Three Sermons, Letter
TO THE WORTHY AND EMINENT, MR. JOHN DURY, SALƲTATIONS,
THat amongſt ſo many horrid Alarms of War, amongſt ſo many fatal differences of Opinion raiſed in matters of Religion, and that alſo after ſo many, and ſuch unwearied labours of famous Interceſſors, now ſo often in this cauſe undertaken in vain; you ſhould O Dury, the moſt zealous Friend of Peace, not onelyonly be ſeriouſly thinking of, but are alſo unto this day ſtrongly endeavouring the Eſpouſals of Truth and Peace between the Profeſſors of the Goſpel; we verily do largely congratulate you in the conceiving ſo great a deſign, with our utmoſt, and daily Prayers, helping forward (by Gods Aſſiſtance) the birth of this Man-Childe. Suffer us to ſpeak the very truth of the matter, nor is there any need to deny the ſame: even as the Holy-Scripture relates how the Olive Branch, brought much comfort to the Parent of the other World after the Flood, while he was lamenting over the Tremendous Spectacle of the Deluge over flowing all here below; in like manner did your Letter, breathing a very ſpirit of peace, as another Noahs dove, ſent down from Heaven, wonderfully refreſh the exile Brethren, who were almoſt aſtoniſhed to ſee ſo many nations, that profeſs the Goſpel, making irreconcileable war amongſt themſelves, together with the many and great diſſentions in the buſineſs of Religion, and that monſtrous flood of Errour breaking forth, not out of the Cataracts of the Clouds, but the very Mouth of the Dragon.
Be it ſo, that we are in the utmoſt parts of the Earth; we have onelyonly changed our Climate, not our mindes: we have altered our place, that we might retain the Faith without alteration. There are indeed ſome, that might have been better imployed, at leaſt meer ſtrangers to our affairs, who do therefore impute unto us the guilt of Schiſm, becauſe in the firſt place we have endeavoured after the pure Worſhip of God. But if any ſee good to enquire into the Reaſon, why theſe Churches in the Wilderneſs left their Country, this it was, viz. that the Ancient Faith, and pure Worſhip, might be found inſeparable companions in our Practice, and that our poſterity might be undefiled in Religion: Nevertheleſs, we are never unmindefull of the ſaying of Auſtin to the Brethren in the Wilderneſs, as he ſtyles them; There are two things conſiderable, ſaith he, Conſcience and good Name: Conſcience is neceſſary for thy ſelf, good Name for thy Neighbour: He who truſts to his Conſcience, and neglects his good name, is cruel, eſpecially if he be ſet in that place, of which the Apoſtle writing to his Diſciple, ſaith, In all things ſhew thy ſelf an example of good works. It may not be unlawful for us, who are in the Wilderneſs on the further ſide of the Seas, as well thoſe, who through grace are called to the Miniſtry, though in our ſelves the greateſt of ſinners, and the leaſt of all the Saints, as any others, to Apologize for our ſelves in the Words of the Tribes beyond Jordan a little changed, for the vindicating or preſerving our good name in a matter of ſo great moment, both before great ones, Fathers, Brethren, and every gentle Reader, The Lord God of Gods, the Lord God of Gods he known, and Iſrael ſhall know, if wittingly and willingly in Rebellion, or treacherous dealing againſt the Lord, or in Schiſm it be, that we have departed from our Country, ſave us not this day.
But yet notwithſtanding, we are not unmindful of that ſo known Oracle, [Love the Truth and Peace:] we neither ſtrive for Truth without making reckoning of Peace, neither do we purſue Peace with the loſs of Truth: the former defaceth, this latter teareth the ſeamleſs Coat of the Church. It is as neceſſary to avoid the Rock of Schiſm on the right hand, as the Quickſands of Confuſion on the left. We renounce Samarataniſm, that deadly ſink of falſe Doctrine, as much as we fly from Donatiſm, the ſore enemy of Evangelical Temperament, and devourer (if we may ſpeak after Teriullian) of Chriſtian Society; but admire and embrace the Concord, and Agreemeent of the Goſpel. We are no whit pleaſed with Caſſanders ſhaking hands with Papiſts at the furtheſt diſtance, erring from the Truth; Nor yet with the Romaniſt renouncing Communion with them that are otherwiſe minded in leſſer differences: but in ſpecial manner we ought to labour, that we may walk with an even foot, and not to turn aſide an haires breadth from the Truth: in the mean time, it is better to be a Cyprian then a Steven. It is much more grievous to think aright, and be found a Sciſmatick, then to think amiſs in things not fundamental, and be of a peaceable ſpirit. The ſpirit of our Lord Jeſus Chriſt is a ſpirit of Truth, of peace and Communion: ſo deſirous of Peace, that it requireth Communion in a true Church, although not pure; and ſo deſirous of Truth, that it forbids impurity in any Church whatſoever. That, that is the Mark at which we aim, and which we endeavour and breath after, in him who is the Way, the Truth and Life.
It is confeſſed, there are ſome Apices, or leſſer points in Divinity, which the Church of God hath now for above an hundred years bewailed, as the obſtacles of Peace, concerning which the chief controverſies maintained are about Predeſtination, Ubiquity, and the Euchariſt. About theſe points how many thouſand Polemick writings have been extant all abroad, which the Chriſtian World is ſcarce able to contein? Alas! that ever there ſhould be a warre about the Sacrament! Alas! that ever there ſhould be any contentious Treatiſes about the Euchariſt, turning the very Badge of Union, into an Apple of Contention! who can refrain from tears at the uttering of ſuch things? yet theſe notwithſtanding, that there is place for the ſo much deſired Coalition between the Evangelicks and the Reformed, ſo called may eaſily be made appear, by running through the chief Heads of things:
As namely, Becauſe in the firſt Article, they who were the greateſt Favourers of that eminent Worthy of the former Age, do yet aſcribe the work of Converſion wholly unto God, and do likewiſe ſtifly maintain, and accurately defend, Grace to be altogether free; who were alſo utter enemies to that peſtilent Opinion of the Schoolmen [That God is bound to him that doth what he can of himſelf] And who likewiſe do deſervedly account it meer Pelagianiſm, to make any kinde of Qualifying Fitneſs a Moral Motive unto predeterining Grace.
As for the Opinion of the Ubiquity of the Humane Nature, by virtue of the Hypoſtatical Union; it cannot be denied, but that Papers have come abroad, written by too much gall and ſharpneſs. In the mean while it is agreed upon by all, and taken for granted, That the Humane Nature is Perſonally Omnipreſent, According to this Rule likewiſe are other Propoſitions about the Perſon to be judged of, under this head.
Laſtly, As concerning the Lords Supper; the Divines of either part, do reject Tranſubſtantiation, together with worſhiping of bread. But about the Real Preſence, viz. Sacramental, of the Body and Blood of Chriſt, it is agreed between both. Theſe ſo many and great Differences, are to be accounted as ſo many Heart-griefs, although not to be numbred amongſt them which by the Apoſtle are called Ʋnlearned Queſtions; yet we judge them not to be of that moment, as to hinder the giving each other the right hand of fellowſhip, or the pledges of Ecleſiaſtical Brotherhood, building upon that Apoſtolical Canon of holy Communion, Nevertheleſs, in that whereunto we have attained, let us walk by the ſame Rule, let us minde the ſame thing, Phil. 3.16. Here alſo we may call to minde that common and received Diſtinction between Fundamentals, and non-fundamentals; and, that Brotherly Fellowſhip is not to be refuſed with men peaceable, and otherwiſe Orthodox, for the ſake of Non-fundamentals.
We account it very unequal to faſten upon any one that holds an Opinion; all the Conſectaries, which to him that argues according to the exacteſt grounds of Reaſon, ſeem to follow upon ſuch premiſes, eſpecially if thoſe Conſequences be diſowned by him: in which reſpect there are no ſmall Errours on both ſides, while thoſe of our ſide impeach the other of Eutyches his opinion, though refuſing to own it, for the ſake of Conſubſtantiation; And they on the other ſide go about to make ours guilty of making God the Author of Sin, although we never ſo much diſclaim it, in the Point of Predeſtination. The Diſputes about the Conſequences of theſe, whether rightly inferred or not, from the premiſes, belong not to this place to be examined, yea the matter it ſelf requires rather that we ſhould forbear.
But this Tragedy is not yet at an end. For, as to Polity, and indifferent things, they have taken up divers Opinions; who it were to be wiſhed that they would embſace that Concord one with another, which hath been ſo often endeavoured after. But the Differences of this nature, as they are not ſo ſmall, that the Lovers of Truth ſhould be ſilent about them; ſo neither are they ſo great, that they need be any hindrance to the Seekers of Peace and Quietneſs in the preſent Undertaking; as may appear by the unqueſtioned Example of our Saviour, who refuſed not to Celebrate the Worſhip of God in the Jewiſh Church, defaced at that time with more greivous corruptions. They who are united to Chriſt by heart-converting grace, are Members of his Myſtical Body; and whoſoever, but in appearance at leaſt, are joyned to the Head, and have added themſelves to the Polity of Iſrael, are to be received Members of the Political Body. Now Communion follows upon Union. Beſides the nature of Political, as well as Chriſtian Society, doth utterly forbid to deny the Priviledges of fellowſhip to ſuch Members as are found without Scandal.
Thus much we thought good to ſpeak briefly about this Point, that Honoured Perſons, and Reſpected Brethren, might underſtand what Reaſons moved us to entertain the ſame Opinion with themſelves. We have been taught, that the Idea, or Patern of holy Communion, ought to be fetched from Divine Writ, and not to be framed after our own pleaſure.
The Rules of Sacred Society are certain; beyond which, or ſhort of which, it is not in our power to extend, or withhold the Right-hand of Brother-hood. Whoever having attained theſe ſhall acknowledg them; and having acknowledged them, ſhall walk according unto them; ſo holding Communion with ſinners, as he doth not in the leaſt communicate with their ſins, ſo as he is wanting neither to the Truth, nor himſelf, nor his Brethren, him we deſervedly eſteem both as a Guide and Pillar of the Church: will we, or nill we, we are Brethren; and ſeeing we are Brethren, let us acknowledge our ſelves what we are, namely, Brethren in the Lord. A day would ſcarce ſuffice, to rehearſe how many and how great incitements do call for, and require this. To account the weak in Faith for none, is indeed it ſelf a greater weakneſs. The name of Brethren is ſweet: it is matter of great delight to be ſuch indeed. But it is much to be lamented, that thoſe who are ſo, ſhould not be acknowledged to be ſo. So to ſtand for Truth, that by too tenacious inſiſting upon Doctrine, we make no reckoning of the Rights of Society, is to be carried with the ſtudy of Parties, not of the Truth; and to undertake the Patronage of an Opinion, rather becauſe it is our own, then becauſe it is true.
Sounder Philoſophy determines, that the excellency of Union is to be eſteemed according to the dignity of the Cauſe. We here paſs over in ſilence the conſpiring together of the waters and dry land to make one Globe; as alſo that of the frame of the Heavenly and the Earthly Globe, to make one Sphere of the World. There may be found an heap of Miracles in the quiet gathering the living creatures into the Ark, and their abiding in it, where the moſt ſavage of them laid aſide their ſavageneſs; being ready to acknowledge Noah for their Lord (not much otherwiſe then Adam in giving Names unto them) where might be ſeen the Wolfe ſtanding amongſt the Sheep, neither do the Flocks ſeem affraid of the great Lyons: Theſe are indeed very great things; but yet if they be compared with the Myſt cal Union, ſhining forth in one of the very leaſt of Chriſts Members, there would want words to expreſs how great the diſtance is. To proceed therefore, if the Union of a very few Believers be of ſo great moment, of how great account ſhould be the Uniting of all Proteſtants in the Faith? But let us here pauſe a while, and not think much to weigh this matter a little more ſeriouſly, and we ſhall finde (unleſs we are much deceived) this very Union about which we are treating, if it be without hypocrifie and deceit, but as the very off-spring and image of the Hypoſtatical Union, and onelyonly next unto it on Earth (as to the kinde) and like unto which there will not be found any in Heaven, no not when Angelical Nature remained in its perfection. We do believe indeed, and not out of a vain conceit, That this Agreement is a bright Looking-glaſs made of the Blood of the Lamb, wherein Jeſus himſelf, the Prince of ſo great a Peace, clearly ſhines forth: in paſſing through which alſo, he doth irradiate the World with its brightneſs, while it ſtedfaſtly beholds this clear Looking-glaſs, and by irradiating, ingenerates Faith therein. In which reſpect we need not fear to affirm, That the perpetual conjunction of all Mankinde, eſtabliſhed by the Bond of the firſt Covenant, would be by infinite degrees exceeded by it; That they all may be one, as thou Father in me, and I in thee, that the world may know that thou haſt ſent me, Joh. 17.21.
If the poſſibility of ſuch a Peace ſhould appear, we could not do much in the purſuing the neceſſity thereof. Notwithſtanding (if we may have leave) that this Neceſſity may be faſtned in our mindes, as they ſay, with the ſtrongeſt Nayle, before we leave this Exhortatory part of our Diſcourſe, we think meet, for a Concluſion, to adorn and ſtrengthen it with the Sayings of ſome Famous men, tending much unto Peace.
At Marpurg, Luther long ſince profeſſed, That he would not yield this Praiſe to the Adverſe Party, that they ſhould be more ſtudious of Concord and Peace then himſelf. From whence aroſe that famous Concord of Marpurg. We finde alſo Calvin thus expreſſing himſelf, that he might compoſe mindes, and allay ſo great Commotions, at a time when Contention was grown much too hot; But I deſire you to conſider, firſt, How great a man Luther is, and in what great Gifts he doth excell, and with how great Courage and Conſtancy of Minde, with how great Dexterity, with how great Efficacy of Learning, he hath hitherto endeavoured to put to ſtight the Kingdome of Antichriſt, and propagate the Doctrine of Salvation. I have been often wont to ſay, That if he ſhould call me Devil a thouſand times, that I would yet give him that honour, as to acknowledge him the eminent Servant of God. But our Davenant moſt ſevereſt of all; If the Schiſmes of Churches might be taken away, as without doubt they may, I would rather have a Millſtone hanged about my neck, and be caſt into the Sea, then either hinder a Work ſo acceptable unto God, and ſo neceſſary to avoid Scandals, or not promote it with my whole heart, and all my utmoſt Endeavours.
Epiphanius would not that Chriſtians ſhould have any Byname. Let the Nick-name of Zuinglians and Calviniſts then ceaſe, the Marks rather of Faction, then of Brotherly Ʋnion. What ſhould we have to do with Luther? What ſhould we have to do with Calvin? We Profeſs the Gospel, we Believe the Gospel. Bellarmine ſomewhere hath a Catalogue of a great many Kingdomes that fell off from the Papacy: whoſe defection from the Myſtery of Iniquity, if it hath troubled the Cardinals of Rome, how much more would their Uniting together in the Myſtery of Piety, be a terrour to the Roman Party? When the truly holy League ſhall wholly ſtand for the Lamb; when Humane Endeavours and Diſſenſions being laid aſide, they ſhall onelyonly intend that one thing, to afford their mutual help for the promoting of Religion; when they ſhall unanimouſly carry on the war of the Lord againſt the Whore, as if they were indued with the very Spirit of the Revelation; when they ſhall be called neither Engliſh, nor Dutch, nor Swedes, nor Danes, but onelyonly Chriſtians.
If Poets Writings any truth contain,
Ages fierce Wars ſhall never more maintain.
But it is not in our power, moſt excellent Dury, to adde our counſel, either to the beginning or the preſerving this Agreement. You are not ignorant, that we are Exiles, Britains, altogether divided from the reſt of Europe; wherefore we are leſs fit to perform this Taſk: Neither are we ſo unſenſible of our own weakneſs, as not readily to confeſs our inability for ſo great a Service; nor is there need, ſeeing we muſt thankfully acknowledge and own, that this office hath been abundantly performed, both by Strangers, as well as by our own Countrymen.
We may here call to minde, and not without ſome ſacred ſympathy, thoſe Bleſſed Soules, Melancthon, and Pareus, now amongſt the Bleſſed; the one no leſs famous amongſt the Reformed, then the other amongſt the Evangelicks; The firſt of whom going towards Haganoa, with ſighing uttered theſe words,
In Synods hitherto we lived have,
And now in them return unto the grave.
The other ſeriouſly meditating on the controverſie of the Enchariſt, brake forth into theſe words; I am weary with diſputing. Thus, if theſe men might be Judges, we ought rather Pray, then Diſpute, and ſtudy how to Live, then to Contend. And perhaps the Divines of either part, after they have been wearied, and broken in their Spirits with daily and continual Contentions, will more readily accept of the Counſels of Peace, which hitherto have been leſs acceptable, while the Senſe of Anger remained freſh: After by long uſe they have been taught, they may prefer the waters of the Pacifick Sea, before thoſe of Meribah. Nor need we ſay, That thoſe Honoured Perſons, and Brethren, will perhaps more kindly entertain the Counſels of Peace, ſeeing there are, we know not how many Sayings, Writings, Deeds of Princes, Churches and Univerſities, openly teſtifying, That eminent men of both Orders, and that not of the loweſt Rank, have not onelyonly received, but taken Counſel together, and engaged their helping hand, as need ſhall require: from which beginnings it is but meet to hope the beſt. God is able to make them workers of Peace, whom he hath given to be Seekers of Peace: If otherwiſe, ſuch eminent endeavours ſhall not want their reward in heaven, and their honour in Iſrael. Theſe are piouſly Heroick Enterpriſes, which as they do oblige all good men, ſo are they to be admired of them. Their Praiſes, how great, or how little ſoever, as the preſent age is not altogether ſilent about them; ſo will poſterity declare the reſt, and perhaps the unknown parts of the World.
We give thanks unto the Father of Lights with all our hearts, who hath put this Work into the minde of Dury, ſavouring of a Spirit more then Humane; and hath added alſo ſuitable Courage to the promoting ſo Pious and Apoſtolical a matter, which Task, whoſoever ſhall effect, if we may be Judges, will deſerve a more then ordinary Triumphant Statue; and whoſe Monument will ſo far excel the Trophees of Achilles, as if they were not worthy to be mentioned in the ſame day. However the iſſue of the matter fall, yet it is a great deal, to have attempted in a great Deſign. Seek the Peace of Jeruſalem, they ſhall prosper that love thee.
We give thanks unto the God of Peace, who would not ſuffer the labours of his ſervant endeavouring after peace, to be undertaken altogether without ſucceſs. Therefore, moſt worthy Sir, go on in this your ſtrength, reſting on the prophecy for the deſired Concord, That it ſhall be in it's own appointed time. The power which have obeyed the Roman Harlot, ſhall hate her, make her naked, and burn her with fire; For God hath put it into the hearts of the Kings, that they ſhould fulfil his will. It doth not become thoſe that have a meet underſtanding of things, to doubt of their Agreement in the Faith, who are to burn to Aſhes the Metropolis of the laſt Head of the Beaſt, as an enemy to the Faith. The Diſcord of the Kings detaines the Whore on her throne, and keeps the Woman in the Wilderneſs, while they are contending amongſt themſelves.
It makes all Priamus his houſe rejoyce,
And other Trojans to lift up their voice.
But this their ſacred Concord, the renowned Sons of Sion cannot but look upon, as a forerunner of the Deſtruction of Rome, now at the very doors; and accordingly with their daily and moſt ardent prayers breathe after, hope, and long for the ſame.
Laſtly, we give thanks to Mr. Dury, into whoſe heart it came to remember Joſeph, ſeparate from his Brethren at ſo great a diſtance, both by Sea and Land; and who hath vouchſafed with ſo comfortable a meſſage to viſit us poor wretches, clothed in Sackcloth for our warfare; yet, as we truſt, the Sackcloth of the Goſpel: who hath not refuſed to put New-England, as a part of the skirt of Aaron's garment, upon which hath deſcended ſome of the precious Oil, into the Catalogue of the ſo much famed Agreement: And who hath by his Letter exhorting unto ſuch Agreement, given us an occaſion to bring in this Teſtimony, ſuch as it is, for our brotherly Communion with the whole company of Proteſtants profeſſing the Faith of Chriſt Jeſus. For we muſt ingenuouſly confeſs, that then, when all things were quiet, and no threatning ſignes of warre appeared, ſeeing we could not be permitted by the Biſhops at that time prevailing, to perform the Office of the Miniſtry in Publick, nor yet to enjoy the holy Ordinances without Subſcription, and Conformity, (as they were wont to ſpeak) nor without the mixture of Humane Inventions with Divine Inſtitutions, we choſe rather to depart into the remote, and unknown Coaſts of the Earth, for the ſake of a purer worſhip, then to lye down under the Hierarchy in the abundance of all things, but with the prejudice of Conſcience. But, that in flying from our Country, we ſhould renounce communion with ſuch Churches as profeſs the Goſpel, is a thing which we confidently and ſolemnly deny.
Certainly, ſo far as concerns our ſelves, in whatever Aſſemblies amongſt us the whole Company of them that profeſs the Goſpel, the Fundamentals of Doctrine, and Eſſentials of Order are maintained, although in many niceties of controverſal Divinity they are at leſs Agreement with us, we do hereby make it manifeſt (which yet we would alwayes have underſtood, ſo as the leaſt part of Truth, according to the nature of that Reverence which ought exactly to be yielded thereunto, may be preſerved) that we do acknowledge them all, and every one for Brethren; and that we ſhall be ready to give unto them the right hands of fellowſhip in the Lord, if in other things they be peaceable, and walk orderly.
We humbly beſeech the God and Father of our Lord Jeſus Chriſt, in whoſe lips is onelyonly power to perſwade, that he would enlighten Princes, Divines, and even all who are rightly called Chriſtians from the name of Chriſt, with the lively ſplendour of ſuch an Agreement, and draw them with a Soul-moving Energie to the divine Love of himſelf. As for that which concerns your ſelf, the ſweeteſt Follower of Peace, We ſhould account it an heinous crime to be wanting unto you in our Prayers to the very God of Peace, That he would ſo preſerve your Life, your Courſe, and your Work, that you may bring unto a Concluſion your ſo eminent undertaking, with ſo many ſighs, labours, ſweatings, dangers, and with ſo great charges hitherto carried on: if otherwiſe, and that it ſeem good to the great Determiner of things, before this come to paſs to advance him that hath been a follower of peace on Earth, to the ſtate of a Bleſſed Saint in Heaven; That then he would raiſe up other Duryes, who may bring the work ſo happily begun to its deſired end.
Your moſt obſervant Brethren in Chriſt, The Miniſters of the Churches, and Preachers of the Word, Militant for the Faith of Jeſus in New-England:
John Wilſon Paſtor of Boſton.
John Norton Teacher of the ſame.
John Mayo Paſtor of New-Boſton.
Richard Mather Teacher of Dorcheſter.
John Allin Paſtor of Dedham.
John Eliot Teacher of Rexbury.
Samuel Danforth Paſtor of the ſame.
William Thomſon Paſtor of Braintry.
Henry Flint Teacher of the ſame.
Thomas Thatcher Teacher of Weymouth.
Peter Hubbard Paſtor of Hingham.
John Miller Paſtor of Yarmouth.
John Wilſon junior Paſtor of Medfield.
Zechariah Symmes Paſtor of Charlſtown.
Thomas Shepard Peacher of the ſame.
Samuel Stone Teacher of Hartford
Jonathan Mitchel Paſtor of Cambridge.
John Sherman Paſtor of Watertown.
Edmund Brown Paſtor of Sudbury.
Edward Bulkly Paſtor of Concord.
Thomas Carter Paſtor of Woborne.
Samuel Haugh Paſtor of Reding.
John Fiske Paſtor of Chelmsford.
John Reyner Teacher of Dover.
Ezekiel Regers Paſtor of Rowly
Samuel Philips Teacher of the ſame.
Samuel Whiting Paſtor of Lyn.
John Higginſon Paſtor of Salem.
Thomas Cobbet Paſtor of Ipſwich.
William Hubbard Teacher of the ſame.
Francis Dane Teacher of Andover
William Worceſter Paſtor of Salisbury.
John Ward Paſtor of Haverhil.
Timothy Dalton Teacher of Hampton.
Seaborn Cotton of the ſame.
Joſeph Emerſon Paſtor of York.
Michael Wiggleſworth Paſtor of Maldon.
William Walton Miniſter of the Word.
Ralph Smith Miniſter of the Word.
Charles Chauncy, Preſident of Harvard Colledge.
Gerſhom Bulkly Fellows of the ſaid Colledge.
Thomas Graves Fellows of the ſaid Colledge.
Zech. Symmes Fellows of the ſaid Colledge.
Zech. Brigden Fellows of the ſaid Colledge.
FINIS.
End of the text · John Norton, Three Sermons (1664)