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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26911	The defence of the nonconformists plea for peace, or, An account of the matter of their nonconformity against Mr. J. Cheney's answer called The conforming nonconformist, and The nonconforming conformist : to which is added the second part in answer to Mr. Cheney's Five undertakings / by Richard Baxter.	Baxter, Richard, 1615-1691.	1680 (1680)	Wing B1238; ESTC R10601	97,954	194

Vow falsly But the harder it is for him to know his own Mind the more excusable he is And a false entrance is not a Sin that is unpardonable nor is the Sinner uncurable but may be converted in the Church though he came in unlawfully § 6. While preposterously you tell us who you think hath right to Baptism and the Lord's Supper you pass over the Fundamental Controversie as if you knew it not which is What Baptism and the Lord's Supper are This is it that we are mostly disagreed about End this and end all I suppose you take Baptism to be the first Sacrament and that less is not necessary to the Lord's Supper than to it And I presume to tell you that Christ never ordained nor the Church ever used any other Baptism of the Adult than 1. That which delivered the present Remission of Sin and right to Life to the just receiver of Baptism 2. and that which contained on the part of the Receiver his present profession of saving Faith and Repentance that is his true consent to the Covenant § 7. The Scripture telleth us that Baptism saveth as containing the answer of a good Conscience to God And that as many as are Baptized into Christ have put on Christ and have professed that they are buried with him by Baptism into his Death and raised with him to newness of Life c. § 8. God in great Mercy hath delivered down to us from the Apostles the form of Baptism by a fuller Tradition than the words of the Scripture or any things else of our Religion are delivered All Ages and Churches to this Day have retained the same form as to all the Essential parts The very words of the Baptizer and the Baptized the Credo Abrenuncio c professed full shew that all used this one Baptism which was a professed Vow and Covenanting with God and renouncing of the Flesh the World and the Devil for present delivered pardon and right to Christ and Life See the long List in Gataker against Davenant of the Ancients that took all the Baptized for justified In a word If you make another Species of Baptism which hath lower Conditions and Gifts only than these I am past doubt 1. That you introduce a new sort of Christianity 2. That you hereby would change the very Essence of the Church and wofully corrupt it A worse thing than to impose new Ceremonies 3. That by denying the truth of so universal concurrent Tradition as the form of Baptism hath you will shake Mens Faith by weakning the Credit of that Tradition by which we have received the Bible It being a harder matter to keep all the words of such a Book than the Form of Baptism used on every Christian in the World 4. That you will too grosly reproach all the Christian Churches as if they had in all Ages and Places been ignorant what Christening and Christianity is and had used a false Baptism till of late 5. You will contradict the Church of England which you Conform to and all the Churches now in the World which in their form of Baptizing and their Catechisms and Confessions tell us of no Baptism but what is a present Covenanting with God the Father Son and Holy Ghost as consenters to his Covenant giving up our selves to him in the foresaid Relations for present Pardon c. See Dr. Hammona's Pract. Cat. of the Baptismal Vow And is all this fit Work for two or three singular Men To deny the said History is to be grosly Ignorant or Immodest § 9. And now I am ashamed to trouble you and the Reader with the opening of all your Impertinencies and Contradictions of That Man will not be persuaded to consent to the Baptismal Covenant and to be a Christian indeed doth yet sigh and grown and pray for that which he would not have and that the Impenitent must penitently use this means for Penitence and because whosoever will must come and take the Water of Life therefore they that will not take it must take the Sacrament And that the outward Act which is false Vowing themselves to God and saying They consent to the Covenant when they do not is the means of Grace appointed for their Conversion in which they do well and are accepted And that Non-consenters may fly to Christ as a merciful Physician to save Souls and cast themselves at his Feet Repenting Praying and crying for Mercy which they would not have and yet if they come with particular ill intentions away with them Confute what I have written to the contrary if you would convince me or any Man that hath read my Five Disputations QUEST III. WHether a Minister may put from the Sacrament those of his Parish who be Christned People and come to Church and joyn in the Publick Worship and tender themselves to receive being under no sentence of Excommunication You say He may not Ans. § 1. 1. What 's this to the Primitive Churches that were not Parishes Or to the Countries that yet are not settled into Parish Churches Or to such Churches as are but tolerated among Papists Parishes 2. And all that is here mentioned the Papists did for the first ten Years of Queen Elizabeth 3. And remember that we have in our Parishes many that are open Atheists Infidels Sadduces Persecutors Scorners of the Scripture and Religion open boasting impenitent Whore-mongers Blasphemers Drunkards c. and many that openly deny the Ministry and Sacraments and yet to avoid Penalty and for Custom will do all that is here named though they deride it And that all these are to be received though also you suppose that they never so much as professed consent to the Baptismal Covenant you take on you to prove 1. Because it is the Will of Christ. Oh! Brother dread such additions to Christ's Words And how is that proved Why None but Dogs and Swine must be denied holy things Ans. 1. Where found you that None else 2. How prove you that none of these are Dogs or Swine 3. Yea are not all they swinish despisers of Grace who will not be persuaded to consent that God shall be their God and Christ their Saviour and the Holy Ghost their Sanctifier and give up themselves to him in these Relations § 2. Yet Page 30. the Case is this If the People being Christened do make a credible profession of true Christianity or a profession of true Christianity which we cannot prove to be false at least by a violent Presumption we must accept their Profession and admit them Ans. This is mine as cited and the plain truth But 1. Did you think that a credible profession of true Christianity is not a credible profession of Conversion Are not true Christians saved What else are Men to be Converted to 2. Do all such as are afore described make such a credible profession of true Christianity § 3. You tell us that the Standard that Christ hath set is that If now thou be

and will trusting another with it discharge him 4. We fear being guilty of the Lay-man's Usurpation and the Church-Confusion 5. But worst of all it is people fearing God that the Canon excommunicateth ipso facto and that the Chancellor is to excommunicate Had it been my duty to pronounce you excommunicate because the Chancellor decreed it 6. Where you say If I know the sentence to be void unjust and illegal I am not to publish it Ans. Well set together But if you know it to be unjust and yet legal according to the Canon you must publish it or be a Non-Conformist and may be suspended And are all the Canons Decrees just CHAP. XXII YOU speak next of the Surplice of which I gave you no occasion But we that know that the true meaning of the Liturgy is that all must use it that shall be suffered to officiate 1. Will not believe you if you tell us the contrary hereafter and lay it only on the Canon and think it nothing that you are obliged to consent to and aprove 2. Nor will I yet believe that you will undertake to justifie the ejecting and silencing of all that dare not use the Surplice Or if you will you cannot The 14th and 15th of the Romans cannot be confuted nor the many proofs that I have given that it reacheth our case in my late Book for the Church's Concord And why talk you of the Surplice and omit the main Question Whether we may consent to the Liturgy Preface and Rubrick which impose it as they do You durst not consent to silence two thousand or one that dare not use it CHAP. XXIII § 1. YOur next Section is of the false Rule for finding Easter-Day To this you say If really there be an Error I assent not to it Ans. Nor I Nor will I say I do when I do not And to what purpose then do you write for Conformity when one Lye must not be told to save our Liberty § 2. But you say It is not an Error in Divinity Ans. What then May I Lye about any other things § 3. But you say Some yet continue to affirm it is no Error Ans. And what will not some Men affirm You see how hard it is for a Non-conformist to be justified with some Men when all the Almanacks in England cannot do it in such a point I am too weak to deal with Men that will not take such evidence as this You say That it is questionable whether this be any part of the Book to be assented to Ans. You had some fair pretence to deny the act of Uniformity to be a part though the Contents say it is but if this be questionable you may question as the School-Men so long till you leave us little unquestionable This would increase my Resolution against Conformity when we cannot be sure what it is that we must Assent and Consent to and what not How can you tell us which is or not of the Book if this be not § 4. You say For the time past none will lay it to the charge of the Conformists and for the time to come it will be abated those that shall Subscribe and Conform Ans. How oft have I told you that I am laying nothing to the Charge of others but excusing our selves But I cannot justifie them that will do they know not what Especially it is sad that when such a Convocation which is the Representative Church of England shall all consent to draw up such things to be imposed on a Kingdom and so great a Parliament require assent to it on the Penalties enacted and executed on so many they should have no more honourable a defence than you make for them § 5. And who it is that hath the power to abate us that which the Law so severely requireth we do not yet know unless it be the King whose Mind you know not It is the Bishop that you mean But I doubt the Lawyers that have so lately questioned the Kings Power of Dispensation will contradict you that give that to the Bishop which they deny the King CHAP. XXIV § 1. THe next Section is about our Assenting to Consenting to and approving the many Disorders and Defects in the Liturgy You confess there are such and name many of them And the sum of your Answer is That you Assent and Consent to use the formes though disordered and defective and the Assent and Consent is no otherwise to be understood Ans. Soon said but where 's the proof 1. The words are All things contained in and prescribed by the Book Is the mode and disorder none of the All If I should say I Approve Assent and Consent to something but not all or the Matter but not the Order and Manner doth this answer the common sense of the universal words What if the Book did say the Lord's Prayer or Ten Commandments backward or Baptized in the Name of the Holy Ghost the Son and the Father or began as it ends c. may I declare that I Consent to and approve all things contained in it and prescribed by it § 2. As to your limitation of the sense to the word Use I have told you that the Parliament rejected it and that it is a groundless Fiction and that it makes your Cause no whit the better were it granted CHAP. XXV § 1. THe next is Whether we may assent to the Preface for justifying all that was in the Book before You say that It was not the intent of the Book to bind any Man to approve the Errors of Translators and Printers nor to use the Forms in the Liturgy so as to contradict one another Ans. 1. Printers Errors indeed are not the Convocations nor the Books as made by them Did I instance in any of them But if Translators Errors also be excepted our difficulty of understanding the Imposition still increaseth Then it seems as to the Psalms Epistles and Gospels we Assent and Consent only to the Original Text and so much as we judge well Translated I thought it the Book by ill Translation had grosly contradicted or depraved the Scripture it had been one of the worst sort of Errors I told you where it directly contradicteth the Text. What Heresie may not be brought in by a false Translation We thank God for the worst as a great Mercy to the Church and by them that will not receive a better in the Psalms we are thus commanded to justifie even that which was worst lest they should be thought to have needed any amendment And you make your self their Expositor without their Authority and tell us that the intent of the Book is not to bind us to approve the Errors of Translators And I believe you as the Book is distinguished from the Authors and so hath no intent at all But if the Translaton hath done as Heylin saith the King's Printer did that put Thou shalt commit Adultery for Thou shalt not and I were commanded