A Key for Catholics, Treatise 2 · Chapter 4

A Key for Catholics · Treatise 2 · Chapter 4

p. 440CHAP. IV.

Opening the true Grounds on which the Churches Unity and Peace muſt be ſought, and the means that muſt be uſed to attain ſo much as is here to be expected.

Queſt. BUT if this be not the way of the Churches Unity, which is? and what ſhould we deſire and endeavour for the attaining it? For the diſtractions of the Church are ſo great through our diviſions, that it makes us ſtill apt to ſuſpect that we are out of the way.

Though it be a great work to anſwer this queſtion rightly, and a hundred, a thouſand times greater to anſwer it ſatisfactorily (that is, to ſatisfie prejudiced incapable men with a right anſwer,) yet I ſhall attempt it by caſting in my thoughts; or to ſpeak more confidently, by declaring ſo much as I am certain is the will of God concerning this weighty thing.

And here I ſhall firſt lay down thoſe grounds upon which we muſt proceed, if we will do our duty for the union of the Church. 2. I ſhall tell you what muſt be done to reduce them into Practice.

1. THE firſt General Ground is this [Peace and Holineſs muſt be carried on together: Yea Peace muſt be ſought as a Means to Holineſs: and therefore Holineſs which is the End, muſt be preferred.] The wiſdom that is from above, is firſt p. 441Pure, then Peaceable, Gentle, eaſie to be intreated, &c. Jam. 3. A man may be ſaved that cannot attain Peace with men: and therefore we are commanded to ſeek it as an uncertain good, Rom. 12. 18. If it be poſſible, as much as in you lyeth, live peacably with all men: But no man can be ſaved without Holineſs, Heb. 12. 14. Follow Peace with all men, and Holineſs, without which no man ſhall ſee God. There is a kind of Unity among Devils. For if Satan were divided againſt Satan, how could his Kingdom ſtand? Mat. 12. There is a Peace in a ſtate of miſery and ſin, which hindereth mens recovery. For when the ſtrong man armed keeps his houſe, the things that he poſſeſſeth are in Peace. It is a ſtate of greateſt danger on earth to be United in evil, and to have Peace in a way of ſin. And therefore it is no wonder if there be more lovers of Peace then of Holineſs, and more that will cry out of our Diviſions then of our ungodlineſs, and more that cry out of ſo many Religions, then of irreligiouſneſs and ungodlineſs. For nature may make a man in love with Unity and Peace, but not with Holineſs; for with that it is at Enmity. Hence it is that we hear ſo many Worldlings, Swearers, Drunkards, Whoremongers cry up unity, and cry down ſo many minds and wayes: And hence it is that ſo many, ſuch wicked livers do turn Papiſts on ſuppoſition that there is more unity with them. And ſo the Popiſh party among us are the ſink into which the filth and excrements of our Churches are emptyed.

2. The ſecond General Ground. From hence it followeth that the firſt cloſure of the members of the Church muſt be upon principles of Faith and Holineſs: and therefore only between the Profeſſors of Faith and Holineſs. And therefore we ought not to be ſolicitous of obtaining a Unity with open ungodly men; For what Communion hath light with darkneſs? or what concord hath Chriſt with Belial? If men will not agree with us in the great Principles of Godlineſs, nor join with us in avoiding crying ſins, and living an Holy life; it is they that are the Separatiſts, and withdraw from our communion. If they will not come to us in Piety, we muſt not come to them in Impiety. And to attempt a union with them in Government and Ceremonies, when we cannot bring them to a Union with us in ſeeming Godlineſs, is as vain as to attempt to an Aſſociation p. 442with the dead, and to make a marriage with a ſtinking Corps. It is therefore but a carnal ſtir that Papiſts, and ſome Reconcilers make to have a Union ſo General, as ſhall take in the moſt impious rabble that ought to be excommunicated, and ſhould conjoin the living and the dead. And therefore in ſome caſes we are all called to ſeparate, by him that calleth us in other caſes to unity: And he tels us that he came not to ſend peace, (with ſuch) but diviſion.

3. The third General Ground. Unity and Peace are ſuch excellent things, and ſo much depend upon Love and Holineſs, and ſuppoſe alſo ſo much Illumination, that the perfection of them is reſerved for Heaven: and as it is but a ſmall meaſure of Illumination, and Love and Holineſs that is here attainable, in compariſon of that which we ſhall have in heaven; ſo it is but a ſmall meaſure of Peace and Concord: And therefore though our deſires and endeavours ſhould go as high as we can, yet our expectations on earth muſt not fly too high. This hath been my own error. I have not ſufficiently conſidered, that perfect Peace, as well as perfect Holineſs is the prerogative of Heaven, and that true Peace will be imperfect while the Light and Vertue which is ſuppoſed to it is imperfect. And it is a blind abſurd conceit of them that wonder we have not perfect Unity, when yet they murmur at Piety, and think a little may ſerve the turn, and any ſin is tolerable thats directly againſt God, but not diſunion.

So much for the General Grounds: The Particular Grounds are theſe following.

1. Ground IT is the Prerogative of the Lord Jeſus to be the only Head and Soveraign of the Church. And his will revealed is our Law, and in him only muſt we center: and not in any Vicarious Univerſal Head: And from him muſt all receive their power: and all muſt worſhip God according to his praeſcript. Eph. 4. 3, 4, 5. & 1. 21, 22. Mat. 28. 18, 19. Col. 1. 18. Acts 4. 12. & 3. 22. & 7. 37. Mat. 3. 17. 1 Cor. 3. 5, 22. 1 Cor. 1. 12. Gal. 2. 9, 10.

2. Gr. The Holy Scriptures with the Law of Nature, are the only Laws of Chriſt: unleſs as he may poſſibly by extraordinary p. 443Revelation, oblige ſome perſon to a particular duty, not contrary to that word, but left undetermined: which yet is ſo rare a thing that men muſt not raſhly preſume of ſuch a matter, 1 Tim. 1. 3. Gal. 1. 7, 8. 9. Iſa. 8. 20. 1 Cor. 4. 6. 2 Tim. 3. 17. Deut. 12. 32. Mat. 15. 9, 11.

3. It is the prerogative of Chriſt himſelf to be the ſupream, abſolute and final Judge of the ſence of his own Laws, and of the cauſes that are to be tried thereby.

And therefore it is treaſonable folly to attribute any of this to man: and to cry out for an Abſolute Judge of Controverſies here on earth: when one ſaith, This is the ſence of Scripture, and another ſaith that is the ſence: ſaith the Papiſt, [But who ſhall be Judge?] To which I anſwer, How far man is Judge, I ſhall tell you in the next: but the Abſolute Judge, and the final Judge is only Chriſt. He that made the Law is the proper Judge of the ſence of his own Laws: Do you not know that Chriſt will come to judgement, and that all ſecrets muſt then be opened by him, and he muſt decide what man cannot? Man is to Judge but in tantum; ad hoc; ſecundum quid; limitedly; ſo far as he muſt execute; but Chriſt only Judgeth entirely, finally and abſolutely, 2 Cor. 4. 3, 4, 5. 1 Tim. 5. 24. Jam. 4. 11, 12. 1 Pet. 1. 17. & 2. 23. 1 Cor. 2. 15. Act. 23. 3. 1 Cor. 13. 9, 10, 11, 12. Mark 7. 9, 13.

4. All Councils whether General, or Provincial, or Claſſical, which conſiſt of the Biſhops or Paſtors of ſeveral Churches met together, are appointed and to be uſed directly, but gratiâ Unitatis, & Communionis Chriſtianae, and not directly gratia regiminis for the Governing of Paſtors, in order to Unity and Communion, and not as a Regimental, as to the Paſtors. This Propoſition which is of exceeding conſequence, was voluntarily aſſerted to me, without my own asking his opinion, by that Learned, Judicious man Arch-Biſhop Uſher; a man well known to be acquainted with the Judgement and practice of the Antients, if any other whoever. His words were theſe. [Councils are not for Government, but for Unity; not as being in order of Government over the ſeveral Biſhops; but that by conſultation they may know their duty more clearly, and by agreement maintain Unity; and to this end they were anciently celebrated] Himſelf a Primate, recommended to others theſe moderate p. 444Principles. And this middle way of Reverend Uſher is the true healing Mean, between them that would have properly Governing Councils, and them that would have none, or think them needleſs, or but indifferent things.

But yet (as is before mentioned in the tenth Propoſition) conſequentially we are obliged to perform the Agreements of theſe Councils, if they be agreeable to the General Rules of the Scriptures, or if our performance be not forbidden by the Word of God; Becauſe we are under the General obligation to do all things in as much unity, concord and peace as we can, Gal. 2. per totum. 1 Cor. 3. 5, 22. 2 Cor. 13. 11. & 1 Cor. 1. 10. & 4. 6. Mat. 20. 25. Phil. 3. 16. & 4. 2. Mat. 23. 8, 9, 10. 1 Pet. 5. 3.

And I grant that Paſtors are related to the Univerſal Church, as well as to a particular, and are to have a common care of the whole, though they have a ſpecial charge only of their particular flocks. Therefore many Paſtors in a Synod are Paſtors as well as disjunct, and therefore their acts are authoritative Governing Acts as to the flock. But 1. to the Paſtors themſelves, they are not properly Governors, no more in Synods then out. 2. And as to the flocks, they are not in a direct ſuperiour order above their particular Paſtors; but only from their concord are accidentally more to be regarded and obeyed then a ſingle Paſtor, as a Colledge of Phyſitians is more to be regarded then a ſingle Phyſitian, not as being of higher authority, but of greater credit, in caſes where men muſt be truſted.

5. A Council conſiſting of Biſhops or Paſtors that by diſtance are not uncapable of ordinary local Communion, whether it be a General Council (as they are commonly called, which are not ſuch properly) or National, or Provincial. 1. As they are Chriſtians ſingly, have a Judgement of Diſcerning, what is ſound Doctrine, and whom to judge Catholicks and fit for their Communion: And 2. As they are ſingle Paſtors, they have the Judgement of Direction, what Doctrine to recommend as found to their people (limited to the Superiour Direction of God by his Word,) and whom they muſt hold or not hold Communion with: And this is an Authoritative Direction, which may be accompanyed with a Commanding, as an Herald or Purſevant may command in the Princes name. 3. And as they are many Paſtors in Council aſſembled, they have a Judgement of Concord, p. 445or Power to enter ſolemnly into Conſultations for mutual information, and then into Agreements, for the right performance of their duty, in recommending that which is ſound Doctrine to their people, and receiving the true members of the Catholick Church, and rejecting ſuch as are to be rejected.

So that the moſt General Councils of true Paſtors caeteris paribus, are to be moſt reverenced by the Princes and people, and in caſes where they are ſure it is lawful to follow their Agreements, though they be not ſatisfied of the neceſſity of it à natura rei, they ought to follow them on the account of unity; and alſo in caſes meerly doubtful to them in point of Doctrine, to be ballanced by their judgements rather then by the Judgement of ſingle Paſtors, and more then by any other humane judgement caeteris paribus: which exception I add, becauſe a ſmaller Aſſembly, yea a ſingle Paſtor or private man, ſpeaking according to the Word of God, is to be believed and regarded more then the greateſt Aſſembly contradicting the Word: yet we are not eaſily to think, without evident proof, that one man ſhould be rather in the right then ſo many; ſeeing it is eaſier for one to err then ſo many, and the promiſes are more to the publick, then any ſingle perſons, ſo far as they can be known to others: And yet an Aſſembly of an hundred, or twenty, or ten apparent humble, holy, Judicious men, is likelier to be in the right, and more to be regarded, then an Aſſembly of a thouſand ignorant unlearned wicked Biſhops. One clear eye may ſee further then ten thouſand purblind ones, Act. 6. 5. Act. 5. 34. 1 Theſ. 2. 14. 1 Cor. 11. 16. & 14. 33. & 10. 32.

6. As the propereſt matter for ſuch General Aſſemblies to Conſult and Agree upon, is General things; as, What Doctrine is ſound, and what unſound in General; what perſons in General fit for the Churches Communion, and what unfit, &c. ſo ſmaller Aſſemblies that are capable of ordinary perſonal Communion, and know the perſons and circumſtances of the caſes, are fitteſt to conſult and agree whether ſuch or ſuch particular perſons are fit for their own Communion; yea and for their Churches Communion in difficult caſes: And alſo may conſult and agree what Doctrines and practiſes to recommend to their own people, as moſt agreeable to the Word of God: And thus far theſe two ſorts of Synods may be ſaid to have a power of Judging; p. 446viz. ad hoc, in order to ſuch agreements and practice, Act. 6. 5, 6. Rom. 15. 26, 27. 2. Cor 8. 19.

7. The Poſtors of particular Worſhipping Churches, are the Authorized Guides, Rulers or Teachers of thoſe Churches, and each Member thereof: and muſt firſt diſcern in their own minds, and next (if they be many over a Church) Agree among themſelves, and then teach the people, what is to be believed and practiſed, and with whom in General, and in Particular to hold Communion, and whom to avoid, and may charge the people in Chriſts name to obey their juſt directions; and when they have done, muſt themſelves execute their own part herein (as by avoiding the Rejected, and not delivering them the Symbols or Sacrament of Communion, &c.) And though they muſt conſult with neighbor Churches for carrying on the work of God in unity, and to the beſt advantage of the Common cauſe, yet are they not under the proper Government of them, or any Aſſemblies (Eccleſiaſtical,) though obliged in all juſt things to Agree with them. So that Canons as Canons, I mean the Concluſions of ſuch Aſſemblies, are but properly Agreements, and not Laws, though by conſequence they may be ſaid to oblige, or rather we by another Law obliged to accord and practiſe them, Heb. 13. 17. 1 Theſ. 5. 12, 13. 1 Cor. 4. 1, 2. Act. 20. 28.

8. The work of Councils how large ſo ever, is not to make new Scriptures to be the Rule of our Faith and Life, nor to make new Articles or Doctrines of Faith, nor to frame God a new Worſhip in whole or in part; But by Conſultations and Agreements to ſtrengthen each other, and Direct the people in the faith of Chriſt, and the maintaining and propagating the Doctrine of the Holy Scriptures, and doing thoſe duties in the Worſhip of God, and in Righteouſneſs and Mercy to men, which the Scriptures do impoſe, and in agreeing upon thoſe Modes and Circumſtances of Worſhip which God hath made neceſſary in genere, and left to occaſional humane determination in ſpecie: Nor may they under this pretence, either contradict the juſt determination of the Magiſtrate concerning ſuch Circumſtances, or impoſe any enſnaring, needleſs Ceremonies upon the Church; but only order the ſervice of God according to the General Directions of the Scripture, and the Light of Nature, p. 447which by the conſideration of the caſe may help to diſcern the fitteſt order. It is therefore a ſtrange aſſertion of ſome, that Governours have nothing to do if they may not appoint new Ordinances or Symbolical Ceremonies on the Church, and make new Laws, ſeeing God hath done the reſt already. As if it were nothing to ſee to the execution of Gods Laws? Or as if this were not the fitteſt work for ſuch kind of Rulers, whoſe Rule is only by Miniſterial Guidance? Or as if the determination of Neceſſary Circumſtances requiſite ex natura rei, were not enough for them to do, beſide what is written? There being no more neceſſary to the reducing of the Laws of God into practice: Me thinks meer ſervants and Embaſſadors ſhould not be very forward in making Laws, if they underſtand their office, Jam. 4. 12. Heb. 8. 10, 16. Gal. 3. 15. Deut. 12. 32. Ezek. 2. 7. & 3. 10, 11. 1 Cor. 3. 5. & 4. 1, 2. 2 Cor. 1. 24. 1 Cor. 6. 12.

9. Thoſe neceſſary Circumſtances in Religious Worſhip which are of humane determination, and left undetermined by God, are unfit matter for General Councils or remote Aſſemblies to make ſtanding General Laws of: For 1. the Nature of the things are ſuch as are mutable, and unfit to be fixt, but muſt be frequently varied as occaſions require. 2. The occurring circumſtances will be the fitteſt guide to determine them. 3. They may be meet in one Countrey, or Church, which are unmeet in another. 4. Upon ſuch reaſons God himſelf hath left them undetermined: Therefore he left them not to any fixed General determination. 5. The Paſtors that are in the place are the fitteſt Judges of thoſe occaſions that muſt determine them. 6. And it is the office, and in the Commiſſion of thoſe Paſtors to be the Guides of their own actions and Congregations. 7. And Councils are not their Lords. So that all this laid together, may tell us that it is rather the work of particular Paſtors or Biſhops, and of neereſt Aſſociations in thoſe caſes where Concord is requiſite, then of Provincial, or National, or General Councils to determine of ſuch Circumſtances. For example: The command of preaching, reading, adminiſtring the Sacraments, ſinging Pſalms, &c. do imply that I muſt have ſome time and place to do them in: I muſt uſe ſome geſture, veſture, neceſſary utenſils, but it tells not what in particular: I muſt read ſome particular Chapter, Pſalm, &c. or ſo much of it: Now common prudence will p. 448tell me what to do in theſe caſes my ſelf, or elſe I am not fit to be a Paſtor, or entruſted with ſo great a work as Gods publick Worſhip, or the care of ſouls. Shall a Council now make Laws that all the Miniſters in the World, or in this Nation, ſhall preach only on ſuch a day, and only at ſuch an hour, and in this or that part of the Church, and only on ſuch Texts ſuch days, appointing them a Text for every day; or that they ſhall uſe only ſuch words in praying and preaching as is written for them; or ſhall pray or preach juſt ſo long; or ſhall ſing only ſuch a Pſalm, in ſuch a tune, uſing only ſuch cloaths, and ſuch geſtures, with an hundred the like? This is to make themſelves Maſters of the Church, and uſe their power to the deſtruction of Miniſtry, Worſhip and Church, and not to the Edification of it. The preſent ſtate of the flock, by ſin; or affliction, or the like, may make ſuch a Text fitteſt for me to preach on, and ſuch a Chapter to be read, or ſuch a Pſalm to be ſung, when by the Impoſitions of proud uſurpers I am commanded to uſe the contrary, viz. Subjects of Joy, in a time of Humiliation, or of Humiliation in the time of Joy, &c. Many the like inconveniencies might eaſily be manifeſt. Theſe unneceſſary Impoſitions are the Engines of Diviſion, Act. 15. 28. Rom. 14. throughout. Rom. 15. 1, 7. Phil. 3. 15, 16. Mat. 23. 4. & 11. 28. 1 Cor. 6. 12. 2 Cor. 1. 24.

10. Where ſome Impoſitions by Magiſtrates or Agreements by Miniſters in ſuch Circumſtances are thought lawful or fit, yet muſt not the Churches Unity or Peace be laid upon them: So that if through the weakneſs of Chriſtians they could not perceive the lawfulneſs of them, but did think they ſhould ſin againſt God if they uſed them, it is a cruel dividing courſe for Magiſtrates here by ſore penalties, or Paſtors Excommunications to ſeek to drive them upon that which they think is the way to hell, or the wrath of God, when in the Judgement of the Impoſer it is a thing indifferent: The peace of the Church and of Conſcience is more worth then a Ceremony, and better kept by gentle recommending ſuch things (if fit,) and a tender rebuke or check to the weak, then by forcing all to that which they neither can nor need to uſe. But ſome ſay, if all may uſe what way they will, what order ſhall we have? I anſwer; therefore make no unneceſſary Laws: caſt not a foot-ball of contention before them: p. 449Theſe preſumptuous Impoſitions are the fire brands of the Church. For example: we had here a Law that Miniſters ſhould read only ſuch a peece of a Chapter called an Epiſtle and Goſpel ſuch a day (which yet I would not diſobey:) here now aroſe contention about it: The ſame Miniſters were left at liberty what Text to preach on: and this liberty made no breach in the Church. Miniſters were commanded to wear a Surplice, and this raiſed contention: But what kind of hat, or cap, or ſhooes, or hoſe to wear, they were left at liberty, and this made no contention, nor occaſioned any undecency. The Lords Supper was to be taken only kneeling: and this raiſed contention: But they were left at liberty whether to kneel, or ſtand, or ſit at Sermon, or reading, or ſinging Pſalms, and this bred no undecency nor diviſion. They were enjoyned to bow at the name of Jeſus in the reading of the Goſpel only: And this raiſed diviſion. But they were left at liberty to bow or not to the Name of God; Chriſt, Lord, &c. and to the Name Jeſus in Sermon, or the Epiſtle, or the ſame Goſpel read in the whole Chapter: and this bred no diviſion, nor diſcontent: Lay the Churches peace upon no new humane Impoſitions, if you would have it hold. Peruſe Rom. 14. and the other Text laſt cited, 1 Cor. 6. 12.

11. The Churches Peace or Unity muſt not be laid on any bare words of mans deviſing. It's not a work for Councils or Prelates to form the Chriſtian doctrine in new methods and terms, and then to force others to ſubſcribe or uſe thoſe very terms: If the ſame men that refuſe this, be willing to ſubſcribe to the whole Scripture, or to a Confeſſion in Scripture terms, you may force him to no more.

Object. But Hereticks will ſubſcribe to Scripture. Anſw. 1. They muſt wreſt it then, or wreſt their Conſciences: And by either or both theſe ſhifts, they may alſo ſubſcribe to any of your Confeſſions. 2. If his Hereſie be latent in his mind, you know it not, nor can call him an Heretick, nor doth it hurt the Church: If it he publiſhed or preached to others, let civil Governors queſtion him for corporal puniſhment, and let the Aſſociate Paſtors queſtion him to his Reformation or Rejection. You will have a better ground to reject him for delivering falſehood in his own words, then for not ſubſcribing to Truth in your words, when he ſubſcribed the ſame Truth in Gods Words.

p. 450There is no Unity to be expected, if you will ſo far depart from the Scripture ſufficiency, as to make any more for ſenſe or phraſe, of abſolute neceſſity to our peace. By phraſe or terms, I mean either the ſame numerically (as in the Original) or equipollent (as in tranſlations.) And I ſay not that it's neceſſary to the unity of the Church, that every word in Scripture (Original or Tranſlations) be ſubſcribed to; (for ſome may doubt of the corruption of a word or Book) But that no more is neceſſary. If all Scripture be not of that degree of Neceſſity, much leſs humane additions, Iſa 8. 20. 1 Tim. 3. 17. 2 Tim. 1. 13. 1 Cor. 9. 5. 1 Tim. 6. 20. Act. 20. 32.

12. The Churches Unity & Peace muſt not be laid upon all Divine Truths: as not on leſſer darker points, which neither the being nor well-being of Chriſtianity is concerned in ſo much as to reſt upon them, Phil. 3. 15, 16. Rom. 14. 15, 17, 20. Heb. 5. 11, 12, 13, 14. 1 Cor. 7. 19. Gal. 5. 6. & 6. 15. Col. 3. 11.

13. We ought to love and eſteem as Chriſtians and members of the Catholick Church all thoſe that profeſs to believe the Eſſentials of Chriſtianity, and to be ſanctified by the Spirit of God, and lead a holy upright life; ſo they make a credible profeſſion, not evidently contradicted by words or deeds: though theſe perſons may differ from us in many lower points of Doctrine, Worſhip or Government, 1 Cor. 1. 2. Eph. 6. 24. Gal. 6. 15, 16. Phil. 3. 16. Rom. 15. 1, 2. & 14. 1, 2. 1 Cor. 8. 9.

14. We ought ſo to manage the Worſhip of God in our particular ſolemn Aſſemblies, that no ſober peaceable Chriſtian may be repulſed or forced from our local Communion, through differences in things of indifferent nature, Heb. 8. 5. Mat. 15. 9. Rom. 14. 13. & 14 1. 2 Cor. 11. 3. Joh. 4. 23, 24.

15. If any Churches differ from us in Ceremonies or ſmaller things, or if any particular Chriſtians differ, ſo that they cannot in conſcience hold local Communion with us in the ſame Aſſemblies for Worſhip (E. G. if we ſit at the Lords Supper, and they dare not take it without kneeling: if we ſing a verſion of the Pſalms which they ſcrup'e to joyn in; If we permit none to joyn that will not conform in diſputable things) in ſuch caſes, though it be firſt our duty to do our beſt to remove all offences, yet if that cannot be done, we may and ought in ſeveral Aſſemblies to take each other for Brethren, and of the ſame Catholick p. 451Church, ſo be it we all hold the ſame eſſentials of Faith and Godlineſs, and walk accordingly, and eſpecially if we alſo hold thoſe weighty ſuperſtructures, that the welfare of the Church is moſt concerned in.

Though here were few or no inſtances of this caſe in the days of the Apoſtles, when diviſions were not ſo great as now, yet the general rules in the fore-cited Texts do prove it.

16. Eccleſiaſtical Miniſterial Government (by whomſoever exerciſed) muſt not degenerate into a ſecular coercive Government; nor may we uſe carnal weapons, nor meddle by force with mens bodies or eſtates; nor yet can we oblige the Magiſtrate to do it, meerly to execute our cenſures, or without ſufficient Evidence to prove it his duty; nor can we oblige the people againſt the Word of God, clave errante: ſo that neither Biſhop, nor Council hath any ſuch power as is properly deciſively Judicial obliging to execution, be the ſentence right or wrong: But our people muſt know that though we be their Guides or Rulers, yet are we but Miniſters, and that they have a higher power to regard, and muſt not obey us againſt the Lord, but in and for him. The Power of Paſtors therefore is not like Magiſtrates, or abſolute Judges (as is ſaid before, but like a Phyſitian in his Hoſpital, or in an infected City among his Patients, and like a Reader of any Science to voluntary Scholars, in his School: and as an Embaſſador to them to whom he is ſent. So that our Governing being but by the Word, and on the Conſcience, is of the ſame nature with our Directing. 1 Pet. 5. 3. Luke 22. 25, 26. 3 Joh. 9. 10. 1 Cor. 4. 1, 2.

17. Magiſtrates are Governors of the Church even as a Church, and of Chriſtians as Chriſtians, though not Abſolutely, nor in the ſame reſpects, by the ſame means, & to the ſame neereſt Ends, as Paſtors. Magiſtrates muſt force us to our duty, and puniſh us if we be wicked or negligent, even as Paſtors, and caſt us out of our Benefices, and deny us encouragements, if we be inſufficient: ſo that ad hoc the Magiſtrate is the only Judge what is ſound doctrine, and what hereſie, what Miniſters are ſufficient or inſufficient, culpable or not; I ſay, ad hoc, ſo far as to Judge who ſhall have publick Liberty and Countenance, and who ſhall be puniſhed, reſtrained and diſcountenanced: Thus far the Maſtrate is Judge in Religion; (beſides that Judgement of Choice p. 452which every private man hath) And therefore the Princes of the Chriſtian world ſhould hold ſome correſpondencies like General Councils, among themſelves by their agents for carrying on the work of Chriſt, and much of the unity and proſperity of Chriſtians lyeth on their hands, Iſa. 49. 23. Pſal. 2. 12. Rom. 13. 1, 2, 3, 4. 1 King. 2. 27, 35. & 2 King. 18. 4. & 2 King. 23. 8, 20. 2 Chron. 14. 3, 5. Joſh. 1. 8. 1 Tim. 2. 2.

18. Yet are the Paſtors of the Church in their places Rulers or Guides of Princes and Magiſtrates: that is, we Guide them by Doctrine and Church diſcipline, as they Rule us by force. The Paſtors are the Judges of Hereſie and Vice, ad hoc thus far, ſo as to judge who ſhall be Denounced by themſelves unmeet for the Churches Communion; and Judges of ſound Doctrine ſo far as to reſolve what is by themſelves to be taught to the people: and Judges of that Magiſtrate ſo far, as to determine whether he be a fit ſubject for their Adminiſtrations and Communion. For every man is to judge when he is to act and execute (in theſe caſes;) and therefore when the Queſtion is, Who is to be tolerated or forcibly reſtrained, the Magiſtrate is the only Judge, and the Miniſter but a teacher: But the Queſtion is, whom ſhould I admit or not admit to my Communion, and whom ſhould I perſwade and require the Church to avoid or to receive? Here the Paſtors are the Judges: And when the Queſtion is, Whether the Paſtor go according to Gods Word or not, here the people have Judicium Diſcretionis, and cannot be forced; though they ought to obey where they ſee not ſufficient reaſon to the contrary, Mat. 28. 18, 19. Heb. 13. 17. 1 Theſ. 5. 12. 1 Cor. 4. 1. Luk. 12. 42, 44. 1 Sam. 28. 18. Dan. 9. 8, 10. Joh. 20. 23. 2 Chron. 36. 14, 15, 16.

19. The honor and power of the Paſtors is for their work: And ſo great is that work, that as to fleſhly accommodations, it layeth us under abundance more trouble, then the power and honor affordeth us relief from. All true Paſtors therefore ſhould be ſo far from ſtriving for Power, & Greatneſs, and Rule, and extent of their Dioceſs as matters of advantage, that they ſhould ſtill look on their Power but as Power to threſh, or plough, or ſow, or reap; a Power to give alms to all the poor in the Town, to viſit all the ſick, to cure mad men that will abuſe me, &c. ſuch a Power to labor and ſuffer in doing good. And thus he that will be the Greateſt, but think of no other kind of greatneſs, but a p. 453power to become the ſervant of all: If men had theſe true apprehenſions of the Epiſcopal office, they would be no more forward in contending for power and large Dioceſſes, then now they are in contending who ſhall Inſtruct moſt of the ignorant, or go to the poor ungodly families to further their reformation; or intreat, beſeech, exhort moſt of the obſtinate from man to man; or who ſhould relieve the moſt of the poor of all the Countrey about. And if this be it they contend for, they may Rule without a Commiſſion from the Prince: Who will hinder them, that hath any fear of God? 1 Cor. 4. 9, 10, 11, 12, 13, 16. Act. 20. 18. to the end. 2 Cor. 1. 24. Mark. 10. 44. 1 Theſ. 2 9. Luk. 10. 2.

20. No man is called by God to more work then he can poſſibly do, nor ſhould deſire and undertake more. And therefore if Prelates, and Councils, and Popes would but conſcionably bethink them of the work, what it is, and how to be done, & of what weight, and how ſtrict will be the account, and then conſider how they can do it, our differences would quickly be at end: For though godly men would put off no ſervice they can do, yet when they lookt on the undertaking of theſe Impoſſibles, they would tremble to think on it. All conſcionable men are ſenſible of their weakneſs, and the weight of the work, and ſay who is ſufficient for theſe things; And I dare ſay the ſtrongeſt of them all would feel the weight of the burden of one Pariſh, and be readyer to beg and ſeek about for help, then to contend for a a larger Dioceſs, unleſs as the meer neceſſity of the Church for want of laborers might call them to labor in other parts. Duty ſuppoſeth Authority, and Authority ſuppoſeth ability and opportunity; even natural ability and mental qualifications, Pſal. 131. 1, 2. 2 Cor. 2. 16.

BY this much you may ſee what Unity may be expected in the Church on earth. 1. A unity of internal Faith and Love, and Spirit among all real Chriſtians. 2. A Unity of Profeſſion, all profeſſing the ſame Belief, that is of the word of God in General; and of the Creed and Eſſentials of Religion in particular; and as many more of the particular truths as they can reach.

3. A Unity of Profeſſors in local communion in the ſame Aſſemblies in Gods publick Worſhip, in the Word, Prayer, Praiſes, Sacraments, &c. Where they cohabite, or have opportunity for ſuch communion.

p. 4544. Among thoſe that are out of our reach, or being neer us, yet differing in ſome ſmaller things, where a difference is tolerable, we may yet in word, writing and deed own each other as Brethren, and combine for the promoting of the common good, and the commonly received truths and duties. So that we have in theſe four, the unity of the ſpirit in the bond of Peace: One Body: (the Catholick Church comprehending all properly called Chriſtians) One Spirit (The ſanctifying Spirit of Chriſt:) One Hope of our calling (One Promiſe or Goſpel, and One Heaven and End:) One Lord (even Chriſt the only Head of the Church) One Faith (Both objective, in Scripture, and the Creed: and ſubjective, ſpecifical, which is our Reception of Scripture doctrine, and of Chriſt with his benefits:) One Baptiſm (entring all one and the ſame Covenant with Chriſt, to be his, and take him for our Lord and Saviour, renouncing the world, the fleſh and devil, and ſignifying this by external waſhing in the name of that Father, Son, and Holy Ghoſt.) One God and Father (Our Creator, Preſerver, our End and Happineſs) Epheſ. 4. 3, 4, 5.

And is all this Nothing to you that ſeemed ſo much to Paul? that unleſs you have alſo an Earthly, Univerſal Head, and an Unity in Ceremonies (wherein all muſt be of your mind, and conform to you as if you were Gods) you will revile at our diviſions, and run to Rome for further Unity.

HAving laid down thoſe Grounds or Principles on which the Unity and Peace of the Church muſt be built, there appears not any great need of adding any more for the reducing theſe to practice; if theſe were but received, the way of practice would be obvious. But briefly I ſhall lay down theſe few Propoſitions, implyed in thoſe expreſt before.

1. Let every man profeſs his belief of the Holy Scriptures in General; and in particular of all that Scripture hath expreſt to be of Neceſſity to Salvation: by denouncing death to them that have it not; And let them alſo Profeſs to conſent that God be their God, and Chriſt their Saviour, and the Holy Ghoſt their Sanctifier, and that they renounce the fleſh, the world and Devil, reſolving to live a holy life. And let this be by a credible way of Profeſſing. And all that do thus, let us p. 455eſteem, love, and uſe them as Chriſtians, till they ſome way plainly diſown this Profeſſion.

2. Let every ſuch Baptized Profeſſor, owning alſo the Miniſtry, Church and Worſhip Ordinances, plainly required in Scripture, be a member of ſome particular Church, where he may worſhip God in the Communion of Saints.

3. Let thoſe that make not the foreſaid Chriſtian Profeſſion, be excluded the number of Chriſtians, and thoſe that own not the Fundamentals of communion, (the Church, Miniſtry, Word, Prayer, Praiſe, Sacrament of Communion) be taken as unmeet for actual communion with us, though yet we cenſure them not to be no Chriſtians.

4. Let thoſe that are obſtinate and impenitent in any Errors, contrary to the ſaid Profeſſion and Ordinances, or in actual groſs ſin, or diſcovering an ungodly heart, be rejected by the Church, after due admonition and patience.

5 Let all the Paſtors Aſſociate, and hold conſtant correſpondency according to their neerneſs and opportunity, for helping and ſtrengthening each other, and unanimous carrying on the work of Chriſt.

6. Let theſe Aſſociations have ſtanding Preſidents, where the peace of the Church requireth it.

7 Let no particular Paſtors ſet up any thing in Gods publick Worſhip which is not Neceſſary, and may tend to make diviſions by driving tender Conſciences from his communion.

8. Let Aſſociations forbear making Laws to others, and impoſing as Governours, and let them make Agreements for certain Duty, and not Laws that pretend to make new duties; and let them Agree on nothing unneceſſary.

9. Let them ſtudy Holineſs as much as Peace, and keep clean themſelves and their ſocieties as far as they can, and look at labour and ſuffering, and not at any other honour and power, but what is for duty; and let them look abroad and help the dark parts within their reach, and lay out themſelves freely and induſtriouſly for God, and have the chief regard to the moſt publick good.

10. Let him that is juſtly caſt out of one Church, be received by none into communion till he be reconciled; and if they ſuſpect that he is unjuſtly caſt out, let him not be received till p. 454the Church that caſt him out be heard, and the injury or his Repentance manifeſt.

11. Let thoſe that cannot hold local communion, becauſe of ſome ſmaller practical difference (as geſtures, words, &c.) and yet agree in the foreſaid Profeſſion, and Fundamentals of Communion: yet own each other profeſſedly as Brethren, and maintain Love and communion in other reſpects.

12. Let all differing Chriſtians conſult and agree how to hold their differences, ſo as may leaſt prejudice the common truths which all receive, and as may leaſt hinder the ſalvation of the ungodly, or offend the weak.

13. Let none judge or defame each other till they are heard, and ſee they have ſufficient cauſe by certain proof: And then admoniſh them, and bring the cauſe to the Aſſociation, before they proceed further.

14. Let the correſpondency of Paſtors extend as far as there is Capacity, Opportunity, and need. We cannot correſpond with the Antipodes, nor much with the Ethiopians, nor ſuch remote parts: there is ſeldom opportunity, and ſeldom neceſſity of actual correſpondence with forreign Nations: But yet when publick occaſions require it, (the publickeſt caſes being the weightieſt) we ſhould by Delegates or Meſſengers from ſeveral Aſſociations, perform our duties in all ſuch correſpondencies, whether in Councils or otherwiſe.

15. If any members of our Churches travail into other parts, they ſhould take Certificates or Communicatory Letters, that they may be admitted to the communion of the Churches where they travail or abide.

16. The chief conſultations for General Peace and effectual promoting the healing of the Churches, and the propagation of the Goſpel into the unbelieving parts of the world, ſhould be done by Chriſtian Princes by their Agents: and though Miniſters are fit to be (partly) their Agents in ſuch conſultations, yet not meerly as Paſtors, but as fit men employed by their Princes. He that lives to ſee but this much reduced to practiſe, will ſee a better unity and peace in the Church, then ever was or will be attained by an earthly Head and Judge of the Univerſal Church, whether Pope or Council, or then the Agreement of the five Patriarks, and the later Primates and Metropolitans will procure. Let us be content with one Head, and one Heart; p. 457and center there: but though the fingers and toes be more, we can well bear it. Take up with the Holy Scriptures as the ſufficient Rule: Let the Profeſſion of that be the mark of a believer: and all ſuch believers be taken to be, as they are, the Catholick Church; and no faction Schiſmatically and preſumptuouſly confine it to themſelves; Let this Intellectual Unity of faith, be ſeconded with a cordial Unity of Holy Love, to Chriſt and his Members: (that ſo our Unity may begin at the Head and Heart, and not perverſly at the fingers and toes of ſmaller matters, or at the hair and nails of Ceremonies and indifferent Modes;) Let this be manifeſted in Profeſſions of Love, and publick ownings of the Catholick Brotherhood, and of Chriſtians as Chriſtians; and by publick diſclaiming all ſelfiſhneſs, and partiality, and private Intereſts, and all reproachfull words and writings, and by actual communion as far as we can. Let the Worſhip of God be performed in ſuch holy ſimplicity that none may be driven from the ſacred Aſſemblies; and let the people be ſuffered to go the ſame way to heaven as Peter and Paul did go themſelves, and lead their hearers in; Let us not be ambitious of Church Union or Communion with thoſe that ought to be caſt out of the Church, and whom we are in Scripture commanded to avoid; but let the three attributes of [Holy Catholick, and Apoſtolical] be ſtill affixed to the Church; and be practically conſidered; and thoſe conſiderations iſſued in [The Communion of Saints] And then we ſhall have ſo much Unity and Peace, as may honour the Chriſtian Religion, and ſtrengthen us in the way to our Perfect Peace, which is not to be expected in this dark, diſeaſed, imperfect world. This is the way, and none but this.

But is there any hope that while men are as they are, ſuch healing Truths ſhould be received and obeyed? Yes: by here and there a man; who ſhall have the Peace of their peaceable Affections and Endeavours; but not by the moſt either of the people or the Paſtors; let the evidence of the truth be never ſo clear. Who can expect any great ſucceſs of ſuch Propoſals, that knows the world? (till the time come when Light ſhall go forth with an abſolute reſolution to prevail.) God is one; and all that Deny themſelves and center in him, muſt needs be One: But ſelf is as various and numerous as Perſons are. And this ſelf is the Heart of p. 458the Natural man, and the Center of all the unſanctified. And every ſelf is a grain of Sand, thats hardly made coherent with another. The Darkeſt mind, is ſelf-conceited: and the pooreſt child or beggar is ſelf-affected; and high and low, Princes and people have ſelf-intereſts, which draw them ſeveral waves. And in the ſanctified this ſelf is mortified but in part, and is the firſt living, and ſtrongeſt, and laſt dying ſin, in all; and giveth ſtrength to all the reſt. What hope then of Unity, while every man hath a numerically different Center, Principle, & End, and ſo few forſake it, and devote themſelves to God the common Center, and End of the Saints? and thoſe few ſo Imperfectly; permitting ſelf to live and do ſo much within them. And though the Papiſts have deviſed a way to make this ſand into a rope; or cement innumerable ſelves together, by finding out ſuch a Carnal Head and Center where every man may find his own Carnal Intereſt involved in the Intereſt of that Head and his body; and ſo may have a carnal unity of a multitude of carnal ones to glory in; Yet Chriſt is another kind of Head and Center, condemning and deſtroying carnal ſelf, and commanding all his followers upon pain of damnation to deny it, though to nature it be the deareſt thing in the world. No wonder therefore if the number of his Adherents be few, and the unity of thoſe that center in him, be leſs conſpicuous and glorious in the world. With ſtrong Deſires therefore, but Low Expectations I propound theſe terms of Unity to the Church; as knowing how many thouſand of the Dark and ſelfiſh will not only neglect them and reject them, but riſe up againſt them (if they come into their hands) with no ſmall ſelf-conceited confidence and ſcorn.

But the Church is the Lords, who hath purchaſed it by his blood; his Intereſt in it is more then mine; & it is infinitely dearer to him then to me; & his wiſdom is fitteſt to diſpoſe of the ſucceſs of our endeavours, & to determine of the ſeaſon and meaſures of its cure: He is the Phyſitian, and hath undertaken the work, and in the fitteſt way and time will perfect it, and be the finiſher as well as the Author of our faith. The eye of the chief Shepheard is even now upon all his ſcattered flock, and of thoſe that are given him to be ſaved, he will loſe none; he is neither inſufficient for them, nor careleſs of them; but will gather into one the Elect that are diſperſed; and preſent them all pure, unblamable, and ſpotleſs to his Father at the laſt; and as much as they ſeem now to us, to be uncurably p. 459divided, we ſhall then ſee them perfectly healed and united, and made up One Glorified Body of our Head. For that bleſſed Marriage day of the Lamb, and the Glory of the New Jeruſalem, we therefore Pray, and Hope, and Wait, in our paſſage through this ſinful and diſtracted world.

THere are three common ſayings in which I am much delighted that conduce to the Illuſtration of what I have ſaid.

1. Servanda in Neceſſariis Unitas; In non-neceſſariis libertas: in utriſ que charitas. Vulg.

2. Contra Rationem nemo ſobrius; Contra Scripturam nemo Chriſtianus; Contra Eccleſiam nemo pacificus. Auguſt.

Scripture is the teſt of Chriſtianity, and muſt ſhew us ſound in the faith; though the Church may ſhew us Peacable.

Therefore to ſeek for Unity, Verity or Felicity, by the loſs or deſtruction of Sanctity, Religion, Charity; is really to renounce, oppoſe and loſe them.

Satisfaction to certain CALUMNIATORS.

I Am informed from London, and ſeveral parts of the Land, that ſome of my Books having lately been ſold at exceſſive rates by the Bookſellers, it is ſomewhat commonly reported that it is cauſed by my exceſſive gain, which ſay they, is at leaſt three or four hundred pounds a year. I thank the Lord that doth not only employ me in his ſervice, but alſo vouchſafe me the honor and benefit of being evil-ſpoken of for doing him the beſt ſervice that I can, Mat. 5. 11, 12. 1 Pet. 4. 13, 14, 15, 16. Bleſſed Auguſtine was put to vindicate himſelf by an oath, from the infamy of a covetous deſign, which was raiſed by one godly woman, upon a diſorderly action of other men, and to that end he wrote his 225. Epiſtle. I find no call to uſe his oath; but yet I judge it my duty to imitate him in patience, and in reſcuing the ſlanderers from their ſin, that they abuſe not their ſouls by uncharitable ſurmiſes, nor their tongues by falſe reports. To which end I give them this true information: The two firſt Books I printed, I left to the Bookſellers Will; for all the reſt, I agreed with them for the fifteenth Book, to give to ſome few of my friends, hearing that ſome others agreed for the tenth. Sometime p. 460my fifteenth Book coming not to an hundred, and ſometime but to few more, when of Practical Books I needed ſometime 800. to give away. Becauſe I was ſcarce rich enough to buy ſo many, I agreed with the Bookſeller, (my Neighbour,) to allow 18. d. a Ream (which is not a penny a quire,) out of his own gain towards the buying of Bibles, and ſome of the practical Books which he printed, for the poor: Covenanting with him, that he ſhould ſell my Controverſal Writings as cheap, and my Practical Writings ſomewhat cheaper then books are ordinarily ſold. To this hour I never received for my ſelf one penny of mony from them for any of my Writings, to the beſt of my remembrance: but if it fell out that my part came to more than I gave my friends, I exchanged them for other Books: My accounts and memory tell me not of …li that ever was returned for me on theſe accounts, which was on literary occaſions: ſo that my many hundreds a year is come to never a penny in all, but as aboveſaid, in ſome exchange of Books. And the price I ſet on my Books which I exchanged for theirs at the deareſt rates, is as followeth, [Treat. of Converſion, 2. s. Treat. of Crucifying the World, 2. s. Diſput. of Juſtificat. 2. s. 4. d. The Call to the Unconverted, 8. d. Diſput. of ſaving Faith, 5. d. Of the Grotian Religion, 6. d. Directions for ſound Converſion, 1. s. 8. d. Diſput of Right to Sacraments, Edit. ſecund. 2. s. 4. d.] Theſe are all my bargains and my gains. And I choſe the honeſteſt Bookſellers that I could meet with, according to my ſmall meaſure of wit and acquaintance; who told me, they ſtill made good their Promiſes. And now cenſorious Slanderer, tell me, what thou wouldſt have had me to have done more? If I had got Food and Rayment out of my own hard labors, had it been unlawful or diſhonourable, when Bookſellers get ſo many hundred pounds by one Book, that never ſtudied nor ſpent their time and coſt for it, as I have done? And yet doſt thou reproach me that receive not a groat? But becauſe I will not oblige my ſelf to the ſame courſe for the future, and that thou mayſt know at what rates I ſerve thee, let me tell thee, that in theſe labors early and late my body is waſted, my precious time laid out, and ſomewhat of my Eſtate, and ſomewhat of the labor of my friends. I cannot have twenty quire of my writing well tranſcribed, under fifty pounds. And who ſhall pay for this, or maintain me in thy ſervice? I have troubled a Neighbour-Miniſter in the tedious work of tranſcribing my Characters (for ſome books,) for which, neither he nor I had ever one penny. Theſe perſonal matters are unſavory to me, and I take it for a great injury that thou putteſt upon me a neceſſity of mentioning them. But I have yielded this once to thy unrighteous importunity, that thou mayeſt hereafter learn what to believe and utter, and make more conſcience of thy cenſures and reports. And that thou mayſt have the utmoſt relief that I can procure thee for the time to come, I ſhall agree with my Bookſellers, to ſell all that I publiſh at three farthings a ſheet, and to print the price of every book at the bottom of the Title page.

October 11. 1658. Farewell. Richard Baxter.

End of the text · Richard Baxter, A Key for Catholics (1659)