Five disputations of church-government and worship by Richard Baxter.

CHAP. VIII. Prop. 8. Those orders may be profita∣ble for the Peace of the Churches in one Nation, that are not necessary to the Peace of the Churches in many Nations. (Book 8)

§. 1. I mention this 1. Because the Romanists are so peremptory for the Necessity of their ceremonies through all the world: as if the unity, peace, or well being of the Church, at least, did hang on these. And yet sometimes they could dispence with the different rites of the Greeks, if they could but have got them under their power by it.

§. 2. Also 2. Because the Protestants called Lutherans, stick so rigidly on their ceremonies (as Private Confession, Exor∣cism, Images, Vestments, &c.) as if these had been necessary to the unity of the Churches. And the Pacifiers find a difficulty in reconciling the Churches of several nations, because these expect an uniformity in ceremonies.

§. 3. And so necessary doth it seem in the judgement of some deluded souls, that all Churches be one in a visible Policy, and uniformity of Rites, that upon this very account they forsake the Protestant Churches and turn Papists. As if Christ were not a sufficient Head and Center for Catholick union, and his Laws and waies sufficient for our terms of uniformity, unless we are

all of a mind and practice in every custome or variable circum∣stance that God hath left indifferent.

§. 4. I need no other Instance then 1. what Grotius hath given of himself * 1.1 (in his Discuss. Apologet. Rivet.) who pro∣fesseth that he turned off upon that account, because the Prote∣stants had no such unity: And 2. What he said before of others (by whom he took no warning, but did imitate them) in his Epist. to Mr. Dury (cited by Mr. Barksdale in his Memo∣rials of Grotius life) where he saith [Many do every day forsake the Protestants, and joyn with the Romanists, for no other Reason but because they are not one Body, but distracted parties, separated Congregations, having every one a peculiar Communion and 〈◊〉〈◊〉 —] And they that will turn Papists on such an induce∣ment, deserve to take what they g••t by their folly.

§. 5. Did not these men know that the Church hath alwaies allowed diversity of Rites? Did not the Churches differ till the N••cene Council about Easter day, and one half went one way, and another half the other way? and yet Polycarp and the B••shop of Rome held communion for all their differences? and Ireneus pleads this against Victors temerity in excommunica∣ting the Asian Churches? D••d they not know that the Greek, and Armenian, and Romane Churches differ in many Rites, that yet may be parts of the Catholick Church notwithstanding such differences? Yea the Romanists themselves would have allowed the Greeks, and Abassines, and other Churches a difference of ceremonies and customes, so they could but have subjugated them to the Pope.

§. 6. Yea more, the several orders of Fryars and other Religi∣ous men among the Papists themselves are allowed their diffe∣rences in Rites and Ceremonies; and the exercise of this allowed Difference doth make no great breach among them, because they have the liberty for this variety from one Pope in whom they are all united. What abundance of observations do the Iesuites, Franciscans, Dominicans, Benedictines, Carth••sians, and others differ in? And must men needs turn Papists because of the different Rites of Protestants, when they must find more va∣riety among them that they turn to? The matter's well amend∣ed with them, when among us, one countrey useth three or four Ceremonies which others do disuse: and among the

Papists, one order of Fryars useth twice as many different from the rest; yea in habit, and diet, and other observances they many waies differ. What hypocrisie is this, to judge this tolerable, yea laudable in them, and much less so intolerable in us, as that it must remove them from our Communion?

§. 7. And how sad a case is it that the Reconciliation between the Lutherans and other Protestants should in any measure stick at such Ceremonies? what if one countrey will have Ima∣ges to adorn their Temples, and will have exorcism, and other Ceremonies, which others do disallow and desire to be freed from? may we not yet give each other the right hand of fel∣lowship? and take each other for the Churches of Christ? and maintain brotherly Charity, and such a correspondency, as may conduce to our mutual preservation and edification?

§. 8. Yea in the s••me Nation, why may not several con∣gregations have the liberty of differing in a few indifferent cere∣monies? If one part think them lawfull, and the other think that God forbids them, must we be forced to go against our Consci∣ences, for a thing of no necessity? If we profess ou•• Resolution to live peceably with them that use them, and only desire a tole∣ration our selves, because we dare not wilfully sin against our light, will charity deny us this? If men forbear a thing (sup∣pose) indifferent for fear of Gods displeasure and damnation, and profess that were it not for this they would conform to the wills of others, are those Christians or men that will come be∣hind them and drive them into hell without compassion, and that for things indifferent?

Notes

• * 1.1

  See my wri∣ting of Groti∣us R••ligion.