The second part of The nonconformists plea for peace being an account of their principles about civil and ecclesiastical authority and obedience ... : mostly written many years past, and now published to save our lives and the kingdoms peace, from the false and bloody plotters ... / by Richard Baxter.

CHAP. II. (Book 2)

Of Gods Government and the perfection of his Laws, and of mens Additions. (Book 2)

1. THere is one only GOD, who is the Absolute Universal Rector of all mankind.

2. He and He only hath the power of universal Legis∣lation and judgement, that is, of making Laws obligato∣ry to all mankind, and judging all thereby.

3. This work of Universal Legislation he hath perfor∣med, and his Laws are extant.

4. The Law of Nature and the Canon of sacred Scrip∣ture are this Law.

5. The Law of God and only it, is obligatory by Pri∣mitive, (underived) authority.

6. Divine Revelation or testimony or assertion, and it only is absolutely infallible by the absolute Infallibility and Veracity of the revealer.

7. Gods Laws are not only sufficient but Perfect, as made by him that hath no imperfection.

8. Their sufficiency and perfection is not to be measured by humane presumptions, or by Carnal wit, that would teach God what to speak, and how: and then accuse his Law of material or modal imperfections, because it is not such as they think it should be; or else affirm that to be there which is not there, because they judge that it ought to be there: But it consisteth in their perfect Aptitude to their proper ends.

9. It is wise and valid reasoning to prove first that it is Gods Law, and thence to infer that it is sufficient and perfect: But it is a foolish Reasoning to being with the more uncertain assumptions, and to argue that It is not perfect, Ergo it is not Gods Laws; or to dream, that to be Gods Law, and to be imperfect are consistent.

10. When we say it is Perfect, we mean only as is said, formaliter and respectively as to the proper end, but not, 1. Materialiter, 2. modaliter, 3. vel finaliter absolute & simpliciter; As if the Angels in Heaven had not, 1. more perfect work prescribed them, 2. and by a more perfect mode of Revelation, 3. or to more perfect immediate ends: But as the sinless Saints in Heaven may be less perfect in positive Holiness than some Angels, and yet as perfectly Innocent and free from all sin; even so Gods Law for the Government of imperfect man on earth, is posi∣tively in the foresaid respects less perfect than the Hea∣venly Laws; and yet as blameless and perfect in its kind as to its proper use and ends.

11. Therefore the Historical method and the repetitions, and the vulgar phrases, and the absence of Philosophical ni∣ceties, is part of the perfection, and not of any imperfecti∣on of the Laws.

12. The work of Gods Laws is by Authoritative In∣stitution to determine what shall be due from man by way of obedience, and what shall be due to man by way of Reward and

Punishment, and so to be the Rule, first of Duty, and then of judgement.

13. Only Gods Laws can make due everlasting Re∣wards or Punishments.

14. No man is to make himself a publick judge or Exe∣cutioner of Gods Laws, without Gods Commission.

15. Gods Laws are not only Perfect as to Essentials, but as to Integral parts also, yea and to all Accidents and appurtenances of them.

16. It belongeth not to Gods Vniversal Laws to com∣mand in particular all that ever shall become a Duty to particular persons, to the end of the world.

17. As the particular case of Countries, persons and things do vary, so many things may be one mans duty that are not anothers, and a duty at one time, and in one place, which are not so in another: which therefore were not to be particularly determined in an Vniversal Law; but only General Laws given for their future deter∣mination.

18. Gods Laws are as perfect for duties of Love and Justice to man, as for duty of Love and worship to God.

19. But because the materials of humane justice and Be∣neficences are more mutable than those of holy love and worship, therefore there is incomparably more left to humane determination in that, than in this.

20. It belongeth to the sufficiency and perfection of Gods Laws, to determine of all things in specie (or parti∣cularly) which as moral means are Vniversally necessary to the good of all mankind (whether greater or lesser good) in all times or places of the world. And to make all that Duty for men, which shall be Universally duty to all the world; and to forbid all that evil which shall be sin Universally to all. For there is no Universal Gover∣nour but God and our Redeemer, therefore there is no

universal Law but his. It is usurpation against the Right and Laws of God and of Jesus Christ, for any either Person or Collective body, Prince, Pope or Council, to claim an Universal Soveraignty over all the persons, Kingdoms or Churches in the world. For as none of them are naturally capable of such a trust, as to the ex∣ercise, so de facto God hath not committed such a So∣veraignty and trust to any personal or collective Vicege∣rent under Christ. Therefore they accuse Gods Laws of Imperfection, who say that he hath left out any thing (both in Nature and Scripture) which is of universal necessity, or which man may make to become a duty by any one Universal Law.

21. Every particular Kingdom and Church, being part of Christs Universal Kingdom and Church, no man may Usurp any of Christs power, or office, over a part, no more then over the whole (Though the universal usur∣pation be far the greatest sin against him).

22. Therefore no man may do that which either im∣porteth that they have the same Power in that Church or Kingdom as Christ hath, (but only subordinate pow∣er) or that his Laws are defective and imperfect, as to that particular Church or Kingdom.

23. What Christ hath appropriated to himself, as the work or matter of his own Law, must appear from the perusal of that Law it self, and by seeing what he hath there determined of, and so not left for man to do, (un∣less as the executioners of his Laws, repeating them by commanding that they be practised.)

24. It is certain that as Christ as Mediator is King of the Church, and hath Legislative power, and did ex∣ercise it partly by himself on earth, so he commissioned his Apostles in general to teach all Nations to observe all things whatever he had commanded them, and pro∣mised

them the Holy Ghost, as his Agent or Advocate to bring all that he had taught them to their remem∣brance, and to inspire them infallibly and lead them into all truth, so that the work of Legislation was perform∣ed by Christ, by the Holy Ghost as his Advocate or A∣gent in the Apostles, Matth, 28. 19, 20. Eph. 1. 21, 22, 23. Eph. 4. 8, 10, 11. Joh. 14. 26. Joh. 16. 7, 8, 13. Mic. 4. 2. Isa. 2. 3. & 8. 16; 20. & 42. 4. Heb. 7. 12. James 1. 25. & 2. 12.

25. It is visible and certain that Christ by himself and his spirit in his Apostles hath particularly ordained, what Articles of faith shall be believed, by Revealing to us so compleatly the will of God, that there shall no other supernatural Revolation be needful of things to be believed as necessary to Salvation, or to the right worshipping of God. Gal. 1. 7, 8, 9. Eph. 4. 8, 9, 10, 11, 12, 13, 14, 15. 2 Tim. 3. 16, 17. Heb. 11. 40. Jam. 1. 25. Col. 4. 12. &c.

26. The Law of Nature and of Christ also have or∣dained that God shall be worshipped publickly in solemn Assemblies, in a reverent and holy manner, at certain stated times.

27. Christ hath ordained, what persons they shall be, and how qualified, who shall be admitted into his Church, as the members of it; and who shall be kept out.

28. Christ hath ordained that Baptism shall be the door into his Church, and described that Baptism, and required that all that will enter do thus Sacramental∣ly Covenant with God the Father, Son and Holy Ghost, and dedicate themselves to him. Matth. 28. 19.

29. Christ hath ordained that certain persons qualified for that office, shall be separated as his Ministers to preach his Gospel, and baptize those that are converted, and gather Churches, and to be Pastors of the Churches ga∣thered, and this to continue to the end. Matth. 28. 20.

Act. 14. 22, 23. Tit. 1. 3, 4, 5. 1 Thess. 5. 12, 13. Eph. 4. 8, 9, 10, 13, 14.

30. He hath appointed to these Officers, a threefold work in subordination to his own Prophetical, Priestly and Kingly office, that is, to Teach the Churches, to guide them in publick worship as their mouth to God, and to Rule them by sacred Discipline. Matth. 28. 19, 20. 2 Tim. 2. 2, 24. 1 Cor. 14. 15, 16. &c. Act. 20. 7, 11. Act. 2. 41, 42. Heb. 13. 7, 17, 24.

31. He hath given them in Scripture a compleat body of the doctrine which they must preach, as the word of God; and hath ordained that publick prayers, and praises of God, and administration of the Sacrament of the Lords supper, shall be the publick worship which they shall offer to God; and hath left them instructions how to exercise Church dis∣cipline, as to admonitions, excommunications and absolu∣tions. 2. Tim. 3. 16, 17. Act. 2. 41, 42. 1 Cor. 11. 20, 22, 23. 1 Cor. 14. Math. 18. 15, 16, 17, 18, 19. 1. Cor. 5. 2 John 10, 11. Tit. 3. 10. 2 Thes. 3. 6, 14.

32. Christ by his spirit in his Apostles hath separated the Lords day, the first day of the week, to be the weekly stated day for the sacred Assemblies for the publick worshipping of God: As Scripture and Church history fully prove.

33. These things ordained by Christ himself are cal∣led Gods Worship, in a double respect, both as they are Actions done to his immediate honour; and as they are means by himself appointed to that use, and so are his Worship-Ordinances or Institutions: And so they are called Gods worship, in the Primary and eminent sense.

34. There are abundance of Actions subordinate to these, being but the right modifying and circumstantia∣ting of them, which may be called Worship and secundary diminutive sense (as being uncovered, 〈◊〉〈◊〉bowing, 〈◊〉〈◊〉stand∣ing, kneeling, the words of prayer and praise, &c. anon∣enumerated);

which as to these Worship-ordinances are but Adjuncts or modes; which God hath not command∣ed in particulars; but given general Laws for the performance of them, requiring men themselves to choose and use them prudently, not as they will themselves but according to these General Laws: And such an act of man is no sinful addition to the Laws of Christ.

35. Christ hath taken down the Judaical Law of Moses.

36. No man hath any authority to make Laws about Gods worship, but what Christ hath given him; he being now made the Universal King.

37. When a controversie ariseth between Christs prerogative and mans, we take it for a case to be tender∣ly handled. We would go as far in acknowledging the Authority of Princes, as will stand with our Loyalty and fidelity to Christ; But as we must be tender of their Rights and honours, so we must be more tender of his. And nothing can be due to the servant which deroga∣teth from the honour of the Master.

38. Therefore Princes and Pastors should not unne∣cessarily bring their subjects into so great a strait, by needless Laws for additions in Religion, where the con∣sciences of men fearing God, must unavoidably be trou∣bled and tormented by the difficulty, viz. between a fear of Treason and disobedience against Christ, and of disobe∣dience to their Prince or Pastors.

39. And it is the more unexcusable to rack and torment and divide the Church by unnecessary Additions in Re∣ligion, because Christ hath commanded us so much him∣self already, as the carnal heart of man repineth at, and therefore will not be brought to practise it; but most men flie it as a precise and too tedious and strict a course. And when we grudge at Christs Laws

as too great a burden, and too much ado, we should not condemn our selves by adding more.

40. Christ hath declared it to be against his mind and Law, that unnecessary Laws and burdens in Religion should be made for and laid upon the Churches, Act. 15. 28.

41. It is against the will and Law of Christ, that we should use things otherwise indifferent, scandalously or temptingly, to the ensnaring and endangering of mens souls and the dishonour of Religion. Rom. 14. & 15. 1 Cor. 8. No man therefore ought to make Laws about Reli∣gion, which shall enjoyn such an evil use of such things.

42. To invent and command new publick worship-ordinances (either as in Gods name or their own) which are not the meer commanded modifying and ordering of Gods own worship-ordinances, but as to the Nature, use and Reasons of them, are coordinate or of the same kind, and which have no peculiar usefulness to our age or people more than to another; nor any new reason for them but what was extant at the making of Gods Laws; so that though the Imposition be not universal, yet there is none but an universal reason for that imposition; this seemeth to us to be an accusation of Christs Laws of omission and defectiveness, and an Usurpation of his Le∣gislative power.

43. To add more doctrines or articles of faith, which God hath not revealed in nature or Scripture, and to require belief or profession of belief of them, as to the pleasing of God, or any religious ends, doth seem to us an Usurpation, and an unjust accusation of Gods word as insufficient.

44. To forbid Religious Assemblies, or alter their ends and principal use, is to usurp, and to contradict the Laws of Christ.

45. To alter the qualifications of Church members, and forbid those that Christ requireth us to receive, or receive such as Christ forbiddeth us to receive, is to con∣tradict his laws, by usurpation, whether Magistrates or Pastors do it.

46. To forbid Baptism, or to alter it, or make a new Sacrament of admission, or a new consecrating, or de∣dicating Symbol for the solemnization of our Covenant with God, as signifying his grace or the conveiance there∣of, and a new Symbol of the Christian Church, or vi∣sible badge of Christianity (as if the Knights of the Gar∣ter should make a Symbol or badge of their order, be∣sides that which the King hath made) this doth seem to us an usurpation, and an accusation of Gods Law as insufficient. Upon which account (not presuming Prag∣matically to judge of other men) we fear for our selves, lest we should sin if we used the Cross in Baptism in the English manner. Because it is called a Dedicating sign, and signifieth the Passion of Christ and the grace procu∣red by it on his part, and also our solemn dedication to Christ, as Baptism doth, and so seemeth to us a kind of Sacrament, and a badge or Symbol of our Religion. And hath no reason for its Institution which concerneth not all Christians as well as us, and which was not ex∣tant in the Apostles time; so that if it had been fit to be made a Law, it was as fit then as now, and as fit to be an universal Law as a particular: and therefore we dare not so accuse Christ of omission. And it is not a meer decent ordering of Baptism, but a new ordi∣nance of men, to most of the same uses. Yet we deny not but it is left to us, by what sign we will profess our own consent to the Covenant of Grace (by word, writing, or gesture,) which nature or Custome maketh a sign of Consent; But not on that pretence to institute a Sym∣bol

of our Religion for self-dedication signifying the causes and Graces of the Covenant.

47. To forbid preaching, or Prayer or Praise, or the Lords Supper, or alter them, and to ordain homogeneal means of our own, seems to us usurpation and unlaw∣ful.

48. To alter the qualifications of Christs Ministers, or the nature of their Office, and to invent new Co-or∣dinate Officers, or Church polities, seemeth to us to be usurpation. Though as actions circasacra, so Officers for those actions, may be appointed.

49. How many Pastors one Church shall have, and how oft and where they shall assemble, and how far the Ju∣niors or weaker shall be guided by the Abler and Elder, is undetermined particularly.

50. Though on new occasions anniversary days may be appointed for holy worship, and may meet for it any day of the week, yet to set apart another weekly day for holy worship, wholly and statedly, seemeth to us usurpation and an accusation of Gods Laws.

51. To overthrow, or prohibite Christs Church Dis∣cipline, or to set up another (that is not meerly sub∣ordinate to it, modally to promote it,) seemeth to us an usurpation.

52. So is it for Lay-men to usurp the Power of the Keys given to the Pastors, or for a New kind of humane Bishops or Pastors to usurp them. Much more to make an Universal Pastor of Pastors, personal or Collective, Pope or General Council.

53. Gods Universal absolute Laws may not be nulled, abrogated, derogate, relaxed or dispensed with by any Creature whatsoever.

54. It is a great Law of God, about the modes of holy Assemblies and worship, that all be done, 1. to his Glory,

2. and to Edification: For they are the very natural Law, which determineth of the End of Instituted mediàte Laws.

55. The Grand Law of LOVE is the first and last, the Summary and the final Law of God; that is, to LOVE GOD first, in and for Himself, and then to love his Image appearing in his works, especially on the Rati∣onal creature, according to the measures of that Image on them; which is, to Love God as God with all our heart and soul and might, and our neighbour as our selves.

56. This Love was mans great duty in Innocency; and in perfection shall be our work in Glory.

57. This was that state of Holiness that man fell from, and which Christ came to reconcile and to restore him to: And which is peculiarly called GODLINESS or SANCTIFICATION in the New Testament, as distinct from Faith, in its narrower, mediate, official notion.

58. As the work of Christ our Redeemer and Media∣tor is to bring man back to God the Creator; so Faith in Christ, and all Evangelical positive Institutions, are the Bellows and fewel of this Love; and means to it as the end.

59. The expressions of this Love are not of equal ne∣cessity with the Love it self; but some of them more mu∣table.

60. Caeteris paribus the expressions of our Love of God, are to be preferred before the expressions of our Love to men. But God hath made some Great Acts of Charity to men, to be Greater expressions of our Love to Him∣self, than some smaller Immediate expressions of it to Him.

61. Our Love to the whole world is a greater duty than our Love to our Countrey, and our Love to our Countrey is a greater duty than our Love to our Parents, Magistrates, or our selves; As the Goodness of the Objects is diver∣sifyed.

62. In some cases God hath laid some special charge on us by his own Law, which way first to exercise our Love: But where he hath not so done, the Greatest Good in the exercises of Love is to be preferred to a lesser, and the lesser is no duty but a sin, when it would exclude the greater, (Comparatively).

63. If a King or Parent command me to forbear a necessary Act of Love (or expression of it) (as to save a mans life, or soul as far as I am able when there is great hope of the success) unless finis gratiâ, a Greater Good oblige me to forbear it, the Authority of the commander doth not oblige me; as not dissolving Gods obligations.

64. The command of Order and Decency in the cele∣bration of publick worship in the Assemblies, is a gene∣ral precept of Natural right: But it is only the media, which (in some cases propter finem) do cease; that is, when necessity imposeth some disorder and undecency, as without which the end or thing ordered must be for∣saken; and so they cease to be a means. But out of such cases of Necessity, they are of perpetual obligation.

65. Though Order and Decency be necessary, and some particular circumstances by which it is expressed indefi∣nitely; yet not always the very same Circumstance and expression: But one may serve as well as another.

66. If one man will call these mutable Circumstances, (as genuflexion, putting off the hat, &c.) by the name of Worship, and so say that man may command new-external worship; And another will call them only Circumstances of worship, and not worship, and then say that man may

not command new acts of worship] this is but lis de nomine: and they must agree first of the sense of the word wor∣ship before they trouble the Church with strife.

67. I will instance in twenty particulars in which we called Puritans and Non-conformists do grant that it be∣longeth not to the Perfection of Gods word particularly to determine, but only to give General Laws for deter∣mination.

1. What day and hour (besides the Lords day) the Church shall meet. 2. Of what length Readings, Ser∣mons, prayers and meetings shall be. 3. When and how of∣ten publick fasts and thanksgiving are to be celebrated. 4. In what place the Church shall meet. 5. Of the convenient shape of the Temples, Ornaments, seats, bells, Clocks, &c. 6. Of the place and shape of the Pulpit, reading place, font, table, &c. 7. Of the subject of the present Sermon. 8. Of the Method of the Sermon. 9. Of the words of Sermon and prayers and praises. 10. Of the using or not using Sermon notes, or other helps for memory. 11. What translation of the Scripture shall be used. 12. And what Version or Meter of the singing Psalms. 13. And what tune they shall be sung in, and with what melody. 14. What form or words of Catechism shall be used. 15. What comeliness shall be observed in vesture or habit, in publick worship. 16. By what signs we shall profess our consent to the Common faith and Covenant; whether by standing up, or speaking, or writing, or holding up the hand, &c. 17. By what Gestures in pub∣lick worship, decency and order shall be shewed and kept. 18. Of abundance of Church Utensils in Baptism, and the Lords Supper, fonts, vessels, Cups, cloaths, tables, &c. 19. Of circumstantial Officers and their offices, circa Sacra; as Clarks, Church-wardens, door-keepers, &c. 20. When any of the people shall speak

in the Assembly▪ and who: and when they shall be silent.

But because the Concession of all these, and all of the same nature, will not serve turn, how odious is our doctrine of Scripture perfection made? and we our selves are judged unmeet (notwithstanding the necessities of many hundred thousand souls) to preach the common doctrine of the Gospel.