'But who fhall judge among fo many Churches, of which fome follow the Pope of Rome, &c. others do not? I anfwer (fays he) National and General Councils. • But what if fome, by a fchifmatical Spirit, do oppofe thofe Things which are rightly and pioufly decreed by a Council? R. Thefe are to be condemned by the 'Council as guilty of Herefy, (or Schifm, by the fame Parity of Reafon, &c.) that they may be avoided by the Saints. And then prefently after, speaking of the Magiftrate, he asks this Question, Does the Care of Religion pertain unto him? R. First of all; for all Power is of God, which they that have received it from the Lord, ought fo to 'administer it, as to be a Furtherance to thofe that are good, and a Terror to those that are evil.

And then, fhewing the great Mischiefs that arife from the Contempt of Ecclefiaftical Authority, he fays, There are many that are fimple and understand little, who cannot direct and govern themselvrs by their own Difcretion; and we all love our felves too much: So that we cannot rightly know and judge of our own Actions. 'Wherefore, unless we think well and highly of them whom the Lord has fet over us, 'who fhould inftru&t, exhort, and admonish and chide us in his Name, unless we receive their Word and Doctrine, with all Fear and Trembling, as the Word and Doctrine of the Lord, the Obedience of Piety will never have any, place in us, neither 'will it be able to grow up, as we fee with our Eyes, and daily find by Experience. For where this Authority and Obfervance of the Minifters is not, there we see there 'will be no true Church, nor Appearance of Piety. And fo it ought to be: For God ' will rule altogether by his Minifters, as we have demonftrated in the Third Chapter. If these be heard, then He is heard; if they be despised, then Christ and His Father are despised.

And having thus written of the Government of the Church,upon his Death-bed he did after this Manner exprefs himself, fays Mr. Car, that wrote of his Death, How ❝ often have I heard him deploring the Defolation of Germany, and that with the inost 'paffionate Expreffions, and looking up to Heaven as he prayed to Almighty God, that He would have Pity on his own Nation, fo that He would not fuffer England to 'fall into the fame Vices which brought that Destruction upon Germany long before: "And that he was afraid,that in the great Heat of Defire that was in many, of know'ing God, and reforming the Church, while Difcipline was wanting, whereby wick'ed Men were chastised, and Order in the Miniftry was kept up, their good Endea'vours could not long make any Progrefs. This he did often fay, but then most ve'hemently, when he did, as it were, like a pious Father, embrace this Church of 6 England as a Daughter, in his Arms, and with his laft Breath commend her to the 'King's Majelty and all good Men; and did wifh in our Hearing, that what Things he had written to the King's Majefty concerning the Difcipline of the Church, might 'find a Place and Settlement in this flourishing Kingdom, which was without Con'troverfy a House of God. And that he did hope, if that were done, that no Calamity, no Deformity could happen to this Common-wealth: But if it were done, 'God would not be fo much appeafed with the Defire of a Few to reform the Church, as he would be provoked by the Wickedness and Luxury of many others.

Buceri Scrip. Angl. p. 565. p. 566. p. 581, p. 583. p. 232. p. 852. p. 874. p. 875.

And herein this pious Man was not mistaken, but proved a fatal Prophet of our late fad Difafters; for by the giddy Zeal of fome bufy Reformers in Forty One, and onward, wherein Difcipline was taken away; not only the King and Kingdom were deftroyed, but the Church has been almoft overwhelmed with numberless Schifms and Herefies; and we can never hope (as that holy Man did foresee) to avoid the like Confufion, while the Authority of the Church, and all Discipline, is fo fhamefully trodden under Foot, and defpifed as it is by our Diffenters.

Bucer's Judgment of the Ceremonies and Circumftances of Worship.. Now Ow let us fee how the Difcipline of Ceremonies is to be restored into the Churches. But these are neceffary Ceremonies,and common to Chriftians: The Sanctifica❝tion or fetting apart of Places in which the Religion of Chrift is to be publickly admi"niftred: The Sanctification of fetting apart of Times in which People may meet toge⚫ther in the Lord,and attend upon the Duties of Religion: A certain Administration of the

Word

Word, Sacraments, Modification of Difcipline, &c. First of all, Chriftians ought to have certain Places appointed for Holy Affemblies, and for the Religious Duties • delivered by Christ the Lord; which ought not to be applied to any other Ufe, un⚫lefs fome great Neceffity does force it. Which our Lord did effectually teach us, when He caft out of the Temple, thofe that held a Market, though it were only for Sacrifices, which were to be offered in it; and overthrew the Tables of the Money'Changers, by which Strangers were helped to make their Sacrifices, and to offer the Gifts which were partly commanded, and partly commended in the Law of 'God, &c.

1

"It is agreeable to our Piety, to fanctify certain Days with the Memorial of the ' principal Works of the Lord, by which he did perfect our Redemption; as the Day of his Incarnation, Nativity, Epiphany, Paffion, Refurrection, Afcenfion, and • Pentecoft. We teach Men fo to celebrate the Memorials of the Saints, which live "with our Lord Chrift, and concerning whom we have the Hiftories of the Scriptures, ' or other Books of good Credit, that it might be propounded to the Church of God, 'what Gifts their and our God and Father has bestowed upon them through our • common Saviour: And that we may give Thanks to God for them, and that we may rejoice with them, as being our Members; and by this Means we might the more ftir up our felves to trust in the Grace of God, and to imitate their Faith.

The Third common Ceremony of Chriftians, is the Manner and Ordering of the Holy Actions in the Sacred Affemblies of Christ, as the Adminiftration of the Word, • Sacraments and Difcipline of Chrift; Prayers and Pfalms and fuch like, that they 'may be exhibited and adminiftred to all People religioufly, decently and in Order, and to the true Edification of Faith But fuch Churches as are in the fame Nation

or Kingdom, fince the Difpofitions of Men there do not greatly vary, it is not only comely, but very profitable to increafe the Efteem of Chrift's Holy Offices, that as much as they can, they fhould obferve Conformity in thefe Matters; which can ne⚫ver be done but by prefcribing Forms and Rules how all Things fhall be performed, • as he knew it was done then in our Church, and defired the Continuance and Settle'ment of it at his Death.

P.45. P.48. P. 182. P.50.

Bucer's Fudgment of the Sign of the Crofs.

Efteem the Sign of the Crofs decent and profitable to be used, not so much because it was of ancient Ufe in the Church, as because it is very fimple, and of present Ad❝ monition of the Cross of Chrift. P.479.

Bucer's Fudgment of the Surplice."

Whether we will or no, we must confefs, that Difference of Habits in those that bear Civil Offices amongst Men that are rightly educated, do become a Means ⚫ of fpecial Reverence towards Magiftrates; and what does now hinder, but the fame may come to pass in Religious Ministration Let us confider what the Holy 'Ghost does teach us concerning the Signification of the Woman's Vail,and the Man's 'Head being uncovered. 1 Cor. 10. Why does he make Mention of the fhining Gar⚫ments of Angels by Name? For he does not without Cause. But I have written 'more largely of this Matter to John a Lefco.

It is manifeft our Lord Chrift has prescribed the Subftance only of the Ministry of 'the Word and Sacraments in His own Words, and left it to the Church to ordain all other Matters which pertain to the decent and profitable Administration of the Holy Myfteries. From whence it comes to pafs, that we do not celebrate the Holy Supper, neither in the Evening, nor in a private House, neither lying along and with 'Men only: For thefe Things, concerning Time and Place, and Habit of the Body in celebrating or receiving the Lord's Supper, and of admitting Women to the Holy Communion, of the manner of our Prayers and Hymns to God, and alfo concerning Garments, and other Things which pertain to external Decency; I do not doubt but he has given free Liberty to His Church to determine and make fuch Or'ders concerning thefe Things, which every Church fhall judge most conducing a

'mongst

mongst their People to keep up and increase their Reverence towards all Sacred Things which belong unto our Lord. If therefore any Churches from this Liberty of Chrift, and to this End, for Edification of the Chriftian People, would have their 'Minifters use any particular Garments in their Sacred Administrations, all Superstition being removed, and all Levity, and all Diffenfion amongst Brethren, that is, Abuse: I do not fee certainly how fuch Churches can be condemned as guilty of any Sin, much less of having any Communion with Antichrift. Who would-now 'condemn the Church of Impiety, if by any pure and holy Conceit they had that Cu'ftom,That every one when he did partake of the Lord's Supper,fhould wear a white 'Garment, as thofe that were newly baptifed formerly did?

For if any fhould contend, That fuch a Liberty is not permitted to any Church of 'Chrift,he muft of neceffity confefs one of thefe Things, either that nothing is allow'd to be appointed in the Churches, of which they have not the exprefs Command of 'Chrift; by which Means they will condemn all Churches of wicked Boldnefs. For all do obferve Time and Place, and Habite of their Bodies in the Celebration of the 'H. Supper; and do admit Women into their Communion, of all which things they have not only no Command of the Lord, but contrary Example. ---

Or it is impoffible, that there fhould be Churches which our Lord does so far free 'from all Sufpicion and Abuse of his good Creatures, that of those that are pure by Faith in his Name, all the Creatures of God are good, and of pure Signification in their Ufe. Which whofoever fhall fay, he by that Means will deny that Chrift our Lord is such an One to all, which he promised himself to be, to deliver them 'from all Uncleannefs.

For that wicked Men by their Abuse, may fo fpoil God's Creatures which are good of themfelves, that they can be serviceable to no pious Man, to any holy Ufe, ' which is manifeltly against the Teftimony of the Holy Ghoft, Rom. 14. I. 1 Cor. 8. 9. 1 Tim. 4. Or that at least it is not lawful for Chriftians to difpofe any things to put them in Mind of their and our Creator, and of his Benefits towards us, and our 'Duties towards him, which is oppofite to that which the Spirit does every where teach concerning our acknowledging and worshipping God in all his Works, ' and doing all things in the Name of our Lord Jefus Chrift, to the Glory of the • Father.

All these Abfurdities are to be avoided by pious Men. Neither ought we to 'fear that Evil which is wont to be objected. If there be fuch a Liberty granted to the Church,that they may inftitute any Things for pious Significations and Admonitions, it might come to pass, that they may bring in all the Aaronical Rights of the Roman Antichrift, or of the Gentiles in our Religious Solemnities. For the Churches which I have defcribed, and to which I think that Liberty of which I am treat❝ing cannot be denied, will fo take and order all Rites and Garments to their use, that they may ferve to illuftrate and not obfcure the Gofpel of our Lord Jesus 'Chrift, as it is amongst true Christians in the use of all external Rites not appoint❝ed by our Lord in any express Command.

But to answer more fully Mr. B's Charge againft me, of fpeaking like one of Rehoboam's puny Counfellors, contrary to all Experience, let him confult his commended Bucer, and he fhall find him of my Mind, rather than me of his in this Matter.

A

A Continuation of Bucer's Judgment of the Surplice.

S

INCE the Magiftrates have fupreme Authority over all, therefore above all they ought to take care that live orderly and well, and each Man difcharge his Duty: They are bound before all things to look after this, that no Man live under them which is not continually fought after, and helped forward to Chrift. This Magiftrates will rightly take care of, when after the Example of ancient, pious Princes and Magiftrates, which ruled amongst the Primitive Chriftians, they fhall fo ap'point the Miniftry and Cure of Souls, that the Churches remain unhurt by Wolves, neither are oppreffed by Hirelings, and have their faithful and induftrious Minifters which administer the Paftoral Care of Souls faithfully and in all due Manner. Concerning which Matter we have the Conftitution of the ancient Chriftian Cafars, in which they permit none to introduce any falfe Doctrine or Schifm, from the "Communion of Chrift, neither publickly in the Place of the publick Ministry of the Church, nor privately in Corners to each feveral Perfon. Moreover, they permit no Man, who is baptized into the Name of Chrift, to withdraw himself from the • Communion of the Church and Ufe of the Sacraments; for they who do not abide in the Communion of Chrift, [ that is, by abiding in the Communion of his Church ] they condemn them as Apoftles, neither do they admit them to any Honours or publick Offices. But they who join themselves to any Sects, they drive them away from this their Perdition,by pecuniary Mulets and other grievous Punishments. Which Laws and Conftitutions we have in Cod. De fumma Trin. & Fid. Cath. l. nullus, and in the whole Title De Hareticis, and alfo in Novellis Conft. 109. and these Imperial Laws S. Auguftine does praife,and defend that they are Chriftian and wholeAnd as the merciful God and faithful Father, who does for our Good try both troublesome Things and pleasant. So that holy Bishop and faithful 'Curate of Souls, Auguftine, is found, by Experience in fome Thousands who were brought by the Punishments of the Emperors, from the Sects of the Donatifts, to ⚫ the true Communion of Chrift; and that God by Punishments and severe Compulfion, did make falfe Doctrines and Herefies, and all Contempt of Religion irkfome to Men, and did firft by that Means, bring them to hear found Doctrine, and that they did not feduce or offend any Body, and then by Doctrine did bestow upon them his Spirit, which does free them wholly from their Errors, and endue them ' with a Love and Zeal for the Truth.

fome.

P. 709. P. 708. P. 297. P. 298, 299.

8119

Thus the Learned Bucer, who was fo hated by the Papifts, that they digg'd up his Bones and burnt them publickly at Cambridge, after he had been buried above Four Years; but the Proteftants did fo honour him, that they did folemnly abrogate that Order for his Burning, and publickly do write again to his Memory in a General Synod, and the University Orator made a Speech, and then the Regius Professor preach'd upon that Occafion.

Luther's Agreement with the Church of England, and the Churches that are called after him.

N

Luther's Judgment of Epifcopal Government.

EXT to Bucer's, I will fet down Luther's Judgment concerning the present Matters; and because it can appear no where better, than in the publick Confeffion offered to the Emperor, which was fet forth as their most deliberate Resolution, and ever fince the Form of the Profeffion that is still kept amongst

them

them. I will begin with that. And firft, in the Preface to the Reader, they fay, We hope all good Men will understand, that we profefs no Doctrine contrary to the Holy Scripture and the Catholick Church. We reprehend thefe Vices, nor that we might diffolve the Ecclefiaftical Polity, but that we might illuftrate the 'Glory of Chrift, and restore the Gospel to its Native Purity.

And then in the Confeffion it felf.

"This is the Sum of the Doctrine which is delivered in our Churches, and we judge to be agreeable to the Writings of the Prophets and Apoftles, and the Catholick Church, and laftly to the Roman Church, as he is known out of approved Writers, and we hope all good and Learned Men will judge the fame. For we do not defpife the Confent of the Catholick Church, neither is it our Intention to bring into the Church any new Opinion and unknown to the Holy Church. Neither will we 'patronize any wicked or feditious Opinions, which the Catholick Church has condemned. For we were not led to embrace this Doctrine by any evil Concupifcence,. but compelled to it by the Authority of the Word of God, and of the Ancient • Church.

What shall we think of the LORD's Day, and fuch like Rites belonging to the Church? To thefe Things they anfwer, That it is lawful for the Bishops or Paftors to prescribe Rules that these things may be done orderly in the Church. Such are the Obfervation of the Lord's Day, Eafter, Whitfuntide, and the like Holy Days and Rites. - The Bishops might eafily retain Men in due Obedience, if they would not urge them to obferve Traditions, which cannot be obferved with a "good Confcience. The Churches do not defire that the Bishops fhould make up a Concord with the Lofs of their Honour. ---- Only they defire, that thofe unjuft 'Burdens may be remitted, which are new, and received befide the Tradition of the 'Catholick Church. ---- We do not go about, that the Ruling Authority of Bifhops 'fhould be taken away from them, but this one thing is defired, That they would 'permit the Gospel to be purely preached, and would remit fome few Obfervations, which cannot be obferved without Sin.

1140

Confeff. Auguft. Cap. 21. Cap. de Proteft. Ecclef.

Luther's Fudgment of the Publick Set-Form of Prayers and Ceremonies.

Ur Churches are falfly accused that they abolish the Miffa or publick Liturgy; for the Miffa or publick Prayers and Adminiftration of the Lord's Supper are ftill retained and celebrated amongst us, with the highest Reverence, and almost all the ufual Ceremonies are still obferved.

• Most of the usual Traditions which conduce to this, that things should be done orderly in the Church, are observed by us, fuch as the Order of the Leffons and the principal Holy-Days.

Hitherto we have had the Words of the Confeffion; let us fee what Luther himself fays. And though no Man did more abhor the Popish Doctrine concerning the Mass, yet he is not afraid to use the Word Miffa in a better Senfe, as it was anciently done. Hence he describes the Order of the publick Worship at Wittemberg, and begins thus, A Form of the Miffa and Communion for the Church of Wittemberg. And then fets down the feveral Parts of it according to the usual Order with the Creed, Pfalms, Leffons, Hours, and Holy-Days.

And fays, 'Tis comely and neceffary that Children fhould be accustomed to the reading and hearing Pfalms and Leffons of the Holy Scriptures; but if any thing here ❝ought to be altered, it may be changed by the Difcretion of the Bishop." (As he does permit in many other Circumftances, and as our Church does in many Cafes leave it to the Ordinary.)

The Church does pray in her Frayers, That we being ftirred up by the Examples of the Saints, may imitate the Virtue of their Paffion, and does fing what great Torments the Saints did fuffer, that they might fecurely come to the Crown of Martyrdom: From which Words and Songs of the Church we understand, the Fe• ftivals of the Saints, their Memorials, Temples, Altars, Names, Images, are there

fore