Baxters Narrative of His Life and Times, Appendix · Section 2 – Section 3
Numb. III. Letters between Mr. Baxter, and Mr. Lambe.
Mr. Lambe's Letter to Mr. Baxter.
SIR,
PERHAPS my Boldness may seem much in this Address to one unknown by Face; but want of that is no sufficient Plea to restrain me, knowing it's no Impediment to the Communion of Saints. These Lines are writ out of much Affliction of Heart, and in many Tears which have run over at the Throne of Grace many a time about the Case presented. The Reason of my Address to you, rather than any other, is because of some Converse I have had with your Writings, whereby I judge you to have the Tongue of the Learned, to speak a Word in Season, being experienc'd your self in Spiritual Affairs and Temptations, the immediate Cause of this Address was my reading your last Direction in the Book of Getting and keeping Peace and Comfort.
The Case is mine only, as it is the Case of one who is my self in the dear Relation of a Husband; it is an unusual one, and therefore will require, I doubt, you more Pains to reach it, and so is the more boldness in me, but from you will be the more Service to Christ Jesus; if you engage in it I would be brief, but must of necessity declare Circumstances. This dear Husband of mine, Mr. Lambe, is one that hath been devoted to God's Fear from his Youth up, and hath desired exceedingly, and delighted greatly to serve Christ Jesus our Lord; the Ministry he was nourished and bred up in was, Mr. Iohn Goodwin's, for Twelve or Thirteen Years, where he joined a Member, and afterward by common Consent, and Prayer, and Fasting was ordained an Elder over that Flock, and did labour in the Word and Doctrine then with great delight, striving to adorn the Gospel in all Acts of Love, Righteousness and Mercy. Going on thus with Joy, about Five Years ago the great Controversion of Baptism had some access into his Judgment through the means of another Member of that Body, Mr. Allen, a very Holy and good Man, who having had long doubts about Infant Baptism, was carried to the other, by means of Mr. Fisher, since Quaker; by these Arguments presented, Mr. Lambe was taken in his Judgment, and in Conscience of his Duty did practice accordingly, not thinking then, but still to hold communion with the Church notwithstanding, but then suddenly was led farther, namely, to love the Communion of that Church, and finding not where to find any Society in that Engagement where they could have such means of Edification as they had left, they were induced to join in a Body with some others, about Twenty that came off by their means from the same Fellowship, and so for Five Years have gone on till there is an Addition of about an Hundred. Pray, Sir, pardon my troubling of you with this Story; but that which follows cannot so well be understood without it.
Which is, That now about Nine Months last past, by some Experiences and Sights of the Faults of some, particularly that of Fishers, and disrelishing the Practices, and Assertions of some, in unchurching all besides themselves, he began to be provoked and pressed much in Spirit to consider the Grounds of separating upon the account of Baptism, and in that Survey still their Weakness, which appeared the more by reading yours, Mr. Io. Goodwin, and Homes Books of Baptism, begot in him not only a Sight of Weakness in his Grounds about Separating, but weakened his Confidence as to the opposing of Infant Baptism: In this time, as things appeared to him (he being free and open Hearted) was ready to express his Thoughts to those he conversed with, who being rigid about Separation, still persuaded him these new Thoughts were Satan's Temptations, to hinder him in the Lord's Work: Which occasioned much Prayer, and Fasting and Prayer; that if these Thoughts were not of God's Holy Spirit, they might dye from his Soul. But still they increased and came with such Light and Power, argumentative from Scripture, detecting his former Principles as to Separation. In this interim he conversed with divers Ministers in Town, as Mr. Goodwin's Book, Mr. Manton, Dr. Reignold's about the meaning of 1 Cor. 12. 13, &c. his thoughts still carrying him on, till he had formed them into three Sheets of Paper; but all the way it was a Fight with Temptations, as often is declared; yet his Light plainly evincing the evil of Saints dividing upon the account of Baptism, although it should stand good, Baptism should belong only to believers; And as I conceive those Temptations partly occasioned by Friends, who out of their Love would charge him to take heed, for some Roo… of Bitterness or other was the Ground of these Thoughts, and some Carnal end he had, and was weary of Christ's Yoke, and the Woes to Backsliders would be his Portion, &c. and that never any owned these Principles that forsook them, but they became sad Objects of God's Displeasure; Satan sitting in when these did occasion great Distress, and Searchings of Heart, many Fears, Prayers, and Tears, fore Temptations that he was not sincere, which was heightened by one Thought that he had espied in his Heart when he was amidst these thoughts; namely, that to break the Neck of those strai… Principles which would not permit any to Marry but to those in their own way would be a Freedom in respect of his Daughters in their Marriages (who are but now Ten and Eleven Years of Age) the Fears least the having of this in his Thoughts should in answer to this, argue the Predominancy of the interest of the Flesh, hath filled his Soul with great distress, which I declare to you as a spiritual Physician, that you may know the whole Case. After seeking God, a little help was attained in this: and he received some Testimony of Conscience that this Thought was not the moving Cause of his change of Mind, or any predominant end, only an after Thought which had some encouragement in it. When this Temptation was over, then as bitter Fears about apostacy, all those Texts seeming to apply themselves to him as speaks of an evil Heart of unbelief in departing from God, of being cast out as a withered Branch; and these, attended with Tears, and woundings of Spirit: If he did cease from drawing up his Arguments, then be should have ease; but the Light of them was so pressing upon his Mind, that he could not forbear: This hath been his Life for these Eight or Nine Months, having declared his Arguments, the People to whom he is Elder, they grow offended and disturbed; if he have any thought of returning to Mr. Goodwin's Church again, then nothing but Horror and as it were a flaming Sword in his Spirit: is not that a Ground that he ought not return thither? He finds most ease in his tender and fair Intreaties of the People he is now with, to keep them from Separating to the further prejudice of their Souls: Having a little ease about the Fear of Apostacy, by finding by Experience that his Soul never went out in such strong Desires and high Praisings of Jesus Christ, and earnest Desires to serve him in his Gospel, and having in this time more abundantly than ever found his Soul emptied of self-esteem, and sence of his need of Christ's Nourishing and Cherishing. After this, the next Temptation which now he wrestles with is, hard Thoughts of God, as if he were hard, not easy to be intreated, &c. These sore Temptations hath made him ready to saint, saying sometimes, O that he were setled in his former Thoughts against Infant Baptism, and could practice with a good Concience as he had done the other, to this it's suggested, no now it shall be hid from him, he received not the Truth in the Love of it, &c. and Heb. 12. 17. made use of to wound him that he obtained not the Blessing though he sought it carefully with Tears: These Thoughts occasioned strong Cryes, and Tears, and great Distress of Soul. Yet Sir, take notice that all this while his now Arguments to one Communion with all Saints, as Saints, are never questioned in his Judgment, but all admitted to him; nay, all that have seen them, who are divers of the Re-baptism, have not any of them as yet offered any thing to detect them, but contrarywise, they have had their force in the Minds of some.
Now, dear Sir, I hope you understand my Scriblings, the end of all is to intreat your help as one that Christ hath set in his Church for the edifying and establishing of his Members; judging you faithful, and one of a Thousand in experience, I have taken the boldness to intreat your Answer to the following Particulars.
1. Whether God doth use to leave any of his Servants to such bitter Temptations when they are about a Service acceptable to him? If so, what his Ends may be in it?
2. Whether these Distresses of Spirit can be any Demonstration that his former Practices and Principles about restraining Communion to after Baptism, nor more pleasing to God's Spirit, which hath seemed to be proved, and so Dependant: These latter Arguments about largeness in that kind.
3. Whether considering his former Relation to Mr. Goodwin's Congregation, from whom he withdrew upon the Thought he had of unlawfulness to communicate with unbaptised Persons, which now he sees the Vanity of, it be not now his Duty to return thither, and if so, then 1. What should be the Reason that his Conscience, though very tender in other things, should have little or no sense of that as his Duty. And 2. What should then be the Reason, that when he hath had any Thoughts tending that way, such Terrors, like a flaming Sword should pierce his Soul?
4. Whether, having been an Instrument to draw so many together into this way, it be not rather his Duty to continue with them, applying himself in all ways of Love and Forbearance to inlarge their Spirits, which he judges his Duty, because he finds a sensible ease in his Soul, upon such Resolutions and Applications?
5. Inasmuch as he stands an Elder over them, and is weakened in his Confidence against Infant Baptism (which they are so confident against) and also cannot baptize Believers otherwise than to satisfie their Scruple of Conscience that shall desire it out of doubt of the Defect is in their Infant Baptism, and with Cautioning of such to take heed of their taking it up so as to denominate their Christianity, Saint-ship, or Church-ship thereby; if any Party of the Congregation can not bare him thus, but should separate, and so want means of Edification, or, as some say, rather be Quakers than so indifferent, or as one of them says, he would join with the Church of Rome, if he thought that true which Mr. Lambe says, namely, That he may have Communion with Persons not so baptized; whether considering their Danger he ought not hide, or cease to desist on his Sense, or what he ought to do?
6. Considering his present Temptatious and Assaults to his Faith and Sense of God's Love, it be his present Work to study to be setled in a full Persuasion one way or other about Baptism: But to mind his spiritual Defence against these Violent Assaults, which makes him say, O that he were in his late confidence again, and so is resolved to study the Arguments that are against Infant Baptism: And he is directed to your Twenty Arguments in the Book about right to Sacraments, about the necessity of Faith to interest in Baptism.
Now, sweet Mr. Baxter, shall I have so much Grace in your Sight, as to have your distinct Answer to these Particulars; truly, it will be Service to Jesus Christ, whom we have desired to serve in all singleness of Heart from our Youth up, and have no desire in this World like to this, to know his Will and do it, whose Love and the Light of whose Countenance, is better than Life to our Souls, having no Design but to serve our Lord upon the best Terms, who hath dealt bountifully with us, whose Mercy and Faithfulness we have often experienced.
I trust it is of God that put it into my Heart to write to you, and I will wait that the Son of Righteousness may shine through you, a Star in his Right Hand, to our Guidance in this Night of our Temptation. I acquaint none that I do it, were it known, it might occasion me some farther Tryals: Therefore I intreat your Secrecy in it. My Husband hath indeed sometimes said, he would write to you: but hath said again, Mr. Baxter will not regard me; and indeed he hath scarce freedom of Mind to any Business, he should take a Journey to Worcester, which if he do, he says he will come to you: I do not acquaint him with this, but your Advice I know I shall be able to help him by. Now our Lord Jesus Christ, who still giveth Gifts to Men, and doth continue Means in his Church, sufficient to the help of all his poor Servants, be your Helper to us ward, with craving Pardon for my great Boldness, I take leave, and remain
YOURS in our Lord Iesus, Barbara Lambe. London, in Great St. Bartholomews, this 12th of August, 1658.
I have inclosed sent a Copy of the mentioned Arguments, which pray peruse, and keep private.
Sir, I desire what you write in answer to me may be inclosed in a Cover, to Mr. James Marshal in Friday-Street at the Half Moon, who is my Son in Law, and so I shall have it with privacy. I shall long to know that these come safe to your Hands.
For Mr. Rich. Baxter, Minister of the Gospel in Kidderminster. These present.
Dear Mrs. Lambe,
HOW true did I feel it in the reading of your Husband's Lines and yours which you say in the beginning, that unacquaintedness with the Face is no hindrance to the Communion of the Saints: So much of Christ and his Spirit appeared to me in both your Writings, that my Soul in the reading of them was drawn out into a strong a Stream of Love, and closing Unity of Spirit, as almost ever I felt it my Life. There is a Connaturality of Spirit in the Saints that will work by Sympathy, and by closing uniting Inclinations, through greater Differences and Impediments than the external Act of Baptism: As a Load-stone will exercise its attractive Force through a Stone Wall. I have an inward Sense in my Soul, that told me so feelingly in the reading of your Lines, that your Husband, and you, and I are one in our dear Lord, that if all the self-conceited Dividers in the World should contradict it on the account of Baptism, I could not believe them.
About a Year ago Sir Henry Herbert gave me one of your Husband's Books about Baptism, which when I had read, I told him that the Author and I were one in Love, though not of one Opinion, and that he wrote in the most savory, honest, moderate Style of any of that Mind that ever I read. But truly the perusal of these Arguments persuade me yet to higher Thoughts of him, much more may be said than he hath said in that great and weighty Case; but yet I have met with none that hath said so much in so small a room. It delighteth me to feel the workings of a Catholick Spirit in his Lines. Nothing hath more undone us (except flat Ungodlyness) than the loss of Catholick Principles and Affections among Christians; (few are more void of them than the Papists that boast of them:) It must be this loving a Christian as a Christian that must hold when all is done: He that loveth Christ in Christians, will love all Christians where Christ appears. Should not Dividers fear least Christ say to them that castoff most of his Holy Members for this Opinion sake, Ye did it unto me? Is Christ in these Saints, or his he not? What! a Saint, and Christ not in him! that cannot be: And is he in them, and shall he be used so unkindly, so uncharitably, as to be cast by? Oh dear Mrs. Lambe, the Lamb of God hath reconciled greater Differences, and closed greater Differences than these: and his tender Bowels yearn over those that we sullenly reject. He that said to his sluggish Followers [The Spirit is willing, but the Flesh is weak;] and that sent so kind a Message to Peter (that lately denyed him) as soon as he was risen, and that still shewed such matchless Compassions to the weak, will give little Thanks to dividing Spirits that cast out his poor Servants whom he himself doth not cast out. I know not Mr. Lambe by Face, but Mr. Allen I know; could he find in his Heart to deny me Brotherly Communion if I desired it of him, and protested that I would be of his Opinion and Practice if I durst, and my contradicting Judgment did not hinder me: I have told the Pastors of the Re-baptized Churches here, that if any of their Judgment and Practice will satisfie themselves with being again Baptized, and will live in peaceable Communion with us, they shall be as dear to us as any other; and that if I were a Member of Mr. Tombeis Church, if he would permit me, I would live obediently under his Ministry (allowing me the Liberty of my Conscience): I hope God is working for our Unity and Peace. I have been long preaching of the Unity of the Catholick Church, containing all true Christians as Members; and the last Week save one, Mr. Tombes came to the Re-baptized Church at Bewdley, and preacht on the same Subbject, and so excellently well (as I hear) for Unity among all true Christians, to the same purpose with your Husband's Arguments, that I much rejoiced to hear of it (though I hear some of his People were offended). And now that this should be seconded with your Husband's peaceable Arguments, puts me in some Hopes of a little more healing. I have strong Hopes that if I were in London I should persuade such as your Husband, and Mr. Iohn Goodwin, and many an honest Presbyterian Minister (as great a distance as seems to be between them all) to come yet together, and live in Holy Communion. But be sure God will drive us together before he hath done with us: Living Members will smart by distance, and be impatient till the Wound be closed, what a Damp is upon the Spirits of those Christians that can separate (interpretatively) from a thousand parts (to one) of the Church of Christ. The Papists would desire no better sport (nor the Infidels neither) than to reduce the Church of Christ to the Antipaede Baptists, or the baptized at Age, and so to deny him to have had any visible Church in the World (that we can prove) for so many Years: Would they have held Communion with the Catholick Church for a thousand Years together, or would they not (if they had lived in those times)? If they would, then why not with us also that are of the same Judgment? Was it a Duty then, and is it unlawful now? or are they Respecters of Persons? If they would not in all those Ages have held Communion with the visible Church, what would they have done but separated from the Body, and so from the Head, and cast off Christ in all his Members, and taken him to be a Head without a Body, which is no head, and so no Christ, what would they have done but denied his Power, and Love, and Truth, and consequently his Redemption, and his Office? Hath he come at the end of Four Thousand Years (since the Creation) to redeem the World that lay so long in Darkness, and hath he made such wonderful Preparations for his Church by his Life and Miracles, and Blood and Spirit, &c. and promised that the Gates of Hell shall not prevail against it, and that his Kingdom shall be an Everlasting Kingdom, and his Dominion endureth from Generation to Generation: and yet after all this shall he have a Church (even as the Seekers say) but for an Age or two: For doubtless (tho' where Heathens were the Neighbours of the Church, many were baptised at Age, yet) no Man can name or prove a Society (or I think a Person) against infant Baptism for One Thousand Two Hundred Years at least, if not One Thousand Four Hundred: And for many Ages no other ordinarily baptized but Infants. If Christ had no Church, then where was his Wisdom, his Love, and his Power? What was become of the Glory of his Redemption, and his Catholick Church, that was to continue to the End? That Man that can believe that Christ had no Church for so long time, or any one Age since his Ascension, must turn an Infidel and deny him to be Christ, if he be a rational Man. Did all the Gospel Precepts of Love and Holy Communion cease, as soon as Infant Baptism prevailed? doubtless (though it be be his Ordinance) Christ never laid so great a stress on the outward Washing as Dividers do. Whenever Baptism is mentioned in Scripture, it means [The Engagement of the Person to Jesus Christ by solemn Covenant, which Washing is appointed to Solemnize] and 1 Cor. 12. 13. doth plainly mean [That one Holy Spirit, which is usually given to the Baptized, either in or near their outward Baptism, doth inwardly animate all the Body, and unite them and assimilate them and prove them Members]. Constantine the Great was the Glory of the Church in his Generation, maintaining Holiness and Peace, when the Pastors were some Corrupters, and some Dividers, and would have broken all in Pieces but for him: He ordinarily Preached, (or made Holy Prayers and Speeches in Meetings) and yet was never baptized all this while till near Death, and none ever scrupuled his Communion. I would know of the Dividers why they should think Baptism more necessary to be believed than the other Sacrament, the Supper of the Lord: Yet it is certain that all the ancient Church did purposely conceal the Lord's Supper from the Knowledge of the Catechumens; by which it appears they judged not the Belief of it essential to a Church Member: Yet I know the great thing meant by the Word Baptism in Scripture is essential to the Church-Membership of the Adult; that is, the giving up our selves to God the Father, Son, and Holy Ghost in Covenant; but the Sign is only necessary as a Duty, but not as a means without which the thing cannot be had. This is voluminously proved against the Papists, with whom the contrary minded do comply. Circumcision in the Wilderness was separated from Church-Membership and Communion. And is the outward part of Baptism more necessary under the Gospel, which setteth less by Externals, and where God that is a Spirit will be worshipped in Spirit and in Truth: and where neither Circumcision nor Un-Uncircumcision availeth any thing, but a new Creature, and Faith that worketh by Love.
But our main Argument against them is, That no true Definition can be given of Baptism that will not agree with Infant-Baptism, if it were granted to be unlawful, were it proved an unmeet Age, it will never prove the Baptism null. But I do but go besides your Expectation, I suppose in all this; which is occasioned by your Husbands Paper and the main Cause. I shall therefore come at last to your Case.
But will Mr. Lambe regard the Judgment of one that differeth from him as I do? You know according to my Judgment what I must advise him to: but though still it is my Judgment that Infants of Believers should be solemnly given up to Christ by Baptism; yet I shall deal as impartially as I can, and put my self in Mr. L's Case, and supposing I were of his Opinion against Infant-Baptism. I shall answer your particular Questions. To the two first I answer: 1. We have a sure Word to fly to for Direction, and many great and evident Principles (as here the Nature of the Catholick Church, &c.) to give us Light in the darker Points that depend upon them: and in such a Case it is dangerous gathering our Informations about Truth or Duty, or Sin from dark and doubtful Providences, which are not our Rule, but only some Effects of the Will of God, that as to Events are clear, but as to Truth and Duty can tell us nothing or very little, but in full Subordination to our Rule, from which they must receive their Light. And of all Providences few are darker than Motions and Troubles from our own Thoughts, so many, and secret, and powerful Causes are there within us, and about us of Misapprehensions and misled Passions, that its very dangerous boldly to Judge of the Mind of God by our own disturbed Minds; when it is our Duty to judge our own Minds by God's, and God's Mind by his Word; his particular Providences being mostly but to help the Word in working in a Subordination to it. 2. I cannot be sure that know him not, but I suspect by the Narrative, that this is Mr. L.'s Case; 1. His Heart being upright in what he had before done, God in Mercy gave into his Mind, that Light concerning Catholicism and Brotherly Love, and other Truths contained in his Papers, which tended to his Satisfaction and Recovery. 2. Upon the sight of this much Truth, it must needs raise some Trouble in his Mind, that he had acted contrarily before, and yet the Words of the contrary Minded holding him in suspence, and unresolved about his future Practice, at least, increased his Trouble (an unresolved Mind in great Matters being a Burden to it self). 3. And the terrible Threats and hard Prognosticks of these Dissenters and their Censures of him, might yet sink deeper. For it is the way of some to fall upon our Passions instead of our Judgments, and stir up Fears in us, instead of convincing us. As the Papists win abundance by telling them, that no others can be saved (as if we should be frightened to the Party that will be most uncharitable, when Charity is the Christians Badge). So I doubt too many do, that we have now to speak of. 4. The Apprehension of his Peoples Discontent, and some bad Consequents to them and himself, that he Apprehended would follow his Return, did yet make the disturbance more. 5. The long and serious Study of the Matter with much Intention, might yet go farther. 6. And by all these means, I conjecture he is somewhat surprized with Melancholy. 7. And then (if that prove so) its very hard to gather the Mind of God from his Disturbances; for they will follow the Impresses on his own disturbed Mind. But all these are but my distant Conjectures from what you write. But to come nearer.
3. Whether he have contracted any Melancholy or no, this is my Judgment of the Causes of his Changes. 1. God caused his Light and Convictions in much Mercy, that's evident by the Conformity of his Assertions here to the Word of God, and the Principles of Christianity. 2. Satan envyed him and others the Mercy that was given in: and therefore I verily think he is the cause of his Horrors and Troubles, when he thinks of returning to Unity with others, and wholly withdrawing himself from the Schism: My Reasons are, 1. Because I know that the Work is of God, and Ergo, who but Satan should be against it. 2. Because that Troubling, and Terrifying, and Disturbing the Passions is usually his Work; especially when it is against God's Light. God worketh by Light, and drawing the Heart to Truth and Goodness: But Satan usually worketh by stirring in the Passions to muddy the Judgment. 3. Common Experience tells us, That it is his ordinary way, where once he hath got Power, to give quiet in Sin, and to trouble and terrify upon Thoughts of Recovery. Quest. But how should he have such Power with a Servant of God? This leadeth me more particularly to answer your first Question. God frequently giveth him such Power over his own Servants, 1. When the Service we are upon is a recovering Work, which implyeth our former Guilt. It was no small Sin (though ignorantly committed by an honest Heart) for Mr. L. to separate and draw so many with him, and put so much Credit and Countenance upon a Cause, that hath made such sad and miserable work among the Saints: O! What Churches might we have had by this time in England, if the Enemy had not made use of our dividing Friends to his Advantage, and to do his Work.
Now you must not marvel if the Accuser and Executioner have some Power given him to be a Vexation to a Godly Man after such Guilt. And indeed so few look back that fall into Divisions, that Mr. L. should not grudge at a little Perplexity that meets him in the way of so great a Mercy. An ingenuous Mind would not come out of so great a Sin whithout some moderate Trouble for it (and for it, it is meritoriously, and should be intentionally). 2. Especially if Melancholy give him advantage, Satan (that commonly worketh by that means and Instrument) may do Wonders. 3. And I shall tell you of some other ends in the conclusion, that I conjecture at.
To your Second Question I say, it seems to me, as is said, a hard thing; yea, impossible to judge of his Cause by these his Passions: But it's most probable by far, that this Distress of Spirit is for his former Sin in separating (to say nothing of Re-baptizing) and that it is also a gracious Providence for some further Good, that yet he knows not of.
To the Third Question I answer, I know not the State of Mr. Goodwin's Church, and Ergo, can say nothing to it, whether he should return thither: But my Judgment is 1. That he should in Prudence a little forbear deserting his separated Church for the ends in the Conclusion mentioned. 2. That when he removeth he should preach the Gospel on the Terms in the end. 3. That if he must be a private Member, he should rather go to Mr. Goodwin's Church than another, if it be rightly constituted, (because he thence removed): But if it be disorderly gathered out of many Parishes without Necessity, were I in his case I would rather join with another Church, and that in the Parish where he lives, if there be a Church that is fit to be joined with; if not, I would remove my Dwelling to the Parish that I would join with: Cohabitation is the Aptitude requisite to Church-Membership. To Your Question, Why his Conscience feels not this Duty: I know not, unless providence mean, as I shall speak anon. But I marvel if he feels not the Sin of his Separation.
To your Fourth, I answer: Having drawn so many into a Schism, it is his great unquestionable Duty to do all that he can to get them out of it: and if he cannot, to leave them, and partake no longer in their Sins; yea, and do more than this for his Recovery and theirs.
To your Fifth Question: It is answered in the former; he ought openly to disown the Sin of Separation.
To the Sixth: If he be Melancholy, let him forbear Studies; if not, he should impartially search after the Truth by Study, but with Patience, not setting God a time for his Resolution. As for my Twenty Arguments, which you say he is referred to, I partly considered what they made for, before I set them down. They prove a Necessity of Profession of Consent in all adult Covenanters: But yet Parents may profess their Consent to their Childrens Covenanting or Engagement: The Parents are the Believers and the Consenters, and Ergo, must be the Professors. They have Power of devoting, and giving up, and engaging their Children to God. I would Mr. L. could tell me [When the Priviledge and Duty of Parents entering their Children into the Holy Covenant with God, and solemnizing this did cease? Let him answer me but that one Question well, and prove it, and I will be of his mind (but this is besides my Intent): It will not prove that Infants are not saved, because it is said so oft, That he that believeth shall not perish: and he that believeth not, is condemned already, and shall be damned, &c. No more will it prove that Infants that profess not, and believe not, may not be entered by professing Parents into Covenant with God, (as undoubtedly till Christ's Time they were) because Profession is necessary to the adult. As the Parents Will disposeth of them (for their good) so the Parents Profession is enough. But I come to my Conclusion.
I am no Prophet; but I hope God hath given Mr. L. his Light and his Tryals, yet for higher ends; and suffered him to delay his Relinquishment of the Schism, that he may be more serviceable to the Church, in helping to heal the common Breach. To which End I make this Motion to him, and tell him from me, I think it is of God, and will produce his Comfort.
1. If he desire it, I will presently send him a Model of Agreement between the Churches of the Poedobaptists and Anabaptists (as commonly called) in order to their charitable brotherly Communion, and the preservation of the common Truth, that it suffer not by our Divisions: This he and I will subscribe to, and then I doubt not to get Mr. Tombes to subscribe it; and next I will get all our Association to subscribe it; and next let Mr. T. and he get what other of the Re-baptised to subscribe it that will. If none but he and I do it, we will publish it, and shame the World into a Peace, or do our Parts. And methinks I foresee great Benefits that will ensue (more than this Paper will hold to enumerate). 2. When this Agreement is Published, Mr. L. shall also Publish his Arguments, and I my Reasons for our Agreement. 3. When this is done, let Mr. L. become the Pastor of a Church that's mixt of the Baptized and Re-baptized, if it may be; if not, at least a Publick Preacher in a convenient Station: For I see that Light in his Argumentation, that he may not hide, and that God will never Suffer him to cast off and go against but at his Peril (which I cannot fear). Dear Mrs. L. receiving your Letter near Bed-time on Saturday Night, I thought it no Sin to make it part of this Lord's Day's Work to return you this Answer, which I desire you to accept from (and pray for)
Your Brother, in the Covenant and Spirit of Christ, Rich. Baxter. Aug. 22. 1658.
If Mr. L. look into my Book for Infant Baptism, let him know that I much repent of the harsh Language in it, but not of the main matter.
London, the 16th of Sept. 1658. Honoured Sir,
I Perceive my Wife hath, unknown to me, sent you my Papers touching Free Communion with all Saints, which God knoweth my Heart and Soul is in; and since the Matter is so well received by you, as appeareth by your kind answer, and my own particular Case so affectionately tendred by you, I am encouraged to further Converse, and indeed do welcome your Overtures of a loving Correspondency with many Thanks both to God and your self: 'Tis a rare thing to find Men of Parts, Learning, and great Abilities, cloathed with Bowels of Mercies, or Humbleness of Mind, Psal. 113. 5, 6. The Prophet speaketh in the Praise of the Almighty; That though he was high, yet humbled himself to consider the things on Earth; yea, even the poor on the Dunghil sitting in Dust; God's Heighth hindereth not him, but Mens doth them ordinarily, though not in it self: Not as a Cause, but as an Occasion through the Corruption that is in the Heart of the best. It may be the God and Father of our Lord Jesus Christ whom I have sought with Fasting, Prayers and Tears; hath appointed you to interpret his wonderful dealing with me, and to shew me my Uprightness. I mean what he will account so. He that could do so, would be an Interpreter one of a Thousand to me that walk in Darkness, and see little Light: O, that I knew the Mind and Will of God in my difficult Case! happy should I be: I have this Comfort in my Affliction, that my Will is perfectly subdued to God's: I would go his way if I could tell where it lay: But alas! I cannot find it: I make my moan to the Almighty, but he seemeth to carry it severely towards me, instead of making streight Paths for my Feet: Upon my earnest Solicitations, he leaveth me in the Hand of Tormenting Fears. That you may the better know what to say to me, I shall as briefly as I can, tell you my case.
My Understanding being enlightned that all Saints, as Saints, ought to hold Church Communion against what I have foolishly printed (for which I loath my self, and abhor the Sight of it): I set my self to consider other Events that lead me to that narrowness of Spirit, at last come to doubt whether God be pleased with Re-baptizing, to the Rejection of Infants out of the Visible Church: But am out of doubt in this, that to rebaptize any now, do denominate their visible Saintship, or give right to Church Fellowship, and so to part them from all the Believers in Christ not so Baptized as the World, as not of the visible Church of God, is a most pernicious Error, and a great Evil; further, I found fault with Popular Government in the Church, as it confounds the Definition of Governour and Governed. Also that in the setled State of the Church, no Man ought to take a Personal Charge but Persons both able, and wholly devoted to the Work. That to be a Merchant and a Minister doth not agree, except in Cases of invincible Necessity: That in the Levitical Order appointed by God, there is a moral equity respecting the Ministers of the Gospel, both Separation to the Work, and and Maintenance in it; and however People may Imagine, the contrary Principles and Practices prove dishonourable to God, and destructive to Religion.
In the multitude of these Thoughts I began to conclude, that it was not possible for me to hold my Relation to the People I now serve, and that God enlightened me in these things on purpose to appear against them, and lead others out of them; in this Confidence I grew bold, and began to preach something publickly that I knew would turn the Congregation against me, and so prepare me for my Return to Mr. Iohn Goodwin's from whom I separated about Five Years ago: But the Truth is, as I began to widen from the Church I relate to, my Soul sank into deep Mire, where there was no standing, into a horrible Pit, the Arrows of the Lord stuck fast in me, and his Hand pressed me sore, the Poyson of them drunk up my Spirit, and the Terrors of the Lord set themselves in array against me, instead of the Smiles of Christ, and the comfortable Testimony of Conscience, as to a service pleasing to God and the Lord Jesus Christ, I met with hellish Horrors, Temptations to d…spair of God's Love to me, and much ado to keep my Head above Water.
Whereupon I humbled my self under the mighty Hand of God, and stopt my present Prosecutions of my Purposes, which was to have burnt my Books; to have returned to Mr. Goodwin's again; to have provided my Papers with some Additions, and a solemn Address to all the Churches under that Form: But meeting with this wonderful Opposition from God, my Hand hangeth down, and my Knee feeble, I am in an amaze, not knowing what to say, think, or do: But this I have found, That as widening from the People I am with brought us great distress, so joining with them again assuageth the Waters of my Affliction, upon these Terms I stand not daring to stir from them, nor do any thing to prejudice my esteem with them: But yet not satisfied neither through Fear, least by going on the way I am engaged in, I should countenance a By-way not pleasing to God. And thus by degrees, I have opened to you the perfect State of my Case, but it was because you would ask me what matter the Enemy (if it were the Enemy) wrought on to make me so great Affliction upon it, one thing was some Thoughts of Heart that I had had concerning my Children: That made it indeed a matter desirable to me to be out of this way; but my Conscience telleth me the Thoughts was lawful and good, and that they had not the least influence in the change of my Judgment. Another thing is, the way we are in is a very narrow way, and we have some Christians, my dear and intimate Friends, that walk in it, that excell in holiness, and are gone somewhat farther out of the World with their Hearts, through their Faith and Sense of future things than ordinarily Christians go; these all frown'd on me. And then 3. The way I should return to was more open, and the Persons less sensible (Oh, Sir, there is abundance have Knowledge, but there is but a few have a rich Sense) 4. I should leave the Poor, and go among the Rich, that minded more the adorning of the outward Man than the glorious Gospel of Christ ordinarily: whereas my Spirit is much set against gay Apparel and following of Fashions; not but that Mr. Goodwin's Church is as sober as most, I think as any, But the Truth is, it is a Sin in my Apprehension at least) that few are sufficiently sensible of. 5. My Conscience telleth me, that as for Parishes, there is no proceedings in Parishes that are worthy the Name of Church-Proceedings ordinarily. There is indeed in some few an able Man to Preach, and the People go to hear, but as for watching, visiting, and nourishing, and such like faithful Proceedings for the Health of Souls, there are but few lay any such things to Heart; so that the Parishes, for the most part, are but like a dead Corps without Life. The living Stones are gone into one gathered Church or other, but I confess, I do not find them blessed after. 6. Another thing was the Danger that the Souls of our Friends would be in upon my leaving them. 7. The making of thousands of Hearts sad, who have their Eyes upon me.
I perceive your Propositions at the end of your Letter, Alas for me, I shall be fit for nothing, except God be pleased to heal my wounded Spirit; that is my great Care for the present, how to behave my self to obtain the Light of his Countenance. If God would go before me, and lead me, I would do any thing, the Joy of the Lord is our Strength; but however I thank God that enableth me to hold out waiting; I am sure my Soul hungereth and thirsteth after Righteousness more than all Riches, and therefore I am under the Promise of being fill'd at last: I have indeed covered to serve God, and secretly plotted how to cast my Affairs, so that I might be free for it, I have in order to the Devotion of my Soul to the Word and Prayer, wholly taken my self off all Converse with the World, and supposing I should not long stay where I am, I was considering where I might be useful: At last I thought of going into some Country, with the leave of Mr. Goodwin's Church, where there was much People, and no means, and there to seat my self, having a good Estate of my own, by which I could not only serve freely, but do much good. This I thought would have been pleasing to God, I resolved not to meddle with the Point of Baptism one way or other, but have striven the Conversion of Souls to Jesus Christ: But his late Frowns on me maked me fear he will take no delight in me: But however, since I call him Father, it is fit I should say Thy will be done; even so Father let it be. Amen, Amen.
If you would draw up such a Model of Agreement as you write of, I know not how much it may conduce to the Glory of God: I believe some here would subscribe it, I hope many: I propounded it to Mr. Manton; he said, he should like such a thing very well.
The Lord preserve your Life, Health, and Strength, that you may live to do God more Service; your Zeal provoketh many: I am fully persuaded, and, I think, upon good Grounds, that had the Ministers taken the Course, that I hear you take at Kidderminster, it had prevented Separation. The good Lord fill you with his Holy Spirit, and enable you to do yet more abundantly. Dear Sir, I intreat you to use your Interest in Heaven for me, that my Faith may be strengthned, which the Enemy layeth at daily; to enlighten my Understanding; to give me good knowledge and good Judgment; to deliver my Conscience from unnecessary Scruples; to manifest his Love to me, and increase my Love to him; and, if it be his Will, to use and comfort me in his Service, which he knoweth is Meat and Drink to me, who am
Your affectionate Friend and Brother in Christ Iesus, Tho. Lambe.
I hope shortly to hear from you.
Dear Mr. Baxter,
I Do return my many Thanks for your excellent Letter which I have received with the enclosed; wishing I knew how to requite your Love, and answer that Favour I found with you in your large Letter, which is not in vain to us-ward, but of much use; the Lord requite your Labour of Love. I only redouble my Request for an Interest in your Prayers, that God would deliver my dear Husband from all his Fears, and guide him by his Light; our God will hear, who keepeth Covenant and Mercy for ever with those that fear him. I rest,
SIR, Your Sister and Lover in our Lord Jesus, B. L. Sept. 20. 1658.
For Mr. Rich. Baxter, Minister at Kidderminster.
Dear Brother,
AS sure as Love is a Fruit of the Spirit, the Character of a Saint; yea, the more excellent way, and as terminated on him whom we love in the Saints, is the most high and noble Grace, as being the Beginning and End, the Spring of all other Holy Affections and Actions, and the enjoyning Act that's next our End, so far is that State to you a growing State, in which you increase in Holy Love, and so sure was that a declining State in which your Charity was streightned and diminished: and as sure is that Doctrine of Christ that leadeth to an universal Love of Saints; and that against Christ, which is against it. It is not the least Grief of my own Soul, that in the eager Defence of that which still I judge to be the Truth, I have done any thing prejudicial to my own or Brethrens Charity. Upon perusal I now find that many of my Speeches in my Book of Infant Baptism have been too provoking, of which I heartily repent, though I dare not of the Doctrine. The Frame of our Affections doth much advantage or disadvantage our Judgments, and Experience is a help to both. This I perceive you have found as well as I: All Holy Truths must be entertained with mixt Affections; with Sorrow for any thing that we have done against them; and with Love, and Joy, and Gratitude to the bountiful Revealer of them. These that you here enumerate; as revealed to you, are very weighty, because of such a practical Nature, and publick use; and Ergo, you must be true to them, and use them accordingly: they are such as leave no room for Doubting, as bearing their Testimony so legible in their Forehead: This being concluded that they are certain Truths, it may much help you to judge of your following Troubles. I shall reduce all that I have to say for Resolution to these Propositions. 1. The Word of God, and not the Troubles of your own Spirit, is the standing Rule by which you must judge of Duty and Sin: You cannot know either by your Troubles immediately, but as they awaken or help you to understand that Word. 2. It is Ergo, most certain that none of your Troubles should in the least measure, move you from the certain Truths, which by the Light of this Word hath been made known to you. All the Troubles in the World will not alter Scripture, and make Truth to be no Truth: You must not once offer to try Scripture Truths by your Feelings, but your Feelings by these Truths. 3. You must therefore first see whether you obey the Truth revealed to you; which plainly requireth you first to manifest Repentance for so much breach of Truth or Unity, or Chrity as you have seen your self Guilty of. 2. And to be Guilty of the same no more. Now whether you live in that Sin, or out of it, I leave to you to judge. And no doubt but it is your Duty to do your utmost, to draw all those out of it, whom you have encouraged in it, and as many more as you can. There are but these two Questions then before you; What is the Cause of your Trouble? and how you should dispose of your self for the future. And to the first I answer in this fourth Proposition: Though we know in general that Sin is the deserving Cause, and God's Wisdom and Love the disposing Cause; yet it is not easy to find out the particular Sins, nor the particular Design of Love: but the former is the more easy by the help of Scripture, which sheweth us our Sin more fully than God's future intended Works. 5. But, as it is certain that no Providence is to be interpreted against a Precept; so, as far as I can conjecture at this distance your Trouble is most likely to arise from these connexed Causes: 1. From some Melancholy that hath got Advantage of your Head, by the Thoughtfulness, Perplexity, and the first actual Disquietments. 2. From Satans Temptations working on this Advantage; but of the first I am no competent Judge, because distant: But I strongly suspect it (by long Experience in Multitudes of that Distemper, who few of them will believe that they have it themselves). But of the second I am more confident: Satan cannot trouble us when he will, but 1. When Sin hath procured him a Permission: and 2. When some Melancholy or Disquietments have given him an Advantage. I have met with few Persons that ever fell into any Calamity by Sin, but Satan did very much trouble them when they attempted the means of their Recovery. The Disquietments and Horrors that seize upon most ungodly Persons, when they are about coming home by Christ, may be from God principally, but from Satan as the Instrument of his Wrath, and as permitted to try them. Whenever any escape any notable Snare of Satan (in State or Fact) usually Satan roareth and rageth to hinder them, if posible, till the escape is made, and then God meeteth them with further Eight and Love: Pharaoh follows them into the Red Sea, and God receives them, and puts a Song of Praise into their Mouths on the dry Land.
But this first Question is not such as you need much to stick at: You may easily see for what Sin its like you should have this Affliction; or if you could not (after a faithful Search) get rid of all and sweep as clean as possibly you can, and then you will remove that Sin with the rest. The resolving of the next Question is your principal Business, which is, to know now where your Duty lyeth for the time to come: For when once you are setled in the way of Duty, Peace will return, and the dark Face of your now disconsolate Soul be cleared up (unless any deep Melancholy, or unusual Providence should continue your Trouble) and indeed it is not very easy to see the way of your Duty to the end; but part of it is very easy: 1. That you should obey the Light that God hath manifested to you, and help to communicate Catholick Principles and Affections to all your People, to the utmost of your Power, this is certain; and do all that you are able to cure uncharitable dividing Principles or Dispositions. 2. That you may not live in a Practice contrary to your Doctrine is as plain; and Ergo, may not be guilty of continuing a divided Church; though you may prudently observe the fittest manner and Season of your coming off: Therefore it seems to me your Duty, freely, lovingly, compassionately to communicate your Reasons to your Auditors: if they can prove them unsound, (which I am sure they cannot in the main) then yield to them; if they cannot, then beg their Pardon for misguiding them, and beseech them to return, not to any Sin against God, but to the Love of the Saints, and the Unity of the universal Body of Christ, and the Communion of Brethren. 3. To return to Mr. I. Goodwin's Church again, I dare not dissuade you or advise you; but I would not do it if I liv'd in another Parish, where I could have Lawful Communion; yea, or if I could live in such a Parish, I would not be a Member of a Church gathered out of many Parishes, in such a Place as London: Co-habitation is in Nature and Scripture Example, made the necessary Disposition of the Materials of a Church. 4. My Thoughts still are, that you should Preach the Gospel in some Congregation most suitable to you.
But I am very glad that you give me the Reasons of your Trouble; for it is a sad kind of Work for you or another to plead against Troubles in the dark, which a Man can give no Reason for. 1. Your First I need say nothing to: If you had ever had a Temptation to thrust in a wrong Motive into a good Cause, it neither proves the Cause bad, (else all our Preaching were too bad) or your Heart bad; as you see your Sin, I hope you see your sufficient Remedy. 2. The Second is carnal, to resist so great a Truth and Duty, lest good People be displeased; what! are they your God? God must be enough for you, if ever you will have enough; and it must satisfie you that he is pleased, if ever you will be satisfied. Tell those Christians, you will not cease to Love them, by Loving more; nor cease any due Communion with them, by having Communion with more: Keep in with them by Love and Correspondency, even whether they will or no, even when you have left their Separation. Do not reproach them when you leave them, but enjoy the Good of their Communion still, as you have Opportunity. God's House hath many Mansions; if your Friends think that their Closet is all the House, convince them of their Mistake, and confine your self to that Closet no longer but yet renounce it not; it may be a part (though sinfully divided) though it be not the whole. 3. The way that you are called to is God's High way: and though the Churches have many in them that are dead, yet have they with them as many living Members as yours, and many more, if these parts may be Witnesses: I would not be a Member of that Church willingly that is composed of none but not able Christians; though I most Love the best, and delight most in their Fellowship, and wish that all were such, yet when I see a Church so gathered, I easily find it is a wrong Constitution, and not according to the Mind of Christ. I will never join with them that will have but one Form in Christ's School. I would have the A B C there taught as well as the profoundest Mysteries. 'Tis no Sign of the Family of God to have no Children (what if I said Infants) in it, but strong Men only: Nor of the Hospital of Christ to have none Sick; nor of his Net to have no Fish, but Good; nor of his Field to have no Tares: Flesh and Blood hath ticed me oft to Separation, for Ease; but its too easy a way to be of God: I undergo another kind of Life; you are extreamly mistaken if you think that you are put on so much Duty and Self-denial, by many Degrees, among your Hundred Professors, as we must undergo: Your Work is Idleness to ours; how then is yours the streighter way? 4. For Riches and gay Apparel, you may help to cure Excess where you find it: What! a Physician fly because his Patients are Sick! O that we had no sorer Diseases to encounter, than fine Cloaths: If you were with me, I could tell you quickly where to find Forty Families of humble, godly Christians, that are as bare, and Poor as you would Wish, and need as much as you can give them or procure them; that scarce lose a Day's Work by Sickness, but the Church must maintain them. And I could send you to Sixty Families that are as poor, and yet so Ignorant as more to need your spiritual Help. When they have sat by me to be instructed in my Chamber, they sometimes leave the Lice so plentifull that we are stored with them for a competent space of time. Never keep in a Separated Church to avoid Riches and fine Cloaths, and for fear lest you cannot meet with the Poor. I warrant you a Cure of that Melancholy Fear in most places in England. 5. The next is the great Block. 1. If you gather out the choicest Members that should help the rest, and then complain of Parishes, when you have marr'd them, you do not justly. 2. If you will not do your Duty in a Parish, because some Ministers do not theirs, your excuse is frivolous. 3. If I durst have gathered a separated Church here, I could have had one large and numerous enough, or such as would allow me ease; but I think Parish Work the best. We here agree on these Four Heads, 1. To teach all: In which Work in my Parish, I could find Work for Ten Ministers, if I could maintain them. 2. To admit none as adult Members, without a personal credible Profession of Faith and Holiness (of which I refer you to my Treatise of Confirmation). 3. To exercise Discipline with these. 4. To hold Communion of Churches by Associations and Assemblies of the Officers: And I bless God, I find not my Parish such a dead Body as you speak of. Among Eight Hundred Families, Six Hundred Persons are Church-Members: I hope there is not very many of these without such a Profession as giveth us good Hopes of their Sincerity; and none whose Profession I am able any way to disprove, and this satisfieth me as God's Way; and many (I hope Scores) there be of those that join not with us (on divers Accounts) that I hope fear God: If you have Charity to judge that our Parishes have Christians, you may have Charity to judge that they have Life, and some fit for Communion. How tender is Christ of his weakest Members? and shall not I imitate him? yea, shall I judge them that am so bad my self, and pluck them from his Arms, that designeth it as his highest Honour, to be admired and glorified in the freeness and fulness of his Grace and Love to the Unworthy. 6. Your Followers Souls are by you endangered, while you leave them in their Sin; will it endanger them to tell them of that Danger, and help them out? What! to lead Men to Holy Love and Unity with the Catholick Church of Christ? such danger will be but by Accident; as every necessary Duty hath its Danger. A loving, melting Lamentation for that Violation of Charity, which your own, and their Division hath been guilty of, is like to profit humble Souls that love the Truth: and if they are such as will not indure the Doctrine of Love and Unity, what are they better than our Parishes? 7. None will be sad for the Return of a Brother to Unity or Love, but those that grieve for your Felicity, not knowing what they do. You would not forbear a Return to God from any gross Sin, for fear of grieving Men: Is not Schism a gross Sin? Are they not great that are directly against Love and Unity, the Soul and Life of the Church of Christ? and were you no whit partial, you would think that Twenty Hearts made glad at your Recovery, for one that's made sad, should at least here leave the Ballance even. A Publish'd Exhortation from you (such as it seems you intended) to draw your Party to Unity and Communion with all true Christians, and dissuade them hereafter from Censoriousness, opposition to the Ministry, and Separation upon the Account of so difficult a Point, and so far from the Heart of the new Man, might do more good than your overseeing that Church an Hundred Years, it is not a Trifle to hold an Opinion that would warrant a Man to have denied, or separated from the universal visible Church, for so many Hundred Years; even for almost all the time of its Existence since Christ. I forbear sending you the Form of Concord mentioned till you are readier for it, and shall desire it, as judging it useful, and then, God willing, I shall send it. The Lord I hope will clear up to you his Mind concerning the way in which he would have you walk, and in the way of Duty give you the Peace, which you desire and expect. I rest
Your unworthy Brother, Rich. Baxter. To Mr. Lambe. Sept. 29. 1658.
London, the 15th of Ianuary, 1658. Dear Sir,
THESE are to return you many Thanks for your two Letters, which have been a very great Comfort to me in my Affliction and Warfare that I am now ingaged in. Sir, I thought good to be silent a while, and not to trouble you with any more Letters till I had some new thing to say to you: Now what I have to say is reducible to Three Heads; 1. I would inform you what God hath done for me since my last. 2. What I have done, I hope, in his Strength; and that I may not doubt to say 'tis for him in the Point of Union. And 3. The present Frame of my Spirit and State.
1. For God's dealing with me. Sir, after waiting on the Lord in his way, sighing for Light, and panting after him for refreshing; as the Heart panteth after the Water Brook: My Light hath broke forth as the Morning: It hath rose in obscurity: and my Darkness became as the Noon Day. I see by Experience, that though I am dark, God is Light; and though I am poor, he is Rich; and I believe there is nothing I want, but Heaven is full of it. The right Notion of God's Universal Church, and the Unity he would have amongst the Members; and indeed, the necessity thereof upon the Penalty of infinite Dammage to the most excellent Body of Christ is, that God hath blest me with the Sght of, and shewn me as in a Glass, the Condition of all our Congregations that refuse Communion with other Churches of Christ, standing off from the main body of the Church militant, as Christ's Part of that Body, as Antichristian; and so refusing to give or take Influences for their Comfort and Succour: It healeth the whole, but dreadfully endangereth those small Parts so divided: Just as it would endanger a Troop or Company that should stand off from the main Body of a great Army that hath a potent Enemy engaged in the Field against them. By this Light I perceive our Case, namely, that we are, as you say, guilty of Schism. The Light in this Matter being clear to me, I now begin to be satisfied that the Lord hath visited me from an high in Mercy, and that all my inward Oppositions, and outward too, from my Friends, are of Satan to stop me in a blessed Work. I praise God I am now help'd to bear the Reproaches of my dear Friends that pour Contempt upon me daily, as a most dreadful Apostate, a Iudas, one that it had been good for never to have been born; one, that though I were as the Signet on God's Right Hand, I should be pluck'd from thence; others wishing they had followed me to my Grave when they went with me to Baptism. But it stirreth me not much; for though their Zeal for God and his Truth, and their Love to Christ and Holiness, and Ability to suffer for Christ be more than mine, yet my Conscience telleth me they are in an Error, and that I am sincere in all I do, not swayed by carnal Considerations, in which I am so manifest to their Consciences, that they are more troubled with me for that things sake. Oh, Sir, I admire how a Man without the Brest-plate of Righteousness holdeth up his Head in such a Day: But withal, I experience the Worth and Excellency thereof. By the Grace of God, my Righteousness I will hold fast, and my Heart shall not reprove me all my Days: My conscience telleth me (which is my great Comfort) that I have not wickedly departed from my God, that I would not break the least of his Laws willingly, to gain a Thousand Worlds: That the Love I bear to my Saviour, and his most excellent Body, the Church, is the chief thing that inspireth me in all I do.
Now 2. Touching what I have done towards Union since I wrote last, it is as followeth: 1. I have been at Mr. G.'s Congregation, from whom I departed, to acknowledge my Sin in separating from them upon such silly Grounds, and have offered my self to break bread with them if they pleased: But withal, told the whole Church, that for two Reasons I could not come so close to them as heretofore, 1. because of my Relation to the poor People I now serve, being not yet well lodged in some safe Place. And 2. because of some Scruples in my Mind, whether Independency did not infer Schism in the Church Universal: As that Independency upon the narrow foot; I mean, that which divideth Communion with Saints, as Saints doth, so my refusing Communion with them, made me guilty of Schism, in respest of that particular, I do not doubt it, and our Anabaptists are their natural Offspring. But how to determine my Duty, in respect of Mr. Goodwin's Church, from whom I separated, and with whom I was for many Years joined, I know not, considering their Principles are larger for Communion than others.
2. Amongst our selves I have privately urged, to my Friends enlarging considerably.
3. I have my self with my Family frequented the publick Lectures.
4. In the Strength of God taken Courage to preach to the Congregation the Doctrine of the Church Universal, and its Unity, from 1 Cor. 12. 26. and from thence to shew them the Schismatical state wherein we are; which Sermons hath brought the Anabaptists about my Ears from other Parts. Four or five of them opposed me the last first day after my Sermon, and because of what I had preached the Day before, half my own Congregation never came to hear me: Their Hearts are quite gone from me: Not any of the Church cometh to see me, or ask me any Question.
Now 3. and Lastly, As to the present frame of my Spirit and State it is thus. As to the uniting Work I have in Hand, I thank God I am bold, and am waiting on God, (upon whose Influences I live) to guide me in Thought, Word, and Deed about it, but I have lately been sorely troubled with one Temptation: What should I preach, or write any thing for, concerning Religion? I cannot endure To…ments for Christ if I should be tried… 'tis not for such faint hearted Creatures as I to meddle in such Work: Now the Conscience of this, that indeed I am a poor Creature, weak both in Faith and Spirit, hath made way for this Temptation to seize upon me, to the saddening of my Soul, and to the en…eebling of me to so great a Degree, that for this two or three Days I have not been able to do any thing. As for my present State in respect of the Church, I am still with them, and purpose, God willing, to Morrow to apply what I have preached about Schism. The next Wednesday is appointed to debate things; our Friends call in the Heads of other Churches to their Assistance, and I hear those from abroad intend to stir up our Friends to cast me out of the Church, what the Issue will be God knoweth, and what to do with my self afterwards I know not, I know I shall be sorely beset by the Enemy; but my hope is in God, that he will not suffer me to be tempted above that I am able, and that my merciful Redemer and High Priest will be touched with the Feeling of my Infirmities, himself being tempted, he knoweth how to succour those that are tempted. Heb. 4. 16. saith, Grace hath a Throne: and 5. 20, 21. saith, Grace reigneth: Oh blessed be God! 1 Ephes. saith, he hath given him to be Head over all things to the Church; not to govern it only, but to influence it with all necessary Supplies, to fill all in all. He supposed while we are here, we shall be in an indigent Condition divers ways: but at that Throne where Grace Reigneth, there is Grace enough to supply all our Wants. Therefore 1 Ioh. Of his fulness we have all received Grace for …race. and because such poor Creatures as I, sensible of much Unworthiness, are very apt to doubt our Entertainment, and fear where no fear is, blessed Jesus calleth us to come boldly.
Sir, when I shall have done my Work where I am, which I believe will be shortly, I could be content to return to Mr. Goodwin's, if God would like it, and that my Re-union with that Church would not hinder my main Work. They have of their own accord made a Vote to receive me when my Spirit should be free to return, and indeed always have manifested much Love to me; but the Truth is, I am so clog'd with Scruples about popular Government, and such like things, that though to Will be present with me, to perform I find not. Mr. Goodwin never renounced his Ordination to take it from the People, and is for Free Communion, and saith, will join in such a Uniting Draught as I hope you will now draw up and prosecute presently, and which I will labour in, God willing, to promote when it cometh here: That which mainly sticketh with me in respect of returning to Mr. Goodwin's is, that when I shall publish what is in my Heart about the Causes of the Churches Malady in England, I shall reflect upon the Independant Principles exceedingly. Now my fear is, that my Relation to them, will be a Curb to me. I know not what to do, but my Eye is up towards God. I am sure I have reaped Benefit by your Counsel, and hope I have had an Interest in your Prayers, which I still beg, being confident God will hear you. Sir, the Lord preserve your Life and bless your Labours. I hope it will not be long e're I shall hear from you, who am
Your affectionate Friend and Brother in Christ Iesus Tho. Lambe. From my House in Great St. Bartholomews.
My Wife presents her Love, with many Thanks to you.
To his very worthy Friend, Mr. R. Baxter, Preacher of God's Word at Kidderminster in Worcestershire.
Dear Brother,
IF I understand any thing of the Ways of the Love of God, and can perceive by the Effects below, what Souls the Light of his Countenance doth shine upon, you owe much to his Love, and are used by him as he useth the dearest of his own; what a Mercy is his Illumination? and how much greater his quickening Life, that possesseth you with Love to God and Man? O did we but know when we feel one Spark of Love to God and his Servants in our Souls, from what an infinite Love it comes, and to what it tends, and what it signifieth, surely there would be more studying comparatively, for Charity that edifieth, than for the Knowledge that puffeth up. If your Work for God did cost you nothing, it would not be so comfortable to you symptomatically or effectively.
Though I confess it is harder to bear the Censures of Godly Men than of the World, yet the …iger the Tryal, the fuller will be the Evidence of Sincerity in Submission, and the greater that Grace and Peace that is used to be given in for Encouragement or Reward. And yet I must tell you, that your Tryal here is not of the greatest, when your Recovery is like to procure you the Esteem of Ten, if not an Hundred of God's Servants, for one that you are like to lose; and I am glad that you give your Censurers so good a Description: for if they are such as you describe them, I am persuaded many of them will come after you in time. And is it not a great Encouragement to you, that your Brother and Fellow-labourer comes over with you, and so your Hands are strengthned, and half your Opposition taken off and turned into Comfort. For though I never told him of your Letters to me, nor you of his, yet I take it for granted that you know each others Minds and ways; and yet you know that he is satisfied and resolved for Catholick Communion. I pray you go together, and do what you do as one Man, while you have one Mind and Heart. I perceive the Signs of Iudgment and Charity also in him. I beseech you also both to hold on your Charity, even to them that are offended with you; so far as Christ appeareth in them, let them have your special Love. The Despondencies you mention are unreasonable: Will you conclude you cannot suffer, before you are called to Suffering? Deny the Baits of fleshly Pleasure, vain Glory and worldly Gain, and live sincerely to God in your Prosperity, and I dare say, you may boldly expect his confirming sustaining Grace if he call you to Adversity. I had almost said, that (with most Men) it requireth greater Grace to overcome the Temptations of Prosperity, and to contemn a flattering World for Christ, than to die for him. At least the one will prove you possessed with his Spirit, and an Heir of Promise, as well as the other: And therefore the Spirit and Promise that enable you now to live to God, would enable you to die for him if he required it. Look you to your present Work, and trust God for Strength for what he calls you to. If my Advice be worth your regard, it's this; 1. That you do as you have done; offer Communion to other Churches, but forbear yet a while to join your self as a Member to any. 2. That if you like the Proposals I shall send, and Mr. Goodwin like them, you both, with him, do signifie so much, and I will take some course that they may be the Introduction to a more general Agreement. 3. And that at the time when we publish such Agreement, you and your Fellow-labourer join in publishing your Reasons for Catholick Communion: For, I thank him, he hath communicated his and yours set together, will give much Evidence in the Cause. But I must a little while crave your Patience, before I send my Papers, by reason of a Crowd of pressing Businesses: But the Sweetness of the work will draw me from all wilful Delays (Your Brother also I perceive is not yet ready for my Proposals). I rest
Your unworthy Fellow Servant, Rich. Baxter. To Mr. Lambe. Jan. 22. 1658.