Vindication of the Church of England in Her Rites and Ceremonies, Title page – Letter
Mr. BAXTER's VINDICATION OF THE CHURCH of ENGLAND In her Rites and Ceremonies, Diſcipline, AND CHURCH-ORDERS. As faithfully taken out of his own Writings, without either falſe Citation, or fraudulent Alteration.
To which is prefixed: His Epiſtle to the Non-conformiſts: being a juſt and true Abſtract of his Book, Entituled, A Defence of the Principles of Love.
Schiſmaticks are they who unwarrantably ſeparate from thoſe Churches in which they ought to abide, that they may gather new Congregations after their mind.
Mr. Baxter's Reaſons of the Chriſtian Religion, p. 472.
No Chriſtian muſt pretend Holineſs againſt Ʋnity and Peace, and every tender Conſcience ſhould be as tender of Church-diviſion and real Schiſms, as of Drunkenneſs, Whoredom, or ſuch other enormous ſins.
Mr. Baxter's Reaſons of the Chriſtian Religion, p. 485.
LONDON. Printed for Walter Kettilby at the Biſhops-head in St. Pauls Church-yard. 1682.
TO THE READER.
IT being evidently apparent, as in moſt other caſes, ſo in our Church-diviſions, that a reſolved proſtration to the Authority, and a confident adhaeſion to the opinion of reputed-good men, doth commonly ſeduce the Populace, firſt into Prejudice, then into Parties, and ſo to a tenacious obſtinacy in Errour. Hereupon one probable way of Reſcue and Remedy is, to propoſe to the wandring People the Documents of one whoſe Authority is great among them; Therefore have I thought on the Oracle Mr. Baxter, who in this Book (His Defence of the Principles of Love) is not more Anteſignanus than Eirenarches, preſcribing very well for Peace and Church-union, as the enſuing Treatiſe, eſpecially the Epiſtle, ſhews. And to anticipate that prejudice and miſtakes which a thing of this nature is very liable to, let no man think it my deſign to accuſe Mr. Baxter of Self-contradiction, Inconſiſtency, &c. but that it is meerly for the conviction of thoſe whom that learned Author calls Honeſt erroneous Chriſtians: and to let the World ſee that Mr. B. and other Non-conformiſt Miniſters, do not believe that intrinſick evil and ſinfulneſs to be in Conformity, which their unwary Followers are induced, or rather ſeduced to believe; and that there is more extrinſick danger and heinous ſinfulneſs in their ſeparation, than his honeſt erroneous Chriſtians do imagine, that the difference between Conformiſts and Non-conformiſts is very ſmall, and (as Mr. Baxter tells Mr. Bagſhaw in his Defence) that Non-conformiſts do injure Conformiſts and make the Caſe (of Conformity) more odious than it is. And to obviate Objections, let it be noted,
2. That if here be found any ſmall alteration in words, it is meerly for the ſake of brevity and eaſe in reading, and no other than what doth fairly conſiſt with, and not at all, pervert the ſenſe and meaning of the firſt Author.
And ſince the renouncing of the Covenant, (which Non-conformiſts call the great Mountain in the way) is now removed, if the more peaceable Non-conformiſts have a mind to come into the conforming Churches, here is that in this ſmall Treatiſe will help a little to juſtifie and encourage their practice in ſo doing. What acceptance this poor thing will have, I am ignorant, but not ſollicitous, ſince the teſtimony of my Conſcience is, that it is in vindication of Truth, and defence of a good Cauſe; nor would I fear the ſucceſs much more than I do the acceptance, would the honeſt erroneous Chriſtian read it, with as little partiality and prejudice, as he would if coming from the firſt Authors hand.
Mr. BAXTER's EPISTLE TO THE Non-Conformiſts, Being a juſt and true Abſtract of his Defence of the Principles of Love.
BRETHREN,
IT grieves me to the heart that neither Party,Pag. 18. Conformable or Non-conformable, is more ſenſible of the ſin and danger of our diſtance (though I know that in both Parties there are many wiſe and holy perſons, who, I ſuppoſe, lament it more than I do.) It layeth my ſoul in daily lamentations to ſee how we run further from each other, to the apparent danger of the Proteſtant Cauſe, and of the Kingdoms welfare, and of all the hopes of our Poſterity.
Part 1. pag. 49.Our narrow Judgment draws many to think that it is the Intereſt of Religion now in England to have the Pariſh-Churches brought low in reputation, and deſerted, and God's publick worſhip which they would have all religious People uſe, to be onelyonly that of tolerated, or more private Churches, by which they little know what they wiſh againſt the Intereſt of the Chriſtian and Proteſtant Religion in this Land, and what hurt they would do, if in this they had their wills.
Par. 1. pag. 36.The Intereſt of the Chriſtian Proteſtant Religion muſt be kept up, by keeping up as much Truth, Piety, and Reputation, as may be, in the Pariſh-Churches.
Part. 1. pag. 56. The publick to be preferred before the private: and come to the beginning of Common-Prayer.I am very glad that the pious Lectures of Mr. Hilderſham, Mr. Rogers, and ſuch other old Non-conformiſts, are in ſo good eſteem among good people, where they will read them urgeing the people, not onelyonly againſt Separation, but to come to the very beginning of the publick Worſhip, and preferring it before their private duties. And I need not tell thoſe that have read the Writings of the good old Non-conformiſts,Part. 2. p. 176. Common-prayer preferred before all private duties. Ames, Parker, Bains, Fox, Dearing, Greenham, &c. that theſe did ſome of them read the Common Prayer, and moſt of them judged it lawful to join in it, or elſe Mr. Hilderſham, Rogers, &c. would not write ſo earneſtly to men to come to the beginning, and prefer it before all private duties.
When I think what learned, holy,part. 1. p. 97. The heinouſneſs of Separation, in conſideration of thoſe excellent perſons that they ſeparated from 1. the old Conformiſts▪ 2. the preſent Conformiſts. incomparable men, abundance of the old Conformiſts were, my heart riſeth againſt the thoughts of ſeparating from them; If I had come to their Churches when they read the Common-prayer and adminiſtred the Sacrament, could I have departed and ſaid, It is not lawful for a Chriſtian here to communicate with you. What! Such men as Mr. Bolton, Mr. Whateley, Mr. Fenner, Mr. Crook, Mr. Dent, Mr. Dike, Mr. Stock, Mr. Smith, Dr. Preſton, Dr. Sibbs, Dr. Taylor, and abundance other ſuch; yea, ſuch as Biſhop Jewell, Biſhop Grindall Biſhop Hall, Biſhop Potter, Biſhop Davenant, Biſhop Carleton, &c. yea, and the Martyrs too, as Cranmer, Ridley, Hooper, Farrar, Bradford, Philpot, Sanders,Part. 1. p. 12.13. &c. I think not my ſelf worthy to be compared with Mr. Bolton, Whateley, Fenner, Preſton, Sibbs, White, Field, Uſher, Jewell, and abundance other old Conformiſts; and you might forgive me, if I tell you again, that if they were all alive, and uſed now the ſame Liturgy and Ceremonies as they did then, I could not find in my heart to think their communion in Prayer and Sacrament unlawful, nor to cenſure that man as injurious to the Church, who ſhould write to perſuade others not to ſeparate from them on that ſuppoſition, I am ſure the Aſſembly of Divines that ſate heretofore at Weſtminſter, were ſo conformable when they went thither, that I never heard of five Non-conformiſts among them, except the five diſſenting Brethren; their Judgment was (as Mr. Sprints) that Conformity was lawful in caſe of neceſſity, rather than to be deprived of Liberty to preach the Goſpel.
Part. 1. p. 10, 11, 12.And as for the preſent Conformiſts, I know thoſe of them, whom I think as godly and humble Miniſters [N.B.] as moſt of the Non-conformiſts, whom I know— and as my acquaintance increaſeth I know more and more; — And I tell you again, that I believe there are many hundred godly Miniſters in the Pariſh Churches of England, and that their Churches are true Churches.Part. 1. p. 40. Mr. Baxter dares not go againſt his Conſcience in not taking the Sacrament at his Pariſh Church. And for my part I forbore communion with the Pariſh Churches in the Sacrament a long time, yet at laſt I ſaw that the reaſons ſeemed to me to ceaſe, and I durſt not go againſt my Conſcience, for I knew not what.
Part. 1. p. 16, 68, 69.But O that you would yet conſider how much defect of love and patience there is in you as well as others, How eaſily can we aggravate the faults of others, and how hardly can we aggravate or ſee our own! The defects of the Liturgy, and the faults of thoſe by whom we ſuffer, are eaſily heightned even beyond deſert, but when many of us vend untruths and ſlanders againſt our Brethren about the Land, who aggravates this, or repents of it? But above all I entreat the dividing Brethren, if they can ſo long lay by their partiality, to judge by this of the reaſons of their ſeparation from thoſe Churches private or parochial, that they differ from in tolerable things. You think it a ſin to communicate in a Church where the Liturgy is uſed, and where Diſcipline is not ſo ſtrictly exerciſed againſt ſome Offenders, as you and I deſire. But publick multiplied untruths in mens mouths, do never make you ſcruple their communion. I intreat you do but ſtudy an anſwer to one that would ſeparate from you all upon ſuch grounds as theſe. Firſt for the Sin,The Separatiſts that are ſo ſcrupulous about Church communion, make no conſcience of greater ſins. conſider of theſe Texts, Exod. 23.1. Thou ſhalt not raiſe a falſe report, &c. Eph. 4.31. Let evil ſpeaking be put away from you. J…mes 4.11. Speak not evil one of another, &c. Tit. 3.1, 2. Prov. 25.23. Pet. 1.2, 1. &c. Have you more or plainer Texts of Scripture againſt the Common-prayer than theſe are againſt Slandering, &c. Now ſuppoſe one ſhould ſay that a People of ſuch ſin as this, ſhould not be communicated with, what anſwer will you give to this, which will not confute your own objections againſt communion with many Pariſh-Churches in this Land. God hates every diſorder in extemporate Prayer,Part 1. p. 84. and yet he more hates that cenſoriouſneſs and curioſity which would draw men to forſake the ſubſtantials of Worſhip or Chriſtian love and communion on that pretence. If Chriſtians ſhould plead Gods jealouſie about his Worſhip, as cenſoriouſly againſt their own prayers, as they do againſt other mens, and Churches in this caſe, they would turn prayer into the fuel of deſpair and torment.
The evil of …eparation. Part 1. p. 2, 3.If Paul thought his Galatians fooliſh and bewitched, and his Corinthian-Chriſtians to be Babes, yea carnal, and not ſpiritual, becauſe there were among them foreign, envyings,Mr. Baxter …ounts Sepa…tiſts no bet…er than foo…ſh and be…itched …abes, carnal …nd not ſpiri…al. ſtrife, and diviſions, or as the words ſignifie, zeal, or aemulation, ſtrife and ſeparation, factions and dividings in ſeveral Parties; while one ſaith I am of Paul, another I am of Apollo, what wonder if we are no better now. I will not pretend Conſcience for the defiling of my Conſcience, and the forſaking the ſacred life of love. Do not you your ſelves condemn a carnal ſtate? Remember then that they are carnal, who are contentious dividers in the Churches: 1 Cor▪ 1, 2, 3. You will join with me in diſallowing a fleſhly life; Remember then that the works of the fleſh are theſe, as Adultery, Fornication, &c. ſo alſo Hatred (or Enmities) Variance, Emulations, Wrath, Strife, Seditions, (foreign dividing into Parties) &c. I know you will confeſs, that if any man have not the Spirit of Chriſt, he is none of his, Rom. 8.9. Remember then that the Spirit of Chriſt is the Spirit of Love, that the fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſs, &c. Gal. 5.20.
Old Mr. Wilſon Paſtor of Boſton, being deſired by the Elders of the Churches,Part.2. p. 155. Separation and Koraiſm provoking ſins. aſſembled at his houſe, that (on his dying-bed) he would declare ſolemnly to them, what he conceived to be thoſe ſins which provoked the diſpleaſure of God againſt the Countrey, told them, that he had long feared theſe ſins following, as chief among others, which God was greatly provoked by, 1. Separation, 2. Anabaptiſtry, 3. Koraiſm, when People riſe up, as Korah, againſt their Miniſters and Elders, as if they took too much upon them, when indeed they do but rule for Chriſt, and according to Chriſt: and ſo for the Magiſtrates being Gallio-like, not caring for theſe things, or not uſing their power and authority for the maintenance of the Truth, and Goſpel, and Ordinances, &c.
Here he ſpeaks particularly to Mr. Bagſhaw. Part 2. p. 6, 7.Alas (dear Brother) that after ſo many years ſilencing and affliction, after Flames and Plagues, and dreadful Judgments, after twenty years practice of the ſin it ſelf, and when we are buried in the very ruines which it cauſed, we ſhould not yet know that our own uncharitable diviſions, alienations, and Separations, are a crying ſin, yea the crying as well as the uncharitableneſs and hurtfulneſs of others. Alas, will God leave Us, even Us alſo to the obdurateneſs of Pharaoh? Is there not crying ſin with Us? What have we done to Chriſts Kingdom, to this Kingdom, to our Friends, to our ſelves, and (alas) to our enemies, by our Diviſions? and do we not feel it, do we not know it? Wo to us! into what hard-heartedneſs have we ſinned our ſelves?
Part 1. p. 60. The ſad effects of Church-diviſions.Irenaeus, Epiphanius, Auguſtine, Theodoret, beſide the reſt, do ſadly tell us in their Catalogues and Controverſies, how lamentably theſe Dividers then hindered the Goſpel, and diſtreſſed and diſhonoured the Church: And the ſad ſtories of Holland, Munſter, and others in Germany, Poland, and eſpecially theſe twenty years paſt in England, do bring all cloſer to our ſenſe. The diſſolution of the ſeparated Churches of the Engliſh in the Low-Countries,Part 2. p. 175. by their own diviſions, is a thing too well known to be concealed.
Brethren—I know that our diviſion gratifieth the Papiſts,Part 1. p 17. The preſent ſeparation a promoting cauſe of Popery, and greatly hazards the Proteſtant Religion, advantageth profaneneſs, &c. and greatly hazardeth the Proteſtant Religion, and that more than the moſt of you ſeem to believe or regard. I know that our diviſion advantageth Profaneneſs, and greatly hinders the ſucceſs on both ſides, I know that it greatly pleaſeth Satan, and buildeth up his Kingdom, and weakeneth the Kingdom of our Lord; his own mouth hath told us ſo. I foreſaw, that while we worried and weakened one another, Papiſts were like to be the principal gainers: and they would be ready to offer their ſervice to ſtrengthen one of the Parties againſt the other, and would be glad to take up the reproaches againſt the moſt religious people, that were by angry Adverſaries brought unto their hands.Part 1. p. 32. And that when we had made our ſelves the common ſcorn by our manifold diviſions, and by our biting and devouring one another, they would plead this as their ſhame, to draw People to themſelves, as the onelyonly ſtable and, conſiſtent Church; and would make us giddy, that we may reſt on them, as our Supporters, and when they ſaw us weak, would, be ready to devour us all.
Part 1. p. 52. The manner how Popery will grow out of our diviſions.Three ways eſpecially will Popery grow out of our diviſions:
1. By the odium and ſcorn of our diſagreements, inconſiſtency and multiplied Sects; they will perſuade people, that we muſt either come for unity to them, or elſe all run mad, and crumble into duſt and individuals. Thouſands have been drawn into Popery and confirmed in it already by this Argument, and I am perſuaded that all the Arguments in Bellarmine, and all other Books that ever were written, have not done ſo much to make Papiſts in England, as the multitude of Sects among us: Yea ſome Profeſſors of religious ſtrictneſs, of great eſteem for godlineſs, have turned Papiſts themſelves when they were giddy and weary with turnings, and when they had run from Sect to Sect and found no conſiſtency in any: And,
2. Who knows not how fair a Game the Papiſts have to play by the means of our diviſions. Methinks I hear them hiſſing on each Party, and ſaying to one ſide, Lay more upon them, and bate them nothing, and to the other, Stand it out, and yield to nothing. And who is ſo blind then, as not to ſee their double game and hopes (viz.) that either our diviſions and alterations will carry men to ſuch diſtances and practices, as ſhall make us accounted ſeditious, rebellious, and dangerous to the publick Peace; and ſo they (i.e. Papiſts) paſs for better Subjects than we; or elſe that when ſo many Parties under ſufferings are conſtrained to beg for Liberty, the Papiſts may not be ſhut out alone, but have toleration with the reſt. And ſhall they uſe our hands to do their work? We have already unſpeakably ſerved them in this.
And 3. It is not the leaſt of our danger, (nor which doth leaſt affect me) leſt by our follies, extremities, and rigours, we ſhould ſo exaſperate the common People, as to make them readier to join with the Papiſts than with us, in caſe of any competitions, or their invaſions, or inſurrections againſt the King and Kingdoms peace.— Let us do nothing by unlawful alienations and ſingularities, or fierce and diſobedient oppoſitions, which tend to make the People think better of Papiſts than of us.
In the Year 1634. Mr. Roger Williams Aſſiſtant to Mr. Ralph Smith Paſtor of Plimouth, The preſent Separation promoteth Anabaptiſtry, Quakeriſm, &c.removed from thence to Salem, where in one years time he filled the place with principles of rigid Separation, and tending to Anabaptiſtry. The prudent Magiſtrates of the Maſſachuſets juriſdiction, ſent to the Church of Salem, deſiring them to forbear calling him to Office; which they not hearkening to, he proceeded more vigorouſly to vent many dangerous opipinions, as, that the Magiſtrate had nothing to do in matters of the Firſt Table, but onelyonly the Second, and that there ſhould be a general and unlimited toleration of all Religions; and for any man to be puniſhed for any matters of his Conſcience, was perſecution: That if the Church of Salem would not ſeparate, not onelyonly from the Churches of England, but of New-England too, he would ſeparate from them. The more prudent part of the Church being amazed at his way, would not yield to him; whereupon he never came to the Church-Aſſembly more, profeſſing ſeparation from them as Antichriſtian. Divers of the weaker ſort of Church-members did by degrees fall off to him, inſomuch that he kept a meeting in his own houſe, unto which a numerous company did reſort,— Whereupon he was baniſhed the Maſſachuſets Colonie, and came to a place called Providence, was followed by many of the Church of Salem, who zealouſly adhered to him, and cried out of the perſecution that was againſt them; others reſorted to them from other places. They had not been there long, but from rigid Separation, they fell to Anabaptiſtry, [N.B.] renouncing their Baptiſm received in Infancy, and taking up another Baptiſm, and ſo began a Church in that way. But Mr. Williams ſtopt not there long, for after ſome time he told the people that followed him, that he was out of the way himſelf, and had miſled them; for he did not find that there were any upon Earth that could adminiſter Baptiſm, and therefore their laſt Baptiſm was a nullity as well as their firſt; and therefore they muſt lay down all, and look for the coming of new Apoſtles; and ſo they diſſolved themſelves & and turned Seekers.
To which I add,Mr. Baxters addition to this Hiſtory. that this man was one of the greateſt Inſtruments, after all this, of ſublimating the Engliſh Separation to the ſame heighth, and gratifying the Papiſts by raiſing up the Sect of Seekers.
And ſad,Part 2. p. 175 ſad indeed was the caſe of the Barmuda's, when in ſo diſciplined a Plantation, one Miniſter turned away the greater part from Church-communion, till they became Aliens— and the reſt whom he gathered as the onelyonly worthy perſons, ſo many turned Quakers, Seekers, and ſuch like.
Part 1. p. 50.The caſe of three or four Churches in New-England grieves my heart, but the caſe of the Summer-Iſlands, as related to me by Mr. Vaughan, a worthy Miniſter, lately diſcouraged and come from thence, would make a Chriſtian heart to bleed, to hear how ſtrict, and regular, and hopeful that Plantation once was, and how one godly Miniſter by Separation, ſelecting a few to be his Church, and rejecting all the reſt from the Sacrament, the rejected Party are grown to doleful eſtrangedneſs in Religion, and the ſelected Party much turned Quakers, and between both, how wofull are the Fruits!
But the caſe of England, Scotland, and Ireland (which I foretold in my Book of Infant-Baptiſm) is yet a more lamentable proof, what Separation hath done againſt Religion, ſo full a proof, that it is my wonder that any good man can overlook it.
Part 1. p. 49.Yea, before our eyes, the moſt pernicious Hereſies, even that of Quakers, are ſtill not onelyonly continued, but increaſed; and we ſee men that to day condemn communion with the Pariſh-Churches, and then with the Preſbyterians, do ſhortly fly from communion with the Independents too —. It's commonly known how many of late have turned Quakers, and ſhall we ſtand by and ſee ſuch work and neither lament their ſins that drive men to this, nor warn them of the paſſions and principles that lead to it. Separation will ruine the ſeparated Churches themſelves at laſt, it will admit of no conſiſtency; Parties will riſe in the ſeparated Churches, and ſeparate again from them, till they are diſſolved. I beſeech my dear Brethren that are otherwiſe minded, to open their eyes ſo far as to regard experience.
I am not able to bear the thoughts of Separating from almoſt all Chriſts Churches upon Earth; but he that ſeparateth from one,Part 1. p. 54. or many upon a reaſon common to almoſt all, doth virtually ſeparate from almoſt all▪ and he that ſeparateth from all among us upon the account of the unlawfulneſs of our Liturgy, and the badneſs of all our Miniſtry, doth ſeparate from them upon a reaſon common to almoſt all, or the far greateſt part (as I conceive▪). Therefore pray we;
Mr. Baxters Prayer.
Part 2. p. 150.O That the God of love would pity and undeceive the ſelfiſh and paſſionate ſort of profeſſed Chriſtians, and teach them to know what manner of ſpirits they are of! O that he would rebuke the evil ſpirits that are gone forth; the Spirit of Covetouſneſs and Pride; the Spirit of Hypocriſie and religious Imagery, of Self-conceitedneſs, of Malice and Wrath, of Back-bitings and Falſe-accuſing, before that both Chriſtianity and Humanity be turned into Devilliſm, and before Earth be more conformable to Hell! O that the Spirit of Light would make us of one mind, and the Spirit of Love would mortifie both mens malignant and religious paſſions, contentiouſneſs and malice, and cauſe us to love our Neighbours as our ſelves! That as the Envious and ſtriving Wiſdom from beneath hath cauſed Confuſion, and every evil work; ſo the Wiſdom from above, which is firſt pure, then peaceable, gentle, and eaſie to be intreated, might bring forth mercy and good fruits, without partiality or hypocriſie, that we might edifie the body of Chriſt in love, Eph. 4.16. and fruſtrate the hopes of the enemies of our peace, who wait for our total diſſolution, and triumph already in our Diviſions, (when it is their own Mill which grindeth us to Powder) but God can make their Oven to bake us into a more Chriſtian and ſalubrious conſiſtency, (that I may uſe Ignatius's Allegory) but it muſt be firſt by fermenting us with unfeigned love, and then we ſhall be lovely in his ſight, and the God of love and peace will be with us. Amen.
Mr. BAXTER's VINDICATION OF THE CHURCH of ENGLAND In her Rites, and Ceremonies, Diſcipline, AND CHURCH-ORDERS.
1. Standing up at the Creed and the Antiphones.
Mr. Baxter's Scripture-Proof of Infant-Church-memberſhip. Part. II. cap. 6. p. 121.
I Humbly propound (meaning to the Aſſembly of Divines) that the Cuſtom of ſtanding up at the Creed, may be reduced to its Primitive nature and vigour [i.e. as 'tis now in uſe in the Church of England; it being then quite out of uſe.) And in the next Page he reckons this among one of thoſe five plain Duties, which he ſays muſt not be wiped out, leſt the Directory be found more defective than the Common-Prayer-Book.
In his Sacrilegious Deſertion of the Miniſtry Rebuked,] he ſays, that the Conformiſts in ſtanding up at the Antiphones, (viz. Gloria Patri, Te Deum, Jubilate, &c.) do better than the Non-conformiſts in not ſtanding up.