A Key for Catholics, Treatise 1 · Chapter 54
CHAP. LIV.
THE fourth Degree of Peace deſirable, whether the laſt mentioned be attained or not, is, [That we may ſo far lay by our hatred, wrath, and ſtriving about the Controverted-points, as to conſult together of the terms on which we may manage our differences with the leaſt diſturbance to the Peace of Chriſtendom, and the leaſt diſadvantage to the Truths that we are agreed in, and to the peoples ſouls.]
Religious Reaſon muſt needs confeſs the Reaſonableneſs of this propoſal in the General: But all the difficulty lyeth in the particulars. If you ask me what the particular terms are on which we ſhould agree, I anſwer, There are many at hand, that Reaſon muſt needs approve of; but becauſe there is no likelyhood of accepting them, I ſhall ſpare the labour of propoſing them. And the rather, becauſe we have much ado to agree on this much among our ſelves, or the Papiſts among themſelves: with what hope can we move that the Agreement ſhould be Univerſal? But this much I may propoſe, 1. That a Conſultation of the Agents of Chriſtian Princes and Divines might do much to further ſuch a thing. And till that can be had, ſome few of the more Peaceable Princes and Divines ſhould lead the way, and give the reſt a good example. 2. And that an Univerſal Liberty of Conſcience, with neceſſary reſtrictions, might be a probable way.
Where note, 1. That it is an Univerſal Liberty only that we move for, or at leaſt on equal terms. It is not that the Papiſts may have Liberty in England, and we have none in Spain and other Countries. The Author of the Image of both Churches maketh a long and ſubtile perſwaſive for Liberty of Conſcience: But where would he have it? Let them take this equal motion, and yield to it if they dare. Let the Proteſtants have liberty in Italy, Spain, Flanders, Portugal, Auſtria, Bavaria, &c. and we ſhall conſent that the Papiſts have as much Liberty in England, Holland, Sweden, Denmark, &c. But it muſt in reaſon be on equal terms. Yet this advantage we know they have, that their Agents and Miſſionaries are incomparably more numerous then ours, by reaſon of the multitude of their Fryars, Jeſuites, &c. and their doctrines are more ſuitable to corrupted nature, and carnal intereſt, and the people are more engaged by worldly obligations to their ways: And yet we are ſo confident of the Power of Truth, that I would this Propoſal were accepted. The Bible it ſelf without any Preachers, would ſhrewdly ſhake the Kingdom of the Pope, where men have liberty to uſe it.
2. The limitations of this Liberty are, 1. That one party have no more of it then the other. 2. That it extend not to allow a diſturbance of Miniſters and Churches in Gods Worſhip, nor any unpeaceable tumultuary proceedings. 3. That no Party be tolerated under this pretence, to teach any thing againſt the Eſſentials or Neceſſary points that we are agreed on, nor any thing that is againſt the peace of the Common-wealth, or lives, or dignities of the Governors thereof.
Two parties among our ſelves will diſlike this propoſal.
1. Some will ſay, If Liberty be deſirable, why may not we grant it in England, though Spain, Italy, &c. will not?
Anſw. This Liberty is not Deſirable for it ſelf, but as a means to that end which is ſo Deſirable. And therefore it is no further deſirable then it tendeth to that end. And a partial Toleration of them, that tolerate not us, is ſo far from being ſuch a means, as that it is the next way to deſtroy the end that we deſire, it will but put our necks under their feet, and open our boſoms to their Swords, and ſo make our deſired Peace impoſſible. No friend of the Goſpel and Reformed Churches will proſecute that motion.
2. Others will ſay, It is unlawful to grant ſuch a Liberty to Papiſts, becauſe it is falſe doctrine which they will preach, and Idolatry which they will exerciſe; and we muſt not do evill that good may come by it.
Anſw. We may do no evill, but we may omit that which at another time is a duty, in a ſeaſon when it is no duty. To puniſh ſuch offenders is a poſitive duty, which at all times is not a duty, but unſeaſonably performed is a ſin. For a Magiſtrate therefore to puniſh ſuch offenders, when it apparently tendeth to hinder the progreſs of the Goſpel, and overthrow the peace and ſafety of the Chriſtian State, is not a Duty, but a ſin. Would any of theſe Objectors be againſt a Magiſtrates releaſing of a Jeſuite out of Priſon, in exchange for a faithful Miniſter of the Goſpel, eſpecially of many; as priſoners are commonly exchanged in war? If not, why ſhould they be againſt the releaſing of ſuch a man to higher ends, even to ſave mens ſouls? To give Liberty is but to Permit, or not to Hinder, or not to Puniſh: and therefore is but the notdoing of a work when it is unſeaſonable (as Sacrifice is when God requireth Mercy.) And he that may Permit, or forbear to puniſh, may on a juſt reaſon promiſe ſo to do. So that this is but forbearing the puniſhing of Papiſts, when we cannot puniſh them without the exceeding hurt of the Church, and wrong to many thouſand ſouls.
But I know I ſpeak all this in vain, for the Pope will never conſent that Proteſtants ſhall ſow their ſeed at Rome, leſt it quickly unneaſt him. But in the mean time let the Papiſts here confeſs if they be reaſonable, that we have no reaſon to give Liberty to them, that will give none to us, or upon unequal terms. If they claim a ſpecial Title to it, as having the juſter cauſe, we deſire no more then a fair tryall of that, and let them that have the juſter cauſe take all.
3. Another particular that ſhould here be agreed on is this, (whether the former be conſented to or not;) That on both ſides where the Teachers have any Toleration or forbearance, they may be forced by the Magiſtrate to teach the Ignorant people that adhere to them, the great Articles of the Chriſtian faith (both words and ſenſe) which we are all agreed in. Which was Biſhop Uſhers motion to the Papiſt Prieſts in Ireland. For ſaith he, among the Papiſts the people are ſuffered to periſh for want of knowledge; the vulgar ſuperſtitions of Popery not doing them half that hurt, that the ignorance of thoſe common principles of faith doth, which all true Chriſtians are bound to learn] (Serm. at Wanſted, page 33.)
4. Another neceſſary particular to be agreed on is, that we uſe not bitter invectives againſt each other, nor uncharitable contendings, eſpecially in the ears of the ignorant people that have not yet learned the common truths which we agree in: but that our Debates be managed only in ſuch Aſſemblies as are capable of them, and in a ſober Chriſtian way.
5. Another is, that ſuch Magiſtrates that will not grant Toleration, may yet on both ſides avoid cruelties, and inflict no more penalties for matters of meer Religious worſhip, then neceſſity ſhall require: and that herein they may agree upon ſome equality in the ſeveral Nations. And in this let Spain, Italy, Auſtria, and the reſt, for ſhame conſent, to be as moderate as the Turk, and to ſhut up the doors of their bloody Inquiſition.
6. Let us all agree to renounce all Treachery and unfaithfulneſs againſt the Soveraign Powers, and all ſeditious diſturbances of the Peace of Common-wealths.
7. Let thoſe afford us the common Love of men, that think us not capable of the ſpecial Love of Chriſtians: and ſo let us Love our Neighbours as our ſelves, and ſtudy to do good, and not hurt to one another; and give over plotting to undermine one another, and deſtroy one anothers civil intereſt, and get our Neighbours under our feet. This much well practiced, would do ſomething to the peace of the Chriſtian world.