The Samaritan Showing Healing, Section 9
SECT. IX.
BUT what means all this Diſcourſe? Why this is the meaning of it. Union and Peace among Chriſtians is a very fine thing, and greatly deſireable; but ſo various are the Underſtandings, and ſo great and inveterate are the prejudices of men, that Union of Judgment can never be expected, with any probability, unleſs in a few, plain, neceſſary things. Peace, Union, and Love was preſerved in the Chriſtian Church in the Primo-Primitive times, upon ſuch terms, upon the conſent unto, and agreement in a few plain, neceſſary things. Thoſe were thought then ſufficient, and they are ſo ſtill, though the belief of it be periſhed from among men. Thoſe perſons that ſuſpend the Peace of the Church, upon many dark, uſeleſs, and controverted Propoſitions and Doctrines, and will proſecute all Diſſenters by ſevere and ſanguinary Laws, (I will ſay it over again) do but take a fair way to deſtroy the Church of God, and leave nothing but the empty Name of Religion in the World.
You will ſay, What then would you have? Would you have all men left at liberty, to believe and do as they liſt in Religion? Would you have no Laws or Rules be impoſed upon the Judgments and Faith of men? Shall they be permitted to believe and publiſh what Doctrines they pleaſe? Before I make any Anſwer to this Objection, I ſhall with all humility beſeech both our Civil and Eccleſiaſtical Governours, eſpecially the latter, (whoſe Government certainly is paternal) that before they make Laws and Rules for the Conſciences of men, they would a little conſider,
1. The Weakneſs, Impotence, and Depravtion of humane Minds. Methinks thoſe that govern the Churches of Chriſtendom, ſeem to have very little ſenſe of the common Calamity of Mankind; they ſeem to have forgotten the great and lamentable Imperfections of the whole poſterity of Adam: Are not the Underſtandings of moſt men pittifully blind and dark? Are they not ſtrangely impotent and weak, yea, unable to diſcern ſometimes the cleareſt Evidence and Light? Are they not ſtrongly influenced by Education, Company, Intereſt, and many other things? Do not mens Luſts and Paſſions very much influence and ſway their Intellects? And are not their apprehenſions of things very much formed by them? This I do acknowledge is a fault, but 'tis a common fault, and ſurely ſome conſideration ought to be had of it, in the making and impoſing Laws and Creeds, upon the Conſciences of men.
2. The very great Trouble, Tiranny, and Vexation of a ſcrupulous Conſcience. They that have had to do with thoſe kind of perſons, know ſomething of it, but none underſtand it fully but thoſe that have had experience thereof. The burthen, the trouble, the anguiſh, and the torment of it is not to be expreſſed; the ſeverity of its Laſhes, the rigour of its Rule and Dominion, is almoſt inſupportable. Perſons of this temper there have always been, and will be, and though ſome incompaſſionate men, (whoſe Bowels ſeem to be made of Braſs) laugh at them, and ridicule their tenderneſs and ſcruples, yet I do belive that Church-Governours (who ſhould be Fathers to their People) ought to have ſome reſpect unto them in their Conſtitutions and Impoſitions.
3. The impoſſibility of moſt mens giving aſſent with judgment to things controverted, difficult and obſcure. Let men ſay what they liſt, 'tis not conviction that makes moſt men aſſent either way in the difficult controverſies of Religion. Do moſt men, yea moſt Clergy men, give their aſſent in the controverſies between Remonſtrants and Contra-Remonſtrants, out of conviction of Judgment? No: Thoſe things are of ſuch profound and deep Speculation, that very few men have either leiſure, Books or Brains to fathom them, and make a judgment of them. The Controverſie about the difference between Biſhops and Prebyters, whether it be a difference in Order or in Degree, requires ſo much reading and skill in ancient Authors, Fathers and Councils, with the debates of Neotericks, that many men are not able with any ſettled judgment, to determine on the one ſide or the other. T'is true, that ſome of the Church have lately, with great confidence, without diſpute, concluded a difference of Order between them, and we muſt now believe it with as much aſſurance as the Apoſtles Creed: yet I ſee no juſt reaſon to doubt, but that the Controverſie will remain longer than our Eſtabliſhment, & peradventure there may have been, and ſtill are as great men, and as well skilled in ancient Learning, as the late and preſent Biſhops, that are of the contrary perſuaſion. I might inſtance in many of their Controverſies at this time, but this ſhall ſuffice, for I am perſuaded, that all men that have impartially ſtudied, and thought of theſe matters, and made obſervation on the underſtandings of men, muſt acknowledge, that very few men of free judgments, can be brought to a full agreement in controverted and obſcure points of Religion: And as fo the moſt conſequently, that ſubſcribe to what is impoſed becauſe they muſt, they do generally ſubſcribe to things which Combien entiendan come puerca de freno, they are as well skill'd in as a Sow in a Bridle, as ſays the Spaniard.
4. The incongruouſneſs of Laws, Penalties, and Executions, to make men wiſe, or give them largeneſs of underſtanding, to bring them to this Concord. Will Laws and Penalties give Eyes to the Blind, or Ears to the Deaf? Or will they enable a weak and impaired Eye to ſee Hairs, or the Webs of Spiders? Will they enable the quickeſt. ſight to ſee the Woods and Forreſts, the Rocks and Mountains, the Towns and Villages, the Caſtles and Forts that are in the Moon? Laws and Penalties may ſometimes put men on ſtudy and conſideration, (though I think 'tis not very often, they rather warm and enrage mens Spirits, and put them upon the defence of their own Opinions, than on the conſideration of the truth of thoſe that are impoſed on their aſſent and Faith) but they can never make men underſtand beyond their Capacities: All the Teaching and Inſtruction in the World will not make ſome men wiſe and learned, and what Inſtruction can't do, I am ſure Laws will not do.
5. That Laws and Executions may make ſome men Lie and Diſſemble, and Conſent againſt their Conſciences to Impoſitions: but of all men ſuch are the ſharpeſt and moſt inraged Enemies; And none upon Earth will be more ready to revenge themſelves upon the Impoſers, than they will be, whenever an opportunity be offered to them. Thus in the Daies of Queen Mary, many diſſembled, and aſſented to the Roman Impoſitions, to preſerve their Eſtates and Lives, but they retained their Old Opinions, and conceived a mortal hatred againſt thoſe that put them on thoſe ſtraits and difficulties, as Dr. Burnet obſerves (Hiſt. Refor. part 2. page 364): And there is no doubt but they were the keeneſt, and moſt eager Enemies to the Romaniſts, in the Daies of Queen Elizabeth, when they had the opportunity of revenging themſelves upon them.
6. That it is not impoſſible, but the ſame meaſure that ſome mete to others, may be meaſured to them again; and that thoſe that Impoſe upon the Faith and Conſciences of others, may be Impoſed upon themſelves with the ſame, yea far greater Tyranny and Rigour. The Papiſts are endeavouring to ſubvert our Government and Religion; they have had Deſigns upon the Perſon and Life of our Soveraign, and ſome men think they ſtill have; and I know no reaſon to imagine that they have forſaken them, unleſs they be convinced in their Judgments that there is no poſſibility of proſpering, or being ſucceſsful therein, which why they ſhould be, I confeſs I do not underſtand. 'Tis true, a man would think they ſhould find mighty difficulties in accompliſhing their Plot, but it muſt be conſidered that we have been, and ſtill are a ſinful Nation. We have exceedingly provoked the Majeſty of Heaven, and whether or no for the ſake of our Iniquities, God may not give us up into the hands of our Popiſh Enemies, I cannot tell; I am ſure we have deſerved it; and if he hath determined to puniſh us for our ſins, by delivering us up to the Roman Scourge and Tyranny, 'tis to no purpoſe to talk of difficulties; they ſhall be the Rod in his hand, and he will chaſtiſe us in deſpite to all the oppoſition that we can make againſt it.
7. That God who is the great Sovereign and Governour of the whole Univerſe, does ſuffer or permit many things in this Inferiour World, which he doth not approve, propoſing himſelf a Pattern to Rulers. God ſuffers much among Heathens and Infidels, much among profeſſed Chriſtians, yea and many things he paſſes by in thoſe that are truly his Children; He knoweth their frame, he conſidereth that they are but duſt. God is not ſevere, nor doth puniſh every fault and miſcarriage among mortals; and ſurely thoſe that are his Vicegerents here on Earth, and repreſent him, would do well to imitate the Example of the moſt Supreme Lord of all; or at leaſt I think 'twere not amiſs to be as equally ſevere againſt Atheiſm, Prophaneneſs, groſs Immorality, and a contempt of all Religion, as againſt ſome ſmall Errours in Opinion and Differences in Practice, from the Eſtabliſhed Doctrines and Methods of Divine Worſhip preſcribed. Eccleſiaſtick Rulers (whoſe Government I have ſaid is paternal) are more eſpecially obliged to conſider this, foraſmuch as they are, or at leaſt ſhould be, beſt acquainted with the underſtanding of the Patience, Longſuffering and Forbearance of God: But all ſhould conſider it, foraſmuch as all have experience of it, and muſt have, or they are undone. Civil and Eccleſiaſtick Governours both have experience of much Indulgence and Connivance from God Almighty, and they have ſtill great need of more; and 'twere well that they which enjoy and need ſo much, would impart and communicate ſome degree and meaſure of it towards others.
8. That the requiring of greater Uniformity in Opinion and Practice in the things of Religion, than the Church of God is capable of, is no means of Union, Peace, or Concord, but a moſt effectual and certain means of Diviſion, Separation, Strife and Contention. The Chriſtian World hath found this true by ſad and lamentable Experience, and there is no man of ſenſe or brains, but may eaſily perceive it, if he apply himſelf to the conſideration of it. Were it a likely way to promote Peace in a Kingdom, yea or in a ſingle Town or Village, to oblige all the Inhabitants thereof by Laws, Penalties and Executions, to learn and ſpeak the Greek, the Chaldee, or the Arabick Language, and no other? Are they capable of it? or have they Time, Leiſure, Wit, or Helps ſufficient to obtain a skill and dexterity in it? Have they Teachers to inſtruct them in the meaning, reading and pronunciation of it? Or ſuppoſing they had Teachers, Have they all of them opportunity, leiſure, or capacities for it? Would this make Union, Peace, or Concord amongſt them? Or would it not certainly mutiny, trouble and divide them? No more is it any probable means of making Peace, Union, and Concord among Chriſtians, to oblige them to think, ſpeak, and do the ſame things, in the many doubtful and Controverted Caſes and Points of Religion and Worſhip in agitation among us? Are their minds all of the ſame ſhape and ſize? Are they all of equal capacity and comprehenſion? Yea, are the minds of all Clergy-men of equal quickneſs and perſpicuity? Are they of the ſame vigour? And have they the ſame advantages for the improvement and cultivation of them? Or are Impoſitions likely to unite them? Or are they not rather a ſure Means, and certain Engine of Diviſion and Separation? 'Tis morally impoſſible that men ſhould have the ſame thoughts and apprehenſions in the Controverſies of Chriſtianity, as I have ſaid and proved in the preceding Diſcourſe; and if the Governours of Churches will require things impoſſible, they may eaſily perceive that it is not the way to make Peace, but War; not Union, but Diviſion; not Love and Friendſhip, but Hatred, Variance, and Strifes: For though ſome will aſſent to all that they require, out of Intereſt, and for their Advantage; others, by the hope of a fair and paſſable Interpretation; others will run with the Herd, and ſwallow all without any chewing or conſideration; yet there will be men of tender, ſcrupulous, and ſevere Conſciences, that will everlaſtingly diſſent from them. I do humbly conceive ſome regard ought to be had to ſuch perſons by Governours in their Impoſitions, and that thoſe that are moſt afraid of offending God, ſhould not for that very reaſon be expoſed to the greateſt Sufferings and Calamities.
9. That it ſeems ſomething hard, that it ſhould be in the power of Church-Governours (who have all their Power for Edification, not for Deſtruction) to make men Schiſmaticks at their liſt and pleaſure; and yet ſo it is, if they may Impoſe what Controverted, Doubtful, and Unneceſſary Doctrines and Practices they pleaſe, upon the Belief and Obſervation of men. If this be granted, thoſe that are Good and Catholick Chriſtians this day, may be a company of Schiſmaticks to morrow; 'tis but the Impoſing of ſome Doubtful Opinions on their Faith, and ſome Suſpicious Actions upon their Practice, and the work is done. And on this Suppoſition 'tis come to paſs, that all the Chriſtian. World are by ſome part or other thereof, accounted Schiſmaticks. The Romaniſts account all Schiſmaticks, that refuſe and diſſent from their Impoſitions. The Proteſtants are of ſeveral Judgments, and various Practices, and are more than enough ſevere in their Cenſures of each other. Some ſeem to account all thoſe Churches Schiſmatical, that have no Biſhops, or Epiſcopal Ordination; others think them Schiſmatical that do aſſert the neceſſity of it, and will Impoſe the Belief and Practice thereof. The Caſe being thus, an honeſt and ſober man would be ſhrewdly tempted to think, that God never gave any Power to Church-Governours to Impoſe Doubtful and Unneceſſary things upon the Belief and Practice of Chriſtians, and thereby make Schiſms, Separations and Diviſions at their pleaſure; but that all the Power they have, is to Command and Impoſe things plain, neceſſary, and certain; and that thoſe are enough to maintain the Churches Peace.
10. That it ſeems very hard alſo, that men that believe all the Antient Creeds, aſſent to all the Fundamental Articles of the Chriſtian Religion, and live a pious and holy Life, denying all ungodlineſs and worldly luſts, living righteouſly, ſoberly and godly in this world, ſhould be denyed the Communion of the Church: And yet thus it may, and thus it doth happen, by reaſon of the Impoſition of ſome Doubtful and Unneceſſary things. Thus 'tis in England; let a man be ſound in the Faith, and live an Angelical Life, in the exerciſe of all kinds of Chriſtian Virtues, yet if he ſcruples Kneeling at the holy Sacrament, he may not partake in it; if he doubts the lawfulneſs of Godfathers, and Godmothers, or the uſe of the Sign of the Croſs in Baptiſm, he may not have his Child Baptized, or admitted into the Church of God, though he be a perſon ſound in Judgment, and of unblameable and exemplary Converſation in all Godlineſs and Honeſty. No Clergy-man can officiate in the Church, that ſuſpects or doubts any thing in the Liturgy, Book of Ordination, and Articles, to be contrary to the Word of God; beſides ſome other Subſcriptions which a thinking man may be able to find ſuch difficulties in, that he cannot anſwer to his own ſatisfaction. Be his Abilities never ſo great, be his Deſires to ſerve God in the Goſpel of our Lord Jeſus never ſo warm, lively and paſſionate; yea though he have been ſolemnly devoted thereunto, he muſt not come near the Altar, nor meddle with any Publick Miniſtrations, for the promoting the Honour of God, and the Salvation of Souls. The greateſt skill in Languages and Philoſophy; the largeſt knowledge in Fathers, Councils, Hiſtories, and the latter Books and Writings of Divines, joyned with uncorrupt Faith, and an unblemiſhed Life, are not ſufficient qualifications for the Prieſthood. The Impoſitions muſt be all ſwallowed, or the Candidates for it may go feed Swine. For the Flocks of God (which he hath purchaſed with his own blood) they ſhall not feed, though there be no others to ſubſtitute in the Room of them, and they wander, go aſtray, and periſh eternally by the want of Teachers and Inſtructers.