The Samaritan Showing Healing, Section 12
SECT 12.
TO proceed therefore to three or four things more I have to propoſe, and are yet behind. The one of them, that is, the One and twentieth, is, Let not theſe Tolerated Churches be accounted Schiſmaticks, but let them have the ſame Eſtimation that the Churches of the Jewiſh Communion had from thoſe that were of the Gentile Communion, ſome Diverſity in Rites and Ceremonies there was between theſe Churches then, but they did not repute each other as Schiſmaticks; they accounted each other True Churches notwithſtanding that Diverſity of Opinion and Practices that were among them, and ſo for ought I can ſee, might we alſo. Is it reaſonable or juſt to deny thoſe to be true Men, that do differ in the Manner of their Dreſs, and in the Colour or Faſhion of their Garments? Or can it be affirmed with Truth, that the Indians in America are not of the ſame Humane Race with us, becauſe they go almoſt naked, and we cover, and dreſs, and adorn our ſelves with all the fine things that Nature and Art can furniſh us withal? In ſome parts of Perſia (as Herbert reports in his Travels) they expoſe their Dead, in others they burn them, and we bury them. The Eſſedons among the Scythians mince their Dead Friends with the Fleſh of Beaſts, and eat them. Morendo il padre ad alcuno, tutti i ſuoi parenti portano ivi piu pecore, & amuzzetele & fattele in pezzi, minuzzano ancho il morte padre de colui, che gli ha invitate, e meſcolate tutte le carni inſieme, mongiano di compagnia, e ſcorticata e nettata la teſta del morto la indorano e ſe ne ſerveno per un ſimulacro al quale agni anno fanno maggiori ceremonie, & amazzano maggior vittime, as the Italian Giovanni Boemo has it, in his Book of the Cuſtoms of Nations. The differing Manners of People are reconcilable with the ſame Common Nature. And if theſe be true Men, notwithſtanding thoſe things in which they differ from us, ſo may theſe that I have ſpoken of be true Churches, notwithſtanding they may differ in ſome things from thoſe that have the Countenance, Favour and Eſtabliſhment of the Government and the Law.
Another of them, that is, the Two & twentieth, is, Let it not be thought a Scandal or Reproach for the People of ſeveral Communions, ſometimes to communicate (in ſuch parts of Worſhip as they can) with each other. Why ſhould it be thought an infamous thing for a Church-man to go to a Separate Meeting, and hear their Sermons, and partake with them in their Prayers? Do they not Preach the ſame Doctrine, and offer up the ſame Petitions, (though not in the ſame words) that is Diſcourſed, and are ſent up to the Throne of Grace, in the Publick and Allowed Aſſemblies and Congregations? And why ſhould not the Tolerated and Diſſenting part of Chriſtians come ſometimes and hear the Diſcourſes and Prayers of the Eſtabliſhed Miniſtry? Do they not Preach the ſame Jeſus, the ſame Faith, the ſame Repentance, and the ſame Obedience to the Laws of the Goſpel? Will not many of both Parties Live together hereafter in the ſame Heaven? Will they not behold the Face of the ſame God and his Chriſt? and joyn together in the ſame Prayers and Hallelujahs, in the ſame Quires of Saints and Angels for ever more? And ſhall Chriſtians that will live together for ever in the World to come, live at that Diſtance and Separation in this, that they will not ſo much as own each other, nor communicate in the Service of their common Lord and Maſter? Surely this is not well, there is fault ſomewhere, and I am afraid that neither Party is Innocent. This ſtrangeneſs and diſtance is not ſeemingly in Brethren; thoſe that have the ſame God for their Maker, and the ſame Jeſus for their Redeemer, and the ſame holy Spirit for their Sanctifier thoſe that are begotten by the ſame Word, to the ſame Eternal Hope of Glory, ſhould not live like Aliens and Strangers, much leſs like Enemies to each other: They ſhould have a mutual dearneſs and tenderneſs for each other, and communicate together in what they can, notwithſtanding their differences in ſome, yea in many ſmaller things. To advance yet one ſtep more, Let it not be thought a crime, for a Publick Miniſter to Preach in a Separate Aſſembly, nor for a Tolerated Preacher to do the like Office in a Publick Congregation; I know no hurt in ſuch a mutual Enterchange of Love and Duty to and for each other: But I am very much aſſured, much good would be conſequent unto it. It would beget and encreaſe Love and Kindneſs; it would take off thoſe Prejudices, and Falſe Apprehenſions that through Ignorance and Strangeneſs men of different Judgments have entertained of each other. I do not at all doubt, but that there are multitudes of perſons of contrary Judgments in ſome things, that would love each other with great Dearneſs, were they intimately acquainted and known to each other. Yea I will add, that ſuch a friendly correſpondence and entercourſe of Kindneſs, between Conformiſt and Nonconformiſt, would do more to Heal the Breaches, and Unite the Judgments and Practices of the Differing Parties, than many Impoſitions, ſharp and ſevere Laws and Executions. Men are to be drawn by Love and Kindneſs, by Charms and Attractives to Union and Conformity, not to be driven to it with Beetles and Sledges, with Swords and Axes.
The Three and twentieth is, In this Enterchange of Love and Duty, let nothing be Preached, but thoſe common Truths in which both Parties are agreed. Let them not be allowed to meddle with thoſe Doctrines which are the Subject and Matter of Controverſie between them. This will not generate Love, or ſerve any good end that I know on, but will enkindle Wrath, and make Animoſities and Feuds, and ſet thoſe that differ at an irreconcilable diſtance from each other. There are things enough in which they agree to furniſh matter for their Diſcourſes of this kind: And to come into each others Congregations, to rail upon each others Perſons and Opinions, is rude and inſufferable. It is very pertinent Advice bere of a Spaniſh Author. Eſtu dia de ſuffrir con paciencia quales quier defectos y flaquezas agenas, mirando que tu tienes mucho que te ſufran los otros. Si non puedes hazer a ti qual deſſeas, como quieres tener al otros a tu ſabor? Patiently endeavour to bear the Imperfections and Weakneſſes of others, conſidering that there is much in you that others muſt bear and endure. If you cannot make your ſelves ſuch as you would be, how can you expect that others ſhould be according to your liſt, or as you would have them? Neither are the Preachers of both ſides to rail at, or reproach each other in their own proper and peculiar Churches and Congregations, or in their Printed Books and Pamphlets. If they do think fit to meddle with each others peculiar Opinions, let them do it with calmneſs and meekneſs; let them in fair language, confute one anothers Arguments, without all unneceſſary Reflections, or perſonal Provocations. Reproaches, and Mutual Expoſing of each other to common ſcorn does no good. No man ever becomes a Convert in his Judgment by being railed on, expoſed, or derided. This Method of proceeding enkindles and enrages mens Spirits; it heals no Wounds, nor makes up any Breaches, but makes them greater, and more uncapable of Cure. No ay ninguno ſin defecto ninguno ſin carga, ninguno es ſufficiente para ſi, ninguno es, complidamente ſabio para ſi, y portanto conviene llevarnos unos a utros. No man is without defect, no man without fault, none is ſufficient for himſelf, and therefore we muſt bear and tolerate each other. Menos precio del Mundo.
What is ſaid in theſe laſt Directions in the behalf and favour of an interchangeable Love, and Offices of Kindneſs, betwixt Approved and Tolerated Miniſters and Churches, is no more than what Amyraldus pleads for betwixt the Lutherans and Calviniſts, and the Churches of thoſe Profeſſions. Having ſpoken of the great diſtance and prejudices of thoſe two Parties againſt each other he adds, Nunc in magnam ſpem venimus fore ut in poſterum tempus omnino melius ſe res habeant. Nam producere quidem in ſuggeſtum Auguſtanum, reformatae confeſſionis Miniſtrum, qui intemperie aliqua animi, vel Dogma Calvinianum in iis in quibus diſſentimus ad populum ſpargeret, vel in Dogma Lutheranum inveheretur, uti prepoſterum eſſet atque temerarium: ſic etiam in formula Concordiae injuſtum pronunciari debet, quemadmodum Auguſtanae confeſſionis preconem, apud reformatos vel detonare in Calvinum, vel eas res quas probare non poſſumus, magna vi perſuadere velle, nemo eſt qui non judicet minime ferendum eſſe, quique id non pariter prohibendum arbitretur. Ac Miniſtrum Auguſtanum à Reformato invitari, & item Reformatum ab Auguſtano, ut Communionis teſtandae cauſâ, Reformatus populum Auguſtanum, Auguſtanus populum Reformatum publicè alloquatur ea lege atque omine ut ſeſe contineant intra ambitum earum rerum, quae ſunt utriſque Communes, quaeque ad aedificationem ſpectare poſſunt, Res eſt, quam non modo licitam & utilem, ſed abſolute neceſſariam eſſe putamus. Vid. Amyral. in Irenico, pag. 386, 387. Something to the ſame ſenſe he ſpeaks, p. 383. Hoc unum ex concordiae formulâ utrinque ſtipulari ſat erit, ut neque Reformatus in Eccleſia Auguſtana quidquam turbarum excitet adverſus ejus doctrinam diſputando, neque Auguſtanus in Reformata pariter, ſed ut uterque contentus fidem & cognitionem habere apud ſe (ut loquitur Apoſtolus) ſilentio ſe contineat, ne quid temere deblateret ex quo animorum offenſio vel ſcandalum oriatur.
The Difference between the Calviniſts and Lutherans, is as great, and in ſome things greater than betwixt the Churches of Publick Eſtabliſhment, and thoſe that I do wiſh might be tolerated among us; and why there might not be the ſame interchanges of Love, Familiarity and Kindneſs betwixt them, as this Learned and Pious Pacificator wiſhes and deſires, yea hopes might be amongſt the Auguſtans and Reformed, I can ſee no reaſon. What reaſon might be given why a Conformiſt might not hear Dr. Owen, Dr. Bates, or Mr. Baxter at Pinners-Hall, or elſwhere? yea or why he might not Preach there himſelf? What reaſon can be given why theſe worthy and excellent men might not be permitted to Preach at Guild-Hall Chappel, Bow, or other Churches in the City? Is not their Doctrine as ſound, their Miniſterial Qualifications as great, and their Manner of Preaching as likely to do good, at leaſt as ſome of the Conformable Clergy? I am not ignorant what Objections the Intereſt, Paſſions, and Prejudices of men, do make againſt what I have propoſed and diſcourſed, nor ſhall I undertake to anſwer them. Humble, holy, mortified men, that love Peace, and the Souls of men, before their own petty Intereſts and Advantages, can eaſily anſwer them themſelves, and others will not be convinced by any thing that I ſhall reply unto them. There's no confuting the Objections that are made by Pride, Covetouſneſs, Ambition, Love of Empire and Dominion, and other Paſſions of Infernal Race; and I have no preſent Inclination to ſpend any Words upon the Objections of inconfutable Men. It is true, that what I propoſe may ſeem at preſent unpracticable, by reaſon of the Inconſiſtency of ſuch Practiſes with the Eſtabliſhed Laws: But it is not impoſſible, I hope, that His Majeſty (who is the Breath of our Noſtrils) with His Parliament, may come to think fit, that ſuch Laws be relaxed for the Uniting and Strengthening the Proteſtant Intereſt, againſt the Roman and French Enemy. And if it ſhould pleaſe God to incline the Heart of the King, and His Great Council ſo to do; then will that which I have ſaid be not only very practicable, but, as I think, very uſeful; that is, to leſſen and abate Differences, reſtore decayed and dying Love, and to bring Chriſtians to a greater Uniformity in Judgment and Practice, than any other Means or Endeavors whatſoever. Redintigrationem amicitiae neceſſario ſequi debet officiorum ſedula communicatio at que familiaritas. Amyrald ubi ſupra.
The Laſt Propoſal I have to offer, that is the Twenty-Fourth and chiefeſt, & therefore reſerved to the laſt, is this: Let theſe Tolerated Churches be made, and then reputed Parts of the National Church, whereof the King is the Head. What other Head to find for it, under that Conſideration, after all that hath of late been ſaid concerning it, I am as yet to ſeek. If the Biſhops be made the Head of the National-Church, by the ſame Reaſon all the Biſhops of the Chriſtian World muſt be the Head of the Univerſal Church; (and indeed, thoſe that affirm the One, affirm the Other) which ſome Men will ſay, is French Popery; and I know not how to confute them. If the Arch-Biſhops be the Head of the Church, it will be enquired, whether they claim their Title Jure Divino, or Humano? If Jure Divino, they muſt prove it, which will not eaſily be done: If Jure Humano, I hope they will grant the King Superior to them, and that they are but His Officers and Delegates; which is the ſame thing that I deſire, and which is agreeable to the Opinion of our Firſt Reformers, as is apparent in Dr. Burnet's Hiſtory of the Reformation: For Cranmer took a Commiſſion from K. Edward, by which he held his Biſhoprick, and exerciſed his Juriſdiction. Vid. Par. 2. pag. 6. And ſo Bonner had done before him, from King Henry the Eighth. Vid. Par. 1. l. 3. p. 267. And this is the ſame thing, that hath been lately propoſed by that Thoughtful Man, Mr. Humfrey, in the End of a Diſcourſe written by Himſelf and Others, and dedicated to the Right Honourable, the Earl of Hallifax, that great and ſagacious Stateſman. I know ſome Men are Deaf Adders, who will not be brought to regard it, let a Man have Charmed never ſo wiſely; but Theſe (I take it) are ſuch only, who are Enemies to Peace, and will part with nothing for the ſake of it.
And why now theſe Tolerated Churches ſhould not be accounted true Churches, and Parts of the National-Church, whereof the King is the Head, I do not imagine. In my Apprehenſion, they look very like the Churches we read of in the New Teſtament, which (no Man doubts) were of Divine Appointment. For although I do not know, but that ſome particular Perſons from among the Clergy, fitteſt for it, (As St. Paul chiefly imployed himſelf in Preaching the Goſpel, and meddled but little with Baptiſm) may be lawfully and prudently choſen, and employed chiefly in the Government of ſeveral Congregations, even as many as they can perſonally know, and be acquainted withal; and if they be called Biſhops, and have a peculiar Conſecration, and nothing be done in Ordination, Cenſures, and Abſolutions, but with their Knowledge, Direction, and Approbation, I would have no Controverſie with them about it: Yet I do profeſſedly avow, that I can find no ſuch thing in the Scripture, nor in the Practice of the Church for 200 Years. I know 'tis ſaid, That the Apoſtles were Dioceſans, and that they governed all or moſt of the Chriſtian Churches whil'ſt they lived; but I ſee no Proof of it, and there's one Argument againſt it, which I cannot tell how to anſwer, and 'tis this. If the Chriſtian Churches, in the Apoſtles days, had no Governours but themſelves, 'tis certain, that for the moſt part they had none at all, for they never fixed in any place, but having preached the Goſpel, planted Churches, and ſettled Officers amongſt them, they left them, and went to other Places and Countreys. 'Tis true, they did ſometimes return, and viſit the Churches that they planted; but who Governed them in the intermediate Periods of Time? Or were there no Ordinations, Cenſures, or Abſolutions performed in them, or none but by their Direction and Command? That ſome Acts of Diſcipline were performed by their Direction and Command, I do acknowledge; but that all were ſo, and that none ought to be performed without it, I ſee no reaſon to believe.
Touching the Practice of the Church after the Apoſtles, till the end of the Second Century, I muſt ſay, That I can find no Evidence of Dioceſan Epiſcopacy, or of any Churches bigger than ſome ſingle Congregations among us at this day. I think the Churches of Corinth, Epheſus, Antioch, &c. ſingle Congregations, and that they all Communicated at one Altar; and that there are many Congregations in England as numerous, and ſome much more numerous than they. Yea, I will add (after all that hath been ſaid of late to the contrary) that I am not convinced, that the Church of Carthage in Cyprian's days, which was Two hundred and fifty Years after Chriſt, was any bigger than ſome of our Parochial-Congregations. In an Epiſtle to the Clergy of Carthage, he tells them, That from the beginning of his Epiſcopacy, he determined to do nothing by his own private Judgment, nor without their Counſel, and the Conſent of his People. A primordio Epiſcopatus mei ſtatuerim, nihil ſine Conſilio Veſtro, & ſine conſenſu Plebis meae, privata ſententia gerere. Ep. 6. ex Edit. Goulartii.
What doth St. Cyprian mean by His People, in theſe words? Doth he mean the whole, or Major Part of a Dioceſs, in the Modern ſenſe of the Word? Did he aſſemble his Dioceſs, and take their Conſent in all things that did concern them? Credat Judaeus Appella. Many Paſſages of like nature might be produced from this great Saint and Martyr, and are by Learned Men, which I will not repeat.
And for ought that I can perceive, Dioceſan Epiſcopacy was unknown in this Nation, for ſeveral hundreds of Years after Chriſt Jeſus. The Culdees were the great Preachers of the Goſpel, and Promoters of Chriſtianity in Scotland. Thoſe Culdees were no Biſhops, nor had any Ordination, but ſuch as was performed by the Monk, or Abbot of the Monaſtery, in the Iſland Hii. This Monk (who was himſelf no Biſhop) and his Preſſters gave them their Orders; and from thence came Aidan and Finan into England, and are called Biſhops; but had no other Ordination, than that abovementioned. Wini was the firſt Canonical Biſhop in Britain, as Bede reports. Non erat tunc ullus excepto Wini in tot a Britannia Canonice Ordinatus Epiſcopus. Lib. 3. cap. 28. Which was near Six hundred Years after Chriſt.
The Prefecture and Juriſdiction of Biſhops in England, ſeems to me of Humane Inſtitution, and derived partly from the Favour of Princes, and partly from the Uſurpation of the Pope; and thus gotten, and obtained, they enjoyed and exerciſed it for many Hundreds of Years, even till the days of Henry the Eighth; who reaſſuming the Authority that had been granted by former Princes, and uſurped by the Pope, obliged them to acknowledg their Juriſdiction, by derivation from Himſelf; and ſubjected them to a Premunire, in caſe of refuſal: And of this Opinion thoſe Biſhops ſeem to be, that took Commiſſions from K. Henry the Eighth, and K. Edward the Sixth, for their holding their Biſhopricks, and Exerciſe of their Juriſdiction; as I have ſignified already.
Let our preſent Dioceſans therefore, as ſuch, acknowledg themſelves the King's Officers, and by Deputation from Him, let them exerciſe ſuch Authority, circa ſacra, as appertains to Kings: Let them enjoy their Honour and Revenues, as a Reward of their Service: Let the Powers granted by Chriſt to ſuch Biſhops, as I have above conceded lawful, and their Preſbyters, be left inviolable: And let our Dioceſans ſuperviſe them in the Exerciſe of them; and ſee that they neither neglect, nor abuſe them: And all our Controverſies about Church-Government, will come to an end. Such Churches as ſhould be thought worthy of Toleration, as well as thoſe that have the Approbation of Authority, would ſubmit to ſuch an Epiſcopacy.
When it ſhall pleaſe God therefore to ſend us a Parliament, that are able to diſtinguiſh wiſely betwixt, Tolerable and Intolerable Opinions and Perſons; and ſo by Law to permit to the One the Liberty of their Aſſemblies, and to reſtrain the Other; and ſhall then prepare a Bill for Declaring the Conſtitution of the Church, as National; making the King to be Head of all the Congregations, which ſhall be Tolerated, as well as of thoſe which are Parochial; and the Dioceſan Biſhops to be His Officers or Delegates, for keeping good Order amongſt them all; leaving to the Paſtor of every Pariſh or Congregation that Power, which Chriſt hath committed to him for Feeding and Ruling the Flock, over which the Holy Ghoſt hath made Him Overſeer; without confounding this Internal Power of His, with the External of the Other, derived from the King; but preſerving the Rights of both ſo, that the One be not ſwallowed up of the Other (Nor forgetting the Conceſſion of a ſort of Epiſcopacy, to perform the ordinary Work of the Apoſtles and Evangeliſts, in that Multiplication of Superviſors over the Parochial-Clergy, which I propoſe alſo in theſe Papers); then ſhall the Grounds be laid for a firm and laſting Concord in the Nation, about the Matter of Religion.
There were two Bills in the Houſe of Commons, that ſate laſt at Weſtminſter, the One for the Ʋniting thoſe that could come in to the preſent Church Eſtabliſhment, the Other for Eaſe to ſuch as cannot. Theſe Bills had they paſſed, and become Laws, might be a good Interim for making up our Breaches, till ſome more effectual means were alſo applied; but when they would ſerve for excellent Scaffolds to ſtand upon, while the Work is in hand, the Fabrick it ſelf ſhould be formed out of ſuch Materials as theſe, which I now offer, and which I find put to the End of that Book I have before mentioned, in the laſt Half Sheet thereof, and called Materials for Ʋnion.
Should it but pleaſe the King then, and a Parliament to conſider the Contents only of what Mr. H. hath there propoſed, and paſs the Senſe of it into a Law, it would unite and heal us; it would make us a Glorious Church indeed; firm and Compacted among our ſelves, and therefore impregnable to the Aſſaults of all our Enemies. Tho there were Differences in Judgment among us, and ſome Difference in Practices, yet there would be little or no Difference in Affections; All would mind and promote the common Peace, and unite in reſiſting the Common Enemy. This would put a Period to the Attempts of Rome; for to what purpoſe ſhould the Factors and Emiſſaries of the Roman Conclave attempt to ſubvert an Eſtabliſhed Church and Religion, where there is no probability of prevailing? And what likelihood is there to prevail, where all Parties are ſatisfied? The One in the Favour and Encouragement of the Government and Laws: the other in their Indulgence, and Protection by them.