremonies, or not: All cannot be expected to join with you: For 1. The world will never agree in such humane unnecessary things. 2. There is no uni∣versal governor to Impose one Law of Ceremonies on all the Churches. Christ only is the universal King and Head: and he hath done his part already. If you will have more universal Laws, you must first have another universal King or Head. And there is none such. Only the Pope and a General Council

pretend to it; and they are both deceived (in this) and would deceive us. They are none of our Lords, as I have elsewhere proved. But if you expect not universal Concord in your Mystical signs and Ceremonies; then 1. Why should you cast out your Preachers and brethren, for those things which other Nations may be so well without: and hold communion with forreigners that avoid them, and deny Communion to neighbors as good, that are of the same mind? And 2. This will make forreign Churches and you to grudge at one another, and the diversity will cause disaffection: especially when you persecute your members for the cause thats theirs. We find now by experi∣ence, that the Images, Exorcism, Crossing, &c. of the Lutherans doth exceedingly hinder their Peace with other Churches, while others censure them as superstitious; and they by custome are grown so highly to value their own Ceremonies, as to censure and disdain those that are not of their mind.

§. 21. Reas. 19. It easily breedeth and cherisheth ignorance and formality in the people. You cannot keep them from pla∣cing their Religion in these Ceremonies: and so from deceiving their souls by such a Pharisaical Religiousness, in washings and observances: And so in vain will they worship God, while their worship is but a Conformity to the doctrines, traditions, and inventions of men. Mat. 15.

§. 22. Reas. 20. To prevent these evils (and yet in vain) your Rites and Signs must bring New doctrines, and new la∣bours into the Church, which will exceedingly hinder the doctrine and work of Christ. The Ministers must teach the people the meaning and use of all these Ceremonies (or else they will be dumb signs, contrary to your intent, and the use of them will be vain) And if we must spend our time in opening to our people the meaning of every ceremony that you will impose: 1. It will be but an unsavoury kind of preaching. 2. It will divert them and us from greater and more needful things. Yea we must teach them, with what Cautions, in what manner, to what ends, &c. to use all these Ceremonies; or else they will turn them all to sin; if not to Popish, yea to heathenish forma∣lities. And alas, how much ado have we to get our people to understand the Creed, and the Kernel of the Gospel, the essen∣tials of Christianity, and the two Sacraments of Christs institu∣tion,

and some short Catechism that containeth these? And when we have done our best in publick and in private, we leave many of them ignorant what these two Sacraments are, yea or who Christ himself is. And must we put them to so much more la∣bour, as to learn a Rationale or exposition of all the Ceremo∣nies, holy dayes▪ &c? We shall but overwhelm them, or divert them from the Essentials.

And here you may see the unhappy issue of humane wisdom and false means. It is to be teachers of the ignorant that men pretend these Signs, Images and Ceremonies to be usefull. And yet they are the causes of ignorance, and keep men from ne∣cessary knowledge. If you doubt of this, do but open your eyes, and make use of experience: See whether among the common people the most Ceremonious are not commonly the most ignorant? yea and the most ungodly too? It is a truth so notorious, that it cannot be denyed. Who more ignorant of the Sacraments, then they that rail at them that fit in the act of receiving? Who more ignorant of the doctrine of the Gospel? who more obstinate enemies of a holy life, more worldly, self-conceited, licentious, prophane, despisers of their faith∣full Teachers, then the most zealous persons for all these Ce∣remonies?

§. 23. Reas. 21. Moreover these new Laws and services in∣troduce also a new office into the Church. There must be some of pretended Power to impose all these Ceremonies, and see them executed: or else all is vain. And no such office hath Christ appointed. Because men thought it necessary that all the Christian world should have but one way and Order in the Ceremonious worship which was commonly approved, there∣fore they thought there was a Necessity of one Head to main∣tain this unity of order: and so came up the Pope, (as to one cause.) And so in a Nation, we must have some one or more Masters of Ceremonies, when Ceremonies are kept a foot. And so whereas Christ hath placed officers in his Church to teach and guide them, and administer his own Ordinances, we must have another sort of officers, to make Laws for Mystical signs and Ceremonies, and see them executed, and punish the neg∣lecters, and teach the people the meaning and the use of them. The Primitive Bishops had other kind of work; we find directi∣ons

to the Pastors of the Church containing the works of their office (as to Timothy, Titus, &c.) But we no where find that this is made any part of their work, to make new Teaching signs and Ceremonies, and impose them on the Church, nor have they any directions for such a work: which surely they much needed, if it had been their work indeed.

§. 24. Reas. 22. When we once begin to let in humane My∣stical Rites, we shall never know where to stop, or make an end. On the same ground that one Age inventeth three or four, the next think they may add as many, and so it will grow to be a point of devotion, to add a new Ceremony (as at Rome it hath done) till we have more then we well know what to do with.

§. 25. Reas. 23. And the miserable plight that the Christian world hath lain in many ages by Ceremonies, may warn us to be wise. Augustine complaineth that in his time the Church was burdened with them, and made like the Jewish Synagogue. The most of the Churches in Asia and Africa are drowned too deeply in Ceremonious formality, turning Religion into igno∣rant shews. The Church of Rome is worse then they; having made God a worship of histrionical actions, and shews and signs and Ceremonies: so that millions of the poor blind people worship they know not whom nor how. And if we abate only of the number, and keep up some of the same kind, (even Symboli∣call Rites of mans institution, to teach us, and excite our devo∣tion) we shall harden them in their way, and be disabled from confuting them. For a Papist will challenge you to prove just how many such signs are lawfull: And why he may not use threescore as well as you use three, when he saith he is edified by his number, as you say you are with yours?

§. 26. Reas. 24. It is not inconsiderable that God hath purposely established a spiritual kind of worship in the Gospel, telling us that God is a Spirit, and will be worshipped in spirit and in truth: Such worshippers doth God require and accept: Bodily exercise profiteth little. The kingdom of God is not in meats or in drinks, but in Righteousness, and Peace, and Joy in the Holy Ghost: Neither Circumcision availeth any thing in Christ Jesus, nor uncircumcision, but a new creature, and faith that worketh by Love. God would never have so much

called men off from Ceremoniousness to spirituality, if he had delighted in Ceremony.

§. 27. Reas. 25. The Worship of God without his blessing is to little purpose. No man can have encouragement to use any thing as a Means to teach him and help his devotion, which he hath no ground to believe that God will bless. But there is no ground (that I know of) to believe that God will bless these Instituted Teaching signs of mans inventions to the Edi∣fying of our souls. For God hath no where bid us devise or use such signs. 2. Nor no where promised us a blessing on them (that ever I could find) And therefore we have no encourage∣ment to use them. If we will make them, and impose them our selves, we must undertake to bless them our selves.

§. 28. Reas. 26. As vain thoughts and words are for∣bidden us in Scripture, so no doubt but vain actions are forbid∣den: but especially in the worship of God: and yet more espe∣cially when they are Imposed on the Church by Laws with pe∣nalties. But these Mystical Rites of humane institution are vain. You call them your selves but [Things indifferent:] And they are vain as to the use for which they are pretended, that is, to Teach and Edifie, &c. having no promise of a blessing, and being needless imitations of the Sacraments of Christ. Vanity there∣fore is not to be imposed on the Church. My last Reason will fullier shew them to be vain.

§. 29. Reas. 27. We are sure the way in which Peter, and Paul, and the Churches of their times did worship God, was allowable and safe: and that Princes and Prelates are wise and righteous overmuch, if they will not only be more wise and righteous then the Apostles in the matters of Gods worship, but also deny their subjects liberty to worship God, and go to heaven in the same way as the Apostles did. If Peter and Paul went to heaven without the use of Images, Surplice, the Cross in Baptism, kneeling in receiving the Lords Supper, and many such Ceremonies, why should not we have leave to live in the Communion of the Church without them? would you have denyed the Apostles their liberty herein? Or will you be parti∣all? Must they have one way, and we another? They command us to imitate them: give us leave then to imitate them, at least in all things that your selves confess to be lawfull for us.

§. 30. Reas. 28. Hath not God purposely already in the Scripture determined the Controversie, supposing your Cere∣monies (which is their best) to be indifferent. He hath in∣terposed also for the decision of such doubts. He hath com∣manded, Rom. 14.1, 3. that we [Receive him that is weak in the faith, but not to doubtfull disputations] (much less to imprison∣ment or banishment) [Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth, for God hath received him] Nay we must not so much as of∣fend or grieve our brother, by indifferent things▪ Verse 13.15.21. to the end. And so Chap. 15.1. We that are strong ought to bear the infirmities of the weak, and not to please our selves.] So that the case is decided by the Spirit of God expresly, that he would have weak Christians have liberty in such things as these; and would not have Christians so much as censure or despise one another upon such accounts. And therefore Pre∣lates may not silence Ministers, nor excommunicate Christians on this account; nor Magistrates punish them, especially to the injury of the Church.

§. 31. Object. But this is spoken only to private Christians, and not to Magistrates or Prelates. Answ. 1. If there had been any Prelate then at Rome, we might have judged it spoken to them with the people. And no doubt but it was spoken to such Pastors as they then had. For it was written to all the Church, of whom the Pastors were a part. And if the Pastors must bear with dissenters in things indifferent, then most certain∣ly the Magistrates must do so. 2. If Magistrates are Christians, then this command extendeth also unto them. God hath suffi∣ciently told us here that he would have us bear with one ano∣ther in things of such indifferency as these. If God tell private men this truth, that he would have men born with in such cases, it concerns the Magistrate to take notice of it. Either the er∣ror is tolerable, or intolerable. If intolerable, private men must not bear with it. If tolerable, Magistrates and Pastors must bear with it. It is as much the duty of Private Christians to reprove an erroneous person, and avoid him, if intolerable and impeni∣tent, as it is the duty of a Magistrate to punish him by the sword, or the Pastor by Church-censures. If therefore it be the duty of Private men to tolerate such as these in question,

by a forbearnce of their rebukes and Censures; then is it the duty of Magistrates to tolerate them, by a forbearance of penal∣ties; and of Pastors to tolerate them by a forbearance of excom∣munication. Who can believe that God would leave so full a determination for tolerating such persons, and yet desire that Prelates should excommunicate them, or Princes imprison, banish or destroy them. Some English Expositors therefore do but unreasonably abuse this text, when they tell us that Magi∣strates and Prelates may thus punish these men whom the rest of the Church is so straitly commanded to bear with and not offend.

§. 32. So Col. 2.16. to the end [Let no man judge you in Meat or Drink, or in respect of an holy day, or of the new Moon, or of the Sabbaths, &c.] ver. 20. [Wherefore if ye be dead with Christ from the rudiments of the world, why as though living in the world are ye subject to Ordinances? (Touch not, taste not, handle not, which all are to perish with the using,) after the com∣mandments and doctrines of men: which things have indeed a shew of wisdom in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.] Here also God sheweth that it is his will that such Matters should not be made Laws to the Church, nor be imposed on his servants; but their freedom should be preserved. Many other texts express the same, which I need not cite, the case being so plain.

§. 33. Reas. 29. Moreover, me thinks every Christian should be sensible, how insufficient we are to perform the great and many duties that God hath imposed upon us already. And therefore they should have little mind to be making more work to the Churches and themselves, till they can better discharge that which is already imposed on them by God. Have not your selves and your flocks enough to do to ob∣serve all the precepts of the Decalogue, and understand all the doctrines of the Gospel, and believe and obey the Gospel of Christ, but you must be making your selves and others more work? Have you not sin enough already in breaking the Laws already made, but you must make more Laws and duties, that so you may make more sin? If you say, that your precepts are not guilty of this charge, you speak against reason: The more duty, the more neglect we shall be guilty of. See how the Lord Falkland urgeth this Objection on the Papists. And it is con∣siderable,

that by this means you make your selves unexcusa∣ble for all your neglects, and omissions toward God. Cannot you live up to the height of Evangelical Sanctity? Why then do you make your selves more work? Sure if you can do more, it may be expected that you first do this that was enjoyned you. If you will needs be Righteous (materially) overmuch, you are unexcusable for your unrighteousness.

§. 34. Reas. 30. Lastly, consider also, that all your Mystical Teaching Signs, are needless things, and come too late, because the work is done that they pretend to: God hath already given you so perfect a directory for his worship, that there is nothing more that you can reasonably desire. Let us peruse the particulars. 1. What want you in order to the Teaching of our understand∣ings? Hath not God in his word and his works, and his Sacra∣ments, provided sufficient means for our instruction, unless you add your Mystical signs? Will your Ceremonies come after and teach us better then all these Means of God will do? We see by the Disciples of Ceremonies, what a Master they have. 2. What want you for the exciting of dull affections, that God hath not provided you already? Have you Ceremonies that can give life, and are more powerfull remedies against Corruptions, and more effectuall means of Grace then all the institutions of God? Or hath God left any imperfection in his institutions for your Ceremonies to supply? Would you have plain Teaching in sea∣son and out of season? This God hath appointed already: and setled the Ministry to that end. Would you have men taught by a Form of words? Why you have a copious Form: The whole Scripture is a form of words, for mens instruction. And yet we deny not but out of this Form you may gather more contracted forms for the instruction of your flocks. Catechizing and publick and private teaching are Gods own Ordinances. Would you have a Directory for Prayer, Confession and Thanksgiving? Scripture is a Directory; and out of it we shall be glad of any direction that you will gather for us. Would you have forms of Words for Prayer and Praise? Scripture hath given you many: the Lords Prayer, the Psalms, and many more. And if you think you can do better, you have liberty to do it your selves. And is not that enough? God hath left it indifferent to us, whether we use a stinted form or not. If

you be not wiser then God, do you leave it indifferent also. Would you have a stated day for Gospel-worship in Commemo∣ration of the work of our Redemption? Christ and his Apostles have taught you to observe one, even the Lords day to these Ends. Would you have exciting mystical instituted signs? Christ hath appointed you Baptism and the Lords Supper, which sig∣nifie the very substance of the Gospel: Can your signs do more? Or is a greater number more desirable? Why may not a few of Christs institution, full and clear, that have a promise of his blessing, serve turn without the additions of mens froathy wits? Use the Lords Supper ofter, and with more preparation, and you will need no Sacramental Ri••es of your own. If Christs signs will not do it, in vain do you hope for it from the devises of men. Gods Ordinances have no blemishes and wants that need your patches. Do that which Scripture hath cut out for you, and I warrant you, you'l find no want of such additions. The making of the Law and Rule of Worship is Gods work, the obeying it is yours. Its a course most perverse when you fail and deal falsly in your own work, to fall upon Gods work, and take on you to mend that. Do your own well, in obeying, and judge not the Law, and trouble not the Church with your addi∣tions.

§. 35. Yet still remember, that we allow both Magistrates and Pastors to see to the execution of Gods laws, and to determine of Circumstances in order thereto that are necessary in genere. But it is only 1. Such Mystical signs as in genere are not commanded us, and left to mans determination, that I speak of. 2. And also the needless determination of circumstances, and making Laws for such things as should be left to the prudence of every Pastor, to be varyed as occasion requireth.