Catholic Theology Plain Pure Peaceable, Preface
THE PREFACE, AGAINST CLERGIE MENS Contentions, AND Church-diſtracting Controverſies.
THAT the Churches of Chriſt are dolefully tempted and diſtracted by Diviſions, no man will deny that knoweth them: That the Clergie is not only greatly culpable herein, but the chief cauſe, cannot be hid. But which part of the Clergie it is, and what be their dividing Errors and Crimes, and how they ſhould be cured, is indeed eaſie for the truly faithful and impartial Spectators to perceive, but exceeding hard (as experience tells us) to make the Guilty throughly know, and harder to do much effectually for the cure. For the error and ſin which is the true cauſe, is its own defence, and repelleth and fruſtrateth the Remedies. And ſo each party layeth it from themſelves, on others, and hate all that accuſe them, while they are the ſharpeſt (and perhaps moſt unjuſt) accuſers of the reſt.
I ſhall here freely tell the Reader the Hiſtory of my own Conceptions of theſe matters, and then my preſent thoughts of the Cauſes of all theſe Calamities, and the Cure.
I. I was born and bred of Parents piouſly affected, but of no ſuch knowledge or acquaintance as might engage them in any Controverſies, or diſaffect them to the preſent Government of the Church, or cauſe them to ſcruple Conformity to its Doctrine, Worſhip or Diſcipline: In this way I was bred my ſelf, but taught by my Parents and God himſelf, to make conſcience of ſin, and to fear God, and to diſcern between the Godly and the notoriouſly wicked: For which my Parents and I were commonly derided as Puritans, the Spirit of the Vulgar being commonly then fired with hatred and ſcorn of ſerious godlineſs, and uſing that name as their inſtrument of reproach, which was firſt forged againſt the Nonconformiſts only; And the Clergie where I lived, being moſtly only Readers of the Liturgie, and ſome others that rather countenanced than reproved this courſe, I ſoon confined my Reverence to a very few among them that were Learned and Godly (but Conformiſts) and for going out of my Pariſh to hear them, my reproach increaſed: About eighteen or nineteen years of age I fell acquainted with ſome perſons, half Conformiſts and half Non-conformiſts, who for fear of ſeverities againſt private Meetings, met with great ſecreſie only to repeat the publick Sermons, and Pray, and by Pious Conference edifie each other. Their Spirits and Practice was ſo ſavoury to me, that it kindled in me a diſtaſte of the Prelates as Perſecutors, who troubled and ruined ſuch perſons, while ignorant Drunkards and Worldlings were tolerated in ſo many Churches, yea, and countenanced for crying down ſuch perſons, and crying up Biſhops, Liturgie and Conformity: Before I was aware, my affections began to ſolicite my underſtanding, to judge of the Things and Cauſes by the Perſons (where the difference was very great). But yet my firſt Teachers kept my judgement for Conformity as Lawful, though not Deſirable had we Liberty, till I was ordained. But ſoon after a new acquaintance provoked me to a deeper ſtudy of the whole Controverſie than I had undertaken before; which left me perſwaded, that the uſe of Liturgie and Ceremonies was lawful in that caſe of neceſſity, except the Baptiſmal uſe of the Croſs, and the ſubſcription to all things, &c. But in 1640. the Oath called [Et Caetera] being offered the Miniſtry, forced me to a yet more ſearching Study of the caſe of our Dioceſane Prelacie (which elſe I had never been like to have gainſaid.) At a meeting of Miniſters to debate the caſe, it fell to Mr. Chriſtopher Cartwrights lot and mine to be the Diſputers; and the iſſue of all (that and my ſtudies) was, that I ſetled in the approbation of the Epiſcopacy aſſerted by Ignatius, yea, and Cyprian, but ſuch a diſſent from the Engliſh frame, as I have given account of in my Diſputations of Church Government.
My genius was inquiſitive, and earneſtly deſirous to know the truth: my helps for Piety were greater than my helps for Learning, of which I had not much beſides Books: ſickneſs helpt my ſeriouſneſs, keeping me ſtill in expectation of death. All my reverenced acquaintance (ſave one) cryed down Arminianiſm as the Pelagian Hereſie, and the Enemy of Grace: I quickly plunged my ſelf into the ſtudy of Dr. Twiſſe, and Ameſius, and Camero, and Pemble, and others on that ſubject: By which my mind was ſetled in prejudice againſt Arminianiſm, without a clear underſtanding of the caſe: whereupon I felt preſently in my mind, a judgement of thoſe that were for Arminianiſm; as bad or dangerous adverſaries to the Church; and ſpecially of the then ruling Biſhops: which yet I think I had not-entertained, had I not taken them withal for the great Perſecutors of Godly able Miniſters, and ſerious Chriſtians, not only for Ceremonies, but for holy practices of life.
Being under theſe apprehenſions, when the Wars began, though the Cauſe it ſelf lay in Civil Controverſies, between King and Parliament, yet the thoughts that the Church and Godlineſs it ſelf was deeply in danger by Perſecution and Arminianiſm, did much more to byaſs me to the Parliaments ſide, than the Civil intereſt (which at the heart I little regarded): At laſt (after two years abode in a quiet Garriſon) upon the Invitation of ſome Orthodox Commanders in Fairfax's Army, and by the Miſſion of an Aſſembly of Divines, I went (after Naſeby Fight) into that Army as the profeſt Antagoniſt of the Sectaries and Innovators, who we all then (too late) ſaw deſigned thoſe changes in the Church and State which they after made. I there met with ſome Arminians, and more Antinomians: Theſe printed and preached as the Doctrine of Free Grace, that all men muſt preſently believe that they are Elect and Juſtified, and that Chriſt Repented and Believed for them (as Saltmarſh writeth). I had a little before engaged my ſelf as a Diſputer againſt Univerſal Redemption, againſt two antient Miniſters in Coventry (Mr. Cradock and Mr. Diamond) that were for it. But theſe new notions called me to new thoughts: which clearly ſhewed me the difference between Chriſts part and Mans, the Covenant of Innocency with its required Righteouſneſs, and the Covenant of Grace with its required and imputed righteouſneſs: I had never read one Socinian, nor much of any Arminians; but I laid by prejudice, and I went to the Scripture, where its whole current, but eſpecially Matth. 25. did quickly ſatisfie me in the Doctrine of Juſtification: and I remembred two or three things in Dr. Twiſſe (whom I moſt eſteemed) which inclined me to moderation in the five Articles: 1. That he every where profeſſeth, that Chriſt ſo far dyed for all, as to purchaſe them Juſtification and Salvation conditionally to be given them, if they believe. 2. That he reduceth all the Decrees to two, de fine & de mediis, as the healing way. 3. That he profeſſeth, that Arminius and we and all the Schoolmen are agreed, that there is no neceſsity conſequentis laid on us by God in Predeſtination, but only neceſsity conſequentiae or Logical (but in Election I ſhall here ſuſpend.) 4. That the Ratio Reatus in our Original Sin, is firſt founded in our Natural propagation from Adam, and but ſecondarily from the poſitive Covenant of God. 5. That Faith is but Cauſa diſpoſitiva Juſtificationis, and ſo is Repentance. Theſe and ſuch things more I eaſilier received from him, than I could have done from another: But his Doctrine of Permiſsion and Predetermination, and Cauſa Mali, quickly frightned me from aſſent. And though Camero's moderation and great clearneſs took much with me, I ſoon perceived that his Reſolving the cauſe of ſin into neceſſitating objects and temptations, laid it as much on God (in another way) as the Predeterminants do. And I found all godly mens Prayers and Sermons run quite in another ſtrain, when they choſe not the Controverſie as pre-engaged.
In this caſe I wrote my firſt Book called Aphoriſms of Juſtification and the Covenants, &c. And being young, and unexerciſed in writing, and my thoughts yet undigeſted, I put into it many uncautelous words (as young Writers uſe to do,) though I think the main doctrine of it ſound. I intended it only againſt the Antinomians; But it ſounded as new and ſtrange to many. Upon whoſe diſſent or doubtings, I printed my deſire of my friends Animadverſions, and my ſuſpenſion of the Book, as not owned by me, nor any more to be printed, till further conſidered and corrected: Hereupon I had the great benefit of Animadverſions from many, whom I accounted the moſt judicious and worthy perſons that I had heard of: Firſt my friend Mr. John Warren began: next came Mr. G. Lawſon's, (the moſt judicious Divine that ever I was acquainted with, in my judgement, (yet living), and from whom I learned more than from any man): next came Mr. Chriſtopher Cartwright's (then of York; the Author of the Rabbinical Comment. on Gen. chap. 1, 2, 3. and of the Defence of King Charles againſt the Marqueſs of Worceſter). Anſwers and Rejoinders to theſe took me up much time: next came a moſt judicious and friendly MS. from Dr. John Wallis; and another from Mr. Tombes; and ſomewhat I extorted from Mr. Burges: the anſwers to which two laſt are publiſhed. To all theſe Learned men I owe very great thanks: and I never more owned or publiſhed my Aphoriſms (but the Cambridge Printer ſtole an Impreſſion without my knowledge). And though moſt of theſe differed as much from one another (at leaſt) as from me; yet the great Learning of their various Writings, and the long Study which I was thereby engaged in, in anſwering and rejoyning to the moſt, was a greater advantage to me, to receive accurate and digeſted conceptions on theſe ſubjects, than private Students can expect.
My mind being thus many years immerſt in ſtudies of this nature, and I having alſo long wearied my ſelf in ſearching what Fathers and Schoolmen have ſaid of ſuch things before us, and my Genius abhorring Confuſion and Equivocals, I came by many years longer ſtudy to perceive, that moſt of the Doctrinal Controverſies among Proteſtants (that I ſay not in the Chriſtian World) are far more about equivocal words, than matter; and it wounded my ſoul to perceive what work both Tyrannical, and unskilful Diſputing Clergie-men had made theſe thirteen hundred years in the world! And experience ſince the year 1643. till this year 1675. hath loudly called to me to Repent of my own prejudices, ſidings and cenſurings of cauſes and perſons not underſtood, and of all the miſcarriages of my Miniſtry and life, which have been thereby cauſed; and to make it my chief work to call men that are within my hearing to more peaceable thoughts, affections and practices: And my endeavours have not been in vain, in that the Miniſters of the Countrey where I lived, were very many of ſuch a peaceable temper (though ſince caſt out), (and a great number more through the Land by Gods Grace (rather than any endeavours of mine) are ſo minded.) But the Sons of the Coal were exaſperated the more againſt me, and accounted him to be againſt every man, that called all men to Love and Peace, and was for no man as in a contrary way.
And now looking daily in this poſture, when God calleth me hence, (ſummoned by an incurable Diſeaſe to haſten all that ever I will do in this World,) being uncapable of prevailing with the preſent Church diſturbers, I do apply my ſelf to poſterity, leaving them the ſad warning of their Anceſtors diſtractions, as a Pillar of Salt, and acquainting them what I have found to be the cauſe of our Calamities, and therein they will find the Cure themſelves.
II. I Have oft taken the boldneſs (conſtrainedly) to ſay, that I doubt not but the Contentions of the Clergie have done far more hurt to the Chriſtian World, than the moſt bloody Wars of Princes. And I muſt reduce the Cauſes to theſe three Heads:
I. The Abuſe of POWER, II. Of WISDOM, III. Of GOODNESS; or of the Names of theſe: the three great Principles of Humanity.
That is, I. By Clergie TYRANNY, II. By OPINIONISTS or Dogmatiſts, III. By SUPERSTITION and HYPOCRISIE, or PRACTICAL BLIND ZEAL.
But among all theſe ſorts, ſelfiſh PRIDE, IGNORANCE and UNCHARITABLENESS or want of LOVE are the great effectual Cauſes. And departing from CHRISTIAN SIMPLICITY, in Doctrine, Worſhip, Church-government, and Converſation, is the grand inſtrumental means of moſt of our Schiſms, Diſtractions and Calamities.
I. Only by Pride cometh Contention, Prov. 13. 10. The Church-TYRANT is Proud of his Superiority and Wealth: The OPINIONIST is Proud of his ſuppoſed Knowledge and Theological Wiſdom; on which account the Gnoſticks troubled the Church of old. The HYPOCRITE and the (honeſter) ignorant Zealot, is Proud of his ſuppoſed Holineſs or Goodneſs: And for an eminency and precedency and praiſe in each of theſe, they all conſpire (while they diſagree among themſelves) to trouble the Church of Chriſt: In a word, Selfiſhneſs, Ignorance and want of Love, are the Cauſes of mens perſonal ruine and damnation, and the ſame are the Cauſes of the Churches diviſions, and all the miſeries of the World.
II. And that IGNORANCE is a Common cauſe even in the Gnoſtick Dogmatiſts that cry down Ignorance, Error and Hereſie, needs no other proof, than the diverſity of Opinions which ſuch contend for: Every ſide pretend, that it is ORTHODOXNESS, FAITH or the Great Truths of God, which they defend; And in one Countrey or with one Party, one thing is Orthodoxneſs and the Truth, and another thing in another Countrey or Party, and another thing with a third, &c. And did they all but know what is Truth and the Will of God indeed, they would ceaſe their Contentions; and all the Sects would meet in Unity.
III. And did men but LOVE their neighbours as themſelves, and were as eaſily perſwaded to think well of, and deal gently with their neighbours as themſelves, and as hardly drawn to condemn, hate, hurt or injure them, I need not tell you how eaſily, quickly and univerſally we ſhould be healed.
But before I ſpeak of the Inſtrumental Means, I will fullier open the three forementioned Cauſes.
I. Religious Clergie-TYRANNY hath ſo notoriouſly, ſo long, and ſo greatly made havock both of Piety, and Peace, that he that is not an utter ſtranger to Church-Hiſtory cannot be ignorant of it. I need not tell any Learned man, how many even moderate Papiſts, much more Proteſtants have thought, that Conſtantine and other Emperours that over-exalted the Clergie, poured out Poyſon into the Church: making great preferments a bait to invite all the worſt of men, to be ſeekers and invaders of Church Offices and Power, and to corrupt thoſe that otherwiſe would have been uſeful men: eſpecially when (Chriſtians having firſt made them their Arbitrators, in obedience to St. Pauls counſel) they were made the Legal Judges of the Cauſes of all contentious Chriſtians, and ſo ſet up Secular Magiſtratical Courts. I need not tell them what work almoſt every General Council (as thoſe of one Empire were called) did make! what work even the firſt at Nice had made, had not Conſtantine burnt their Bills of accuſation againſt each other, and perſonally lamented their diviſions, and driven them on to peace! what work was made in that at Chalcedon, and that at Epheſus, and ſo of others! what a horrid ſcandal the caſe of John and Dioſcorus was, and the murder of Flavianus, and many others! nor yet how the controverſies againſt the Neſtorians, Eutychians, and Monothelites were managed! I need not tell them, how ſoon Victor began at Rome, nor what Socrates and others ſay of Cyril and Theophilus at Alexandria; nor yet how Nazianzene was uſed at Conſtantinople; nor how copiouſly and vehemently he accuſeth the Biſhops, and wiſheth that there were no ſuch inequalities among them, as gave them advantage to do hurt; nor what he ſaith againſt their Councils: nor yet of the quarrels of Baſil and Anthymius, nor of Baſils ſharp complaints of the Roman and other Weſtern Prelates: I need not tell them of the Uſage of Chryſoſtome, even by ſuch men as Theophilus, Epiphanius and their partakers; nor of the dividing of the Conſtantinopolitan Chriſtians thereupon; nor how the violent Prelates made Separatiſts and Non-conformiſts of Chryſoſtoms adherents, by the name of Joannites; and how unlikely that Schiſm was to have been healed, had not wiſer Biſhops ſucceeded, who reſtored Concord by honouring Chryſoſtoms Name and Bones, and dealing kindly with his followers: I need not tell them of the ſad work made at Ariminum and Syrmium, and oft at Rome, Conſtantinople and every great Epiſcopal Seat: nor of the bloodſhed between Competitors, at the Election of Damaſus; nor of the ſeparation of St. Martin from the Synod of Biſhops led by Ithacius and Idacius; nor of the difference of him and Ambroſe from the reſt about the complyances with Maximus. The World knoweth of the doleful Rupture that hath continued between the Roman and the Greek Church about a thouſand years; And of the many Schiſms at Rome by various Anti-Popes, even at once above forty years together; And of the reaſon of the calling of the Councils of Conſtance and Baſil to end them; And how the King of Rome keeps up his Kingdom to this day; what work he hath made with Frederick, the Henries, and other German Emperours; what diviſions this cauſed among the Clergie; what blood he cauſed to be ſhed for Jeruſalem, and how many thouſands of the Waldenſes have at divers times been ſlaughtered; what work the Inquiſition hath made in Spain and Belgia and elſewhere; and the flames of Perſecution in England, and almoſt in all Chriſtian Lands; what work the Holy League did make in France, and the Engliſh Biſhops in many a War with their Kings; beſides the caſe of Becket and ſuch others; By whoſe inſtigation two hundred thouſand Proteſtants were lately murdered in Ireland, and many again in Piedmont; I ſay to tell ſuch things as theſe to thoſe that are acquainted with Church Hiſtory, is vain. And I would thoſe that yet think cruelty the beſt way to ſet up themſelves (or Religion, if that muſt bear the name) and to repreſs their adverſaries (or Schiſms,) would but (among many others) read the Epiſtle of great Thuanus before his Works to Henry King of France.
But is it only the old Biſhops, Greeks and Papiſts, that have made ſuch havock in the Churches? Even thoſe that pretended to moderation did by the German Interim make many hundred Churches deſolate. And the ten years impriſonment of Caſpar Peucer (vid. Hiſtor. Carcer.) and the ſilencing of many and many faithful Miniſters, and the baniſhment of many, doth ſhew with what Spirit, many of the Lutherans carryed on their work. And doubtleſs, had the Calviniſts in Belgia been as wiſe and peaceable as the Engliſh Delegates were at the Synod of Dort, and been as far from Tyranny as they ſhould have been, matters had never come ſo oft to Blood or Tumult among them as they have done, nor Grotius and the Arminians had ſo much to ſay againſt them. I will not meddle with the matters of this Iſland in our times, ſeeing they ſufficiently ſpeak themſelves.
But how cometh this Clergie Tyranny to be ſo common, ſo long and ſo powerful in the World, to make Parties, and draw Princes into Wars?
1. It muſt be remembred, that true Godlineſs is not common in the World: Too many take up Chriſtianity, as in the Eaſtern parts the poſterity of the old famous Chriſtians are now Mahometans.
2. The Goſpel and true Spirit of Chriſtianity is contrary to the minds and worldly intereſts of carnal, ambitious, covetous, voluptuous men. So that they profeſs a Religion which their own hearts abhorr as to its ſerious practice.
3. Every unrenewed man hath ſuch a worldly fleſhly nature, and is voluptuous, proud and covetous: And none of them love to be reproved or croſſed in their way.
4. Church Honours, Dignities and great Revenues, and Clergie-eaſe in an idle life, are a great bait or temptation to a carnal mind: And the worſe men are, the more they will deſire and ſeek Church preferments, and make all the friends they can to get them; And the more ſelf-denying men will not do ſo, (but perhaps avoid them.)
5. The diligent ſeekers are liker to obtain and find, than the neglecters and avoiders: And ſo the Churches to be uſually in the power of the worſer ſort of men, and Religion to be under the Government of its enemies.
6. Men in power, and the Major Vote, have great advantage to execute their own wills, and to put Laws on others, and bring them under what Characters they pleaſe; and ſo to affix the names of Hereticks or Schiſmaticks on them, if they fulfil not all their wills: yea, to ſilence them, and ſuppreſs their Writings, and make them to be little underſtood in the World, yea, or by their neighbours round about them.
7. The Vulgar (as they are for the Conquerour in the Wars, ſo) uſually are for the upper and ſtronger ſide in peace, that have Power to hurt them, and have the Major Vote; And alſo eaſily believe them, and think men that ſuffer, are like to be guilty of what they are accuſed.
8. Godlineſs being againſt a worldly mind and intereſt, and the Rabble uſually for it, hence ariſeth a Conſpiracy of carnal Clergie-men, and the Rabble, againſt thoſe that are moſt ſeriouſly Godly, as if they were their enemies, and a ſurly, proud, intractable ſort of people. As Sulpitius Severus deſcribeth Ithacius and his followers, (and even Mr. Hooker out of him Eccl. Pol. Praefat.)
9. Such men in Power never want flatterers at their ears, to praiſe all that they do, and to exaſperate them by ſlandering and reviling ſufferers.
10. The long poſſeſſion (ſince the dayes of Conſtantine) of Great Places and Power by the Clergie, within the Roman Empire (now the Greek and Latine Churches,) doth ſeem to juſtifie mens Uſurpations and Tyranny, and make all diſſenters ſeem ſingular and Schiſmatical, (which was and is the Papal ſtrength againſt the Reformed.)
11. Too many of the Secular Rulers of the World, have much of the ſame Spirit; And find alſo their intereſts ſo twiſted in ſhew with the Papal Clergies, that they dare not croſs them.
12. The faults of thoſe that ſuffer by them (in doctrine and imprudent carriages) uſe to give them great advantage, and make all their odious characters and names of them believed and received, (as the caſe of the Waldenſes and of the Lutherans and Calviniſts in Germany too fully prove.)
II. The ſecond Rank of Church-diſturbers are DOGMATISTS or men that profeſs exceeding zeal for ORTHODOX Opinions, or Theological Knowledge. And thus three inſtances tell us of the Cauſe of our Calamities,
1. That of Gnoſtick and Heretical perſons, who account every new Conceit of theirs, to be worthy the propagating, even at the rate of Theological Wars and Church Confuſions; and cry out [But the Truth, and ſell it not], when it is ſome error of their own, or ſome unprofitable or unneceſſary notion.
2. The caſe of the Romaniſts (to ſay nothing of all the old contentious Biſhops and Councils, and the controverſies about Perſona and Hypoſtaſis; and about many words and forms of ſpeech). What do the Roman Councils for many hundred years laſt, but on pretence of preſerving the faith uncorrupted, multiply diviſions and new Articles of faith (quoad nos)? And while they cry down moſt of Chriſts Church as Heretical or greatly erroneous, they have run themſelves into the groſſeſt errors almoſt that humane nature is capable of, (even to the making it neceſſary to ſalvation, to deny our own and all the ſound mens ſenſes in the World in the caſe of Tranſubſtantiation).
3. The caſe of the Schoolmen, and ſuch other Diſputing Militant Theologues: who have ſpun out the Doctrine of Chriſtianity into ſo many Spiders Webs; and filled the World with ſo many Volumes of Controverſies, as are ſo many Engines of contention, hatred and diviſion: And I would our Proteſtant Churches, Lutherans and Calviniſts, had not too great a number of ſuch men, as are far ſhort of the Schoolmens ſubtilty, but much exceed them in the enviouſneſs of their zeal, and the bitterneſs and revilings of their diſputes, more openly ſerving the Prince of hatred againſt the Cauſe of Love and Peace. O how many famous Diſputers, in Schools, Pulpit and Preſs, do little know what Spirit they are of, and what reward they muſt expect of Chriſt, for making odious his Servants, deſtroying Love, and dividing his Kingdom? How many ſuch have their renown as little to their true comfort, as Alexanders and Caeſars for their bloody Wars?
But how cometh this Dogmatical Zeal ſo to prevail? Conſider,
1. Nature it ſelf is Delighted in Knowing much: Elſe Satan had not made it Eves temptation. Without Grace, even Theological Speculations may be very pleaſing to mens minds. Morality and Holineſs is principally ſeated in the Will.
2. Satan hath here a far fairer bait, than worldly Wealth and Pleaſures and Honours, to tempt men, and ſteal away their hearts, from that Love and Practice which is Holineſs indeed. All men are bound to Love Gods Word, and his Truth muſt be precious to us all: and now it is eaſie for the hypocritical Dogmatiſt to take up here, and make himſelf a Religion of Zeal for thoſe opinions, which he entitleth God to. And O that I could ſpeak this loud enough to awaken the Learned World of Diſputers, to ſo much jealouſie of their own hearts, as is neceſſary to their own ſafety, as well as to the Churches peace! This thing called Orthodoxneſs, Truth and Right-believing (precious in it ſelf, if it be what it is called,) is made by Satan an ordinary means to deceive Learned men, and keep them from a holy and heavenly mind and life, when groſſer cheats would be leſs effectual: Theologie is valued by many as the Mathematicks are, as a pleaſant ſort of knowledge; and by others as the Jews were zealous of their Law, by a formal ſort of Religiouſneſs; one ſort being zealous for their Opinions, and another for their Ceremonies from the like principle of formality.
3. Yet Nature that would know much, is dull and ſlothful, and loth to be at that great and long ſtudy and labour neceſſary to obtain it.
4. And it is but few that are born with a quick natural capacity.
5. And it is not the moſt that have the happineſs of very wiſe, experienced and throughly Learned Teachers: but moſt are inſtructed by half witted men. And young perſons know not how to chooſe the beſt for themſelves, nor their Parents neither ordinarily.
6. Eaſe and Intereſt, or the Veneration of certain perſons, maketh men fall in with thoſe Opinions that are in beſt eſteem in the places where they live, and among the perſons whom they moſt value.
7. Reaſon is mans noble faculty, and therefore that which man is apteſt to be Proud of: And though few have much knowledge and wiſdom, almoſt all would be thought to have it, and are too proud to endure to be accounted ignorant or erroneous.
8. The Dignity of the Paſtoral Office, and Academical Degrees, maketh men think that the Honour of knowledge is their due, and neceſſary to their work. And therefore they will expect and claim it that deſerve it not: and it ſhall be taken for Pride and Singularity for any man to convince them of ignorance or error.
9. Many of them are godly men and excellent Preachers, and cryed up (deſervedly) by good people: And therefore they take the reputation of more knowledge than they have, to be their due; and the people are ready to joyn with them in reproaching all that differ from them.
10. Great knowledge being rare, the half-knowing men are ſtill the major part by far (alas how far!) And ſo if Synods be called, or moſt Voices heard, theſe will ſtill paſs for the Orthodox men, and a more judicious man will ſcarce be heard among them.
11. Learning is of many ages got into certain forms of words; and he that hath got ſome organical arbitrary Notions, paſſeth for a Learned man; or he that can ſpeak many Languages: while true real wiſdom (which conſiſteth 1. In knowing the Greateſt Things, and 2. In fitting words to things) is much neglected: whereby as hypocrites deceive themſelves and others with forms of piety, ſo do Scholars with forms and notions inſtead of knowledge.
12. Theſe humane formalities of wiſdom have prevailed to bring the Scripture, and the beſt part of wiſdom, into diſeſteem, as a dull and low kind of knowledge; as if Logical, Phyſical and Metaphyſical trifling, were a higher matter.
13. No man is ſufficiently apprehenſive of the greatneſs of the Curſe in the confuſion of Tongues: whereby as we can preach but to few Nations in the World, ſo we cannot intelligibly converſe with one another. All words (being arbitrary ſigns) are Ambiguous; And few Diſputers have the jealouſie and skill which is neceſſary to diſcuſs equivocations, and to agree of the meaning of all their terms before they uſe them in diſputing: And ſo taking Verbal differences for Material, doth keep up moſt of the wretched Academical and Theological Wars of the World.
14. And nothing here undoeth all the World in point of wiſdom, ſo much as over-haſty judging or prefidence: It is natural to almoſt all to faſten preſently upon the firſt appearances, and to be confident before they have half tryed: In caſes where ſeven and ſeven years ſerious ſtudy is neceſſary to a through digeſted knowledge, every Novice will preſently conclude as if he were ſure. And then as every one is apt to be confident, ſo to be tenacious; every error leading on more, and the reputation of the perſon being concerned in it, mutability being a ſhame: And ſo it becometh a very difficult thing to unlearn the errors once learned; as white Paper is eaſier written on than that which is written on before.
15. And then no man knoweth his own error (elſe it were no error), nor knoweth what another mans perceptions are, nor what any other man knoweth more than he.
16. And laſtly, the odious names of diſſenters (the common uſage) doth quickly affright even beginners from thinking well of their Opinions, (yea, or of their perſons and piety uſually). And by all theſe means almoſt all are of the opinion of the Countrey where they live, or of thoſe that they moſt reverence, or which are moſt for their intereſt; and boldly condemn the reſt not underſtood.
III. And the pretence of HOLINESS or a blind practical Zeal, and Superſtitious Religion, both in Hypocrites and many honeſt ignorant people, hath not a little hand in the diſtractions of Chriſts Church.
It was the appearance of more Spirituality and Strictneſs which drew Tertullian to the Montaniſts, and which promoted a great part of the Hereſies which have torn the Churches. This bore up the Cauſe of the Priſcillianiſts, and of thoſe that Bernard and Cluniacenſis ſo much inveigh againſt, (I ſuppoſe Manichees with ſome better perſons mixt:) This kept up the Donatiſts; but above all the Novatians long in great reputation: This was the ſtrength of the Anabaptiſts in Germany and the Low Countreys, as their adverſaries confeſs. Saith G. Wicelius Meth. Concord. c. 12. p. 42. [Retinctores hac una parte duntaxat ſapiunt, tenentes doctrinam Eccleſiae Catholicae] ſpeaking of the neceſſity of a holy life: This is the ſtrength of the Quakers among us now, and of almoſt all the ſeparating and Cenſorious Sects: And were not ſo excellent a thing as Godlineſs the Motive, abundance of good people durſt never have done the great evils which we have ſeen done in this age, to the great ſhame of our profeſſion, and the ſad calamities of Church and State. (And if I my ſelf have formerly in my unexperienced youth, promoted any dividing or unwarrantable wayes, it was upon this and the former miſtake; which I beg daily of God to diſcover to me to the full, and beg the pardon of the miſcarriages which I know, and which yet I know not of.)
And if you Conſider theſe things following, you will not wonder that miſtaken Godlineſs ſhould cauſe diviſions:
1. Holineſs and Gods Love or well-pleaſedneſs with man, is the beſt thing in this world, or that man is capable of. And therefore is moſt Deſireable, and moſt Honourable.
2. Therefore all good men prefer it before all other things; And are juſtly more averſe to any thing that is againſt it, than to any worldly loſs or ſuffering.
3. Yea it is Gods Intereſt more than their own: And all good men are againſt all that diſpleaſeth God, ſo far as it is known.
4. We all know but in part, and as in a glaſs and darkly: Even the moſt of Teachers take abundance of things for True and Good that are Falſe and Evil, and for Falſe and Bad which are True and Good; Much more are Godly vulgar people ignorant, and conſequently erre in many things. Even they that cry out againſt the vulgar Ignorance, and inſufficient Teachers, know far leſs than they are Ignorant of themſelves.
5. He that miſtakingly thinks any thing is Good or Bad, Duty or Sin, which is not ſo, will be zealous in purſuit of his miſtake, if he be ſerious for God: A good principle will haſten him on in a wrong way, whatever it coſt him.
6. Ignorance and timerouſneſs cauſe ſuperſtition, which is a conceit that God is pleaſed by overdoing in external things, and obſervances and laws of their own making, and ſo they that make part of their own Religion ſuperſtitiouſly (as moſt good people do in ſome things through ignorance,) will cenſure all others as Good or Bad, by the meaſure of their own miſtakes.
7. He that thus miſtakingly thinks that men ſin when they do not, will have a proportionable diſlike of them, and averſation from them: And will be ready to ſpeak as he thinks of them, and ſo will be guilty of calumny, and calling Evil Good, and Good Evil.
8. The World will abound ſtill with real evil and ſcandals; And all parties will be faulty: And uſually the greater part of the Clergie in the Chriſtian World will be guilty of ſo much Ignorance, pride, contentiouſneſs, worldlineſs and ſenſuality, as will greatly grieve and offend good people. And this will occaſion alienation and ſeparations even with Godly perſons: The ſacrifice of the Lord was abhorred through the ſins of Eli's ſons: The caſe of the Clergie at this day in the Greek Church in Moſcovie, Armenia, Syria, Abaſſia, &c. yea among too many of the German Churches, is very lamentable, by Ignorance and ſcandal: And the corruption of the Roman Clergie was it that facilitated the revolt from the Papacy, at Luther's reformation. He that readeth Cornel. Mus, Ferus, Eſpencaeus, Eraſmus, Alvan Pelagius, Clemangis and ſuch others deſcribing their own Clergie, and Joſ. Acoſta of them in India, &c. will ſee much of the Cauſe of the Diviſions in the World: And all the old Writers that write againſt the Waldenſes, do make us underſtand that the ignorance and wickedneſs of the Clergie then, was it that drove them from the Roman Church. Saith Wicelius Meth. Concord. c. 11. p. 39. Quum tales ad nullum honeſtius vitae inſtitutum idonei ſunt, mirum ſit ſi bonos ſacerdotes praeſtabunt: ſic itaque procedente tempore regetur Eccleſia ab aſinis, & praedicabunt imperitiſſimi miſero populo, quod nunquam didicerunt ipſi. Adoleſcentes optimi quique abhorrent propterea ab inſtituto illo, quod nolint ſuam libertatem ſibi eripi, &c. I have oft ſaid, what cauſed St. Martin to ſeparate during life from the Synodical Biſhops about him: And what Gildas ſaith of ſuch, that no excellent Chriſtian will call them Miniſters: And it's very obſervable not only as Dr. James in the Margin of Wicelius hath cited, that there are many Canons againſt wicked Prieſts celebrating and Maſſing, but Wicelius himſelf ſaith (p. 17.) Non admittantur ſacra concubinariorum, quos Deus pejus odit, at que manifeſtarios inceſtus: Meminerimus in Decretis Pontificum piè caveri, Ne quis Miſſam ejus Presbyteri audiat quem ſcit indubitanter concubinam habere, aut ſubintroductam mulierem. (And yet there are now men pretending to piety among Proteſtants, that ſpeak of, and uſe thoſe Godly perſons more hatefully who refuſe to hear ſuch wicked Prieſts, than they do thoſe Prieſts themſelves.) Light and Darkneſs have no Communion: And the Church will alwayes have bad Miniſters and Members: And many good people through Ignorance will think that they ſhould go further from them than they ought: And will not diſtinguiſh between that private familiarity which is in their own power, and that publick Church Communion which the Church Paſtors are the guides and judges of. And ſo the honeſty and the ignorance of theſe good men, meeting with the vulgar wickedneſs, will be as the congreſs of fire and water, and will occaſion ruptures and parties in the Churches.
9. The carnal Clergie will uſually hate and perſecute Godly zealous Preachers: (As even the caſe of Ph. Nerius and Baronius at Rome ſheweth, which had almoſt made diſturbance:) And then ſufferings will be a ſtronger temptation to hard thoughts and too much alienation than moſt are able well to overcome.
10. And the Godly people will adhere to their Godly ſuffering Teachers, and run further in bitterneſs againſt the carnal and perſecuting party, than their ſuffering Leaders do deſire.
11. Yet intereſt and temptations will prevail with too many of the ſufferers to connive at the bitterneſs and alienation of the people, (if not to countenance it,) which they do not juſtifie: And ſo the rupture will grow ſtill greater.
12. And all men have ſome Pride: And Godlineſs being the beſt thing may become the object of Pride as well as Knowledge and Power. And ſo many will affect to have their Piety Conſpicuous, and therefore to be ſingular or of ſome ſmall party that is eminent; and ſo by ſeparation to ſtand at a more conſpicuous diſtance from the vulgar ſort of Chriſtians, than Chriſt would have them: And ſo many a good man hath more of Pride in his profeſſion and ſeparation than he is aware of.
13. And becauſe Gods word, and his laſt judgement, and Heaven and Hell, do make ſo great a difference between the Godly and ungodly, it occaſioneth many to think that they muſt difference men by their own cenſures and ſeparations farther than indeed they ought.
14. And it greatly promoteth Schiſms that good people are unacquainted with Church-hiſtory, and know not how juſt ſuch Opinions and Schiſms as their own have in former ages riſen, and how they have miſcarryed and dyed, and what have been their fruits.
15. And few men have that humble ſenſe as they ought, of their own Ignorance and badneſs, which would keep their ſuſpicions and Cenſures more at home, and make them more compaſſionate to others.
16. And few love their Neighbours as themſelves, nor conſider while they hate mens ſin, what is lovely in their Natures and Capacities of grace.
17. And the Piety of almoſt all Sects of Chriſtians on Earth is already corrupted with ſo many humane ſuperſtitious additions, that few can eſcape the temptation of Cenſuring accordingly.
18. And the Church will alwayes have many hypocrites, who quiet their Conſciences by adhering to the ſtricteſt Miniſters and Churches, inſtead of a mortified, holy and heavenly heart and converſation.
19. And laſtly, Perſecution and hatred from others, and the due Love of Godly perſons, tempteth too many Miniſters to over-run their own judgements, and follow the more cenſorious ſort of perſons further than they ought (at leaſt by connivence,) and to be ruled by thoſe whom they ſhould rule. And thus Diviſions are occaſioned even by Piety it ſelf.
II. But yet were the Principles of Diviſion never ſo many and pernicious, Intereſt might have led more of the world to Quietneſs and Concord, had not Satan, the great enemy of Love and Peace, ſeduced them to that Inſtrumental Means and way, which will never conſiſt with Concord. It is that which Chriſt and his Apoſtles have done very much to prevent, but the Devil (even with all the ſorts fore-mentioned) hath much prevailed againſt their precepts.
The Grand caſe of the Chriſtian World is, WHAT IS THE TRUE CENTER and RULE OF CONCORD? Could they find out this, it would hold men of various tempers to it.
I. Chriſt firſt laid down the Deſcription and Meaſure of Chriſtianity, in the Baptiſmal Covenant; and ordained that all ſhould be accounted Chriſtians in foro Eccleſiae who by Baptiſm were ſolemnly devoted to him, in a profeſſed Belief and Covenant, Dedication and Vow to God the Father, Son and Holy Ghoſt: Theſe he would have called Chriſtians or his Diſciples, and this is their Chriſtening, and ſo ever called in the Church. 2. And next he made it his new (that is Laſt) and Great Command, that All his Diſciples ſhould Love each other, and live in eminent Unity and Peace: which he accordingly wrought them to by the firſt pouring out of his Spirit, Act. 2. & 3. & 4.
II. The Apoſtles founding the Church in this Baptiſmal Vow or Covenant, and mutual Love, exhorted accordingly all the Baptized to Love each other, and to Receive even the weak in faith, but not to doubtful diſputations, Rom. 14. & 15. Oft vehemently charging them to be of one mind and live in Love and peace, and to beware of them as not ſerving Chriſt but their own bellies, who were for Diviſions, 1 Cor. 1. 10, 11. Rom. 16. 17. And though they came with pretences of ORDER, WISDOM or PIETY, ſuch Good words, and fair ſpeeches were noted to be engines to deceive the hearts of the ſimple, Rom. 16. 17.
And whereas the objection ſeemed unanſwerable, How can they ſo agree, who are of ſeveral judgements about Good and Evil? Paul often warneth them to hold faſt the form of ſound words, and ſummeth up (as 1 Cor. 15. 1, 2, 3, 4.) the Articles of their faith, and chargeth them that ſo far as they had attained, they ſhould walk by the ſame rule, and mind the ſame things, and if in any thing they were otherwiſe minded, ſtay till God revealed the matter to them, Phil. 3. He oft chargeth them to be of one mind and judgement (thus far) and to live in Love and Peace, and to do nothing by ſtrife and vain glory, but in honour to preferr others to themſelves; and not to ſtrive about words that profit not, nor about unneceſſary Queſtions, ſeeing ſuch diſputings and ſtrivings gender to ungodlineſs, and fret like a Canker, and pervert the hearers minds: Yea he directeth the Paſtors to edifie ſouls, rather by a Teaching than a diſputing way, and to convince gainſayers, by meek inſtructing oppoſers, to ſee if thus God will give them repentance to the acknowledgement of the truth: for the Miniſter or ſervant of the Lord muſt not ſtrive; Love is their work to be effected in others, and Love muſt be their Principle, and Love muſt be their mode and means, even Loving others as themſelves: Oft are they called by Chriſt and his Apoſtles from maſterly opinions, aſpirings and endeavours, and to be as little Children; and the ſervants of all, and as ſtewards of Gods myſteries and helpers, not Lords of the Churches faith, and not to domineer over the flock of Chriſt, but to overſee them not by conſtraint but voluntarily: And what cannot be done by Light and Love, is not to be done by them at all: The Magiſtrate and not they, muſt uſe the Sword; but not to make men believers (for he cannot.)
And though Voſsius and others have rendred Reaſons enough to perſwade us that the ſtory of the twelve Apoſtles making each one an Article of the Creed, is not credible, nor that they ſhaped it in every word to the preſent form, yet it is to me a certainty, that the Apoſtles made and uſed the Creed for ſenſe and ſubſtance as the very ſummary and teſt of Chriſtianity, long before any Book of the New Teſtament was written (about twelve years, and almoſt ſixty ſix before the whole.) For 1. It is certain that all Chriſtians were Baptized: 2. It is certain that they then profeſſed to Believe in God the Father, Son, and Holy Ghoſt, and to Covenant accordingly, renouncing the fleſh, the world and the Devil. 3. It is certain that the Apoſtles and Paſtors laboured to make men underſtand what they did, and would not delude them by taking the bare ſaying of theſe three words. 4. And it is certain that the Paſtors altered not the Chriſtian faith, but taught the ſame for ſubſtance to all that were baptized. 5. And it is certain that ſhould men have taken much liberty to uſe new words or forms at Baptiſm, in opening the faith, it might eaſily have corrupted the faith and introduced a new doctrine. 6. And it is certain by Church Hiſtory that (though ſome variety of little words was uſed, yet) this ſame Creed for ſubſtance (except the two or three clauſes mentioned by Uſher and Voſsius) was commonly uſed at Baptiſm from the dayes of the Apoſtles. 7. And we find yet that this Creed is nothing elſe but the explication of the three Baptiſmal Articles; of which ſee Sandford and Parker (two Learned Non-conformiſts) in their very Learned Treat. de Deſcenſu Chriſti at large. 8. And it is certain that if the Apoſtles did take this courſe ſo many years before they wrote any of the New Teſtament, they did this (as well as that) by the Holy Ghoſt: and ſo that the Holy Ghoſt ſeconding Chriſts own Baptiſmal Law, or Inſtituted teſt, did make the Creed to be the ſummary of the Chriſtian Belief, twelve years before we had any Book of the New Teſtament, and about ſixty ſix as is ſaid before we had them all. And then it will appear what is Gods appointed teſt of Chriſtianity, Communion and ſpecial Love.
All which conſidered, though I think it is the truth which I long ago wrote againſt a Treatiſe of a Learned man (Mr. Aſhwell) in the Append. to the ſecond Edition of my Reformed Paſtor, yet I publiſh my Repentance that ever I wrote it, as fearing leſt it occaſioned the turning of mens minds from this great truth which he and I agreed in, and which I find few conſider as it deſerveth.
But the Gnoſticks began the corrupting game, and by pretences of higher knowledge, ſpoiled men by vain Philoſophy, which engaged the Apoſtles to cry them down, and to warn all Chriſtians to take heed of being ſo ſpoiled, and to vilifie arbitrary Philoſophical notions, tricks and vain janglings, as likely to draw them from the ſimplicity of Chriſtianity.
And the certain truth is, that he knoweth neither the Intereſt nor the Ignorance and weakneſs of man, nor the nature of Knowledge, who doth not know, that the frailty and employments of mankind are ſuch as that there never will be an univerſal Concord in very MANY, or UNCERTAIN, UNNECESSARY things; And O that I could write it on all mens hearts, or doors at leaſt, that The Chriſtian world will never have Concord, but in a FEW, CERTAIN, NECESSARY things.
Therefore Paul ſaid to the Corinthians, 2 Cor. 11. 2, 3. I am jealous of you with Godly jealouſie: For I have eſpouſed you to one husband, &c. But I fear leſt by any means, as the Serpent beguiled Eve though his ſubtilty, ſo your minds ſhould be corrupted from the ſimplicity that is in (or towards) Chriſt.
O mark theſe words all ye contentious Church-TYRANTS, DOGMATISTS and SUPERSTITIOUS ones. Read and ſtudy them well.
God laid down the terms of the Churches Concord in ſeven Unities. 1. One Body or Church Catholick; 2. One Spirit or Holy Ghoſt, as the ſoul of that Church; 3. One Hope, or Heavenly felicity hoped for; 4. One Lord of the Church, our Head and Saviour; 5. One Faith, or Creed, or Symbol of our belief, and Belief thereof; 6. One Baptiſmal Covenant; 7. And one God and Father of us all, who is above all, through all and in us all. Eph. 4. 3, 4, 5, 6. And it is the unity of the ſpirit in the bond of peace, that on theſe terms we are charged to keep, v. 2, 3. with all lowlineſs and meekneſs, with long-ſuffering, forbearing one another in love.
But now cometh the Serpent (note 1. The author,) and by ſubtilty (2. Note the means,) even as he beguiled Eve (3. Note the precedent) which was by promiſing her more knowledge and exaltation to be as God; and he corrupteth mens minds, (4. Mark the effect) though it is knowledge and advancement of mind that he promiſeth and pretendeth: Even by drawing them (as to higher POWER, KNOWLEDGE or HOLINESS) from the Chriſtian ſimplicity, (5. Mark what the Corruption of Religion is.)
And what is this Chriſtian SIMPLICITY which they forſake, and how are they thus Corrupted from it?
I. The Church-TYRANT departeth from the SIMPLICITY of Church Government firſt, and will not hear Chriſts vehement charge, Luk. 22. With you it ſhall not be ſo: He cannot underſtand ſuch Texts becauſe he would not. Hence how unlike is the Secular-Papal and Patriarchal ſtate to the Miniſtry appointed and deſcribed by Chriſt! To reduce them to that, they think is to be enemies to the Church; And do they not then take Chriſt for their Capital enemy? becauſe they are enemies to humility, mortification and the Croſs, Phil. …. 18. (To croſs bearing not to croſs making.) The Papiſts think that Greg, the ſeventh that took down Princes was the moſt glorious inſtrument of the Churches exaltation: And by turning all to corporeal Glory, they loſe hearts, and deſtroy the ſouls whom they profeſs to ſave.
And having firſt corrupted GOVERNMENT from the Primitive ſimplicity, and made Princes their Lictors (as Grotius ſpeaks in that excellent Epiſtle newly tranſlated by Mr. Barkſdale,) they next corrupt DOCTRINE, and WORSHIP conſequently. For TYRANTS muſt have their Wills in every thing: and numerous and needleſs Laws and Canons muſt be made to ſhew their power and fulfil their wills, that they may be Law-givers and a Rule to all the World. And when they have made a ſeeming Neceſsity of doing things unneceſſary, then to plead the Neceſsity which they have made, is the ſumm of all their arguments.
And they that are againſt ſtrict and preciſe adhering to the Scriptures, or obſervance of Gods own commands, are yet ſo ſtrict for obedience to their proud imperious wills, that they perſwade themſelves and others, that without it there can be no order, no unity, no peace, but rebellion and confuſion: And ſo they cry up Obedience, Obedience, that their Idol wills may be bowed to by all without controul; And when they are meer Uſurpers, and uſe no Power given them by God, they yet get the advantage of making all odious that obey them not in the leaſt and greateſt matters, by the names of ſchiſm, unrulineſs or ſuch like. O ſay the Papal Uſurpers, [The Church muſt be obeyed, or there will be no order: Diſobedience in ſmall matters is no ſmall ſin] when they have ſet up an Idol power againſt Chriſt; as if to diſobey him, whoſe Laws they make void by their Traditions and Uſurpations, were a leſſer fault. And when they have departed as far from the Chriſtian ſimplicity, in Doctrine, Government and Worſhip, as their voluminous Councils and Decretals, and Miſſals differ from the ancient ſimple Chriſtianity, and have made as many ſnares and engines to divide and tear the Church of Chriſt as there are noxious (that I ſay not Needleſs) Laws, Canons, and Decrees impoſed as neceſſary to peace and concord, then no mens mouths are more opened againſt ſchiſm, when they have unavoidably cauſed it, yea are the greateſt ſchiſmaticks; And no men call ſo loud for Unity and Concord, as they that have firſt made it a thing impoſſible.
Let none think that I am ſpeaking againſt any true Church-Government, or faithful Paſtors: But I appeal to the Conſciences of theſe Papal Tyrants; 1. Whether it would not be far eaſier for Chriſtians to Agree, in A FEW, PLAIN and NECESSARY things, of Chriſts own Inſtitution, than in a multitude of humane decrees and articles, compoſed in words more lyable to Controverſie? Will not more ſubſcribe to the Creed, than to all the Councils? 2. Have they not room enough to ſhew their Power, and work enough to do, in ſeeing to the execution of Chriſts own Univerſal Laws, and preſerving meer Order and Decency in undetermined circumſtances, that all may be done to edification? 3. Doth not every needleſs Oath and Subſcription by which they would tye men faſter to themſelves in controvertible caſes, plainly tend to undermine themſelves, and keep up ſtill a conſcientious party againſt them? For while men have nothing to do but live quietly under a Government, they will be glad of peace: But when they are put to Subſcribe, Declare, Covenant and Swear that all this is good or lawful, or that they will never be againſt it, it ſets men unavoidably on the deepeſt ſtudies of the caſe, and ſo all the people are ſet on trying and judging of that, which elſe they would never have meddled with: For what honeſt man will ſay, ſwear or promiſe he knoweth not what? Even as ſome crafty Rebels would undermine Princes, by drawing them to put the controverted parts of their Prerogative into the Subjects Oaths, that ſo they may make all the people Students and Judges of the cauſe, and unavoidably make factions and diſſenters, that elſe would have lived quietly if they might: ſo do the Papal Clergie ruine themſelves by ſuch over-doing impoſitions.
I remember Lampridius tells us that Alexander Severus (that great enemy of injuſtice) was ſo ſevere, that he would have made a Law to regulate mens Apparel: But Ulpian changed his mind by telling him, that Many Laws cauſe Diviſions, and make occaſions of diſobedience.
They cry out, There will be no order if Miniſters and people be left to their own diſcretion in ſuch and ſuch circumſtantials; But do they dream of Perfect Concord on earth? and that men of ſuch various Intereſts, tempers, educations, converſe and degrees of knowledge ſhould not differ in a word, or geſture? Our Engliſh Rulers make no Laws, what Geſture ſhall be uſed in ſinging Pſalms, or in Hearing Sermons, and there is no diviſion or great diſorder in them: But if on pretence of nearer Concord, they ſhould tye all to one Geſture, this or that, we ſhould preſently find it an engine of diviſion. And O how many ſuch Engines have the Papal Clergie made and uſed long! and to what purpoſe? To ſilence faithful Miniſters, to torment faithful Chriſtians in the Inquiſitions, to brand the beſt men with the names of Hereticks and Schiſmaticks, to gratifie all profaneneſs and malignity, to quench brotherly love, and to tear the Church into pieces; And no experience will make them wiſer.
II. And the DOGMATISTS alſo have done their part, by departing from the Simplicity of the Chriſtian Doctrine, to ſet the Chriſtian world together by the ears. Of which Hilary hath written ſharply againſt the Making of new Creeds, not ſparing to tell them that even the Nicene Fathers, led others the way: And Hierome wonders that they that were for the word hypoſtaſis queſtioned his Faith, as if he that had been Baptized had been without a Faith or Creed which all at Baptiſm do profeſs. But this will not ſerve turn to theſe Corrupters. Councils, Doctors and Schoolmen have been led by the temptation of more ſubtle-knowledge, to be Wiſe and Orthodox over-much, till the Churches Faith is as large as all the Decrees of General Councils de ſide at the leaſt, and the Churches Laws a great deal larger! And what abundance of dubious Confeſsions, Declarations or Decrees are now to be ſubſcribed or believed and juſtified, before a man can have his Baptiſmal birthright, even the Love, peace and Church-Communion bequeathed to him as a Chriſtian by Chriſt!
And now controverſal writings fill our Libraries by Cart-loads: And a Uſe of Confutation is a great part of moſt Sermons among the Papiſts, Lutherans and many others; And men are bred up in the Univerſities to a Militant ſtriving kind of life, that their work may be to make Plain Chriſtians ſeem unlearned dolts, and diſſenters ſeem odious or ſuſpected men, and themſelves to be the wiſe and Orthodox perſons, and triumphant over all the erroneous, that were it not for theſe Contenders would deſtroy the And ſo Miniſters are armed againſt Miniſters, Churches againſt Churches, Chriſtians againſt Chriſtians, yea Princes againſt Princes, and Countreys againſt Countreys, by wrangling contentious Clergie men. And (O what an injury is …t!) Young Students are almoſt neceſſitated to waſte much of their lives (which ſhould be ſpent in preparing them to promote faith, holineſs and Love) in reading over multitudes of theſe wrangling writers, to know which of them is in the right: And moſt readers catch the diſeaſe hereby themſelves; And thoſe few that at great coſt and labour come to the bottom of the differences do perceive, that the Proud Opiniators have ſtriven partly about unrevealed or unneceſſary things, but chiefly about meer ambiguous words and arbitrary humane notions; and multitudes condemn and revile each other, while they mean the ſame things, and do not know it. One writeth a Learned Book againſt ſuch a party, and another confuteth ſuch an Adverſary (eſpecially about Predeſtination, Redemption, Free-will, Humane Power, Grace, Merit, Juſtification, Pardon, Imputation, &c.) and then many read and applaud all as excelently done; (Alas, for the low eſtate of the Clergie that while!) when a truly diſcerning man perceiveth that it is but a ſtriving about unexplained words, for the moſt part: And thus being Over-wiſe in pretences of Zeal for Truth, and under-wiſe in underſtanding it, and departing from Chriſtian ſimplicity of doctrine, and even deriding the Chriſtian Creed, hath made even ſome honeſt men become dividing Engineers, and their Articles, and Controverſies the Churches calamity.
III. And what Practical miſguided zeal about worſhip hath done, almoſt all Sects, Novatians, Anabaptiſts, in Germany and here, and the various ſort of Churches that refuſe Communion with one another, and that condemn, or caſt out diſſenters from them, and preach and talk and backbite their brethren into the odium or diſtaſte of their ſeduced auditors; the bitter invectives in Pulpit, talk and preſs of the ſeveral Paſtors and people againſt each other (and worſe than words where they have power:) all theſe ſpeak ſo loud, as may ſpare me the labour of any further diſcovery; and calls us all to make it the matter of our lamentation.
And what ſhall I ſay in the concluſion, now I am near to my departure from this contentious world? but ſound a Retreat to all theſe unhappy militants, that will not let Holineſs proſper by the neceſſary advantage of Peace. Ceaſe your Proud contendings, O vain-glorious Militant Clergie! Learn of the Prince of peace and the holy Angels that preached him, to give Glory to God in the higheſt, who giveth Peace on Earth, and well-pleaſedneſs. in (or towards) men. Did Chriſt or his Apoſtles make ſuch work for Chriſtians as you do? The great Shepherd of the flock will take your pretences of ORDER, ORTHODOXNESS (or Truth) and PIETY, for no excuſe, for your corrupting ORDER, FAITH and PRACTICE by your TYRANNY, SELF-CONCEITEDNESS and blind ZEAL and SUPERSTITION; and for uſing his name againſt himſelf, to the deſtroying of that Love, and Concord and Unity which he hath bequeathed to his Church; and for ſerving his enemy, and dividing his people, and hardning Infidels and ungodly ones by theſe ſcandals. Return to the primitive ſimplicity, that we may return to unity, Love and peace. Dream not of them upon your own corrupting terms. And read and read over again and again Jam. 3. which doth deſcribe you, condemn you, and inſtruct you.
If you ſay, Phyſicion heal thy ſelf: Who hath wrote more of Controverſies? I anſwer, peruſe what I have written, and you will ſee, it is of Controverſies, but againſt Controverſies, tending to End and reconcile. If any thing be otherwiſe (except neceſſary defence of certain neceſſary faith or duty) I retract it, and condemn it: Let it be as not written. I have meddled much with Controverſies in this Book: but it is to end them. The God of Peace give Wiſdom and peaceable principles, minds and hearts to his ſervants, that (though I ſhall not live to ſee it) true Love and Piety may revive in the Chriſtian world, by the endeavours of a healing Miniſtry, and the ſhaming, reſtraint and reformation of the CONTENTIOUS CLERGIE, whether TYRANNICAL, DOGMATICAL, or SUPERSTITIOUS.
Amen.
Jan. 25. 167….