The Samaritan Showing Healing, Section 10
SECT. 10.
HAving beſought our Civil, and moſt eſpecially our Eccleſiaſtical Governours, to conſider theſe few things now diſcourſed, I proceed to make ſome Anſwer to the Objection; What would you have? And in general I reply, I am no Advocate for Univerſal Liberty, that men ſhould be left to believe, ſpeak, and do as they liſt. I would not that permiſſion ſhould be given to any to blaſpheme God, ridicule the Chriſtian Religion, decry and burleſque all Morality, and laugh at the day of Judgment, and a State of Rewards and Puniſhments. I would not that men ſhould be permitted to Preach Rebellion, and Mutiny the People againſt their Prince; nor that they ſhould be allowed to ſow Sedition, or teach ſuch Doctrine as will ſubvert Order, and deſtroy all Peace among men; for theſe things, and others of like nature, I am no Patron. Let theſe be prevented by all juſt care and endeavours, and let ſuch as offend in any of them undergo the ſharpeſt puniſhments.
But in particular, for ſatisfaction to this grand Query or Objection, as being the chief buſineſs of my undertaking, I humbly propoſe theſe ſeveral things which follow.
1. That nothing be Made or Impoſed as Conditions of Communion, but a few plain, obvious and neceſſary things. In theſe Concord among Chriſtians may be expected, and will be found, but in many Doubtful and Unneceſſary things it is impoſſible. Grammarians, Hiſtorians, Natural Philoſophers, and Mathematicians, agree in ſome things. There are certain Axioms, common Notions, and Propoſitions, in which they do mutually conſent, whatever their Differences be in thouſands of other things. In ſome few, great, plain, and uſeful things, Chriſtians do and will agree, though in many things of leſs certainty, uſe and importance, they may and will differ to the worlds end. Exiſtimat ejus Majeſtas nullam ad incundam concordiam breviorem fore viam, quam ſi diligenter ſeparentur neceſſaria a non neceſſariis; & ut de neceſſariis conveniat, omnis opera inſumatur, in non neceſſariis Chriſtianae libertati locus detur. Epiſt. Cauſaboni ad Card. Perronium. p. 31.
Let the things Impoſed as Terms and Conditions of Communion, be the Great, Eſſential, and Conſtituent Parts of Chriſtianity: Let them be ſuch as are of the Eſſence of Religion; ſuch as without Aſſent and Conſent unto, no man is, or can be a Chriſtian. That Religion (I mean the Chriſtian Religion) hath its Eſſential and Conſtituent Parts, cannot reaſonably be denyed; for if it have no Eſſential Parts, 'tis not Quid Compoſitum, 'tis no compound thing, which no man in his wits, I think, will affirm; and if it be a compound thing, it muſt have its Eſſential Parts, diſtinguiſhable from thoſe that are Integral and Accidental. We are not to be tyed up to the one as to the other. Certainement il ſeroit bien à deſirer qu'il n'yeuſt pour tout aucune diverſité, ni bigarrure entre les fideles à cet regard. Mais parce que dans l'infirmité, où nous vivons en cette chair mortelle, ce bon heur eſt plus a ſouhaiter, qu' à eſperer, il fant reſtreindre la neceſſité de l'union de nos ſentimens aux poincts, qui ſont Eſſentiels, & ſans la creance des l'on ne peut parvenir au ſalut. A leur égard, tous les fideles doivent ſentir une meſme, choſe. Nulle ne peut y avoir de diverſité ſans rompre. Mais quant aux auters, qui ne ſont pas de cette importance, nous devons y ſouffrir la diverſité quand il y en a l'example de l'Apoſtre, qui oblige bien ci apres tous les fideles à cheminer d'une meſme ragle en ce a quoy ils eſtoyent parvenus, mais ſupporte neantmoins ceux qui aux reſte ſentent quelque choſe autrement que luy, & les fideles parfaits, eſperant que Dieu le leur revelera auſſi. Comme vous voyez, que dans un eſtat, pourveu que tous les citoyens tiennent les maximes fondamentales, & neceſſaires pour la ſanction des devoirs eſſentiels à ſa conſervation, l'on tolere entre eux de la diverſité en pluſieurs autres ſubjects de moindre importance. Daille on Phil. 2.2.
3. Let the Eſſential Parts of Chriſtianity be ſo carefully collected, that there be no defect, nor no redundance: Let there be no defect, leſt ſuch perſons as are no profeſſed Chriſtians, be admitted to the Communion of the Church: Let there be no redundance, leſt thoſe that are true Chriſtians, and believe all the Eſſentials of the Chriſtian Religion, be excluded and denyed their proper Priviledge and Right. Jacobus Acontius diſcourſing of a Common Creed to be uſed among all Chriſtians, and to be reputed the Teſt and Condition of Communion, ſpeaks as followeth. Ac oportet quidem confeſſionem ejuſmodi eſſe inſtar definitionis cujuſdam, quemadmodum enim requiritur, ut definitio neque plura complectatur, neque pauciora, quam res ipſa, quae definitur; (viz.) ut nihil deſit, nihil redundet: ita in fidei ſymbolo nihil deeſſe oportet eorum quae ſunt ad ſalutem cognitu neceſſaria; nil etiam contineri debet, abſque cujus cognitione contingere ſalus poſſit: Si deeſſet etenim aliquid cognitu neceſſarium, fieret ut qui Chriſtianus haberi non debuit, neque Eccleſiae Dei Membrum, propterea quod profiteretur illud ſymbolum, haberetur pro Chriſtiano. Sin contineretur Symbolo aliquid non neceſſarium cognitu, uſu venire poſſet, ut qui confiterentur quae eſſent neceſſaria, ut qui cum ſuâ qualicunque fide ſalvi eſſe poſſent, propterea quod non reciperent id abſque cujus cognitione contingere ſalus poſſit, cum eſſent pro Chriſtianis & Eccleſiae membris agnoſcendi, rejicerentur; at ſineque deſit, neque redundet quicquam, jam neque rejicerentur, niſi qui ſunt rejiciendi, neque recipientur, niſi qui ſunt recipiendi, atque ita aptiſſimum fuerit Symbolum, quo Chriſtiani à non Chriſtianis diſcernuntur. Acontii Strat. Satanae. lib. 7. pag. 366.
4. Let ſome difference be made between a Confeſſion of Faith, and a Summary or Inſtitution of Chriſtian Religion. In a Confeſſion of Faith let nothing be inſerted which is not neceſſary to Salvation: In a Chriſtian Inſtitution all things may be diſcourſed which may be thought any way uſeful or advantageous. Whatever is mentioned in a Creed Symbol on terms of Communion, beyond what is abſolutely neceſſary, breaks the Church of God into Sects and Factions, and fills it full of quarrels, ſtrife and contentions. Thoſe that will promote the Peace of it, muſt require Aſſent and Profeſſion only to ſome few neceſſary things; and in vain do men hope or expect, that the whole Church of God ſhould be of the ſame mind in many or all things. In confeſſione ſcribendâ, ut nihil quod omnino ſit cognitu neceſſarium praetermittendum eſt: ita quicquid addatur non neceſſarium (etiamſi alicqui verum & bonum ſit) id ad Eccleſiae diviſionem in Sectas pertinet, atque ad diſcordias & rixas; qui pacem & concordiam in Eccleſia vult eſſe, oportet eum rerum neceſſariarum confeſſione contentum eſſe; fruſtra enim ſperaverit aliquis fore unquam, ut cum Dei Eccleſia tam bene agatur, ut de rebus omnibus omnes idem ſentiant; quare una illa reliqua eſt concordiae ratio, ſi qui neceſſaria amplectuntur, ferant ſe mutuo, & ſuas controverſias inter ſe amanter, humaniterque uti fratres, tractent. Acont. ubi ſupra. pag. 367.
5. Let this Confeſſion, Creed, Symbol, or Teſt of Communion be expreſſed, as near as poſſible, in the words of Scripture. Nihil complectatur niſi expreſſum eiſdem etiam verbis, & loquendi formulis (quoad ſciri poteſt) quibus ipſe Dei Spiritus uſus eſt: For there may be many men that will own and ſubſcribe a Creed, or Confeſſion, expreſſed in the words of the Holy Ghoſt, which peradventure may ſcruple that which is expreſſed in our own. All Proteſtants do grant, that all things neceſſary to be believed and practiſed, are plainly and clearly revealed, and expreſſed in the holy and ſacred Volumes. What hinders then, but that our Symbol, Creed or Confeſſion, may be drawn up in the words of Scripture? Do we imagine that our own words will be more apt and proper, and fitter to obviate Hereticks than thoſe of the Holy Ghoſt? Shall we pretend to be more wiſe and cautious than the Divine Spirit? Or do we know what is more or leſs liable to Cavils and Exceptions better than God himſelf? What arrogance, madneſs, and preſumption is this? Are we wiſer than God? Or are we more prudent and adviſed than he whoſe underſtanding is infinite?
6. Let nothing be condemned or rejected in this Creed or Symbol, but what is inconſiſtent with the Faith of things abſolutely neceſſary to Salvation. Let no Errours be condemned in it, but ſuch as exclude from the Kingdom of Heaven. If Errours of inferiour nature be condemned in it, 'twill become an Engine of Diviſion, and not an Inſtrument of Peace; 'twill exclude many from the Communion of the Church, which ought to be received unto it, and ſo be an occaſion of Separation and Schiſm. And I know nothing almoſt that hath occaſioned more miſchief, and brought more fatal Calamities upon the Churches of Chriſt, than the enlarging of Creeds and Confeſſions, under pretence of obviating Errours and Hereſies. This one Engine hath cauſed more Schiſms and Separations, and ſhed more blood, and cauſed more deſolations than all the Heathen Perſecutions; and yet notwithſtanding the Lamentable Experience of ſo many Ages, 'tis ſtill kept in uſe: And I believe the Devil is very loth to part with it; he hath found ſuch ſucceſs and advantage by it, that he will never forſake or abandon the uſe of it, if poſſibly he can: And there are many men (and ſome that do pretend to be no Friends to him, or his Intereſts) that ſeem to be almoſt as loth to part with this bleſſed Invention as the Devil himſelf. Optandum foret ut qui publica templa & munera occupant, in ſua confeſſione, doctrina, ceremoniis, aliiſque ſe intra primorum Chriſtianorum & Apoſtolorum ſimplicitatem & generalitatem continerent, aut duodecim illis Catholicae Fidei Articulis, Symbolo Apoſtol. contentis, hoc eſt paucis admodum, & paucis ceremoniis, contenti eſſent, & in aliorum conſcientias Dominium non uſurparent, adeo ut omnes abſque animi offenſione publicos illos coetus frequentare, & ibi inter ſe Euchariſtiam celebrare poſſent. Curcellaeus in his Preface to Epiſcopius.
7. Let us know that, the things abſolutely neceſſary to Salvation, and utterly inconſiſtent with it, are but few. The Learned and peaceable Author laſt but one mentioned, reckons nothing directly neceſſary, but Faith in the Son of God; and nothing inconſiſtent with it, but Unbelief of the ſame proportion. By conſequence he grants it neceſſary that we underſtand the depravation & guilt of our own lives and natures, and the purpoſe and reſolution of God to judge the Living and the Dead. Vid. Jac. Acont. Strat. Satanae, lib. 3. à pag. 123. ad pag. 131. And according to theſe apprehenſions of things abſolutely neceſſary, both directly and by conſequence, he forms a Symbol, which I will propoſe to the Reader's view and conſideration in his own words.
1. Quod unus ſit verus Deus, & is quem ille miſit Jeſus Chriſtus & Spiritus Sanctus, & quod non recte negatur alius eſſe Pater, alius eſſe Filius; quia Jeſus Chriſtus vere ſit Dei Filius.
2. Quod homo irae judicioque Dei ſit obnoxius; & quod reviviſcent mortui, juſti quidem ad ſempiternam beatitudinem, impii verò ad ſempiternos cruciatus.
3. Quod Deus Jeſum Chriſtum Filium ſuum in orbem miſerit, qui homo factus propter peccata noſtra mortuus ſit, & propter noſtram juſtitiam à mortuis excitatus.
4. Quod ſi crediderimus Dei Filio, per ejus nomen vitam conſequuturi, ſimus.
5. Quod non ſit in ullo alio ſalus, non in beata Virgine, aut Petro, aut Paulo, aut ullo alio Sancto, vel quovis alio nomine, & quod non ſit juſtitia in Lege, neque in hominum mandatis, aut inventis.
6. Quod unus ſit baptiſmus in nomine Patris Filii, & Spiritus Sancti. Vid. pag. 373. lib. 7. Edit. Oxon.
In Engliſh thus:
1. There is one True God, and Jeſus Chriſt whom he hath ſent, with the holy Spirit, and 'tis falſly denyed that the Father is not another, and the Son another, becauſe Jeſus Chriſt is truly the Son of God.
2. Man is liable to the Wrath and Judgment of God, and the Dead ſhall riſe, the Juſt to everlaſting happineſs, and the Wicked to everlaſting torments.
3. God ſent his Son Jeſus Chriſt into the world, who was made Man, and died for our ſins, and roſe again for our Juſtification.
4. If we believe in the Son of God, we ſhall obtain Life by his Name.
5. There is Salvation in no other, not in the bleſſed Virgin, not in Peter, Paul, or any other Saint or Name. There is no Righteouſneſs in or by the Law, or by the Commandments and Inventions of men.
6. There is one Baptiſm in the Name of Father, Son, and Holy Ghoſt. I have not ſet down the Creed of this Judicious Author, as if I thought it the beſt and moſt exact that can be formed, but becauſe it is ſhort, and expreſſed in the words of Scripture, and an Evidence of his Judgment, that the Communion of Chriſtians, and conſequently the Peace of Churches, yea of Chriſtendom, muſt be ſuſpended, only on a few plain neceſſary things. And peradventure our Common Creed, with the Lord's Prayer, and Ten Commandments, as I have already intimated, might be Impoſitions ſufficient for the Union of Chriſtians and Churches.
8. Let the Miniſters of the Goſpel be obliged to declare their Fai h in, and Aſſent unto, no more than ſome ſuch brief Symbol, or Confeſſion, or rather to thoſe three Summaries of Chriſtianity aboveſaid. Let them not be obliged to ſubſcribe unto a multifarious number of Articles, or to profeſs a Faith or Conſent unto them. Let them heartily believe thoſe few great things, and reduce their Faith to Practice, and perſuade others (I mean their ſeveral Congregations) to do ſo, and this will be a more effectual way of producing and preſerving Peace and Union, than any other way or means whatſoever, and with leſs miſchief and inconveniencies. 'Tis true, good, large, numerous and ſwinging Impoſitions, ratified by ſevere Laws, and proſecuted by ſomething like an Inquiſition, would peradventure ſilence more Diſputes and Controverſies; but then there are two ſmall miſchiefs conſequent thereunto, The one is, it would deſtroy the beſt part of Mankind from off the face of the Earth: The other is, it will deſtroy all ſerious Religion, and leave nothing but an empty name or ſhadow of it in the World. And I am of the mind that ſome ſerious Religion, though attended with Controverſies and Contentions about ſome ſmaller things, is more eligible than no Religion, or an outſide Formality and Vizour of it, though accompanied with the greateſt Agreement, Union, and Sameneſs of Judgment and Apprehenſion imaginable. Men are not Maſters of their own Perſuaſions, and cannot change their Thoughts as they pleaſe. He that believes any thing concerning Religion, cannot turn as the Prince commands him, or accommodate himſelf to the Law, or his preſent Intereſts, unleſs he arrive at that pitch of Atheiſm as to look on Religion only as a matter of Policy, or as an Engine for Civil Government. Burnet in his Preface to his late Book of the Right of Princes.
9. Let Miniſterial Qualifications be ſet as high as prudently they may: Let them be required to have good Skill in the Learned Languages and Philoſophy: Let them be skilled in Hiſtory, eſpecially that of the Church: Let them know ſomething in the Controverſies of Religion, and in the Writers of the Primitive Times. And in theſe things, let them undergo a ſtrict Tryal and Examination; and if they be not found competently inſtructed in them, let them be rejected. Let it not be thought a ſufficient Qualification, to have ſeen a Univerſity, and ſpent ſome little time there. Let enquiry be made, what Advantage they have made, what Learning they have obtained by the time they have ſpent there. Perſons may come as arrant Fools, and Ignorants, from thence, as they went thither, and ſometimes much more. If no place in the Miniſtry, nor Preferment in the Church were to be obtained without Learning, it would oblige young Scholars to follow their Studies, and imploy their Time in the proſecution of neceſſary Qualifications for the Miniſterial Office, that they might be capable of it: But where little elſe is required in order thereunto, but Submiſſion to the Eccleſiaſtical Yoke, and a good wide Throat that can ſwallow a Pompion, 'tis no wonder if nothing elſe be Learnt or Laboured after by a great many.
10. Let greater care likewiſe be taken of the Piety and Sobriety of their Converſations. Ad Perſonarum quidem delectum quod attinet, qui ad munus ejuſmodi publicum eligi debent, tales eſſe oportet ut duo iſta in iis inveniantur, Primò, Doctrina ſana & orthodoxa, Deinde vita & mores convenientes non modo profeſſioni Religionis Chriſtianae, verum etiam tam ſancto & ſingulari muneri. Ad hoc etenim vocantur, ut alios tum ſermone, tum vitae exemplo doceant. Theſes Salmur. De Miniſt. Evangel. vocatione. Let none be admitted to the Sacred Office, that are of Impious Lives, and Immoral Converſations; ſuch perſons give occaſion to men of Prophane and Atheiſtical Tempers and Inclinations, to ſcoff, ſcorn, and deride all Religion, and burleſque it out of the World: and to others that are of pious and devout Inclinations, to forſake Publick Aſſemblies, and run after Private Meetings, and Conventicles. Theſe things are obvious, and no man that hath Eyes in his head, can very well miſs the Obſervation of them. And thus 'twill be, till greater care be taken of the Lives and Practices of thoſe that are admitted to miniſter in holy things; of which at preſent I ſee no great I kelihood, ſeeing thoſe that make the fierceſt Declamations againſt Separation & Conventicles, & do ſometimes complain alſo of the Atheiſm, Prophaneneſs, and Debauchery of the Times, take no care of removing away the Cauſes, and Occaſions of them. For I do not doubt but that very much of the Impiety, Irreligion, Separation and Diviſion, which do abound among us, is in a great degree imputable to the Ignorance and Wickedneſs of Clergy-men. Were Clergy-men perſons of Wiſdom, Learning and Gravity, and of unblemiſhed Converſation, that had nothing to do with any of the unfruitful Works of Darkneſs themſelves, they would ſhame and rebuke the Licentiouſneſs of the Age, and more eaſily draw people from the Private Aſſemblies to the more Publick Worſhip of God.
11. If the Governours of the Church ſhall think fit to Commend a Chriſtian Inſtitution, or Form of Doctrine to the Clergy, for the Direction of their Sermons, and Publick Diſcourſes, I know no hurt in it, it may have its Advantages and Utilities; but the Impoſing ſuch a thing is to me an Averſion. I know not what to compare it to better, than a Rack, where mens Joynts & Limbs are retched and extended to their very great torment and vexation. To Impote a large Confeſſion, containing many and uncertain Propoſitions, and ſuch as have exerciſed the Wits of Learned men for many Ages, and are like to do ſo to the Worlds end, is to ſet mens Minds upon the Tenters, and to exerciſe an inſupportable Tyranny over their Judgments and Conſciences, to the breaking of the Peace of Chriſtians, and the Ruine of multitudes of good, and pious, and holy men, and this to the great detriment of Religion, and the Souls of men, and the Joy of the Devil and his Angels. And I do proteſt, I cannot but wonder, by what fate even ſome good and excellent men are engaged in favour of Impoſitions; Is it not as evident as that the Sun ſhines at Noon, that they have Rent, and Torn, and Divided the Churches of God in all Ages for theſe 1300 years, and have engaged them in thoſe Heats and Animoſities againſt each other, that by mutual Cenſures and Excommunications they cenſure the whole Univerſe of Chriſtians unto Hell? I doubt not but that God will be more kind to them all, then they are to each other, or elſe I know not what will become of them, and where their Portion muſt fall. But this is one of the happy Effects of Impoſitions, which I can hardly mention without Indignation, and yet ſome good men ſeem to be mightly in Love with it, and hug and embrace it as an excellent Inſtrument of Union and Peace. Je demande que nous diſtinguions ſoigneuſement entre le's Doctrines ſi clairement eſtabilies en la parole de Dieu, que tous les Chreſtiennes ſont obliges de les recevoir; & celles qui ont beſoin, pour leur eclairciſſement, du travail & de la Meditation des hommes pour les eclaircir; que nous n'en admettions point d'autres que les premiers pour fondamentales & invariables; & que quant aux autres nous puiſſons nous diſpenſer de les recevoir ſans prejudice du ſalut, qui ne doit dependre que des premiers. Je pretends que tout celaſe faſſe ſans rompre la paix & l'union que nous devons entretenir avec ceux qui ont des ſentiments different. I deſire that we do carefully diſtinguiſh betwixt thoſe Doctrines that are ſo clearly eſtabliſhed in the Word of God, that all Chriſtians are obliged to receive them; and thoſe that have need of the Thoughts and Induſtry of men for the Elucidation of them; and that we admit no other than the firſt as fundamental and invariable; and that we may diſpence with our ſelves in receiving the others without hazard of our Salvation, which doth not depend but on the former: And I do affirm, that this may be done without breach of that Peace and Union which we ought to maintain with thoſe that in theſe ſecond ſort of things are of different Opinions. See that excellent Book La reunion du Chriſtianiſme, p. 159, 160. and all over.
12. Many things may be forbidden by our Governours to the Clergy, which they ought not to oblige them to abjure or renounce. Suppoſe a Clergy-man ſhould have entertained an Opinion that Ordination by Presbyters is lawful and valid, and that a Particular or Parochial Church is endowed with all Power, that Chriſt Jeſus hath given to his Church: Peradventure our Governours may without any hurt or injury to him, or any other elſe, forbid him the publiſhing of theſe Opinions, or making Proſelites to them; but why he ſhould be obliged to renounce them, I do not underſtand. He may be a good man, and capable of ſerving God in the Goſpel of his Son, though he ſhould be of that perſuaſion in thoſe things; and though he cannot renounce them, he may be very willing to ſilence, and keep ſecret his Sentiments, in obedience to his Superiors, and for the ſake of Peace. Again, to the like purpoſe Submiſſion to many things may be more ſafely required, than approbation; and there are multitudes of pious and peaceable men, that could endure and bear with many things that they can never approve. Many men peradventure might endure the uſe of the Croſs in Baptiſm, and the denial of the Sacrament to ſuch as refuſe to take it kneeling, and the ſinging of Prayers in an unintelligible tone, and many other things which they would never like nor approve. And indeed ſuch is the World, and ſuch is the Church, that many things muſt be endured, which cannot, nor ought not to be approved, for neither the one, nor the other, will ever be ſo good as they ſhould be. And here do I like well that good tempered Rule of St. Auſtin, and which indeed is alwaies reaſonable, Adhibendus eſt modus temporaque ſervanda, nec in confirmatione virtutis negligenda eſt diſciplinae ſeveritas, nec immoderatione coercionis dirumpendum vinculum ſocietatis. Cont. Ep. Parm. l. 2. c. 6.
13. If Silence and Submiſſion had been required, where Abjuration and Approbation hath been Impoſed, the Chriſtian World had known more Peace, and Religion had flouriſhed, and been much more ſucceſsful, than it hath been for many hundred years. Silence and Submiſſion would have obtained all thoſe ends, which have been ſought for in vain, by peremptory and rigorous Impoſitions. But when ſome men are not ſatisfied that others do quietly bear and ſubmit to their Pride, their Domination and imperious Folly, but they muſt alſo approve it, juſtifie it. & commend it. This is ſo monſtrous a piece of Tyranny, that I know not to whom originally to impute it, unleſs to the Devil, who requires the ſame of his Servants; but thoſe that are the Freemen of Chriſt, can never endure it. Nay, I will add this little on the contrary hand, That had ſome things been condemned only to Silence, inſtead of Renunciation, and others been required only as to Submiſſion, inſtead of Approbation, I do believe we ſhould have never ſeen thoſe Diviſions, nor known thoſe Perſecutions, nor heard thoſe Outcries and Complaints of Schiſm and Separation, nor been in this danger of being ſwallowed up by the Papiſts, as now we are. But there are ſome Clergy-men in this, and ſome in another World, that were of another mind, though it is like they have by this changed their Opinion at leaſt ſome of them, and others will do it in due time. Deciſiones Diviſiones pariunt, & quo plures fuerint deciſiones, eo plures inde oriuntur Diviſiones & Schiſmata. Curcellaeus ubi ſupra.
14. If Hereticks in Fundamentals, and Perſons of pernicious and dangerous Opinions, creep into the Church, let them after due Admonition, by their Superiours and Collegues, be rejected. This is the Method that the Apoſtle preſcribes, and I know not where to find a better. Impoſitions to obviate Hereticks, have kept many ſober and uſeful men out of the Church, but in my apprehenſion very few Hereticks. They are uſually men of a lubricous and ſlippery ingeny, and 'tis a very hard matter to ſet any traps or gins, which they will not eſcape, or to make any nooſes, out of which they will not ſlip their necks; and I am abundantly convinced, that where One Heretick, or dangerouſly Erroneous perſon, Many excellently Learned and Pious Perſons that might have been very uſeful Inſtruments in the Church of God, have been excluded by this means. There is care ought to be taken to prevent Ignorant and Scandalous Perſons, from entring into the Church or Miniſtry; yet that hinders not but that ſome ſuch Varlets do intrude into it. I think now that the ſame Methods of proceeding, which are uſed againſt wicked and immoral men, are to be uſed againſt men of unſound and dangerons Opinions. The Governours of our Church do not think fit to Impoſe Laws and Rules of ſevereſt Temperance, Sobriety, Juſtice upon all ſuch as are admitted into the Sacred Office, and I know no reaſon why they ſhould preſcribe ſtricter Rules to their Judgments than they do to their Lives; and that as a wicked Converſation becomes penal and liable to cenſure, when it diſcovers it ſelf; ſo 'tis time enough to puniſh Erroneous Perſons when their Errours do appear; for theſe entangling Impoſitions (which are a ſort or kind of preventing Medicines,) do, as I muſt ſay ſtill, rather choak honeſt men, than bar the Hereticks, or perſons of dangerous and miſchievous Judgments. No particular Church ought with rigour to require Subſcriptions to Articles that are evidently true and neceſſary to be profeſſed; becauſe in the Diviſion of hearts that is in the World, it is certain that ſome good men may diſſent, and then either they ſhall be afflicted, or tempted to Hypocriſie: Of either of which if Eccleſiaſtical Laws be guilty, they are not for Edification; they are neither juſt, nor pious, and therefore oblige not. Biſhop Taylor, Duc. dubitantium, lib. 3. pag. 358.
15. If the Biſhops of the Church did vigilantly inſpect both the Lives and Doctrine of the Clergy, I do not ſee any great danger conſequent to the Intruſion of ſome ill, and Erroneous Perſons into the Sacred Function; for as ſoon as their Prophaneneſs and Errours are manifeſt, they are liable to Admonition and Cenſure, and if they remain obſtinate and incorrigible, they may be ſuſpended, and removed from the Miniſterial Office. This I do confeſs requires great Care and Intendance over the Inferiour Clergy, which yet I think no more than is the duty of thoſe that are the Overſeers of God's Houſe, and do or ſhould watch for Souls. But alas! that the honour which attends the Epiſcopal Office, ſhould be one thing, and the Labour that is annexed unto it another; that the former ſhould be loved ſo much by ſome men in the World, who have no extraordinary kindneſs, if any at all, for the latter. Perſonally to inſpect and ſuperintend the Doctrine and Manners of the Clergy is a drudgery that theſe cannot bear, and muſt be done therefore by Commiſſaries and Officials, and Arch-Deacons, who think nothing penal, or worthy of rebuke in them, unleſs it be ſome defection in Conformity, nor nothing worthy of praiſe, unleſs it be the virtue of Canonical Obedience.
16. Perſonal Inſpection into the Lives and Doctrines of the Inferiour Clergy, is indeed a thing unpracticable in the Church of England, whilſt Dioceſſes are of the preſent Latitude and Extenſions. Is a Biſhop like to overſee the Life, and take knowledge of the Doctrine of ſuch Preſbyters as he never ſees, nor knows no more of than he doth of ſuch as Live under the Empire of the Grand Seignior, or the great Duke of Moſcovy? To do theſe things by Delegates and Proxies, is to change the Nature of Eccleſiaſtical Government into a worldly and ſecular Method of Rule and Empire, of which I ſee no footſteps in the primo Primitive Church, for the firſt two hundred years, but thoſe that were Biſhops, did the work of Biſhops; and Delegation of Epiſcopal Power and Duty without the Office, I find none, nor I believe never ſhall, though Biſhops of After-Ages I do acknowledge, did find a way of devolving the moſt troubleſome and laborious part of their Office to others, they themſelves reretaining what was moſt eaſie and honourable, and it is well if they could have gone to Heaven too by the Labour and Duties of their Proxies. Qui Epiſcopatum deſiderat, opus bonum deſiderat, opus, non honorem, ſaies Hierom on Tit. c. 1. foreign. Then Prefecture was not Honour, but Care of the Governed. This did not make thoſe that were choſen to it, to lift up themſelves (for they were called to danger:) nor thoſe that were not choſen, to be troubled as neglected. But the matter is not ſo now, but quite contrary. Chryſoſt. in Act. c. 1.
17. Since the neceſſary Superintendance of the Lives and Doctrines of the Inferiour Miniſters and People can never be reconciled with the preſent Extent of Dioceſſes, it were to be wiſhed in the next place, that Biſhops and Suffragans were multiplied and encreaſed to that number, as they might be capable of performing all the Duties of the Epiſcopal Office, and this I think might be done if our Superiours pleaſed, without altering the preſent Conſtitution, or diminiſhing the Revenues or juſt Honour of the preſent Biſhops and Epiſcopal Sees. For Example hereunto, St. Auguſtin is noted, who ſent a Biſhop to Fuſſala, only becauſe it was at too great a diſtance for his Care. I think you may find it in his 260 Epiſtle. Caveant ergo Doctores & Epiſcopi, ſaies St. Jerom on Matth. c. 5. Let the Biſhops take heed, who though they find Vicarios in Officiis, ſhall find none in Tormentis (according to Chryſoſtom, and him) if they neglect their Charge. This multiplication of Overſeers would advance very much the Reputation of the Prieſthood; for if they were diligently watched, it would preſerve and encreaſe Knowledge and Sobriety among them, which are the things that muſt give them a Reputation. 'Tis not a diſtinctive habit, nor Titles of Honour, nor the Countenance of Authority and Laws, that will procure them an Eſteem and Veneration, but 'tis great Knowledge and Soundneſs of Judgment, great Piety, Mortification, Self-denial, Contempt of the World, Love to God and Men, Compaſſion towards Souls, and Zeal for the Salvation of Sinners, that muſt make them loved and eſteemed in the World. And theſe things would be mightily promoted, aſſiſted, and encouraged by the Superintendence, and Perſonal Inſpection, Care and Example of Good and Excellent Biſhops.
18. As the Perſonal Inſpection of Biſhops would advance the Reputation of the Clergy, by promoting Knowledge, Wiſdom, and Sobriety among them; ſo the Wiſdom, Good Converſation, and Eſteem of the Clergy, would mightily advance and encreaſe Piety, Virtue and Godlineſs among the Laity. There's nothing that I know of, unleſs it be the Influence and Aſſiſtances of the Divine Grace, that contributes more to the making of men good, than the Wiſdom and Piety of thoſe that Preach the Goſpel. For although in all places there are ſome, yea many, that are incurably wicked, and ſo perverſe, and crooked, that nothing will make them ſtraight; yet there are more Good and Pious men to be found, where the Goſpel hath been preached, by Wiſe and Pious Preachers, than in any other places whatſoever. The Ignorant and Impious ſeldom or never convert Souls (at leaſt in my Obſervation.) Animum non faciunt, qui non habent, Like begets its Like. Thoſe that are themſelves ſtrangers to Godlineſs and Virtues are not likely to make others ſo. I do not abſolutely deny that a wicked man may be an Inſtrument of another man's Converſio and Reformation; but I do believe 'tis very ſeldom, and of rare experience, foreign. Clem. Alex. Strom. l. 1. p. 277.
19. Let nothing be inſerted in the Publick Lyturgy of the Church, but what is agreeable to the Doctrines contained in the three Summaries of Chriſtianity, formerly mentioned. If things of dark and uncertain nature be mingled in our Publick Offices and Prayers, they will occaſion the ſame Diviſions, and Separations, the ſame Factions and Schiſms, as if they had been put into the Publick Teſt and Symbol of Communion; and thoſe perſons that come into the Church at one door, will be ſhut out at the other, and what is given to them with the right hand, will be taken away with the left. Let the matter of of Publick and Common-Prayers, be plain and indiſputable; let them contain nothing that can reaſonably be ſcrupled; let the Confeſſions, Supplications, and Thankſgivings that do compound them, be ſuch as all Good Men may conſent unto, and readily and heartily ſay Amen. I muſt adde; Let them be expreſſed in the Language and Words of Scripture, this will make them the more grateful and ſavoury to Pious and Devout Minds; this will render them the more unexceptionable to all men; and certainly no words can be more proper to expreſs our Requeſts and Deſires to God withal, than thoſe that have the Holy Ghoſt for their Author. A Propoſal of this nature was made to ſome Biſhops ſuddenly upon His Majeſties Reſtauration, but 'twas rejected. A Lyturgy ſo formed and expreſſed, would not ſerve their Ends, nor promote their Purpoſes ſo effectually, as that which had been formerly eſtabliſhed and in uſe, and therefore in defiance to all Peace and Union, That muſt be Re-eſtabliſhed. 'Tis true, there are not many things exceptionable therein, but ſomething had been long objected againſt ſome paſſages in it, and the whole had been ſeveral years diſuſed in almoſt all Congregations; and if from thence occaſion had been taken, to new Caſt and Mould it, I do humbly conceive it might have promoted more Love and Union, more Charity and Peace, than the Impoſing it, as we have done with almoſt no Alterations. I remember a paſſage in Cyprian, De Oratione Dominica, When Chriſt hath told us (ſayes he) that whatſoever we ask the Father in his Name, he will give it us. Quanto efficacius impetramus quod petimus in Chriſti nomine ſi petamus ipſius Oratione. Agnoſcet Pater Filii verba, &c. It this be true, that our Petitions are more efficacious for being put in the words of Chriſt's Prayer, I am more perſuaded that our Confeſſions and Lyturgy, if they were formed only in Scripture-Language would be ſafer from exception.
20. I would alſo wiſh further, that ſome Liberty were indulged to ſuch perſons, (being otherwiſe of ſound Judgments, and Loyal and peaceable Principles, as are not ſatisfied in their minds, concerning the Lawfulneſs of a Form of Prayer. I do confeſs that I never read or heard any thing ſaid or written againſt Forms of Prayer, that would convince me of the unlawfulneſs of them; nevertheleſs, becauſe there are many Learned, Pious, and Good Men, of other thoughts and apprehenſions, I do heartily wiſh that they might be permitted the Liberty of their Judgments and Conſciences in that Caſe; nor am I able to ſee any danger, miſchief, or inconvenience conſequent thereunto. There were greater Differences and Varieties among the Antient Churches (without any breach of Love or Charity) than the uſe of a Form or Extemporate Conceptions do amount unto; and ſo it might be ſtill, if Chriſtians, both Clergy and Laity, were as meek, humble, and peaceable as then they were, and as great Enemies to Pride, Empire, and Domination, as then they ſeemed to be.
What is ſaid by Socrates and Sozomen concerning the different Practices of differing Churches, is often mentioned, and ſufficiently known by Learned Men. 'Tis plain from them, that though they differed much in ſome Rites and Cuſtoms, yet they did not ſeparate from each other, and treat and repute each other as Schiſmaticks. They reputed it, and very juſtly, ſaith Sozomen, a fooliſh thing, to ſeparate from each other for the ſake of ſome differing Cuſtoms, whilſt they agreed in the capital Points of Religion, foreign, lib. 7. cap. 19. Amongſt many Diverſities reckoned by Socrates, he mentions the great Diverſity of their Prayers, and theſe are his words, foreign. Univerſally among all Sects, you will hardly find two Churches that do altogether agree among themſelves in the Manner of their Prayers. In ritu precandi, Valeſius interprets it. Socrat. lib. 5. cap. 22.
If any ſhall ſay, that Socrates ſpeaks here of Sects, and not of the Catholick Church; I anſwer, 'tis true, he ſpeaks of the Novatians ſome few lines before, and of the Macedonians ſome few lines after; but 'tis certain that the moſt of the Varieties that he takes notice of in that Chapter, were found among the Catholicks; and I ſee no reaſon that we ſhould underſtand the word foreign which after Valeſius I have tranſlated Sects, in ſo narrow a ſenſe as may reſpect only the Novatians, and ſome other Separatiſts and Hereticks; it ſeems more agreeable to the Hiſtorian, to underſtand the word in a ſenſe ſo large and comprehenſive, as may reach the Catholicks as well as thoſe that were ſeparated and divided from them. But ſuppoſing this doubtful, he affirms (in this ſame Chapter) that thoſe that were of the ſame Faith (by which he means the Orthodox in oppoſition to Separatiſts and Hereticks) differed among themſelves in Rites and Cuſtoms, foreign, of which he gives many Inſtances in the Church at Rome, Alexandria, Egypt, Theſſaly, and Antioch. They agreed in the ſame Faith, but in Rites and Cuſtoms there were great varieties among them, ſayes that Hiſtorian.
Nor am I ignorant that ſome men think, and report Socrates a Novatian, and that what he ſpeaks of this great variety of Cuſtoms and Practices in Churches, is in favour to himſelf, and others of that Perſuaſion; Perſons that ſeparate from the Church, being willing to take notice of every little variety that may be obſerved in particular Churches, to countenance their own Departure from them, to prove themſelves True Churches notwithſtanding their Separation. If the matter of this Objection be granted, I know not what prejudice it is to the Allegations produced from him; for though he were a Novatian, I hope he might ſpeak Truth, and that the Credit of his Hiſtory is not blaſted by that ſuppoſition; nor could he be ſo utterly bereft of all Senſe, as to report ſuch things, wherein 'twere eaſie to confute him, if they had been falſe. Would he have affirmed ſuch a Diverſity of Cuſtoms, if there had been a preſent Concord in Chriſtian Churches concerning them? And would he have inſcribed his Hiſtory to Theodorus, whom he calls a holy Man of God (and therefore a Biſhop, though of what City is uncertain) who could not be ignorant of it, if there had been no ſuch Diverſity? This is to ſuppoſe Socrates a Fool, or a Mad Man, which is an imputation that none but men of that Tribe will charge him withal. But the ſuppoſition of Socrates to be a Novatian, is in earneſt but an Idle Dream, there being no Evidence for it, that is of any weight or value; and many againſt it, as thoſe that pleaſe may Read in the Life of Socrates and Sozomen prefixed to this Edition of their Works by Valeſius. So long as Chriſtian Religion was a ſimple Profeſſion of the Articles of Belief, and a hearty proſecution of the Rules of good Life, the fewneſs of the Articles, and the clearneſs of the Rule, was the cauſe of the ſeldom prevarication. Dr. Taylor in his Liberty of Prophecying.