Compulsion of Conscience Condemned, Section 3
SECT. III.
Demonſtrative Reaſons againſt Compulſion of Conſcience.
NO Humane Authority, no not the very Popes (thoſe Infallible Tooles) can deny but that the Word of God is the Rule of Faith, to which all that profeſs the Name of Chriſt ought to Conform. And as all the Children of God have an Equal Intereſt in the Teſtament of their Father, ſo no one amongſt them, has any Prerogative to Impoſe a force upon the Judgment of his Brother. One holds this, the other that, a third denys both, they Examine Scripture, Conſult the Originals, Examine the Opinions of Antiquity; they ſincerely Pray for Illumination: What then? Why pray what Courſe will you take with your Diſſenting Brother? All that you can ſay, can't remove him from his former perſwaſion: The beſt way is to pray for him, if any Rigorous courſe be taken in ſuch a Caſe, and if the fire brings no light with it to Demonſtrate the Truth of it, I profeſs I cannot but ſuſpect that the Coals are fetcht from below.
He that reflects upon the difficulties that Encounter us in the way to Truth, for Strait is the Gate, and Narrow is the Way, and with all conſiders how ſhort ſighted the beſt of Men be, for here we ſee but in Part, and understand but in Part, will ſoon find that there is infinitely more Reaſon for Chriſtians mutually to Endeavour the ſupport and aſſiſtance, rather then ſtudy the Ruine and Deſtruction of each other.
Since all have neither an equal Depth of Natural Judgment, nor the ſame Meaſure of Supernatural Illumination, but the Spirit Bloweth how, and where it pleaſeth, we ought not to deſpiſe or Perſecute our Brother, for his Innocent and blameleſs miſtakes, leaſt we be found to fight againſt God, who is the free diſpoſer of his Gifts; we know the way of Man is not in himſelf, Jer. 10. 23. But his goings (or ſteps) are of the Lord, Pro. 20. 24▪ And therefore, did we bear a due Reſpect to God, we would be Content to wait his leaſure, who has Ingaged himſelf by his Apoſtle, Phil. 3. 15. If in any thing ye be otherwiſe minded, God ſhall Reveal even this unto you. Let us therefore entertain ſuch a one, (who proceeds in the ſimplicity of his heart,) with Milk, till he grow ſtronger to Digeſt Strong-Meat.
I am much miſtaken, if Compulſion of Conſcience borders not upon the very Skirts of the Implicite Faith of the Papiſts. For, whatſoever a man is conſtrained to Swear, or profeſs, more then he is convinced of, proceeds from as Blind an aſſent, as can be match'd in the groſſeſt Popery, and of ſuch a convert no profeſſion has any great cauſe to boaſt. For common Reaſon tells us, that ſuch as are Proſelyted by violence, will continue ſuch no longer then the force laſts.
Force is meer Puniſhment, and conſequently not Juſt, unleſs the offence be voluntary: But he that believes according to the evidence of his own Reaſon, is neceſſitated to that belief, and to compel him from it, is to drive him to Renounce the Eſſential part of Man, his Reaſon.
I can't Imagine why we ſhould be commanded to try the Spirits, 1. John 4. 1. And to prove all things. 1 Theſ. 5. 21. If there be not a Faculty in the Soul to judge for it ſelf. 'Tis a ſtrange Injunction when we are commanded to hold faſt that which we find to be beſt; if after our moſt ſerious and deliberate Election, we ſhall be whipt out of our Conſcience by Penaltys. To what purpoſe do we Preach poor Souls into juſt ſo much Liberty of Scripture, as may beget their torture, and not permit them to reſt where they find ſatisfaction? Either prohibit to ſearch at all, or leave us ſenſible of ſome benefit by teaching. To believe what ſeems untrue, ſeems to me Impoſſible; To profeſs what we believe untrue, I am ſure is damnable.
As 'tis certain, that whoſoever ſwerves from the Dictates of his own Conſcience, commits a grievous Sin, Rom. 14. So without Queſtion they that endeavour by Force or Artifice to draw any Man to profeſs or Act contrary to what his Soul believes, are as deeply guilty of the ſame Crime, as the Apoſtle ſays, When ye wound the weak Conſciences of your Brethren, ye Sin againſt Chriſt. 1. Cor. 8. 12. How dangerouſly then do they expoſe themſelves to the Juſt Indignation of God who drive others, (and fall themſelves) into this Evil? &c. How wilfully do they attempt to extinguiſh the Light of Nature, which Indiſpenſably obliges all Men to Deal with others, as they would be dealt with themſelves? This Light is placed by God in clear and candid Souls to Shine and guide them, but in black ones to condemn and burn them. I could heartily wiſh that all Men would take the Advice of the Apoſtle, Rom. 14. 13. Let us not therefore Judge one another any more: But Judge this rather, that no man put a Stumbling-Block, or an occaſion to fall, in his Brothers way. If this Bleſſed Counſel were but followed, what a happy Nation might ours be?
Nothing hath cauſed more miſchief in the Church then the Eſtabliſhing new (and many) Articles of Faith, and the Incumbrance of Gods Worſhip by Ceremonys, which all acknowledge to be more for Ornament, then any Eſſential neceſſity. And had theſe Stumbling-Blocks been removed, 'tis certain that our too too deplorable diviſions would in a great meaſure vaniſh, but ſince there are, and muſt be Diviſions, let us pray to the Phyſitian of Souls to heal them. To Love one another is a command of the Almighty, which never was, nor never will be repealed. And O! how diſagreeable to that Sacred precept is it, to vex and trouble each other! How rare is it to ſee the very Brutes prey upon their kind! Yet we ſee mankind deſtroy mankind, not only deveſting themſelves of humanity, but with a more then Brutiſh cruelty, rage againſt their very Brethren. To break ſo evident a Commandement, to eſtabliſh that which is (more then) doubtful, is certainly contrary to Goſpel-Laws.
A thing may be clear to one man that would fain impoſe it, but it may be doubtful to him on whom it is impoſed, which no Body can help. Muſt the doubtful Perſon be knockt o'the head therefore, or muſt we pick out the Eyes of all that cannot See as well as our ſelves.
Suppoſe the point be clear in Scripture; why then ſay I, there is no neceſſity to make a new Law to Impoſe it; much leſs a new Article of Faith. If it be but deduc'd or infer'd; 'tis certain that what one thinks clearly deduced, another as Learned and able as he, may think not to be ſo.
Mens underſtandings are as various as their Speech or Faces: And is it Juſt for one man to Quarrel with another, becauſe different from him in either of theſe? or put him upon a Rack to ſtretch him to his own dimenſion, if not ſo tall as he? He that thinks all Diſſenters either malieiouſly or wilfully Blind is (in my Judgment) defective in Charity. If theſe People Diſſent out of humour or Hypocriſie, every thinking Man will pronounce them abſolute Fools. For they that play the Hypocrites; do it either for Worldly ends, or vain glory. Now theſe Men, who are under the laſh of every Informer, and ſuffer ſo unmercifully; cannot be charg'd with Diſſenting for worldly ends, becauſe they may ſecure themſelves by Conformity, and by neceſſary conſequence their Nonconformity is out of pure Conſcience. Elſe (as was ſaid▪) they are ſtark▪ I deots, and if ſo, the State has no need to fear them, and it would be a great diſparagement to ſo wiſe and Illuſtrious a Government to ſeem to fear ſuch a Company of ſuppoſed ſimpletons. But then on the other hand, if their Diſſent be really from the ſtrong and convinced perſwaſions of their minds, I would in all humility beſeech all, that have power to Execute the Laws againſt them, to conſider, that they are Chriſtians, their Bretheren and Countrymen, and that they would treat them as ſuch, in agreement to what our merciful Prince declared, as before, viz. To Puniſh only ſuch as are diſturbers of the Government. For my Pen ſhall never be an Advocate for any Perſon of that Character. If any ſhould think that theſe Men Diſſent out of vain Glory, he muſt ſtill ſuppoſe them worſe Fools then before; For who but a Madman would purchaſe the applauſe of a few Perſons (an Idle airey thing that will neither Feed nor Cloath him) at the dear rate of 20 l. a Month, 20 l. a Sermon, &c. or a Priſon with all its tormenting apurtenances? Is this a comfortable Bargain?
Well then, ſuppoſing them weak Brethren, what ſhall we do with them? why the Apoſtle readily anſwers this queſtion, Rom. 14. 1. Him that is weak in the Faith receive ye, but not to doubtful diſputations. Here is not one word of ſending him to Priſon; or Fining of him; No, No, they us'd to perſwade and convince; not compel men to Conformity. Neither did the ſtrong Chriſtian Perſecute, but Cheriſh and Inſtruct his weak Brother. For,
They very well knew that no man can be forced to believe, he may ('tis true) be compelled to ſay this or that, but not to believe it; the Dominion over the External part has no Rule over the Soul. And though a Man may be compell'd to diſſemble his thoughts, it is impoſſible that any outward force can change the opinion. The Soul of man is a thing ſo generous, that it is rather perſwaded by mildneſs, then won upon by figorous and Coercive Methods. And the Nature of Chriſtianity, is really adapted for ſuch procedures. If Compulſion of Conſcience had been thought by the Almighty, to be the beſt way of reducing Mankind, our Lord Jeſus would have uſed it. He that had the Command of the whole Heavenly Militia, (one of which in a Night Slew 185000 of the Aſſyrian Hoſt) could with as much eaſe ſubdue the Great Auguſtus Caeſar, as command a Fiſh to bring him the Tribute Money.
He that has good Eyes, and has been taught to Read, will Read you a clear Printed Book, but if he be Blind, or having Eyes wants Light, or never learnt to Read, or if the Print be Blind, you may ſooner daſh out his Brains with a Club, then make him perform an Action he cannot.
Faith is not to be driven like a Nail into the Head, or Heart, with a Hammer: For a Man cannot believe if he would, till the Gift be beſtowed upon him. And the Scripture is plain, when it tells us, that Faith is the Gift of God.
Arguments are good Inducements, but force has no countenance in the Goſpel, much leſs a command. Pray peruſe theſe Texts, John 20. 31. 5. 39. 42 Tim. 3. 15. Deut. 12. 32. 'Tis an eaſy thing to pick out ones Eyes, but all the Art of Man cannot reſtore thoſe Eyes again, or make Eyes for one Born without them. Even ſo Compulſion can make a Man a Hypocrite, but all the ſeverity in the World cannot make him a true Convert.
If Reaſon underſtands not what is declared, how can we by way of Deduction, or the beſt framed Syllogiſms yield to what we apprehend not to be Demonſtrative? All diſcourſe and Ratiocination ought to be of things Intelligible; The object of Faith is purely and eſſentially Divine, and the Soul cannot arrive at that (Beſt of) Learning, till the Spirit of God becomes the Tutor.
Before I leave this (by way of digreſſion) I cannot but borrow a few excellent Notions of an Eminent Prelate now Living. There is no giving way to Rational deduction and human Argumentations againſt Scripture, for then a cunning Sophiſter may lead men into many Errors. To go about to prove by Reaſon ſuch things as are above Reaſon, is wonderful: And to diſcourſe of what we underſtand not, is a ſpice of madneſs. The Concluſions drawn from ſuch Diſcourſes are dangerous, yea, a meer Ignis fatuus that miſguides Men, 2 Tim. 1. 13. Divine Myſteries dreſt up in the attire of meer humane Oratory, is like a chaſt and Vertuous Matron, trickt up in the habit of a Curtezan. The Divine Subſtance is not expreſſible by human Rhetorick, nor the moſt delicate Flouriſhes of an Artificial Pencil.
That which Men call School-Divinity, has been perverted at ſuch a Rate, that it has prov'd a meer Plague to Chriſtianity. There you have new Queſtions, nice Diſtinctions, and intemperate Concluſions toſt up and down like Tennis Balls. And from thence proceed cruel Bickerings, and Theological Wars.
The firſt Divinity-School was ſet up at Alexandria by Pantaenus, and from thence Sprung the Arrian-Hereſie, which like an ill weed ſoon over ran all Chriſtendom. In the Subtilty of theſe Schools Hereſie grew Refined, and with their School tricks of diſtinctions and Evaſions, almoſt baſſled the plain and ſimple Profeſſors of the Goſpel.
The Primitive Doctors, converted from Heatheniſm, and well skil'd in Philoſophy, Antiquity, Hiſtory, and Logick or Sophiſtry, Tranſlated theſe Sciences (falſly ſo called) into Chriſtianity, to Illuſtrate by their Indiſcreet Zeal, and Imbelliſh Chriſtian knowledge, by Artificial Forms and Figures, but rather indeed defaced it. Col. 2. 8.
He that ſeriouſly and without prepoſſeſſion conſiders the Nature of Chriſtian Doctrine, will conclude, that it muſt be taught by the Demonſtration of the Spirit and Power, and not by the School harangues of Sophiſtical Syllogiſms and Enthymoms.
Conſidering Men are wary, (and ſo they had need) of the Subtilties of ſuch as would pervert or deceive them, in ſo important a matter as Religion is: Becauſe Hereſies appear not firſt in their own Natural Shape, but they complement you in Diſguiſe, Maſqueraded with ſpecious pretences; the Author of theſe Hereſies will preſs into their Service, this and that obſcure place of Scripture capable of various Interpretations. But (mark I pray) when they have once got Footing, by degrees they lay a ſide their Vizards, and march on Brazen Fac'd, (I mean bare-Fac'd.)
Well, but as to Compulſion of Conſcience, ſince the affront is only to the Divine Majeſty, ſuppoſing the Diſſenter errs, methinks we ſhould leave God to vindicate his own cauſe: For what can be a greater diſparagement or more derogatory to the honour of the Godhead, then to think he wants the help of Man to defend him. Mark how Peter was rebuked by our Saviour for cutting off Malchus his Ear. Beſides, do but conſider the Methods uſed by the Redeemer of the World, in Conquering his Enemies, and you will find it was by Preaching and Suffering, and if his Diſciples wont follow ſo Illuſtrious an Example, they deſerve not to be called by his Name, nor be Dignified with the Title of Chriſtians.
In all well order'd Governments the Magiſtrate may and ought to puniſh Evil doers, but not Evil Believers, for God Reſerves that to himſelf, it is his Divine Perogative, for he only is the Heart ſearcher; and Man cannot poſſibly have a right Cognizance of the concealed or Evil thoughts of another; becauſe, for any thing he knows, The greateſt Profeſſor may be the greateſt Atheiſt.
I do not Remember that Chriſtians ever took up Arms againſt their Governours in the Primitive times for propagating their Profeſſion, or to preſerve themſelves from Perſecution; And he that will do ſo, meerly upon that account, is either a Fool or an Atheiſt: A Fool, becauſe he rejects the opportunity of gaining the Reward promiſed, Matth. 5. 12. Bleſſed are ye when Men Revile you and Perſecute you, &c. Or an Atheiſt, becauſe he wont believe that God will be as good as his word. But to Return where I left, I may reckon that common ſaying among ſhallow Fancys, viz. That a Pigmy on a Gyants ſhoulders ſees more then the Gyant. The Queſtion is not of ſeeing more, but clear diſcerning. If both theſe ſee a Beaſt at a Miles diſtance, and contend whether it be a Horſe or an Oxe, the Pigmy on the Gyants Shoulder, is never the nearer diſcerning what it is, becauſe it depends more upon the ſharpneſs of Sight, then the height of his ſhoulders: ſo we have no poſſible aſſurance that the Doctrine delivered to us by man (if not revealed in Scripture) is abſolutely true, becauſe we are certainly aſſured that 'tis poſſible for him, or any man to erre, yea in this very Doctrine. The Great Auguſtine (the wonder of his time for ſharpneſs of underſtanding, and great modeſty withal,) believed it abſolutely neceſſary that Infants ſhould Receive the Lords-Supper, and termed it a down-right Hereſie to affirm that there were any Antipodes. So Lanctantius a notable Wit, and a great Scholar.
The moſt Eminent of the Evangelical Doctors grant that even general Councels have erred, and if anyman ſhould deny it, the thing may be eaſily Demonſtrated. Our Church Hiſtorys declare how often they have thwarted one another, in things (point blank) contradictory. At which we need not wonder, for they have no promiſe of Infallibility; You'l ſay they are the Churches Repreſentative: What then? I know no promiſe in the whole Bible, that the Repreſentative ſhould be Infallible. 'Tis true The Gates of Hell ſhall not prevail againſt the Church, but what's that to a General Councel which (by a modeſt Calculation) cannot amount to one part in 10000 of the Univerſal Church. But I need ſay no more, then that theſe (ſo called) general Councels have been ex diametro againſt each other, as before hinted.
Parents are accountable to God for their commands, as well as the Children are for their Obedience, natural Parents are by meer Nature prompted to ſeek the Love of their Children: So ought Spiritual Parents who are Stiled Miniſters of God (who is Love) to demean themſelves towards their Spiritual Children. And conſequently is it not more ſuitable to this excellent Grace, and Parental Tenderneſs to lead the People into the Houſe of God, rather then to whip them in by fear? And to put on ſuch a habbit as will Invite them in, rather then fright them out? What wiſe and Loving Father would put on a winding Sheet to Fright his weak and ſimple Child?
Man (ſays a Reverend Pen) is a very tickliſh Animal to Govern; he will not always be guided by Reaſon and Authority. He has a Will as well as Reaſon, and will have his own Will in many things; even among the very Godly themſelves (which is to be Lamented) but few are ſo intirely Pious, as wholly to deny themſelves. This is ſo high and ſharp a point of Religion, that you may break the Heart ſtrings of many in winding them up ſo high; and ſo you may crack all their Religion.
I cannot in Conſcience when I Treat upon ſo ſerious a Theam, but Remark, that the Carriage of ſome Preachers has created a great diſlike of that Sacred Work, as 'tis managed by not a few, and ſo are themſelves the cauſers of that Diſſent, which they exclaim againſt: too many Preach not Chriſt but themſelves; They take here and there a Sentence of Scripture, the ſhorter and more abſtruſe the better. Then to ſhew their Skill and Invention, they Divide and Subdivide it into Generals and Particulars. Here you have the Quid, the Quale, the Quantum, and ſuch like Quack-Salving Forms, which the People underſtand no more then they do Greek or Latine. Then they look into this or that quaint Author and pick out a Sentence of a Philoſopher or Father, ſome nice Speculation or other, and Labour to Couch all in Elegant Language. But what's the end of this? why certainly 'tis meerly to ſhew their Wit, Reading, or whatſoever elſe is excellent in them. But, Pray mark, how ſuch practiſes are Charactered, 1 Cor. 2. the whole Chapter is worth Reading; and plainly demonſtrates that this kind of Preaching is not Apoſtolick, that is, that they Preach not in the Demonſtration of the Spirit, but in the Demonſtration of their Learning.
Many of the Ancient Fathers (eſpecially the Greeks) have been ever Fond of Nicetys. Theſe, when Converted to Chriſtianity, Tranſplanted their Beloved Rhetorical Flowers of humane Learning into Chriſtian Gardens, which prov'd indeed Weeds. Common Experience will be my Advocate, when I ſay that humane Nature is apter to give Nouriſhment and vigour to humane Principles then to ſuch as are Divine.
Pray when did ever any Learned, Witty, Rhetorical Harangue, or cunning Syllogiſtical Diſcourſe convert the tenth part of St. Peters or St. Pauls Fooliſh Preaching, as he terms it? (tho 'tis indeed the Wiſdom of God to them that are Perfect.)
How widely different is the manner of Preaching in the Apoſtles time from Philoſophical Arguing, and Rhetorical declaiming? the Preaching then, was either Catechiſtical Inſtructions, or Pious admonitions, not tying themſelves to any form; but paſt from one matter to another, as the condition of the Hearers required, and not as the Preachers Fancy and Reading prompted him.
'Tis Reported of the Emperour Caligula, that he Judged, Condemned or acquitted Delinquents as beſt agreed with the Current of his Oration; So ſome now a days ſhape their Diſcourſe more to the Applauſe, then Edification of the Hearers. Such Sermons may be better termed Banquets for full wantons, then Inſtructions for ſuch as are almoſt Starved for want of Spiritual Food. It may nouriſh an Auditory of Camelions that Live by Air, but can never make ſound and Solid Chriſtians.
The Schoolmen, and ſuch as greedily Suck their unexamined Dictates, have ſet up an opinion, that none are fit to Preach but ſuch as have been Students in the Univerſity; Where if he hath Learnt a little to chop Logick, and produce ſome nice Speculations from Ariſtotle, Plato, &c. or ſome Theological diſtinctions from Aquinas, Peter Lombard, or the reſt of the diſtinctionmakers, or a little gingling from the Poets and Orators, then, O! then, (but you muſt ſuppoſe him documented by the Guide to the Inferiour Clergy) he ſets up for a Spiritual Paſtor! the weightieſt Office in the world, becauſe Mens Souls, (their better part) is concern'd! 'tis very ſtrange that ſuch qualifications (common to Graceleſs as well as Gracious Schollars) ſhould render him capable of rightly Dividing the word of Truth: For if you ſeriouſly Examine the whole New-Teſtament, you will not find one tittle of thoſe Sciences in the Goſpel; but you will ſee they are rather ſeverely arraigned, as Enemys to it; Becauſe they tend to vain Jangling, Strife, and Contention, not tending to that (which is the end of Preaching) the Converſion and Edification of Souls, Eph. 6. 12. 2. Cor. 10. 4.
The Apoſtle Paul in his Epiſtles to Timothy and Titus (two Primitive Biſhops,) tells you the qualifications of Biſhops and Deacons, viz. Gravity, Sobriety, Meekneſs, Diligence, &c. Not Mathematicks, Logick, Phyſick, &c. Not the Study of Ariſtotle, Plato, Cicero, Euclid, Scotus, Aquinas, &c. And why? why there is very good Reaſon: For 'tis moſt evident that the greateſt part of Academical Learning is as uſeleſs to a Spiritual Paſtor, as the Art of Navigation is to a Phyſitian: The Apoſtle telling us in plain terms, that he deſired To know nothing but Jeſus Chriſt, and him Crucified. There's the qualification with which whoſoever is qualified, may ſay with David, Come I will ſhew thee what the Lord hath done for my Soul. But without it all the Arts in the World can't make a Preacher, as the old verſe ſays.
Qui Chriſtum diſcit, ſatis eſt, ſi Caetera Neſcit.
Qui Chriſtum neſcit, nihil eſt, ſi Caetera Diſcit.
Chriſt may be better Preach'd by a Grave, Conſcientious Man, well verſed in the Scriptures, and the Myſterys of Faith, tho never bred in any Univerſity, nor skill'd in any Language but his Mother-Tongue, then by the Students of Ariſtotle, Scotus, Aquinas, &c. (quat ales) with all their knacks of Quidditys and Qualitys, Syllogiſms, and Euthymemes, Diſtinctions, and Subſumptions, &c.
It is Remarkable, that no Greek, Italian, or French of a thouſand underſtood any Language beſides his Mother-Tongue, when the Goſpel firſt was Planted. And 'tis worth noteing, that the Apoſtles received the Gift of Tongues, becauſe they were to Preach to all Nations, but we find no infuſion of School-Learning by the Holy-Ghoſt, nor any more Gift of Tongues, when the Goſpel was once ſpread over the World.
This is further very Remarkable that no Man can produce an Example of any Nation that was ever Converted to Chriſtianity by Philoſophical or Rhetorical Preaching.
I hope the Digreſſion will be excuſed, if I note the miſchief of Excurſions; For if ſuch be countenanced, we ſhall never have an end: becauſe the Itch Men have to ſhew their Learning, will continue this vain and unedifying Practice. Poſſibly the Preacher ſits in his Study all the week long, picking from this and that and 'tother quaint-Authour, a few Beautiful Flowers; well, what then? then he comes on the Preaching day (commonly called Sunday) with his Noſegay in his Hand (viz. his Notes pinn'd up in his Bible) to entertain Ladys and Courtiers. But what have you to ſay to that? I'le ſay nothing, but refer the Reader to the New-Teſtament▪ and when he has ſeriouſly peruſed it, let him Act and Believe (with reſpect to the Premiſes,) as that Sacred Book plainly Teaches him▪ for if that won't do, nothing but a Miracle will do it.
Before I proceed, give me leave (good Reader) to tell you, that by what I have here written, (partly from Perſons Eminent in our Church of England, and partly from my own experience and obſervation) I would not be underſtood to cry down humane Learning, as a thing of no uſe; nor throw the leaſt diſparagement upon our Famous and Reverend Divines, for I honour them from my Heart, and know that amongſt the Ciergy of the Church of England, (as Eſtabliſhed by Law,) there are as Eminent Men, Conſpicuous to all, not only for their Learning, but alſo for their Piety and Gracious Converſations, and their painful and Induſtrious Labours in the Service of our God, as any in the World: No, no, 'tis the Abuſe only I write againſt, and 'tis that alone I heartily wiſh were Reformed.
The knowledge of the Original Languages in which the Scriptures were Pennd is of very great neceſſity, that we might converſe with that Sacred Book in its own Emphatical and Native Idiom, and that we may not be Impoſed upon by wrong Tranſlations. But withal let me add (which no Learned Man I am ſure will blame me for, if unbyaſs'd) that we are to conſider the Bounds of Phyloſophy and Humane Literature: Theſe are to be exerciſed in the things that may be known by the Light of Natural Reaſon; But when they Travel beyond that Road, and muſt needs be defining things beyond their Sphear, they become extravagant and Saucy.
This was the Judgment of that Excellent and Learned Lord Picus Earl of Mirandula, in his Epiſtle to Aldus Manutius, a ſharp Schollar: Accinge te ad Philoſophiam, ſed hac Lege, ut Meminer is nullam eſſe Philoſophiam quae a Myſteriorum veritate nos abducat: Philoſophia veritatem quaerit, Theologia Invenit, Religio poſſidet. That is, Addreſs your ſelf ſo to the Study of Phyloſophy; that no Phyloſophy ſhould ſeduce you from the Truth of the Myſterys. (of Chriſtian Religion) Phyloſophy ſeeks Truth, Divinity finds it, (but) Religion poſſeſſes it.
Every▪ Thing is good and proper in its place, as for Example, Fire is uſeful in the Chimney, but it is miſchievous in the Houſe-Top. There, that which before would Warm you, or be Serviceable to Dreſs your Meat, will Burn you and your Meat too, unleſs you can quench it, or Run away from it. So Learning is good as an Hand-Maid, Hagar-like, But if it muſt needs be Miſtreſs, and Uſurp-Authority in the Family, if like Scoffing Iſhmael Geneſis 21. 9. Gallat. 4. 30. It will Mock at the Spirit, and the Simplicity of the Goſpel, let it be caſt out: For nothing Supream will endure to be Rival'd in his Authority. Perogative, eſpecially in Divine matters, is as tender as the Apple of ones Eye.
There is no Sober and Impartial Divine, but will Grant, that it is the work of Faith, by the Aid of Divine Revelation, to be Imployed in the Myſterys of Religion. From which conceſſion it is evident, that when any Man undertakes to Teach us Divinity, by the meer Guidance of Nature, (call it Natural Phyloſophy, Univerſity Learning; or what you will,) but ſhews himſelf by ſuch an attempt as abſurd and Nonſenſical, as if the Eye ſhould Incroach upon the Ear, and would pretend to Diſtinguiſh the various gradations of Muſical Notes, or the quavers of a pleaſant Inſtrument, which it cannot ſo much Imitate, as the dulleſt Brute can Imitate the warblings of the Nightingale.
If the Example and Practice of the Lord Jeſus Chriſt be worth Imitating, you will find that he made Choice of ſuch as were Deſpiſed and Unlearned. Why? Becauſe his Grace might ſo much the more be Magnyfied, and that the Honour due to His Soveraign Converting Power might not be Attributed to any Humane Faculty of Rhetorical Perſwaſion. He made Fiſhermen, a Tent-maker, and other Tradeſmen, Meſſengers of the Everlaſting Goſpel, and (as it were) Embaſſadors extraordinary of Heaven. They were not ſent to Learn the Facultys of Ariſtotle, Cicero, or Aquinas: No no; His Holy Spirit was the only Schoolmaſter. He could with as much eaſe Imploy the whole Univerſity of Athens, as thoſe Poor Men; but he did not, and why ſuch as are called by his Name ſhould deſpiſe his Grace when appearing in Perſons of that Quality he Choſe, is a meer diſconcurrence with the Sanctions of this Ever-Bleſſed Law-Giver.
I do not repreſent theſe things to Introduce a promiſcuous Liberty for all Perſons to turn Preachers that are Chriſtians, but to Reaſon People (if I could) our of extreams. For as on the one Hand I believe that meer Learning does not qualifie a Man to be a Preacher, ſo on the other ſide I am ſatisfied, that Grace without the gift of Ʋtterance and a ſound Judgment accompanied with an Ability to Divide the word of Truth, ſuitable to the neceſſity of the Hearers, does not qualifie any Man for a Publick Preacher. Of both theſe I take the Church to be Judge, and am ſatisfied that without the Approbation of a Chriſtian Aſſembly, ſuch as preſume to take that Office upon them, where ſuch an Approbation may be had, are none of Chriſts Meſſengers but their own, Becauſe we ſhall ſo have no order, but confuſion, which muſt not be Introduced into the Church of Chriſt, unleſs you will change the beſt of Governments, into the worſt of Anarchys. Let every Man abide in the Calling whereunto he is called▪ ſays the Evangelical unrepealable Statute.