Ceremonies and Conformity with a Short Reflection
The source for this document is https://quod.lib.umich.edu/e/eebo/A26945.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
THE JUDGMENT OF Mr. BAXTER CONCERNING CEREMONIES AND CONFORMITY.
WITH A SHORT REFLECTION upon a Scandalous Pamphlet, Intituled, A Proposition for the Safety and Happiness of the KING and KINGDOM.
IN A LETTER to a GENTLEMAN of the House of Commons.
LONDON, Printed for R. Jenaway, in the Year 1667
SIR,
I Suppose the Pamphlet which you sent me, was designed rather to let me see the Impudence of this Licentious Age, than to draw me into the Impertinence of Answering it. The Lameness of the Style, the Sence, and the Coherence, but especially the Weakness of what he calls Arguments, make me ashamed to deal with such an Adversary. Yet in running it over, I could not but observe this one Confession: It is not the Dignity of the Bishops, their Lordships and Revenues; It is not their Cathedrals, Organs, and their Divine Service in what State and Magnificence they please; It is not Common Prayer, no nor any Ceremony of the Church whatsoever for all its significancy, if it 〈1 page duplicate〉 〈1 page duplicate〉 be but a circumstance of Worship, and no more, that could hinder most of the Sober Nonconformists to come over to you; but it is these Declarations, Subscriptions, and Oaths which you impose on them in your Acts.
Now, though I think it no hard matter to make it appear, that these Declarations, Subscriptions, and Oaths, contain nothing in them but what is absolutely necessary to the Safety of the Church and State; and that those men who refuse to make such Acknowledgments and Engagements, are utterly unfit to be entrusted with the Cure of Souls, and the office of Preaching to the People; which, like other good things, as it is excellent in the Use, so is it no less dangerous in the Abuse: Yet supposing, for once, that these Oaths and Subscriptions were as unlawful, as they would have the World believe; What is this to those that are not required to Subscribe or Swear? Is not this a plain Acknowledgement, that notwithstanding all these Clamors against the Governors, and the Ceremonies of the Church, yet there is indeed no just ground of separating from either, since no Swearing or Subscription is required of the Multitude, of which they so much boast, and whose Cause they pretend to plead? Of these, by their own Confession, as many as are Judicious and Sober, may come over and Conform: So that we have only a few Factious Men (that call themselves Ministers) that make all this Noise; as if for their sakes, the KING and PARLIAMENT must undo all that they have done, for the Restoring of Religion and good Order in the Church, and preserving Peace in the State: and because the City and the Ships have been lately burnt, these Men that are well skilled in blowing Coals, must have leave to set the whole Kingdom in a Flame.
The Worthy Gentlemen of your House, will, I hope, consider this: Which that you may not look upon only as an unwary word dropt from a loose Pen, I shall add, for Confirmation, what I long since observed in a Book written by a great Rabbie of that Tribe, under the Title of Five Disputations of Church Government, and Worship: Printed at London, 1659. A time, when he could have but small encouragement to say more than be thought in this matter.
THE JUDGMENT OF Mr. BAXTER CONCERNING CEREMONIES AND CONFORMITY.
T Hose Modes or Circumstances of Worship which are Necessary in Genere, but left undetermined by God in Specie, are left by God to human Prudential Determination: (else an Impossibility should be necessary.) But many such there are, that are Necessary in Genere, but left undetermined of God in Specie; therefore many such are left to human Prudential Determination.
§. 5. Yet it is in the Power of man to determine of such Modes and Circumstances as are necessary to the performance of that Worship which God hath instituted in his Word: and therefore lawful Governors may in such Cases bind us by their Commands.
1. It is left to human Determination, what Place the Public Assemblies shall be held in.
2. It is left to man to determine of the Time of Holy Duties, except only where God hath determined of it already.
3. It is left to the Determination of human Prudence, what Utensils to employ about the Public Worship of God.
Here therefore we must thus conclude,
1. That every misordering of such great affairs, is the sin of them that do it.
2. But yet that the Subject is not exempted from Obedience by every such mistake of the Governor: but by some, he is.
§. 67. If the mischoosing of such Circumstances, by Church-Governors, be but an Inconvenience, and do not destroy the Ordinance itself, or frustrate the Ends of it, we are to obey: 1. For he is the Judge of his own work, and not we: 2. The thing is not sinful, though inconvenient: 3. Obedience is commanded to our lawful Governors.
We must obey in all things lawful.
And when we do obey in a Case of Miscommanding, it is not a doing evil, that good may come of it, as some do misconceive: but it is only a submitting to that which is ill commanded, but not evil in him that doth submit. It is the Determiner that is the cause of the Inconvenience, and not the Obeyer. Nor is it inconvenient for me to Obey, though it be worse perhaps to him that Commandeth. While he sinneth in Commanding, he may make it my Duty to Obey.
§. 6. Dist. 4. We must distinguish between Ceremonies imposed by a Lawful Magistrate, or Church-Governors; and such as are imposed by Usurpers, or Men without Authority.
§. 25. Prop. 12. It may be very sinful to command some Ceremonies, which may lawfully, yea, must in Duty be used by the Subject when they are commanded.
§. 27. Prop. 14. Yet certain things that are commonly called Ceremonies, may lawfully be used in the Church upon Human Imposition; and when it is not against the Law of God, no person should disobey the Commands of their Lawful Governors in such things.
Of Set-Forms, and the Book of Common-Prayer.
Prop. 1. A Stinted Liturgy is in itself Lawful.
2. A Stinted Liturgy in some parts of Public Service, is ordinarily necessary.
3. In the parts where it is not of Necessity, it may not only be submitted to, but desired, when the Peace of the Church requireth it.
7. The safest way of Composing such a Public Form, is, to take it all, for Matter and Words, out of the Holy Scriptures.
8. Yet is not this of such Necessity, but that we may join in it, or use it, if the Form of Words be not from Scripture.
Prop. 1. A Stinted Liturgy is in itself Lawful.
This is thus proved:
Argument 1. That which is not directly, or consequentially forbidden by God, remaineth lawful: A stinted Liturgy is not directly, or consequentially forbidden by God: therefore it remaineth lawful.
The Major is undoubted, because nothing but a Prohibition can make a thing unlawful. Sin is a transgression of a Law: where there is no Law, there is no Transgression: And yet I have heard very Reverend men answer this, That it is enough that it is not commanded, though not forbidden▪ Which is plainly to deny both Scripture and Civil Principles.
Now for the Minor, That a stinted Liturgy is not forbidden, we need no other proof, than that no Prohibition can be produced.
Argument 6. If it be lawful for the People to use a stinted Form of words in Public Prayer, then is it in itself lawful for the Pastors: but it is lawful for the People: for the Pastors prayer (which they must pray over with him, and not only hear it) is a stinted Form to them, even as much as if he had learnt it out of a Book. They are to follow him in his Method and Words, as if it were a Book-Prayer.
Argument 7. It is lawful to use a Form in Preaching: therefore a stinted Liturgy is lawful.
- 1. Because Preaching is a part of that Liturgy.
- 2. Because the reason is the same for Prayer, as for that, in the main.
Argument 8. That which hath been the practice of the Church in Scripture-times, and down to this day, and is yet the practice of almost all the Churches of Christ on earth, is not like to be unlawful: but such is the use of some stinted forms of Public Service: therefore, &c. That it was so in the Jews Church, and approved by Christ, I have shown. That it hath been of ancient use in the Church since Christ, and is at this day in use in Africa, Asia, Europe, even among the Reformed Churches in France, Holland, Geneva, &c. is so well known, that I think I need not stand to prove it: yea, those few that seem to disuse it, do yet use it, in Psalms, and other parts of Worship.
As for the Common-Prayer itself, I never rejected it because it was a Form, nor thought it simply unlawful because it was such a Form; but have made use of it, and would do again in the like case.
Of Ceremonies.
The Ceremonies controverted among us, were especially, The Surplice, the Gesture of Kneeling in receiving the Lord's Supper, the Ring in Marriage, Laying the hand on the Book in taking an Oath, the Organs and Church-Music, Holy-days, Altars, Rails, and the Cross in Baptism.
Of the Surplice.
Some decent Habit is necessary; either the Magistrate, or the Minister himself, or the Associated Pastors must determine what. I think neither Magistrate nor Synod should do anymore than hinder Undecency: But yet if they do more, and tie all to One Habit (and suppose it were an undecent Habit) yet this is but an imprudent use of Power. It is a thing within the Magistrates reach; he doth not an aliene work, but his own work amiss: and therefore the thing in itself being lawful; I would obey him, and use that garment, if I could not be dispensed with. Yea, though Secondarily the Whiteness be to signify Purity, and so it be made a teaching sign, yet would I obey.
Of Kneeling at the Sacrament.
But yet, as sinfully as this Gesture was imposed, for my part I did obey the Imposers, and would do, if it were to do again, rather than disturb the Peace of the Church, or be deprived of its Communion. For God having made some Gesture necessary, and confined me to none, but left it to Human Determination, I shall submit to Magistrates in their proper work, even when they miss it in the manner. I am not sure that Christ intended the example of himself and his Apostles, as obligatory to us that shall succeed. I am sure it proves sitting lawful; but I am not sure that it proves it necessary: (though very convenient.) But I am sure, he hath commanded me Obedience and Peace.
Of the Ring in Marriage.
And for the Ring in Marriage, I see no reason to scruple the lawfulness of it: For though the Papists make a Sacrament of Marriage, yet we have no reason to take it for any Ordinance of Divine Worship; anymore than the solemnizing of a Contract between a Prince and People. All things are sanctified and pure to the pure.
Of Organs and Church Music.
And for Organs, or other Instruments of Music in God's Worship, they being a Help partly Natural, and partly Artificial, to the exhilerating of the spirits, for the praise of God, I know no argument to prove them simply unlawful, but what would prove a Cup of wine unlawful, or the tune and meeter, and melody of singing unlawful.
Of Holy-Days.
Nor for my part do I make any scruple to keep a Day in Remembrance of any Eminent Servant of Christ, or Martyr, to praise God for their Doctrine or Example, and honor their Memorial.
But the hardest part of the Question is, whether it be lawful to keep Days, in celebrating the Memorial of Christ's Nativity, Circumcision, Fasting; Transfiguration, Ascension, and such like?
And yet for all this I am resolved, if I live where such Holy-days as these are observed, to censure no man for observing them; nor would I deny them Liberty to follow their judgments, if I had the power of their liberties; provided they use not reproach and violence to others; and seek not to deprive them of their Liberties.
Yea more, I would not only give men their Liberty in this, but if I lived under a Government that peremptorily commanded it, I would observe the outward rest of such a Holi-day, and I would preach on it, and join with the Assemblies in God's Worship on it. Yea, I would thus observe the Day, rather than offend a weak Brother, or hinder any man's salvation, much more rather than I would make any division in the Church.
Of Altars, and Rails.
And for the next Ceremony, the Name and form of an Altar; no doubt it is a thing indifferent, whether the Table stand this way, or that way: and the Primitive Churches used commonly the names of Sacrifice, and Altar, and Priest, and I think, lawfully: for my part I shall not be he that shall condemn them.
I conceive that the dislike of these things in England (the form and name of an Altar, and the Rails about it) was not as if they were simply evil.
Whether we shall receive the Lord's Supper at a Table, or in our seats; and whether the Table shall be of wood or stone? whether it shall be round, or long, or square? whether it shall stand in the East or West-end of the Temple, or in the middle? whether it shall have Rails, or no Rails? All these are left to Human Prudence.
Of the Cross in Baptism.
But of all our Ceremonies, there is none that I have more suspected to be simply unlawful, than the Cross in Baptism.
Yet I dare not peremptorily say, that it is unlawful: nor will I condemn either Ancients or Moderns that use it: nor will I make any disturbance in the Church about it, more than my own forbearance will make.
I presume not to censure them that judge it lawful; but only give the Reasons that make me doubt, and rather think it to be unlawful, though still with a suspicion of my own understanding.
Ambrose. contr. Symmach.