Mr. Richard Baxter's last legacy in select admonitions and directions to all sober dissenters. Baxter, Richard, 1615-1691. 1697 Approx. 182 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A26948 Wing B1297_VARIANT ESTC R25271 08834002 ocm 08834002 41925 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26948) Transcribed from: (Early English Books Online ; image set 41925) Images scanned from microfilm: (Early English books, 1641-1700 ; 1274:13) Mr. Richard Baxter's last legacy in select admonitions and directions to all sober dissenters. Baxter, Richard, 1615-1691. [6], 59 [i.e. 67] p. Printed and are to be sold by E. Whitlock, London : 1697. "To whom, being dead, he yet speaketh." Reproduction of original in the Trinity College Library, Cambridge University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Controversial literature. Devotional literature. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Andrew Kuster Sampled and proofread 2005-10 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Mr. RICHARD BAXTER's LAST LEGACY IN SELECT ADMONITIONS AND DIRECTIONS TO ALL Sober Dissenters . To whom — Being dead , he yet speaketh . LONDON : Printed and are to be Sold by E. Whitlock , near Stationer's - Hall. 1697. THE PREFACE TO DISSENTERS . THE Instructions here recommended as Mr. Baxter's Legacy , were collected out of his own genuine Writings , and perused by him in his Life-time , and being much for his Reputation with all sober Persons ; he seemed well pleased with them , notwithstanding much obloquy and reproach from divers Dissenters ; for in the Preface to his Christian Directory , he says , It was objected , that his Writings differing from the common Judgment , had already caused offence to the Godly ; to which he answers , If God bless me with opportunity and help , I will offend such Men much more , by endeavouring farther than ever I have done , the quenching of that Fire which they are still blowing up , and detecting the Folly and Mischief of those Logomachies by which they militate against Love and Concord , and inflame and tear the Church of God. And in his Second Admonition to Bagshaw , he stiles himself a Long-maligned and resisted endeavourer of the Churches Vnity and Peace ; and in p. 11. of that Book , he thus declares his Christian temper and resolution . If Injuries or Interest would excuse any Sin , I think their are few Ministers in England who have more inducement to the angry separating way than I have ; But shall I therefore wrong the Truth ? God forbid ! and p. 52. He further tells Bagshaw , I repent that I no more discouraged the Spirit of peevish quarrelling with Superiours and Church Orders , and though I ever disliked it and opposed it , yet that I sometimes did too much encourage such as were of their temper , by speaking too sharply against those things which I thought to be Church Corruptions , and was too loth to displease the Contentious , for fear of being uncapable to do them good , meeting with too few Religious Persons that were not too much pleased with such invectives ; and when Mr. Bagshaw objected , that he chose to communicate on Easter-day in a very populous Church , purposely that it might be known ; he answered , p. 76. If a Man by many years forbearing all publick Prayers , and Sacraments should tempt others to think that he is against them or counts them needless , How should he cure that Scandal , but by doing that openly and pleading for it which he is supposed to be against ? Ministers being bound to teach the People by Example as well as Doctrine . The Question which he maintained against Mr. Bagshaw was , Is it lawful to hold communion with such Christian Churches as have worthy or tollerable Pastors , notwithstanding the Parochial order of the Ministers Conformity and use of the Common Prayer-Book ? And concludes , p. 89. That we ought to do so when some special Reasons as from Authority , Scandal , &c. do require it . He saith , I wrote a Book at the end of my Cain and Abel on purpose to shew the lawfulness of communicating with the Church of England ; but before it was printed , Dr. Owen ( having heard of it ) sent me 12 Arguments against joyning with the Church of England , which I answered ; whereupon a swarm of Revilers poured out their keenest Censures upon me ; one said I was an Apostate ; another said that my Treatise of Episcopacy fully proved the duty of Separation , and I were reported to be a pleader for Baal and Anti-christ ; in Answer to all which , I published a Treatise in defence of Catholick Communion , to which I refer you . I will tell the World a certain Truth , I Preach , I Write , I frequently and openly talk against Separation , and for the lawfulness of joyning with the Church in the use of the Liturgy , and to rebuke Mens extreams and censures of the Episcopal Clergy , and for an impartial Love of all true Christians . I sharply reprove the weak Reasonings of those that are otherwise minded , and by this I occasion the true Sectarians every where to speak against me , Apol. p. 62. I take it for a duty to Preach against Schism , Sedition , and Rebellion and all Principles that tend to breed or feed them , and to use all Opportunities and Interest in the People to promote their Loyalty and Publick Peace , p. 18 , 19. I did not vary from my most early Opinion concerning these things , for in my Epistle to the Saints Rest , I gave the same Admonition to my Flock at Kidderminister in these words . I charge you in Christ's name , as you will answer it when we shall meet at Judgment , that you faithfully and constantly practise these Directions — Above all , see that ye be followers of Peace and Vnity in the Church , and among your selves . I differ from many in several things of considerable moment , yet if I should zealously press my judgment on others so as to disturb the Peace of the Church , and separate from my Brethren , I should fear least I should prove a Firebrand in Hell , for being a Firebrand in the Church : And for all the interest I have in your Judgments and Affections , I charge you , that if God should give me up to any Factious Church-rendring course , that you forsake me , and follow me not a step , believe not those to be Friends of the Church , who would cure her by cutting her Throat . Vpon writing my Cure of Church Divisions , Mr. Bagshaw , p. 152. Published other Invectives against me , as that one worthy of credit told him , that the Learned and Judicious Mr. Herle , having read that Book , said , That it had been better for the Church of God , if Mr. Baxter's Friends had never sent him to School , and that Mr. Cawdry had a like opinion of that Book , and that another Person as knowing in the Mystery of Godliness , as either of them , told a Friend of his , that notwithstanding the noise about Mr. Baxter , he would end in Flesh and Blood. But Mr. Baxter was well fortified against these obloquies , having been surfeited , as he says , with humane Applause . But notwithstanding all these Clamours and vexatious Troubles , Mr. Baxter kept a constant course , pleading for Concord and Vnity almost in every Book which he set forth , and that with such cogent Arguments , as the like are scarce to be found on any other Subject which he hath written upon , as from the following Admonitions collected out of a few of his many Treatises will appear to the Judicious Reader ; and many more may be observed in those that are conversant in his Writings , wherein although some things accidentally written , may seem to be contradictory , yet as he told Mr. L'Estrange he was well able to reconcile them . And by his distinctions he hath reconciled many seeming Contradictions , by help whereof , as Mr. Silvester observed in the Preface to his Life , as he could speak what he would , so he could prove what he spake . I am well perswaded , that by the following Collections , any impartial Separatist may find sufficient Arguments to resolve all his Scruples and Objections against Conformity to the Established Worship , for which end they are now Published by the Collector . But I foresee it will be necessary to obviate two Objections that will be made against these Admonitions : First , That Mr. Baxter hath written plain Contradictions to them , and the Separating Brethren will adhere to his First Sentiments which lead them to their Non-conformity ; to which I Answer , That Mr. Baxter gave them this Precaution in one of his first and best Treatises , charging them strictly , that if God should give him over to any Church-rendring course , that they would forsake him , and not follow him a step . Secondly , That what they interpret as Contradictions , were in Truth no other then Confessions of his former mis-apprehensions and passionate heats of his intemperate Zeal ; but these are the Results of his sedate and rational Deliberation . The great Apostle St. Paul , was not ashamed to record in Holy Writ , what enormities a misgrounded Zeal had hurried him into , while he was in an estate of Ignorance and Vnbelief , 1 Tim. 1. 13. and this doubtless was Mr. Baxter's practice for reflecting upon what he had said , or done , to countenance the Separating way ; he saw it had done more hurt than good , for which reason he recanted them . But these instructions of his are like the Coelestial Bodies , which carry light and benign influences with them ; they are self-evident , and speak home to the Judgment and Consciences of all unprejudiced Men , who cannot resist the force of that Reason and Demonstration , which inspires every part of them with so much Life and Power , Beauty and Ornament , Consistency and Symmetry , as will render them highly Acceptable , Amiable , and Beneficial to such as shall embrace and practise them . As for such Dissenters as have conceived any hard thoughts of Mr. Baxter , or these his Admonitions , I intreat them to consider , whether they can answer or confute them to the satisfaction of their own Consciences , and if they cannot , then whether it be not rational and pious to walk by these directions which tend so much to the establishment of the publick Peace of this divided Church and Nation , and to their own present and eternal welfare . 2. Objection . It may be said that these Amonitions are now become unseasonable , there being a Toleration granted to Men of all Perswasions to Worship God after their several modes . Answ . To this I say , that Schism is a Sin antecedent to all Humane Constitutions , as being directly forbid in the Holy Gospel , and consequently will continue to be sinful , tho' all the Kings and Rulers of the Earth should indulge , and tolerate them ; for the Laws of Men cannot make void the Law of God , nor alter the nature of things , and justifie or make that to be good which the only Lawgiver of Christians hath condemned as unlawful ; and as it is said of Poligamy among the Jews , that the Law of Moses connived at it , for the hardness of their hearts , so it is for the hardness and uncharitableness of Mens Spirits , that Rulers are constrained for a time to tolerate and bear with many things that are Offensive and Prejudicial to the prosperity of their Government . For Toleration far differs from the approbation of a thing , and implieth the unlawfulness thereof , rather than the Justification of it . Besides , the present Toleration is far from intending or making an establishment of the Practises which are tolerated to the prejudice of the Church , which hath for many Ages , and now doth continue in actual possession of all its Powers and Priviledges as in time past . So that as the present Schism and Separations is possitively condemned by the Laws of the Gospel , so they have not any approbation from the Laws of Men , but what the corruptions of Men , and their ungovernable Tempers make tolerable on some pressing occasions , and unhappy juncture of Affairs . I beseech you therefore read the following Admonitions without Prejudice , and judge of them by the end for which they were first written by Mr. Baxter , and are now published by , &c. Mr. RICHARD Mr. RICHARD BAXTER's LAST LEGACY TO ALL Sober Dissenters . Of the Church . IN a Petition drawn by Mr. B. to be presented to the King , He makes this a part of the Profession of his Religion . I do willingly profess my consent to all the Holy Canonical Scriptures , as the Word of God ; And to the Doctrine of the Church of England professed in the 39 Articles of Religion , as in sense agreeable to the Word of God. And I renounce all Errors or Heresies contrary to any of these . And I do hold , that the Book of Common-Prayer , and of Bishops , Priests and Deacons , containeth in it nothing so disagreeable to the Word of God , as maketh it unlawful to live in the peaceable Communion of the Church that useth it . Mr. Baxters Life Part 3. p. 161. Mr. Baxter in his Reasons for the Christian Religion , p. 464. Sect. 2. The Church of Christ being his Body is but one , and hath many parts , but should have no Parties , but Unity and Concord without Division . § 3. Therefore no Christian must be of a Party or Sect as such , that is , as dividing it self from the rest , causing Schism or Contention in the Body , or making a rent unnecessarily in any particular Church which is a part . § 8. Nothing will warrant us to separate from a Church as no Church , but the want of something essential to a Church . § 11. It is essential to particular Political Churches , that they be constituted of true Bishops or Pastors and of Flocks of baptized or professed Christians , united for holy Communion in the Worshipping of God , and the promoting of the Salvation of the Several Members . § 12. It is essential to a true Bishop or Pastor of the Church to be in Office ( that is in authority and obligation ) appointed by Christ in Subordination to him in the three parts of his Offices , Prophetical , Priestly and Kingly . That is , to teach the People , to stand between them and God in Worship , and to guide or govern them by the Paternal exercise of the Keys of his Church . § 15. If a Church which in all other respects is purest and best , will impose any sin upon all that will have any local Communion with it , tho' we must not separate from that Church as no Church , yet must we not commit that sin , but patiently suffer them to exclude us from their Communion . § 1. We do not say you are no true Ministers nor Churches , nor that it is unlawful to communicate with you . Apology , p. 82. See also p. 87. 89. § 2. Where Parish Bounds are judged necessary , all Persons living in the Parish may be constrained to hear Publick Teaching , and to Worship God either in that , or in some other approved or tolerated Church within their convenient reach , or Neighbourhood . Way of Concord . Part 3. p. 139. § 3. The People are no Judges who is fit to be , and shall be a Minister of Christ , the Supream Civil Magistrate is Judge whom he must countenance , maintain and tolerate — The disposal of the Tithes and Temples is in the Power of the Prince and Patron by his grant — Who but Physitians are fit to judge , who is meet to be a Licensed Physitian . p. 127. Of the 2d . Defence . § 4. In case of meer different Modes , Circumstances , and Order of Worship , see that you give Authority , and the Consent of the Church where you are , their due : Christian Directory , Part. 3. p. 13. § 5. Conform your selves to all the Lawful Customs and Gestures of the Church with which you joyn ; You come not thither proudly to shew your selves wiser than they in the Circumstances of Worship , nor needlesly to differ from them , much less to harden Men into a Scorn of strictness , by seeing you to place Religion in singularities in lawful and indifferent things , but you come to Exercise Peace , Love , and Concord , and with one Mind and Mouth to glorifie God ; stand when the Church standeth ; sit when the Church sitteth , and kneel when the Church kneeleth , in cases where God doth not forbid it . Christian Directory , p. 71. Part 3. § 6. Temples Utensels , Lands devoted and lawfully separated by Man for holy uses are holy , as justly related to God by that Separation . Every thing should be reverenced according to the measure of its Holiness , and this expressed by such Signs and Gestures as are fit to honour God , to whom they are related . And so to be uncovered in a Church , and use reverent Cariage and Gestures there , doth tend to preserve due reverence to God and to his Worship , 1 Cor. 16. 20. Christian Directory , Part 3. p. 167. § 7. Plain intelligible Church Musick which occasioneth not Divisions , but the Church agreeth in , for my part , I never doubted but to be lawful . For 1. God set it up long after Moses's Ceremonial Law by David , Solomon , &c. 2. It is not meerly an Instituted Ceremony , but a Natural help to the Minds alacrity ; and it is a Duty , not a Sin to use the helps of Nature and lawful Art. As it is Lawful to use the help of Spectacles in reading the Bible , so is it of Musick to exhilerate the Soul to God. 3. Jesus Christ joyned with the Jewes that used it , and spake not against it . 4. No Scripture forbids it . 5. Nothing can be said against it , but what may be said against Tunes and melody of Voices ; yea it is not a humane Invention , as the last Psalm and many others shew , which call us to praise the Lord with Instruments of Musick . § 8. Let not prejudice against Melody or Church-Musick possess you with a splenatick disgust of that which should be your most joyful work , if you know how much the Incorporate Soul must make use of the Body in harmony , and the joyful praises of Jehovah . Do not then Quarrel with lawful helps , because they are sensible and corporal , Christian Direct . p. 72. Part. 3. p. 167. Harmony and Melody are so high a Pleasure of the Sense , that they are nearest to rational delight , if not participating of them , and exceedingly fitted to elevate the Mind and Affections unto God. We the Ministers who drew up the Worcester Agreement , required our People to declare in these Words : IAB do consent to be a Member of the particular Church of Christ in D. whereof , EF is Teacher and Overseer , and to submit to his Teaching and Ministerial guidance and over-sight , according to God's Word . Of the Doctrine of the Church of England . As for the Doctrine of the Church of England , the Bishops and their Followers from the first Reformation begun by King Edward the Sixth , were sound in Doctrine , adhearing to the Augustine method expressed now in the Articles and Homilies ; they differed not in any considerable point from those whom they called Puritans , but it was in the form of Government , Liturgy and Ceremonies , that the difference lay . The Independents as well as the Presbyterians offer to Subscribe the XXXIX Articles as distinct from Prelacy and Ceremony . And when I was in the Country , I knew not of one Minister to ten that are now silenced , that was not in the main of the same Principles with my self . Mr. Baxter's Reasons for Obedience in Lawful things , Page 483. of his Five Disputations . Sect. 1. Lest Men that are apt to run from one extream into another , should make an ill use of that which I have before written , I shall here annex some Reasons to perswade Men to just Obedience , and preserve them from any sinful Nonconformity to the commands of their Governours , and the evil effects that are like to follow thereupon . § 2. But First I will lay together some Propositions for decision of the Controversie ; How far we are bound to obey Mens Precepts about Religion ? Especially in case we doubt of the lawfulness of obeying them ? And so cannot obey them in Faith ? § 3. Briefly : 1. We must obey both Magistrates and Pastors in all things lawful which belong to their Offices to command . 2. It belongs not to their Office to make God a new Worship ; But to command the Mode and Circumstances of Worship belongeth to their Office : for guiding them wherein God hath given them general Rules . 3. We must not take the lawful Commands of our Governours to be unlawful . 4. If we do through weakness or perversness take Lawful things to be unlawful , that will not excuse us in our disobedience . Our error is our Sin , and one sin will not excuse another Sin. Even as on the other side , if we judge things unlawful to be lawful , that will not excuse us for our disobedience to God in obeying Men. 5. As I have before shewed , many things that are miscommanded , must be obeyed . 6. As an erroneous judgment will not excuse us from Obedience to our Governours , so much less will a doubtfulness excuse us . 7. As such a doubting , erring judgment cannot obey in ( plenary ) Faith , so much less can he disobey in Faith. For it is a known Command of God , that we obey them that have the Rule over us : but they have no Word of God against the act of Obedience now in quection . It is their own erring judgment that intangleth them in a necessity of sinning ( till it be changed . ) 7. In doubtful Cases , it is our duty to use God's means for our Information : and one means is to consult with our Teachers , and hear their words with teachableness and meekness , 8. If upon advising with them we remain in doubt about the lawfulness of some Circumstance of order , if it be such as may be dispensed with , they should dispence with us : if it may not be dispensed without a greater injury to the Church or Cause of God , than our dispensation will countervail , then is it our duty to obey our Teachers , notwithstanding such doubts : For it being their Office to Teach us , it must be our duty to believe them with a Humane Faith , in cases where we have no Evidences to the contrary : And the Duty of Obeying them ☞ being certain , and the sinfulness of the thing commanded being uncertain and unknown , and only suspected , we must go on the surer side . 9. Yet must we in great and doubtful cases , not take up with the suspected judgment of a single Pastor , but apply our selves to the unanimous Pastors of other Churches . 10. Christians should not be over busie in prying into the ☞ work of their Governours , nor too forward to suspect their determinations : But when they know that it is their Rulers work to guide them by determining of due Circumstances of Worship , they should without causeless scruples readily obey , till they see just reason to stop them in their obedience ; They must not go out of their own places to search into the Actions of another Man's Office , to trouble themselves without any cause . No reason can be given , why a lawful thing should become unlawful ? Because a lawful Superior doth command it , else Superiors may take away all our Christian Liberty , and make all things unlawful by commanding them ; you would take it ill from a Child or Servant when you bid them learn a Form of Prayer or Catechism , if they should say it was lawful for us till you commanded it , but because you bid us it is unlawful . § 4. And now I intreat all humble Christians readily to obey both Magistrates and Pastors in all lawful things ; and to consider , to that end , of these Reasons following . Reas . 1. If you will not obey in Lawful things , you deny Authority , or overthrow Government it self , which is a great Ordinance of God , established in the fifth Commandment with promise : And as that Commandment respecting Societies and common good , is greater than the following commands , as they respect the private good of our Neighbours , or are but particular means to that Publick good , whose Foundation is laid in the Fifth Commandment ; so accordingly the sin against this Fifth Commandment must be greater than that against the rest . § 5. Reas . 2. In disobeying the lawful commands of our Superiors , we disobey Christ , who ruleth by them as his Officers . Even as the disobeying a Justice of Peace or Judge is a disobeying of the Soveraign Power ; yea in some cases when their Sentence is unjust . Some of the Ancient Doctors thought that the Fifth Commandment was the last of the First Table of the Decalogue ; and that the Honouring of Governors is part of our Honour to God , they being mentioned there as his Officers , with whom he himself is honoured or dishonoured , obeyed or disobeyed : For it is God's Authority that the Magistrate , Parent , and Pastor is endued with , and empowred by to rule those that are put under them . § 6. Reas . 3. What confusion will be brought into the Church if Pastors be not obeyed in things lawful ? For instance : If the Pastors appoint the Congregation to Assemble at one hour , and the People will scruple the time , and say , it is unlawful , and so will choose some of them one time , and some another , what disorder will here be ? and worse , if the Pastors appoint a Place of Worship , and any of the People scruple obeying them , and will come to another place , what confusion will here be ? People are many , and the Pastors are few : And therefore there may be some Unity if the People be ruled by the Pastors ; but there can be none , if the Pastors must be ruled by the People , for the People will not agree among themselves : And therefore if we obey one part of them , we must disobey and displease the rest . And their ignorance makes them unfit to rule . § 7. Reas . 4. Moreover , Disobedience in matters of Circumstance , will exclude and overthrow the Substance of the Worship it self . God commandeth us to pray : If one part of the Church will not joyn with a stinted form of Prayer , and the other part will not joyn without it , but both Parties cannot be pleased , and so one part must cast off Prayer it self , or separate from the rest . God commandeth the Reading , and Preaching , and Hearing of the Scripture , and the Singing of Psalms : But he hath left it to Man to make or choose the best Translation of Scripture , or Version of the Psalms . Now if the Pastor appoint one Version and Translation , and the Church joyn in the use of it , if any Members will scruple joyning in this Translation or Version , they must needs forbear the whole duty of Hearing the Scripture , and Singing Psalms in that Congregation . If they pretend a scruple against the appointed time or place of Worship , they will thereby cast off the Worship it self . For if they avoid our Time or Place , they cannot meet with us , nor Worship with us . § 8. Reas . 5. And when they are thus carried to separate from the Congregation , upon such grounds as these , they will be no where fixt , but may be still subdividing , and separating from one another , till they are resolved into individuals , and have left no such thing as a Church among them . For they can have no assurance or probability , that some of themselves will not dissent from the rest in one Circumstance or other , as they did from their Pastors and the Church that they were of before . § 6. Reas . 9. By this means the Wicked that are Disobedient to their Teachers , and reject the Worship of God it self , will be hardened in their Sin , and taught by Professors to defend their Ungodliness : For the very same course that you take will serve their turns . They need not deny any Duty in the Substance , but deny the Circumstance , and so put off the Substance of the Duty . If a Wicked Man will not hear the Word Preached , he may say [ I am not against Preaching ; but I am unsatisfied of the lawfulness of your Time or Place , I am in judgment against coming to your Steeple-house , or against the Lord's Day . ] And so he shall never hear , though he say he is for Heating . If a Wicked Man will not be personally instructed , or admonished , or be accountable to the Church or Pastors for any scandals of his life , nor submit to any Discipline , he may say [ I am for Discipline , I know it is my duty to be instructed : but I am not satisfied that I am bound to come to you when you send for me , or to appear at such a place as you appoint : the Word of God nameth no time or place , and you shall not deprive me of my Liberty . ] If a Wicked Man would not hear or read the Scripture , or sing Psalms , he may say , that he is for the Duty , but he is only against this and that Translation and Version : And so while every Version is excepted against the Duty is as much evaded , as if it were denied it self . By this device it is that the Rebellion of unruly People is defended : They run to the Circumstances of the Duty , and ask [ Where are they bound to come to a Minister ? or to be examined by him , in order to a Baptism or Lord's Supper ? or to speak their consent to be Church-members , or to subscribe to a Profession , or to read an English Bible , or to hear in a Steeple-house , with many such like . ] Thus also it is that they put off Family-prayer , and ask , [ Where are they bound to pray in their Family Morning and Evening ? ] and so keep no constancy in Family-prayer at all , under pretence of denying only the Circumstances . § 10. Reas . 7. By this Disobedience in things lawful , the Members of the Church will be involved in contentions , and so ingaged in bitter Uncharitableness , and Censures , and Persecutions , and Reproaches of one another : which scandalous courses will nourish Vice , dishonour God , rejoyce the Enemies , grieve the Godly that are Peaceable and Judicious , and wound the Consciences of the contenders . We see the beginning of such Fires are small , but whither they tend , and what will be the end of them , we see not . § 11. Reas . 8. By these means also Magistrates will be provoked to take Men of tender Consciences for factious , unruly , and unreasonable Men , and to turn their Enemies , and use violence against them , to the great injury of the Church : when they see them so self-conceited , and refusing Obedience in lawful Circumstances . § 12. Reas . 9. By this means also the Conversion and Establishment of Souls will be much hindred , and People possessed with Prejudice against the Church and Ordinances , when they take us to be but humorous People , and see us in such Contentions among our selves . To my knowledge , our late difference about some such lesser things , hath turned off , or hindered abundance of People from liking the holy Doctrine and Life which we profess . § 13. Reas . 10. It will seem to the wisest , to savour of no small measure of Pride , when People on the account of lawful Circumstances , dare set themselves against their Governours and Teachers , and quarrel with the Ordinances of God , and with the Churches : Humble Men would sooner suspect themselves , and quarrel with their own Distempers , and submit to those that are wiser than themselves , and that are set over them for their Guidance by the Lord. There may more dangerous Pride be manifested in these matters , than in Apparel , and such lower Trifles . § 14. Reas . 11. Consider also what yielding in things lawful the Scripture recommendeth to us ? How far yielded Paul when he Circumcised Timothy ? Acts 16. 3. And when he [ took the men , and purified himself with them in the Temple , to signifie the accomplishment of the days of Purification until that an Offering should be offered for every one of them ] and this for almost seven days , Acts 21. 26 , 27. with the foregoing Verses . § 15. So 1 Cor. 9. 19 , 20. [ For though I be free from all Men , yet have I made my self Servant unto all , that I might gain the more : And unto the Jews I became as a Jew , that I might gain the Jews ; to them that are under the Law , as under the Law , that I might gain them that are under the Law : To them that are without Law , as without Law ( being not without Law to God , but under the Law to Christ ) that I might gain them that are without Law. To the weak I became as weak , that I might gain the weak : I am made all things to all Men , that I might , by all means save some , and this I do for the Gospels sake , &c. ] Study this Example . § 16. Read also Rom. 14. and 15. Chapters , how much Condescension the Apostle requireth even among Equals , about Meats and Days . And 1 Cor. 8. 13. the Apostle would tye up himself from eating any flesh while the World standeth , rather than make a weak Brother to offend . Many other Passages of Scripture require a Condescension in things of this indifferent nature , and shew that the Kingdom of God doth not consist in them . § 17. And Matthew 12. 1 , 2 , to 9. you find that Hunger justified the Disciples of Christ for plucking and rubbing the Ears of Corn on the Sabbath days . And Hunger justified David , and those that were with him , for entring into the House of God , and eating the Shew-bread , which was not lawful for him to eat , nor for them which were with him , but only for the Priests : And the Priests in the Temple were blameless for prophaning the Sabbath-day . ] Now if things before accidentally evil , may by this much Necessity become lawful and a duty , then may the Commands of Magistrates or Pastors , and the Unity of the Church , and the avoiding of Contention , and Offence , and other Evils , be also sufficient to warrant us in obeying , even in convenient Circumstantials of the Worship of God , that otherwise could not be justified . § 18. Reas . 12. Lastly consider , how much God hath expressed himself in his Word to be pleased in the Obedience of Believers . Not only in their Obedience to Christ immediately , but also to him in his Officers , 1 Sam. 15. 22. [ Behold to obey is better than Sacrifice , &c. ] Col. 3. 20 , 22. [ Children obey your Parents in all things , ( that is , all lawful things ) for this is well-pleasing to the Lord. ] [ Servants obey in all things your Masters according to the flesh , &c. ] And Obedience to Pastors is as much commanded , 1 Thes . 5. 12 , 13. [ We beseech you Brethren , to know them which labour among you , and are over you in the Lord , and admonish you , and esteem them very highly , &c. ] Heb. 13. 17. [ Obey them that have the rule over you , and submit your selves , for they watch for your Souls , as they must give account , &c. ] So Verse 7. and 24. 1 Tim. 5. 17 , &c. § 19. As the general Commission to a Parent , or Master , or Magistrate to govern their inferiour Relations , doth authorize them to many particular Acts belonging to their Office , that were never named in their Commission : so your general Command to obey them , obligeth you to obey them in the said particulars . And so it is also betwixt the Pastors and the Flock , in Matters belonging to the Office of a Pastor . § 20. If a Child shall ask a Parent , [ Where doth God's Word allow you to command me to learn this Catechism , or read this Divine's Writings , or repeat this Sermon , or write it ? &c. ] doth not the question deserve to be answered with the Rod ? The general Commission for Parents to govern their Children is sufficient . So if a School-master command his Scholars to come to such a place to School , and to take their places in such an order , and to learn such Books , and do such Exercises , &c. the general Commission that he hath to Teach and Govern them , will allow him to do all this . ( Though it will not allow him to set his Scholars to any Artifice or Manual Operation alien to his Profession . ) So if a Minister determine of the variable Circumstances of Worship , as what Place and People shall come to , and at what time , to be Catechised , Examined , Instructed , &c. what Translation or Version of Psalms to use , what Utensils to make use of about God's Service , or such like , he is warranted for this by his General Commission . And if he miss it in the Manner , by choosing inconvenient Circumstances , or by unnecessary Determination of Points that should rather be left undetermined to Liberty , thought this be his own Sin , it will not excuse the People from Obedience ; unless the Errour of his Directions be so great as would frustrate the Ordinance it self , or do more harm than our Disobedience would do ; which in Circumstantials is rarely found . By long Experience I am assured , that Practical Religion will afford both to Church , State , and Conscience more certain , and more solid Peace , than contending Disputers , with all their pretences of Orthodoxness , and Zeal against Errours for the Truth , will ever bring , or did ever attain to . Holy Common-wealth , p. 352. God never instituted Churches to be kept up in Disobedience to those Christian Magistrates which he Commands us to obey upon pain of Damnation . Disobedience to our Rulers is in Ministers double Treason and Wickedness . Page 30. of the 1st Plea. Princes and Rulers may forbid all that preach Rebellion and Sedition , and may punish them if they do it : and may hinder the Incorrigible , whose preaching may do more hurt than good , from exercising their Ministry , or preaching within their Dominions . Pag. 32. They should see that their Kingdoms be well provided of Publick Preachers and Catechists : And may by due means compel the Ignorant to hear and learn what Christianity is . And Sect. 37. They ought to be Preservers of Peace and Charity among Churches , and to hinder Preachers from uncharitable and unrighteous Reviling each other , and their unpeaceable Controversies and Contentions . Pag. 35. Sect. 40. They may make their own Officers circa Sacra , to execute their Magistratical Power : And if they authorize any particular Bishops or Pastors to exercise any such Power as belongs to the Prince to give , not contrary to Christ's Laws — we judge that the Subjects ought to obey for Conscience sake . Christian Direct . He that is silenced by a just Power , though unjustly , in a Country that needeth not his preaching , must forbear therefore . Let none perswade you ( i. e. ) the Magistrates , that you are such Terrestrial Animals that have nothing to do with the Heavenly Concernment of your Subjects ; Bodily things ( Rewards and Punishments ) are the Means whereby you may promote it ; you are Custodes utriusque tabulae , and must bend the force of all your Government to the Saving of the Peoples Souls . The Mischief of Separation . The Mischief of Separation lies not in the bare Errour of Judgment , but in the Unchristian and Church-dissolving Division and Alienation , which thence followeth ; contrary to that Humility and Love , which is the visible Character of Christians , and to that Oneness , which is still in Scripture ascribed to the visible Church . Alas , that Pride and Ignorance should have such power among Believers , that Men cannot be of several Judgments in lesser Points , but they must needs be of several Churches . God will make us value Peace and Union a little more , before we shall taste of the perfect everlasting Peace and Union ; yea , before we shall see the Blessing of Union in the Church . Wounding is a dividing , healing is a re-uniting ; a Building is of many Stones or Pieces orderly conjoyned ; a Church is an Aggregation of Individuals , an Association of Believers : What then is it to demolish , but to separate and disjoyn ? and what is it to dissolve Churches , but to break their Association , to reduce them to the Individuals , to cut them into shreds ? As for the Differences in way of Government , between the moderate Presbyterians , Independants , Episcopal , and Erastian , I make no doubt , but if Mens Spirits stood not at a greater distance than their Principles , they would quickly be united . But of all the four sorts , there are some that run so high in their Principles , that they run out of the hearing of Peace or Truth . — For Anabaptism and Antinomianism God spake effectually against them , by those wondrous Monsters in New-England ; but Wonders are over-lookt , where the heart is hardned , and God intends to get his Justice a Name . The fearful Delusions , that God hath formerly given them over to , and the horrid Confusion which they have introduced where they have sprung , hath spoken fully against both these later Sects . The weeping Eyes , the bleeding Sides , the lacerated Members of these Churches , the reproach of the Gospel , the disappointed Reformation , the hideous Doctrines , and unheard of Wickedness that hath followed them , the contemned Ordinances , the reproached , slandered , and ejected Ministers , the Weak that are scandalized , the Professors are apostalized , the Wicked hardned , and the open Enemies of the Gospel , that now insult ; all these do describe them more plainly to England , than words can do , and cry loud in the Ears of God and Man. What will be the Answer , time will shew ; but from Rev. 2. 14 , 15 , 16 , &c. we may probably conjecture . He that is not a Son of Peace , is not a Son of God. All other Sins destroy the Church consequently , but Division and Separation demolish it directly . Building the Church is but an orderly joyning of the Materials , and what then is disjoyning but pulling down ? Many Doctrinal differences must be tolerated in a Church , and why , but for Unity and Peace ? therefore Disunion and Separation is utterly intolerable . Believe not those to be the Churches Friends , that would cure and reform her by cutting her throat . Those that say , no truth must be concealed for Peace , have usually as little of the one as the other . Study Gal. 2. 22. Rom. 14. 1. Acts 21. 24 , 26. 1 Tim. 1. 4. & 6. 4. Titus 3. 8 , 9. I hope , sad experience speaks this lesson to your very hearts , if I should say nothing . Do not your hearts bleed to look upon the State of England , and to think how few Towns , or Cities there be ( where is any forwardness in Religion ) that are not cut into shreds and crumbled as to dust , by Separations and Divisions ? To think what a wound we have hereby given to the very Christian Name , how we have hardned the Ignorant , confirmed the Papists , and are our selves become the scorn of our Enemies , and the grief of our Friends , and how many of our dearest best esteemed Friends , have fallen to notorious Pride or Impiety , yea , some , to be worse than open Infidels ? These are Pillars of Salt , see that you remember them . Though of your own selves , Men should arise , speaking perverse things , to draw Disciples after them , Acts 20. 30. Yea though an Angel from Heaven should draw you to Divisions , see that you follow him not . If there be erroneous practices in the Church , keep your selves innocent , with Moderation and Peace . It must be no small Error , that must force a Separation . Justin Martyr professed , that if a Jew should keep the Ceremonial Law , so he did not perswade the Gentiles to it , as necessary , yet if he acknowledged Christ , he judgeth that he might be saved , and he would imbrace him , and have communion with him . Paul would have him received , that is weak in the Faith , and not Un-church whole Parishes of those that we know not , nor were ever brought to a just trial . I ever loved a godly peaceable Conformist , better than a turbulent Non-conformist . I differ from many , in several things of considerable moment , yet if I should zealously press my judgment on others , so as to disturb the Peace of the Church , and separate from my Brethren that are contrary minded , I should fear , lest I should prove a Firebrand in Hell , for being a Fire brand in the Church . And for all the interest I have in your Judgments and Affections , I here charge you , that if God should give me up , to any Factions , Church rending Course , ( against which I daily pray ) that you forsake me , and follow me not a step . And for peace with one another , follow it with all your might , If it be possible , as much as in you lieth , live peaceably with all men , Rom. 12. 18. ( mark this . ) When you feel any sparks of discontent in your Breasts , take them as kindled by the Devil from Hell , and take heed you cherish them not . If the flames begin to break forth , in Censoriousness , Reproaches , and hard Speeches of others , be as speedy and busie in quenching it , as if it were Fire in the Thatch of your Houses . For why should your Houses be dearer to you than the Church , which is the House of God ? Or your Souls , which are the Temples of the Holy Ghost ? Hath God spoke more against any Sin than Unpeaceableness ? If ye forgive not Men their trespasses , neither will your Heavenly Father forgive you : which Lodovicus Crocius says , is the measure , and essential property of the least degree of true Faith ; if you love not one another , you are not Disciples of Christ . Publick Wars and Private Quarrels usually pretend the Reformation of the Church , the vindicating of the Truth , and the welfare of Souls ; but they as usually prove in the issue , the greatest means to the overthrow of all . It is as natural for both Wars and private Contentions to produce Errors , Schisms , contempt of Magistracy , Ministry , and Ordinances , as it is for a dead Carrion to breed Worms and Vermine . Believe it from one , that hath too many years experience of it ; it is as hard a thing to maintain even in your People , a sound understanding , a tender Conscience , a Lively , gracious , Heavenly frame of Spirit , and an upright Life in a way of War and Contention , as to keep your Candle lighted in the greatest Storms , or under the Waters . The like I may say of perverse and fierce Disputings about the Circumstantials of Discipline , or other Questions , that are far from the Foundation ; they oftner lose the truth than find it . Wo to those Ministers , that make unnecessarry Divisions , and Parties among the People , that so they may get themselves a name , and be cryed up by many Followers . The way to prosper your labours is to quench all flames of Contention , to your power . Study the Peace and Unity of your Congregations , keep out all occasions of Divisions , especially the Doctrine of Separation , and popular Church-Government , the apparent Seminary of Faction , and perpetual Contentions . If once the People be taught , that it belongs to them to govern themselves , and those the Scripture calleth their Guides and Rulers , we shall have mad work . They that would pluck up the Headge of Government , as if the Vineyard could not be fruitful , except it lay waste , to the pleasure of all the Beasts of the Forest , are like the pond , that grudged at the Banks and Damm , and thought it injurious to be restrained of its liberty , and therefore combined with the Winds , to raise a Tempest , and so assault and beat down the Banks in their rage ; And now where is that peaceable Association of Waters ? We feel now , how those are mistaken that thought the way for the Churches Unity , was to dig up the Banks and let all loose , that every Man in Religion might do what he list . Wo to those Ministers , that make unnecessary Divisions , and Parties among the People , that so they may get themselves a name , and be cried up by many Followers . The way to prosper your labours , is to quench all Flames of Contention . Study the Peace of your Congregations ; keep out all occasions of Divisions , especially the Doctrine of Separation , and popular Government , the apparent Seminarys of Faction , and perpetual Contentions . Every tender Conscience should be as tender of Church Divisions , and real Schism , as of Drunkenness , Whoredom , and other such enormous Sins , James 3. 14 , 15 , 16. Reasons for Christ . Relig. p. 485. Sect. 34. If it be objected that I preached to separate Congregations ; my Answer is , That I preach'd only to some of many Thousands that cannot come into the Temples , many of which never heard a Sermon of many years . And what I did , was only to preach to such as could not come to our Churches . Answ . to Letter , p. 24. quasi dicerit that where Parish Churches are large enough , there Separate Congregations are unlawful . They are , usually , Men least acquainted with a Heavenly Life , who are the violent disputers about the Circumstantials of Religion . As the body doth languish in consuming Fevers , when the native heat abates within , and unnatural heat inflaming the external parts succeeds : so when the Zeal of a Christian doth leave the Internals of Religion , and fly to Ceremonials , Externals , or Inferior things , the Soul must needs consume and languish . Of Conformity . For Conformity , though to Ministers it be another thing , by reason of the new impositions , than it was to our Predecessors ; yet to the People , Conformity is the same , if not easier , ( especially to them that I now speak to : ) for it is the Liturgy , Ceremonies , and Ministry , that most alienate them . And the Liturgy is a little amended , as to them , by the change of the Translation , and some little words , and by longer Prayers ; and the Ceremonies are the same ; and Thirty Years ago , there were many bare reading , not preaching Ministers , for one that is now . Therefore our case of Separation being the same as of old , I take it to be fully confuted , by the ancient Non-conformists : and I have so great a Veneration for the worthy Names , much more an Estimation of the Reasonings , of Mr. Cartwright , Egerton , Hildersham , Dod , Amesius , Parker , Baines , Brightman , Ball , Bradshaw , Paget , Langley , Nicols , Herring , &c. that I shall not think , they knew not why they chose this Subject , and wrote more against Separation , than the Conformists did . I am very glad that the pious Lectures of Mr. Hildersham , Mr. R. Rogers , and such old Non-conformists , are in so good esteem among good People , where they will read them , urging the People , not only against Separation , but to come to the very beginning of the Publick Worship , and preferring it before their Private Duties . When I think what holy Learned Men the old Conformists were , my heart riseth against the thoughts of separating from them . If I had come to their Churches , when they used the Common Prayer , and Administred the Sacrament , could I have departed and said , It is not lawful for any Christian here to communicate with you ? What! to such Men as Mr. Bolton , Whateley , Fenner , Dent , Crook , Dike , Stock , Smith , Dr. Preston , Sibbs , Stoughton , Taylor , and abundance other such ? yea , such as Bishop Jewel , Grindal , Hall , Potter , Davenant , Carleton , &c. Dr. Field , Smith , Jo. White , Willet , &c. yea , and the Martyrs too ? as Cranmer , Ridley , Hooper himself , Farrar , Bradford , Fillpot , Sanders , &c. Could I separate from all these on the Reasons now in question ? Yea Calvin himself , and the Churches of his way were all separated from by the Separatists of their times . And though Ministerial Conformity is now much altered , ( as to Ingagements ) many ( of the Assembly of Divines ) that are yet living , do Conform again ; nor would I shun Communion with the Reverend Members of that Assembly , Twiss , Gataker , Whitaker , and the rest , if again they used the Liturgy among us . And if the old Conformists , such as Bolton , &c. were alive , and used now the same Liturgy and Ceremonies as they did then , ( which was worse than now ) I could not think their Communion in Prayer and Sacraments , unlawful , nor Censure that Man as injurious to the Church , who should write to perswade others not to separate from them . Read over some of the old Non-conformists Books against Separation , as Mr. Jacob's the Independent , against Johnson , and Mr. Bradshaw , and Mr. Gataker's Defence against Cann , Mr. Gifford , Darrell , Paget , &c. and fullest of all ( at the beginning of our Troubles ) Mr. John Ball in Three Books : In these you will find the same Objections answered , or more and greater . And I profess my Judgment , That our ordinary Boasters , that think they know more in this Controversie than the old Non-conformists did , as far as I am able to discern , are as far below them almost as they are below either Chamier , Sadeel , Whitaker , or such other in dealing with a Papist . Objections answered . But what if there be gross and scandalous Sinners are Members of the Church ? Answ . If you be wanting in your Duty to reform it , it is your sin ; but if bare Presence made their sin to be ours , it would also make all the sins of the Assembly ours . But what if they are sins committed in the open Assembly , even by the Minister himself in his Praying , Preaching , and other Administrations ? Answ . 1. A Ministers personal Faults may damn himself , and must be matter of lamentation to the Church , who ought to do their best to reform them , or get better , by any lawful means : But in case they cannot , his sin is none of theirs , nor doth it make his Administration null , or ineffectual , nor will it allow you to separate from the Worship which he administreth . — You may not separate from him , unless you can prove him , or his Ministry , utterly intolerable , by such Faults as these : 1. An utter insufficiency in Knowledge , or Utterance , for the necessary parts of the Ministerial Work : as if he be not able to Teach the necessary Points of Christian Religion , nor to Administer the Sacraments , and other parts of Publick Worship . 2. If he set himself to oppose the ends of his Ministry , and preach down Godliness , or any part of it , that is necessary to Salvation : Or be a Preacher of Heresie , preaching up any damning Errour , or preaching down any necessary saving Truth . 3. If he so deprave the Publick Worship , as to destroy the Substance of it , as in putting up Blasphemy for Prayer or Praise , or commit Idolatry , or set up new Sacraments , or impose any Actual Sin on the People . But there are other Ministerial Faults which warrant not our Separation ; as , 1. Some tolerable Errours of Judgment , or Envy , and pettish Opposition to others , Phil. 1. 15. 2. It is not unlawful to joyn with a Minister , that hath many Defects in his Ministration , or manner of Worship ; as if he preach with some Ignorance , Disorder , unfit Expressions or Gestures , and the like in Prayer and Sacraments . 3. It is not unlawful to joyn with a Minister , that hath some material Errour or Untruth in Preaching or Praying , sobeit we be not called to approve it , and so it be not pernicious and destructive to the ends of his Ministry . If we run away from all that vent any Untruth or Mistake in Publick or private Worship , we shall scarce know , what Church or Person we may hold Communion with . For 1. a small Sin may no more be done or owned , than a greater . 2. And then another Man's Weakness may disoblige me , and discharge me from my Duty . Of Subscription with Assent and Consent , particularly concerning Infants baptized . Q. 152. Is it lawful to subscribe or profess full assent and consent to any religious Books , beside the Bible , seeing all are fallible . Answ . 3. It is lawful to Profess or Subscribe our Assent and Consent to any Humane Writing , which we judge to be true and good , according to the Measure of its Truth and Goodness . As if Church-Confessions , that are sound , be offered us for our Consent , we may say , or subscribe , I hold all the Doctrine in this Book to be true and good . And by so doing I do not assert the infallibility of the Author , but only the verity of the Writing . I do not say that he cannot err , but that he erreth not in this , as far as I am able to discern . Q. 35. Is it certain by the word of God , that all Infants baptized , and dying before actual sin , are undoutedly saved ? Answ . I think that all the Children of true Christians do by Baptism receive a publick investiture , by God's appointment , into a state of Remission , Adoption , and right to Salvation , at present ; though I dare not say , I am undoubtedly certain of it . — But I say , as the Synod of Dort , Art. 1. That believing Parents have no cause to doubt of the Salvation of their Children , that die in Infancy , before they commit actual sin ; that is , not to trouble themselves with fears about it . For if such Infants were admitted to outward Priviledges only , then ( which is my second Reason ) we have no Promise , or Certainty , or Ground of Faith for the Pardon and Salvation of any individual Infants in the World : and if there be no Promise , there is no Faith of it , nor no Baptism to Seal it , and so we make Anti-paedobaptism unavoidable . Whereas some mis-interpret the words of the old Rubrick of Confirmation in the English Liturgy , as if it spake of all that are baptized , whether they have right or not , the words themselves may serve to rectifie that mistake : [ And that no Man shall think any detriment shall come to Children by deferring of their Confirmation , he shall know for truth , that it is certain by God's Word , that Children being baptized have all things necessary for their Salvation , and be undoubtedly saved . ] where it is plain , they mean , they have all things necessary ex parte Ecclesiae , or all God's applying Ordinances necessary , though they should die unconfirmed , supposing they have all things necessary to just Baptism on their own part : which is but what the Ancients were wont to say of the baptized Adult : but they never meant , that the Infidel and Impenitent were in a state of Life , because he was baptized , but that all that truly consent to the Covenant ▪ and signifie this by being baptized are saved . So the Church of England saith , that they receive no detriment by delaying Confirmation ; but it never said , that they received no detriment by their Parents or Responses Infidelity or Hypocrisie , or by their want of true Right , coram Deo , to be baptized . Q. 39. What is the true meaning of Sponsors or Godfathers , and is it lawful to make use of them ? Answ . My Opinion is , that they did both witness the probability of the Parents fidelity ; and also promised , that if they should either apostaize , or die , they would see that the Children were piously educated . If you take them , but as the ancient Churches did , for such as do attest the Parents fidelity , ( in their perswasion ) and do promise , first , to mind you of your Duty , and next to take care of their pious Education , if you die ; I know no reason you have to scruple this much ; yea more , it is in your power to agree with the Godfathers , that they shall represent your own Persons , and speak and promise what they do , as your Deputies , only in your Names : and what have you against this ? Object . When the Church-men mean another thing , this is but to juggle with the World ? Answ . How can you prove , that the Authority that made , or imposed the Liturgy , meant any other thing ? 2. If the Imposers had meant ill , in a thing that may be done well , you may discharge your Conscience , by doing it well , and making a sufficient Profession of your better Sense . As for the Antiquity of God-fathers , the current consent of Historians assures us that Hyginus Bishop of Rome , did first ordain God-fathers at the Baptism of Infants . He lived but forty years after St John. Preface to Infant Baptism . Christ . Direct . p. 116. Part 3. Q. 41. Whether they are really baptized , who are baptized according to the English Liturgy and Canons , where the Parents seem excluded , and those to consent for the Infant , who have no power to do it ? Answ . p. 117. That the Parents Consent is supposed , though he be absent . 2. The Parent is not required to be absent . 3. The Reason of that Canon seems to be their jealousie lest any would exclude God-fathers . 4. While the Church hath not declared what Person the Sponsors bear , nor any farther what they are to do , than to speak the Covenanting words , and promise to see the pious Education of the Child , the Parents may agree that the God-fathers shall do all this as their Deputies primarily and in their steads , and secondly as Friends that promise their Assistance . 5. While Parents really consent , it is not their Silence that nullifieth the Covenant . 6. All Parents are supposed and required to be themselves the Choosers of the Sponsors and Sureties , and also to give notice to the Ministers before hand , by which it appears their Consent is presupposed : And though my own Judgment be that they should be the principal Covenanters for the Child expresly , yet the want of that expresness will not make the Persons to be unbaptized . Q. 42. How is the Holy Ghost given to Infants in Baptism ? whether all the Children of true Christians have inward sanctifying Grace ? &c. Answ . My judgment agreeth more in this with Davenant's , than any others ; saving that he doth not appropriate the Benefits of Baptism to the Children of true Believers , so much as I do . And though , by a Letter impleading Davenant's Cause , I was the occasion of printing good Mr. Gataker's Answer to him ; yet I am still most inclined to his judgment , Not , that all the baptized , but that all the baptized Seed of true Christians are pardoned , justified , adopted , and have a title to the Spirit , and Salvation . And we must choose great Inconveniences , if this Opinion be forsaken , viz. That all Infants must be taken to be out of Covenant with God , and to have no promise of Salvation ; whereas , surely the Law of Grace , as well as the Covenant of Works , included all the Seed in their Capacity . Of the Responses . Q. 83. May the People bare a Vocal part in Worship , and do any more than say Amen ? Answ . The People bare an equal part in singing the Psalms , which are Prayer , and Praise , and Instruction : if they may do so in the Psalms in Metre , there can be no reason given , but they may lawfully do so in Psalms in Prose ; for saying them , and singing them , are but modes of Utterance , and the ancient Singing was liker our Saying , than our Tunes . The Primitive Christians were so full of zeal and love to Christ , that they would have taken it for an Injury , and a quenching of the Spirit , to have been wholly restrained from bearing their part in the Praises of the Church . The use of the Tongue keepeth awake the Mind , and stirreth up God's Graces in his Servants . It was the decay of Zeal in the People , that first shut out the Responses : while they kept up the Ancient Zeal , they were inclined to take their part vocally in the Worship . And this was seconded by the Pride and Usurpation of the Priests thereupon ; who thought the People of God too prophane to speak in the Assemblies , and meddle so much with Holy things . Yet the very remembrance of former zeal caused most Churches to retain many of the words of their predecessors , even when they lost the Life and Spirit which should animate them ; and so the same words came into the Liturgies , and were used by too many , customarily , and in formality , which their Ancestors had used in the servour of their Souls . And if it were not , that a dead-hearted , formal People , by speaking the Responses carelesly and hypocritically , do bring them into disgrace with many , that see the necessity of Seriousness , I think , few good People would be against them now . — It is here the duty of every Christian , to labour to restore the life and spirit to the Words , that they may again be used in a serious and holy manner , as heretofore , Exod. 19. 8. In as solemn an Assembly as any of ours , when God gave Moses a form of words to preach to the People , all the People answered together , and said , All that the Lord hath spoken , we will do . So Exod. 24. 3. and Deuter. 5. 27. which God approved of , v. 28 , 29. See Levit. 9. 24. 2 Kings 23. 2 , 3. 1 Chron. 1. 35 , 36. It is a command , Psal . 67. 3 , 5. Let all the People praise thee , O God , &c. And he that will limit this to single Persons , or say that it must not be , vocally , in the Church , or , it must be in metre only , and never in prose , must prove it lest he be proved one , that addeth to God's Word . Q. 84. Is it not a Sin for our Clerks , to make themselves the mouth of the People ? Answ . The Clerks are not appointed to be the Mouth of the People , but each Clerk is one of the People , commanded to do that which all should do , lest it should be wholly left undone . If all the Congregation will speak all that the Clerk doth , it will answer the primary desire of the Church Governors who bid the People do it Of Bowing at the Name Jesus — And of Priests , Altars , &c. Q. 86. Is it lawful to bow at the name of Jesus ? Answ . That we may lawfully express our reverence , when the names ( God , Jehovah , Jesus , Christ , &c. ) are uttered , I have met with few Christians who deny ; nor know I any reason to deny it . If I live and joyn in a Church where it is commanded , and peremptorily urged , to bow at the Name of Jesus , and where my not doing it , would be divisive , Scandalous , or offensive ; I will bow at the Name of God , Jehovah , Jesus , Christ , Lord , &c. My judgment of standing at the Gospel , and kneeling at the Decalogue , ( when it is commanded ) is the same . Q. 122. May the name , Priests , Sacrifice and Altars , be lawfully used ? Answ . The New Testament useth all the Greek names , which we Translate Priests , Sacrifice and Altars ; and our Translation is not intolerable , if Priest come from Presbyter ( I need not prove that ) if it do not , yet all Ministers are Subordinate to Christ in his Priestly Office. And the word Sacrifice is used of us , and our offered Worship , 1 Pet. 2. 5. Heb. 13. 15 , 16. Phil. 4. 18. Eph. 5. 2. Rom. 12. 1. and Heb. 13. 10. saith we have an Altar , which word is frequently used in the Revelations , in relation to Gospel times . We must not therefore be quarrelsome against the bare names , unless they be abused to some ill use . The Ancient Fathers and Churches did ever use all these words so familiarly , without any Question oa Scruple raised by the Orthodox , or Hereticks about them , that we should be wary , how we condemn these words , lest we give advantage to the Papists to tell their Followers , that all Antiquity is on their side . The Lord's Supper is by Protestants truly called a Commemorative Sacrifice . Of the Communion-Table , &c. Q. 123. May the Communion Tables be turned Altarwise ? and railed in ? and is it lawful to come up to the Rails to Communicate ? Answ . 1. God hath not given a particular command , or prohibition about these Circumstances , but only general rules for Edification , Unity , Decency and Order . 2. They that do it out of a design to draw Men to Popery , or to incourage Men in it , do sin . 3. So do they , that rail in the Table , to signifie , that Lay-Christians must not come to it , but be kept at a distance . 4. But where there are no such ends , but only to imitate the Ancients , that did thus , and to shew reverence to the Table on the account of the Sacrament , by keeping away Dogs , keeping Boys from sitting on it ; and the professed Doctrine of the Church condemneth Transubstantiation , the real Corporal-presence , &c. in this case Christians should take these , for such as they are , indifferent things , and not censure or condemn each other for them . 5. And to communicate , is not only lawful in this case , where we cannot prove , that the Minister sinneth , but even , when we suspect an ill design in him , which we cannot prove , yea , or when we can prove that his personal interpretation of the Place , Name , Scituation , and Rail , is unsound ; for we Assemble there to Communicate in , and according to the professed Doctrine of Christianity , and the Churches , and our own open profession , and not after every private Opinion , and Error of the Minister . Whether we shall receive the Lord's Supper at a Table , or in our Seats ? Whether the Table shall be of Wood or Stone , Round or Long , or Square ? Whether it shall stand on the East or West side of the Temple , or in the middle ? Whether it shall have Rails , or no Rails ? All these are left to Humane Prudence . As for standing at the reading of the Gospel , Page 148. he says , If I live where Rulers peremtorily command it , as a signified consent to the Gospel , I would obey them rather than give offence . And for kneeling when the Decalogue is read : That the thing it self is lawful , is past doubt ; and if it be commanded , and the omission would be offensive , I would use it , though mistaken Persons were present , because I cannot disobey nor differ from the whole Assembly without a greater hurt and scandal , than seeming to harden the mistaking Person , and because I could and would by other means remove that Persons danger as from me , by making him know that it is no Prayer ; And the rather because in our times the Minister may in the Pulpit tell the People the contrary . We must not lightly differ from the Churches where we live in such things . I like best to kneel in Prayer and Confession of Sins . To stand up in Praises to God ; at Singing and Reading Psalms of Praise and other Hymns ; to set at Hearing the Word , because the body hath necessity of some rest . Of the Creed . Q. 139. What is the Use and Authority of the Creed ? Is it of the Apostle framing or not ? Answ . It s use is , to be a plain explication of the Faith professed in the Baptismal Covenant ; And for the satisfation of the Church , that Men indeed understand what they did in Baptism , and professed to believe . 2. It is the Word of God , as to the matter of it , whatever it be as to the order , or Composition of the Words . 3. It is not to be doubted , but the Apostles did use a Creed commonly in their days , which was the same with that , now called the Apostles , and the Nicene , in the main . 4. And it is easily probable , that Christ composed a Creed , when he made his Covenant , and instituted Baptism , Matth. 28. 19. 5. That the Apostles did cause the baptizable , to understand the Three Articles of Christ's own Creed and Covenant , and used many explicatory words to make them understand it . 6. It is more than probable , that the matter opened by them , was still the same when the words were not the same . 7. And it is also more than probable , that they did not needlesly vary the words , lest it should teach Men to vary the matter . And Lastly , No doubt but this practice of the Apostles was imitated by the Churches , and that thus the Essentials of Religion were by the Tradition of the Creed , and Baptism , delivered by themselves , as far as Christianity went , long before any Book of the New Testament was written . And the following Churches , using the same Creed , might so far well call it the Apostles Creed . Of the Apocrypha . Q. 150. Is it lawful to read the Apocrypha , or Homilies ? Answ . It is lawful , so be it they be sound Doctrine , and fitted to the Peoples Edification . 2. So be it they be not read scandalously , without sufficient differencing them from God's Book . 3. So they be not read to exclude , or hinder the reading of the Scripture , or other necessary Church duty . 4. So they be not read read to keep up an ignorant lazy Ministry , that can , or will do no better . 5. And especially if Authority command it , and the Churches agreement require it . Of the Oath of Canonical Obedience . Q. 153. May we lawfully swear obedience , in all things lawful and honest , either to Usurpers , or to our lawful Pastors ? Answ . If the King shall command us , it is lawful . So the old Non-conformists , who thought the English Prelacy an unlawful Office , yet maintained that it is lawful to take the Oath of Canonical Obedience , because they thought it was imposed by the King , and Laws , and that we swear them to them , not as Officers claming a Divine Right in the Spiritual Government , but as Ordinaries or Officers , made by the King , according to the Oath of Supremacy , And if Prelacy were proved never so unlawful , no doubt but by the Kings Command , we may swear or perform formal Obedience to a Prelate . Read Bradshaw against Can concerning this , Pag. 181. Christ . Direct . 2d . Edit . Of the Holiness of Churches . Q. 170. Are Temples , Fonts , Utensils , Church-lands , much more Ministers Holy ! And what reverence is due to them , as Holy ? Answ . Temples , Utensils , Lands , &c. devoted , and lawfully separated by Man , for Holy uses , are Holy , as justly related to God by that lawful separation . Ministers are more Holy than Temples , Lands , or Utensils , as being nearlier related to holy things ; and things separated by God , are more Holy than those justly separated by Man. And so of Days , every thing should be reverenced according to the measure of its Holiness : And this expressed by such Signs , Gestures , Actions , as are fittest to Honour God , to whom they are related . And so to be uncovered in the Church , and use reverent Carriage and Gestures there , doth tend to preserve due Reverence to God , and to his Worship , 1 Cor. 16. 20. Of the Power of the Magistrate in Circumstantials . We flatly affirm , that the Kings Laws do bind the Mind , Soul , or Conscience to a conscionable performance of all his lawful commands , Apol 4. We are so tender of obeying our Rulers , that we will do any thing to obey and please them , except disobeying God , Page 111. We doubt not but Magistrates may restrain false Teachers from seducing others , and drawing them to Sin. Of Episcopacy , Page 193. Princes and Rulers may for Orders sake , distribute their Christian Kingdoms into Parishes , which shall be the Ordinary Bounds of particular Churches . And such distribution is very Congruous to the ends of the Ministry and Churches , and conduceth to Order and Peace . Non-confor . Plea , Pag. 31. When Pastors by Concord , or Magistrates by Laws , have setled lawful Circumstances , or Accidents of Church Order , or Worship , or Discipline , though they be in particular but Humane Institutions , it is sinful Disobedience to violate them without necessity , as Parochial Order , Associations , Times , Places , Ministers , Scripture Translations , &c. Page 49. God's Laws bind us to keep Love and Concord , and the Agreement of Councils may determine of the matter in alterable Points , and so absent and present . Bishops may for Concord sake be obliged by God's Law to keep such Canons ▪ and they are matter of Duty , Page . 266. The true interest of a meer Non-conformist , requireth him to live in Loyalty , Peace , and Patience , and in Love and Communion with the Parochial Churches , Page 251. N. 11. I deny not but Magistrates may moderately drive Men to hear God's Word , and to do the immediate Duties of their Places . Of Episcopacy , Page 144. Those Modes or Circumstances of Worship , which are necessary in genere , but left undetermined by God , in specie , are left by God to humane , prudential determination , ( else an impossibility should be necessary . ) It is left to humane determination what Place the Publick Assemblies shall be held in . And to determine of the time , except where God hath determined already , and what Utensils to imploy about the Publick Worship . Of the Surplice . Some decent Habit is necessary ; either the Magistrate , or the Minister , or associated Pastors must determine what . I think neither Magistrate , nor Synod , should do more than hinder indecency ; if they do , and tye all to one habit ( and suppose it were an indecent habit ) yet this is but an imprudent use of power , it is a thing within the Magistrates reach , he doth not aliene work , but his own work amiss , and therefore the thing in it self being lawful , 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 . And see no reason to scruple the lawfulness of the Ring in Marriage ; for , though the Papists make a Sacrament of Marriage , yet we have no reason to take it for any Ordinance of Divine Worship , more than the solemnizing a Contract between a Prince and People . All things are sanctified and pure to the Pure . And , for Organs or other Instruments of Musick in God's Worship , they being a help , partly naturally and partly artificial to the exhilarating the Spirits , for the praise of God , I know no argument to prove them simply unlawful , but what would prove a Cup of Wine unlawful , or the Tune and Metre , and Melody of Singing unlawful . Here therefore we thus conclude Page 423. That every misordering of such great Affairs , is the Sin of them that do it , yet the Subject is not exempted from Obedience by every such mistake of the Governour . And § . 67. If the Mischoosing of such Circumstances by the Governors , be but an inconvenience , and destroy not the Ordinance it self or frustrate the ends of it , we are to obey , for he the judge of his own Works , and not we : The thing is not sinful , though inconvenient . Page 398. Of Five Disputations . § 25. Prop. 12. It may be very Sinful to command some Ceremonies which may lawfully , yea must in duty be used when they are commanded . And Prop. 14. Certain things , commonly called Ceremonies , may lawfully be used in the Church upon humane imposition , and when it is not against the Law of God , no Person should disobey the command of their Lawful Governours in such things . If the Prince command one thing , not contrary to God's Law , and the Pastors command the contrary , we must obey the Prince before the Pastor ; We must obey the Magistrate ; We know not that their Commands are lawful , as long as we have no sufficient Reason to believe them unlawful . Page 356. of Holy Common-wealth . and Page 357. Of Holy-Days . The Holy Doctrine , Lives and Sufferings of the Martyrs , and other Holy Men , hath been so great a Mercy to the Church , that for any thing I know , it is lawful to keep Anniversary Thanksgiving in remembrance of them , and to encourage the weak , and provoke them to constancy and imitation — No Christian should refuse that which is lawful , nor to joyn with the Church in Holy Exercises , on the days of thankful Commemoration of the Apostles and Martyrs , and Excellent Instruments of the Church , much less pertulently to work , and set open their Shops to the offence of others , but rather to perswade others to imitate their Holy Lives , to whom they give such honours . Chr. Direct . p. 167. Part. 3. Nor do I scruple 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 . I am resolved , if I live where such Holy-days , ( Christ's Nativity , Circumcision , Fasting , Transfiguration , Ascension , and such like ) are observed , to censure no Man for observing them . But , if I lived under a Government , that peremprorily 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 God's Worship , yea I would thus observe the day , rather than offend a weak Brother , or hinder any Man's Salvation ; much more rather than I would make any division in the Church . Of the Cross in Baptism . Of all our Ceremonies , there is none that I have more suspected to be simply unlawful than the Cross in Baptism , yet I dare not peremptorily say , that the Cross in Baptism is unlawful ; nor will I condemn Ancients or Moderns that use it ; nor will I make any disturbance in the Church about it , more than my own forbearance will make . I presume not to censure them that judge it lawful , but only give the Reasons that make me doubt , and rather think it to be unlawful , though still with a suspicion of my own Understanding . P. 123. of Christ . Direct . Q. 49. May one offer his Child to be baptized with the sign of the Cross , the use of Crisme , and the white Garment , Milk and Honey , or Exorcism , as in the Lutheran Churches . Answ . 4. When he cannot lawfully have better , he may and must offer his Child to them that will so baptize him , rather than not at all , because Baptism is God's Ordinance , and the Sin is the Ministers , and not his . Another Man 's sinful mode will not justifie the neglect of our Duty , else we might not joyn in Prayer or Sacrament in which the Minister modally sinneth ( i. e. ) in none . Mr. B. grants p. 161. of Christ . Direct . Edit . 2. That it is not unlawful to make an Image to be objectum vel medium excitans ad Cultum Dei , an object of our Consideration , exciting our Minds to worship God as a Death's-head or Crucifix , to stir up in us a worshipping Affection ; and that it is lawful by the sight of a Crucifix to be provoked to worship God. I durst not to have reproved any of the ancient Christians that used the Sign of the Cross meerly as a Professing Sign , to shew the Heathen and Jews that they believed in a Crucified Christ , and were not ashamed of his Cross . Of Church Government , p. 404. Mr. Baxter's Judgment concerning Confirmation agreeable to the practice of the Church of England , may be seen in a particular Treatise on that Subject . Of Conventicles . Q. 172. Are all religious and private Meetings forbidden by Rulers , unlawful Conventicles ? Answ . 1. It is more to the Honour of the Church , and of Religion , and of God , and more to our Safety and Edification , to have God's Worship performed solemnly , publickly , and in great Assemblies , than in a corner , secretly and with few . 2. It is a great mercy , where Rulers allow the Church such Publick Worship . 3. Caeteris paribus , all Christians . should prefer such Publick Worship before Private , and no private Meetings should be kept up , which are opposite , or prejudicial to such publick Meetings . And therefore if such Meetings , ( or any that are unnecessary , to the ends of the Ministry , the Service of God , and good of Souls ) be forbidden by lawful Rulers , they must be forborn . And it must be remembred , that Rulers , that are Infidels , Papists , Hereticks , or Persecutors , that restrain Church-Meetings , to the injury of Men's Souls , must be distinguished from pious Princes , that only restrain Hereticks , and real Schismaticks , for the Churches good . 2. And that times of Heresie and Schism may make private Meetings more dangerous , than quiet times . And so even the Scottish Church forbad private Meetings , in the Separatists days of late . And when they do more hurt than good , and are justly forbidden , no doubt , in that case , it is a duty to obey , and to forbear them . P. 117. of the first Plea. If the generality of the Ministry obtain their Liberty by some small tolerable Sin or Errour , and the sounder part be few and unnecessary in that Country , Prudence bindeth them to go to some other place that needeth them , and never to exercise their Ministry in that place , where in true Reason it is like to do more hurt than good . Holy Common-wealth , Thesis 240. It is necessary to the Churches Peace , that no private Congregations may be gathered , or Anti-Churches erected , without approbation or Toleration from the Magistrate . If private Assemblies be permitted promiscuously and unlimitedly , it will then be impossible to restrain Heresie and Impiety ; yea , they may meet to plot against the Magistrate . And no Assemblies whatsoever , besides the Parish Churches , are to be allowed by the Magistrate . It is a dangerous thing , to be ensnared in a Sect ; it will , before you are aware , possess you with a feaverish , sinful Zeal for the Opinions and Interest of that Sect ; it will make you bold , in bitter Invectives and Censures , against those that differ from you ; it will corrupt your Church-communion , and fill your very Prayers with Partiality , and Human Passions ; it will secretly bring Malice , under the name of Zeal , into your minds and words . In a word , it is a secret , but deadly Enemy to Christian Love and Peace . Let them that are wiser , and more Orthodox , and godly than others , shew ( as the Holy Ghost directeth them , James 3. 13 , 14 , &c. ) out of a good conversation their works with meekness of wisdom : But if ye have bitter envying ( or zeal ) and strife in your hearts , Glory not , and lye not against the truth . This wisdom descendeth not from above , but is earthly , sensual , devillish . P. 36. of the Defence . The interest of the Protestant Religion must be much kept up , by keeping up as much of Truth , Piety , and Reputation , as is possible , in the Parish Churches . Sacril . Desertion , p. 92. In Parish-Churches , where all may hear the Parish Minister , I would not have you , without necessity , to preach the same hour of the day , but at some middle time , that you may not seem to vye with him for Auditors , nor to draw the People from him ; but let them go with you to hear him , and after come to hear you . Saints Rest , p. 518. Do not meet together in opposition to the Publick Meeting , nor yet to make a groundless Schism , or to separate from the Church whereof you are a Member ; nor to destroy the old , that you may gather a new Church out of its ruines , as long as it hath the Essentials , and there is hope of reforming it . The great advantages that Satan hath got upon the Church , through the Sin of the Pastors in these days , is by Division ; by this he hath promoted all the rest of his Designs . Our Divisions gratifie the Papists greatly , hazard the Protestant Religion more than most of you seem to regard or believe ; it advantageth Profaneness , and greatly hinders the Success of the Ministers ; it pleaseth Satan , and builds up his Kingdom . Preface to Confession . The hand of God is apparently gone out against the Separatists , you see you do but prepare for a further progress : Seekers , Ranters , Quakers , and too many professed Infidels , do spring up from among you , as if this were the Journeys end , and perfection of your Revolt . By such fearful Dissertions did God formerly witness his detestation of those that withdrew from the Unity of the Church . Parties will arise in the Separate Churches , and separate again from them , till they are dissolved . I beseech you ( my Brethren ) to open their Eyes so far as to regard Experience ; How few separated Churches do now Exist that were in being 100 years ago ? Can you name any ? and would you have all the Churches of Christ dissolved ? Of Communion in the Lord's Supper . Q. 2. May we communicate with unworthy persons ? Answ . It is your duty to communicate with that Church which hath a true Pastor , and where the denominating part of the Members are capable of Church-Communion , though there may some Infidels , or Heathen , or uncapable Persons violently intrude , or scandalous Persons are admitted , through the neglect of Discipline , in case you have not your choice to hold personal communion with a better Church , and in case also you be not guilty of the Corruption , but by seasonable and modest professing your dissent , do clear your self of the guilt of such intrusion and corruption . If we Sin not by omitting our own Duty , it will be no Sin of ours to communicate with the Church where Scandalous Sinners or Hereticks are permitted , the Pastors and Delinquents Sins are not ours . Q. 3. But what if I cannot communicate , unless I conform to an imposed gesture , as kneeling ? Answ . I never yet heard any thing to prove kneeling unlawful ; there is no Word of God , for , or against , any gesture . Christ's example cannot be proved to oblige us in this , and his gesture was not such a sitting as ours . The nature of the Ordinance is mixt . And if it be lawful to take a Pardon from the King upon our Knees , I know not what can make it unlawful to take a Sealed Pardon from Christ , by his Ambassador , upon our Knees . As for this Ceremony of kneeling at the Sacrament especially , since the Rubrick is inserted , which disclaimeth , both all Bread-worship , and the bodily Real-presence , my judgment was ever for it . God having made some gesture necessary , and confined us to none , but left it to humane determination , I shall submit to Magistrates in their proper Work. I am not sure , that Christ intended the example of himself in this as oligatory ; but I am sure , he hath commanded me obedience , and peace . Mr. Perkins was for kneeling , and Mr. Baines in his Letters writes for it , and answers objections against it . Pag. 133. of Mr. B' s Life . I cannot be so narrow in my Principles of Church Communion , as many are , who are so much for a Liturgy , or so much against it ; so much for Ceremonies , or so much against them , that they can hold Communion with no Church that is not of their mind or way . If I were among the Greeks , the Lutherans , the Independants , yea the Anabaptists , I would hold sometime Communion with them as Christians — I cannot be of their Opinion , that think God will not accept him that prayeth by the Common-Prayer-Book , and that such Forms are a Self-invented Worship which God rejecteth . Q. 4. But what if I cannot Communicate , but according to the Administration of the Common-Prayer-Book ? Answ . 1. That it is not unlawful to receive according to the Administration of the Common-Prayer-Book , because it is a Form , needs no proof to any , that is Judicious . 2. Nor yet , for any evil in this particular Form , for in this part the Common-Prayer is generally approved . 3. Nor yet , because it is imposed ; for a Command maketh not that unlawful to us , which is lawful before , but it maketh many things lawful , and duties , that else would have been unlawful accidentally . 4. And the intentions of the Commanders we have little to do with . And for the consequents , they must be weighed on both sides , and the consequents of our refusal will not be found light . In general , I must here tell the People of God , in the bitter sorrow of my Soul , that at last it is time for them to discern that temptation , that hath in all Ages of the Church almost , made this Sacrament of our Union , to be the grand occasion or instrument of our Divisions . And that , true Humility , and Acquaintance with our selves , and Love to Christ , and one another , would shew some Men , that it was but their Pride and Prejudice , and Ignorance , that made them think so heinously of other Mens manner of Worship . And that , on all sides , among true Christians , the manner of their Worship is not so odious , as Prejudice , and Faction , and Partiality representeth it . And that God accepteth that , which they reject . And they should see , how the Devil hath undone the common People , by this means , by teaching them every one to expect salvation for being of that Party which he taketh to be the right Church , and for Worshipping in that manner which he , and his Party , thinketh best . And so wonderful a thing is prejudice , that every Party , by this , is brought to think that ridiculous and vile , which the other Party accounteth best . But to magnifie any one Church or Party , so as to deny due love and communion to the rest , is Schism . To limit all the Church to your Party , and deny all , or any of the rest , to be Christians , and parts of the Universal Church , is Schism , by a dangerous breach of Charity . It is Schism also , to condemn unjustly any particular Church , as no Church . And it is Schism , to withdraw your bodily communion from a Church that you were bound to hold communion with , upon a false supposition that it is no Church , or is not lawfully to be communicated with . And it is Schism , to make Divisions or Parties in a Church , though you divide not from that Church . The holiness of the Party that Men adhere to , is made a pretence to excuse Schism ; but this must make but a gradual difference in our esteem and love to some Christians above others . If really they are most holy , I must love them most , and labour to be as holy as they : But I must not therefore , unjustly deny communion , or due respect to other Christians , that are less holy , nor cleave to them as a Sect , or divided Party , whom I esteem most holy . For the holiest are most Charitable , and most against the Divisions among Christians , and tenderest of their Unity and Peace . Own the best , as best , but none , as a divided Sect ; espouse not their dividing interest ; confine not your especial love to a Party , but extend it to all the Members of Christ . Deny not local Communion when there is occasion for it , to any Church , that hath the Substance of True Worship , and forceth you not to sin . Love them as true Christians , and Churches , even when they drive you from their Communion . I have found that Reformation is to be accomplished more by restoration of Ordinances and Administrations to their Primitive Nature and Use , than by utter abolition . Mr. Bagshaw objected to Mr. Baxter , that he chose to communicate in a very populous Church upon Easter-day , purposely that it might be known : To this Mr. Baxter Answers , p. 76. If a Man by many Years forbearing all Publick Prayer , and Sacraments , should tempt others to think that he is against them , or thinks them needless ; How should he cure that Scandal , but by doing that openly , pleading for it which he is supposed to be against , Ministers being bound to teach by Example as well as Doctrine ? Of the Liturgy . § 1. Mr. Baxter in the 2d . page of his exceptions against the Liturgy , urged an Objection of Mr. Hales in these Words . To load our Publick Forms with Private Fancies on which we differ , is the most soveraign way to perpetuate Schism , See also , p. 48. The Bishops gave this Answer to the Objection ; We heartily desire that according to this Proposal , great care may be taken to suppress private Conceptions of Prayer , lest private Opinions be made matter of Prayer , as it hath , and will be , if private Persons take liberty to make publick Prayers . To this I agreed , p. 201. Cure of Divisions , in these words ; Every Separatist , Anabaptist , Antinomian , doth too willingly put his Errors into his Prayers : The Sense of which Mr. Bagshaw thus expounds . p. 7. Of his Antidote , by mentioning of Separatists , as a distinct body of Men from the Antinomian , Anabaptists , &c. It is evident he can mean no other but his Presbyterian and Congregational-Brethren . § 2. That which God prescribed is lawful , but God prescribed Forms of Prayer , as the Titles and Matter of many of the Psalms prove , which were daily used in the Jews Synagogues . Christ . Direct . 2d . Edit . p. 139. Q. 74. Is it lawful to impose Forms on the Congregation in publick Worship ? Answ . Yes , and more than lawful . It is the Pastors duty so to do ; for whether he forethink what to pray , or not , his Prayer is to them a Form of Words , and they are bound to concur with him in Spirit or Desire , and to say , Amen . So that every Minister by Office is daily to impose a Form of Prayer on all the People ; only some Men impose the same Form many times over , or every day , and others impose every day a new one . pag. 140. Ibid. Pag. 142 , 143. Mr. Baxter shews the conveniencies and inconveniencies , both of see and prescribed Prayers ; and adds , My own judgment is , that somewhat of both ways joyned together will best obviate the inconveniencies of both , though by this I cross the conceits of prejudiced Men on both extremes ; I think I cross not the judgment of the Church of England , which alloweth free Prayers in the Pulpit , and at the Visitation of the Sick — Nor of the Famous Non conformists , Cartwright , Hildersham , Greenham , Amisius , Perkins , Bains , &c. Mr. Cartwright all the time that he lived abroad , used the same Form before Sermon and after , and read Prayers in the Church , and concluded with the Lords Prayer . § . 4. Pag. 102. Of , Mr. Baxter ' s life , Part 1. Under pretence of the purity of their Churches , the Separatists set themselves against the same Men , that the Drunkards and Swearers set against , doing what they could to make them odious , and put them down , only they did it more profanely than the Profane , in saying , Let the Lord be glorified ; let the Gospel be propagated ; abusing Sacred Scripture to their purpose . All this began in unwarrantable Separations , and too much aggravating the faults of the Churches , and Common People , and Common-Prayer-Book , and Ministry , which because they thought they needed amendments it required their obstinate Separation , and allowed them to make odious any thing that was amiss and if any Man had rebuked them for making it more faulty than it was , they called him a pleader for Antichrist and Baal , and every eror in the mode of Worship was Idolatry , Popery , Antichristianism , Superstition , Will-worship , &c. When many of their own Prayers were full of Carnal Passion , Faction , Disorder , vain Repetitions , unsound and loathsome Expressions , and their Doctrine full of Errors and Confussion . § 5. Pag. 169. Part. 3. Of B' s Life . I wrote a Book called Cain and Abel , intending a third Part , to tell Dissenters , why I went to the Parish Church , and Communicated ; and why they should not suffer as Separatists , least they suffer as Evil doers ; which a Bookseller importuned me to let him Print , but for Reasons then given , I delayed it ; but at last consented to publish the Reasons of my Communicating in the Parish Churches , and against Separations : But a Manuscript of Dr. Owen's , containing Twelve Arguments against joyning with the Liturgy in Publick Churches was sent me , which I answered , whereupon a swarm of Revilers powred out their keenest Censures whom I answered . Another said , that my Treatise of Episcopacy fully proved the duty of Separation ; whereupon I explained that Treatise , and all these things together I Published in a Treatise in defence of Catholick Communion , to which I refer such as desire farther Satisfaction . § 7. I shall name but one Passage more on this Head , in his Defence of the Principles of Love. pag. 88. The Covenant ( he saith ) bindeth us to Reformation according to God's Word , and the Example of the best Reformed Churches : But to prefer no Publick Worship , or a worse before the Liturgy , is Deformation and Profaneness ; and it is greater Reformation to prefer the Liturgy before none , than to prefer Extemporate Publick Worship before the Liturgy ; for all the Reformed Churches in Christendom do commonly profess to hold Communion with the English Churches in the Liturgy , if they come among us where it is used , so that it seems in Mr. Baxter's Judgment a breach of the Covenant to prefer no Publick Worship before the Liturgy , or to refuse Occasional Communion in the use of the Liturgy , as if it were unlawful , when in Mr. B's as well as in the Judgment of all the Reformed Churches , it is to be preferred to Extemporate Publick Worsip . My Opinion as to Liturgy in general , is , 1. That a stinted Liturgy is in it self lawful . 2. That a stinted Liturgy in some parts of Publick Service is necessary . 3. In the parts where in is not necessary , it may not only be submitted to , but desired , when the peace of the Church requireth it . 4. It is not of such necessity to take the matter , and words out of the Holy Scriptures , but that we may joyn in a Liturgy , or use it , if the Form of Words be not from Scripture . This is thus proved : 1. That which is not directly , or consequentially forbidden by God , remaineth lawful . A stinted Liturgy is not directly , or consequentially forbidden of God : Therefore it remaineth lawful . The major is undoubted , because nothing but a prohibition can make a thing unlawful ; where there is no Law , there is no Transgression . Yet I have heard very Reverend Men Answer this , That it is enough that it is not commanded , though not forbidden , which is plainly to deny both Scripture and Civil Principles . Now for the Minor , That a stinted Liturgy is not forbidden , we need no other proof , than that no Prohibion can be produced . The main Body of Non-Conformist Ministers did judge , that the Ordinary Liturgy appointed for Publick Worship , was such as a good Christian might lawfully joyn in , Apol. p. 148. If it be lawful for the People to use a stinted form of Words , in Publick Prayer , then is it in it self lawful for the Pastors : But it is lawful for the People , &c. For the Pastors Prayer ( which they must pray over with him , and not only hear it ) is a stinted Form to them , even as much as if he had learnt it out of a Book . It is lawful to use a Form in Preaching , therefore a stinted Liturgy is lawful . 1. Because Preaching is a part of that Liturgy . 2. Because the reason is the same for Prayer as for that in the main . That which hath been the practice of the Church in Scripture times and down to this day , and is yet the practice of almost all the Churches of Christ on earth , is not like to be unlawful : But such is the use of some stinted Forms , &c. I have shewed , that it was so in the Jewish Church . That it hath been of ancient use in the Church , since Christ , and at this day in Africk , Asia , Europe , and the Reformed Churches in France , Holland , Geneva , &c. is so well known , that I need not stand to prove it : And those few that seem to disuse it , do yet use it in Psalms and other parts of Worship . As for the Common-Prayer it self , I never rejected it , because it was a Form ; or thought it simply unlawful , because it was such a Form ; but have made use of it , and would do again in the like case . Object . But if a faulty manner of praying be prescribed , and imposed by a Law , I know it before-hand and am guilty of it . Answ . If the thing be sinful , either it is , 1. Because the Prayers are defective and faulty ; Or , 2. Because they are imposed ; Or , 3. because you knew the Fault before-hand , but none of these can prove your joyning with them sinful . 1. Not because they are faulty ; for you may joyn with as faulty Prayers ( you confess ) if not imposed . 2. Not because imposed for that is an extenuation , and not an aggravation . For ( 1. ) it proveth the Minister less voluntary of the two , than those are that do it without any command , through the errour of their own Judgments . ( 2. ) Because ( though lawful things oft become unlawful when Superiours forbid them , yet ) no reason can be given , why a lawful thing should become unlawful , because a lawful Superiour doth command it ; else Superiours might take away all our Christian Liberty , and make all things unlawful to us , by commanding them . You would take it for a wild Conceit in your Children or Servants , if they say , when you bid them learn a Catechism , or use a Form of Prayer , It was lawful for us to do it till you commanded us , but because you bid us do it , it is unlawful . If it be a Duty to obey Governours in all lawful things , then it is not a Sin to obey them . 3. It is not your knowing before hand , that makes it unlawful : for 1. I know in general before hand , that all imperfect Men will do imperfectly : and though I know not the particular , that maketh it never the lawfuller , if fore-knowledge it self did make it unlawful . 2. If you know that ( e. g. ) an Antinomian , or some mistaken Preacher , would constantly drop some words for his Errour , in praying or preaching , that will not make it unlawful in your own Judgment , for you to joyn ( if it be not a flat Heresie . ) 3. It is another Man's Errour or Fault that you foreknow , and not your own . 4. God himself doth , as an Universal Cause of Nature , concur with Men in those Acts which he foreknoweth they will sinfully do , yet is not the Authour or Approver of the Sin. We ( the Commissioners 1663. ) all thought a Liturgy lawful , and divers Learned and Reverend Nonconformists of London met to consider how far it was their duty , or lawful to Communicate with the Parish Churches , where they lived , in the Liturgy and Sacrament , and I proved four Propositions : 1. That it is lawful to use a Form : 2. That it is lawful to joyn with some Parish Churches in the use of the Liturgy : 3. That it is lawful to joyn with some Parish Churches in the Lord's Supper : 4. That it is to some a duty to joyn with some Parish Churches three times a year in the Lord's Supper : and none of the Brethren seemed to dissent , but took the Reasons to be valid . Were I in Armenia , Abassia , or among the Greeks , I would joyn in a much more defective Form than our Liturgy , rather than none . And this is the judgment of many New-England Ministers , conform to the old Non-conformists , who did some of them read the Common Prayer , and the most of them judged it lawful to joyn in it , or else Mr. Hildersham , Mr. Richard Rogers , &c. would not write so earnestly for coming to the beginning , and preferring it before all private Duties . And truly , I am not able to bear the thoughts of separating from almost all Christ's Churches upon Earth ; but he that separates from one , or many , upon a reason common to almost all , doth virtually separate from almost all ; and he that separates from all among us upon the account of the unlawfulness of our Liturgy , and the badness of our Ministry , doth separate from them upon a reason common to almost all , or the far greatest part , as I conceive . Those Forms of Liturgy which now are most distasted , were brought in by the most zealous religious People at the first : The many short Invocations , Versicles and Responses , which the People use , were brought in when the Souls of the Faithful did abound with Zeal , and in holy fervors break out in such expressions , and could not well endure to be bare Auditors , and not vocally to bear their part in the praises of God and prayers of the Church . I have shewed at large , How far God hath given Men power to prescribe , and impose Forms for others , and commanded others to obey them : when Christ said , When ye pray , say , Our Father , &c. he bound the Disciples in duty to do as he bid them ; How Forms may be imposed publickly on the Congregations of Believers , and on the Ministers , yea though the Forms imposed be worse than the exercise of their own gifts , ( though among us no Man be forbidden to use his own gifts in the Pulpit . ) The Pharisees long Liturgy ( it is like ) was in many things worse than ours ; yet Christ and his Apostles often joyned with them , and never condemned them . I shall now only add that the Lord's Prayer is a Form directed to God as in the Third Person , and not to Man only as a directory for Prayer in the Second Person : it is not , Pray to God your Father in Heaven that his name may be Hallowed , his Kingdom come , &c. But , Our Father which art in Heaven , hallowed be thy name , &c. And it seems by the Disciples words , that thus John taught his Disciples to pray , Luke 11. 1. and we have in the Scripture the mention of many Set Forms of Service to God , which therefore we may well use . And I desire the Reader again to Note , that though Prayer was corrupted by the Pharisees , yet Christ usually joyned in their Synagogues , Luke 14. 17. and never medled with our controversie about the lawfulness of Set Forms . [ This Mr. Baxter infers from Calvins note on Matth. 6. before the Preface to the Defence . ] Pag. 76. Of Concord . I constantly joyn with my Parish Church in Liturgy and Sacraments , and hope so to do while I live . I take the Common-Prayer to be better incomparably than the Prayers or Sermons of many that I hear . As for the Common Prayer it self , I never rejected it , because it was a Form , or thought it simply unlawful , because it was such a Form , but have made use of it , and would again in the like case . He that separates upon the account of the unlawfulness of our Liturgy , and the badness of our Ministry , doth separate upon a reason common to almost all of the far greatest part of the Churches . See the Defence , p. 54. The defects of the Liturgy , and the faults of those by whom we suffer , are easily heightned even beyond desert . Defence , p. 68. Apology , p. 9. Having perused all the Foreign and Antient Liturgies in the Bibliotheca Patrum , I doubt not but our own is incomparably better than any that is there . That which is not unlawful in it self , is not therefore unlawful , because it is commanded , Obedience to Superiors , is our duty and not our sin , unless in sinful things . p. 152. Christ . Direct . 2d Edit . Of Obedience to our Pastors . We are indangered by divisions , principally because the self-conceited part of Religious people will not be ruled by their Pastors , but must have their way , and will needs be rulers of the Church and them . But pleasing the ignorant Professors humors , is a Sin that shews us to be too humane and carnal , and hath always sad effects at last . It is a high degree of pride for persons of ( ordinary ) understandings , to conclude , that almost all Christs Churches in the World for Thirteen Hundred Years at least , have offered such Worship to God , as that you are obliged to avoid it , and all their Communion in it ; and that almost all the Catholick Church on Earth at this day is below your Communion , for using Forms . Mark , Is it not more of the Women and Apprentices that are of this mind , than of old experienced Christians ? I think till we have better taught , even our godly People , what credit and obedience is due to their Teachers , and Spiritual Guides , the Church of England shall never have peace , or any good or established Order , We are broken for want of the knowledge of this truth ; till this be known we shall never be well bound up and healed . The People of the New Separation , so much rule their Ministers , that many of them have been forced to forsake their own judgments to comply with the violent . Labour to maintain the Ordinances and Ministry in esteem . The Church is bound to take many a Man , as a True Minister to them , and receive the Ordinances from him , in Faith and expectation of Blessing upon promise , who yet before God is a sinful invader , an usurper of the Ministry , and shall be condemned for it . ( How much more then to respect their lawful Bishops and Pastors ? ) Of Lay-Elders . For Lay-Elders , As far as I understand , the greatest part , if not three for one of the English Ministers , are of this mind , That unordained Elders wanting power to Preach or Administer Sacraments , are not Officers in the Church of God's appointment : Of this number I am one , and Mr. Vines was another . In the Worcester Agreement Printed 1653. Mr. Baxter declared , that neither Scripture nor Antiquity knew of any such Officers as Lay-Elders . In the Third Defence , p. 58. It was notorious , that the Parliament yielded to Presbytery to exclude Episcopacy , because they had no other way to uphold their Wars , without which they had no way to hold up themselves , but by help of the Scots . My first Book ( Viz. the Preface to Saints Rest . ) disclaims Lay-Elders , Pag. 109. to Hinckly . Of Bishops . Page 832. of Mr. Baxter ' s Directory , Q. 56. Mr. Baxter tells you in the Margin of those Reasons for a larger Episcopacy , That in the Apostles Days there were under Christ in the Universal Church , many general Officers that had the care of gathering and over-seeing Churches up and down , and were fixed by stated Relation unto none . And most Christian Churches think , that though the extraordinary Gifts , Privileges and Officers cease , yet Government being an ordinary part of their Work , the same Form of Government which Christ and the Holy Ghost did settle in the first Ages , tho' not with the same extraordinary Gifts and Adjuncts were settled for all following Ages : 1. Because we read of settling that Form , ( viz. ) general Officers as well as Particular , but never of any Abolition . 2. Because if we affirm a Cessation without Proof , we seem to accuse God of Mutability , as setting a Form of Government for one Age only . 3. And we leave room for audacious Wits to question other Gospel-Institutions , as Pastors , Sacraments , &c. 4. It was general Officers that Christ promised to be with to the end of the World , Matth. 28. 20. And in this Premonition he says , he doth not dispute the Lawfulness of Arch-Bishops , over Parochial-Bishops , as Successors to the Apostles , and other general Officers of the first Age , in the ordinary continued parts of their Office. And in his Plea for Peace , p. 263. Some of us incline much to think , that Arch-Bishops ( i. e. ) Bishops that have over-sight of many Churches , with their Pastors , are lawful Successors of the Apostles , in the ordinary part of their Work. So also , First Plea , p. 35. and of his accepting two parts of Episcopacy , not varying the Species in the Preface to the second Plea. In Church-History , p. 37. and in Plea for Peace , p. 66. the Bishops in Cyprian's time had the best ordered Churches in the World ; and the Bishops were the most Godly , Faithful , Peaceable company of Bishops since the Apostle's times . In Preface to the Second Plea , we offered Arch-Bishop Usher's Model , and when his Majesty would not grant us that , he prescribed the Episcopacy of England , as it stood with little Alteration , this we joyfully and thankfully accepted , as a hopeful means of a common Conformity and Concord . See more p. 3. of his Apology , and p. 161. I shewed , that there are in Directory , p. 832. such general Officers in the Church ; as an Army , that is headed by the general himself , and a Regiment by the Colonel , and a Troophy a Captain ; there was no parity then in the Church-Officers . In the Preface to the Five Disputations , p. 9. Two sorts of Episcopacy are allowed , first , such as St. Hierome says were brought into the Church for a Remedy against Schism ; the Bishop of this Constitution was to preside over Presbyters , and without him nothing was to be done in the Church that was of Moment . S. 58. of Church Hist . The Second is that which succeeds the Apostles in the ordinary parts of Church-Government , while some Senior Pastors have the care of Supervising many Churches , as the Visitors had in Scotland ; and are so far Episcopi-Episcoporum , having no constraining Power of the Sword. But a Power to admonish and instruct the Pastors , and to Regulate Ordinations , Synods , and all great and common Circumstances that belong to Churches : For if there were one Form of Government , in which some Pastors had such extensive Work and Power , as Timothy , Titus , and the Evangelists had , as well as Apostles , we must not change it without Proof , that Christ himself would have it changed . Many wise Men think , that the Presbyterians rejecting all Episcopacy , setting up unordained Elders , and National Churches headed by National Assemblies , are divisive and unwarrantable , as their making by the Scots Covenant , the renouncing of Episcopacy , to be the test of National Concord was divisive . Page 72. of the Third Defence , Part the last . Cranmer , Ridley , Latimer , Hoper , Jewel , Davenant , Usher , Moreton , Abbot , Hall , Potter , Charleton , were all Pious as well as Learned Bishops , and so were many Conformist Ministers , Sibs , Preston , Fenner , Bolton , Whately , Dent , Crook , Pike , Stock , Stoughton , Taylor , &c. My Judgment is , that a Peace with the Divines of the Episcopal Judgment is much to be desired , and earnestly endeavoured . If it be Objected , that he calls the Bishops their Silencers and Persecutors , p. 104. of his Apology he says , no Bishops have Silenced us by Spiritual Government , that we know of , but only as Barons by the Secular Laws , to which some of them gave their Votes , for Mr. Baxter acknowledgeth all did not . As for Bishops ( viz. ) a Diocesan , ruling all the Presbyters , but leaving the Presbyters to rule the People , and consequently taking to himself the sole , or chief power of Ordination , but leaving censures and absolution to them , except in case of Appeal to himself ; I must needs say , that this sort of Episcopacy is very ancient , and hath been for many Ages of very common reception through a great part of the Church — And if I lived in a place , where this government were established , and managed for God , I would submit thereto , and live peaceably under it , and do nothing to the disturbance , disgrace or discouragement of it . ( You may see how far Mr. Vines and Mr. Baxter did agree in the notion of a Bishop over many Presbyters . ) Of which Grotius in his Commentary on the Acts , and particularly chap. 17. saith , that as in every particular Synagogue , many of which were in some one City ( in Jerusalem 480. ) there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such was the Primitive Bishop . And doubtless the first Bishops were over the community of Presbyters , as Presbyters , in joynt relation to one Church or Region ; which Region being upon the increase of Believers divided into more Churches , and in after-times , those Churches assigned to particular Men ; yet he the Bishop , continued Bishop over them still . For that * you say , he had a negative Voice , that is more then ever I saw proved , or I think ever shall , for the first 200 Years ; and yet I have laboured to enquire into it . That makes him Angelus Princeps , not Angelus Praeses , as Dr. Reinolds saith . Calvin denies that , and makes him Consul in Senatu , or as a Speaker in the House of Parliament , which , as I have heard that D. B. did say , was but to make him foreman of the Jury . As touching the Introduction of ruling Elders , such as are modelled out by Parliament , my judgment is sufficiently known . I am of your Judgment in the point , There should be such Elders , as have power to Preach as well as Rule . On this Mr. Baxter reflects , p. 353. Though Mr. Vines here yield not the negative Voice to have been de facto , in the first or second age , nor to be de jure ; yet he , without any question yielded to the stating of a President , durante vitâ , if he prove not unworthy , which was one point that I propounded to him ; and I make no doubt , but he would have yielded to a voluntary consent of Presbyters , de facto , not to ordain without the President . And the difficulties that are before us , de facto , in setting up a Parochial Episcopacy , which he mentioneth , I have cleared already in these Papers , shewing partly , that the thing is already existent , and partly how more fully to accomplish it . The Instances which he gives , are in the Episcopacy of the Protestant Churches in Poland , from Adrian Regenvolscius , Hist . Eccles . Sclavon . l. 3. p. 424. N. B. Whereas from the first Reformation of the Churches in the Province of the lesser Polonia , it hath been received by Use and Custom , that out of the Elders of all those ( Districtus ) Divisions , which are 36 in Number , one Primate , or Chief , in Order , who is commonly called Superintendent of the Churches of lesser Poland , and doth preside over the Provincial Synods , be chosen by the Authority , Consent , and Suffrage of the Provincial Synod , and that he be inaugurated , and declared ( not by imposition of Hands , to avoid the suspicion of Primacy , and the appearance of Authority and Power over the other Elders ) only by Benediction , and fraternal Prayers , and by reading over the Offices which concern this Function , and the Prayers of the whole Synod , for the sake of Government and good Order in the Church of God , &c. The other instance is of the Churches of the Bohemian Confession , who have among the Pastors of the Churches , their Conseniors and Seniors , and one President over all , related by the same Regenvolscius , p. 315. The Elders or the Superintendents of the Bohemian and Moravian Churches , &c. are for the most part chosen out of their Fellow-Elders , and are Ordained and Consecrated to the Office of Seigniory by Imposition of Hands , and Publick inauguration , &c. Mr. Baxter dislikes our Species of Diocesan Bishops , because of their Chancellors , which is very groundless for the power of Legislation , the Foundation and Form of Government , which being wholly in the Bishops and Clergy , who in Convocation have the sole Power of making Canons for the Government of the Church ; and there being no Censure to be inflicted but according to those Canons , the Lay-Chancellor are but inferior Officers , intrusted by their Bishops with some part of the Executive Power ; the Bishops themselves , as well as their Chancellors , having the Canons to direct and over-rule them in the Execution ; and if there be any extra-judicial Process , there lye Appeals from them both . Moreover , the Chancellors being bred up to the Study and Practice of the Canon and Civil Laws , are most fit for Executing the Canons , being acquainted with the Nature of Evidences , Probations , and judicial Process , which meer Presbyters cannot be presused to understand so well ; and this Office of Chancellors being allowed by the Laws of the Land , they may be submitted to as they are the King's Officers , by Mr. Baxter's own Concessions . This may satisfie the impartial Reader against those bitter Invectives of Mr. Baxter , against the Species of Diocesan Bishops , as being Anti-Christian , and the Military Instruments of the Devil . Those that treated with the Bishops , 1660. did yield to such an Episcopacy , as the old Nonconformists would scarce generally have consented to , i. e. to Bishop Usher's Model . Episcopacy is not such an upstart thing , nor defended by such contemptible Reasons , as that the Controversie is like to die with this Age ; undoubtedly there will be a Godly and Learned Party for it , while the World endureth . And it is a numerous Party : All the Greek Church , the Armenian , Syrian , Abassine , and all others , but a few of the Reformed . For Denmark , Sweden , part of Germany and Transilvania , have a Superintendency , as high as that I plead for , p. 11. If you know no Godly Persons of the Episcopal way , I do , and as my acquaintance increaseth , I know more and more , and some I take to be much better than my self ; I will say a greater word , that I know those of them , whom I think as Godly , Humble Ministers , as most of the Non-conformists , whom I know , p. 12. And I believe there are many hundred Godly Ministers in the Church of England , and that their Churches are true Churches . And I am confident , most of the Ministers in England would be content to yield to such an Episcopacy , as you may find in the Published Judgments of Bishop Hall , Usher , Dr. Forbes , Hodsworth , and others . Preface to the Five Disputations , p. 9. Christ . Direct . the Second Edition , p. 189. Part 3. Q. How doth the Holy Ghost set Bishops over the Church ? Answ . By making the Office it self so far as the Apostles had any hand in it , Christ himself having made their Office. The Holy Ghost in the Electors and Ordainers , directeth them to discern the fitness of the Persons , and so to call such as God approveth of and calleth by the Holy Ghost in them , which is done by the ordinary help of God's Spirit , in the wise and faithful Electors and Ordainers ; the Holy Ghost doth qualifie them for the Work , by due Life , Light and Love , Knowledge , Willingness and Activity , and so inclining them to it , and marking out the Person by his Gifts , which was done at first by extraordinary Gifts , and ever since by ordinary , special , and saving in some , common , and only fitted to the Churches Instruction in others , so that whoever is not competently qualified is not called by the Holy Ghost , when Christ ascended he gave gifts to Men , some Apostles , &c. Eph. 4. 78 , &c. Of Sacriledge . Q. 171. What is Sacriledge ? Ans . It is a robbing God by the unjust alienation of Holy things . As deposing Kings , silencing true Ministers , the unjust alienating of Temples , Utensils , Lands , Days separated by God himself and justly consecrated by Man. Mr. Vines his Letter to Mr. Baxter , p. 35. of the 5 Disput . concerning Sacriledge . As for your Question about Sacriledge , I am very near you in the present Opinion . The point was never stated nor debated in the Isle of Wight ; I did for my part decline the dispute , for I could not maintain the cause as on the Parliament side ; And because , both I and others were unwilling , it was never brought to open debate . The Commissioners did argue it with the King , but they went upon grounds of Law and Polity , and it was only about Bishops Lands ; for they then averred the continuance of Dean and Chapter Lands to the use of the Church . Some deny that there is any sin of Sacriledge under the Gospel , and if there be any , they agree not in the definition . Some hold an Alienation of Church-goods , in case of Necessity , and then make the necessity , what , and as extensive , as they please . The most are of Opinion , that while the Church lies so unprovided for , the donations are not alienable , sine Sacrilegio . If there were a Surplusage above the competent maintenance , it were another matter . It is clear enough , the Donors wills are frustrated , and that their general intention , and the general use ( Viz. the maintenance of God's Worship , and Ministers ) should stand , though the particular use might be superstitious . I cited in my last Sermon before the Parliament a place out of Mr. Hildersham , on Psal . 51. touching Sacriledge , it did not please . If his description of it be true , then you will still be of your own mind . I dare encourage no Purchasers , &c. Mr. Baxter's Advice to separating Brethren . Mr. B' s Epistle to separate Congregations . Consider this , It is the judgment of some , that Thousands are gone to Hell , and Ten thousands on their march thither , that in all probability had not come there , if they had not been tempted from the Parish Churches for injoyment of Communion in a purer Church . Pag. 21. Of Defence . The Interest of the Protestant Religion must be much kept up by means of the Parish Ministers , and by Doctrine and Worship there performed , and they that think and endeavour contrary , shall have the hearty thanks and concurrence of the Papists . And I am perswaded , that all the Arguments of Bellarmin , and other Books that have been written , have not done so much to make Papists in England , as the Multitude of Sects among our selves . Defence p. 21. In The Second Admonition to Bagshaw , p. 78. It is Lawful to hold Communion with our Churches , having but tolerable Ministers , notwithstanding the Parochial Order , and the Ministers Conformity , and the use of the Common-Prayer-Book , and that we ought to do so when some special reason , as from Authority , Scandal , &c. do require it . A Ministers personal faults do not allow a People to separate from the Worship of God , nor all Ministerial faults , but only those that prove him or his Ministration utterly intolerable . Answer to Dr. Stillingfleet . p. 50. The word Schism signifieth any sinful Division among Christians ; there may be a Schism in a Church , when no party divideth from it ; as when one says , I am of Paul , &c. 1 Cor. 3. 3. A Man may cause Divisions from a Church , that separates not from it himself . The sparks of Schism are kindled , when proud Persons are brainsick with a fond estimation of their own opinions , and heart-sick for propagating them . Till Church Divisions be rightly apprehended , as Whoredom , Swearing and Drunkenness are , they will never be well cured . Imprint therefore on your minds the true Character of them , and consider the Effects , and then you will fear this confounding Sin , as much as a consuming Plague . Pag. 63 When you are tempted to separate from any Church for defectiveness in its manner of Worship ; enquire how God is Worshipped in all the Churches on Earth , and then consider if you lived among them , you would forsake communion with them all . Read the Church History , and consider what Heresies have been in times past , and what havock Schisms have caused among Christians , for if this had been known by well meaning Persons in our days , we should not have seen those same opinions appleaded as New Lights , which were long ago exploded as Old Heresies : Nor should we have seen many honest People taking that same course to reform the Church now , and advance the Gospel , which in so many Ages and Nations destroyed the Church , and cast out the Gospel . A narrow Soul that taketh all Christs Interest in the World to lye in a few of their Separate Meetings , and shuts up all the Church in a Nut-shell , must needs be guilty of the foulest Schisms . It is a Catholick Spirit and Principles loving a Christian as a Christian , abhorring the very name of Sects and Parties , as the Churches Wounds , that makes a Catholick indeed . Mr. Caudry in his Book of Schism ; against Dr. Owen , p. 14. says , that Toleration ( of separate Congregations ) had done more to the rooting out Religion from the hearts of many in Seven Years , than the inforcing of Uniformity in Seventy Years before . As to Separation : Be the backwardest to divide and separate , and do it not without a certain warrant , and extreme necessity ; resolve with Augustine , I will not be the Chaff , and yet I will not go out of the Floor , though the Chaff be there . Never give over your just desire and endeavour for Reformation , and yet as long as you can possibly avoid it . Forsake not the Church that you desire to reform ; as Paul said to them , that were to forsake a Shipwrackt Vessel , If these abide not in the Ship , ye cannot be saved . Many a one , by unlawful flying and shifting for his own greater peace and safety , doth much more hazard his own and others . Of Raising Churches against Churches . Church gathering is Church scattering work , p. 110. Christ . Direct . The Interest of the Christian Protestant Religion in England , must be much kept up by keeping up as much of Truth , Piety , and Reputation as is possible in the Parish-Churches . Therefore , — In Parishes where all may hear the Parish-minister , I would not have you , without necessity , to Preach at the same hour of the day , but at some middle time , that you may not seem to vie with him for Auditors , nor to draw the People from him ; but let them go with you to hear him , and after come and hear you . Do not meet together in opposition to the publick meeting , nor at the time of publick Worship , nor yet to make a groundless Schism , or to separate from the Church , whereof you are Members , nor to destroy the old , that you may gather a new Church out of its Ruines , as long as it hath the Essentials , and there is hope of reforming it ; nor yet would I have you forward to vent your own supposed gifts and parts in teaching , where there is no necessity of it ; nor as a separated Church , but as a part of the Church more diligent than the rest in redeeming time . Let all your private meetings be in subordination to the publick , and by the approbation and consent of your Spiritual guides , Remembring them which have the rule over you , Heb. 13. 7 , 8 , 9. And I beseech you Brethren , mark them which cause divisions and offences , contrary to the Doctrine which you have learned and avoid them , &c. Rom. 16. 17 , 18. I would you would ponder every one of these words , for they are the precious advice of the Spirit of God , and necessary now as well as then . The great advantages that Satan hath got upon the Church through the sin of the Pastors , in these later days , is by division . By this he hath promoted all the rest of his designs . Our division gratifieth the Papist , and greatly hazardeth the Protestant Religion , more than most of you seem to believe or regard . It advantageth Profaneness , and greatly hindereth the success of the Ministers ; it pleaseth Satan and builds up his kingdom . The hand of God is apparently gone out against the Separatists ; you see you do but prepare Persons for a further progress ; Seekers , Ranters , Quakers and too many professed Infidels , do spring up from among you , as if this were the journeys end and perfection of your revolt . By such fearful desertions did God formerly witness his detestation of those that withdrew from the unity of the Church . And separation will ruine the separated Churches themselves ; it will admit of no consistency . Parties will arise in the separated Churches , and separate again from them till they are dissolved . I beseech my Brethren to open their eyes so far , as to regard experience . How few separated Churches do now exist , that were in being an hundred years ago , can you name any ? and would you have all the Churches of Christ to be dissolved ? In the year 1634. Roger Williams of New-England , an Assistant to Mr. Kalph Smith Pastor at Plymouth , where , having vented divers singular opinions , he was dismissed , went to Salem , which place in a years time he filled with Principles of rigid Separation , tending to Anabaptistry , as that it is not lawful for an unregenerate Man to pray , or take an Oath , in special not the Oath of Fidelity to the Magistrate . He forbad any of his Church-members to hear the godly Ministers of England when occasionally they went thither . He taught that the Magistrate had nothing to do in matters of the First Table ; that there should be an unlimited Toleration of all Religions ; that to punish any Man for his Conscience was Persecution . He separated not only from the Churches of Old , but of New-England also , as Antichristian . After that , he would not pray , or give thanks with his own Wife or Family , because they went to the Church-Assemblies . He kept private Meetings by way of separation from , and opposition to the Church-Assembly ; and being banished as a disturber of the Peace , he sat down at a place called Providence , and there fell to Anabaptistry , renouncing Infant Baptism . And after a while he told his People , that he was out of the way himself , and had misled them , for he could not find that any on Earth had power to administer Baptism , and therefore their last Baptism was a nullity as well as the first , and that they must wait for the coming of new Apostles ; and so they dissolved and turned Seekers . The case of the Summer Islands as related by Mr. Vaughan , a worthy Minister come from thence upon discouragement , would make a Christians heart to bleed . To hear how strict and regular , and hopeful that Plantation once was , and how one godly Minister by Separation , selecting a few to be his Church , rejecting all the rest from the Sacrament , the rejected party were dolefully estranged from Religion , and the selected party turned Quakers . But our own case is yet a more lamentable proof , what Separation hath done against Religion ; so that it is my wonder that any good man can over-look it . Above all things I intreat the dividing Brethren , if they can so long lay aside partiality , to judge of the reasons of their separation . The defects of the Liturgy , and the faults of those by whom we suffer , are easily heightned even beyond desert . But when many of us vent untruths , and slanders against our Brethren , and multiply publick untruths , we never make scruple of communion with such . Suppose one should say , that a People guilty of such sins , as are condemned , Exod. 23. 1 , 2. Psal . 15. 3. Rom. 1. 30 , &c. ( i. e. raising false reports , reproaching our Neighbours , strife and debates ) should not be communicated with , especially when not one of those offenders is called to repentance for it , what answer will you give to this which will not confute your own objections against communion with many Parish Churches in this Land ? As to Popery ; The interest of the Protestant Religion must be much kept up , by the means of the Parish Ministers , and by the Doctrine and Worship there performed ; and they that think and endeavour contrary to this , ( of which side soever ) shall have the hearty thanks and concurrence of the Papists . Nor am I causelesly afraid , that if we suffer the Principles and Practices , which I write against , to proceed without our contradiction , Popery will get by it so great advantage as may hazard us all , and we may lose that which the several Parties do contend about . Three ways especially Popery will grow out of our divisions , 1. By the odium and scorn of our disagreements , inconsistency , and multiplied Sects , they will perswade People , that we must either come for unity to them , or else all run mad , and crumble into dust and individuals . Thousands have been drawn to Popery , or confirmed in it , by this Argument already : And I am perswaded , that all the Arguments else in Bellarmine , and all other Books that ever were written , have not done so much to make Papists in England , as the multititude of Sects among our selves . Some Professors of Religious strictness and great esteem for Godliness , having run from Sect to Sect , and finding no consistency turned Papists themselves . 2. Who knows not how fair a game the Papists have to play by our divisions ? Methinks I hear them hissing on both Parties , saying to one side , Lay more upon them , and abate them nothing : And to the other , Stand it out , and yield to nothing : hoping that our divisions will carry us to such practices , as shall make us accounted Seditious , Rebellious , and dangerous to the Publick Peace , and so they may pass for better subjects than we , or else , that they may get a Toleration together with us . And shall they use our hands to do their work ? We have already served them unspeakably , both in this , and in abating the odium of the Gunpower-Plot , and other Treasons . 3. It is not the least of our danger , lest by our Follies , Extremities and rigors we so exasperate the common People , as to make them readier to joyn with the Papists , than with us , in in case of competitions , invasions or insurrections against the King and Kingdoms peace . The Papists account , that if the Puritans get the day , they shall make great advantage of it ; for they will be unsetled , and all in pieces , and not know how to settle the Government . Factions and Distractions ( say they ) give us footing for continual attempts . To make all sure we will secretly have our party among Puritans also , that we may be sure to maintain our interest . Let the Magistrate cherish the disputations of the Teachers , and let him procure them often to debate together , and reprove one another : For when Men see that there is nothing certain among them , they will easily yield saith Contzen the Jesuit . Of Toleration . Shall the meer pretence of Carnal Liberty be thought an Argument for a wicked damning Liberty , a Liberty to destroy and deceive as many as they can ; will merciful Rulers set up a Trade for Butchering Souls , and allow Men to set up a Shop of Poyson for all Men to buy and take what they will , yea to proclaim this Poyson for Souls in the Streets and Church Assemblies . Saints Rest , p. 133. Could I have believed him , that would have told me five years ago , that when the Scorners of Godliness were subdued , and the bitter Persecuters of Church were destroyed , that such should succeed them who suffered with us , and were our intimate Friends , which we took sweet councel , and went up together to the House of God , should draw their Swords against each other , and seek each others blood so fiercely ? O what a potent instrument for Satan is a misguided Conscience when it is set at Liberty . Of Spiritual Pride . Proud Men will not grow in the same Field , or Church , where Tares do grow , but will transplant themselves , because God will not pluck up the Tares , especially if any Ministerial neglect of Discipline be conjoyned ; and instead of blaming their own Pride , lay the blame on the corruptions of the Church . — The Pharisees Liturgy is frequent in separate Assemblies , God I thank thee , I am not as other men . But this is very remarkable , that it is a pretence of our impurity , and a greater purity with you that is pleaded by such as first turn over to you ; and that this height of all impieties should be the usual issue or a way , pretended so exact and clean , doubtless it is not Gods mind , by this to dis●ourag● any from purity and true Reformation , but to shew his detestation of that spiritual pride , which maketh Men to have too high thoughts of themselves , and too much to contemn others , and to desire to be further separated from them , than God in the day of grace doth allow of . Consider this , it is the judgment of some , that Thousands are gone to Hell , and Ten Thousands on their march thither , that in all probability had never come there , if they had not been tempted from the Parish Churches , for injoyment of communion in a purer Church . He that causeth differences of Judgment and Practice , and contendings in the Church , doth cause divisions , though none separate from the Church . If you may not divide in the Church , nor from it , then you may not causelesly divide from it your selves . And commonly Appearance , Advantage , Interest , and a taking Tone and Voice do more with the most , than solid evidence of truth . But they who desire to have a party follow them , and are busie in perswading others to be of their mind , and speak perverse things , &c. are guilty of Church divisions . Do not you condemn a carnal state ? Remember they are carnal , who are contentious dividers in the Churches , 1 Cor. 3. 1. You will disallow a fleshly mind and life ; Remember then , that the works of the flesh are these , As Adultery , Fornication , &c. So Hatred , or Enmity , Variance , Emulations , Wrath , Strife , Seditions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dividings into Parties . — When once Parties are ingaged by their Opinions in Anti-Churches , and fierce disputings , the Flesh and Satan will be working in them against all that is holy , sweet and safe . The Fire is blown up , when Men are desirous to have a party follow them , and cry them up , and thereupon are busie in perswading others to be of their Mind , and do speak perverse things to draw away Disciples after them , to be accounted Masters of a Party . Christ . Direct . p. 52. part . 3. Church dividers are the most successful Servants of the Devil , being Enemies to the Family of Christ in his Livery . They gratifie Satan and all the Enemies of the Church , and do the very works that he would have them do , more effectually than open Enemies could do : As mutineers in an Army may do more to destroy it than the power of the Enemy , p. 60. It is a Sin that contradicteth all Gods Ordinances and means of Grace . A Sin against as great and lamentable experiences as almost any Sin can be ; this is a heinous aggravation of it , that commonly it is justified and not repented of , yea it is fathered upon God , every Sect pretending Gods Authority , and it represents his Kingdom worse than that of the Devil which is not divided . Of Superstition . Do you not hate Superstition ? Consider then , what Superstition is ; it is the making of any new parts of Religion to our selves , and fathering them upon God. Of this there are Two sorts , Positive , and Negative . When we falsely say , This is a duty commanded by God , or when we falsely say , This is a sin forbidden by God , take heed of both . For instance , The Scripture telleth us of no Church-Elders , but what were ordained , and of none but such as were of the same Office with the Preaching Pastors or Elders , of none that had not Authority to Baptize and Administer the Lord's Supper ; nor doth Church History tell us of any other , as a Divine Office. But now we have concluded , that there is a distinct Office of Ruling Elders , who need not be Ordained , and who have no power to Baptize , or to Administer the Lord's Supper . This I think is Superstition , for we feign God to have made a Church Office which he never made . — That it is simply unlawful to use a Form of Prayer , or to read a Prayer on a Book ; That if a School-master impose a Form upon a Scholar , or a Parent on a Child , it maketh it become unlawful ; That our presence maketh us guilty of all the errors , or unmeet expressions of the Minister , in publick Worship , at least if we before know of them , and therefore that we must joyn with none , whose Errors or Mis-expression we know of before ; — That we are guilty of the sins of all unworthy or scandalous Communicants , if we communicate with them , though their admission is not by our fault ; That he whose judgment is against a Diocesan-Church may not lawfully joyn with a Parish-Church , if the Minister be but subject to the Diocesin ; That whatsoever is unlawfully commanded , is not lawful to be obeyed ; That it is unlawful to do any thing in the Worship of God , which is imposed by Men , and is not commanded in the Scripture : These and more such as these are Superstitions , which some Religious People have brought in . And by all such inventions fathered upon God , and made a part of Religion , the minds of Men are corrupted , and disquieted , and the Churches disturbed and divided . Most of our Acquaintance think it their duty to keep up the Reputation of the Publick Conformable Ministry . p. 246. of Plea , and p. 109. We are far from designing any abasement of the Clergy ; nor do we deny or draw others to deny any due Reverence or Obedience to them . I repent , that I no more discouraged the peevish Spirit of quarelling with Superiors , and Church Orders ; And that I encouraged such by speaking too sharply against those things , which I thought to be Church Corruptions . Admonition to Bagshaw . The People are ready to scorn the Gravest and Wisest Pastors , we are indangered by Divisions ; chiefly because the Self-conceited part of the Religious People will not be ruled by their Pastors . Cure of Divisions , p. 393. I repent , that I no more discouraged the Spirit of peevish quarrelling with Superiors , and Church Orders , and ( though I ever disliked and opposed it ) yet that I did sometime too much encourage such as were of their temper , by speaking too sharply against those things which I thought to be Church Corruptions , and was too loath to displease the Contentious , for fear of being uncapable to do them good , and meeting with too few Religious Persons , that were not pleased with such invectives . P. 52. to Bagshaw . In The Preface to Christ . Direct . It is said , That my Writeings differing from the common judgment , had already caused offence to the Godly . Answ . 4. If God bless me with opportunity and help , I will offend such Men much more , by endeavouring further than ever I have done , the quenching that Fire which they are still blowing up , and detecting the Folly and Mischiefs of those Logomachies , by which they militate against Love and Concord , and inflame and tare the Church of God : And let them know , that I am about it . Of Prejudice . Take heed of suffering Prejudice and Fancy to go for reason , and raise in your Minds unjustifiable distasts of any way or mode of Worship . It is wonderful to see what Fancy and Prejudice can do , get once a hard Opinion of a thing , and your Judgments will make light of all that is said for it , and will see nothing that should reconcile you to it . Partiality will carry you away from Equity and Truth . Abundance of things appear now false and evil to Men , that once imagined them to be so , which would seem harmless and laudable , if tried by a Mind that is clear from Prejudice . Of Censoriousness . Is not Censoriousness and Rash Judging a Sin ? Yet one Congregation of the Division labours to make others odious and contemptible , and that is called the Preaching of Truth , and purer Worshipping of God. I have seen this grow up to the height of Ranters , in horrid Blasphemies ; and then of Quakers , in disdainful Pride and Surliness , and into Seekers , that were to seek for a Ministry , a Church , a Scripture , and consequently a Christ . I have lived to see it put to the Question ( in the little Parliament ) whether all the Ministers of the Parishes of England should be put down at once . I have seen how confidently the killing of the King , the rebellious demolishing of the Government of the Land , the killing of many Thousands of their Brethren , the turnings and overturnings of all kind of Rule , even that which themselves set up , have been committed , and justified , and profanely fathered upon God ; these with much more such fruits of love-killing Principles I have seen . If you converse with Censorious Separatists , you shall hear so many invectives against them that are truly Catholick and sober , as will make you think , that Love and Peace , and Catholick Communion are some sinful and mischievous things . The experience of Twenty six Years in this Kingdom may convince the World , what crimes may stand with high professions ; such as the generation springing up will scarce believe . What high Professors were the proudest overturners of all Government , and resisters and despisers of Ministry and Holy Order in the Churches ? The most railing Quakers , and most filthy blaspheming Ranters , to warn the World to take heed of being proud of superficial gifts , and high profession , and that he that stands in his own conceit should take heed lest he fall . I have much ado to forbear naming some high Professors known lately at Worcester , Exeter , and other places , who died Apostate Infidels , deriding Christianity , and the Immortality of the Soul , who once were Separatists . And I have heard of some Separatists , who when others of a contrary judgment were going to the Churches at London , looked in at the Doors , saying , The Devil choak thee , art thou not out of thy pottage yet ? I commend to all that of the Apostle , Phil. 2. 3. Let nothing be done through strife and vain glory , but in lowliness of mind let each esteem others better than themselves . Read this Verse over on your Knees , and beg of God to write it on your Hearts . And I would wish all Assemblies of dividers and unwarrantable Separatists , to write it over the Doors of their Meeting places , and join with it , Rom. 12. 10. but especially study James 3. In a word , if God would cure the Church of Religious Pride , the Pride of Wisdom , and the Pride of Piety and Goodness , the Church would have fewer Heresies and Contentions , and much more Peace , true Wisdom and Goodness . The forwardness of many to keep open Divisions , and to affect communion with none , but such as say as they do , is a down right mark of a Schismatick . And I know that dividing Principles and Dispositions do tend directly to the ruine and damnation of those in whom they do prevail . When Men fall into several Parties , burning in Zeal against each other , abating charity , censuring and condemning one another , backbiting and reviling each other , through envy and strife ; when they look strangely on each other , as being of several sides , as if they were not Children of the same Father , nor Members of the same Body , or as if Christ were divided , one being of Paul , and another of Apollo , &c. and every one of a Faction , letting out their thoughts in jealousies and evil surmises of each other , perverting the words and actions of each to an ugly sense ; and snatching occasions to present one another as fools , or odious to the hearers ( as if you should plainly say , I pray you hate , or despise these People , whom I hate and despise : ) This is the core of the Plague sore , it is Schism in the bud . S. 16. When People in the same Church do gather into private Meetings , not under the guidance of their Pastors , to edifie one another in holy exercises , in love and peace , but in opposition to their lawful Pastors , or to one another , to propagate their single opinions , and increase their Parties , and speak against those that are not on their side , Schism is then ready to increase and multiply , and the Swarm is ready to come forth , and be gon . S. 17. When these People actually depart , and renounce or forsake the communion of the Church , and cast off their faithful Pastors , and draw into a separated Body by themselves , and choose them Pastors , and call themselves a Church , and all without any just , sufficient cause ; when thus Churches are gathered out of Churches , before the old ones are dissolved , or they have any warrant to depart ; when thus Pastor is set up against Pastor , Church against Church , and Altar against Altar , this is Schism ripe and fruitful , the Swarm is gone and hived in another place . S. 19. If they shall also judge that Church to be no Church from which they separated , and so cut off a part of the Body of Christ by an unrighteous Censure , and condemn the innocent , and usurp Authority over their Guides ; this is Disobedience and Uncharitableness , with Schism . A true Christian that hateth Fornication , Drunkenness , Lying , Perjury , because forbidden in the Word of God , will hate Divisions also , which are so frequently and vehemently forbidden , Jo. 17. 21 , 22. Ro. 14. throughout . Ro. 15. 12. 1 Cor. 1. 10. Eph. 4. 1 , 2 , &c. 1 Cor. 12. Phil. 3. 15. Ro. 16. 17 , 18. 1 Tim. 1. 4. James 3. The mischief of Divisions may be seen at large , p. 739. Q. May , or must a Minister , silenced , or forbid to preach the Gospel , go on still to preach it against the Law ? Answ . He that is silenced by just power , though unjustly , in a Country , that needeth not his Preaching , must forbear there , and if he can , must go into another Country , where he may be more serviceable . We must do any lawful thing to procure the Magistrates licence to preach in his Dominions . How Humane Laws bind the Conscience . Q. Whether the Laws of men do bind the Conscience ? Answ . p. 37. Taking Conscience in a stricter sense , as including essentially , a relation to God's obligation , the full sense of the the question is this , Whether it be a sin against God to break the laws of man ? Answ . It is a sin against God to break such Laws as Rulers are authorized by God to make : First , because God commandeth us to obey our Rulers . God commandeth us to obey in general , and their Law determineth of the particular matter , therefore God obligeth us ( in conscience of his Law ) to obey them in that particular . 2. Because by making them his Officers , by his Commission , he hath given them a certain beam of Authority , which is Divine , as derived from God ; therefore they can command us by a power derived from God : therefore to disobey is to sin against a Power derived from God. Man being God's Officer , First his own Law layeth on us an obligation derivatively Divine , ( for it is no Law , which hath no Obligation , and it is no Authoritative Obligation , which is not derived from God. ) 2. God's own Law bindeth us to obey Man's Laws , Rom. 13. And it may be a good reason , to perswade Obedience to our Ecclesiastical Governours , because Preaching is a cheap and easie work , in comparison of Church-government . Take heed of engaging your selves in a Sect , or Faction ; a narrow Sectarian separating mind will make all the Truths of God give place to the opinions of his Party , and measure the prosperity of the Gospel , by the prosperity of his Party ; he will not stick to persecute all the rest of the Church of Christ , if the interest of his Sect require it . Overvalue not any private or singular opinions of your own , or others ; for if once spiritual Pride and Ignorance of your own weakness make you espouse particular opinions , as peculiarly your own , you will think your conceits more illuminating and necessary , than they are , as if Mens sincerity lay in the imbracing of them , and their Salvation on the receiving of them ; and think all that are against your Opinion , deserve to be cast out as Enemies to Reformation ; and perhaps , Twenty Years after , experience may bring you to your wits , and make you see the falshood , or smalness of all those points , which you made so great a matter of , and then what comfort will you have of your persecutions ? O the deceitfulness of the heart of Man ! Little do the many real Separatists , who cry out against Persecution suspect , that the same spirit is in them . Whence is Persecution , but from thinking ill of others , and abhorring or not loving them ? and do not you do so by those whom you causlesly separate from ? It is one and the same sin in the Persecutor and Divider , or Separatist , which causeth the one to smite their Brethren , and the other to excommunicate them ; the one to cast them into Prison as Schismaticks , and the other to cast them out of the Church as profane ; the one to account them intolerable in the Land , and the other to account them intolerable in the Church : the inward thoughts of both are the same , that those whom they smite or separate from , are bad and unlovely , and unfit for better usage . But I have observed that Professors of Religion did oppose and deride almost all that Worship of God out of ( pretended ) Conscience , which others did out of profaneness . Saints Rest , part 1. c. 7. Sect. 14. It was none of the old cause , that the People should have liberty , and the Magistrate should have no power , in all matters of God's Worship , Faith and Conscience : And as it is not the old cause , so it is not the good cause . For first , It contradicteth the express revelation of the Will of God in the Holy Scripture . Moses , as a Magistrate , had to do in matters of Religion , and so had the Kings of Israel , and Judah . — Law , and Providence , are both quite changed , if Toleration of false Worship , and other abuses of Religion tend not to the ruine of the Common-wealth . If Magistrates must give liberty for all to propagate a false Religion , then so must Parents and Masters also , which would be a Crime so horrid in the Nature and Effects of it , as I am loth to name with its proper titles . The Magistrates will quickly find that the distractions of the Church will breed and feed such distractions in the Common-wealth , as may make them wish they had quenched the fire , while it was yet quenchable . — Our unity is not only our strength , but their strength ; and the fire that begun in the Church , may , if let alone , reach the Court. Pag. 423. of his 5 Disputations , He lays down this as the summ of what he had said , That Man may determine of Modes and Circumstances of Worship , necessary and commanded in genere , but not determined by God in specie , Sect. 65. and then infers , Sect. 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 sinful though inconvenient . 3. Obedience is commanded to our lawful Governors . Sect. 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 misconceive ; but it is only a submitting to that which is ill-commanded , 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 , Pag. 461. Sect. 6. The reasons of this are obvious and clear , even because it is the Office of the Governors to determine of such Circumstances : It is the Pastor's Office to guide and oversee the Flock , and when he determineth these , he is but in his own way , and doth but his own work ; and therefore he is therein the Judge , if the case be controvertible . If none shall obey a Magistrate or Pastor in the works of their own Office , as long as they think he did them not the best way , all Governours then would be presently overthrown , and obedience denyed . We are sure that God hath commanded us to obey them that are over us in the Lord , 1 Thes . 5. 12. Heb. 13. 7. 17 , &c. And therefore a certain duty may not be forborn on uncertain conjectures , or upon every miscarriage of them that we owe it to . This would un-church all Churches ( as they are Political Societies : ) for if Pastors be taken down , and the work of Pastors , the Church is taken down . Sect. 7. And the things in which the Pastor is now supposed to err , are not of themselves unlawful , but only by such an accident as being over-weighed by another accident shall cease to make them unlawful . For instance , p. 461. Sect. 4. If of two Translations of Scripture , or two Versions of the Psalms the Pastor use the worser , ( so it be tolerable ) we must obey . And Sect. 7. If the Pastor appoint a more imperfect Version of the Psalms to be sung in the Church ( as is commonly used in England ) the obeying of him in the use of this will not bring so much hurt to the Church , as the disobeying on that account would do . For besides the sin of disobedience it self , the Church would be in a confusion if they forsake his conduct that preserves the Union ; and some will be for this and some for that , and so the Worship it self will be overthrown . And let it still be remembred , that we allow both Magistrates and Pastors to see to the execution of God's Laws , and to determine of circumstances in order thereto that are necessary in genere , p. 482. Sect. 35. but not determined of God in specie , p. 422. Sect. 65. It may be very sinful to command some Ceremonies which may lawfully , yea must in duty be used by the Subject when they are commanded , p. 398. Certain things commonly called Ceremonies may lawfully be used in the Church upon humane imposition , and when it is not against the Law of God ; no Person should disobey the Laws of their lawful Governors in such things . If there should be any Pastors of the Churches who instead of concurring to heal the Flock of these dividing Principles , shall rather joyn with backbiters and incourage them in their misreports and slanders , because it tends to the supposed interest of their party or themselves ; Let them prepare to Answer such unfaithfulness to their Consciences , which will be shortly awakened ; And to the great Shepherd of the Flock , who is at the door , and who told even the Devils Agents that , A House or Kingdom divided against it self cannot stand , but is brought to nought . For farther Satisfaction I refer the Reader to Mr. Baxter's Case of Separation , in the Appendix to his Life , p. 67 , to p. 80. where he thus concludes ; More may be seen in Mr. Nye's Book for hearing the Parish Preachers , and in Mr. Tomb's who wrote against Infant Baptism , vindicating the lawfulness and duty of joyning in ordinary Communion , in Word , Prayer , and Sacrament with the Parish Churches . FINIS . Notes, typically marginal, from the original text Notes for div A26948-e100 In the 3d. Part of his Life . p. 169. Notes for div A26948-e750 Preface to 5. Disput . p. 6. Defence of Principles of Love , p. 64. Preface to Christian Direct . ad finem . Epistle Dedicatory to Saints Rest . Saints Rest , p. 551. p. 666. P. 55. P. 57. P. 12 , 13. Defense , p. 89. Christian Directory , p. 747. See Christ . Direct . p. 606. Christ . Direct . p. 902 P. 807. P. 810. Ibid. P. 812. P. 814. 1st Edit . P. 815. P. 856. P. 857. P. 857 P. 〈◊〉 P. 859. P. 882. P. 882. P. 896. P. 901. Christian Directory , P. 179. 2d Edit . P. 902. P. 915. Five Disp . P. 361. P. 401. P. 409. P. 411. P. 412. Christ . Direct . p. 884 Five Disp . P. 412. P. 416. P. 117. See Christ . Direct . P. 885. P. 418. Confirmation , p. 207 , 220 , 230. Christ . Direct . p. 916. Christ . Direct . p. 49. Christian Directory , p. 616. 1st Edit . Christ . Direct . p. 137. 2d Edit . Five Disp . P. 411. Defense , P. 177. Christ . Direct . p. 607. Christ . Direct . p. 48. P. 49. Baxter of Confirmation , p. 3. Dispute the 4th . of Church Government . P. 358. P. 359. See Christ , Direct . P. 874. P. 361. P. 364. Christ . Direct . p. 748. See Christ . Direct . p. 848. Defence , p. 38. P. 176. P. 54. Cure of Divisions , P. 200. P. 174. P. 179. P. 185. Five Disp . p. 363. Sacrileg . Deserting , P. 103. P. 101 , 102. Baxter against Cramdon , p. 83. Cure of Divis . p. 393. Saints Rest P. 519. Church Government . P. 131. 5. Disput . Preface , p. 4. Five Disp . p. 20. P. 352. Sigonius de Repub. Heb. l. 2. c. 8. * Mr. Baxter . Defense , P. 65. Christ . Direct . p. 916. Cure of Divis . p. 80. Defence , p. 36. Sacrilegious deserting , p. 92. Saints Rest P. 518. Preface to Confess . Defence , p. 17. Epistle to separate Congregagations . Defence , p. 50. Answ . to Exceptions , p. 170. Defence , P. 68. Defence , p. 21. P. 52. Key for Catholicks . Baxter's Holy Commonwealth . Epistle to separate Congregagations . Christ . Direct . p. 733. Cure of Divisions , P. 359. Defence , p. 3. Cure of Divis . p. 77. p. 282. P. 288. P. 290. P. 292. Christ . Direct . p. 66. Part. 3. Preface to Cure of Divisions . Cur●… . p. 152. P. 24. P. 〈◊〉 P. 188. P. 22. Preface to Confess . Christ . Direct . p. 734. Christian Directory . P. 854. p. 36. part the 4th . Baxter of Confirmation , P. 293. Christ . Direct . part 4. p. 73. Cure of Divis . p. 254. P. 261. Holy Commonwealth . Eddit . to Pres . Prop. Of Confir . P. 309. Cure of Divisions . P. 253.