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.
Baxter, Richard, 1615-1691.
1667
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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.
Baxter, Richard, 1615-1691.
Gentleman of the House of Commons.
15 p.
Printed for R. Jenaway [sic] ...,
London :
1667.
Halkett and Laing (2nd ed.) attributes authorship of "A proposition for the safety and happiness of the king and kingdom" to David Jenkins.
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Jenkins, David, 1582-1663. -- Proposition for the safety and happiness of the King and kingdom.
Dissenters, Religious -- England.
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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
mee
,
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
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
intrusted
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
Governours
,
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
undoe
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
Kingdome
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
.
THose
Modes
or
Circumstances
of
Worship
which
are
Necessary
in
Genere
,
but
left
undetermined
by
God
in
Specie
,
are
left
by
God
to
humane
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
humane
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
humane
Determination
,
what
Place
the
Publick
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
humane
Prudence
,
what
Utensils
to
employ
about
the
Publick
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
it self
,
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
Humane
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
it self
Lawful
.
2.
A
Stinted
Liturgy
in
some
parts
of
Publick
Service
,
is
ordinarily
necessary
.
3.
In
the
parts
where
it
is
not
of
Necessity
,
it
may
not
onely
be
submitted
to
,
but
desired
,
when
the
Peace
of
the
Church
requireth
it
.
7.
The
safest
way
of
Composing
such
a
Publick
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
joyn
in
it
,
or
use
it
,
if
the
Form
of
Words
be
not
from
Scripture
.
Prop.
1.
A
Stinted
Liturgie
is
in
it self
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
Publick
Prayer
,
then
is
it
in
it self
lawful
for
the
Pastors
:
but
it
is
lawful
for
the
People
:
for
the
Pastors
prayer
(
which
they
must
pray
over
with
him
,
and
not
onely
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
Publick
Service
:
therefore
,
&c.
That
it
was
so
in
the
Jews
Church
,
and
approved
by
Christ
,
I
have
shewed
.
That
it
hath
been
of
ancient
use
in
the
Church
since
Christ
,
and
is
at
this
day
in
use
in
Africk
,
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
it self
,
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
Lords
Supper
,
the
Ring
in
Marriage
,
Laying
the
hand
on
the
Book
in
taking
an
Oath
,
the
Organs
and
Church-Musick
,
Holy-dayes
,
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
any
more
than
hinder
Undecency
:
But
yet
if
they
do
more
,
and
tye
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
it self
being
lawful
;
I
would
obey
him
,
and
use
that
garment
,
if
I
could
not
be
dispensed
with
.
Yea
,
though
Secondarily
the
Whiteness
be
to
signifie
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
disturbe
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
Humane
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
;
any
more
than
the
solemnizing
of
a
Contract
between
a
Prince
and
People
.
All
things
are
sanctified
and
pure
to
the
pure
.
Of
Organs
and
Church
Musick
.
And
for
Organs
,
or
other
Instruments
of
Musick
in
Gods
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-Dayes
.
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
honour
their
Memorial
.
But
the
hardest
part
of
the
Question
is
,
whether
it
be
lawful
to
keep
Days
,
in
celebrating
the
Memorial
of
Christs
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
onely
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
joyn
with
the
Assemblies
in
Gods
Worship
on
it
.
Yea
,
I
would
thus
observe
the
Day
,
rather
than
offend
a
weak
Brother
,
or
hinder
any
mans
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
Lords
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
Humane
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
Antients
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
onely
give
the
Reasons
that
make
me
doubt
,
and
rather
think
it
to
be
unlawful
,
though
still
with
a
suspicion
of
my
own
understanding
.
Ambros
.
contr
.
Symmach
.
Unus
quis
que
patienter
ferat
,
si
non
extor
que
atur
Imperatori
,
quod
moleste
ferret
,
si
ei
extor
quere
cuperet
Imperator
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A26945-e140
P.
18
,
19.
P.
6.
Notes for div A26945-e530
Disp.
4.
P.
361.
Disp
5.
P.
400
▪
P.
400.
P.
401.
Ibid.
P.
423.
P.
424.
P.
396.
P.
398.
Disp
.
4.
P.
358.
P.
359.
P.
361.
P.
364.
P.
421.
P.
409.
P.
409.
P.
411.
P.
411.
P.
412
:
*
In
point
of
Lawfulness
;
For
Conveniency
is
according
to
several
accidents
.
P.
412
,
413.
P.
416.
P.
417.
Ibid.
Ibid.
P.
401
,
402.
P.
417.
P.
418.