The Causes of the Decay of Christian Piety, Chapter 10
CHAP. X. A Survey of the Mischiefs arising from disputes, as they supplant Charity.
BUT alas, the mischief of these debates, can never be describ'd by bare negatives, there are multitudes of positive ills, that inseparably adhere to them, and those of so destructive a force, that if Christianity were beleagred and famisht by the former, she is storm'd and batter'd by these, and so is ascertain'd to sink under all the methods of ruine. In the front of these we may well rank those displacencies and animosities which are the product of our speculative differences, and which do indeed so naturally result from them, that 'tis not to be hoped so long as the one continues that the other will ever cease. For though in practice we often see a bewitching Sin dethrone the Reason, and make men act as if they had no such superior principle to guide them, yet in matters of Speculation their affections are generally strongly influenc'd by their understandings. We do not only approve, but love those notions wherewith we are prepossest, which kindness as it propagates its self to the abettors of the same Tenets, so also it insinuates dislikes to the opposers. And as that opposition advances, so the disgust does too, till at last the Scene shifts, and the Persons are at a greater war than the Opinions. But we need not thus derive a proof from the causes, when the thing does too demonstrably attest its self by the effects; for what issues are there of the mortallest hatred, which do not plentifully flow from this fountain. Humane nature we know has but three waies of actuating its Passions; by thought, by word, and by deeds; and we may surely conclude the feud very bitter that employes all these Engins, as 'tis too visible this does; for though the former of these be in their own nature inscrutable, to all but omniscience, yet the two later are, according to Christs own Rule of the Tree by the fruits, infallible Criterions of them; and those make such liberal discoveries, that I think I may appeal to any who have espous'd a party, whether they have not with the first discriminating rudiments of their own Sect, imbib'd a secret confus'd prejudice to all others. Nay, I fear there are but few of so mortified passions, as to have stopt there, and not advanc'd to a direct aversion, and alienation of mind. Indeed were it not for this, 'twere scarce possible for so many of the vulgar, to be such Bigots in their several factions; for alas, their Intellects are generally too gross, to have any cleer apprehension of the Points they contend for; their Leaders only give them some general confus'd notions, just enough to excite their displeasure against all Dissenters, and then their anger must presently be call'd zeal, and instead of the more uneasie task of suppressing their passion, this expedient serves at once to hallow and gratifie it: Nay, so ridiculous have some mens prepossessions of this kind been, that they would scarce allow those to be entire men whom they thought not sound believers, but have phancied I know not what bodily as well as mental Monstrosities in those they were pleas'd to call Hereticks; a piece of childish credulity which the emissaries of some factions have not disdain'd to make their advantage of. But these inward disgusts and rancours are but the first bound of this ball of contention, when this leven is once in the heart, it will quickly diffuse its self, and both tongue and hands will be tainted with it. Hence comes it, that disputes in religion are managed with such virulency and bitterness, that one would think the Disputants had put off much of Humanity, before they come thus to treat of Divinity. The government of the Tongue is a piece of morality which sober nature dictates, which yet in this instance many even of our greatest Scholars seem totally to have unlearnt; For whether we consider the unseemly reproaches, or rigid censures, wherewith almost all parties pursue their Antagonists, we have reason to say with S. Iames, The tongue is an unruly evil, full of deadly Poyson: would God their guilt of this kind, did not so loudly proclaim its self, as to supersede the need of proof. 'Tis too obvious that the Satyr has usurpt the chair, and polemick Discourses are degenerated into libels and invectives, our Controvertists fall from arguments to reproaches, as if their Zeal lay more to blast their adversaries fame, than confute his error; and were this only in personal extemporary debates, it might have the excuse of an indeliberate passion. Indeed it were to be wisht that all words of this sort, might vanish in that breath that utters them; that as they resemble the Wind in fury and impetuousness, so they might do also in transientness, and sudden expiration: But alas, a course is taken to immortalize them, they become records, and our most elaborate controvertial writings, like the Earth after the curse, over-run with these briers and thorns, Sarcasms, contumelies and invectives filling so many Pages, that were those weeded out, many volumes would be reduced to a more moderate bulk as well as temper. Nor are our censures any thing more modest than our reproaches, every petty difference is mutually upbraided, to each party as a defection from the faith, so that we scarce know a milder name than Heresie, nor doom than Damnation. And as if the visible obliquities of errors would not afford us inditements enough against one another, there is a closer inspection made, every position is ript up, and curiously dissected, to see what Embryo is in its womb, what seeds there are of monstrous productions, which though perhaps the native strength of the Principle would never have animated, yet the preternatural heat of an Antagonist can quickly hatch them (like the Chickens at grand-Cairo) into life, and vigorous being: and if by a long chain of (perhaps fallacious) Inferences, some such Imputation is fastned upon a Thesis, then all who embrace that, are charg'd also with all this spurious brood, though they never so solemnly renounce and disclaim them. A practice sure very uncharitable, for suppose such consequencies never so regularly deduced from my opinion, yet so long as I seriously disavow and detest them, I may indeed be thought unwise in not discerning the connexion, but sure not impious. So that unless want of Logick be a damning sin, no man can hence be authoriz'd to pronounce me reprobate: and I cannot think that God, whose rigor bends against the faults of our wills, rather than our understandings, and who at the last great assize will assume our own consciences into the judicature upon us, will ever sentence me for those deductions how horrid soever which I never made mine, or that I shall ever find my self in Hell for a misperswasion which I never entertain'd. But there are some whose Censures are not so artificial, yet no less severe, who beg their Postulata, and taking it for granted that such and such are the only sanctified opinions, make them the Shiboleth by which to discriminate not only their own Friends, but Gods too, lock up heaven gates against any who bring not that Ticket for admittance; and though they make the way wide enough to receive the most overgrown Sinner of their own Opinion, yet they pronounce it impossible to the strictest piety of a Dissenter. And upon such grounds as these do we mutually doom one another to perdition, never considering that whilest we so briskly presage others Damnation, we really prepare for our own. Alas, our eagerness to heat the Furnace seven times hotter for all that bow not to our dictates, does but expose us to the fate of Nebuchadnezzars officers, Dan. 3. to be our selves consum'd in that flame, wherein we cast them. 'Tis indeed to be wisht we would cease to invade Gods peculiar, by judging those that must stand or fall to him: but if we will needs take his office, 'tis but equitable, we take his rules too; and in our Wrath remember Mercy: But God be blessed 'tis the Judgment of our upright, yet gracious Master that shall finally determine us; and not that of our passionate fellowservants: If these were irreversible, and the Key of the bottomless pit were in our custody, we might give Satan a writ of Ease, discharge him from his perambulations, he would need no more to walk about as a Lion, but might still lie in his Den, and we should bring in prey enough to glut the Devourer: For could we execute all we condemn, we might ask the Disciples question, Mat. 19. 25. Who then can be saved? But as these severe censures, are a present violation of Charity, so they tend to the perpetuating it by obstructing a return to that unity of Iudgment, which might make up the very original breach: for while men reciprocally load each others opinions and persons with detestable imputations, if they really speak what they think, they do still more deeply impress upon themselves the prejudice to that which they accuse: (hatred as well as love gathering strength by being actuated): but if they do indeed not believe their own charge, yet having once made it, either upon Interest or Passion, 'tis not probable they will want pride to maintain it; and when we consider how ruling a piece of carnality that is, we can not wonder if it indispose men to retractations. I wish we had not too many, and too late instances of some whose weightiest objection against a cause, has been their own former violence against it. When men have once fastned the brand of Heresie, Prophaneness or Blasphemy upon an opinion, they think they cannot afterwards become its Proselytes, without either seeming to assume those Guilts, or at least that of having falsly charg'd them upon others: and the Horns of such a Dilemma do so gore their reputation, that it often tempts to salve that with the wounding of conscience, and perswades them rather to reject their convictions, than expose their credits And certainly were this the only ill consequent of our rigorous accusations, it would be enough to prejudice them as unfit Instruments in a Gospel design; but though they suit not with that work to which they solemnly pretend, they are most accommodate to that they really produce: For if we examine in the third place, what influence these our eager contests have upon our actions, we shall find them fully proportionable to our words. And first negatively, 'tis apparent in too many, that they are apt to confine even the common offices of humanity to their own Sect: and others who do not so, yet shew so great partiality in dispensing them, as discovers the Name of Christian is not half so charming, as that of their own particular Faction. Were Instances of this kind as needful as they are numerous, 'twere easie to give multitudes: but I think none that has liv'd in our late confusions can have wanted occasions of observing it in others, at least, if not in himself. But alas, omissions are scarce worth our notice, when there are so many positive Acts of unkindness so visible among us: They know little of ancient and less of modern Times, that are unacquainted with the mutual persecutions, which almost all parties have alternately rais'd, one against another among Christians: Confiscations and banishments, Gibbets and flames; Weapons God knows much too carnal for a spiritual warfare, yet much more in use than those S. Paul recommends to Timothy, gentleness, and meek instructing of Opposers, 2 Tim. 25, 26. And when 'tis consider'd that those Opposers too were Heathens, 'twill be more than a little strange, that Severity should be allowable to Brethren, which was interdicted against Aliens. Is it an easier crime to reject the entire body of that Faith which was once delivered to the Saints, than to differ in the explication of some one branch of it? nay, perhaps only of some corollary and deduction from it, which as far as it is humane may be fallible, and therefore can no more command my assent than it satisfies my judgment; yet this is generally the most that can be affirmed of our differences; For almost what Party is there which do not avowedly own all that Faith which constituted the first Christians; would God we did as uniformly embrace the Charity too; and then most of our disputes would be superseded, at least so calm'd, that there should be none of those destructive effects which they now produce: For alas, how many funeral piles has this preposterous zeal kindled? So that what some said of Draco's Laws maw too justly be applied to our arguments, that they have been writ rather in bloud than Ink. But as Christ when he forewarn'd his disciples of the ensuing persecution, tels them not only they shall be kill'd, but they shall be put out of the Synagogue: So now as if Christians were aemulous of every branch of Iewish cruelty, we transcribe that part of the copy too, and either by causless excommunicating others, or separating our selves, we deny the benefit of publick communion to each other: And this is a greater severity than the former, by how much more implacable our hate is against what we count error, than what we know to be vice; and by how much the concerns of the Soul are more estimable than those of the Body. The inveterateness of those Feuds which rise from Opinion, may clearly be discovered in this instance; let a man have committed all the outrages which may render him unworthy to live, yet when we prosecute him to death, we willingly afford him all helps towards his future state, and no man is so inhumane as to refuse to pray, either for or with a Malefactor; yet some few speculative differences are such a gulph betwixt us, that we cannot meet even in that we all acknowledge our common Duty, the worship of our God. Certainly among all the accursed issues of our contention, there is none more malignant and criminal, than this of Schism and Separation, and would men judge dispassionately, more irrational neither: For doubtless were our case stated to any sober Heathen, he would never be able to guess, why they who equally acknowledge the advantage and necessity of prayer, confess the same God, have the same common wants in this world, and hopes in the next, may not ask in the same form, and in the same place. Alas, is it not enough to be at distance where we differ, but must we be so also where we agree? Is unity so dreadful to us, that we must act contradictions to escape it. Surely this is a stranger fascination of the spirit of Division, than that in the Gospel Demoniack, which enabled him to break all bonds in sunder, and like it, abhors the approaches of a Saviour, crying out, What have we to do with thee, thou Iesus the Son of God, art thou come to torment us? Who knows what a powerful Exorcism the united intercessions of the Christian world might have been; had we joyntly deprecated our quarrels, God might have found a way to have compos'd them, though we could not; and our tears might have cemented those breaches which our dissents made, but our separation widens. I know the venerable names of the Sanctions of Holy Church, the hundred thirty seventh Canon of the Code of the universal Church, which says in express terms, foreign, that we ought not to pray with Hereticks or Schismaticks, and very many warm expressions of the Fathers, are producible in this case: But till we Excommunicate with the Tears and Sorrows, and publick concernment of the Primitive Christians, who refus'd all acts of kindness only out of love, and the most ardent Charity, we may by no means lay claim to their pattern, whose estrangements only flow from malice and inveterate hate. Would we indeed comport with the Example of those happy Times, we should have fear'd the guilt of Schism in our selves so much, as not to have lightly charg'd it upon others; we should have prayed for the conversion of Dissenters, not laid Anathemas upon them, and prayed for their confusion. St. Paul we see, Heb. 10. 25. reckons the forsaking of Assemblies, as a degree, at least preparative of Apostafie; and from his time throughout all the purer ages of the Church the holy Fathers have generally branded it, as the highest impiety; and no marvel, for it is one of those Gyant-like sins, which not only oppresses men, but invades even God himself. 'Tis the mangling and assassinating that body to which Christ owns an inseparable connection; the putting him to head scatter'd limbs, instead of an entire compact body, as if we meant to refute St. Paul, shew him 'tis possible that Christ may be divided. Good God, what shall we say when we see Heathen Souldiers estimate Christs coat higher than Christians do his body! they thought the one too good to be parted, but we cease not to tear and mangle the other, and which is yet more monstrous, make it a part of our Religion to do so. We name our Opinions our Faith, and when under that Title we have enshrin'd them, we make more barbarous Immolations than ever the most savage Heathens did. They sacrificed some few objects of their Love, their Children, but we sacrifice the very affection, and think our Zeal lukewarm till it have reduced our Charity to ashes. And now if we compare these our Divisions, Wrath and Bitterness, with those fundamental, Gospel precepts of Unity, Love and Meekness, we must surely say we have not there so learn'd Christ. And then how ridiculous is it, to pretend a Zeal to that Gospel, whose very foundations we undermine. Peace is at once the blessing and duty of Christians, and those heats of speculative Contests which violate it, will certainly never serve to make us either good or happy. And therefore till Charity cease to be an Essential part of Christianity (which certainly we must burn our Bibles ere we can suppose) we must conclude, that our Disputes, and the ways whereby we manage them, how much soever they pretend to Preserve, do indeed evacuate and destroy true, that is, Practick Christianity.