Universal Concord, Title page – Errata
Univerſal Concord.
The firſt Part.
THE▪ Sufficient TERMS Propoſed for the Uſe of thoſe that have liberty to uſe them: And as the Authors Profeſſion of his own Religion, in a contentious, dividing Age.
By Richard Baxter.
The Firſt and General Part, is preparatory to the Second Part, containing the Particular Terms of Reconciling the ſeverall differing Parties that are Reconcileable.
LONDON, Printed by R. W. for Nevil Simmons, Bookſeller in Kederminſter, 1660.
To the Reader.
Chriſtian Reader,
I Muſt acquaint thee, What it is that is here offered thee, and To what uſe and purpoſe. Here is, 1. The Articles or Summe of the Chriſtian Religion, both briefly in the Antient Creeds, and more Largly and Explicitly in a Profeſſion, 1. Of Chriſtian Belief, 2. Conſent, 3. And Obedience.
2. Here is a Form of Agreement for the Paſtors of ſuch Churches as are left to Voluntary Aſſociations and Communion.
3. Here is a larger Deſcription of the Miniſterial Offices and Church-Ordinances.
The firſt of theſe (which was formerly publiſhed as a Catechiſm, and is now corrected) was to me a work of greater difficulty than greater Volumes; which thoſe will underſtand, that have tryed what it is to avoid Defectiveneſs, Redundancies, and Diſorders in ſuch a draught, (which yet I know I have not perfectly attained). The Uſes to which it was intended are theſe. 1. Whereas Mr. John Dury (who hath laboured above thirty years for the healing the Diviſions among the Proteſtant Churches) did ſend to the Miniſters of this County of Worceſter, to give him their advice and aſſiſtance in that moſt deſireable work; and whereas one principal part of our Advice was, that the Churches ſhould hold their Ʋnity and Concord in Neceſſary things, and Liberty in things not neceſſary, and Charity in both, and that they ſhould each ſend to other a Confeſſion of their Faith, containing only ſuch Neceſſary things, and thereupon deſire the Acknowledgement and Communion of their Brethren: This Profeſſion is purpoſely fitted to that Ʋſe; containing as much as neighbour-Churches ſhould require; in order to that diſtant Communion with us or others, which ſeveral Churches are capable of; and containing nothing but what all Chriſtian Churches are agreed in. And whereas many have ſaid, that it is defective, becauſe it containeth nothing but what a Papiſt will ſubſcribe; I anſwer, It is ſo much the better: The Churches had a perfect or ſufficient Symbole or Confeſſion of Faith, before Popery (Name or Thing) was known in the world: And they are not bound to alter and enlarge it, as oft as errours ſhall ariſe: The Rule muſt ſtill remain the ſame, and [A Rejection of all that is contrary to this Rule] is that which we muſt do in oppoſition to Hereſies and Errours. We have no new Religion, but the ſame antient Faith which was before Popery was conceived. If we have nothing but what they confeſs to be true, then our Faith is juſtified by them, (and ſo we are on the ſurer ſide): but they having much which we deny, their Faith as Popiſh is condemned by us, though their Faith as Chriſtian we approve.
2. Another uſe of this Profeſſion is to be a ſufficient teſt for particular Church-Communion; (where Authority leaveth it to the Church.) I will not reject him as defective in the Articles of his Belief, who believeth but what is comprehend in this Summe.
3. It is alſo uſeful for the Catechizing of the Ignorant, and the clear explication of the Creeds and the ten Commandements, to the underſtandings of the weak. I know it is an inconvenience to children, to have Anſwers ſo long to ſome of the Queſtions: Which I would have redreſſed, if I could have done it without greater inconveniences. And I know that there are hundreds of Catechiſms abroad already: But if I could have told where to have found one that had contained as much as this doth, in as few words, and no worſe order, I had ſpared this labour. Since the firſt Edition of this▪ I received the exacteſt that I have taken notice of, in certain Propoſitions, from the moſt Learned Author Mr. Thomas Greaves, much ſuited to the ſame deſigns as this.
To this laſt uſe ſome will think that there is wanting the Definition of the Sacraments of Baptiſm and the Lords Supper: But to them I ſay, 1. The antient Church did purpoſely conceal the myſterie of the Euchariſt from the Catechumenes, till they were baptized. 2. And then it was by ſight and obſervation of the actual celebration, that they firſt and chiefly learned the nature of it. 3. And he that nameth them with their Ʋſes and Ends, (as I have here done) ſuppoſing that he ſpeaketh to ſuch as have ſeen the Adminiſtration, may perhaps eſcape the cenſure of omitting any thing that is of true Neceſſity; the Doctrine and Thing ſignified by them being before explained. 4. But yet I have afterwards given a Deſcription of them, pag. 29. & 46. Theſ. 8. & 34. from whence it may be fetched for the uſe of the Catechized.
4. It is alſo uſeful to my ſelf, and others in my caſe, that have ſwarms of malicious accuſers, that would fain be queſtioning the ſoundneſs of our Faith, and accuſing us of Errours; and that have need to make it known what indeed is our Religion to Magiſtrates or Brethren, for their ſatisfaction and our juſt defence. If any queſtion▪ What is My Religion? It is here expreſſed: It conſiſteth in [my Belief of all that God revealeth to me, and my Love of God in himſelf and in all the appearances of his Goodneſs; my Truſt in his fidelity, and Hope of all his Promiſed Mercies; and my Obedience to him in all his Laws; My Aſſent and Conſent in General to all the Will of God revealed in Nature or the Holy Scriptures, as far as I can underſtand them: and in particular and more diſtinctly to all the parts of this Profeſſion.] This is my Religion; I doubt not but this much will be acceptable with God, and ſufficient to ſalvation: If it be not acceptable to men▪ nor ſufficient to my being Reputed Orthodox, and accepted into their Communion, the Day is at hand that ſhall reveal, whether the fault was theirs or mine. I will reject no man of this Religion from my Charity or Communion: I will cenſure, or moleſt, or perſecute none ſuch: If they will do otherwiſe by me, the ſuffering will at laſt be greateſt, where the fault was greateſt.
And yet (though I adhere to the antient ſimplicity) I will not be wanting to ſatisfie any as far as I am able: And therefore I have added the other two parts: The Agreement of the Aſſociated Miniſters, is intended for nothing elſe but a ſufficient enumeration of all thoſe things which Paſtors, being left to ſo much liberty by the Magiſtrate, ſhould Agree in voluntarily among themſelves: But obſerve that it is only for ſuch times and places of Liberty; (and there it may ſerve inſtead of all the Volumes of Canons and Decrees:) But in places and times of greater ſtrictneſs, where the Civil Rulers grant no ſuch Liberty to the Churches, much of the Articles of Agreement are in vain, and not to be practiſed; eſpecially much in the ſixth and ſeventh Articles: And as we juſtly ſwear in the Oath of Supremacy, that the King is the only Supream Governour of this Realm, in all Cauſes Spiritual or Eccleſiaſtical (that is, as to all Coercive Government about ſuch Cauſes, diſtinct from Spiritual Government by the Keyes of the Word upon mens Conſciences) ſo we muſt accordingly obey him; and no Agreements, or Covenants, or Canons of our own or others, without a true and certain prohibition from the Law of God, muſt be pretended againſt our obedience to lawful powers. For Gods Law having already bound us to obey our Rulers, we cannot by any Power, or Covenants, or Agreements of our own, diſoblige our ſelves: Otherwiſe men might evade a great part of their duty; and while they pretend to diſpence with the Laws of God, they ſhould, in a ſort, ſet up themſelves as above him. But if man command us to diſobey our Maker, we muſt diſobey that command, though with patient ſubmiſſion to ſufferings, without reſiſtance, or reproaching of our Governours.
And becauſe ſome men of narrow principles, are calling for Aſſent to many more particulars (eſpecially about Church-Offices, and Worſhip, and Diſcipline) and will not bear with thoſe that in ſmaller things diſſent from them, eſpecially if Miniſters; I have added 80. Theſes about the Offices of the Miniſters of Chriſt, containing ſuch things as one would think, for Number and Quality, might be taken as ſufficient for our Concord and Communion with thoſe whoſe Opinions hinder not the proſperity of their Charity and of the Church.
And now call me by what Name or Title thou ſeeſt cauſe; here thou haſt my Profeſſion and my Judgement about the matters of the Church: If thou deſire to ſee the practical part that will bear it, exemplified in any Forms, I ſhould not refuſe to give thee ſuch ſatisfaction upon any juſt occaſion. I know of no Title that well agreeth to the nature of that Religion which indeed I hold, and which I have here propoſed, and which I think would be fit for the Churches to agree in, but CHRISTIAN & CATHOLIKE, and theſe I own: If thou give me any other, let him that maketh or uſeth it, be reſponſible for it.
Underſtand alſo that this General Part, containing the Poſitives of the Catholike Religion, and fit materials of Catholike Concord, is but the firſt Part of the Book, the ſecond intended being ſomewhat large, as containing the particular terms on which the Abaſſines, Armenians, Greeks, Romaniſts, Lutheranes, Calviniſts, Arminians, Contra-remonſtrants, Epiſcopal, Presbyterian, Independents, and moderate Anabaptiſts ſhould be agreed: and diſcovering that with moſt of the parties, the preſent diſagreements are not ſuch as ſhould break Communion, and cauſe them to reject each other as too many uncharitably do.
I conclude with one neceſſary Advertiſement to thee, that if thou wouldſt not be cheated of thy Religion by thoſe that are ſtill perſwading men that the eſſentials or Fundamentals of Religion as diſtinct from the Integral parts cannot be known, becauſe no one certain perfect form of words is given to the Church which containeth thoſe and none but thoſe, remember that it is the matter and ſence believed, Loved and Obeyed that is the eſſence of Religion and neceſſary to ſalvation for it ſelf; but the Words are only Neceſſary as revealing or expreſſing the Matter: And therefore the ſame form of words or ſentences is not Neceſſary alike to all. The moſt General words, are moſt comprehenſive, and moſt certainly take in all the matter: But then the particular things which muſt neceſſarily be underſtood, are not alike conceived of by all men by the helpe or uſe of General expreſſions: A wiſe underſtanding Chriſtian when he ſaith but [I believe in God the Father, the Son, and the Holy Ghoſt,] doth diſtinctly conceive of all thoſe things that eſſentially conſtitute ſuch a true belief; when perhaps an ignoranter weaker perſon muſt have thoſe Generals opened by more diſtinct expreſſions, and more particularly, before he can have a true apprehenſion of ſuch eſſentials. And therefore the more Ignorant any perſon is, (caeteris paribus) the more large, diſtinct and particular his Creed or Profeſſion ſhould be; becauſe he conceiveth of nothing but by very particular diſtinct expreſſions, when the judicious by a few words conceive of as much as the ignorant by many.
Though much of the ſecond Part of this Treatiſe be long ſince prepared, yet ſo great are the threatnings of God to deprive me of opportunities of publike ſerving him, and ſo wonderful is the impatience of men againſt Peace makers, (as croſſing their opinions, intereſts and deſignes) that I have great reaſon to queſtion whether ever it will ſee the light: And therefore I intreat thee at the preſent to accept of this imperfect piece alone, from him that is reſolved by the help of Chriſt, and in confidence on his promiſe, Matth. 5.9. to continue his endeavours (though weak and unſuccesful) for the Churches Peace, though it coſt him a thouſand more injuries and ſlanders, and all that furious proſperous malice can inflict, as being
His ſervant who will beare our charges, and ſave us harmleſs in his work. Rich. Baxter.
Errata.
PAg. 4. l. 22. for [the ſeventh day] read [the Sabbath day]. pag. 10, 11. Thoſe that would have more brevity, may blot out [to reconcile and bring me unto God] and all after [Sanctifier] to the end of that Paragraph. Pag. 24. l. 12. blot out [and Conſent] Pag. 61. l. 1▪ blot out [any] Pag. 68. l. 3. for [great] r. [urgent] and l. 6. for [omit] r. [over-paſs]
End of the text · Richard Baxter, Universal Concord (1660)