Universal Concord.  
The first Part.  
THE▪ Sufficient TERMS Proposed for the Use of those that have liberty to use them: And as the author's 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 several differing Parties that are reconcilable.  
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 sum of the Christian Religion, both briefly in the ancient Creeds, and more largely 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 tried 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 desirable work; and whereas one principal part of our Advice was, that the Churches should hold their unity 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 use; 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 symbol 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 errors 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 errors. We have no new Religion, but the same ancient Faith which was before Popery was conceived. If we have nothing but what they confess to be true, than 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 sum.  
3. It is also useful for the catechising of the Ignorant, and the clear explication of the Creeds and the ten commandments, 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 Lord's Supper: But to them I say, 1. The ancient Church did purposely conceal the mystery of the Eucharist from the Catechumenes, till they were baptised. 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 uses 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 catechised.  
4. It is also useful to myself, 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 errors; 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 ancient simplicity) I will not be wanting to satisfy 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 supreme governor 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 keys of the Word upon men's 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 God's Law having already bound us to obey our Rulers, we cannot by any Power, or Covenants, or Agreements of our own, disoblige ourselves: Otherwise men might evade a great part of their duty; and while they pretend to dispense 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 governors.  
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 & Catholic, 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 Catholic Religion, and fit materials of Catholic 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, Lutherans, 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 persuading 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 sense believed, Loved and Obeyed that is the essence of Religion and necessary to salvation for itself; 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 help 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 threatenings of God to deprive me of opportunities of public serving him, and so wonderful is the impatience of men against Peace makers, (as crossing their opinions, interests and designs) that I have great reason to question whether ever it will see the light: And therefore I entreat 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 church's 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 bear 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]