A Key for Catholics, Treatise 1 · Chapter 51 – Chapter 53
CHAP. LI.
THere are five ſeveral Degrees of Peace which lye before us to be attempted between the Roman and Reformed Churches: We ſhall begin with the higheſt, and upon ſuppoſition of the failing of our Deſigns for that, come down to the next, and ſo to the Loweſt.
1. The firſt Degree of Peace to be Intended and Deſired is, That we may ſo far Agree, as that we may hold perſonal Communion in the ſame Aſſemblies, in the worſhip of God, and live under the ſame particular Paſtors.
2. If that cannot be attained, the next Degree deſirable is, That we may hold a Catholick Chriſtian Communion in ſeveral Aſſemblies, under ſeveral Paſtors, acknowledging each other the true Churches of Chriſt and joining in Synods when there is need, or at leaſt, giving each other, as Chriſtian Brethren, the right hand of Fellowſhip.
3. If that may not be attained, the next Degree deſirable is, That we may take one another for Chriſtians and Churches of Chriſt, though under ſuch corruptions as we think we are bound to diſown by denying the preſent exerciſe of Communion: as we do with particular Offendors, whom we only ſuſpend, but not condemn.
4. If this much may not be had, but we will needs excommunicate each other abſolutely, the next degree of Peace deſirable is, That we may at leaſt ſo far regard the common truths that we are agreed upon, and the ſouls of the people, as to conſult on certain terms on which we may moſt peacably mannage our differences, with the leaſt hatred, and violence, and diſturbance of the Peace of Chriſtendom, and with the leaſt impediment to the generall ſucceſs of thoſe common truths that we are all agreed in.
5. If this may not be attained, the loweſt Degree deſirable is, That at leaſt we may take each other for more tolerable adverſaries then Mahometans and Infidels are, and therefore may make a common Agreement to ceaſe our wars and blood-ſhed, and turn all our Arms againſt the great and common enemy of the Chriſtian name.
Were it not for the Devill, and wicked minds, all theſe might be attained: but if men be not themſelves incarnate Devils, we may expect the laſt. And underſtand that the terms of the loweſt Degrees are all implyed in the Higher.
And now for the Higheſt and moſt deſirable Degree of Peace, viz. That we may meet in the ſame Aſſemblies, under the ſame Paſtors, there is ſo little probability that ever it ſhould be accompliſhed, and withall the various apprehenſions of Chriſtians doth make it ſo neceſſary to bear with one another in this, that I ſhall ſay but little of it, as knowing that I am like to loſe my labor. Only this much concerning the terms.
If you will impoſe no more in point of Belief, as neceſſary to Salvation, but what is contained in the holy Scriptures, yea and in the three Creeds, and four firſt General Councils; and will leave the Paſtors of the particular Churches to worſhip God according to the Rule of the holy Scriptures, prudentially themſelves determining of meer Cireumſtances left to their determination; according to the general Rules, of Order, Decency and Edification, and bearing with a difference herein according to the different ſtate of the Churches or judgement of the Paſtors, this is the only probable way to bring us to this higheſt degree of Peace. Though according to this courſe, men ſhould be left to ſome liberty to joyn with what particular Congregation they ſee beſt, and ſo would moſt commonly joyn with thoſe that are neereſt to their own judgement; yet the minds of moſt would be ſo mollified by mutual forbearance, and by being ſatisfied in the way that is thus commonly agreed on, that they would not ſcruple to joyn with one another in worſhip in the ſeveral Aſſemblies.
And here I ſhall further add, that if theſe terms cannot be yielded to, yet all that will yield to the terms of the next Degree of Peace, may be admitted into our Aſſemblies, though we cannot joyn with them in theirs. For the Papiſts have much more in the manner of their worſhip to keep us back, then we have in ours to keep them back. For their errors lie in Exceſs, and they ſuppoſe ours to lie but in Defect. Now Conſcience may well yield to perform one part of a duty when it cannot perform the reſt: But it can never yield to commit one actual ſin, by doing what is forbidden by God. E. G. If the Papiſts think that we ſinfully omit the Sacrament of extream unction, they may nevertheleſs be preſent at the Sacrament of Baptiſm. If they think we preach not all the truth that we ought, they may nevertheleſs hear and receive that which we do preach. But in their Aſſemblies we muſt do thoſe poſitive actions which our Conſciences tell us are ſins againſt God. And therefore unleſs they will yield (as they will not) to the above mentioned terms, we cannot joyn in their Aſſemblies; but upon the terms in the next Chapter we can admit them into ours.
But if the Churches have not a neceſſary Liberty in this, they will never agree, but be ſtill breaking into pieces, or perſecuting one another, to force men to joyn with ſuch Aſſemblies as beſt pleaſe them that bear the Sword. Though we readily grant that to hear and learn the principles of Religion, and ſubmit to the ſtate and duty of Catechumens, men may with leſs inconvenience be forced, and ordinarily ſhould ſo be.
CHAP. LII.
THe ſecond Degree of Peace deſirable, below the former, is, That if we cannot live under the ſame particular Paſtors, and joyn in the ſame Aſſemblies, yet we may hold a diſtant Catholick Communion in ſeveral Aſſemblies, without condemning or perſecuting one another; and may afford the ſpecial Love of Chriſtians to each other.
This will not be done as long as we take each other for Hereticks; and therefore the cauſes of thoſe cenſures muſt be removed, partly by a neerer agreement in our Principles, and partly by a greater Moderation in our Cenſures of one another. And this a man would think among Chriſtians might be obtained. The terms on which it muſt be had are theſe.
Suffer us to confine our ſelves in Worſhip and Church-government to the Word of God; and the Determination of our particular Churches or Paſtors about meer Circumſtantials left to their determination, and do you confine your ſelves accordingly, or not extending your practiſe beyond the Canons of the four firſt General Councils, and the reſt called [Canones Eccleſiae Univerſalis] (publiſhed by Juſtellus, Tillius, or the Codex Dionyſii Exigui) and for matters of Faith, we will all profeſs to receive the Scripture, and what ever is contained in the ſaid Councils and the three Creeds, and to inſiſt upon no more as neceſſary. And on theſe terms we may live in Love as Brethren.
Here note, 1. That in matter of Faith we will not be bound to take more then is in the Scripture, and yet we will take all as aforeſaid that is in the Creeds, becauſe we are perſwaded that there is no more then is in the Scripture. 2. We will not tie each other to profeſs on what Grounds we receive the Doctrine of theſe Creeds and Councils. If you receive it as Tradition ſuperadded to Scripture, and if we receive it as being the ſame with Scripture Doctrine, or a meet Expoſition of it, we will leave each other in this without examination to their liberty, as long as it is the ſame things that we believe. 3. In matters of Worſhip and Government we may not be compelled to take in all that is in all theſe Councils; but only we will promiſe not to go beyond them, and take in any more, and ſo ſhall you: ſo that if ſome of us confine our ſelves to the Holy Scripture, and others will go further, as far as all thoſe Canons do extend; we will yield to live as Brethren in Chriſtian Love, and forbear the cenſuring of one another. And herein you may well condeſcend to us, when in many things you have caſt off the Canons of thoſe Councils your ſelves; and abundance of them concern not our times or Countries, and ſo many of your own Writers confeſs that all things neceſſary to Salvation are in the Scriptures, and that Canons are mutable, and Churches may vary in theſe leſſer things.
CHAP. LIII.
COuld the former terms of Peace be yielded to, it would be happy for the Churches; and I am perſwaded were it not for the Italians, the French would yield to them. And ſome Proteſtants will go further, and yield to Rome; that if Papiſts will confine their Faith, and Government, and Worſhip but to thoſe limits as the Greeks, Armenians, Ethiopians, &c. do, they will readily hold this Catholick Communion with them. But then we muſt ſtill remember, 1. That we will not be bound to approve of all that they do. 2. Nor ſhall they go about to force all others to riſe up to their pitch; nor do as the Engliſh Biſhops would have done, to ſilence and caſt out all thoſe Miniſters that will not go beyond the Scriptures. You ſhall bear with all that will be Ruled by the Scripture, and we will bear with all that will not go beyond the ſaid General Councils, or Codex Canonum Eccleſiae univerſalis: Yea, and admit ſuch to our Society and Aſſemblies.
But now ſuppoſing that Rome will not yield to this (though me thinks France and other Nations may do it without them) the next Degree deſirable is, that [At leaſt we may take one another for Chriſtians and Churches that have ſuch corruptions, as yet leave us good hopes of the ſalvation of multitudes, though we ſuppoſe ſalvation more rare and difficult where thoſe corruptions are, then where they are not, and though we are forced to ſuſpend that Communion with ſuch which with ſound members we ſhould hold.]
And indeed the obtaining of this much Peace, requireth no more but Chriſtian Charity conducted by a right underſtanding of each other. And for my part I have already this much peace with the Church of Rome, and ſo have many millions more of Proteſtants as well as I: and I think the generality of them: But Rome hath not ſo much Charity for us: But we ſhall not anſwer nor be condemned for other mens uncharitableneſs. I need not therefore propoſe any means for that peace which we have already attaired to, or may if we will. But then let this be accompanyed by the following forbearances.