The Reformed Pastor, Chapter 4 · Section 3
SECT. III.
2. ANother ſin the Miniſters of England, and much more of many other Churches, are ſadly guilty of, is, An undervaluing the Unity and Peace of the whole Church. Though I ſcarce ever met with any that will not ſpeak for Unity and Peace, or at leaſt, that will expreſly ſpeak againſt it: yet is it not common to meet with thoſe that are addicted to promote it; but too commonly do we find men averſe to it, and jealous of it, if not themſelves the inſtruments of diviſion. The Papiſts have ſo long abuſed the name of the Catholike Church, that in oppoſition to them many do either put it out of their Creeds, or only fill up a room with the name, while they underſtand not or conſider not the nature of the thing; or think it enough to believe that there is ſuch a Body, though they behave not themſelves as ſenſible members of it. If the Papiſts will Idolize the Church, ſhall we therefore deny it, diſregard it, or divide it? It is a great and common ſin through the Chriſtian world, to take up Religion in a way of faction; and inſtead of a love and tender care of the Univerſal Church, to confine that love and reſpect to a party. Not but that we muſt prefer in our eſtimation and Communion the purer parts before the impure, and refuſe to participate with any in their ſins; but the moſt infirm and diſeaſed part ſhould be compaſſionated and aſſiſted to our utmoſt power; and communion muſt be held as far as is lawful, and nowhere avoided but upon the urgency of neceſſity: As we muſt love thoſe of our neighbourhood that have the plague or leproſie, and afford them all the relief we can, and acknowledge all our juſt relations to them, and communicate to them, though we may not have local Communion with them: and in other diſeaſes which are not ſo infectious, we may be the more with them for their help, by how much the more they need it. Of the multitude that ſay they are of the Catholike Church, it is too rare to meet with men of a Catholike Spirit: Men have not an Univerſal conſideration of and reſpect to the whole Church; but look upon their own party as if it were the whole. If there be ſome called Lutherans, ſome Calviniſts, ſome (among theſe) of ſubordinate diviſions, and ſo of other parties among us, moſt of them will pray hard for the proſperity of their party, and rejoyce and give thanks accordingly, when it goes well with them: but if any other party ſuffer, they little regard it, as if it were no loſs at all to the Church If it be the ſmalleſt parcel that poſſeſſeth not many Nations, no nor Cities on earth, they are ready to carry it as if they were the whole Church, and as if it went well with the Church when it gots well with them. We cry down the Pope as Antichriſt for including the Church in the Romiſh pale, and no doubt but it is an abominable ſchiſm: But alas how many do imitate them too far, while we reprove them! And as they foiſt the word Roman into their Creed, and turn the Catholike Church into the Roman Catholike Church: as if there were no other Catholikes, and the Church were of no larger extent; ſo is it with many others as to their ſeveral parties. Some will have it to be the Lutheran Catholike Church, and ſome the Reformed Catholike Church (as if it were all reformed) ſome the Anabaptiſt Catholike Church, and ſo of ſome others. And if they differ not among themſelves, they are little troubled at differing from others, though it be from almoſt all the Chriſtian world. The Peace of their party, they take for the Peace of the Church: No wonder therefore if they carry it no further.
How rare is it to meet with a man that ſmarteth or bleedeth with the Churches wounds, or ſenſibly taketh them to heart as his own? or that ever had ſolicitous thoughts of a cure? No but almoſt every Party thinks that the happineſs of the reſt conſiſteth only in turning to them; and becauſe they be not of their mind, they cry, Down with them, and are glad to hear of their fall, as thinking that is the way to the Churches riſing; that is, their own. How few be there that underſtand the true ſtate of Controverſies between the ſeveral parties? or that ever well diſcerned how many of them are but Verbal, and how many are Real? And if thoſe that underſtand it do in order to right information and accommodation, diſcloſe it to others, its taken as an extenuation of their error, and a carnal complyance with them in their ſin. Few men grow zealous of Peace, till they grow old, or have much experience of mens ſpirits and principles, and ſee better the true ſtate of the Church, and the ſeveral differences, then they did before. And then they begin to write their Irenicon's; and many ſuch are extant at this day. Pareus, Iunius, and many more have done their parts; as our Davenant, Morton, Hall, (whoſe excellent Treatiſe called the Peace-maker, and his Pax terris, deſerve to be tranſcribed upon all our hearts) Hattonus, Amyraldus alſo have done: But recipiuntur ad modum recipientis; As a young man in his heat of luſt and paſſion was judged to be no fit auditor of Moral Philoſophy; ſo we find that thoſe ſame young men who may be zealous for Peace and Unity, when they are grown more experienced, are zealous for their factions againſt theſe in their youthful heat. And therefore ſuch as theſe before mentioned, and Duraeus who hath made it the buſineſs of his life, do ſeldom do much greater good then to quiet their own conſciences in the diſcharge of ſo great a duty, and to moderate ſome few and ſave them from further guilt, and to leave behind them when they are dead, a witneſs againſt a wilful, ſelf-conceited and unpeaceable world.
Nay commonly it bringeth a man under ſuſpition either of favouring ſome hereſie, or abating his zeal, if he do but attempt a pacificatory work. As if there were no zeal neceſſary for the great fundamental verities for the Churches Unity and Peace, but only for parties and ſome particular truths.
And a great advantage the Devil hath got this way, by imploying his own Agents, the unhappy Socinians in writing ſo many Treatiſes for Catholike and Arch-catholike Unity and Peace, which they did for their own ends, and would have done it on inſufficient terms: By which means the enemy of Peace hath brought it to paſs that whoever maketh motion for Peace, is preſently under ſuſpition of being one that hath need of it for an indulgence to his own Errors. A fearful caſe! that hereſie ſhould be ſo credited, as if none were ſuch friends to Unity and Peace as they! And that ſo great and neceſſary a duty, upon which the Churches wellfare doth ſo depend, ſhould be brought into ſuch ſuſpition or diſgrace.
Brethren, I ſpeak not all this without apparent reaſon. We have as ſad diviſions among us in England, conſidering the piety of the perſons, and the ſmallneſs of the matter of our diſcord, as moſt Nations under heaven have known. The moſt that keeps us at odds is but about the right form and order of Church-Government. Is the diſtance ſo great that Presbyterian, Epiſcopal and Independent might not be well agreed? Were they but heartily willing and forward for peace, they might, I know they might. I have ſpoken with ſome moderate men of all the parties, and I perceive by their conceſſions it were an eaſie work. Were mens hearts but ſenſible of the Churches caſe, and unfeignedly touched with Love to one another, and did they but heartily ſet themſelves to ſeek it, the ſettling of a ſafe and happy Peace were an eaſie work. If we could not in every point agree, we might eaſily find out, and narrow out differences, and hold Communion upon our agreement in the main; determining of the ſafeſt way for the managing of our few and ſmall diſagreements, without the danger or trouble of the Church. But is this much done? It is not done. To the ſhame of all our faces be it ſpoken, it is not done. Let each party flatter themſelves now as they pleaſe, it will be recorded to the ſhame of the Miniſtery of England, while the Goſpel ſhall abide in the Chriſtian world. What will be recorded? What? Why this; That learned and godly Miniſters in England, did firſt diſagree among themſelves, and head and lead on their people in thoſe diſagreements! That they proceeded in them for the ſpace of 14. years (already; how much more will be, God knows) and in all that time had as great advantages and opportunities for Agreement, as any people in the world. They had the ſad experience of the conflagration of the Common-wealth, and were ſcourged to it by a calamitous war. They ſaw the fearful confuſions in the Church; and the perverting of multitudes of ſeduced ſouls, ſome to be Seekers, ſome Socinians, ſome Ranters, Quakers or Infidels; They ſaw the continual exaſperation of minds, and the jealouſies and bitterneſs that their diſtance bred, and how it was the …uel of a daily courſe of ſin. And yet for all theſe, they were not moved to effectual endeavours for a cure. They could let a courſe of ſin run on: they could let diviſions and hereſies increaſe, they ſee the Church of Chriſt ſo low, and yet forbear the cheapeſt cure, that ever a people could be called to uſe. They could ſee, and hear, and know that we were all made a very deriſion to our enemies, and the publike ſcorn or pitty of the world; and yet ſet ſtill, as if all this were little to them. They had Magiſtrates that did not hinder them from the work: but gave them full liberty to have conſulted and endeavoured a full agreement. They lived neer together, and might have eaſily met together for the work: and if one or two or an hundred meetings could not have accompliſht it, they might have held on till it was done. And yet for all this there is no ſuch thing done, not any conſiderable attempt yet made. And O what hainous aggravations do accompany this ſin? Never men ſince the Apoſtles daies I think, did make greater profeſsion of godlineſs: The moſt of them are bound by ſolemn Oathes and Covenants, for unity and reformation: They all confeſs the worth of peace: and moſt of them will preach for it, and talk for it, while they ſet ſtill and neglect it, as if it were not worth the looking after: They will read and preach on thoſe Texts that command men to follow peace with all men, and as much as in us lyeth if it be poſſible, to live peaceably with them: and yet we are ſo far from following it, and doing all that poſſibly we can for it, that too many will ſnarl at it, and malign and cenſure any that endeavour it, as if all zeal for Peace did proceed from an abatement of our zeal for holineſs; and as if holineſs and peace were ſo fallen out that there were no reconciling them; when yet they have found by long experience, that concord is a ſure friend to Piety, and Piety alwaies moves to Concord. We have ſeen how Errors and Hereſies breed by Diſcord as Diſcord is bred and fed by them. We have ſeen to our ſorrow, that where the ſervants of God ſhould live together as one, of one heart and one ſoul, and one lip, and ſhould promote each others faith and holineſs, and admoniſh and aſſiſt each other againſt ſin, and rejoyce together in the hope of their future glory, we have contrarily lived in mutual jealouſies, and drowned holy love in bitter contendings, and have ſtudyed to diſgrace and undermine one another, and to increaſe our own parties by right or wrong; and we, that were wont to glory of our Love to the Brethren as the certain mark of our ſincerity in the faith, have now turned it into a Love of a Party only; and thoſe that are againſt that Party have more of our ſpleen, and envy, and malice then our love. I know this is not ſo with all (nor prevalently with any true Believer) but yet it is ſo common that it may cauſe us to queſtion the ſincerity of many that are thought by themſelves and others to be moſt ſincere. And it is not our ſelves only that are ſcorched in this flame, but we have drawn our people into it, and cheriſhed them in it, ſo that moſt of the godly in the Nation are fallen into ſeveral parties, and have turned much of their antient Piety into vain Opinions, and vain Diſputes, and envyings, and animoſities; Yea whereas it was wont to be made the certain mark of a graceleſs wretch to deride the godly, how few be there now that ſtick at ſecret deriding and ſlandering thoſe that are not of their opinion? A pious Prelatical man can reverently ſcorn and ſlander a Presbyterian; and ſome of them an Independent, and an Independent both. And, which is the worſt of all: the common ignorant people take notice of all this, and do not only deride us, but are hardened by us againſt Religion; and when we go about to perſwade them to be Religious, they ſee ſo many Parties, that they know not which to joyn with, and think that it is as good be of none at all as of any, when they are uncertain which is the right; And thus thouſands are grown into a contempt of all Religions by our diviſions; and poor carnal wretches begin to think themſelves in the better caſe of the two, becauſe they hold to their old formalities, when we hold to nothing Yea, and theſe Pious contenders do more effectually plead the Devils cauſe againſt one another, then any of the ignorant people can do; They can prove one another Deceivers and Blaſphemers, and what not? and this by ſecret ſlanders among all that they can handſomly vent them to; and perhaps alſo by publike diſputations and Printed ſlanderous books. So that when the obſtinate drunkards are at a loſs, and have nothing to ſay of their own againſt a man that would drive them from their ſin they are prompted by the raling books or reports of factious zealous malice; Then they can ſay, I regard him not nor his Doctrine; ſuch a man hath proved him a Deceiver and a Blaſphemer; Let him anſwer him if he can. And thus the lyes and ſlanders of ſome (for that is no news) and the bitter opprobriou, ſpeeches of others, have more effectually done the Devils ſervice, under the name of Orthodoxneſs and Zeal for Truth, then the malignant ſcorners of Godlineſs could have done it. So that the matter is come to that paſs, that there are few men of note of any party, but the reproaches of the other parties are ſo publikly upon them, that the ignorant and wicked rabble that ſhould be converted by them, have learnt to be Orthodox and to vilifie and ſcorn them. Miſtake me not! I do not ſlight Orthodoxneſs nor jeer at the name; but diſcloſe the pretences of Deviliſh Zeal, in Pious or ſeemingly Pious men. If you are offended with me for my harſh language, becauſe I can tell you that I learnt it of God I dare be bold therefore to tell you further, that you have far more cauſe to be offended at your Satanical Practices. The thing it ſelf is ſure odious, if the name be ſo odious as to turn your ſtomacks How ſhould the preſence and guilt of it terrifie you, if the name make you ſtart? I know that many of theſe Reverend Calumniators do think that they ſhew that ſoundneſs in the fairh, and love to truth which others want. But I will reſolve the caſe in the words of the Holy-Ghoſt, Iam. 3. Who is a wiſe man, and endued with knowledge among you? Let him ſhew out of a good converſation his works with meekneſs of wiſdom; But, if you have bitter envying (or zealouſneſs) and ſtrife in your hearts, glory not, and lye not againſt the Truth; This wiſdom deſcendeth not from above, but is earthly, ſenſual, deviliſh. For where envying (or zeal) and ſtrife is, there is confuſion, and every evil work: But the wiſdom that is from above, is firſt pure, then peaceable, gentle, eaſie to be entreated, full of mercy and good fruits, without partiality, without hypocriſie: And the fruit of Righteouſneſs is ſown in peace of them that make Peace. I pray you read theſe words again and again, and ſtudy them.
O doleful caſe to think of; that a while ago we were afraid of nothing, but leaſt Papiſts and Deboiſt perſons ſhould have ſwallowed up the Goſpel and our liberty, and deſtroyed us together; And now when the work hath been put into the hands of thoſe men, that were joyned in theſe fears, and are joyned in the ſtricteſt profeſsion of Piety, and are of one judgement in all the Articles of the faith; they cannot or will not unanimouſly joyn in carrying on the work; but they either fall upon one another, or live at a diſtance, and caſt their work upon a hundred diſadvantages by the bitter diſagreements that are among themſelves. O what a Nation might England have been ere now, if it had not been for the proud and obſtinate contentions of godly Miniſters? What abundance of good might we have done! Nay, what might we not have done, if our perverſneſs had not marr'd our work? Did we but agree among our ſelves, our words would have ſome Authority with the people; But when they ſee us ſome of one mind, and ſome of another, and ſnarling and reviling at each other, they think they may well enough do ſo too: Why may not we call them Sectaries or Deceivers, ſay they, when they call one another ſo? Nay, if we were not all of a mind in ſome ſmaller matters, yet if we did but hold Communion and Correſpondency, and joyn together in the main, and do as much of Gods work as we can in concurrent unanimity, the people would far more regard us, and we might be in a greater capacity to do them good: But when we are ſingle, they ſleight us; and when we diſagree and divide, they deſpiſe us: and who can marvel at it, when we deſpiſe one another? What, ſay they, (when a Miniſter doth his duty alone) Muſt we he ruled by every ſingular man? Are you wiſer then all the Miniſters in the Countrey? Are not ſuch and ſuch as learned as you? But when we go hand in hand, it ſtops their mouths. They think either themſelves may be wiſer then one or two Miniſters, or at leaſt, other Miniſters may be wiſer then they; but common modeſty will not ſuffer them to think that they are wiſer then all the Miniſters in the Country, or in the world. I know that matters of faith are not to be received upon our credit alone: but yet our credit may do much to remove prejudice, and to unblock the entrance into mens minds, and procure the truth a more equal hearing, and therefore is neceſſary to our peoples good.
Nay, more then all this; I know it; I ſee and hear it; that there are ſome Miniſters that are g…d when they perceive the people deſpiſe their Brethren that differ from them in ſome leſſer things … would have it ſo, and they foment it as … can for ſhame; and they ſecretly rejoyce … they hear the news of it. This is next to Prelat… …lencing them, and caſting them out of the Church▪ And I confeſs I cannot but ſuſpect that ſuch men would go neer to ſilence them, if they had their will and way. For he that would have a Miniſter under diſgrace, would have him uſeleſs; which is next to ſilencing him, and tendeth to the ſame end. You will ſay, we do not deſire that he ſhould be diſabled to do good, but to do hurt. I anſwer; but the queſtion is, Whether his error be ſo great, that the holding or propagating it doth more hurt, then all his Preaching, and the labours of that whole party which you would diſgrace, is like to do good? If ſo, then I think it is a deſirable work to diſgrace him, and ſilence him in a juſt meaſure, and by juſt means, and I would concurr therein; but if it be otherwiſe, we are bound to keep up that reputation of others, which is neceſſary ordinarily to the ſucceſs of their labours.
I may not here without wrong to my conſcience, paſs over the late practiſes of ſome of our Brethren of the New Prelatical way; (For thoſe of the antient Prelacy are more moderate.) I know it will be diſpleaſing to them: and I have no mind to diſpleaſe them: but yet I will more avoid the treacherous or unfaithful ſilence which may wrong them, then the words of faithful friendſhip, which may diſpleaſe them. And I will ſay no more to them, then (if I know my ſelf) I ſhould ſay if I were reſolved for Prelacy. It is the judgement of theſe men that I now ſpeak of, that a Prelate is eſſential to a Church, and there is no Church without them; and that their Ordination is of neceſsity to the eſſence of a Presbyter: and that thoſe that are ordained without them (though ſome will except a caſe of neceſſity) are not Miniſters of Chriſt. Hereupon they conclude that our Congregations in England are no true Churches (except where the Presbyter dependeth on ſome Prelate) and the Miniſters ordained by Presbyters only are no true Miniſters; and they will not allow men to hear them or communicate with them, but withdraw from our Congregations like Separatiſts or Recuſants. And the ſame note many of them brand upon all the Reformed Churches abroad, that have no Prelates, as they do on us: So that the Church of Rome is admirably gratified by it; and inſtead of demanding where our Church vvas before Luther, they begin to demand of us, Where it is now? And indeed had it been no more viſible in the ages before Luther then a Reformed Prelatical Church is now, they would have a fairer pretence then …ow they have, to call upon us for the proof of its viſibility. Suppoſe that the Presbyters who rejected Prelacy were guilty of all that ſchiſm and other ſin, as they are ordinarily accuſed of. (For I will now go on ſuch ſuppoſitions.) Muſt the people therefore turn their back on the Aſſemblies and Ordinances of God? Is it better for them to have no preaching, and no Sacraments, and no publike Communion in Gods worſhip, then to have it in an Aſſembly that hath not a Prelate over it; or from a Miniſter ordained without his conſent? I confeſs I would not for all the world ſtand guilty before God of the injury that this Doctrine hath already done to mens ſouls, much leſs of what it evidently tendeth to. There are through the great mercy of God, abundance of painful and able young Miniſters, that were in the Univerſities in the time of the wars, and had no hand in it, and were ordained ſince Biſhops became to them either inviſible, or inacceſtible; and its like they judge not their Ordination to be of neceſſity. They lay out themſelves faithfully for the healing of that ignorance and common prophaneneſs which got ſo much head under their careleſs or drunken predeceſſors. They deſire nothing more then the ſaving of ſouls; They preach ſound Doctrine: They live in Peace. And it is the greateſt of their grief that many of their hearers remain ſo ignorant and obſtinate ſtill. And ſee what a help theſe poor impenitent ſinners have for their cure? They are taught to turn their backs upon their Teachers; and whereas before they heard them but with diſregard, they are now taught not to hear them at all. And if we privately ſpeak to them, they can tell us that its the Judgement of ſuch and ſuch learned men, that we are not to be heard, nor our Churches to be communicated with, nor we to be at all regarded as Chriſts Miniſters. And thus Drunkards, and Swearers, and worldlings, and all ſorts of ſenſualiſts are got out of gun-ſhot, and beyond the reach of our teaching or reproof: And thoſe that do not (for ſhame of the world) obey their Doctrine to ſtay from the Aſſembly, yet do they there hear us with prejudice and contempt, and from the Communion of the Church in the Lords Supper they commonly abſtain. Were it only the caſe of thoſe few Civil perſons, that conſcientiouſly go this way, and addreſs themſelves to theſe kind of men for Government and Sacraments, I would never have mentioned the thing; For it is not them that I intend. For what care I what Miniſter they hear or obey, ſo it be one that leadeth them in the waies of truth and holineſs? Let them follow Chriſt and forſake their ſins, and go to heaven, and I will never much contend with them for the forſaking of my Conduct. But it is the common ſort of prophane and ſenſual men, that are everywhere hardened againſt the Miniſtery, and they have nothing but the reputation of the Prelatical Divines to countenance it with. If their Teachers do but differ in a geſture from theſe men, they vilifie them, and reject their guidance, having nothing but the authority of ſuch men to ſupport them. Fain would we reach their conſciences to awaken them from their ſecurity; for it pittyeth us to ſee them ſo neer unto perdition. But we can do no good upon them; for our Miniſtery is in contempt becauſe of the contrary judgement of theſe men. Not that the poor people care any more for a Prelate, as ſuch, then for an ordinary Miniſter: For if Prelates would have troubled them as much with their preaching, and reproofs, and diſcipline, they would have hated them as much as they do the Miniſters: But becauſe they found by experience, that under their Government they might ſin quietly, and make a ſcorn of godlineſs without any danger or trouble, and that to this day, the men of that way are ſo much againſt thoſe preciſe Miniſters, that will not let them go quietly to hell, therefore are they all for Prelacy, and make this the great ſhelter for their diſobedience and unreformed lives. So that I confeſs I think that the hurt that Separatiſts and Anabaptiſts do in England at this day, is little to the hurt that is done by theſe men. For I count that the greateſt hurt, which hardeneth the greateſt number in the ſtate and way of greateſt danger. An Anabaptiſt may yet be a penitent and godly perſon, and be ſaved; But the ſenſual and impenitent worldlings can never be ſaved in that condition. I ſee by experience, that if ſeparation infect two or three, or half a ſcore in a Pariſh; or if Anabaptiſtry infect as many (and perhaps neither of them mortally) this obſtinate contempt of Miniſterial exhortation, encouraged by the countenance of the contrary minded, doth infect them by the ſcores or hundreds. If we come to them in a caſe where they have no countenance from the Miniſtery, how mute, or tractable comparatively do we find them! But if it be a caſe where they can but ſay, that the Prelatical Divines are of another judgement, how unmoveable are they, though they have nothing elſe to ſay? Try when we come to ſet afoot this work that we are now upon, of Catechizing and private inſtruction, whether this will not be one of our greateſt impediments; though in a work of unqueſtioned lawfulneſs and neceſſity: Even becauſe they are taught that we are none of their Paſtors, and have no authority over them. I know that ſome of theſe men are Learned and Reverend, and intend not ſuch miſchievous ends as theſe. The hardening of men in ignorance is not their deſign. But this is the thing effected. To intend well in doing ill, is no rarity. Who can in reverence to any men on earth, ſit ſtill and hold his tongue, while he ſeeth people thus run to their own deſtruction, and the ſouls of men be undone by the contendings of Divines for their ſeveral parties and intereſts? The Lord that knows my heart, knows that (if I know it my ſelf) as I am not of any one of theſe parties, ſo I ſpeak not a word of this in a ſactious partiality, for one party, or againſt another, as ſuch; much leſs in ſpleen againſt any perſon; but if I durſt in conſcience, I would have ſilenced all this, for fear of giving them offence whom I much honour: But what am I but a ſervant of Chriſt? and what is my life worth, but to do him ſervice? and whoſe favour can recompence for the ruines of the Church? and who can be ſilent while ſouls are undone? Not I for my part, while God is my Maſter, and his word my Rule; his work my buſineſs: and the ſucceſs of it, for the ſaving of men, my end. Who can be reconciled to that which ſo lamentably croſſeth his Maſters intereſt, and his main end? Nor yet would I have ſpoken any of this, if it had been only in reſpect to my own charge; yet I bleſs God, the ſore is but ſmall, in compariſon of what it is in many other places. But the obſervation of ſome neighbour Congregations and others more remote, me thinks, ſhould make the very contrary minded Divines relent, if they were preſent with them.
Would it be a pleaſant hearing to them, to hear a croud of ſcandalous men to reproach their Miniſters that would draw them to repentance, and to tell them they have no authority over them, and all this under the pretence and ſhelter of their judgements? Had they rather men went to Hell, then be taught the way to Heaven by Presbyters that had not their Impoſition of hands? Is that point of order more neceſſary then the ſubſtance of the work, or the end it ſelf? Nay, I muſt needs in faithfulneſs ſay yet more; That it is no credit to the cauſe of theſe Reverend men, nor ever was, that the generality of the moſt wicked men, and haters and contemners of all Devotion, are the great friends and maintainers of it. And the befriending of ſuch a party did more to gain their love, then to ſave their ſouls. And the engageing ſuch a Party for them, hath not been the leaſt cauſe of their fall. This is true, however it be taken.
And what a caſe would the Churches of England be in, if we ſhould yield to the motions of theſe Reverend men! ſuppoſing that mens judgements are not at their own wills, and therefore many cannot ſee the reaſons for Prelacy; muſt we all give up our charges as no true Miniſters, and deſert the Congregations as no true Churches? Why, whom will they then ſet over them in our ſtead? Firſt, it is known that they cannot, if they had fit men, procure them what liberty their way requires, becauſe of the diſcountenance of authority; and it is known that they have not fit men for one Congregation of very many. And had they rather that the doors were ſhut up, and God had no publike worſhip, nor the people any publike teaching or Sacraments, then any but they ſhould have a hand in the performance of it? Or if the Miniſters keep their places, can they wiſh all the Congregations to ſtay at home, and live like Heathens? Nay, are they not angry with us for caſting out a groſly ignorant, inſufficient, ſcandalous ſort of Miniſters, who were the great means of the perdition of the people, whoſe ſouls they had taken charge of? As for the caſting out of any able godly men upon meer differences about the late troubles and State affairs; I ſpeak not of it, I approve not of it; If any ſuch thing were done, let them maintain it if they can that did it; for I neither can nor will. But its a very ſad caſe, that any men of judgement & piety ſhould not only be indifferent in matters of ſuch moment, but ſhould think it a perſecution and an injury to their party and cauſe, to have hundreds of unworthy wretches to be ejected, when it was a work of ſo great neceſſity to the Church.
And indeed by all this they plainly ſhew what a condition they would reduce this Nation into again, if it were in their power. Sure they that would have the people diſown and withdraw from them as being no Miniſters, and turn their backs on the word and Sacraments, would ſilence them if they could: I think there is no doubt of that. And ſurely they that are ſo offended that the inſufficient and ſcandalous ones are caſt out, would have them in again if they could. And if this be the change that they deſire, let them not blame men that believe the Scripture, and value mens ſalvation, if they have no mind of their change. If it were a matter of meer opinion, we ſhould be more indifferent with them: Or if the queſtion were only whether men ſhould be conducted in waies of holineſs by a Prelate, or by meer Preſbyters only, we ſhould think it of leſs moment, then the matter that is before us: But when it comes to this paſs, that the Prince of darkneſs muſt be ſo gratified. and ſo much of the Church of Chriſt delivered overmuch into his power, and the people led by multitudes to perdition, and all for the upholding of our own parties, or intereſts, or conceits; we cannot make light of ſuch matters as theſe: Theſe are not meer ſpeculations, but matters that are ſo obvious to ſenſe and Chriſtian experience, that they muſt not think much that ſerious experienced Chriſtians are againſt them.
But that I be not miſtaken, it is far from my thoughts to ſpeak what I have done of any peaceable man of the Prelatical way, or to meddle in the Controverſie of the beſt way of Government; nor do I ſpeak to any of the New Prelatical way, but only thoſe who are guilty of the miſcarriages which I have ſpoken of; and for them, I had rather bear their indignation, then the Church ſhould bear the fruits of their deſtructive intemperate conceits.
The moſt common cauſe of our Diviſions and unpeaceableneſs, is, mens high eſtimation of their own Opinions. And it ordinarily worketh theſe two waies; ſometimes by ſetting men upon Novelties; and ſometimes by a cenſorious condemning of all that differ from the party that they are of.
Some are as buſie in their enquiries after new Doctrines, as if the Scripture were not perfect, or Chriſt had not told us all that is neceſſary; or the way to heaven were not in all ages one and the ſame, from Chriſt to the end of the world; or the Church were not ſtill the ſame thing. And they look not only after new diſcoveries in leſſer things, but they are making us new Articles of faith, & framing out new waies to heaven. The body of Popery came in at this door; Their new fundamentals were received on theſe terms; Their new Catholike Church, which their fore-fathers knew not, was thus ſet up. Before, it conſiſted of all Chriſtians through the world; and now it muſt conſiſt of none but the Popes ſubjects. So is it with the Anabaptiſts; They muſt now in the end of the world have a new Church for Chriſt, even in the natural capacity of the matter I Never ſince the creation can it be proved that God had any where a Church on earth where Infants were excluded from being members (if there were any among them.) They were members before the Law, under the Promiſe, under the Law, and under the Goſpel, through the Chriſtian world to this day … and yet they would needs make Chriſt a Church now without them. As if Chriſt had miſt it in the forming of his Church till now! Or as if he begun to be aweary of infants in his Church now at laſt! Or as if the Providence of God did now begin to be awakened to have a right formed Church in the concluſion of the world, and to eject thoſe infants as incapable, who till now have been in the boſom of his family.
Yea this diſturbing vice doth alſo work by ſetting a higher rate of neceſſity upon ſome truths, then the Church of Chriſt had ever done; When we will needs make that to be of abſolute Certainly, which hath been either not before received, or but as a dark & doubtful thing; and we will make that to be of neceſſity to ſalvation, which the former ages did hold but as a point of a far lower nature, which ſome were for, and ſome againſt, without any great diſagreement or mutual cenſure. I confeſs I do hold ſome points of Doctrine my ſelf to be true, which I cannot find that the Church or any in it did hold of many ages after the Apoſtles; but then I cannot lay ſuch a ſtreſs on them, as to think them of flat neceſſity to the welfare of the Church, and the ſaving of ſouls; As the Doctrine of the certain perſeverance of all the Juſtified, and ſome few more: If I may think that Auſtin, Proſper, and all the Church in thoſe Ages did err therein (as I think they did): Yet to think that they erred fundamentally, were to think that Chriſt had no Church: I will not take the Judgement or Practice of the Church in any age ſince the Apoſtles as my Rule of faith and life: but I will ſuppoſe that they had all things in the moſt defiled age, that were of abſolute neceſſity to ſalvation. I know that we muſt be Juſtified in the ſame way as they were, and upon the ſame terms. Faith is the ſame thing now as it was then; and hath the ſame object to apprehend for our Juſtification, and the ſame office in order to our Juſtification. Many new notions are brought in by Diſputers, which muſt not be made matters of neceſſity to the ſoundneſs or integrity of the Churches faith. We may talk of Peace as long as we live; but we ſhall never obtain it but by returning to the Apoſtolical ſimplicity. The Papiſts faith is too big for all men to agree upon: or all their own, if they enforced it not with arguments drawn from the fire, the halter, and the ſtrappado. And many Anti-Papiſts do too much imitate them in the tedious length of their ſubſcribed Confeſſions, and novelty of impoſitions, when they go furtheſt from them in the quality of the things impoſed. I ſhall ſpeak my mind to theſe in the words of Vincentim Lirinenſis, cap. 26. … ſatis nequeo tantam quorundam hominum vaeſaniam, tantam excoecatae mentis impietatem; tantam poſtremo errandi libidinem, ut contenti non ſint traditâ ſemel & acceptâ antiquitus credendi reguld, ſed nova ac nova in diem quaerant, ſemperque aliquid geſtiant religioni addere, mutare, detrabere: Quaſi non coeleſte dogma ſit quod ſemel revelatum eſſe ſufficiat, ſed terrena inſtitutio, quae aliter perfici niſi aſſidua emendations, immo potius reprehenſione non poſſit. When we once return to the antient ſimplicity of faith, then, and not till then, we ſhall return to the antient love and peace.
But the Pride of mens hearts doth make them ſo overvalve their own conceptions, that they expect all men elſe ſhould be of their mind, and bow down to thoſe reaſons which others can ſee through, while they are as confident as if there were no room for doubting. Every Sect is uſually confident in their own way, and as they value themſelves, ſo they do their reaſons. And hereupon ariſe ſuch breaches in affections and communion as there are, while moſt men cry down the diviſions of others, but maintain the like. Some will have no Communion with our Churches, becauſe we have ſome Members that they take to be ungodly, and do not pull up the Tares in doubtful unproved caſes, where we cannot do it without pulling up the Wheat. Others are ſo confident that Infants ſhould be unbaptized, and out of the Church, that they will be of no Church that hath infant members, till theſe ſcandalous infants be (I ſay not excommunicated, for that ſuppoſeth a former right, but) taken as ſuch that have no part or fellowſhip in the buſineſs, they will not joyn with ſuch a ſociety; Chriſt telleth us, that except we become as little children, we ſhall not enter into his Kingdom; and they ſay, except little children be kept out of the Church, they will not enter or abide in it. Is not this extream height of ſpirit, to be ſo confident, as to avoid Communion upon it, in a caſe where the Church hath been in all ages (or almoſt all by their own confeſſion) ſo much againſt them? Would they not have ſeparated from the whole Church on the ſame ground, if they had lived in theſe times? Others (as is before ſaid) are ſo confident that we are no Miniſters or Churches for want of Prelatical Ordination and Government, that they ſeparate alſo, or deny Communion with us. And thus every party in the height of their ſelf-conceitedneſs is ready to divide, & condemn all others that be not of their mind.
And it uſually falls out that this confidence doth but bewray mens ignorance, and that too many make up that in paſſion and wilfulneſs, which they want in reaſon. How many have I heard zealouſly condemning what they little underſtand? Its a far eaſier matter to ſay that another man is erroneous, or heretical, or rail at him as a deceiver or blaſphemer, then to give a ſound account of our belief. And as I remember twenty years ago, I have obſerved it the common trick of a company of ignorant formal Preachers, to get the repute of that learning which they wanted, by railing at the Puritans, as being all unlearned: ſo is it now the trick of ſome that can ſcarce give a ſound reaſon for any controverted part of their belief, (nor it may be of the fundamentals) to uſe this as the chief remedy, to get the name of ſound Divines, by reproaching ſome that differ! from them, as unſound; and to be eſteemed Orthodox, by calling others Erroneous or Heterodox.
The truth is, moſt Miniſters in the world do take up their opinions in complyance with their ſeveral parties; and they look more who believeth it, then what is believed, and on what ground, or they have nothing but what is ſpoken by the men that they muſt concurr with: And thus too many take up their Religion in a faction; even the truth it ſelf. And therefore they muſt ſpeak againſt thoſe that they hear that party ſpeak againſt. As Proſter ſaid of the detractors of Auſtin, Praef, ad capit. Gall. Injuſtis opprobriis Catholici praedicatoris memoria carpitur: in quod peccatum c…dunt, qui aliena inſtigatione commoti, ſcriptorem celeberrimi nominis promptius habent culpare… ▪ quam neſſe. And as Salvian ſaith in his Preface ad Salonium: ad Cathol. Eccleſ. Tam imbecilla ſunt judicia huius temporis, ac pene tam nulla, ut qui legunt, non tam conſiderant quid legant, quam cujus legant; nec tam dictionis vim at que virtutem quam dictatoris cogitant dignitatem. How many a hot diſpute have I heard of ſeveral ſubjects, which the diſputants have been forced to manifeſt that they underſtood not? And yet they will drive all to damnatory concluſions, when the parties underſtand not one anothers meaning, and take not the ſubject of the diſpute in the ſame ſenſe, or at leaſt not the ſeveral predications. One diſputeth for Free-will, another againſt it; and call them to give you their definition of Freewill, and you ſhall ſee to what purpoſe it was. And ſo in many other caſes.
And thus do we proceed in a contentious zeal to divide the Church, and cenſure our brethren, and make our differences ſeem greater then they are, while we know not well what they are our ſelves, who ſo eagerly manage them.