Irenicum to the Lover of Truth and Peace, Chapter 13
CHAP. XIII.
The ſeventh Dividing Principle;The ſeventh dividing principle. It is obſtinacy for a man not to be convinced by the judgement of many, more learned and godly then himſelfe.
THe making this to be the rule to judg obſtinacy by, hath in all ages cauſed great diviſions by exaſperating the ſpirits of …en one againſt another. In times of Popery what rage did it raiſe againſt men who were moſt conſcientious? the generality of men thought they did God good ſervice, in perſecuting thoſe who would not yeeld to the judgment of others, who had the repute of learning and piety; and thoſe who were conſcientious, could not yeeld to their determinations, not ſeeing the truth of God in them, and this made the ſtir. VVhile men appear obſtinate, by the rule of Chriſt we are not to bear with them; and this Principle ſets thouſands of godly peaceable men in the ſeat of the obſtinate, theſe cannot in conſcience yeeld, and others cannot but in conſcience oppoſe them; what reconciliation then can there be hoped? either men muſt captivate their conſciences, cauſe them in a ſordid way to bow down to ſlavery, or elſe there muſt needs be continuall diviſion and oppoſition where this prevailes.
I confeſſe ſuch a Principle as this is would make for union amongſt thoſe who either think they need not, or through careleſneſſe regard not to ſearth out truth, but with an implicite faith take in all that ſhall be impoſed upon them, who think ignorance of Gods mind and conſcience ſlavery, to be no great evil; this is never urged with violence, but either by thoſe who have given up their conſciences to be ſerviceable to the eaſe and content of the fleſh, or thoſe who have, or hope to have power in their hands, to bring others in ſubjection to them.
Becauſe the right informing our judgments in this, may much conduce to peace, I ſhall endeavour, 1. To ſhew you what due reſpect is to be given to mens judgments who are learned and godly. 2. Yet not ſo much as to make their judgments the rule to judg men obſtinate, if they differ from them. 3. VVhat then ſhould be the rule? by what ſhould we judg a man to be obſtiate?
For the firſt, Certainly much reſpect is to be given to the learning and godlineſſe of men. There is a great deluſion in many mens hearts,What reſpect is to be given to the judgement of learned holy men. that makes them thinke it to be halfe Popery, to give any reſpect to Learning; although the abuſe of Learning hath done much evill, againſt that much hath been and may be ſaid; but I dare avow this, that never ſince the beginning of the world could a man be found to ſpeak againſt earning but an ignorant man; neither is it like, nay I may aver, it is impoſſible that any but ſuch will be found to the end of the world: Learning hath ſo much of God in it, that it never had nor will have any enemy but ignorance.
1. Tim. 4. 13. Give attendance to reading, to exhortation, to doctrine. Ver. 15. Give thy ſelfe wholly to them, foreign, Be in them. And when we ſee grace added to Learning, it ſhould adde much to our eſteem of ſuch a man; it is the orient pearl in the gold ring, it is a great teſtimony to a way, that it is the way of good men, Prov. 2. 20. That thou maiſt walke in the way of good men, and keep the paths of the righteous. The judgement and counſell of ſuch is to be received with very great reſpect, eſpecially if the eminencie of their grace appears in the tenderneſs of their ſpirits, that we may ſee much of the feare of God in them. Ezra 10. 3. Now let us make a covenant, according to the counſell of my Lord, and of thoſe that tremble at the commandement of our God. And when not only ſome few godly men are of this mind, but when it is that which God hath ſealed in the hearts of the Saints generally, very high reſpect is to be given unto it.
Wherefore he that differs in his judgment from wiſe, learned, godly men, had need
Firſt, ſpend much time in Prayer and Humiliation before the Lord. There is a notable expreſſion of Baſil, cited in an Appendix of an Epiſtle of Luther to the Miniſters of Norimberg,Multa anxie conſiderare eum oportet, & multas noctes ab ſumere inſomnes, & cum multis lacrymis petere a Deo veritatis demonſtrationem, qui ſe a fratribus ſeparare vult. who were at variance one from another: He who will ſeparate him ſelfe from his brethren, had need conſider many things even to anxiety; he had need break his ſleep many nights, and ſeeke of God with many teares, the demonſtration of the truth.
2ly. You muſt even then when you cannot ſubject to their judgments, preſerve due reverence in your heart, and ſhew due reſpects to men of learning and grace according to their worth. We have a notable relation of that holy man. Mr. Greenham, in a Letter of his to the Biſhop of Ely, in whoſe Dioceſſe he lived; the Biſhop ſeeking to bring him to conformity, objected thus unto him, Why will not you yeeld? Luther approved of theſe things, are you wiſer then he? His ſober and gracious anſwer was, I reverence more the revealed will of God in teaching that worthy inſtrument of God, Mr. Luther ſo many neceſſary things to ſalvation, then I ſearch into his ſecret will, why hee kept backe from his knowledge other things of leſſe importance.
3ly. If thoſe things wherein we differ from the judgments of learned and godly men, be not matters of duty, they only may bring us to ſome ſuffering, we ſhould ſilently yeeld for peace ſake, and out of reſpect to them not oppoſſe.
4ly. In all things wherein you may have any helpe from them, you ſhould repair to them, and deſire to partake of the benefit of thoſe gifts and graces God hath beſtowed upon them.
5ly. In all things wherein you can agree, you ſhould be the more carefull to manifeſt all poſſible obſervance and reſpect to them, in bleſſing God for any help he grants to you by them, either in making known his truth to you, or at leaſt in further confirming you in it by them.
6ly. And in what ſtill your conſciences will not ſuffer you to agree with them, you are to take it as your affliction, and to account that way you are in to want a great luſtre, and moſt deſireable encouragement, in that ſo many learned and godly mens judgments and practices are againſt it.
We are to raiſe our reſpects to men of learning and godlineſs thus high; but if we ſhould go ſo high, as to give up our judgment and conſciences to them, we ſhould in honouring them, diſhonour Chriſt, yea they would account themſelves to be diſhonoured.Quantum apud alios valeat authoritas Eccleſiae, neſcio; certe apud me tantum valet, ut cum Arianis & Pelagianis ſentire poſſim, ſi probaſſet Eccleſja quod illi do…uerunt. Eraſ. Bilibal do Pyrckeymeroll. ep. 20. ep. 3. Such as are truly godly and wiſe, do rather account it their honor to carry a loving reſpect to thoſe who differ from them, then deſire that men ſhould, blindfold, before they ſee their grounds, follow them. Prelaticall ſpirits indeed account it their honour to force men to be of their mind; it is their glory that they can ſay to the conſciences of men, Bow down before us. A gracious ſpirit abhors the thought of ſuch a tyranny. This to high raiſing reſpects due to learned, holy men, hath been very hurtfull in the Church, prejudicial to the ſouls of men, but eſpecially to the honour of Chriſt. I will give you an inſtance. Eraſmus was no novice, yet how dangerouſly he was taken with this, will appear by a ſtrange expreſſion of his, in an Epiſtle hee wrote to one Bilibaldus: How far the authority of the Church prevails with others, I know not; but with mee it hath that power, that I could be of the opinion with Arrians and Pelagians, if the Church did but allow that which they taught. This you will ſay is a ſtrange expreſſion, coming from a learned man, and one too, not addicted to the Church that then was in that exceſs as others were; how then did this conceit prevail with men more weak, who gave up their conſciences to others through their blind ſuperſtition?
Wherefore ſecondly, though great reſpect is to be given to men holy and learned, yet not ſuch, that a man muſt be judged obſtinate, if hee ſubmit not to their judgments and determinations. For,
Firſt, if a man ſhould believe or do any thing before he ſees ſome other grounds beſides their judgments or examples, though the thing were in it ſelfe never ſo good, yet it would be ſin to him. If indeed this were enough to anſwer Chriſt, Lord, I am a poore weake man, I cannot find out thy truths my ſelf, therefore I ſeeing learned godly men to be of ſuch a judgement, and doing ſuch things, I thought it too much preſumption for mee to differ from them, therefore I alſo believed it to be true, and practiſed accordingly. This were an eaſie way for people to agree, and it might well be judged obſtinacy to gainſay. But this account Chriſt will not take, for he tells us, Whatſoever is not of faith, is ſinne, and the judgments and practices of godly learned men, he never made to be the rule of faith.
2ly. If God in revealing his mind to men, alwayes did it according to the proportion of their gifts and graces, then it were too much boldneſſe for any to differ from thoſe who are moſt eminent; but experience tels us it is otherwiſe, as God cauſeth his rain to fall upon one field, and not upon another; and as the wind blows where it liſts, ſo are the workings of the Spirit of God upon men. Although hee reveales to all his Saints whatſoever is abſolutely neceſſary to ſalvation, yet for other truths, a man of eminent parts ſhall know one, another of weaker ſhall know another. David was a man as eminent for parts, & was filled with the Spirit of God as much as Nathan, both in regard of Propheſie and godlineſs; yet ſometimes that was revealed to Nathan, which was kept hid from David. When the Book of the Law was found, and read before Joſiah, they ſend to Huldah the Propheteſſe, yet there were Prophets in the Land at that time.
But you will ſay, Is it not more likely that men of learning and piety, ſhould know what is right, and what is not, better then others?
True,Anſw. it is more likely they ſhould; but God many times doth things which we think are not likely; that which is the moſt unlikely to us, God many times chooſeth as beſt to ſerve his ends.
Thirdly, If there were no other reaſon why a man of weaker parts ſhould differ from other, then becauſe he is conceited of his parts, thinks himſelfe more able to underſtand then thoſe who are far his betters, then there would be more liberty to deale ſeverely with him: But being …here may be this reaſon; why men who are weak, yet differ from thoſe who are eminent, Chriſt hath laid this charge upon them, that they muſt not believe or practice any thing in the matters of Religion, but what they ſhall ſee ground for out of his word. If a man ſhall be jealous of himſelf, fearing leſt his own underſtanding ſhould miſlead him; and in the uſe of all meanes he can, ſeeks to God, and yet cannnot ſee from Scripture the ground of thoſe things learned and godly men have determined, and having received ſuch a charge from Chriſt not to alter his judgment or practice, till in the uſe of theſe meanes he ſhould receive further light from him; what would you have this man do? If he yeelds to you, he ſins againſt the charge of Chriſt and his own conſcience; if he doth not, either now or after ſuch a time you prefixe him, alter his judgment and practice, you judg him obſtinate, and in the name of Chriſt deale with him as ſuch; do not you by this make that bond that Chriſt hath laid upon him (to do all he doth from a principle of faith) heavier then Chriſt would have it.
Fourthly, the more learning, the more godlineſs men have, the more pains they take in finding out the truth; there is the leſſe ground to judg thoſe obſtinate, who differ from them, becauſe they differ.
You will ſay, How can that be? For if men be very learned and godly, and take much pains to finde out the truth, there is the more reaſon we ſhould believe their judgements more then our owne.
We muſt indeed honour them,Anſw. then, the more; but yet the exquiſiteneſſe of their learning, the eminency of their godlineſs, the induſtry of their labours, for the finding out of truth, may excuſe thoſe from obſtinacy who cannot ſee into the ground from the word, of all that they are able to ſee; for is it not more then probable, that men who are weak and exceedingly beneath them, ſhould through meer weakneſs be unable to ſee the rule of Scripture in thoſe things which they have got the ſight of, by the help of their great learning, godlineſſ, and indefatigable labours? Can it be, that men who have not attained to that eminencie, who are not able to take ſo much pains in ſearching, that they (though they have their help added) ſhould be able to attain to what theſe men ſo eminent and induſtrious have attained to? Can they in a few months come to ſee that which they have been ſtudying, and debating one with another divers years before they could ſee it, can they be ſatisfied in their conſciences of the mind of Chriſt, when theſe eminent men, for a long time could hardly ſatisfie one another? yea, it may be after all the helpe of their learning, godlineſs, and painfull labours, they look upon many things but as probable, as more likely to be ſo then otherwiſe, they have not a Plerophory in their own hearts; and ſhall thoſe who doe not ſee ground enough for the foot of Faith to ſettle upon, be judged, and dealt with as obſtinate? Becauſe they yet are not of their mind, (God forbid.)
Fifthly, there is much danger in making this to be the rule; for if to go againſt the judgment of godly and learned men be obſtinacy now, ere long it may come to this, that to goe againſt thoſe in place, who have power in their hand, ſhall be obſtinacy, whatſoever they be; for who dare queſtion their learning and piety? Whatſoever miſcarriages theſe ſhal be in after ages in bringing men unlearned & ungodly into place; yet thoſe muſt be judged as gulty of obſtinacy who are not of the ſame judgment they ſhall be of, and into what a caſe then have we brought our ſelves.
If you ſhall ſay, True, our caſe would be ſadde, but we muſt venture it, there is no helpe, better an inconvenience then a miſchiefe.
But here will be not an inconvenience only but a miſchief?Anſw. In civil things this indeed muſt be ventured, for there we are not bound to underſtand the reaſon and ground of all things; but if nothing appeare to be contrary to the rules of juſtice and piety, we are to ſubmit; but in the matters of Religion it is otherwiſe, we muſt underſtand the ground of all from the word; therefore thoſe who ſhall lay downe ſuch a poſition, that we may deal with theſe men as obſtinate, by the Ordinance of Chriſt, who after two or three admonitions ſhal not be of the ſame judgment, and do the ſame things that learned and godly men determine, do bring the Church into greater bondage then they are aware of.
6ly. Learned and godly men yet have fleſh as well as ſpirit, & private engagements do often ſway much even with them: Here with us we know how the greater number of learned and godly men goe, but in New-England the greater number of learned and godly men goe another way. Lately the greater number of learned and godly men in old England did judg ſubmiſſion to Prelaticall power in the Church, and practice of Ceremonies, and uſe of Common-prayer to be lawfull, I hope it is not ſo now.
7ly. If it be alwayes obſtinacy not to believe or practiſe what they judg ſhould be believed and practiſed, then ſometimes it will be obſtinacy not to believe and practiſe a contradiction; for we know ſome learned and godly men determine one thing, ſome determine the contrary; yea, oftentimes they are contrary to themſelves.
8ly. It is againſt the rule of the Apoſtle, Try all things, keep that which is good, abſtain from all appearance of evill. If after the tryall of Propheſie, there be but an appearance of evill, we are not bound to abſtain.
9ly. We know by our own experience, we have differed from many more learned and godly men then our ſelves, and yet our conſciences did excuſe us before God, that we did it out out of obſtinacy, that if our lives had lain upon it, wee could not for the preſent have helped it.
But if wee ſhall not judge men that goe againſt the determination of thoſe who are moſt able to judge, then every man may do what ſeems good in his owne eyes, and ſo there will be nothing but confuſion.
Not ſo neither,Anſw. though this be not the rule to judg men to be obſtinate by; yet men may by ſome other rules be judged to be ſo, and dealt with accordingly; as thoſe by which we judged, whether the evill be in a mans conſcience or in his will, eſpeciall theſe four.
Firſt, If the thing wherein men differ, be againſt the common principles of Chriſtianity; then ſuch as will take upon them the profeſſion of Chriſtianity, doe involve themſelves in the guilt of obſtinacy, if they goe againſt thoſe things.
Secondly, In other things, if their carriages be turbulent, and altogether unbeſeeming a Chriſtian differing from his Brethren.
Thirdly, where there is neglect of thoſe means of reformation, which he hath nothing to ſay againſt.
Fourthly, If he ſo croſſes his own principles, that he appears to be ſelf-condemned.