Baxters Narrative of His Life and Times, Part 2 · Section 3

Baxters Narrative of His Life and Times · Part 2 · Section 3

p. 157All the Disturbance I had in my own Parish was by Sir Ralph Clare's refusing to Communicate with us, unless I would give it him kneeling on a distinct Day, and not with those that received it fitting. To which Demand I gave him this following Answer.

SIR,

UPon Consultation with others and my own Conscience, I return this Answer to your last motion; beseeching you to believe that it had been more pleasing, if it would have stood with the pleasing of God and any own Conscience.

1. In general it is my resolution to be so far from being the Author of any Divisions in any part of the Church of Christ, as that I shall do all that lawfully I can to avoid them.

2. I am so far from the Judgment and Practices of the late Prelates of England, in point of compelling all to obey or imitate them in gestures and other indifferent things, on pain of being deprived of God's greatest Ordinances (which are not indifferents), beside the ruine of their Estates, &c. that I would become all things (lawful) to all Men for their good, and as I know that the Kingdom of God standeth not in such things, so neither would I shut any out of his visible Kingdom for such things; as judging that our Office is to see God's Law obeyed as far as we can procure it, and not to be Law-gives to the Church our selves, and in Circumstantials to make no more Determinations (than are necessary; left they prove but Engines to ensnare Mens Consciences, and to divide the Church. And as I would impose no such things on other Churches if I had power, so neither will I do it on this Church of which I have some oversight.

3. More particularly, I am certain that sitting in the receiving of the Lord's Supper is lawful: or else Christ and his Apostles, and all his Churches for many hundred years after him did sin, which cannot be. And I take it to be intolerable arrogancy p. 158and unmannerliness (to speak easily) to call that unreverence and sawciness, (as many do) which Christ and the Apostles and all the Church so long used with one consent. He better knew what pleaseth himself than we do: The vain pretended difference between the Apostles Gesture and ours, is nothing to the matter: He that sitteth on the Ground, sitteth as well as he that sitteth on a Stool: And if any difference were, it was their Gesture that seems the more homely: and no such difference can be pretended in the Christian Churches many hundred years after. And I think it is a naked pretence (having no shew of reason to cover it) of them that against all this will plead a necessity of kneeling, because of our unworthiness: For, 1. The Churches of so long time were unworthy as well as we. 2. We may kneel as low as the Dust (and on our bare knees, if we please) immediately before in praying for a blessing and for the pardon of our sins, and as soon as we have done. 3. Man must not by his own Conceits make those things necessary to the Church, which Christ and his Church for so long thought unnecessary. 4. On this pretence we might refuse the Sacrament it self: for they are more unworthy to eat the Flesh of Christ, and to drink his blood, than to sit at his Table. 5. The Gospel is Glad Tidings; the Effects of it are Faith and Peace and Joy: the Benefits are to make us one with Christ, and to be his Spouse and Members: the work of it is the joyful Commemoration of these Benefits, and living in Righteousness, Peace and Joy in the Holy Ghost: And the Sacramental Signs are such as suit the Benefits and Duties. If therefore Christ have called us by his Example, and the Example of all his Church, to sit with him at his Table to represent Our Union, Communion, and joyful redeemed State, and our everlasting sitting with him at his Table in his Kingdom, it as little beseems us to reject this Mercy and Duty, because of our Unworthiness, as to be our own Lawgivers. And on the like Reasons men might say, [I will not be united to thee, nor be a Member of thy Body, or married to thee, nor sit with thee on thy Throne (Rev. 3. 21.) according to thy Promise, because it would be too great sawciness in me]. Gospel Mercies, and Gospel Duties, and Signs, must be all suited, and so Christ hath done them, and we may not undo them.

4. I must profess that upon such Considerations, I am not certain that sitting is not of commanded Necessity (as I am sure it is lawful); nor am I certain that kneeling in the Act of Receiving, when done of choice, is not a flat sin. For I know it is not only against Scripture Example (where though Circumstances apparently occasional bind not, as an upper Room, &c. yet that's nothing to others) but also it is against the Canons of Councils, yea a General Council (at Trull, in Constantinople) and against so concurrent a Judgment and Practice of the Church for many hundred years, that it seems to fight with Vincentius Lerinens. Catholick Rule, quod semper, ubique & ab omnibus receptum, &c. Let them therefore justifie kneeling as lawful that can, for I cannot; and therefore dare not do that which shall be an owning of it, when we may freely do otherwise.

5. Yet for all this, I so much incline to Thoughts of Peace, and Closure with others, that I will not say that sitting is of necessity, nor that kneeling is unlawful (unless where other Circumstances make it so) nor condemn any that differ from me herein: Yea, if I could not otherwise Communicate with the Church in the Sacrament, I would take it kneeling myself, as being certain that the Sacrament is a Duty, and not certain that kneeling is a sin: and in that Case I believe it is not.

6. As for them that think kneeling a Duty, because of the Canons of the late Bishops enjoyning it, I have more to say against their Judgment than this Paper will contain. Only in a word, 1. If it be the Secular Powers establishing, those Canons that binds their Consciences, Why do they not obey the present Secular Powers in all other things? It is known the King consented to relax this: And however, this is little to them that go on the Ground of Divine or Ecclesiastical Right. And if we must so plunge our selves into Enquiries after the Rights of Secular Governours, before we can know whether to stand or set at the Sacrament, we are all uncertain what to do in greater Matters: for there are as apparent grounds for our uncertainty of five hundred years old and more, which this is no place to dive into. And it would be as unlawful on this ground to read any other Psalm or Chapter, but what was of old appointed for the Day, as to forbear kneeling at the Sacrament. And perhaps on the Opponents grounds, it would be still as sinful to restrain a Child or Servant from Dancing on the Lord's Day. And if it be Ecclesiastical Authority that they stick at, that must be derived from Christ, and so Originally Divine, or it is none. And then (not to wade so unseasonably into p. 159the main Controversie), 1. Before they have proved their Legislative Authority; 2. And that this Congregation is Iure Divino part of their Charge, and under their Jurisdiction; 3. And that they had power to contradict the Examples of Christ and his Apostles herein, and the constant practice of the Primitive Church, and the Canons of Councils, even General Councils; 4. And that their Canons are yet in force against all these; I say before all this be well done, we shall find that there must go more than a slight Supposition to the making good of their Cause. According to their own Principles, a lower Power cannot reverse the Acts of a higher. But the General Councils Nice and Constantinople that forbad Kneeling on any Lord's Day, was a higher Power than the English Convocation: Ergo, The English Convocation cannot Repeal its Acts. (Though for my own part I think that neither of their Acts do need any Repeal to Null them to us, in such Cases). 5. Besides this; if these Canons bind Conscience; yet, it is either by the Authority that Enacted them, or by the Authority of the present Church-Governours that impose them. If old Canons bind, without or against the present Power, then the same Canon that forbiddeth Kneeling bindeth, and many an hundred more, a great part of which are now made no Conscience of: If it be the present Authority that is above the Ancient, then. 1. They that pretend to such Authority over this Congregation should produce and exercise it: For if we know them not, not receive any Commands from them, we are capable of no Disobedience to them. 2. And in the mean time, We that are in the place must take it as our Charge; or do the Work, or for ought I know, it will in most Places be undone: For the Authority is for the Work. 3. We use to take it for the great partiality (at least) of the Church of Rome, that will be judged by none but the present Church, that is, themselves, when we would be tried by the Scripture or the Ancient Church. In a word, I do not think that when Circumstances tending to Order and Decency are so mutable, that God ever gave power to any Bishops to tie all Congregations and Ages to this or that Sacrament Gesture; nor at all to make them so necessary, as that Bodily Punishment or Excommunications should be inflicted on the Neglecters of them. And I think that Calling which hath no better Work than this to do, is not worth the regarding.

And here I should propound to the contrary-minded one Question, Whether if a Bishop should command them to stand or sit, they would do it? Yea; or if a Convocation commanded it? If they say Yea; then must they lay by all their Arguments from pretended irreverence to prove Sitting evil: for I hope they would not be irreverent, nor do evil at the command of a Bishop or Convocation: And then let our Authority (from Scripture Example and the Universal Church, and a General Council, and the present Secular Power; and the late Assembly and Parliaments, and the present Pastors or Presbyters of the Congregations) I say, let all this be set against the present Countermand of I know not who, nor for what Reason, as being not visible. But if they say, They would not obey the Bishops if they forbad them Kneeling, then let them justifie us that obey them not when they command us to Kneel, having so much as is expressed to the contrary.

Thus Sir, I have first given you my Reasons about the Gesture it self. And of putting it into each Persons hands, I have thus much more to say; 1. I know nothing to oblige me to it. 2. Christ himself did otherwise, as appeareth in Matth. 26. 26, 27. [For (foreign); take ye, eat ye, drink ye all of it] doth shew that it was given to them all in general, and not to each man singly. 3. And in this also Antiquity is on my side, the contrary being much later. More Reasons I have that I shall not now trouble you with.

To this I may well add, That no Man can have any Rational pretence (that I know of) against the Receiving of the Sacrament upon such a General Delivery. 1. Because the contrary was never yet pleaded necessary Iure Divino that I know of. 2. And if it were a Sin, it would be the Ministers Sin so to deliver it, and not theirs, who as they have not the Rule of his Actions, so they shall not Answer for them. Having thus told you my thoughts of the Matters in doubt, I shall next tell you my purpose as to your Motion.

1. I did never hitherto, to my remembrance, refuse to give the Sacrament to any one, meerly because they would not take it Sitting or Standing; nor did ever forbid or repel any on that account; nor ever mean to do. If any of my Charge shall take it Standing or Kneeling, I shall not forbid them on any such account.

p. 1602. If they further expect that I should put it into each Man's hands individually, I may well expect the liberty of guiding my own Actions, according to my own Conscience, if I may not guide theirs: It is enough that in such Cases they will refuse to be Ruled by me; they should not also usurp the ruling of me: but let us be equal, and let me have my liberty, as I am willing to let them have theirs; and if I sin they are not guilty of it: Nor have they any ground to refuse the Sacrament rather than so take it.

3. Yet if any of my Pastoral Charge shall be unsatisfied, if they will but hear my Reasons first, and if those Reasons convince them not, if they will profess, that they think it a Sin against God for them to Receive the Sacrament unless it be put into their hands Kneeling, and Ergo that they dare not in Conscience take it otherwise, I do purpose to condescend to their Weakness, and so to give it them. So that no one of them shall be ever able to say, that I wronged a truly tender Conscience, or deprived them of that holy Ordinance. My Reasons are, because I take not their Errours to be so heinous a thing, as to deserve their total Exclusion from the Sacrament. Nor do I suppose it a Sin in me so far to yield to them in case of such Weakness. Though I know Inconveniencies will follow, which they, and not I, are guilty of. And thus much, as far as is necessary, I should make known.

4. But then these Persons must not expect that I should never give them my Judgment and Reasons against their Opinion: for that were to cease teaching them the Truth, as well as to yield to their Errours.

5. And I shall expect that at the first Receiving they will openly profess that they take not the Bread for the Substantial Body of Christ, nor Worship the Bread.

6. But as for those that are not of my Pastoral Charge, I must say more, whether they live in this Parish or another; Either they are such as are Members of some other particular Church, or of none. For the former sort, 1. Ordinarily it is fit and necessary that they Receive the Sacrament of their own Pastor, and in that particular Church of which they are Members; or else how are they Members of it? 2. And in Extraordinary Cases, I shall not deny any of them the Sacrament on these Conditions; 1. If they bring Certificates from the Pastor under whose Guidance they are, that they are of his Flock, and walk as Christians, supposing the Pastor faithful that certifieth it. 2. Or if they do not this, yet if they will come to me, and acquaint me who is their Pastor, and what Church they are Members of, and what Reasons they had to withdraw from this Church, I shall not refuse them, if their account be such as may justly satisfie.

But as for those of this Parish that have (after this two years Invitation and Expectation) refused to profess themselves to be Members of this particular Church, and to take me for their Teacher or Pastor, and yet are not Members of any other Church, nor under any particular Pastor and Discipline, I shall desire to speak with them before I give them the Sacrament. And if they can give me any tolerable Reason of it, I shall willingly receive it, and if they prove the blame to be in me, I shall endeavour to reform it. But if they give me no sufficient reason, I cannot admit such to the Lord's Supper (specially ordinarily and the multitude of them) for these Reasons following: 1. Because I take it to be a heinous, scandalous sin, to live from under Discipline, as a Stragler and in Disorder, having no Pastor, nor being a Member of any particular Church: And therefore I dare not admit such till they repent, no more than I would do a Drunkard or Adulterer. 2. I dare not be an Instrument of hindering Reformation, and the Execution of just Discipline, by gratifying the Unruly that fly from it, and set themselves again it. And as for all those that either will not give me an account, why they live from under Discipline, or can give no just account, yea, and those that think their own Reasons for it good, when I do not, or on any ground are from under my Pastoral Charge, without my Fault, I say, for all these, I dare not admit them ordinarily to the Sacrament, because I dare not spend so much time on them as is necessary for Preparation. I may not do it without some previous Instruction; and I have so much more work already than I can well do, that I have not a minute of time to spare. And (except in publick or extraordinary Cases) I take my self to be more strictly tied to those of my Charge, than to any others; and having made my self theirs, I dare not rob them of my Labours, nor neglect them to attend on others that are no part of my Charge, nor will be. If you say, that if they did become Members of my Charge, I must then as much neglect others for them; I answer, but then I could do it innocently, when I have p. 161the same Relation to them, and Obligation to help them, as others. If I were your Steward, and you trust me to distribute Money or Bread to all that are under my Stewardship, if there were but few I must give it them all; and if many they can have but all. If I had ten Children, and had but ten Pounds to give them, I might justly give them but each one a Pound: But if I had but two, I should think the whole little enough for them two. I am first bound to watch over my Flock, and if they be never so many they can have no more of me than I have: But if they were fewer, each one might have more of my help, and might challenge it as their due before another that is not of my Charge.

The summ of all then in two Words is this; 1. I dare condescend to give the Sacrament kneeling, and into the hands of those that live orderly under Christian Discipline; that is ordinarily to those of my own Charge; and occasionally to those of another Mans. 2. But I dare not (I profess seriously I dare not) ordinarily at least) give the Sacrament to those unruly scandalous Persons, that will live under no just Discipline, and I dare not defraud my Charge of my Labours, while I attend ordinarily upon those that are not of my Charge.

If any should say that their coming to Church and receiving the Sacrament is a sufficient Signification that they take us for their Pastors, and therefore they will do no more: I answer, 1. Many Strangers receive the Sacrament that are not of my Charge, and many that are Members of another Church, or no particular Church, do ordinarily come to our Assemblies. This therefore is no certain Sign. 2. And though it were a probable Sign heretofore, yet when we have called our Parishes to a plain discovery of their Minds, and they refuse to signify their Consent, so much as by a Word of their Mouths in Publick, then the former ceaseth to be any probable Sign of Consent. We had just Reason to call our People to express their Consent (which Reasons we printed in our Agreement to which I refer you) and we explained all to them, and told them over and over, that we must take those only for our special Charge that would express their Consent, and we waited now two Years to see whether they would do it: And if after all this they forbear or refuse, let the World judge whether this be not an open, plain disclaiming of our Oversight and their Membership. What would you have us do! can we know Mens Hearts that will not open them to us? Nay, shall the same Man so long refuse to tell us his Mind, and when he hath done, blame us because we understand it not? If indeed they consented, a Word speaking, or the writing of their Names is no great Cost or Labour to discover it. If they think it too much, we might better think our yearly Labour too much for them, Relation is the ground of the Duties which they bind to. I cannot enter these Relations but by consent; nor know them without the Expression of that Consent. No Man can be a Member of my Charge in despight of me; nor can I make any Man such against his Will. I can never marry a Woman that will say, you shall do the Office of a Husband to me, but I will not tell you whether I take you for my Husband, nor promise to be your Wife, &c. I will not have a Scholar in my School, or a Pupil that will say, Hither will I come, and you shall teach me, but I will not tell you whether I will be your Scholar, or take you for my Teacher: Nor will I have a Patient that will make me give him what Physick he desires, and will not say he will take me for his Physician. 3. Besides, the Office of a Pastor is not only to preach and administer the Sacrament, but also to admonish, rebuke, and exercise some Discipline for the Good of the Church: And he that will not profess his consent to these, doth not by his partial submitting to the rest shew his consent that I be his Pastor. I will be a Pastor to none that will not be under Discipline: That were to be a half Pastor, and indulge Men in an unruliness and contempt of the Ordinance of Christ: If I take more on me than is just or necessary, I will gladly hear of it, and recant. 4. Either they do indeed take us for their Pastors or not: If not, we do them no Wrong to take them for none of our Charge: And then why do they say that their coming to Church proveth it? But if they do take us for their Pastors, then they owe us more Obedience than the speaking of a Word comes to, and when we require them to profess themselves Members of the Church and of our Charge, they are bound to obey us unless they can prove it a Sin. But if they say we will not obey them in the speaking of such a Word, though indeed they did call us their Pastors, this were but to contradict themselves, and to deny the thing when they give us the Name. I desire no such Charge; much less such as will give us neither Name nor Thing and yet expect p. 162their Wills of us. Sir, Pardon the Plainness, and accept the true Account of my Thoughts, from

Your Servant, Richard Baxter. Feb. 2. 1655.

§ 34 About the same time that we were thus associating in Worcestershire, it pleased God stir up the Ministers of Cumberland, and Westmorland to the same Course; who though they knew not what we had done, yet fell upon the same way, and agreed on Articles to the same purpose and of the same Sense and Importance as ours were; of which Mr. Richard Gilpin (one of them, a worthy faithful Minister) sent me word, when he saw our Articles in Print; and they also printed theirs (to save the writing of many Copies, and to excite others to the same way) and they found the same readiness to Union among the Brethren as we had done.

Their Agreement you may find printed; our Letters were as followeth:

Dear Brethren,

WE salute you in the Lord: It was no small reviving to us to behold your Order and mutual Condescentions (expressed in your Book of Concord) to promote the Reformation of your People in ways of Peace. We unfeignedly rejoice on your behalf; and thought our selves bound to signifie how grateful and helpful your Endeavours are to us. The Scorners of this Age have a long time bent their Tongue as a Bow, and dipt their Arrows in Gall, and sent forth bitter Accusations and Slanders against all the Ministers of the Gospel, calling them Disturbers, implacable, &c. as if the very Esse of a Minister were to contradict, and to be averse from Peace. Surely your earnest prosecution of Concord will be a standing Confutation of that Charge, at least so far as to cut off the Note of Universality from it: But that which most affects us is, that you are not willing to look upon the gasping Condition of the Church here, as idle Spectators, or as …eer Witnesses of her Funeral without trying any Remedy at all, and that you do not apprehend your selves to have done all your Duty, when you have bewailed her Trouble, and complained of her Adversaries Cruelty. Sion indeed hath been thrown down to the Ground, and hath been covered with a Cloud in the Day of the Lord's Anger, and her Adversaries are round about: In this Distress she hath spread forth her Hands, and hath looked upon her Lovers for Help, and that so long, that she is ready to say, that her Strength and her Hope is perished from the Lord. Now her Sons while they have been consulting how to relieve her have fallen out about the Cure, and because they have not been admitted to administer the Physick according to their Minds, have neglected to administer any at all; because they could not be suffered to do what they would, they have forgotten that it was their Duty to do what they might. Some have thrown all aside but preaching, as it were in a pettish Discontent; some have satisfied themselves with administring Cordials, without purging the noxious Humours, because they thought this necessary and safe though in an unpresbyte and Church. Others it may be have seen a necessity of making farther Progress, and have been groaping after it, but have been discouraged at the sight of the thwarting and inconsistent Principles, the Animosities and want of Condescention of different Parties. Others it may be have in their Thoughts overcome this Difficulty, and yet have stuck at one that is less, they have been afraid to be the first Propounders of their conceived Remedy fearing the Entertainment and Success that their charitable Endeavours might find, being more willing to follow than to lead in such a doubtful and unbeaten Path. This Design which you have resolved on will (we hope) convince Men that though we cannot as yet expect that the Lord's House should be so finished that all shall cry, Grace, Grace unto it: Yet that the Building need not wholly to crase, you are the first that have in this publick way broken the Ice, and who knows how powerful your Example may be to call Men off from their Contentions and Strivings one against another, by a brotherly Combination to carry on the work of Christ as far as they can with one Shoulder.

Whatsoever Advantage others may reap by your Endeavours, we are sure the Advantage that we have by them is double. 1. We, before we had heard of your Book, had undertaken a Work of the like nature: Several of us meeting together to consults about managing the Lord's Work in our Hands, were convinced that for Reformation of our People, more ought to be done by us than bare Preaching, a brotherly Association of Ministers appeared p. 163to be the likeliest course for the attainment of our Desires, and accordingly was resolved on: And because we knew that many of our Brethr… the Ministry differed from us, we resolved to draw up several Proposals wherein we and they by a mutual Condescention might agree as Brethren in Love and Peace to carry on the same Work, and therefore required nothing of them but what we proved by the Confessions of the Congregational Brethren (their own Party) to be of less Moment, and not of absolute Necessity. Wherein (we …rged) they might and ought to yield for the Churches Peace: But our Endeavours to gain them were frustrated, they were so resolved that they would not so much as read our Proposals and Reasons. We therefore set about the Work our selves, and made some Progress in it; by this time we began to feel what we expected at the first setting out, viz the Rage and Malice of wicked Men vented in Railings and Slanders on the one hand, and bitter Censures and Suspicions of the Brethren on the other. In the midst of all this we received your Book as a seasonable Refreshment: Our Hands were much strengthned by it; it was a great Encouragement to us, to see that other godly and learned Men had walked much what in the same Steps, and had pleaded our Cause almost by the same Arguments wherewith we endeavoured to strengthen it. But 2. we are hereby quickned up to carry our Design higher. Our Propositions for the Substance of them are near the same with yours; we agree in a great part of your Discipline, our Rules of Admission are competent Knowledge, Unblameableness of Conversation, and assent to the Convenant of Grace, the means to carry it on are, the Peoples Consent and Association of Ministers; and where we differ from you, 't is not because we differ in Opinion, but because our People (whose Condition and Temper we were forced to set before us in framing our Agreement) differ from yours. Hence our Examination of the People Knowledge is more general than yours, if we understand you right in Prop. 19. Reg. 9. hence instead of your Parish Assistants we are forced to make use of one anothers help in private Examinations, and Determination of Fitness, as well as in more publick Debates and Consultations: Yet in twothings we come short of your Agreement: 1. In that we have not as yet propounded to our People your height of Discipline; though we never thought secret and private Admonitions and Suspension from the Sacrament such a Measure of Discipline wherein we might comfortably satisfie our selves without farther Progress; yet (our Hands being much weakened by our Brethrens refusal to join with us, our People stubborn, and Suspension from the Supper being a piece of Discipline that hath not been here practised till of late, and therefore a matter of greater Shame till Custom shall make it more common) we resolved to propound and Practise this first as an Essay to try what Success and Entertainment a farther Discipline might find. For though the Fear of People flying off and separating is not by us looked upon as a sufficient Discharge for the neglect and laying aside all endeavours to reform: Yet we look upon it as a sufficient Ground of proceeding warily. 2. Though we always required People Consent to the Terms of the Covenant of Grace and Discipline, yet have we not been so full in this as you. That which kept us off was a fear of offending some of our Brethren, who being more likely to hear of our Practice than of the Grounds and Reasons of it, might easily mistake our meaning. But now the way of Discipline being made more smooth both by what we have put in Practice already and by what you have declared, we are encouraged in both these Respects to make a farther Addition to our former Proposals.

Some thing there are wherein a farther Explication of your meaning would have been very grateful to us.

1. Whether the Infants of such as are suspended from the Lord's Supper and of such as delay or refuse Consent to your Discipline only from Dissatisfaction about the matter of its Management, are to be excluded from Baptism?

2. Why you reslove to exercise your Discipline upon those only which testifie their Consent, seeing you acknowledge your present Parishes (before the exercise of this Discipline) true particular Organized Churches of Christ; if some of those whom you accounted Members should fly off, why may they not be Sharers in your Discipline, and upon their Refusal…cast out, rather than silently left out?

3. Why (if you limit your publick Censures and Admonition to those only that give express Consent Prop. 18 you reslove to censure the scandalous Sinner upon such an offer of Consent as carrieth in the Front of it a plain Refusal of your Discipline? Prop. 19. Reg. 10. and how this will stand with the fourth and fifth Reasons of that Proposition in pag. 12. of the Explanation?

We know that you have of purpose left may things undetermind, and that which you have propounded is fitted to the Temper of Parishes in general, rather than to some of yours in particular, and therefore we do not mention these as an Accusation against your Proposals; but for our own Advantage and Satisfaction in case we should receive any Letters from you.

p. 164Brethren, pray for us: we dwell in the midst of Opposition, and as it will be our great Ioy to hear that the Work doth prosper in your hands: so shall we be earnest with the Lord for a Blessing upon your Endeavours. Thus rest

Your unworthy Fello Labourers in the Work of the Gospel,

Ri. Gilpin Pastor at Graystock.

John Makmillane Pastor at Odenhall.

Roger Baldwin Minister of Penrith.

John Billingssey Minister of Addingham.

Elisha Bourne Minister at Skelton.

John Jackson Pastor of Hutton.

Thomas Turner Preacher of the Gospel.

Penrith, Cumberland. Sept. 1. 1653.

For the Reverend our much esteemed Brother Mr. Richard Baxter, and the rest of the Associated Ministers in the Country of Worcester, These.

To this Letter we return'd the following Answer.

Reverend and Beloved Brethren;

WE received your Letters, with the love and gladness, as for their savour of Piety in general, so of Peaceableness and Zeal for Unity in special, which we have now learned to take, not as a separable Accident of true Religion, but as an Essential part. We have reverent Thoughts of many Brethren for their singular worth and work, who yet for their Activity in dividing ways, are the grief of our Souls: We further honour many as abhorring such ways, and being no Friends to any Dividing Principles, nor active either as Leaders or Followers in the promoting them, who yet are so passively and passionately unpeaceable, in an impatient Entertainment of every Dissenter, and making the lesser Errours of their Brethren to seem Heresies, of not Truths to seem Errours, and putting such odious Constructions on their Opinions and Practices, that they do thereby make their godly and peaceable Brethren seem Firebrands or Monsters to be avoided or contemned; and so affright Men into disunion and disaffection. We yet more honour many who are more free both from active and passive unpeaceableness, who yet do satisfie their Consciences with this much; but while they exclaim against Divisions, do little for the healing them. But too small is the number of such as you, who are up and doing in this healing work. Your Names, dear Brethren, are doubly precious to us, as are your Lives. We have many helpers in other Works of Piety; but too few in this. Indeed, we are following on the Work as being conscious of our duty, but concerning the Success we are between hope and fear. Among our selves in this Country, God hath strangely facilitated all, and satisfied most of those that seem faithful in this Work, on the Terms which we have published: We hear also that in many other Counties they are stirred up to Consultations for these Ends; and we perceive that the Excellency and Necessity of Unity, Peace, and some Reformation, is a little more observed than it hath been heretofore: and that God begins to disgrace Divisions, and to put a zeal for Reconciliation into many of his Ministers. Also we have made some Attempts with some Brethren of another County, where are some Men of great Learning and Piety, that are of the Episcopal way; and we found them not only much approving the Work, but forward to promote it with the rest of their Neighbour Ministers. Our godly people also through God's great mercy, are almost all very tractable to, yea and rejoice in the Work. These things give as hope, that God is about the Restoring of his People, and that he is kindling that Zeal for Unity and Reformation which shall overcome the Fire of Contention that hath been wasting us so long. And O that we were as sure that this Work should prosper, as we are that it is preceptively of God! For our parts, we cannot think that God is building his Church, till we see him bring the Materials, nearer together, and providing Cement for a setled Combination. Of which as we have these grounds of hope, so have we much cause of trouble and fear, both from the backwardness of Pastors and People to the Work. For we understand from other parts, how heartless some are to such a Work; and how averse those are that are deeply engaged already in Parties! We hear not of those hearty inclinations to Peace, in the party whose aversness you mention, as we hoped to have done, when we came so near them as we do; not crossing, that we know of, any of their Principles, (though p. 165silencing some). They do in some neighbour Counties zealously preach against us, and cry alown our way as formal and delusory; making the People believe that we make a Parish and a Church all one, and that to cast them out of the Church is to cast them out of the Parish; and that we take in all that will come, be they never so bad: Though we have fully told them that we are taking in none, but discerning who are in; and shall cast out all whom they can prove fit to be cast out. Some Brethre… alos of sounder Iudgments, do stand at a distance, and will not come amongst us, to tell us the Reasons of it. Some in other Counties, that are zealous to promote the Work, do meet with so much opposition, tergiversation, and discouragement, that we hear it is like to hinder it with them. Also we find not that love and peaceable inclination in the exasperated part of the Episcopal Brethren, as might be expected from the Sons of Peace. But the greatest discouragement with us is from our People: for though through the mercy of God divers of us have encouragement, yet in most places the Multitude hold off, and will not own us. And though God so orders it, that the worst do generally keep off themselves, and few but Men seeming to fear God do joyn with us, yet some few of the most zealous of our People, in some places, do hold off, as disliking the broadness of our way. We find it is not only in Doctrinals, but Practicals, that most are for the Extreams, and the mean pleaseth few, but is censured of both. No Party will come to us, unless we will reject all other Parties, but them. It is in those disengaged Christians, that are truly Catholick, and are the Servants of Christ and not of Men, and that love their Brethren as Christians, and not chiefly as of their Party, that the great hope of our Success doth consist: Though smart Experience may possibly recover some of the rest. Our hopes depending in this doubtful state, we give thanks to God, that he addeth somewhat to our encouragement by you. We adventured not rashly on what we have done. It is near a year and half since we begun our Consultations. Our Profession was perused by Bishop Usher and others: Our Propositions scand by many for and near: and all was altered in them that any of them were offended at. Yet it is far from our Expectations that all should joyn only on our Terms: Could we get then to Consultations for Unity and Reformation, and to hold on till they did succeed, we had our desire. But indeed we see such exceeding difference in Mens Apprehensions, and such addictedness to their Party in too many, and such a loathness in others to displease the People, or weaken their own Interest in them, and hazard part of their maintenance that comes from them; that we do expect this Work should go heavily on; and if it prove otherwise, we shall ascribe it to the meer good pleasure of God, and his extraordinary blessing: for no doubt but all the force will be raised against it, that the interest of Satan in the ungodly, the heretical Dividers, the dark imperfect Saints, can procure. But though our greatest Comforts would lye in the Success (because we work not for our selves, but for God and his Church) yet we find very much in our upright Endeavours. Indeed we have Experience of much sweetness in the Work: Our very Thoughts and Speeches and Consultations of Peace are sweet. That our Minds should be hereby occasioned to dwell so much on such a blessed Subject, we find a great advantage to our own Souls; it much composeth and calmeth our Minds, and killeth the contrary Corruptions, and disposeth us to love and tenderness to our Brethren: So that were we sure to have no other Success, we have a plentiful Reward. As our studies of Heaven, and preaching of it to our People, occasioneth such foretasts that are worth our labour a thousand fold, so do the studies and attempts for Peace. Brethren, our hearts desire is, that as the Lord hath let fall on you, some of the same Spirit of Peace, as on us his unworthy Servants, that you would joyn with us at the Throne of Grace in prosecution of this Design, and follow it bard with God and Men, and let us be minded of you in those your Addresses to God, not only as Christians, as you do others, but in special at Peace-makers, that we may prosper in this Work, and the Lord would call in the Spirit of Division, and command down those Winds and Waves that have threatned the ruine of his distressed Church; and we hope the Lord will help us to be mindful also of you. Truly, it is sweeter treating with God than with Men. Yet both must be done. And as we desire to resist all Temptations to Despondency, so we hope that the Lord will enable you to break over discouraging Oppositions, with such fixed victorious Resolution as becomes Men that are engaged in so sweet a Work, and honoured to be Leaders under so faithful, omnipotent, and victorious a General. You love not the Work of Piety in general ever the worse for opposition; now would you surcease as discouraged though you had me with more. Let it be also in particular for Unity and Reformation.

We shall next give you our Answer to your three Questions. 1. As we did purposely leave the first Question unresolved, so we are loth to put the Question to any one Association, much less to all; lest we either agree not, or agree in Points that may hinder the Work, when we foresee the certain disagreement of others.

p. 1662. To your second we say, Its true that we take our Parishes for true Political Churches; and we take it as probable (and so to be judged by us and others) that all those that constantly submit to the Ordinances and Ministerial Offices, are true visible Members, and take themselves for such; except they do otherwise discover their dissent. But because where Professions are but implicit, or … express, we have but a probability, and not a full certainty, that all such Persons do take themselves indeed for Members, and because when we call them to acquaint us expresly, whether they take themselves for Members, or not, they deny it, or refuse to profess it, and so disclaim it, we now first discern that they are no Members; either not intending to be such all this while, or voluntarily departing now. We have more assurance of the Truth of our particular visible Churches, than we have of each Man's membership particularly. For some do plainly profess themselves Members, and most others do that which amounts to a more obscure Profession, and which makes them guilty of Hypocrisie, if they intend not what they seem to profess: But yet when they contradict the seeming darker Profession by an open disclaiming it, then they undeceive us, and cease that dissembling: And Multitudes do openly profess in many places, long ago, that it is their liberty to hear all Men, but they take us for no Churches, or at least they take not themselves as Members. Besides, when they disclaim our Power over them, they will not come near us to be questioned, or give any account of their ways, but tell us, We have no more to do with them, than others have whose Charge they are not under. Moreover, when they have cast out themselves, they are not capable of the same Casting out by us, as those that are in; for it cannot be wholly ab eodem termino. Yet we do not, as you say, resolve to exercise our Discipline on those only that testifie Consent; but only agree on no more, leaving the rest to be done as above, and beyond this Agreement.

But that's your third Question, to which we say, That we do not Prop. 18. limit our Publick Censures to those only that express Consent, as excluding all others, or resolving not to do it on any others: but only resolving here to do it. Indeed our Iudgment is, that so far as a scandalous Christian bath Communion with us, so far be may be cast out (not breaking Natural and Civil Bonds). If some have the Communion of particular Church-Members with us, and others have but the Communion of Christians in Neighbourhood, and ordinary Converse wherein we have occasion to manifest familiarity, we may and ought to Cast the former (on just cause) out of Church-Communion, and the later, out of familiar Society, or Communion in any Ordinance that intimates Familiarity; but out of that Church we cannot cast him, when he is not in it. Yet for many Reasons we judged it … meet to put this last into our Agreement. 2. You do mistake our Reg. 10. of Prop. 19. in supposing that the Profession of Consent there mentioned, doth carry in the front of it, a plain refusal of our Discipline. For if he profess Consent, we must take him as a Member, and use him accordingly; and by that Profession, be manifesteth Consent to our Guidance and Discipline in general; and the thing that he refuseth is only Actual Obedience to a particular Act of Discipline, and that after the discovery of Consent; which any corrupt Member may do.

As for the two Points before mentioned by you, wherein you went not so far as we, this much we briefly say, 1. Our 19th Prop. Reg. 9. speaks of no Ignorance but what was before expressed, viz. of Fundamentals, and that only where we have just ground of Suspicion of it. 2. We dare not disswade your mutual Assistance in Pastoral Offices to particular Congregations, where there is no offence taken at it. But if the Congregational Brethren should take it as a making your many Churches to be but one particular Church, or a giving the Paster of one Church a true Pastoral Power, and consequently Charge and Duty over other Churches, (which you know Mr. Burroughs in his Iraenic. makes their great Offence), then for Unity and Peace sake, we could wish you did forbear it.

Brethren, Our hearty prayer is that the Lord would guide, quicken, encourage, and succeed you, in this blessed Work. But the more excellent it is, the more Opposition expect from Men and Devils, and your own Corruption: But the dearer it costeth you, and the more unreservedly you devote your selves and resign all you have to God, for the faithful performance of it, the more Comfort may you expect from God, and the sweeter will be your reviews of it at a dying hour. Brethren, imitate your Lord: Do the Work of him that sent you while it is day; for the night cometh when none can work. Farewel:

Your Brethren and fellow Servants, Rich. Baxter, Iarvis Bryan, in the Name and at the Appointment of the rest. Kiderminster, Octob. 1653.

p. 167Brethren,

BEcause you Directed your Letter to me by Name, I am bold to tell you my private Resolution of your first Question. I will do by the Children of Refusers, as by Strangers (except I know that they refuse through meer licentiousness). I dare not refuse to Baptize the Child of a Stranger, as such: but I will first speak with one of the Parents, and be more fully satisfied of their Knowledge, and Reasons of Dissent, and enquire of their Lives: and on the same Terms I admit Dissenters also to the Lord's Supper, viz. if there be no Charge against their Lives, and they come to me before hand, and satisfie me of their fitness. Still letting them know it is a dangerous case to live from under Order and Discipline, and that I do this to them but for a time till they can be satisfied, as I would do for a Stranger.

Your Brother, Ri. Baxter.

To our Reverend and Beloved Brethren the Associated Ministers in the County of Cumberland.

§ 35. Upon the Publication of our Agreement, the Ministers in most Counties began to take the Business into consideration; and though some few of the ancient Presbyterians were against it, and thought it would bring the Presbyterian Government into Contempt, or hinder the Execution of it, when it had been agreed on by so grave a Synod at W…stminster, and established by the Parliament, and therefore they rather desired a strict Execution of the Ordinance of Parliament, and an Agreement on those Terms) yet the most of the godly, faithful Ministers, as far as I could learn, were for it: For as we hindered no Man from following his own Judgment in his own Congregation, so we Evinced beyond denial that it would be but a partial dividing Agreement, to agree on the Terms of Presbyterians, Episcopal, or any one Party, because it would unavoidably shut out the other Parties; which was the principal thing which we endeavoured to avoid: it being not with Presbyterians only, but with all Orthodox, faithful Pastors and People, that we are bound to hold Communion, and to live in Christian Concord, so far as we have attained, Phil. 3. 15, 16.

§ 36. Hereupon many Counties began to Associate, as Wiltshire, Dorsetshire, Somersetshire, Hampshire, Essex, and others: And some of them printed the Articles of their Agreement. In a word, a great desire of Concord began to possess all good People in the Land, and our Breaches seem'd ready to heal. And though some thought that so many Associations, and Forms of Agreement, did but tend to more Division, by shewing our diversity of Apprehensions, the contrary proved true by Experience: For we all agreed on the same Course, even to unite in the practice of so much of Discipline as the Episcopal, Presbyterians, and Independants are agreed in, and as crosseth none of their Principles: And they that thought the Expression of the Churches desires in various words of Prayer in Publick was better than a stinted Form for all Churches necessarily to use, should not think that the Expression of our Consent to the same things, is a dividing way, because it is done in various Expressions: for this Liberty greatly helped Unity: for many a one would have scrupled some particular words in such an imposed Form of Concord, who yet would accord in the Substance of the Work.

The Essex Agreement was printed; (to the same purpose with ours). The Wiltshire Ministers were so strictly held to it by the Independant Party, that they could get them but to these following preparatory Articles:

WE whose Names are Subscribed, Ministers of the Gospel in the County of Wilts, being humbly sensible of our many Failings in the Work of the Ministry by the Lord Christ committed to us, and of the great need wherein we stand of the mutual help of our Brethren for Advice, Encouragement and Strengthning herein: And sadly bawailing the Corruptions of the People in our several p. 168Congregations, the want of Christian Reformation, Love and Unity, and the Power of Godliness, the breaking in of destroying Errours, and the prevailing of Ignorance and Profaneness among them, have consented and resolved through God's Grace, and in Expectation of his Blessing on our weak Endeavours, as fellow Servants to the same Lord Jesus Christ the Great Shepherd of Souls, to acquaint our selves one with another, and to joyn together and assist each other to the uttermost in the promoting of Gospel Truth, Peace, Love, and the Power of Godliness, in our selves and all those that have the Name of Christ upon them, in the places wherein we live.

For the Effecting whereof we desire and purpose, if God permit, to meet together at Sarum on the 26th of Octob. 1653. for the end hereafter specified.

First, In some publick Place on the same day, where any others, whose hearts are inclined thereunto, may joyn with us by Fasting and Prayer to seek unto God for pardon of our former Failings, and for Direction and Strength of his Spirit for the future Work of the Ministry which lyeth upon us, in the instructing and ordering of our several Congregations according to the Word of God.

Secondly, After the said Publick Duty discharged, to come together more privately in some convenient place: And there

First, Jointly and Solemnly, as in the presence of God, to testifie our sincere purpose of heart, for the time to come (in dependence upon the Lord's Strength) to take heed unto our selves, and to our Doctrine, and to continue therein, that in doing this we may both save our selves and them that hear us.

Secondly, To testifie to each other our Conscionable readiness (as Servants and fellow Labourers) to afford and receive Assistance to and from each other in the Work of the Lord committed to us, as any occasion shall be offered to us in this kind; and accordingly to advise together thereupon.

Thirdly, To Promise and Engage to one another, according to our Duty, in all Humility, Tenderness and Brotherly Love. Yet faithfully to admonish one another of any Miscarriage or Neglect which we shall know or be daily informed of, which in any of us bringeth Reproach upon the Name of God, and his Ways, upon the Gospel and the Administration of the same. And we shall all of us likewise seriously promise, humbly and thankfully to accept of such Admonition from any Brother, as a Fruit of Christian Love and Fidelity, and without Anger, Clamour or Recrimination, either to clear our selves to the Brother which Admonisheth us, being free from the Crime objected, or else endeavour Reformation in what we have offended.

Fourthly, At the same Publick Meeting to appoint some other fit time to meet together in the same manner, further to carry on the Work of mutual Brotherly Advice concerning such Courses as conduce to God's Glory, the Good of the People, and the Discharge of our Duty in the place wherein God hath set us: And in this our Meeting we fully resolve through the help of our God.

First, Not to meddle in word or deed with any Matter of Civil Government further than to stir up one another (if any just occasion be offered) conscionably to maintain and exercise all Christian Obedience to Magistrates, as an Ordinance of God.

Secondly, Not to soment any Breaches amongst Brethren, but to study to the uttermost of our power that all, who accord in the Fundamentals of Gospel Truth and Holiness, may be brought to keep the Unity of the Spirit in the Bond of Peace.

And for the more Christian and Orderly managing of this our Brotherly Agreement and Association, we do agree.

First, That every Man at his entering into this Society, tender us a Certificate of his Painfulness in the Ministry, and of his Godliness in Conversation under the Hands of two godly Ministers at least, not of the Society; and of two or three godly Christians known to some of the Society: And that all the Certificates be brought into, and kept in the Hands of one of the Brethren that by common Consent shall be appointed thereunto.

Secondly, That every Man that cometh into this Society and Agreement be desired to express his willingness, in case of any Miscarriage, whereby he shall give just occasion of Offence unto the Society, to submit unto the Reproof and Determination of the whole, or the major part of the Society; so farforth as their Reproof and Determination shall be warranted by the Scripture.

p. 169Thirdly, That our Meetings be constantly begun and ended with Prayer to be made by the Moderator pro tempore, who at the first Meeting is to be chosen for the Meeting next following, and so continually for the better ordering of our Meetings and Debates.

Fourthly, That no private Matters be propounded in our General Meetings but by the Moderator, and that not while any Publick Business is in debate, without the leave and consent of the whole Society, or the major part.

Fifthly, That any Brother that shall be willing to joyn hereafter into this Society, may upon the same Terms be freely accepted into this Brotherly Agreement.

The Independant Churches also in Ireland, led by Dr. Winter Pastor of their Church in Dublin, associated with the moderate Presbyterians there, upon these Provocations, and the Perswasions of Col. Iohn Bridges (my Neighbour): And they sent us together their Desires of Correspondency, with which our Answer is here subjoyned.

Honoured and Beloved Brethren in the Lord,

IT hath pleased the good hand of Heaven to bring into our Parts our much esteemed Friend Coll. Bridges, in much Mercy to us all; and by him, as also by several other hands to give us some acquaintance with the State of Christ's Affairs among you: which very much obliges us to Sympathise with you according to the several Administrations of Providence, as becomes the Relation of Fellow-members and Subjects in Christ's Kingdom. His Return into your Parts affords us an Opportunity to signify the same, and how much we desire to manifest it by real Demonstrations; through the good Will of him that dwelt in the Bush. In order thereunto, we thought fit to testify our Willingness to contribute our utmost through his Assistance, to the maintaining of a Christian Correspondency between us, that we may mutually receive and give the Right Hand of Fellowship, in a Season of so much need. Whilst the common Enemy is still labouring to divide and destroy the Friends of Christ in all parts, it concerns us nearly to be so much the more industrious and active in the promoting of Christ's Interest against his Power and Policy, the bitter Fruits of unchristian Divisions we have too much tasted of, and through the Lord's Goodness have reaped already some Benefit, from our brotherly Association, whereinto we entered not long ago. The present Condition of God's People in Foreign Parts, as among us, calls a loud for a more cordial Union and Communion among all such who desire to fear his Name. It's therefore our Hearts Desire, not to be wanting in our Faith and Prayers, Resolves and Endeavours to the fulfilling of those exceeding great and precious Truths do eminently centre in these latter Days, that Christ's Friends may receive one Mind and Heart, to serve him with one Lip and Shoulder. We are thereby much encouraged to request your Christian Assistance, and Brotherly Correspondency, that we may all be the better able in our several Stations and Relations to promote more vigorously the Interest of Christ and of his People. After the sad shakings of this Land, and his many turnings of things upside down, the Lord is pleased to promise us a little Reviving, and to open a Door of Hope, even in the Valley of Achor: Your favourable help is therefore earnestly craved, that Ireland may once more partake of the glad Tidings of Heaven, and the wants of many Thousand starving Souls may be seasonably supply'd with the Bread of Life. The particular of our Affairs Coll. Bridges will give you a more exact Account of, and will be ready to convey to us the Signification of your Christian Compliance with our longing Desire. To the Blessing of the most High we humbly recommend the care of the several Nurseries of Christ among you, that the Plants of his House may flourish in his Courts, through the Supplies of Christ's Spirit, in whom we cordially desire to be and appear

Your affectionate Brethren in the Bonds of the Gospel, to serve you through Grace,

Sam. Winter Pastor of the Church in Dublin.

Claudius Gilbert Pastor of the Church at Limerick.

Ed. Reynolds M.

J. Warren M.

Will. Markham.

Tho. Osmonton M.

In the Name of the associated Churches of Christ in Ireland.

Dublin 5. M. 8. D. 1655. Iuly 5.

These for the Reverend Mr. Richard Baxter, Pastor of the Church of Christ in Kiderminster, to be by him communicated to the several Churches of that Association.

p. 170Our Answer whereto was as follows:

Much honoured and beloved Brethren in the Lord,

WE received your welcome Lines from the Hand of our faithful and much honoured Friend Coll. John Bridges.. It much rejoiceth us to hear of your brotherly Affeciation, and the Success, and more, that your Hearts are enlarged with such Desires for the farther promoting of this healing Work; and that you thus breath after the Union of the Saints. It doth not only rejoice us on your own behalf, and on the behalf of that desolate Land where you abide, but also on the behalf of the Churches in general; because we seem to discern the gracious Thoughts of God unto his People, in sounding a Retreat to their unbrotherly Contentions, by sending forth that Spirit of Love and Peace, which we know must build us up if ever we are built: When God was pulling down and laying Waste, be witheld this Mercy, and let out upon his Churches a Spirit of Contention, Bitterness and Division, which hath gone on to demolish and break in pieces, and made our own Hands the Executioners of those heavy Iudgments, which have laid us so long in Shame and Sorrow, and filled our Enemies Mouths with Scorn. While this evil Spirit that made desolate did prevail, Division seemed aimable and dividing Principles seemed glorious Truths; and all Motions to Reconciliations were unsavory things, and rejected as a Defection from Truth or Zeal, and as a carnal Compliance with the ways of Darkness; and even those that were zealous for Truth and Holiness were too many of them cold for Peace and Unity; reading those Scriptures which so earnestly press them, as if they read them not; never observing or laying to Heart the strict Commands of the Lord herein, as if there had been no such Passages in our Bibles. But, blessed be the Lord that beginneth mightily to awaken the Hearts of his Servants, and cause them to observe the Truths which they overlook'd and at last to lay to heart the Duty so much neglected. We now hear from many Countries of this Nation, the Voice of the Spirit of Peace; our Brethren begin to get together and consult of the means of reparing our Breaches, and in many Places are associated; and though the Work be but beginning, and mightily resisted by the Enemies of Holyness and Peace, yet are we in great Hopes that these Beginnings do promise more, and that God hath not awakened us to this Work in vain. And now by the Tidings of your Concord, we have received an increase of these our Hopes and Consolations. Go on dear Brethren as One in the Centre of Unity; and prevail in the Strength of the great Reconciler: This is the way that will prevail at last; and however it be thought of by others will certainly be comfortable to ourselves in the review; when dividing ways will be all disgraced, and look with another Face than now they do: He that is for Vanity and Love is likest to have his Approbation who is one, and who is Love. Our Hearts are with you and our Prayers shall be for you, that you may abundantly reap the Fruits of Concord, in the Conviction of Gain-sayers, and the farther Confirmation and Edification of your own. Your Motion for a Correspondency we gladly entertain, and shall rejoice in the Assistance of your Advice and Prayers, and willingly to that end communicate our Affairs. We are now upon a joint Agreement to bring all the ancient Persons in our Parishes (who will not do it in the Congregation) to our Houses on certain Days every Week, by turns, to be catechised or instructed as shall be most to their Edification: A Work that requireth so much unwearied Diligence, Self-denial, and holy Skill, and wherein we are like to meet with so much Resistance, and yet doth appear to us of great necessity and use, that we earnestly crave your Prayers for such Qualifications and Successes. The State of your Affairs we partly understand by the Information of Coll. Bridges: We heartily pray the Lord of the Harvest to send forth more Labourers among you; and could we contribute any thing to so good a Work, we should willingly do it: But able Ministers fit for the Work with you, are too few, and many of them so weak of Body, that they are unfit for Travel, and most of them so engaged to their Godly People, and the People so impatient of a Motion for their remove, that the Work will be very hard; but we hope to be faithful in our Endeavours whatever be the Success. Brethren we crave your Prayers to God that we may be faithful and Successful in his Work; as also that Brotherly Correspondency which you motion might abide; and we remain.

Your Brethren in the Faith of Christ,

Rich. Baxter, Teacher of the Church at Kiderminster.

Jarvis Bryan, Teacher of the Church at Old Swinford.

p. 171Henry Oasland, Teacher of the Church at Bewdeley.

Andr. Tristram, Teacher of the Church at Clent.

Tho. Baldwin, Minister at Wolverly.

In the Name of the associated Ministers meeting at Kiderminster. August 12. 1655.

To the Reverend our much honoured Brother Dr. Winter, Pastor of the Church at Dublin, to be communicated by him to the associated Churches in Ireland; These.

They wrote us also a Second Letter, which I here subjoin:

Reverend and much valued Brethren,

YOUR Affectionate Letter in Answer to ours, by that Honourable Person, we have received, and do desire that these Lines may testify our Thankfulness to you for your loving and free Acceptation of our Desires of a Brotherly Correspondency. Those Pantings of yours for the Peace and Union of the Saints, we doubt not will be to your Comfort at the great Day of your Account: God is not unjust to forget your Work and Labour of Love; Go on therefore, dear Brethren, in his Strength whose work it is, and of whose Power and Presence you have had so great Experience: We trust as our Hearts are with you, so our Prayers shall not be wanting for you at the Throne of Grace.

We thank you for your Ioy at our Association and Success, and that we still breath after that happy Work. Surely if after our long Experiences of those woful Desolations that Divisions and Dissentions have involved the Saints in, our Hearts should not be enlarged after Union and Peace that must repair our Breaches, we should have Cause to suspect our Union with, and Love to our Head. We are not ignorant how much the Self-love and Pride of some, and the misguided Zeal of others of approved Sincerity, have advanced the Design of the grand Enemy by over eager and unbrotherly Bitterness; even in matters circumstantial: Neither are we altogether ignorant how subtilly that old Serpent and Deceiver hath laboured by a pretext of Love, to swallow up Truth; it being for a while the only Cry, Love, Love, yet not the least hint of Truth, which had most need of their Charity; being miserably torn and mangled. To which our Charity leads us to attribute the Praise of many of our Brethren, as being unwilling to buy Love with the Loss of Truth: It is the Apostles Advice that the Truth should be spoken in Love, and that we should contend earnestly for the Faith once delivered to the Saints.

But Thanks be to the Lord God of Truth that hath preserved his Darling from the Devourer, making the way of Love exceeding aimable because of Truth; so that we trust it will not lie untrodden by the Lord's People, through circumstantial Differences, whilst all hold the Form of wholesom Words, considering one another, and walking together in what they are agreed, and waiting upon the Lord for the revealing of that, wherein they differ; perfection being reserved for another World.

That there are any Beginnings, and that by you we hear of more, we earnestly desire our Hearts may be duly and thankfully affected therewith; praying the God of truth and Peace to uphold his Truth, and to shower down plentifully the Spirit of Love and Peace, that at the Lord is One, so his People may be One.

Your present Work, we are in some measure sensible of its Necessity and Weightiness: Wherefore our Prayers shall be for you, that the Lord whose Servants ye are, and whose work it is would be with you to counsel, encourage, strengthen and prosper you in it, as we crave your daily Prayers for these Infant Churches, that our God may vouchsafe his Spirit and Presence to us whose lot is cast in this Wilderness, having many Enemies to conflict withal from within as well as without; your Advice and brotherly Assistance we request, as we shall have Occasion and Opportunity to communicate our Affairs to you.

Lastly, the deep Sense we have of the extraordinary want of faithful and able Ministers to carry on the Lords Work in this dark Land, together with the daily Cryes from many Places of People that are perishing for want of Bread, presseth us to renew our former Request to you for Help in this Day of our Necessity; and we are somewhat the more emboldned thereto, by the Appehension we find you to have of our Condition, however for the present you find not how to help us.

p. 172…our great Plenty together with your Association, and nearness of Habitations making your Pastors and People as one, besides the Universities are with you, which (blessed be God) are well replenished with many gracious Plants, to whom your Unamity will doubtless be a very great Encouragement to settle amongst you; whereas our distance from them, together with those sad Reports which are cast upon this Land, render us hopeless of any considerable Supply that way. These things we humbly offer as Motives to you for sparing some that may be helpful to us in this Day of our Extream Necessity. And now, dear Brethren, most thankfully accepting your Love, we recommend your Persons, Labours and Flocks to the Care and Oversight of our Lord Iesus Christ, who is the Chief Shepherd and Bishop of our Souls, whose Grace be with yeu. Amen.

Your Brethen, unfeignedly loving you in the Lord, Sam. Winter. Tho. Hook, Ol. Huchinson, William Markham, Iohn Price, Elders of the Church of Christ in Dublin, whereof Dr. Samuel Winter is Pastor. Dublin, Ian. 16th. 1655. In the Name and by the Appointment of the rest of the Associated Churches in Ireland.

§ 37. About this time, Mr. Vines extolling the Judgment and Learning of Dr. Ralph Brownrigg, Bishop of Exeter, and advising me to chuse him as the fittest Man to treat with for Concord with the Diocesane Party, I wrote to him to that End, and sent with all some Terms of Concord. He returned me a very kind Letter, professing his Willingness to prosecute that Work, and withal an answer to my Proposals; which granted the main Matters which I desired, and would have united us all, if such terms had been granted when the King came in, and setled the Church Government; for he granted with Bishop Usher, that every Presbyter is, and must be a Governor as well as a Teacher of his own Flock; and that subordinate Assemblies like Rural Denaries might be set up in every Market Town, or in certain Divisions for the Performance hereof. But because I found him too tenacious of the titular Honours of the Bishops (which though I could have consented to my self, yet those times would not permit) I wrote to him no more, and seeing we were not like that way to attain our Ends, which was a present Union with that Party: But had I foreseen what since is come to pass, I would have prosecuted it farther, that I might have had more of his Confessions to testify against unpeaceable Men.

The Letter I wrote to him was as follows:

Most Reverend and much Honoured Sir!

THat I am utter Stranger to you should make this Address, I suppose will be no stranger matter to you, than that the Weak should seek for help unto the Strong, and that the Laws of Nature and of Grace should tye us to a mutual Communication according to our powers. So much of my own time being spent in such Paper Converse with Men whose Faces I never saw, hath somewhat hardened me to this Attempt: And I know, that as far as you excel me in true Wisdom and Humility, so far will you excel in Condescension to Inferiours, and in Readiness to do good: and therefore I have no doubt of your favourable Acceptance of this Address, if there be nothing in the Matter or Manner to hinder.

I shall take leave first to tell you my General Errand, with the Ground of it, and then my Particular one. Nature inclineth us to desire to know: and Grace to desire the right Knowledge of God and of his Will; from himself only, who is the Father of Lights, must we have this Light, and from him by his appointed Means and Revelations. If I learn not of those that God hath taught, but expect p. 173all immediately from himself, I may live in Darkness. Where I hear of the greatest Revelation from Heaven, thither do I take it for my Duty to Address my self: and if there were inspired Prophets now as heretofore, I would go to them: But seeing God now taketh another way, I think I ought to follow him, and to be a Learner (if possible) of those whom he hath any way most eminately illuminated. And though my Actions may be more ruled by many than by one, where they have more Authority, yet my Judgment may be better informed by one that excelleth in Light, than by many others. While I have made enquiry after these Divine Communications, the concurrent… Vote of my most learned, sober, judicious Friends hath directed me first to you, as the Man who for clearness and soundness of Iudgment, is the Oracle of this our Theological World. Though I may Learn of many hundreds, yet did I know where so well to profit, and were so strong a Iudgment as common as many other excellent Qualifications, in learned Men, I should have taken up nearer home, and not presumed to have invited you to any trouble. My first Question therefore is in general, Whether you Mind and Leisure will vouchsafe me the Liberty now and then to intrude for the Resolution of some Difficulties; not frequently nor contentiously, but seldom and as a meet Learner. If you are unwilling, or not vacant, say so, and rid your self of this Trouble in a word.

And though the greatest Matters that I would enquire about are Points of Faith (wherein if you have taken notice that I have wronged the Church by any of my crude and hasty Writings, your Check would tend to a Reformation and be welcome), yet the particular that at present I shall try your willingness in, is in Point of Discipline. I have long been very sensible of the sad Divisions of the Reformed Churches hereabouts, and especially in England; and longed to see the day that some wise compassionate Hand would rightly attempt the Cure. As ignorent Men know not so much as the Difficulty of things, so I have thought that if there were no greater Hinderance in Mens Affections, than in their Principles, it would be an easie matter speedily to Reconcile the moderate Episcopal and Presbyterian Divines. My earnest Request to you is, that you will be pleased freely to tell me your Thoughts, how far this Accommodation following may tend to a closure.

1. In every Parish, where there are more Presbyters than one, let one be the Chief, and his Consent chiefly taken in the Guidance of the Church.

2. Let many such Churches be associated (call it a Classis or what you will): and let the fittest Man be your President as long as he is fit, that is, during Life, unless he deserve a Removal.

3. Let divers of these Classes meet once or twice a year in a Provincial Assembly, and let the fittest Man in the Province be their standing President: Hitherto there is no Concession on the Presbyterian side, but that the President pro tempore, be turned to a standing President; nor any on the Episcopal side, but that (most necessary one) that every Presbyter be acknowledged a Church Guide, and not a meer Preacher.

4. Let it be left to each Man's Conscience, whether the President be called by the Name of Bishop, President, Superintendent, Moderator, &c. seeing a Name is no meet Reason of a Breach.

5. Let no Man be forced to express his Judgment de Iure; whether the President have a Negative Voice in Ordination or Excommunication, nor whether he be distinct in order, or only in degree, seeing it is not the unonimous and right belief concerning these things that is of Necessity (for then they must have been in our Creed) but the unanimous and right practice: But let all agree that they will joyn in these Classical and Provincial Assemblies, and then only Ordain, and that they will not Ordain but when the President is one, unless in case of flat necessity, which is never like to befal us if this way be taken.

My Question now is, Whether the godly, moderate Episcopal and Presbyterian Divines, on supposition that they can at present come no nearer to each other, may not and ought not thus far to close; and thus live in Christian Love and Unity; seeing that we are bound to Concord in Practice so far as we agree in Judgment: and seeing that if any nearer Closure be yet necessary, in such United Bodies, and Amicable Associations, Assemblies, and Correspondencies, its most likely to be attained this way; and indeed no other that I can as yet discern.

p. 174These Terms I once propounded to one most Reverend Prelate now near you, who told me, That with moderate Men they might suffice for an Union. If you are of the same Judgment I should have the stronger hopes; and if you are not, I shall the sooner let them fall.

Were your leisure such as to admit of further trouble, I would crave a word for the Resolution of my own Judgment in these Points:

1. I am satisfied that the Apostles have Successors in all those Works that are of standing Necessity, and that Church-Government is one of those Works, and that its improbable that Christ should settle one Species of Church-Government in the Apostles Hands for an Age, and then change it for ever after, and that they that affirm such a Change must prove it; and this Argument sticks close. But then I would crave one of your strongest Arguments to prove (though I know that the Presbyterians grant it) that indeed the Apostles had a power by Office to Govern the Seventy, or the Presbyters as inferiour Officers, besides the power that they had by the meer interest of their Gifts, and priviledge of being Eye-witnesses of the Works of Christ, and Ear-witnesses of his Word.

2. If the Apostles Examples will prove the Right of an unfixed Ambulatory Episcopacy, yet I would see how it appears that ever they were fixed to particular Churches, or ever any of them had a distinct and limited Diocess, where the rest had not Charge as well as they.

3. I am satisfied that very early after the Apostles the common Government of each Church was by a Bishop and Presbytery: but I can yet see no Evidence that this Church for 150 or 200 Years was any more than one Congregation; like one of our Parishes for number of People: which was Congregate in a City, and from the Circumjacent Villages, (as our Independant, or Anabaptist Churches now are); while the Multitude were Infidels. I would therefore crave one clear Proof that the first fixed Bishops ruled any more standing Congregations (having ordinary Assemblies and Communion in the Lord's Supper) than one only. And whether the multiplying of Believers did not make a real Change of the former Species of Government, while the Bishop of the City took on him the Government of many Particular Churches, who had but one before; and when Bishops should have been multiplied as fast as Churches were, and as Presbyters were: Some Passages in the eldest Writers incline me to these Thoughts, of which if they be wrong, your Correction will be most acceptable. May I crave, if not your Solution of all these Doubts, yet at least your Advice in the first Case of Practice, and your Pardon of my Boldness, I shall under great Obligations remain

A humble Reverencer of your great Abilities and Dignity, Rich. Baxter. Kiderminster in Worcestershire June 8. 1655.

If you return any thing, Mr. Underhill at the Anchor and Bible in Paul's Church-yard will convey it me.

To the very Reverend, and much Honoured, Dr. Brownrigg Bishop of Exeter, These.

Whereto the Bishop made this short Reply:

Worthy Sir,

I Have received your kind and …teous Letter, the Evidence of your very pio… and peaceable Spirit, which I heartily desire may be a Provocation to others to lead them into the ways of Peace.

Sir, Your Esteem of me and of my Abilities is the Errour of your Love, and of those that have represented me to you in too great a Character, (quod non humiliter tantùm sed & veraciter dico) only I shall desire to be serviceable to God and his Church in what I am able.

p. 175Your Letter came to my hands at the time of my removal from Highgate into the Country, here I have continued many Months suffering the trouble and pain of the Stone, which which hath put me into a long and tedious Course of Physick. Now I am upon my Iourney homewards, from whence, God willing, I will write to you; being truly sensible of your Religious Endeavours for so good a Work as the Composing of those woful Rents made in this Church.

The God of Truth and Peace guide us into the Ways of Truth and Peace, to whose Grace and Blessing I do heartily recommend you, resting,

SIR, Your very respectful Friend (who embraceth your Love, and returns his to you very heartily, Ra. Exon. Highgate, July 3. 1655.

And not long after I received this Answer:

Worthy Sir!

I Am indebted to you for an Answer to your Inquiries which I received from you. It should have been more speedy, but in truth, I brought from London my crasie and ill-affected Body, which since my coming home hath bred me much pain of the Stone, and taken up my time in suffering those Distempers, and using the Remedies prescribed to me. I have now sent you my Thoughts, which I doubt not but you will receive as candidly as I impart them to you. The Age is quarrelsome, but I apprehend you as one of a peaceable Spirit, aiming only at the Settlement of our unhappy Distractions. The God of Peace compose all our hearts to Peace, and make the Rents of our Church to be the Matter of our chief Compassion. Charitas Ecclesiae omnes omnium Charitates inse complectitur. Sir, I have sent you my Answer written with a more legible hand, and with some regard of ease to my self in transcribing; with my very hearty love recommended and assured to you, I commend you to the Grace and Blessing of Almighty God, resting,

Your very respectful Friend, Ra. Exon. Austie in Hartfordshire, Iuly 21. 1655.