Irenicum to the Lover of Truth and Peace, Chapter 9
CHAP. IX.
Rules to know in what things wee are to beare with our Brethren.
FIrſt, though men be known to erre in judgment in things not fundamentall nor deſtructive; yet if after ſuch knowledg of them, they would keep their judgments to themſelves, ſo as not to hurt others, or diſturb the peace; moſt men of moderate ſpirits, if not all, hold that ſuch men are not to be puniſhed either by Church or State: But though this be yeelded to, yet the practices of many are againſt it, they have wayes to draw forth mens judgements, though they would conceal them, and when they have drawn them forth, they make them ſuffer for their judgments theſe 3. ways.
Firſt,Ways to draw forth mens judgments, who would keep them to themſelves. by requiring men to ſubſcribe to things which they ſuſpect are againſt their judgements; they invent Articles, which if put to them, they know will pinch them, and draw forth their judgment, which when they come to know, they make them as Articles of Accuſation againſt them. Surely ſuch dealings as theſe are very harſh.
But you will ſay, Bleſſed be God, we hope we have done with forcing men to ſubſcribe.
God grant that we never meddle with any thing anſwerable to that tyranny;Anſw. heretofore we groaned under the drawing out mens judgements, and then the puniſhing them for them.
Secondly, if ſuch things be put into oaths, which though a man ſhould not hold in every clauſe, yet he may be godly, and a good Subject, and urge ſuch oaths with violence under penalty, what is this but to puniſh a man for his judgment, though he would keep it to himſelf?
3ly. By propounding Queſtions to men, when they come to the choice of, or admiſſion to any place of preferment, to draw forth their judgments, ſuch queſtions as concerne not at all the qualification of men to ſuch places, & then deny them thoſe places, either becauſe they are unwilling to anſwer; or if you will needs have them anſwer, they diſcover their judgements different from yours, is not this to make men ſuffer for their judgments, though they would live peaceably, keeping them to themſelves? Here is not that ſuffering of Brethren that Chriſt would have.
2ly. In things controverſall and doubtfull amongſt godly and peaceable men, though there ſhould be a declaration of difference of judgment, and ſome different practice, yet there is to be a forbearance of compulſory violence; we muſt not be to one another in ſuch things as theſe are, as that Gyant we read of, who laid upon a bed all he took, and thoſe who were too long, he cut them even with his bed, and ſuch as were too ſhort, he ſtretched them out to the length of it. Verily this is cruelty, God hath not made men all of a length nor height; mens parts, gifts, graces differ; mens tempers, apprehenſions, educations are various: and if there be no ſuffering one another in things not clear, all the world muſt needbe quarrelling, there wil be ſtrengthning intereſts, ſidings and oppoſings one another continually, except not only mens bodies and eſtates, but their very ſouls alſo be brought under ſordid ſlavery.
Our Brethren of Scotland writing againſt the tyranny of Prelats, when they were under it, in that Book, entituled Engliſh and Popiſh Ceremonies, have this paſſage: If the error of Conſcience be about things unneceſſary, then it is tutior pars the ſureſt & ſafeſt way, not to urge men to do that which in their conſciences they condemne. And the Miniſters of the Proteſtant Churches in France, giving their judgments, De pace inter Evangelicos procuranda, How peace amongſt the Proteſtants in Germanie may be had, ſet forth by Duraeus, ſay thus: aItaque capita omnia controverſa certa quadam formula concipiantur, quae utriſqu▪ ſatisfaciat ex ipſis ſacrae Scripturae verbis (ſi ſteri poſſit) contexta, n…mo a fra…re quicquā praeterio exigat.Let all matters controverſal be brought into ſuch a certain model, as may give ſatisfaction to both parties; and that if it be poſſible, framed out of the very words of Scripture: and let no man require any thing elſe of his brother. Zanc. in praecep. 4. hath this notable ſpeech: bEſt hoc quod dico diligentur obſervandum, qui autores ſunt principibus ut omnes illi populi, regna, respublicae, quae aliqua in re, fundamenta tamen religionis non convellentes ab ipſis diſſentiunt, damnentur haereſeos, excludantur ab amicitia, pellantur a finibus, ii certe nec ſuis principibus, nec Eccleſiae Chriſti bene conſulunt.That which I ſay (ſays he) is diligently to be obſerved, that thoſe who would ſtir up Princes to have all people, Kingdomes, Common-wealths, which (not overthrowing the fundamentalls of Religion, differ from them in any thing) condemned of hereſie, excluded from friendſhip, driven out of their territories, theſe are no friends, ſays he, either to their Princes or to the Church of Chriſt.
Many thinke they doe great ſervice to Chriſt, the Church and State, if they can ſtir up Magiſtrates to ſuppreſs whatſoever they conceive are errors; it may be their hearts are upright in the main, they aym at peace, but certainly they cauſe much diſturbance in Church and State.
Biſhop Davenant in a little Book, entituled, His Exhortation to brotherly love amongſt Churches, the ninth Chap. hath this title, Fraternam inter Eccleſias Evangelicas communionem non eſſe reſcindendam ob diverſas de quaeſtionibus controverſis opiniones, probatur rationibus petitis a defectu legitimae poteſtatis, ni miniſtris ad eandem diſſolvendam Chap. 10. Hoc mihi inprimis videtur eſſe praemittendum, vincula fraternae communionis non oportere diſſolvi inter Eccleſias Chriſtianas ob quaevis opinionum diſſidia, ſed ſolummodo ob fūndamentalium dogmatum oppugnationem aut negationem.that Brotherly communion between Churches Evangelicall, is not to be cut aſunder, becauſe of divers opinions about Queſtions controverſall. And in the beginning of the 10. Chapter, This is to be premiſed, The bonds of the brotherly communion of Chriſtian Churches ought not to be diſſolved upon every difference of opinions, but only for the denying or oppoſing Fundamentals. Here ſee the moderation of a Prelate.
Thus Cyprian of old delivered his opinion, Cypr. ep 72 ad Steph. Ep. 73. ad jubajanum.and practiſed it accordingly, differing from many of his brethren, but withall profeſſeth, That he meant not to preſcribe or give Lawes to any; that he would not contend with any of his Collegues, ſo as to breake divine concord, and the peace of our Lord; that he was farre from judging or cenſuring any of his Brethren, or cutting off from his communion any that were of a different minde; and that in ſuch caſe none ought to conſtraine his Collegue by tyrannicall violence, (therein glancing at the violent proceeding of Stephen to whom he wrote) to a neceſſity of believing or following what he thinks meet.Aug. cont. Don. l. 1. c. 18. l. …. c. 1, 2. This modeſty and charity of Cyprian is very often and very deſervedly commended by St. Auguſtine, ſays D. Potter, an Epiſcopall man.
That this may go down the better, or at leaſt that mens ſpirits may be in ſome meaſure moderated, take theſe following Conſiderations.
Firſt, this contending about every difference of opinion, & urging our Brethren with what we conceive right, in matters of controverſie, croſſeth the end of Chriſt in his Adminiſtration of differing gifts to his Church, and humane ſociety, and his revealing truths in a different way, ſome more darkely, ſome more clearly; Chriſt could eaſily have given ſuch gifts to all, or revealed all truths ſo clearly, that every man ſhould have been able to have ſeen every truth. Surely Chriſt did not diſperſe gifts, and reveal truths ſo differently, to that end, that there might be continual matter of ſtrife and contention in his Church, and in humane ſocieties; not that there ſhould be provocation to the exerciſe of cruelty one upon another, but rather that there might be the exerciſe of love, charity, forbearance, meekneſs, long-ſuffering of one towards another; Chriſt bids us, charges us to be at peace amongſt our ſelves. If we ſhould ſay, O Lord Jeſus, wouldſt thou have us be at peace one with another? there are many things in thy Word, that we and our Brethren have different apprehenſions of; for though (bleſſed be thy Name) the great neceſſary things of ſalvation be clearly revealed, yet many other things are ſo dark to us, that through our weakneſs we cannot all of us ſee the ſame thing. Now is it thy mind, O bleſſed Saviour, that one man, who conceives himſelf to underſtand the truth, (and that it may be rightly) compell another to his judgement? And doſt thou alſo require, that wee muſt not bring our judgments to our Brethrens till thy light brings them? How then is it poſſible that we ſhould be at peace one with another?
Do not all Divines ſay, There are ſome things in Scripture wherein the Elephant may ſwimm, ſome things where the Lamb may wade? matters of Diſcipline are acknowledged by all, not to be revealed with ſuch clearneſſe, but that truly conſcientious, upright, diligent men may not be able in many things to ſee the mind of Chriſt in them. And to what end hath Chriſt done this think you.
2ly. Compulſion in ſuch things as we are ſpeaking of, is to ſtraine Juſtice ſo high, as to make it ſumma juſtitia, which is the degeneration of it: As Phyſitians ſay of the uttermoſt degree of health, it is a beginning of ſickneſs: If Juſtice be wound up a peg too high, it breaks: Though Juſtice were to be managed by the moſt holy, wiſe, ſelf-denying, and meek men upon the earth, yet there would be much danger in winding it up to the higheſt; for it is adminiſtred by men full of infirmities, to men full of infirmities, therefore God will not have it ſtrained too high, he will rather have charity to be above Juſtice, then Juſtice to be above charity. This I have out of Luther, though he was a man of a fiery ſpirit, he could tell how to contend where there was cauſe; yet in an Epiſtle that he writes to the Divines of Norimberg, Servire debet judicium, non dominari charita…i▪ … eſt unum de quatuor iſtis malis quae turbant terram (ut Solomon ait) ſcilicet, ſervus regnans, ſeu ancilla haeres dominae ſuae Luth. Ep. ad Theol. Norimberg.upon occaſion of diſſentions riſen amongſt them, he hath this paſſage, Judgement muſt ſerve, not rule over charity; otherwiſe it is one of thoſe four things that Solomon ſays troubles the earth, namely, a ſervant ruling, or the Maid heire to her Miſtreſſe; if therefore you would have peace ſayes he, charity muſt rule over juſtice, you muſt not ſuffer juſtice to rule over charity.
3ly. If men goe upon this principle, they will be in danger of oppoſing truth as well as falſhood, and compelling to falſhood as well as to truth; for in matters doubtful & controverſal amongſt good and peaceable men, it is not eaſie to have any ſuch grounded confidence, as to be out of all danger of miſtake; there is more confidence needfull in a thing that we impoſe upon others, then in what we practice our ſelves; If a thing be to us rather true then otherwiſe, we may lawfully do it; but this is not enough to be a ground for the impoſing it upon others, who cannot ſee it to be a truth; in ſuch a caſe we had need be very ſure. The weak driſlings of our probabilities, gueſſes, & opinions, are not enough to cauſe the ſtream of another mans conſcience to ſtop▪ yea to turne its courſe another way; eſpecially conſidering, that in ſuch things we have oftentimes miſgiving thoughts our ſelves; yea, and not long ſince we were confident, that what wee now condemne was true; and what we now are ready to enjoyn others, we then did as confidently condemn. There muſt be great care taken, that when we ſeek to pluck up tares, wee plucke not up the wheat alſo; this may be underſtood of things, of truths and falſhoods, as wel as of perſons; we may be miſtaken in the one as well as in the other. Pluck not up the tares. Chriſt does not ſorbid caſting out any wicked men from the Church; but as Hierome hath it, in thoſe Countries tares were very like the wheat; therfore take heed, ſays Chriſt, what you do in plucking up; when you have to deale with men whoſe condition is any way doubtful, be ſure they be hypocrites, or elſe meddle not with them, do not pluck them up upon every ſurmiſe, becauſe you think they are not right, for then you may pluck up a wheat as well as a tare, he may prove to be a godly man; therefore you had better let tares grow; If you do but thinke that ſuch men are not right, you were better let them continue in the Church, then by venturing upon them, to be in danger to pluck up the wheat.
Thus in reſpect of things good or evill, there are ſome things apparently evill, they are rather thiſtles and bryers, then tares, we may freely pluck up them; but other things, though perhaps they may prove evil, yet they have ſome likeneſs to good, ſo as you can hardly diſcern whether they be good or evill. Now ſaith Chriſt, take heed what you do then, do not out of eagerneſs oppoſe all evill, to get out every tare, pluck out ſome wheat too; what if that you oppoſe with violence as evill, prove to be good? you had better let forty tares ſtand, then pluck up one wheat.
Fourthly, If men take this power upon them, to compell men to do whatſoever they conceive good, and to deny or forbear whatſoever they conceive evil, they take more power upon them then ever the Apoſtles took. The government of the Saints under the Apoſtles, was a great deale more milde, ſweet, gentle then this. The rule the Apoſtles went by, Phil. 3. 15. was, Let therefore as many as be perfect be thus minded; and if in any thing ye be otherwiſe minded, God ſhall reveale even this unto you; nevertheleſſe, whereunto wee have already attained, let us walke. If any ſhould be otherwiſe minded then I or the other Apoſtles, God will reveale it in due time, we will not force him,foreign Chryſoſt. in Phil. 3. Hom. 1…. only let us walke up to what we have attained. This rule, Zanchy, ſaith Auguſtine, would repeat a thouſand time; and Chriſoſtome hath a good note upon this place, he does not ſay, God will bring them to it, if they be otherwiſe minded, but God wil reveal it, noting the love and goodneſs of God to thoſe who are otherwiſe minded, excuſing them that it was not through wickedneſs, but for want of knowledg that they did otherwiſe, Acts 15. where the Apoſtles and Elders were met together, the furtheſt they would take upon themſelves, was to lay no other burden but thoſe neceſſary things. The falſe teachers put a yoke upon them, which was ſuch a burthen, that neither they nor their fore-fathers could bear, v. 10. yet it was no juridicall authority that theſe had over them; ſurely the yoke they put upon them, in the judgments of all was but doctrinall: But for us, ſay the Apoſtles, we finding what the mind of the Holy Ghoſt is, dare not yoke you as they did; all that we burden you with, is theſe neceſſary things, no Church-officers, no Synod can go further then this, but certainly every matter in controverſie amongſt godly and peaceable men cannot be conceived to be neceſſary.
Rom. 14. is a very uſefull place for this, Him that is weak in the faith receive, but not to doubtfull diſputations; Receive him, though he underſtands not all you do; do not trouble him, neither with nor for doubtfull things: One believeth he may eate all things, another who is weake eateth herbes; let not him that eateth, deſpiſe him that eateth not; neither let him that eateth not, judge him that eateth, verſ. 5. One man eſteemeth one day above another, another eſteemeth every day alike; let every man be fully perſwaded in his owne minde. Upon this he gives generall rules, to doe all to the glory of God; all theſe people were not in the right, for a man not to eate fleſh out of conſcience, when the thing was not forbidden, certainly was a ſin; or to make conſcience of a holy day, which God required not, was a ſinne: Now the Apoſtle did not come with his authority, and ſay, I will make you leave off keeping ſuch days, or you ſhall eate, or to abſtain thus as you do, is evill, and it muſt not be ſuffered in you. No, the Apoſtle lays no Apoſtolicall authority upon them, but tells them, That every man muſt be fully perſwaded in his own mind, in what he doth; and who art thou that judgeſt another mans ſervant? the Lord hath received him. And yet the Governors of the Churches in the Primitive times might upon much ſtronger grounds have ſtood upon ſuch a principle, then any Governours of the Church now can; there was leſſe reaſon why they ſhould ſuffer any difference in opinion or practice amongſt them, then why we ſhould ſuffer differences amongſt us; for they had men amongſt them immediately inſpired, who could dictate the mind of Chriſt infallibly, they could tell them the certaine meaning of any Scripture. The burden of being under the determinations of ſuch men in points of differences, had not been ſo great as ſubjection to any Governors now in ſuch caſes would be; our differences are uſually about the meaning of ſuch or ſuch Scriptures, in wch both ſides think they have the right, & profeſs one to another, as in the preſence of God the ſearcher of all hearts, that if they could but ſee the meaning of ſuch a Scripture to be ſo as their brethren believe it is, they would ſoon agree: and yet though there were in thoſe Primitive times ſuch meanes of reconciling differences more then we have, yet there was much mutual toleration amongſt them; they uſed no compulſive violence to force thoſe who through weakneſs differed from them, to come up to their judgments or practice. Yes, It is alſo more tolerable in Papiſts, not to tolerate any difference in opinion or practice, becauſe Firſt, they believe they have an infallible Judg to decide all Controverſies. 2ly. They hold implicite faith in the judgment of their Clergie, to be ſufficient warrant to juſtifie the belief or practice of the people, or of any particular man, and yet they ſuffer differences in opinions and practices amongſt them; They have their ſeverall orders of their Monks, Prieſts, Friars, Jeſuites, they differ very much one from the other, and yet agreeing in the root, they are ſuffered, ſuppoſing thoſe two helps to union; they have an infallible Judg, and implicite faith; wee have cauſe either to admire at their moderation in their mutuall bearing one with another, or at the diſquietneſs, the rigidneſs of ſpirits amongſt us, who cannot bear with far leſſer things in their brethren differing from them; for we profeſſe, we know no ſuch externall in fallible Judg, upon whom we may depend; neither dare we warrant an implicite faith. We teach men, that every man muſt be perſwaded in his own heart, muſt ſee the rule of his own actions, muſt give an account of his own way to God: now what can men that have the moſt gracious & peaceable ſpirits, you can imagine, doe in ſuch a caſe? Before they believe or do what their brethren believe or do, they muſt ſee the authority of the Word to ground their faith or actions; and for the preſent, though ſincerely willing to know Gods mind, and diligently laborious to ſearch it out, yet they cannot ſee it: and yet according to this ſowr, rigid principle, they muſt be forced to it by violence, what is it but to command the full tale of brick to be brought in, where no ſtraw can be had, if this be not? Straw might be had in Egypt by ſeeking for it; but here, after the moſt carefull and painfull ſeeking for it, yet it cannot be had.
5ly. By this principle, the finding out of much truth will be hindered; it will ſtifle mens gifts & abilities in arguing and diſcourſing about truths. We know fire is beaten out by ſtriking the flint. Although differences be very ſad, yet the truth that comes to light by them, may recompence the ſadneſſe. You cannot beat out a place for a window to let in light, but you muſt endure ſome trouble; Children will think the houſe is pulling down, when the window is beating out, but the Father knows the benefit will come by it: he complains not that the duſt and rubbiſh lies up and down in the houſe for a while, the light let in by it will recompence all. The trouble in the diſcuſſions of things by Brethren of different judgments may ſeem to be great, but either you or your poſterity hereafter may ſee cauſe to bleſſe God for that light hath been, or may be let into the Churches by this meanes; men of moderate ſpirits doe bleſſe God already. But if according to this principle, the governors of the Churches muſt ſuppreſs whatſoever they conceive not to be right, to what purpoſe ſhould ſhould there be arguing and diſcuſſing of ſeverall judgements and ſeverall ways?
You will ſay, Thoſe who are the Governours, they, or thoſe whom they call to conſult with, may argue and diſcuſſe, but not others.
Is not this to deny the Church the benefit of the gifts and graces of thouſands of others?Anſw. The Church may ſoon receive as much prejudice by this, as the trouble cauſed by ſome differences comes to.
Sixtly, This lays a great temptation to idleneſs and pride before the guides of the Church: Men are naturally ſubject to ſloth, and may not this principle ſuggeſt ſuch a temptation as this? What need we take care or pains to ſearch into truths, to be able to convince gain-ſayers, to c…r…y things with ſtrength of Scripture & Reaſon, ſeeing we have power to compel men to yeeld to us? And men who can do leaſt by Reaſon and Scripture, are many times ſtrongeſt in their violence this way, this ſtrength muſt come in to make up their other weakneſſe. But it may be Conſcience will not let them compell men preſently; it will tell them they muſt ſeek firſt to convince men: but becauſe the ſeeking to ſatisfie other mens conſciences in things differing from us, is a troubleſom work, the temptation that this principle preſents, may at leaſt prevail thus far, that ſeeing beſides means of conviction by arguing they have another help at hand to keep down error, namely, compulſory violence, making men who differ from them, to ſuffer for thoſe things; therefore not to trouble themſelves very much in the way of ſeeking to convince, but for their owne eaſe to rid their hands of ſuch a burthenſom work, to caſt the trouble, and lay heavy burdens upon their brethren, this is eaſie for them to do, though hard for their brethren to ſuffer; But the Tables may turn one day, wherein the ſufferers ſhall have the greateſt eaſe, & the inflicters the ſoreſt burthen. But God forbid that their brethren ſhould lay it upon them, though it were put into their power to do it.
The temptation to pride is not leſs, neither are mens hearts leſſe prone to this. If it prevails, what domineering is there like to be of one over another, yea of ſome few over many? If they judg in things never ſo doubtful, all muſt yeeld, at leaſt for their profeſſion and practice. This is a great power to be given to men over men in matters of faith and godlineſs. This is Lording it over Gods inheritance. It is obſervable, when the Church was in the loweſt condition, this power was higheſt; the power of making Canons in doubtful things to bind under penalties: And when this power was loweſt, as in the Primitive times, then the Church was higheſt.
Seventhly, This will be a means to bring groſſe ignorance upon the face of the Churches & of the world: For, firſt, if men ſhall not be ſuffered to profeſs or practice otherwiſe then Governors in Church or State ſhall determine, they will not take pains to find out the truth themſelves, but rather take things implicitely, wch is the eaſieſt way; they wil think it to little purpoſe to take pains in examining things, when after all is done, they muſt be bound up at leaſt in their profeſſion and practice, to what either is or ſhall be determined by thoſe who have power of rule in their hands.
Our late Prelates deſigne was to bring in ignorance, that they might with the more freedom rule over us as they pleaſed; and in nothing did they drive on this deſign more, then in the practice of this power, which they took to themſelves to command things doubtful and controverſall, and by violence to urge their commands upon people: by which, had their power continued, groſs ignorance would ſoon have bin ſpread over the face of the land. From whence hath come the groſs ignorance of Popery, but from the prevailing of this principle? By which the people have been brought in ſuch ſubjection under their guides, that they have loſt their underſtandings in the matters of Religion.
If it be ſaid, But wee will take care that thoſe men who ſhall be conſulted withall, and thoſe men who ſhall have power in their hands to determine, ſhall be wiſe, underſtanding, godly men, and then the danger will not be ſo great.
Suppoſe thoſe men who for the preſent have ſuch power,Anſw. have attained to the higheſt meaſure of of knowledg and godlineſs that can be imagined to be in any men upon the earth, yet the people are under this temptation, to neglect the getting of knowledg themſelves; and it may be the rather, becauſe thoſe who are appointed to determine things, are ſo underſtanding and ſo conſcientious; now theſe people growing ignorant; when theſe knowing and godly men who are now in place, ſhall be gone, who ſhall chooſe other in their places? I ſuppoſe it to be the opinion of moſt of you, and of the godly in the Kingdom, and in all Reformed Churches, that either the body of the Church, the people muſt chooſe their Officers, or at leaſt, that none muſt be put upon them without their conſent. Well then, if the people through the prevailing of the former temptations grow ignorant, is it not like they wil chuſe ſuch guiders and leaders as themſelves are? or if they ſhall not chuſe, yet their negative voyce will have ſuch an influence into the choiſe, as it is very probable, that in a generation or two, blind guides will be brought in, and ſo the blind leading the blind. And when by this ignorance hath prevailed and gotten head in the Church, there is almoſt an impoſſibility ever to get it out again; this brings men into the dark, and locks and bolts the doors upon them.
Hence men by pleading for this principle, may bring themſelves and their poſterity into greater bondage then they are aware; for although now while they have the power in their own hands, it may be well with them; yet hereafter others may have the power, and then it may prove ill enough; they may then complain of what they now plead for; though now the guides of the Church may be good and holy, yet they may live to ſee ſuch a change, or at leaſt their poſterity, that ſuch a principle acted by ſuch men as they may be under, may wring them; yea, it is the more ſtrange, that men ſhould plead ſo much for this now, when as the ſoares of their neckes, cauſed by the bondage under it a while ſince, are ſcarce yet healed.
Eightly, there is yet a further danger in this, not only that men will neglect truth, but there will be a ſtrong temptation to reſiſt and reject truth; if God begins to dart in any light into a mans ſpirit, that appears to croſſe what hath been determined of for opinion or practice under a penalty; the corruption of a mans heart will entice him to turne his minde from that light, not to let it into conſcience or heart, leſt it prevailing, ſhould put him upon ſuch ways wherein he is like to ſuffer. This hath been common in former times; many have hid their eyes from thoſe truths that would have kept them from enformity, becauſe they fore-ſaw what ſad conſequences would follow, if their conſciences ſhould not ſuffer them to conform.
But you will ſay: This ſuppoſes that ſome things will be urged that is contrary to truth, which is uncharitable to ſuppoſe.
Although in matters fundamentall,Anſw. there is no feare that godly able men wil erre, yet let charity be ſtretched to the ful latitude of it, and reverence of men in place raiſed to the uttermoſt height; yet if they will meddle with ſuch things as are doubtful and controverſal amongſt godly and peaceable men, and force them upon others; that confidence of theirs that ſhall put them out of feare of erring, ſhall be to me a ground of great fear, that they will erre.
But ſome will acknowledge, that ſome liberty ſhould be granted in things thus doubtfull and controverſall, to men who are indeed conſcientious, godly and peaceable men; but if this be yeelded too, then men who are not conſcientious, but of turbulent and corrupt ſpirits, will abuſe it.
We have given rules to find out thoſe who onelyonly pretend conſcience,Anſw. and if by thoſe, or the like, it does not appeare, but that men are indeed conſcientious in their way, we ſhould judg charitably of them; you think much if thoſe be not admitted to communion with Chriſt and his Saints, when they profeſſe godlineſſe in word and life, and nothing appears to the contrary; why then ſhould you think much to tolerate thoſe as conſcientious, who profeſſe it in words and life, and nothing appears to the contrary.
Biſhop Davenant in that exhortation to peace before quoted, Quia ſolius Dei eſt corda ſcrutari, noſtrum eſt in partem beni… niorem ſemper propendere & de quolibet praeſu…ere ubi con…arium non conſtat manifeſtis indiciis, qu…d conſcientia poiius quam pertina…ia ab aſſenſu praeſtando reta…dotur, & inhibeatur. Adhort. ad fratern…m communionem, p. 38.as one meanes for peace, gives his opinion thus, Becauſe it belongs only to God to teach the hearts of men, it is our duty alwayes to make the beſt interpretation of things, and to preſume of every one where the contrary appeares not by manifeſt ſignes, that hee is kept from aſſenting by his conſcience rather then by obſtinacy.
As for the peaceableneſſe of mens diſpoſitions, let it be judged from their carriages in other things of as great moment, wherein the temptation for the attaining their owne ends is as great, yea far greater then here: Do they not carry themſelves in as peaceable, gentle; ſelf-denying way as any? Mr. Parker upon the Croſſe, cap. 5. ſect. 14. pleads for himſelf and others, who could not yeeld in ſome things enjoyned them, when they were accuſed of pride, contempt, unpeaceableneſſe; What ſignes, ſayes he, doe men ſee in us of pride, contempt, unpeaceableneſſe? What be our caetera opera, that bewray ſuch a humor? Let it be named wherein we go not two mile, where we are commanded to goe but one; yea, whether we goe not as many miles as any ſhooe of the preparation of the Goſpel of peace will carry us: What payment, what paine, what labour, what taxation made us ever to murmure? Survey our charges where wee have laboured, if they be not found to be of the faithfulleſt Subjects that be in the land. Wee deſerve no favour; nay, there is wherein we ſtretch our conſciences to the uttermoſt to conforme and obey in divers matters: Are we refractory then other things? As Balaams Aſſe ſaid to his Maſter, Have I uſed to ſerve thee ſo at other times?
And whereas it is ſaid, that ſome will abuſe ſuch liberty at this: It is anſwered, Surely thoſe who are peaceable and conſcientious, muſt not be deprived of what ſufferance Chriſt allowes them, becauſe others who are in the ſame way, are, or may prove turbulent, and do or may not appear truly conſcientious. This is as farre beneath the rule of Juſtice, as no ſufferance in any thing conceived erroneous, is above it.
Thirdly, whatſoever errours or miſcarriages in Religion the Church ſhould bear withall in men, continuing them ſtill in communion with them as Brethren, theſe the Magiſtrate ſhould bear with in men, continuing them in the Kingdome or Common-wealth, in the enjoyment of the liberty of Subjects: Grant what poſſible can be granted to the Magiſtrate in the extent of his power about Religion, to be Cuſtos utriuſ que tabulae; yet certainly no man can imagine, that this his charge reaches further then the charge of the Church: That he is to be more exact in his overſight of theſe things, then the Church is to be; for what ever the power of the Magiſtrate be in theſe things, yet to the Church eſpecially are the Oracles, the Ordinances, the Truths of God committed. The charge of the ſpirituall eſtate of men eſpecially belongs to the Church: Now the Church is to beare with men in their infirmities, though they be ignorant of many things, yea after means uſed for information. No Church muſt caſt off any from communion with it, but for ſuch things that all the Churches of Chriſt ought to caſt them off for.Proſcindi nec debent nec poſſunt a communione particularium Eccleſiarum quae manent conjunctae cum Eccleſia Catholica. This is generally held by our Brethren, if a man be rightly caſt out of communion with one Church, he is thereby caſt out of all; if this be ſo, then ſurely many things muſt be ſuffered before we proceed to caſt out a member, it muſt not be for every errour or miſcarriage. Thus Biſhop Davenant in his rules for Peace, Thoſe may not be cut off from communion with particular Churches who remaine joyned to the Catholique Church.
Yea,bHominem a communione aliorum Chriſti quorum excludere licet propter haereſim damnabilem, in qua eſt proprio judicio condemnatus, aut de per…inacia convictus, non licet propter errorem in q…em aliena fraude deductus eſt, quemque nulla pertinaci animoſitate, ſed imaginatione veritatis & p…etatis illuſus defendit. Daven. ad pacem Eccl. adhort. c. 9. none is to be caſt out of communion, but for that which if whole Churches were guilty of, we muſt refuſe communion with, yea with all the Churches in the world, if they could be ſuppoſed to be ſo far left of Chriſt, as to be guilty of the ſame thing; If this be ſo, when a Church is about caſting any out of communion, it need be wary, and not preſently fall upon him, becauſe there is ſomething evill in him; and if the Church ſhould be ſo, the civill Magiſtrate much more, whoſe care of a mans ſpirituall eſtate is not ſo immediate and full as the Churches is.
From what hath been ſaid theſe 2. conſequences are clear: Firſt, Articles or rules for doctrine or practiſe in matters of Religion to be impoſed upon men, ſhould be as few as may be; there is a very great danger in the unneceſſary multiplying them: This in all ages hath cauſed diviſions, and exceeding diſturbances in the Churches of Chriſt.
I finde an excellent paſſage in an Epiſtle of Iſaac Cauſabon to Cardinall Perron, which hee wrote in the name of King Iames by his command, cRex arbitratur rerum abſolute neceſſariarum ad ſalutem non magnum eſſe numerum, quare exiſtimat ejus majeſtas nullam ad in…undam concerdiam braviorem viam fore, quam ſi diligenter ſepararentur neceſſaria a non neceſſariis, & ut de neceſſariis conveniat omnis opera inſumatur in non neceſſariis libertati Chriſtianae locus detur, pauca ſunt iſta neceſſaria, atque iſtam diſtinctionem ſereniſſ. Rex tanti putat eſſe momenti ad immuniend…s controverſias, quae hodie eccleſiam, tantopere exercent, ut omnium pacis ſtudioſorum judicet officium eſſe diligemiſſime hanc explicare …ocere, urgere.The King (ſaith he) thinks that the things that are abſolutely neceſſary to ſalvation are not many, therefore His Majeſty is of that mind that there is no ſhorter way for peace, then firſt by ſevering neceſſary things from things that are not neceſſary, and then to labour a full agreement in thoſe; but as for things not neceſſary, let them (ſayes he) be left to Chriſtian liberty. And againe, Theſe neceſſary things are few, and the King thinks this diſtinction to be of ſo great moment to leſſen the controverſies which this day doe ſo exceedingly trouble the Church, that all who ſtudy peace, ſhould moſt diligently explicate, teach, and urge this.
God hath ſo graciouſly ordered things for the body,foreign. Ariſt. pol. l. …. that things neceſſary for life are not many, nor coſtly; the greateſt ſtir in the world is about things not neceſſary. So for the ſoule.
A ſecond conſequence from what hath been ſaid, is; we ſee hence who is moſt for peace; one profeſſeth what he is convinced of to be a truth and a duty, if it be not neceſſary, he is not to force it upon his Brethren, though he had never ſo much power in the Church or State to back him. The other holds this principle, That whatſoever he thinks to be a duty, he muſt force it upon his brethren, not only by the power of the Church, but he muſt call in the power of the Magiſtrate to back him in it.
But doe not men in a Congregationall way urge upon others their owne conception… and practices,Object. according to the power they have, as much as any? for if men will not enter into covenant, if they hold another kind of government in the Church differing from them, they will not receive them, nor communicate with them.
I would all our controverſie lay here,Anſw. ſurely wee ſhould ſoon agree. Whoſoever doth as you ſay, cannot be juſtified in ſo doing; ſome men it may be through an earneſt deſire of promoting what they conceived to be the mind of Chriſt, have been too rigid in their dealings with their Brethren. What hath been ſaid, will ſhew the evill of their practice as well as of others.
As for entring into Covenant, It is true, there is ſuch a practice in the Congregational Churches, and a Covenant either explicite or implicite, I think all acknowledg: that is, there muſt be ſome agreement to joyne thoſe together in a body, who formerly were not joyned, to make them to be of ſuch a ſociety, to have power in it with others for the choiſe of Officers in this Congregation, and to be under the care & charge of thoſe Officers more then Members of another congregation: what ſhall joyn them, if not at leaſt ſome mutuall agreement to joyn in one body for ſuch ſpirituall ends as Chriſt hath appointed this body for, the very nature of a ſociety that is embodyed, carries this with it; and any farther then this I know none requires as neceſſary.
Indeed the more explicite this agreement is, the more is the edification. Surely there is no Chriſtian but will acknowledg that the more one Chriſtian opens his heart to another, and binds himſelf to walk in the ways of Chriſt with another, the more comfortable it is, and helps to edification: and upon this ground doe the Congregationall Churches practice this.
Suppoſe any godly man ſhall come and deſire to joyn with any of them, but withall tell them, that for his part he yet cannot be convinced by any thing he can find in Scripture that this way of convenanting is required; if the Church cannot ſatisfie ſuch a man (being godly) in their practiſe, yet deſire to know of him whether hee be willing to joyn with them in all the ordinances of Chriſt, ſo farre as he knows, a meere affirmative to this is a covenant ſufficient to joyne him with them. The more fully he expreſſeth this to them, it would be the more acceptable. Now then why is it that there is ſuch a noiſe every where in exclamations againſt Church-covenant, when it is nothing but this, which how any gracious heart upon due conſideration can be againſt, I cannot ſee. And this is not only our preſent opinion, but that which ever ſince we knew any thing in that way, upon all occaſions, we have held forth.
But what do you ſay to the other; If a man who you believe is godly, yet not being convinced of your way of Government, but rather thinks the Presbyteriall Government to be the way of Chriſt; would you receive ſuch a man into communion with you?
If any godly man whoſe conſcience is not ſatisfied in that way of Government,Anſw. yet is ſo caſt by Providence as he cannot joyne with thoſe Churches where there is that Government he thinks to be Chriſts; and becauſe hee is deſirous to enjoy what ordinances of Chriſt he can, therefore tenders himſelf to one of theſe Congregationall Churches: Such a man ſhould be received to theſe Ordinances he ſees to be Chriſts, if there be nothing elſe againſt him, but meerly becauſe after all due means, yet through weakneſſe he cannot ſee Chriſts minde in ſome other ordinance. Chriſt doth not lay ſo much upon the ordinance of Government, as to exclude all his Saints all their days from all other Church-ordinances, if through weakneſs they cannot be convinced of that.
Now let one who is in a Congregational way, and connot ſee Chriſts mind in the Presbyterial Government, yet come to one of thoſe Churches, and ſay, he would gladly in all his ways ſee the mind of Chriſt, and enjoy all his ordinances, but he cannot ſee that a Miniſter who takes only the charge to feed by Word and Sacraments one Congregation, yet ſhould with others have the charge of ruling an hundred or more; and till he be convinced otherwiſe, he cannot in his practice acknowledg that Government to be Chriſts, would you yet receive ſuch a one to communion with you in all other Church-ordinances? If you would, I make no queſtion then but if we well underſtood one another, and were of quiet ſpirits, we might live together in peace.
Let not miſcarriages in particular men or Churches in thing… of this nature, hinder our peace; what we ſay ought to be ſuffered in us, we profeſſe to be our duty to ſuffer that or any thing of the like nature in others: and where there hath not been that brotherly and Chriſtian forbearance as ought to be, there hath been ſinne committed againſt Chriſt: but let not this hinder brotherly and Chriſtian agreement amongſt our ſelves, or any other Churches of Chriſt.
4ly. Evills that are ſmall or uncertain, or come by accident, muſt rather be ſuffered, then any good that is great, certain, and per ſe, ſhould be hindered. We muſt take heed that in our zeal to oppoſe evill, we hinder not a greater good: If oppoſition of evill lies ſo far out of your reach as you cannot come at it but by hindering much good, you muſt be content then to let it alone.
Laſtly,Suadenda eſt fides non imponenda. Bern. Nova & in a… d…a eſt iſta praedicatio quae verberibus evigit fidem. if the evils be ſuch as only can be removed by ſuper-natural means, we muſt not uſe violence for the removing of them, though God hath ſuch authority over us, as hee may juſtly puniſh us for not doing that which we are unable to do by the ſtrength of nature; yet one man hath no ſuch authority over another.
The power that God hath given a Magiſtrate,Greg. l. 2. ep. 52. is but a naturall help at the moſt, & therefore it can go no farther then to help us in a naturall way, to do what we are able to do by a natural power; when it hath gone ſo far, there it muſt reſt. I ſhall refer the Learned to Zanchy upon the fourth Comment, where they may ſee more about this.