The True Way of Concord of All the Christian Churches, Part 2 · Chapter 9
CHAP. IX.
Objections anſwered.
§. 1. 1. SOme object againſt any reſtraint in Religion, and the countenancing and preferring of one ſort before others, and ſay that the Magiſtrate ſhould equally tolerate all, or elſe he will diſcontent thoſe that are but tolerated, and much more thoſe whom he uſeth as intolerable; But this is ſo unchriſtian and unreaſonable that I think it needleſs to ſay much againſt it. Few men that believe there is a God and a life to come, and that religion is mans duty and intereſt, can believe that God hath appointed Government for no higher ends than our bodily peace and ſafety. If men once believed what divers Popes have written, that the office of the Prieſt excelleth the Kings, as far as the ſoul excelleth the body, and as the Sun excelleth the Stars; it would cauſe religious people to ſet as light by Kings, as they do by theſe worldly things which Kings have power over.
§. 2. 2. Obj. But each party think themſelves in the right, and Kings and Parliaments are fallible, and if they trouble thoſe that are in the right, they are perſecutors: if others, yet they ſhall be accounted ſo.
Anſw. Being is before Thinking: either the King is in the right, or the ſufferers: If they are in the Right, either their cauſe is evident and ſuch as a willing diligent perſon may underſtand, or not. If it be clear, the Prince is a perſecutor that troubleth them. If it be too hard for him, he is unfit to be an active man againſt them; for he cannot do it in faith and therefore ſinneth, and may be a perſecutor for ought he knoweth. If he or they be ignorant through wilfulneſs or negligence, it will not excuſe them. If their cauſe ſeem clearly good to them, and clearly bad to him, one of them muſt needs be ſinfully erroneous; and it is the erring party that God is againſt, who will be the final judge.
§. 3. 3. Obj. But it is a thing that Princes and Stateſmen are ignorant of: they are not bred up in the ſtudy of Religion: Biſhops and Clergy-men are liker to underſtand ſuch matters, and it is their work.
Anſ. 1. God hath commanded that Kings and all Rulers ſtudy his word: As Juſtices ſhould know the Kings Laws, the King and they ſhould know Gods Laws. It is as truly their office to Rule by them, as it is the Miniſters to Teach and Guide by them. Government by the Sword and Church Government by the word and Keys are to be exerciſed according to the ſame Law of God; and both have their uſe about cauſes Eccleſiaſtical, in which we ſwear the King to be ſupreme as to that part which is to be done by the ſword or corporal force.
2. This objection long uſed by Popes and their Prelates hath been ſufficiently confuted by themſelves: Church hiſtory putteth us quite paſt doubt that it went ill with the Church while the Clergy had all the power of Religion: It hath been Popes and Prelates and Prieſts that have worſe corrupted Religion and diſgraced the Church and embroiled the world in religious quarrels and Schiſms, than ever Emperors and Kings have done. Thirteen hundred years lamentable experience confuteth ſuch thoughts as many have and as I have ſometime been tempted to my ſelf, how well it would go with the Church if the diſpoſal of all matters of Religion were rather in the hands of the Biſhops and Clergy, than of Kings and Parliaments. Nay rarely are any Magiſtrates ſo hot for perſecution and religious cruelty as the Biſhops and Clergy or thoſe that are ſtirr'd up by them, againſt diſſenters or one another. The doleful devaſtations and Schiſms about Neſtorianiſm, Eutychinniſm, and ſuch like, were cauſed more by the Biſhops than the Magiſtrates: And though Conſtantius and Valens did much againſt truth and peace, it was by their Clergies inſtigation. He that will conſider the lives of Conſtantine M. Theodoſius Senior, and Theodoſius Junior, A…aſtaſius, &c. and of Charles, Otho, the Henries and others ſince in the Weſt, will ſee how much ado the Emperors had to keep the Prelates from Schiſms, and confuſions: And he that readeth but the Laws of the Spaniſh, French and Engliſh Kings, will ſee what ado Kings had to keep the Biſhops and Prieſts from filthy fornication and utter corruption of their function.
§. 4. 4. Obj. But if Princes meddle with Paſtors, Preachers and Religion, when far more of them are bad than good, and erroneous than in the right, it muſt follow that more good will be hindered by them than evil, and in moſt places the beſt will be perſecuted by them, and the worſt approved and preferred.
Anſw. 1. And was it not ſo, and worſe under the Popes and their Prelates? Let their own hiſtorians judge. 2. Nay it hath been ill Clergy men that have inſtigated Princes to do moſt of the chief to the Church that they have done. 3. This tells us the calamitous caſe of mankind, but not at all how to help it. 4. This argument ſhould urge Princes to amend, but not to neglect their duty for fear of doing it amiſs. By the like argument in Moſcovy they have put down preaching, ſaying, Moſt will preach amiſs. And others put down all praying ſave the reading of impoſed words, ſaying that moſt elſe will pray amiſs. And ſo theſe would reſtrain Princes from Governing Biſhops and Preachers and matters Eccleſiaſtical, ſaying, Elſe they will do moſt amiſs. 5. But it is ſuppoſed that Princes have their Councils; And as they conſult with Lawyers in matters of Law, and with Souldiers in matters of War, and with Phyſicions in matters of that profeſſion, ſo they will conſult with Divines (as they are called) in matters of Divinity and Religion.
§. 5. Obj. 5. But Religion is to be perſwaded and not forced, which will but make hypocrites.
Anſ. We cannot force men to know or believe; and we ought not to force them to lie: But they may be reſtrained from doing notorious miſchief, and conſtrained to hear that they may learn.
§. 6. Obj. 6. But that which you think wrong ſeemeth right to them, and every mans Conſcience is his Law, and he muſt obey it, and whatſoever is not of faith is ſin.
Anſ. 1. None but the Atheiſt or irreligious take all. Religion to be uncertain: Man is naturally Animal religioſum, made to ſerve God in order to future happineſs: And Religion were no Religion if a man could have no ſatisfactory notice of its truth.
2. No mans Conſcience is his Law no more than it is the Law of the land. It is but as his eye in reading it, a diſcerner of the Law. And miſtake is not diſcerning.
3. No man ought to take evil for good, nor to do evil becauſe he thinketh it good; but firſt to uſe means for information, and then to judge better, and then to do better.
4. Though whatever is not of ſaith is ſin, yet whatever is of errour is of ſin too and not of faith. And we are not for forcing men againſt their conſcience to any thing unneceſſary, or any thing which they are uncapable of, but for reſtraining them from that miſchief which an erring judgement leaveth them to, and putting them on neceſſary duty which they can do: ſhould they not be forced to feed their children if their Conſciences be againſt it? Or to pay their debts, or their taxes, tythes and other dues?
§. 7. Obj. 7. On the other ſide ſome (and more) will ſay that any toleration of diverſity in Religion, eſpecially of Aſſemblies, is contrary to the unity and harmony which ſhould be among Chriſtians, and will cheriſh heart-burnings, and cauſe differences in the State, and foment ſeditions and rebellious, no diſcord having worſe effects than thoſe about religion.
Anſw. 1. To tell us that men are dark and ſelfiſh and proud and paſſionate, and therefore contentious, and that this is the calamity that ſin hath brought on all the world, is but to tell us what we all muſt know: But what's that to the Cure? All ſin, and all diſcord is contrary to our deſired concord, and is our reproach: But ſhall no ſinners therefore be endured? Ye ſuffer fools gladly, ſaith St. Paul, ſeeing you yourſelves are wiſe. 2. Will your way of violence make this better or far worſe?
Will men that really have any religion forſake it for fear of any thing that you can do againſt them? It is not Religion if it ſet not God above man. When they ſuffer by you, will they like you or your opinions the better for hurting them? or the worſe? If ever you let them out of priſon, will they not come out more alienated by exaſperation? If you force the timerous or hypocrites to diſſemble to ſave the fleſh, will they not hate you and your doctrine the more as that which ſoul and body are both oppreſſed by? And will not their ſufferings move compaſſion in the people, and your cruelty alienate thoſe that elſe would never have forſaken you (what a ſhameful thing is it to hear and read mens tragical outcries againſt neceſſary toleration (which Chriſtianity and humanity plead for) while they are the cauſes of that which they exclaim againſt, and are furiouſly making it tenfold worſe?) If diverſity in Religion be ſuch an evil, cauſe it not by your unneceſſary Laws and Canons, and making engines to tear the Church in pieces, which by the ancient ſimplicity and commanded mutual forbearance would live in ſuch a meaſure of Love and Peace, as may be here expected. Are men liker to hate you, or to plot rebellions for being gently uſed as men, or cruelly like ſlaves or dogs? Nay ſlaves are freemen in compariſon of thoſe that are diſſenters from the Pope, if he get them in his power. Though it be but for refuſing to deny belief to all mens ſenſes, and conſequently to Gods natural revelation. If you can cure all mens errours, do it (but begin at home). But killing is not curing in the ſenſe of wiſe Phyſicions or Patients. Your way cureth errour as the man that was angry with the Looking-glaſs for ſhewing him his ugly face, did cure it by breaking it into twenty pieces, and then it ſhewed him twenty ugly faces for one.
There are no tolerated ſorts among us here that are more accuſed by all for ſeditiouſneſs and rebellion when they once got ſome ſeeming ſtrength, than the Anabaptiſts and the people called the fifth Monarchy men. But have they ever (even at Munſter) made any ſuch horrid ſlaughters in the world as the great enemies of Toleration have done? Did they ever murder 200000 people that lived peaceably at once, as the Friſh Papiſts did? Or forty thouſand if not (as ſome ſay) twice as many, as they did at the French Maſſacre? Or ſo many thouſands if not millions (ſay ſome) as were kill'd of the Albigenſes and Waldenſes in France, Piedmont, Italy, Germany, &c. Or did they ever uſe Chriſtians as the Inquiſition hath done? Or did they ever uſe Emperors as Henry the fourth and fifth, and Frederick were uſed? Or kill two Kings ſucceſſively; as Henry the third and Henry the fourth of France were killed.
Nay did ever the Novatians, yea or the furious Prelatical Donatiſts make ſuch bloody work as hath been made by Biſhops, Councils and Emperors for the ſuppreſſing of diſſenters? What hath been done at Alexandria, Antioch, Conſtantinople, Jeruſalem, Rome, I have elſewhere ſhewed. The late publiſher of his travels in Egypt (Vaneſlup a Roman, they ſay a Jeſuite) tells us that Egypt is deprived of her ancient ſort of inhabitants, deſtroyed for following Dioſcorus, and that Juſtinian killed no leſs than two hundred thouſand of them. I believe not his number. But if this be true, the tyrannical hereticaters are the Pikes in the pond, and a far more bloody and devouring ſort of men, than moſt of thoſe that they deſtroy as intolerable.
3. But it is not yet divers Religions that is the ſubject in diſpute: every different opinion or practice, or diverſity in ſome ſmall point in Religion, is not a divers Religion. He knoweth not what Religion is that thinketh that there are as many different Religions as there are controverſies among religious perſons. In a word, Bear a little or you muſt bear more.
§. 8. Obj. 8. But the tolerated will ſeduce the ignorant, and poiſon Souls: And therefore are no more to be tolerated than murderers, ſouls being more precious than bodies.
Anſw. 1. Who have poiſoned the Church and ſouls with more errors and more palpable, than the Papiſts who are moſt againſt Toleration? 2. The meerly Tolerated being diſcountenanced by Authority, have leſs advantage to deceive men than the Approved if as erroneous. 3. We plead for reſtraining men from poiſoning ſouls by dangerous doctrines, and not for tolerating that. But every diſſenter or miſtaking perſon is not ſuch a poiſoner of ſouls. 4. The Tolerated ſpeaking in publick are more reſponſible and more eaſily convicted of their fault, than thoſe that do it ſecretly where there are no witneſſes; And this your violence cannot hinder. 5. As their errors will be openly known, ſo you have advantage openly to confute them, and to keep the people right.
§. 9. Obj. 9. But diſſenting teachers will unſay what the Approved Teachers ſay, and hinder their work, and ſteal the hearts of the people from them, and make their calling bur denſome to them.
Anſw. 1. They are to be reſtrained from preaching againſt any great ſure neceſſary doctrine or practice.
2. Chriſt never ſent out his Miniſters with a ſuppoſition that none ſhould contradict them; but with that light and ſtrength which which was to overcome contradiction. Do you ſo debaſe and diſgrace your ſelves and your religion, as to think or ſay that it cannot proſper if any be but ſuffered to ſpeak againſt you?
3. Doth the work of Chriſt afford you no more comfort, than ſhall leave you thus burdened if any will but gainſay you? How unlike Chriſts Miniſters or Chriſtians do you ſpeak?
4. Have not you that have ſound doctrine, Gods promiſe, the Rulers countenance, maintenance and honour, much more to ſupport you, than they that are ſuppoſed to have none of theſe?
5. If you tolerate not their open preaching, their ſecret endeavours, and your ſeeming cruelty together, will alienate more from you, and make you not only neglected but abhorred.
§. 10. Obj. 10. The number of the erroneous will increaſe by a toleration.
Anſw. And the number of the ungodly that will ſay, ſwear, or do any thing for worldly reſpects; will increaſe by your miſtaken way of ſuppreſſing them. 2. It is better that tolerated honeſt Chriſtians erring in tolerable caſes do increaſe, than that they be baniſhed or deſtroyed, and a worldly Miniſtry thereby lift up, abhorred by the religious, and heading the malignant and prophane againſt all ſerious piety.
3. Violence and Tyranny againſt good men for tolerable error, hath already increaſed that ſame error more than wiſer means would have done, and hath introduced worſe.
4. We have found where I lived (in Worceſterſhire and the neighbouring Counties, Warwickſhire, Staffordſhire and Shropſhire) in the late times of liberty in Religion, that an unanimous, humble, able, diligent Miniſtry frequently and lovingly conſulting and all agreeing, did more effectually ſuppreſs hereſie, error and ſchiſm, than violence ever did or would have done. The next Pariſh to me had, a grave, learned, ſober Anabaptiſt, B. of D. that had great advantages; and yet almoſt all our flocks were kept from the infection: In my own Charge (a great Pariſh of many thouſand ſouls) where I was above 14. years, we had no one ſeparate aſſembly, nor one ſectary that I remember, ſave two or three apoſtate Infidels (or Socinians) and two or three Papiſts. A faithful agreeing Miniſtry with the advantage of a good cauſe, we found ſufficient to ſhame all the Sectaries, and fruſtrate moſt of their endeavours, and to keep the people unanimous and right.
§. 11. Obj. 11. If every one that will may ſet up for a preacher and gather a congregation, or if the ignorant people ſhall all chooſe their own Teachers, we ſhall have ignorance, error and confuſion.
Anſw. 1. I told you that every one that will may not turn preacher. The Tolerated are to paſs their proper tryal as well as the Approved, before they receive their Toleration.
2. The Churches commonly choſe their own Biſhops or Paſtors for near a thouſand years after Chriſt, or had a Negative conſenting voice at leaſt: And many Canons did confirm it, yea and decrees of the Popes themſelves: yea when the Popes and Emperours in Germany (the Henries &c.) ſtrove about the inveſting power, it was yet granted that the people ſhould have their electing or free conrſenting power continued. And no man can be really their Paſtor till they conſent: And your contrary courſe will make worſe work.
3. Our way is of all other the ſafeſt: Two or three locks keep the Churches treaſure ſafeſt. We ſay, none ſhall be approved but by three parties conſent, nor Tolerated but by two or three. The Ordainers are to conſent to him as a Miniſter, and the people as their Miniſter; and the Magiſtrate as a Tolerated Miniſter: or if any unordained be tolerated (which I determine not) at leaſt the People and the Ruler muſt conſent, and that upon a juſt teſtimonial of his ability, Piety and fitneſs for ſuch toleration.
4. And yet we ſpeak this but of Paſtors; not denying but Teachers, and Catechizers may be impoſed on children, infidels, and others that are not in Communion with any particular Church.
§. 12. Obj. 12. You would have the Church Articles, at leaſt for the Tolerated, in Scripture phraſe: And what's the phraſe without the right ſence? How eaſily may Hereticks creep in under ſuch phraſes as ſeveral men put ſeveral ſences on?
Anſw. 1. Is there not Truth enough in all the Bible in intelligible words neceſſary to ſalvation and Church Communion? Is the Scripture as inſufficient as the Papiſts make it, without their ſupplemental Traditions or Decrees? And had not the Holy Ghoſt skill to ſpeak even things neceſſary in tolerable intelligible phraſe? who are they that are wiſer to reform it?
2. Almoſt all words are ambiguous and may be diverſly underſtood: your own invented expoſitions will be as liable to be wreſted by Hereticks as the Scripture. It is ridculous preſumption to talk of making any Law, profeſſion or Articles that a falſe Heretick may not ſubſcribe to. 3. But there is another remedy againſt them: while they conceal their hereſie, they are no Hereticks in the judgment of the Church. Non apparere here is as non eſſe, when they divulge it, the judicatures muſt correct them. It's vanity to dream that the Law is faulty as long as it is but ſuch as men can break: or that any Law can be made which none can break: But as they break them, they are to be judged. 4. And we muſt not rack and divide the good, for fear of ſuch letting in the bad. The Churches Concord and peace is of more regard than the keeping out of ſome ſecret Heretick: yea of old he was not called a Heretick that did not ſeparate from the Church. All good men agree to the word of God, but all will not agree to every word of yours.
§. 13. I conclude, In humane affairs there is nothing without imperfection, weakneſs and incommodity: and to pretend the cure of theſe by impoſſibilities, or miſchiefs, is the way of ſuch as theſe Thirteen hundred years have been the true ſchiſmaticks and diſtracters of the Church.