Christian Concord, Title page – Errata
AN EXPLICATION of some Passages in the foregoing PROPOSITIONS AND PROFESSION.
With an Answer to some Objections that are like to be made against them.
Written by RICH. BAXTER.
To prevent the causless Dissent and Separation, of any sincere Christians from our CHURCHES, or sincere Ministers from our ASSOCIATIONS.
Especially for the Satisfaction of the Inhabitants of KEDERMINSTER.
LONDON, Printed by A. M. for Thomas Ʋnderhill, at the Anchor and Bible in Pauls Church-yard near the little North-door, and Francis Tyton, at the three Daggers in Fleetstreet near Dunstons Church. 1653.
The Contents.
| SOme Generals for the Explication of our Intents. | page 1. |
| The first Proposition explained. | p. 2. |
| The eighth Proposition explained. | p. 3. |
| The tenth Proposition explained. | p. 4. |
| The twelfth Proposition explained. | p. 5. |
| The fifteenth and seventeenth Propositions explained. | ib. |
| The Reasons of the eighteenth Proposition. | p. 9. |
| Objections Answered against Solemn Professing. | p. 10. |
| The sense of the twentieth Proposition. | p. 16. |
| The Profession explained. | ib. |
| Their Objections Answered who will wait to see what the Magistrate will settle: and that think all vain without them. | p. 28. |
| Our Churches are not in a state to be Rested in. | p. 29. |
| The Objections of the Classicall Brethren Answered. | p. 31. |
| The Objections of the Congregationall Brethren Answered. | p. 34. |
| The Objections of the Episcopall Brethren: And 1. Of particular Application and rejecting of offendors from our Communion. | p. 41. |
| Obj. 2. [That we are not true Ministers or Churches for want of Bishops or of Episcopall Ordination,] Answered. | p. 44. |
| What sort of Episcopall Divines it is that make this Objection. | p. 49. |
| A Warning to England, especially the Gentry that took part with the late King, of a snare that is laid to bring them to Popery. | p. 48. |
| The Objectors proved no Protestants. | p. 49. |
| Dr. Fields Testimony at large, for the Ministers Ordained without Bishops. | p. 53. |
| The Testimony of B. Downame, B. Jewell, Saravia, B. All…y, B. Pilkinton, B. Bridges, B. Bilson, Nowell, Grotius, Mr. Chisenhall, the Lord Digby, B. Davenant, B. Prideaux, B. Andrews, Chilling worth, to shew what was the Judgement of the Protestant Bishops in this Point. | p. 57,—63. |
| According to the consequence of the Objectors grounds, either we are sure Christ hath no Church or Ministry, or not sure that he hath any. | p. 65. |
| Severall other Objections Answered. | p. 73. |
| Presbyters may and must Govern their Churches, and have the power of the Keyes. | p. 75. |
| How far Ordination is Necessary. | p. 82. |
| The Objection for Separation from us [Because they may not receive the Sacrament Kneeling,] Answered. | p. 85. |
| Some cautionary Conclusions to prevent misunderstanding. | p. 94 |
| An Exhortation to present and vigorous endeavours for Union, directed to the Ministry. | p. 95. |
| A few words of Advice to the people of those Congregations, whose Ministers refuse to Associate with their Brethren. | p. 107. |
Errata.
Prop. 17. l. ult. r. [determine] Prop. 19. R. 10. l. 6. for [he must] r. [we must:] In the Pr…fession the letters of reference [h. i. k.] adioyned to [mortifie the flesh, and overcome the world and the Devil] are misplaced. p. …pense r. for [I…re…ders] r. [Invaders] p …0. l. 5 r [Point…] and l. 20. fo… [chari…a…e▪ r [claritate.] p. 58. l. 32. r [Saravia.] p. 74. l. 17. r [that kinde.] p. 96. l. 37. r▪ [some have used.]
AN EXPLICATION of some PASSAGES IN THE Propositions.
AS I dare not undertake to give the full sense of all my Reverend Brethren who have subscribed to these Propositions, so I must intreat the Reader to understand that I have no commission from them for any Explication of their mindes, further then what is done already in their words: and therefore that you must not take what I Write as coming from them, but as my own private thoughts: and if in any thing you mislike my Interpretations, do not therefore mislike our Propositions: For it is the Text and not the Comment that is publiquely owned: The Text is theirs, the Comment is mine.
Yet I thought it meet to explain some few points according to my own meaning, and according to what I heard from my Brethren in their debates; lest the obscurity should occasion the stumbling of any, that have not had opportunity to understand our intentions.
And first I must intreat you to remember these few Generals following.
1. We never intended these Propositions, for the taking any sober man (of any of the Parties whose Union we endeavour) from his former Principles; nor for the laying down of any middle way, in which the differing Parties may accommodate, by any abatement on each or any side, of their former Opinions. For we know that can be no way of Generall Accord, without a long and full debate of all differences, with all persons, or with all the leaders that can sway the rest. For if we should satisfie all that we conferre with, and joyntly agree upon some abatement of our Opinions; we cannot expect that others should be ever the more altered or united, that hear not our reasons: Or if all should hear them, yet mens judgements will be variously wrought on, according to the degrees of their strength or weakness; or according to their former prejudice and apprehensions; and much according to the inclination of their Wils, to Reformation, Holiness, Unity and Peace. We do therefore suppose in these Propositions, that those whom we unite with, do still retain their differing Judgements; And our business is but this: To improve those Points wherein we are all agreed, for unanimous practice. Till we have opportunity to seek after an Accomodation of Opinions, or a conviction of each other, we resolve, by Gods help, to close in an amicable practice of so much as we do Consent in. It is utterly unbeseeming any Member of Christ, to make more divisions wilfully, because we are necessitated to some differences through our weakness: and to unite and associate in nothing, because we cannot do it in all things: and to fly from each others society, as enemies or aliens, because we hold some different opinions: as if we were not the Sons of one God, the Members of one Christ, nor might live in the same family or joyn in the same Churches or Worship, because we are not of the same intellectual complexion in every point, nor all mens knowledge of the same stature. We are not such strangers to our selves and mankinde, as not to know, that we must unavoidably be of various Opinions, while we live here in imperfection; and differ in part, while we know but in part. We suppose the Apostle never expected that all the Corinthians should in all things have the same Opinions, when he so importunately perswades them, by the Name of our Lord Jesus Christ, to speak the same thing, and that there be no Divisions among them, but that they be perfectly joyned together in the same minde, and in the same judgement, 1 Cor. 1. 10. We remember his command, Phil. 3. 15, 16. Let us as many as be perfect be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you: Nevertheless whereto we have already attained, let us walk by the same rule, let us minde the same thing.
2. You must understand, that we have no intent by this our Agreement to forestall any further means or attempts for Accomodation, or neerer Unity: but contrarily to prepare for it; being confident that no way is so likely to accomplish it, as a concordant practice of what we are agreed in, and the constant amicable association and familiarity of the dissenters. Nay some of us have much more to propound to the Churches, for Conciliation and Accord, when ever God shall call us to it, and let us see that it is likely to be regarded or do any good.
3. Much less do we take up with what we are now agreed on, as a perfect, or fully-sufficient way; as if the points which are laid by, and wherein the several Parties differ, did contain in them nothing of any moment; but all that is usefull were contained in these Points wherein we are all agreed. Nor do we intend to tye our selves to take up with these, and never to go further. But, as Christ saith in another case, If any man do the will of God, he shall know, &c. So I verily think, that conscionable, friendly practising of so much of Christs Discipline as we generally know, would have helpt us to know the rest sooner then our perverse contendings have done; and would have prevented those sad effects of our Divisions, which must lie heavy on some mens consciences, here or hereafter.
4. I must therefore especially intreat you to observe, that whereas several things are left undetermined in these Propositions, and you think in the reading, that you are at a loss for our meaning; expecting that all things should be particularly and punctually determined of, that we have done this purposely and of design; and therefore the errour is in your expectation of a more particular determination then will stand with our ends. For seeing we intend but to single out what we know every party may agree to, without deserting his own principles; we must needs leave out those particulars wherein we are not agreed.
5. Understand that we have left many things to be pro re nata upon the emergent occasion when it comes to practice, agreed on at our Association-meetings, which we could not without many inconveniences, agree on in these Proposition before hand: Especially things that vary according to circumstances of time, place, persons, occasions, &c.
6. Understand, that though in many things we have tied up our selves by these Propositions, from acting in a way of singularity. Yet in many Points we have left each party and person to the liberty of their judgement: so that they may go Above this our Agreement, so be it, in so doing they go not Against it.