Catholic Unity, Part 7

Catholic Unity · Part 7

p. 313Rom. 14.1.

Him that is weak in the Faith receive ye, but not to doubtful Disputations.

I Have already proved to you in the foregoing Discourse. 1. That the true Unity of the Church of Christ is a Unity of the Spirit, and that the unsanctified are the causes of our Divisions. 2. That a Unity in meer Profession, is but a low and miserable Unity, which will not satisfie nor serve the turn. 3. That a Unity in the Spirit of Holiness, is a great advantage for the healing of all our lesser differences, or that we may do well for all those differences, if we are truly sanctified. I come now to the fourth and last part of my Discourse, which is to p. 314shew you, that It is not the will of God that the Vnity of his Church should consist in things indifferent, or in the smaller matters, or in points of doubtfull Disputation. To which end I have chosen this Text, in which Paul doth purposely and plainly lay down this point, in order to the reconciling of a difference that was then among the Romans; I shall not now stand to discuss whether the weak that Paul here speaks of, were some Christians tainted with a Pythagorear▪ conceit, and guilty of some excessive Austerities (which some have thought, 1. Because here is no mention of Circumcision, 2. and because they are said to eat herbs only) or whether it were some Converts of the Jews, that scrupled the forsaking of their ancient Ceremonies (which is the common and likelier Exposition.) 1. The person here spoken of is [Him that i… p. 315weak in the Faith] that is, who is yet so ignorant in the Doctrine of …aith, as not to know that these Ceremonies are abolished, or these matters are no part of duty, which he placeth duty in; and consequently, who is so weak in Conscience as that he dare not omit the observation of these days and Ceremonies. The Points in which the weakness of these persons is said to be manifested, are, 1. In their abstaining from flesh, and eating herbs, 2. In their observation of certain days as Holy.

2. The thing commanded is, that these persons for all their weakness be Received, that is, 1. Into brotherly internal Charity. 2. Into Christian external Communion. For it seems, that by reason of this their weakness, there grew Divisions in the Church. The weak were so selfconceited, as to censure the strong, because they did not observe their p. 316Ceremonies. And the strong were too contemptuous of the weak, and made light of them as a superstitious people, unfit for their Communion: Paul chides them both: the weak for censuring the strong, and the strong for contemning the weak: and commandeth that for the future, the weak forbear his judging, and the strong Receive the weak whom they contemned, and so that they joyn in inward Love, and external Communion.

3. And he addeth this caution, for the manner of their reception and behaviour, that it must not be [to doubtfull Disputations] either to the censuring of one another, or to unseasonable uncharitable contendings and disputes, about these smaller things. Three things Paul seemeth to suppose in the matter of their controversie. 1. That they were matter of some Indifferency. p. 3172. That they were small, and of lowest consideration in Religion. 3. That to the weak they were so dark and doubtfull, as to be the matter of Disputes. But for all these, he would have no breach in their Charity or Communion.

One doubt we must not overp…ss: And that is, How this will stand with what he saith in the Epistle to the Galathians. Here he saith [Let not him that eateth despise him that eateth not: One man esteemeth one day above another: another esteemeth every day alike: Let every man be fully perswaded in his own minde:] But there he saith [Ye observe days and moneths, and times, and years; I am afraid of you, lest I have bestowed upon you labour in vain, Gal. 4.10, 11.] And of Circumcision, Gal. 5.2, 3. [Behold I Paul say unto you, If ye be Circumcised, Christ shall profit you nothing; for I testifie again to every p. 318man that is circumcised, that he is a debtor to do the whole Law.] …or the understanding of this you must observe, 1. That there is a great difference between Circumcision, and the Ceremonies here spoken of. 2. And between the outward act of Circumcision, and the Sacrament of Circumcision as appointed by God. 3. And there is a great difference between the using it as necessary to Justification, and the using the outward part only for some lawfull end. 4. And between the time when the Gospel was but newly revealed, and the time when it was oft and fully declared to the world. 5. And between those that are ignorant for want of full information, and those that are obstinate after long instruction. 6. And between those that scruple the omission of such Ceremonies themselves; and those that would obtrude them as necessary upon others. p. 319Observing these distinctions, you may see the difficulty plainly resolved, as followeth, 1. In this Text, Rom. 14. Paul speaketh not of Circumcision, but of meats and days only. For Circumcision engaged men further to Moses Law, then these single Ceremonies. 2. When Paul saith, he was afraid of the Galathians, because of their observation of days and weeks, and moneths, he means because they still adhered to the abrogated Law, after so long and plain Instruction. 3. And though he circumcised Timothy, Acts 16.3. and yet speak against it, Gal. 5.2, 3. the difference of the Cases is exceeding great. For 1. It was but the outward Circumcision of the flesh that he used with Timothy (as with one that did not intend by it any engagement to Moses, or necessity of it to Justification.) But it was the entire Sacrament of Circumcision p. 320which was pretended to continue necessary, by the false Teachers, and which he exhorted the Galathians to refuse. And Circumcision as a Sacrament, doth signifie two principal things. 1. An Engagement to and profession of Faith in the Promised Seed, as promised and future. 2. An Engagement to Moses Law (for this use it had after the Law was given.) Now when Christ was come, that man that would still be Circumcised into, and profess to expect a Messiah yet to come, and that would engage himself to that Law, which contained the Types of a future Messiah, and was but a School-master to lead to Christ, I say that person that was thus Circumcised (as all were that received it according to the institution) did plainly deny, that Christ was come, and therefore Christ could profit them nothing. But yet a man that used but the outward p. 321sign to avoid an impediment to the Gospel (as Paul did in the case of Timothy;) or if it were erroneously as a meer Custom, as the Abassines now do, might yet be saved by Christ nevertheless. 2. And when Paul used it, it was as an indifferent thing: but he condemned it as supposed necessary. 3. When he used it, it was in the beginning of the publication of the Gospel, that (as Austin speaks) he might give the Ceremonies an honourable burial: But when he condemned it, it was after the full Publication of the abolition of the Law, against those that would have raked it out of the grave again. 4. He bore with it in the weak; but he condemned it in the wilfull. 5. He bore with it in those that scrupled the forsaking it as they were Jews: but he condemned it in those that would have laid this yoke as necessary on the Gentiles.

p. 322Object. But it seems here that Paul is against the necessary observation of the Lords day, when he is for esteeming all days alike.

Answ. If you understand the subject of the debate, you will understand his speech. It is only Jewish Holydays that was the matter in Question, and therefore of these only is he to be understood. As for the Lords day, its plain in the New Testament, that Christ did not only rise upon it, and appear to his Disciples on it, and send down the Holy Ghost upon it▪ but that the Disciples presently after Christs Resurrection, began their Religious Assemblies on it, and so continued them, by the guidance of the Holy Ghost; and so setled that day for the use of the Holy Assemblies of the Church, calling it the Lords day, Ioh. 21.19, 26. Act. 2.1. & 20.7. 1 Cor. 16.2. Rev. 1.10. And it is past all p. 323doubt in the History of the Church, that since the Apostles days till now, the Church hath constantly kept this day as thus established, by the name of the Lords day: which the Fathers called the Christian Sabbath, as they applyed the name of an Altar to the Table, and of a Sacrifice to the Supper of the Lord: so that he that will reject the observation of the Lords day, must take on him to be wiser then the Holy Ghost in the Apostles, and then all the Catholick Church of Christ, from the beginning, till these contentious persons did arise.

The Text being thus explained, the Doctrine before mentioned is plain in it before us, viz.

Doctrine. IT is the will of God that the Vnity of the Church should not be laid upon indifferent, small, and doubtfull points: but p. 324that true Believers who differ in such things should notwithstanding have inward Charity and outward Communion with one another, not Censuring, nor despising, nor dividing from each other upon this account.

In handling this point I shall briefly shew you, 1. What I mean by things indifferent; 2. What I mean by [smaller matters] 3. What by [doubtfull things or disputations] And then I shall give you the Reasons of it, and then Apply it.

1. For the Explication, 1. By [things indifferent] I do not mean [things hic & nunc, indifferent in the use] but [things that are not ordinarily in themselves either commanded as Duties, or forbidden as sins, but left as Lawfull or Indifferent by the Scriptures, unless as some accident or circumstance p. 325may make them to be good or evil.

2. By [smaller matters] its none of my intent to perswade you that any thing that is but an appurtenance to Faith or Piety is Absolutely small: But they are small in comparison of the far greater things, and so small that many are saved without them, and they are not of flat necessity to salvation; and the Greater matters must be preferred before them.

3. By [things doubtfull] I do not mean such as are not certainly revealed in the Scripture, nor yet such as perverse Heretical men do raise doubts about when they are plain in themselves: But I mean such points as are revealed certainly, but more darkly then the greater points, and therefore cannot be so clearly known; so that the sum is this, 1. Indifferent things must not be taken to be Necessary, or p. 326sinful, but to be indifferent: 2. Lower and Lesser points must not be taken to be Greater or Weightier then they are. 3. Points of less certainty that are more darkly revealed; must not be taken to be more clear and certain to us, then they are. 4. And it is not on such darker smaller matters that God hath laid our salvation; or that the Churches Unity and Peace dependeth.

II. FOr the fuller Demonstration of this, let these Reasons be observed. 1. If our Unity were laid on these smaller matters, the multitude of them is such, that we should never Agree in all. The Essentials of Christianity are so few that all men may well be expected to learn and know and entertain them. But the smaller points are so many that there is no hope p. 327of an universal Agreement in them all. You know in the Body of man or Beast, the great Master veins that are the stock of all the rest, are but a few; but follow them further, and you shall have so many Divisions, and sub-divisions, till you find them to be many hundreds or thousands. So is it with the Arteries, and with the Nerves. The Body of a Tree is but one, and the first division perhaps is but into two or three parts; but follow it to the very ends of the branches, and you may find many thousands. So is it in Divinity: And therefore if none should be in Unity with the Church, but those that understand every branch of Christian verity, what hope of Union could there be?

2. Moreover the smaller points are far less discernable then the greater be: and therefore there is the less hope that ever the p. 328Church should have Unity in these. The great armes of a Tree are easily discerned, when the extremities of the branches are very small. The trunks of the masterveins are great and easily seen, but the points and capillar veins are so small, as hardly to be perceived. So God in mercy hath made very plain those few essential points of faith that salvation lyeth on: but if you follow on these generals to all the particulars and appurtenances, you shall find them run so small as well as so many, as that it is impossible that Unity should consist in these.

3. Furthermore, if our Unity were laid on these, Religion would be for none but the learned, and (as the Ancients ordinarily argue against the Heathens that cavilled at the plainness of the Scripture) God should be then Partial, and should make a way to Heaven that poor men cannot p. 329go. For the poor cannot possibly attain to so much Learning, and spend so much of their lives in study, as may bring them to the knowledge of all these lower difficult points.

4. Yea if our Unity or Salvation lay on these, it is certain it would shut us out all, both from Unity and Salvation: so that there would no two be at Unity in all the world, and no One be saved. For all men on earth are Ignorant in many lesser truths, even such as are revealed to us in the Scripture, and we should endeavour to understand. What man dare affirm that he understandeth every word of the Holy Scripture? Did the Pope himself think that he had attained to this Infallibility, he would ere this have written us an infallible Commentary. If the best must say with Paul himself, we know but in part, then sure those smaller p. 330doubtful things which all the truly sanctified know not, are not the matter of the Unity of the Church.

5. I have shewed in my Discourse of the Catholick Church, that to shut out all from the Church and our Communion that differ from us in such lower things, is utterly against the design of Christ, and the tenour of the Gospel, and very dishonourable to him and to his Church: God hath more mercy then to shut out the weak: and will you dishonour him so far as to perswade the world, that he hath no such mercy. The design of the Gospel is Grace and Love! How tender was Christ even of his little ones that believe in him? How compassionate is he to them in their infirmities? And would you go about to perswade the world that he hath so little of this compassion, as that he will p. 331admit none to Heaven, or to the Communion of his Church but those that attain to Knowledge and Agreement in all these lesser doubtful Controversies, and indifferent things? The Church is small enough already; but if you would cut off all, that do not Agree in every circumstance, you would make it small indeed. This is no better, then under pretence of Faith and Unity, to un-Church the Church, and damn your selves, and all the world.

6. The Arguments in the Text are very forcible, verse 3. [For God hath received him] As if he should say, Dare you despise or cast out him that God receiveth? ver. 4. Who art thou that judgest another mans servant? ver. 10. Why dost thou judge thy brother? or why dost thou set at naught thy brother? we shall all stand before the judgement seat of Christ? The p. 332Church doth not censure men for small or doubtful things: nor must we condemn those that God doth not condemn.

7. The laying such stress on smaller things, doth multiply controversies, and fill the minds of men with scruples, and ensnare their consciences, and engage men in parties against each other to the certain breach of Charity, and ruine of the Peace of the Church, and of their souls. The fire of Contention will never go out for want of fewel, if unnecessary things be made necessary, and small things pretended to be great, & uncertain things pretended to be certain. Abundance of vice will be daily set and kept at work, upon this borrowed stock.

8. And what a world of precious Time will be wasted by this means, while men are Studying and Reading to maintain their own opinions; p. 333and when they must waste their hours when they are together, in Conferences and wrangling-Disputations, to the discomposing of their own and others minds, and certain troubling the Church of God! Oh what use have we for those precious hours, for surer, greater, and more needful things?

9. The things that our salvation and the Churches Peace are indeed laid upon, are so great, so necessary, so pleasant, and so profitable, that it leaveth us the more without excuse, to waste our time in things unnecessary. We have our great Creator to know and honour: we have the mysterie of Redemption to search into and admire: we have the Nature, and Life, and Death, and Resurrection, and Ascension, and Glorification, and Intercession of Christ to study and believe; and all the Love and Wisdom of God, the p. 334Mercy, and the Holiness, and Justice that was revealed in him: we have Judgment to prepare for; & all the Graces of the Spirit of Christ to be received, or cherished, increased and exercised in our Souls. We have a Hell to scape, and a Heaven to obtain, and the foreseen glory of it to feed upon, for the strengthning and delighting of our Souls: we have many particular duties of Holiness and Righteousness to attend: And in the midst of all this great employment, should we make more work and trouble to our selves, and that about unnecessary things?

10. These unnecessary or lower things, when once they are advanced above their ranck, do undermine and wrong the greater matters, which they pretended to befriend. They divert the thoughts and speeches from them, and take up the affections, and will not be p. 335contented with their due proportion: but are, as the Proverb is, like a Begger on horse-back, that will never light. If men be but set upon Ceremonies, or private opinions of their own, they are upon it in all companies; and you shall sometimes have almost nothing else from them. And that's not all; but the Interest of their unnecessary, or lower points, is ordinarily set up against the Interest of that Body of Christian Verities which we are all agreed in; so that they can be contented that Christianity lose much advantage in the greater points, that their cause may be advantaged. If this were not so, we should not have had ceremonies & formalities have cast out such abundance of excellent Preachers heretofore: Nor private Opinions have set so many against the labours of faithful Ministers, as, to our grief and p. 336shame, we have lately seen: And the mischief is, that unnecessary things made necessary, do so involve the Imposers interest with their own, that they think they are Necessitated to drive them on, and see their Impositions obeyed, or else their wisdom or authority is ….

…1. And thus they directly lead men to persecution, and occasion those that must needs have their wills, to Lord it over Gods heritage, (1 Pet. 5.3.) when the desire of being the Churches God, hath prevailed so far with any of its members, as to set them upon a course of Law-giving and domineering, and bringing others into a conformity to their wills; they look upon all men as sinners that disobey them, and think that their power will warrant them to force …edience to their commands, or … to deprive the Church of her p. 337Pastors. Many a Congregation have I known change Preachers for Ceremonies; when as if Gods Will and Word in Necessary things to mens Salvation, had but been preferred to the will and word of the Bishops, about things called Indifferent by themselves, the case had been altered; and they would rather have let the ignorant have been without a Ceremony then a Sermon. It is the unhappy fate of almost all that are set upon unnecessary things, that they cannot endure that others should have the liberty of differing from them. It is not enough to them to enjoy the freedom of their own Consciences, about meats, or holydaies, or gestures or vestures, or other formalities, unless all others be compelled to do as they do. When they are but moved to comply with others, though plain Scripture and the practice of the Primitive p. 338Cathilick Church be justly alledged for it, yet it moveth them little or nothing. But if others will not comply with them, they cry out against them as enemies to Unity and Peace; and say, It is not fit to suffer men to be of so many minds and waies. That is, It is fit all should be compelled to do as they would have them.

12. And another mischief that followeth the making unnecessary things to be Necessary, is, that it openeth a gap to so many more of the same kind, that no man knows how to stop it, nor when we have Ceremonies and inventions enough: But upon the same ground that these are brought in to day, the next Pope or Bishop thinks he may bring another tomorrow; and so we can never tell when we have all, nor when will be an end.

13. And then in the multitude of things unnecessary, we shall be p. 339in danger of losing the things that are necessary, they will be so buryed or obscured in the crowd: the substance will scarce be perceived for the ceremony.

14. And me thinks it is such height of Pride for mortal men to arrogate such a power, and to desire and endeavour such a thing, that I wonder how they dare attempt it. I mean to make universal or unnecessary Laws for the Church in the matters of faith or worship. Can a man that hath one spark of humility left in him, desire that his will may be a Law to all others, in doubtful or indifferent things? and proceed so far as to desire that none may have Liberty in the Church that are not of his opinion, or will not be ruled by him, in things indifferent or of no necessity! Surely a man of any humility would think with himself, Am not I also imperfect in knowledge? and p. 340may I not be mistaken? what is my judgement that it should be a Law to the Church, and that I should be so highly conceited and confident of it, as to turn out godly Ministers or people from the Church or worship of God, for not conforming themselves to my opinion in things of such a low indifferent nature! He that would be the Law-giver to the Church, and suffer none but those of his own opinion in such points, would be the Lord of the Church, which can know the voice of none but Christ, and owneth no other Lord but him.

15. And the sin is the greater because they have so little Interest or pretence to lead them to these usurpations: They must have their will though it get them nothing. Who made them Law-givers to the Church of Christ? Cannot they allow Christ this part of the Soveraignty, to make Laws for his p. 341Church? And cannot they be content with a Ministerial power, to proclaim and promote the Laws of Christ, and according to these to guide his Church?

16. And hereby men are drawn to a humane kind of Religion: And they do more properly believe, obey and worship these Imposers then Jesus Christ: when they must fetch the very matter of their Religion, not from the Bible, but the Canons or Decrees of men, their conscience, obedience and reward will be according thereunto.

17. And hereby the adversaries of the Church have occasion to insult over us, and think our Differences to be more then indeed they are. When the Unity of the Church is laid upon things Indifferent or of smalest moment, there will presently be disagreements, and these will be the enemies p. 342matter of reproach. It is this that makes the Papists tell us of our differences among our selves, because we have made them seem something to them, when they are next to nothing. O say they, where is your Church of England now? why! what's the matter? Is the Church of England dead? Or is any thing taken down that was essential to the Church of England! was a Prelacy ruling by a lay-Chancelor over many hundred Parishes, chosen and Governing without the body of the Clergy, Essential to the Church of England? I am confident the most of the sober godly Ministers in England, are for the Apostolical primitive Episcopacy still. Was the Book of Canons, or the Book of Common Prayer, or the Ceremonies Essential to the Church of England? Sure they were not; And if so, its living still. But if any say that p. 343these were Essential to it, we may thank them for the death of it, that made it of such a humane mortal frame, which any Prince might spurn down at his pleasure. Surely the Church or Churches of Christ in England, are of a more heavenly durable frame, that may be persecuted, but hardly destroyed, while the men are living, of whom it doth consist.

Hence also it is that the Papists tell us that we have changed all our worship. And wherein? why we have not the same Baptism that we had; nor the same administration of the Lords Supper, nor the same publick Prayer, nor the same way of Marrying, Churching, Burying, &c. And what's the difference? Is it that we say not at every time the very same words? why so you may as well say, that Paul was mutable, because he wrot not the same words in every one of his p. 344Epistles, nor spoke not the same words in all his Prayers, no not in publick. And so both you and we are mutable, because we preach not the same words every day in our Sermons. God hath bid us Pray; but he hath prescribed us no necessary form of words, but the Lords Prayer. If the difference be that we use not the Common Prayer Book; doth that make a different sort of worship? Is it not the same sort of worship if we say the same words, or words to the same sence, either on the Book or off it? If once men lay the Nature of worship and the Unity of the Church upon things unnecessary, then what changes will seem to be in our worship, when indeed theres none? Then the Papists may tell us of our divisions in worship, because one man sitteth at the singing of Psalms and another stands; and one readeth with spectacles p. 345and another without; and one weareth a cap, and another weareth none; and one preacheth on one Text and another upon another: But be it known to all the Papists in the world, that our Religion is not changed at all: Our worship is the same whether within Book or without. Our Prayers are the same for matter with those in the Common Prayer Book. And if I should one day use the Common Prayer Book, and another day forbear it, I should not change the worship of God. To pray is part of his worship: but whether it be on a Book or off it, is no part at all, but only a mode, or circumstance, which may be altered as occasion serveth. I doubt not but a Book is fittest for some; but not for all. And do they think that we know not what adding and chopping and changing they have made with their Mass Book? Who p. 346is it then that hath changed their worship? Is it like the same Book that it was before the changes made by Gregory the great? It was so ordinary a thing to change the manner and forms of worshp, that private Bishops did it without any Synods: whence else had the world the forms that are now in use? Tell us how many of those in the Biblioth. Patrum were made by Apostle, or General Council, if you can. When Basil the great had set up a new way of singing to God, and made some other changes in worship, the Clergy of Neocesarea were offended with him for the novelty, and told him that none of that was used in Gregory's dayes: To whom he answers that neither was their own Letany known in Gregory's dayes, (who yet had lived not 140 years before, and was the famous founder of their Church by miracles.) p. 347Basil Epist. 63. And Basil added to the Clergie of Neocesara. [But how can you tell that these things were not in use in Gregories daies, when you have kept nothing unchanged which he was used to?] And that you may see his mind in this, he adds [But I pardon all these things, (though God will examine all:) Only let the principal things be kept safe.] If we had changed the Sacraments as the Papists have done, viz. a Commemorative Sacrifice into a Real Sacrifice of Christ himself; the Sacramental Body and blood of Christ into the Real Body and blood; the administration of it in both kinds, into one kind alone, defrauding the people of the cup; the Communion into a private Mass, the people only looking on the Priest, when he receiveth alone himself, &c. I say, had we made such changes as these, they might have called us p. 348changelings indeed, and have told us of novelties in the worship of God.

18. Moreover this laying so much upon lower or unnecessary things, doth impoverish the soul, and make it low and empty and formal, according to the matter that it hath to work upon. As the great unquestionable Truths of God, are they that sanctifie and elevate the soul, and leave their Image on it; so will contending about private opinions, or laying out our zeal in ceremonies and shaddows, depress the soul and famish it, and turn our Religion into a shaddow. We find by sad experience that people are so prone to turn all Religion into meer words and shews and customary formalityes, that when we have done our best, we cannot cure them of this mortal sin: God is a Spirit, and will have such worshippers p. 349as worship him in spirit and in truth, John 4.23. We have little need to cherish this disease of hypocrisie & seeming histrionical outside Religiousness, when we see so many perish by it after all that we can do for their deliverance.

19. And this making a Religion of unnecessary things, or laying the Churches Unity thereon, is a dangerous snare to delude the Ignorant and ungodly, and make them believe that they are godly people, and in the way to Heaven as well as others. I use not this or any Argument against the profitable use of any forms in order to the understanding of the matter; nor against the due circumstantiating of the worship of God: But if profitable forms, and Gods own Ordinances are somwhat lyable to this abuse, we cannot devise how to increase the danger, and quite enthral these miserable souls more p. 350certainly then by multiplying unnecessary formalityes, and placing Religion and Unity in them. For they that are most ignorant, and empty of the Love and fear of God, and the bitterest enemies to a Heavenly life, will presently set in with these formalities, and make themselves a Religion of these; and then they will take themselves as godly as the best. You shall never make them believe that they are ungodly. They think the difference lyeth but in the way and manner of serving God: You serve him one way, and they another; but yet they serve him as well as you: Yea they will overdo in these Indifferent things, that they may make up that which is wanting in true godliness; and then they will think that they are better and righter then you. Thus did the Heathens cry out against the ancient Christians with a Tollite impios, away p. 351with the ungodly; and killed them and cast them to wild beast to be torn by them, because they would not worship their Idols. And so many ungodly wretches now that will not be perswaded to a Holy life, will yet cry dow others as impious because they observe not all the Ceremonies which they observe. When we have used all the means we can to bring them to the study of the Scripture, and to meditate in the Law of the Lord, and to holy conference, and servent prayer; to hatred of sin, the contempt of the world, the mortifying of the flesh, to the Love of God above all, to a thankful admiration of the Love of Christ, and the great mystery of Redemption, to the believing, delightful forethoughts of everlasting life, and preparation for it, &c. I say, when we have done all to bring them to this which is godlyness indeed, p. 352we lose our labour, and leave them as we find them. They cannot away with so precise a life: But yet a Religion they will have instead of it, to deceive their souls, and quiet them in the way to Hell. For instance, I must speak it with grief of heart, that I meet with no small number among us that know not who Christ is; some say he is God and not man; some say, he is man and not God; some say he was made both God and man at once: some say he is neither God nor man, but a Spirit: some say, he is not God, but the Son of God, and hath the power of God given him: Abundance say that he is God only and not man, now he is in Heaven, though he was both on earth: and very many know not what Christianity is, nor wherein the Christian Religion doth consist. And yet all these persons, that are Heathens rather then Christians, p. 353are the most zealous Keepers of Christmass (as it is called,) and the bitterest condemners of those that do not; and so do make themselves believe that they are Christians as well as others. The same persons that know not who Christ is, nor what it is to be a Christian, are so much for kneeling at the taking of the Lords Supper, that they dare not be so unreverent as to sit or stand; but will ra…her never receive at all: (nor are they fit till they change in a greater matter then the gesture:) And yet, poor souls, they think themselves to be very Religious, and more Reverent then others, and that here lyeth the difference between them. It would grieve the heart of a considerate man, to see a multitude of miserable sinners, to live in wickedness, in cursing, swearing, drunkenness, filthiness, neglect of God and a holy life, drowned in worldly-mindedness, p. 354and as regardless of the life to come as if they thought they should die like the beasts: and even hating those that will not be ungodly as well as they; and yet as hot for Ceremonies, and Holydays, and kneeling at the Sacrament, and the Common-prayer-Book, as if they were more devout then others and it seems they have made themselves believe in good earnest that they are true Christians and Godly men, because in the depth of their ungodliness they can make a stir against those that will not be of their mind, and use these Ceremonies as well as they.

If any of you say, that I am now speaking against your opinions or Ceremonies themselves, as if I could not give you leave to use them, you will but shew your selves mistaking hearers, and false reporters. No, it is the laying too p. 355much stress on these matters, and making Indifferent things seem Necessary, as if Gods Worship, or the Unity of the Church lay on them, which I speak against: And therefore I must needs say, that both sides may be guilty of this sin: Principally the Imposers of them, that would have all men forc't to do as they do; and next them there may be too much guilt in those that make indifferent things seem evil, or lesser evils to be much greater then they are, and so would make a Religion of avoiding what others make it their Religion to observe. And whether your Religion lie in being for or against these points in question (such as the Apostle speaks of in my Text) is no great difference: For the Religion of both will prove but a meer shadow: yea an over hot opposing of such Middle things, doth teach those that are for them p. 356to believe that they are matters of very great moment, or else they think you would not make so great a matter of them. And then when you have taught them by your fierce opposition, to make a Great matter of them; and custom and their party hath taught them to think their way is best; both these set together do delude their souls, and make them think that because of their Formalities, they are godly men, in the depths of their ignorance, ungodliness and misery.

20. Lastly, observe how we sin against the sad experience of the Church in all Ages, by laying our Religion or Unity upon these smaller or unnecessary things. What hath distracted the Church so much as contendings about their Ceremonies and Orders, and precedency and superiority! Heresies I know have done their part (especially p. 357the Arrians:) but smaller matters have had two great a hand in it: what plentifull evidence could I give you of this? The lamentable divisions of the Christian world about Easter day, which the first General Council was fain to meet about and decide, is too sad an Instance. But, alas, the present Age it self hath given us too sad and plenteous proofs of it. By a heap of Ceremonies, and unnecessary things, the Roman Church hath almost drownd both the Doctrine, Worship and Discipline of Christ, and miserably torn the Church in pieces, and so continues to do. And what work this mistake hath made in England, I have no minde to tell you, while our smart and sufferings tell you of it more plainly then is fit for me to do. Indifferent things have shut out that which was better then Indifferent. Consider well these p. 358twenty Reasons, and then judge whether the Religion or Vnity of the Church should be placed in unnecessary things. The imposing of them I shall speak of by it self.

Vse. FRom the Text and Doctrine explained and confirmed, we may see these following Consectaries arise.

1. Hence we see the tender mercy of God to them that are sincere in the Faith, though weak. If their understandings be dark, and their judgements in lesser things mistaken, and their Consciences therein erroneous; yet if they be but true Believers, and right in the main, and willing to know the mind of God and to obey it, God would not have them excluded from the Communion of the Saints, but rather received with charity and compassion; p. 359and would have the stranger bear with their infirmities (Rom. 15.1.) He will not himself reject them; and therefore he would not have them rejected or despised by his Servants.

Vse 2. Hence also we may see, that God will bear more, and so must his Church, with smaller Errors, then with the uncharitable or dividing management of those errors. Though men should erre about meats or days or such like matters, we must yet receive them and love them as Believers: But yet if they will hereupon despise, or censure one another to the breach of Charity, and trouble of the Church, for this they must be sharply rebuked, as Paul here doth.

Vse 3. Hence also you may learn, How far men should desire p. 380and enjoy a Liberty in matters of Religion, and how far the Magistrate should interpose with force, and how far not. A liberty to live in sin, or to subvert the Gospel, and the souls of others, the Magistrate should give to none: But a Toleration in things of a lower nature, that hazardeth not mens souls, nor the Unity of the Church, should be granted to the weak. Can we be bound with Charity to receive them, and yet to provoke the Magistrate to punish them, and deal severelyer with them then we! This may not be desired.

Vse 4. Hence also you may see what an enemy Popery is to the Unity of the Church, and how impossible it is that the Church should have Unity upon their terms: when they have composed a Religion of so many Ceremonies, and unnecessary things, and new devised Articles p. 361and Sacraments; and none must be a Catholick Christian with them that will not be of th…s … gion, and vow or practise all their Novelties. So far are they … practising the Doctrine of my Tex…, that they set themselves in op…osition to it, and place their Relig…on and the Unity of their Church in such things as Paul here requireth us not so much as to judge one another in; or in worse then these. A Catholick Unity is impossible: on their terms.

Vse 5. To conclude, I advise all that are unfeigned friends to the Unity of the Church, to practise the wholsom Doctrine of this Text. If you have Zeal, there's sin enough in your selves and o…hers to lay i… out upon: Bear not with Infidelity, Sensuality, Impenitency or any ungodly course. If men be not so p. 362much as weak Believers, and seem not Saints at least of the lower form, receive not these into your Communion; but leave them under your common compassionate charity. If you can prove that God receiveth them not, then do not you Receive them. But as you are Christians, take heed of cutting off or despising the Members of Christ; and of giving a Bill of divorce to any soul that is truly espoused to him: You have Drunkards, and Railers, and notorious ungodly ones enough to exercise all your Zeal, if you joyn both head and heart and hand against them: And can you find in your hearts to fall upon one another for indifferent things, or smaller matters, which the Unity of the Church doth not consist in? I speak to both sides impartially; and I beseech you so understand me. What if thy weak p. 363Brother pray upon a Book, darest thou therefore despise him? and what if thy Brother pray without Book, darest thou therefore judge him? Nay darest thou desire that none but such should have liberty to Preach or Worship in the Church? What if thy weak Brother dare not receive the Sacrament unless he Kneel in the act of receiving it? darest thou therefore despise him? And what if thy Brother on the other side, do rather take it in another gesture, because he is sure that Christ and his Apostles sinned not in so doing, and because he finds that our Kneeling is contrary to the practice of the ancient Church (yea ad hominem, I may say) contrary to General Councils, yea to the last Canon of the first General Council it self, which even the Canonists say that no Provincial Council, or Bishops can repeal p. 364(with many other reasons;) dare you therefore judge him, because he dare not imitate you rather then Christ and his Apostles, and the Primitive Church for many hundred years? If any imagine that I go against this necessary Toleration my self, because all here receive the Sacrament sitting; I answer, Let them prove that ever I refused one person meerly because they would take it Kneeling, if they can. If you say, Why then are not all admitted to take it Kneeling? I answer, Soft and fair; There are greater matters then Kneeling in the way. Do but first let go your vicious courses, and agree with us in a holy life, & turn unfeignedly to God, and live in the Church Order that he hath plainly commanded; and then, if I cannot give you satisfaction, you shall have liberty to take it in the gesture that you desire, so be it you will p. 365grant me my liberty as I grant you yours.

One instance more, Tomorrow is the day called Christmass day, and many days called Holy days do follow it; If you will but Read and Mark this Chapter, Rom. 14. I am perswaded it may prevent a great deal of sin, that many of you on both sides may be guilty of. Is it not a wonder that after so large and plain a decision by the Holy Ghost, as here you find, there should yet be any controversie among us about this Case? Do you take the word of God for your Rule or not? If you do, why then doth it not Rule you, and end the difference? Do you not read the Apostl…s words, ver. 14. [One man esteemeth one day above another: another esteemeth every day alike: Let every man be fully perswaded in his p. 366own mind.] If you were Papists that would say the Scripture is obscure, and therefore you must have a General Council, you could scarce devise how a Council should speak more plain then this. But nothing will serve some men, but their own wills. Dare you on the one side, despise your weak Brother now for esteeming …hese days above the rest? Why perhaps it is to God that he esteemeth it: and the ancient custom of the Church, and practice of many godly persons, do perswade him that it is right: And dare you on the other side condemn or reproach them that make not this difference of days as you do? If we are contented that you have your Liberty (which truly I would not deprive you of, if it were in my power) cannot you be contented that we have ours? There are three opinions about these Holy p. 367days. 1. Some think the observance of them a necessary Religious Duty. 2. Some think the very outward observance to be an intolerable sin. 3. Some know that both these extreams are erroneous, and therefore they take the thing in it self to be indifferent, but as circumstances or accidents may make it Good or Evil: And these are in the right. They that are in the Middle can bear with others, but the other cannot bear with them, nor with each other. There is no proof that ever I saw, that the Church observed any of these days, of many hundred years after Christ. For the Clement, the Dionysius, the Cyprian that are cited for it, are known to be spurious. And it is unlikely that none of these would have been mentioned as well as the Lords day, if they had been then observed, when p. 368there was so much ado about the time of Easter day. Yea it is certain that of divers hundred years after Christ, it was not agreed on, which was the day of Christs Nativity; some thought it was on Ianuary 6. and therefore called it the Epiphany, or Appearance: And of old both the birth day and Circumcision of Christ were supposed to be on that same day, that is, on the sixth of Ianuary. Caessianus witnesseth that the Egyptians were of that mind: Collat. l. 10. c. 11. And Epiphanius witnesseth the same of the Greek and Asian and Syrian Churches. Epiphanius himself and N…zianzen, and many others were of this mind, that it was on Ianuary 6. and that thence it was called the Epiphanis. And Chrys…stom in Hom. in Natal. D…m. tells us that it was but ten years before he wrote it, that the p. 369Romans had perswaded the Church of Constantinople to change the day to December 25. And yet the Countryes about Ierusalem held to the 6. of Ianuary, as Causabon hath shewed, Exercit. 2. cap. 4. p. 170, 171. & cap. 11. p. 186, 187. Yea indeed the Day of Christs Nativity is yet unknown, as if God had kept us ignorant of purpose: Many very learned men, as Broughton, Helvicus, Scaliger, Beroaldus, think that the day was about Autumn in the beginning of October: Calvisius, Paraeus, and many more are for other times then December 25. and Iac. Cappellus and many others still go the old way for Ianuary 6. And Th. Lydiat out of Clem. Alexandr. is for May 20. Scultetus, Clopenburgius and many others do shew that indeed the time is utterly uncertain. And no wonder if the p. 370day be uncertain when the very year is so uncertain, that there is no probability of ever comeing to a full agreement about it among the Learned in Chronologie till the last comeing of Christ agree them. Our late most Learned Chronologer (Bishop Vsher) was confident that we were about four years too late in our common account, as in his Annals may be seen. And what man can reveal the things that God hath purposely concealed? For my part, I dare not judge men for keeping or not keeping such daies as these. But if any will make it a necessary thing to the Vniversal Church, I must resist that usurpation; as Paul that had Circumcised Timothy, did cry down circumcision when some would have obtruded it as a necessary thing. And for this I have an Argument that sustaineth my Religion it self p. 371even the sufficiency of the Holy Scripture. If this be not the Law of God, then farewel Christianity: If it be his Law, it is sufficient in its kind, and to its ends, which is 1. To determine of all things that were then fit to be determined of: 2. And to determine of all that the Universal Church in all times after must be bound to. There is no Universal Law-giver but Christ. If this day be of Necessity, it was so then as well as now, and it is so to one Country as well as another: for there is the same reason for it in one age and place as in another. And therefore if Scripture be not a sufficient Rule for Universal Duties of Religion, then we are utterly at a loss; and as Popery will come first in, so Infidelity is likely to come next. I doubt not but pro re nata, upon emergent occasions, p. 372Church-Governours may appoin… Religious Anniversary solemni…es. For the occasion of these being 1. To some one place or Pro…ce only: 2. And not existent … Scrip…ure times; it did not bel… to the Universal Law to determine of them. But in cas…s that equally belong to the Universal Church, and where the Reason and occa…on was existent in the Apostles daies as well as now, if there we have not their determination, no others can come after them and make it universally Necessary. And indeed neither General Councils nor Apostolick Tradition can be pleaded for the Necessity. And sure I am that the one day in seven, even the Lords-day, of his own appointment, which the Universal Church hath constantly observed, is a Festival for the commemoration of the whole work p. 373of Redemption, and therefore of the Birth of Christ, though especially of the Resurrection: And therefore we are not without a Day for this use.

I speak not all this to condemne any that use these daies; but to excuse those that use them not, and by telling you a few of those many reasons which they have to give for themselves, to perswade you both to lay by the opinion of Necessity, and to forbear condemning those that differ from you, and be content that they have their liberty, as we are freely content that you have yours; and Lay not the Vnity and Peace of the Church upon such things as these, when the Holy Ghost hath so plainly decided the case. And I could heartily wish that the Lords own day were not most wilfully neglected p. 374by many that are most forward for other Holy-daies. Its a fearful self-delusion of ungodly people that no means can bring them to a New, a Holy and Heavenly life; and yet they will make themselves believe that they are Religious, by pleading for forms, and dayes and ceremonies. Alass poor soul, if thy eyes were but opened, thou wouldst see that thou hast other kind of matters first to look after! It would grieve one to hear a man contending for Kneeling and Holydayes, and Prayer-books, that is in a state of unregeneracy, and a stranger to sanctification, and under the dominion of his sins, and under the curse and wrath of God. Get first a new and holy Nature; make sure of the pardon of sin, and of Peace with God, and then the discourse of lower matters will be more seasonable and more savoury.

p. 375Is it not a shameful self-condemning to keep Holy-dayes for the dead Saints, and to hate and rail against the Living? Do you know what kind of men those were that are called Saints, and Holy-dayes were kept in remembrance of them? They were such as those that now are hated by the world, and took the course in a holy and diligent care of their salvation, as these do, and therefore were hated by the world, as the godly now are; and when wicked men had put them to death, the godly that survived would keep a day in remembrance of their Martyrdom, to encourage others to constancy for Christ. And also because the unruly multitude were so set upon their pleasure, that they kept the Idols festivals for their sport sake; therefore some Pastors of the Church did think it better to p. 376let them have Festivals for the Saints to take their pleasure in, to turn them off from the Idols festivals. So Gregory Nyssen tells us of Gregory Thaumaturgus in his Oration of his life, that he made Holy-dayes for his neighbours of Neocesarea, when the Roman fury had Martyred many; and he used this as a pious wile to draw the licencious Vulgar from the Idols festivals, by letting them play on the Martyrs dayes, till they could be drawn up to a holy observation of them. Whether the course were right or wrong, by this you may see the Original of such dayes. And Gregory the great of Rome, would for this very end, have all the Heathens Festivals turned into Christian Festivals. But if any of you will hate a Saint, and refuse the Communion of Saints, and will not imitate them in Holiness, p. 377and yet will keep Holy-dayes for them that are dead, Christ himself hath given you your doom, Matth. 23.29, 30, 31, 32, 33. which I desire you to read.

Well Sirs, I have said enough, if enough will serve, to prove that the Unity of the Church must not be laid on things Indifferent, nor upon low or doubtful points; but it must be a Unity in the Spirit of Sanctification. It is in the few, the great, the certain and the Necessary points, that we must all agree in if ever we will agree, and compassionately tolerate the differences that are tolerable.

If after all this, there be any so Proud, and selfish, and ungodly, and unmerciful, that they will set up their own Conceits and Wills against the plain Commands of p. 378God, the long and sad experience of the world, and against the Peace of their Brethren, and the Unity of the Church, and will have no Agreement unless all others will be conformed to their Wills, I shall now say no more to such, but that These are not the sons of Peace, nor the living compassionate members of the Church, but self-idolizers that God is engaged to pull down: And it is not by such as these that the Church must be healed and repaired: But it is by them that are sensible of their own infirmities, and compassionate to others, that are of a Christian Catholick Spirit, and have Catholick Principles and Affections, and see such a beauty in the Image of Christ, that they can heartily Love a gracious person, notwithstanding his many tolerable infirmities, and think themselves more p. 379unworthy to be tolerated by others, then such as I have described to be tolerated by them.

Preached December 24. 1657.

FINIS.

End of the text · Richard Baxter, Catholic Unity (1660)