4. The Ufe of the Tongue keeps awake the Mind, and stirs up God's Graces in his Servants. 5. It was the Decay of Zeal in the People, that first but out the Refponfes: While they kept up the ancient Zeal, they were inclined to take their Part vocally in the Worship.

Mr. Baxter's Fudgment of Church-Government, as it is collected by Dr. Saywell.

Christ hath inftituted a Miniftry to be for ever established in the World, to preach

Gospel, to convert Volunteers unto Faith and Holiness, and to gather by Baptifm all Confenters unto his Covenant and Church, and to teach them all that he hath commanded them: And this none have Power to overthrow. He hath ftated on the Paftors of fuch Churches, the Power afore defcribed, of teaching Affemblies and particular Perfons, of leading them in publick Worship and Sacraments, and of judging by the Power of the Keys, whom to receive into their Communion by Baptifm, and Profeffion of Faith, and whom to admonish, and for obftinate Impenitents to reject, and this Inftitution none may alter.

Chrift's Laws impower and oblige the Bishops or Senior Pastors to ordain others for this Ministerial Service of the Church, and fo to propagate their Order to the End of the World: By which Ordination they are Judges of the Perfons Qualifications, whether he be fuch as Chrift's Laws admit into his Ministry, and they folemnly invest him in the Office.

Princes and Rulers may, for Order's Sake, diftribute their Christian Kingdoms into Parishes, which fhall be the ordinary Bounds of particular Churches, and fuch Diftribution is very congruous to the Ends of the Ministry and Churches, and conduceth to orderly Settlement and Peace.

Princes by their Laws, or Paftors by Confent, where Princes leave it to them, may fo affociate many particular Churches for orderly Correfpondence and Concord, and appoint fuch Times and Places for Synods, and fuch Orders in them, as are agreeable to God's aforefaid general Laws, of doing all in Love to Edification and Order.

When Paftors by Concord, or Magiftrates by Laws, have fettled lawful Circumftances, or Accidents of Church Order, or Worfhip, or Difcipline, though they be in particular but Human Inftitutions, it is finful Difobedience to violate them without Neceffity, e.g. Parochical Order, Affociations, Times, Places, Minifters, ScriptureTranflations, &c.

Pastors in a Synod are ftill Rectors of their Flocks, and their Canons to them may be more authoritative than a single Paftor's Words. 2. God's Law bindeth us to keep Love and Concord, and the Agreements of Councils may determine of the Matter in alterable Points; and fo even abfent and present Bishops may, concordia gratia, be obliged by God's Law to keep fuch Canons as are made for Concord, and so they may be the Matter of Duty.

And lastly, more particularly speaking to our prefent Cafe, he fays, The true Interest of each particular Chriftian is, his pleafing and glorifying God in his holy Union with Christ, and with the Church univerfal, and fubordinately his holy Unity and Concord with Ecclefiaftical and Civil Society where he liveth; and yet more plainly, The true Interest of a meer Nonconformift requireth him to live in Loyalty, Peace and Patience, and in Love and Communion with the Parochical Churches.

P.24. N. 17. p.25. p. 31. p. 34. n. 39. p.49. p.266. Apol. pag.250. n. 7. p. 25. n. 11.

Mr.

Mr. Baxter's Evidence of the Soundness of the Liturgy, as much as concerns every Private Chriftian's publick Communion in Prayer and Sacraments.

T

HE main Body of the Non-conforming Minifters, as far as ever we could learn, did judge as followeth. I. That those Parish-Churches, which had true Minifters (not utterly incapable Perfons) were true Churches of Chrift. II. That the ordinary Liturgy appointed for the publick Worship, was fuch as a good Chriftian may lawfully join in; not speaking of Baptizings, Burials,&c. in which fome things they thought more dubious. Nay I will tell the World a certain Truth of our Succefs and Ufage. I preach,I write, I frequently & openly taught against Separation, and for the Lawfulness of joining with the Church in the Ufe of the Liturgy: And to rebuke Men's Extremes and Cenfures of the Epifcopal Clergy, and for an impartial Love of all true Chriftians, I fharply reprove the weak Reasonings of those that are otherwise minded; and by this I occafion the true Sectarians every where to fpeak against me.

We take it for our Duty to preach against Schifm, Sedition, and Rebellion, and all Principles which tend to breed or heed them; and to use our Opportunities and Intereft in the People to promote their Loyalty and publick Peace. Alfo we judge it our Duty to preach those plain and neceffary Things which the Salvation of Men doth moft depend on, and the People generally have moft need to hear, that is, the opening to them their Baptifmal Covenant, the Articles of the Creed, the Lords Prayer, the Decalogue, and the Gospel Precepts. Or more briefly, the Doctrine of Faith and Repentance towards God, and of the Love of God and Man, to live foberly, righteously and godly in this World----- And not to fill the People's Heads with needlefs Controverfies or vain Jangling, or contending about Words which edify not, but fubvert the Hearers, much less to perplex them with talking of the unrevealed Counsels of God, nor yet to corrupt their Minds by talking againft our Superiors, or against Diffenters behind their Backs, or by aggravating the Faults of other Men's manner of Worship, or talking against Bishops, or Ceremonies, or Liturgy; nor by representing any fort of Chriftians who differ from us in Points not fundamental, as odious to

their Hearers.

And alfo he does fully fhew the Unreasonableness of Separation from the Church of England. I know how unable the old Separatifts were to answer the many Arguments of the famous Arthur Helderfbam, John Pagite, William Bradshaw, Brightman, John Rall, and other old Nonconformists, for the Lawfulness of Communicating in our ParishChurches, in the Sacraments and the Liturgy. I was exceedingly moved against Separation (truly fo called) by confidering how contrary it is to the Principle of Chriftian Love. 2. How directly and certainly pernicious to the Intereft and Cause of Chrift, and of his Church, and the Souls of Men; and how powerful a Means it is to kill that little Love that is left in the World. 3. How plainly it proceedeth from the fame Spirit that Perfecution doth. For though their Expreffions be various, their Minds and Principles are ftill the fame; which is to vilify our Brethren, and reprefent them as odious and intolerable, and overlook that of Christ, which is amiable in them. In which, when they have agreed, as Children of the fame Father, they differ in the way of ferving him. One faith therefore, Away with him, filence him, imprison him, banish him; The other faith, He is fuch and fuch a one, therefore away with him, have no Communion with him---- Both agree in murdering Love, and accounting their Brother unlovely and intolerable. 4. I was greatly mov'd in thinking of the State of most of the Churches in the World: IfI travelled Abaffia, Armenia, Ruffia, or among the Greek Churches, I durft not deny to hold Communion with them. When I go to God in Prayer, I dare not go in a separate Capacity, but as a

Mem

Member of the Univerfal Church, nor would I part with my Share in the common Prayers of all the Churches for all the World; but am joined with them in Spirit, while I am corporally abfent, owning all their holy Prayers, though none of their Faults or Failings in them, (having many in all my Prayers to God, which I muft be farther from juftifying than other Men's.) And having perufed all the Foreign and Ancient Liturgies extant in Bibliotheca Patrum, I doubt not but our own is incomparably better than any that's there.

Of the Circumstances of Worship.

THe He Adverfaries of our Church (fays Dr. Saywell in his VII. Chap. of Evangelical and Catholick Unity) have in nothing found greater Succefs in alienating the Minds of the poor People from our Communion, than by cafting Abroad Prejudices amongst them about the Circumftances of Worship,

Therefore, that he may give the Reader Satisfaction in these as well as in other Matters, he fets down what Dr. O. and Mr. B. fay concerning them, and begins with Dr. O. It is meerly from a Spirit of Contention, that fome call on us and others to produce exprefs Testimony (he means of Scripture) or Inftitution for every Circumstance in the Practice of Religious Duties----- Such Things as thefe,are the Times and Seafons of Church Affemblies,the Order and Decency wherein all Things are to be tranfacted in them. What special Advantages are to be made use of in Preaching, (as Homilies, Pulpits, &c.) Tranflations and Tunes of Pfalms in finging, (as alfo Organs, &c. to help the Voices to fing melodiously) Continuance in publick Duties, (how long or how fhort) and the like, (what Habit and what Gesture) the Things themselves being Divinely instituted, are capable of fuch general Directions in and by the Light of Nature, as may with ordinary Chriftian Prudence be on all Occafions applied unto the Use and Practice of the Church. And to fhew that these Words did not fall by Chance from the Doctor, you find him repeating the like. There ought to be Societies wherein Men voluntarily joyn together for the folemn Performance of Divine Worship; (and therefore People muft not forfake the affembling themselves together, and neglect the Publick Service, on Pretence of ferving God at Home) and joynt Walking in Obedience before God; thefe Societies ought to afe fuch Means for their own Peace and Order, as the Light of Nature directs unto; and where Men have a common Intereft, they ought to confult in common for the due Management of it. The Lord Chrift in the Inftitation of Gospel-Churches, their State, Order, Rule and Worship, doth not require of His Difciples, that in their Obfervance of His Appointments they should ceafe to be Men, or forego the Ufe and Exercife of their Rational Abilities, according to the Rule of that Exercife, which is the Light of Nature. There are in the Scripture, general Rules directing us in the Application of Natural Light, unto fuch Determination of all Circumftances in the Acts of Church Rule and Worship,as are fufficient for their Performance decently and in Order. Wherefore, as was faid before, it is utterly in vain and useless, to demand expreß Inftitution of all the Circumstances belonging unto the Government, Order, Rule, and Worship of the Church; or for the due Improvement of Things of themselves indifferent, unto its Edification, as Occafion fhall require. Nor are they capable to be otherwise stated, but as they ly in the Light of Nature and spiritual Prudence, directed by the general Rules of Scripture. So that thefe Things (faith Dr. Saywell) are to be applied and determined by fome Body; for Order and Decency can never be kept up by Chance; neither will the Vulgar Sort be kept within any Rule, unless there be fome Authority to determine every one's Place and Order, and to reprove and punish thofe that break fuch Commands, as is evident in all great Concourfe and Meetings of the Multitude. Who then ought to appear to rebuke and chastise the Offender, if he do not obferve fuch Decency and Order as fhall be thought meet? And fince we are to take the Laws of Nature for our Guide, the common Confent of Mankind have generally agreed, That 'tis the Law of Nature, that Governours in all Societies fhould determine the Modes and Circumftances of all publick Affairs: And the fame Light of Nature does teach, that those Circumstances are most proper to be obferved, which Cuftom and general Ufage have led me into; therefore, what is thought moft honourable and expreffive of the greatest Reverence amongst Men, ought with the fame Parity of Reafon, to be understood to fignify our Devotion to God. And the imitating fuch cuftomary Ways of fhewing Refpect, is approved by God Himself. Thus when God appeared to Mofes in the

!

Bush,

Bush, God requires him to come near with all Reverence; and in Token thereof, it being the Way of approaching to great Perfors in that Country, to put off his Shoes, for the Plase where thou ftandeft is holy Ground: But that being not now a Custom of Honour in Ufe amongst us; but, putting off the Hat, that we ought to do, inftead thereof, when we fpeak to God, or appear in His Houfe, where we ought to have all awful Thoughts; and,by our outward Behaviour teftify our Honour of Him,for whose Service it is fet apart.

Mr. Baxter (faith he) does plainly afcribe the Power of determining thefe Circumftances unto Governours, as fully as any Body can defire. We fuppofe, that there are fome Circumstances of the Minifter's Work, which it belongeth to his own Office to determine of. [fuch as are, when to Marry, Chriften, or Bury,&c. within Canonical Times, or when to appoint a Communion on other Days, befides thofe prescribed by Law, &c.] But there are others which it is meet should be univerfally determined of, for the Concord of all Churches in the Kingdom. These the Paftors and Churches by Confent may agree in without a Law,if Kings leave it to them. And Kings (by the Advice of fuch as beft understand Church Cafes) may well by their own Laws, make fuch Determinations. As for Inftance, In what Scripture Tranflations, what Verfions and Meeters of Pfalms, the Churches Shall agree: Much more may they determine of the publick Maintenance of Minifters, and the Temples, and fuch other extrinfick Accidents. Again, it is Schifm, when Men Jeparate out of Unrulines of Spirit,because they will not be governed by their lawful Paftors in lawfulThings, as Time, Place, Order, &c. And yet more fully, We flatly affirm, as well as you, That the King's Laws do bind the Mind or Soul, (or Confcience, if you will call it fo) to a confiderable Performance of all his lawful Commands.

We are fo tender of difebeying our Rulers, that we will do any Thing to obey and please them, except disobeying God.

So that for the Circumftances of Time, Place, Order, &c. lawful Paftors may prescribe them; and 'tis Unruliness of Spirit and Schifmatical,to make that a Pretence for Separation, and not obeying them. And what a vaft many Controverfies and Obje&tions will this one Principle of his put an End to, between the Church of England and Diffenters? For, hence it will evidently follow, all the Quarrels about Holy-Days, Lent, and other Fafting-days, muft be laid afide; for there must be Times of folemn praifing God, and humbling our felves by Fafting and Prayer; and these the lawful Paftors may appoint. And fince they have appointed thofe which the Chriftian Church has generally obferved in all Ages, there can be no Ground to Except against their Obfervance; and under the Title of Place, Order, &c. will come in all the other Ufages which Diffenters take Offence at Such as the Habit the Minister wears, whether Surplice or a Gown,or any other Badge theChurch fhall appoint, The Part of the Church where he officiates, fo as it be where the People can hear, as Baptifm at the Font, reading Morning and Evening Prayer in the Desk, and the Communion Service at the Table where that Holy Sacrament is ufually adminiftred. And Laftly, By the fame Principle we muft allow of the Duty of kneeling at Prayers, and at the receiving of the Sacrament, ftanding up at the Creeds and Hymns, and fuch other Accidents of Reverence and humble Behaviour while we are in God's Houfe: For, these in themselves are lawful, being no where prohibited by God; and therefore Rulers, who are to be obeyed in all lawful Commands, must be obeyed in these alfo. And here now, let all understanding and well-meaning People, that have been mifled into an Admiration of the Diffenters, confider, how grofly they have been abufed and cheated by them, and how fhamefully the Church of England, and even the Christian Church in general, have been calumniated by their Teachers, as bordering upon Superftition and Idolatry, bringing in human Inventions, by laying Impofitions that were not in Scripture, when they applied thefe Circumstances of Worship to the particular Occafions and Conveniences of the Church. When Dr. Owen himself fays, Nor are they capable to be otherwise stated, but as they ly in the Light of Nature, and Spiritual Prudence directed by the general Rules of Scripture. And speaking of Church, State, and Religious Worfhip, he does moreover acknowledge, where Men have a common Interest, they ought to confult in common for the due Management of it. And is it not the common Intereft of the Nation, to preferve Order, Peace and Holiness amongst all the Members thereof, who must have mutual Intercourfe and Communion one with another? And does it not much conduce to thefe Ends, when they are put to no Doubts and Scruples concerning their Religious Duties,because they find

the

the fame Order, the fame Rules of Worship, the fame Prayers and Sacraments, in whatsoever Church or Parish they remove unto? But what endless Perplexities and Difficulties would People be put upon, if they were to enter into an Examination into the Grounds and Reafons of the Religion and Worfhip that was profeffed in every Place whither they travel, or have Occafion to fix their Habitations? Nay, if it were left to the Pleasure of every Minifter to vary and change, and do what he lift, every Lord's Day and time of publick Affembly, how could they ever be satisfied in this Matter? So that fince Dr. O. does fay, Where there is a common Intereft they ought to consult in common for the due Management of it. It being the common Intereft of the Nation, that the Grounds and Occafions of all Offence and Controverfy in the Circumstances and Order of Religious Affemblies fhould be taken away. The Law of Nature and common Prudence do direct, that the Governours and Representatives, Ecclefiaftical and Civil, fhould confult in common about them, and agree in fuch Circumstances as they fhall think in their Prudence are most meet. And if a minor Part in Dr. O's Affembly, ought to be concluded, and fit down fatisfied with the Determination of the Major; why ought not the major Part, or the concurrent Determination of the Reprefentatives of the whole Kingdom in their respective Capacities, conclude the reft alfo? And what are our Ecclefiaftical Laws, Rubricks and Canons, which they cry out upon, but the Results of fuch common Confultations about the due Management of the common Intereft, the Peace and Order of all Religious Affemblies, that Persons may have Opportunity to ferve God decently and in order, unto whatfoever Parish or Country they have Occafion to go ?

The Separatifts would do well to confider alfo, (fays Dr. Saywell) what Danger they fall into by following Weaver, Cobler, and Tinker-Preachers. Dr. O. and Mr. B. two Learned Men, confefs you are in an Error, when you call for Scripture for every Circumstance and Mode of Worship. Men of Learning and Honesty fcorn to abufc you fo. They were your Tinker, your Weaver-Preachers, or Men of their Level, that filled you with fuch Prejudices and Objections against the Church of England. For Mr. B. does plainly tell you, 'Tis Schifm when Men Jeparate out of Unruliness of Spirit, because they will not be governed by their lawful Paftors in lawful Things, as Time, Place, Order, &c. or because a minor Part in Elections, he might as well have faid alfo, in common Confults about due Management of Affairs of common Intereft, as Dr. O. has it, is overvoted by the major Part, and cannot have their Wills. And Dr. O. does confefs, 'Tis meerly from a Spirit of Contention, that fome call on us and others to produce exprefs Teftimony or Inftitution (of Scripture he means) for every Circumftance in the Practice of Religions Duties, which may, with ordinary Chriftian Prudence, be on all Occafions applied unto the Ufe and Practice of the Church. Therefore (faith Dr. Saywell) to put an End to this Chapter, I appeal to the common Reason of Mankind, Whether it will not be meerly from a Spirit of Contention, as Dr. O. has it, or Unruliness of Spirit, as Mr. B. fays it is, for Dr. O. and his Congregation, or any other Diffenters, to oppofe their ordinary Chriftian Prudence, to the Prudence and Determination of Church Universal, and the Conftitution of our Nation, about the Circumftances of Religious Worship, and to complain of Impofitions, because their Governours apply them on all Occasions, to prevent their being misapplied by private Men.

P. 14. P. 32. Plea for Peace. P. 30. P. 49. Apel. 4. P. 111. Plea for Peace. P. 49.