Londons Resurrection, Discourse 16
DISCOURSE XVI.
That uniting, or at leaſt wiſe quieting the minds of men, as to matter of Religion (ſo far as it can be done) would much conduce to the rebuilding of the City.
I Am not of their mind, that think it an impoſſible thing, to give the generality of men (that are any wayes conſiderable) ſome reaſonable ſatisfaction, and contentment in point of Religion. It may be difficult, but ſurely it is feaſible. If it hath been, and is done elſewhere, why not amongſt us?
That the World may ſee I do not drive at Anarchy in Religion, the firſt principle I would here ſuggeſt, is, That it cannot reaſonably be expected from Rulers and Governors, to give equal countenance and incouragement to all ſorts of Religion within their reſpective Dominions, viz. to the Chriſtian, Jewiſh, and Mahumetan Religion. We would not that the Supream Magiſtrate ſhould appear like a Sceptick, as if he were inclined to all Religions, but ingaged in none: Much leſs would we, that the Laws of a Nation ſhould have a Religion to chooſe, and ſhould reſpect all alike, that is, either afford no countenance, and maintenance, (or more than connivance) to any, or the ſame to all.
If the Chriſtian Magiſtrate do think ſome Religions damnable, as the Jewiſh, Mahumetan, and the like, no reaſon he ſhould provide a maintenance for them, or for the Teachers of them, as of that Religion, in, and by which he believeth men may be ſaved.
Private men are not willing, to communicate their ſubſtance to the Teachers and leaders of a Religion Fundamentally different from their own. What Proteſtant would voluntarily contribute to the maintenance of Popiſh Prieſts, as ſuch? any more than to the making of a golden Calf? why then ſhould any ſuch thing be expected from Proteſtant Magiſtrates?
It is more it may be than Rulers can do, without impoveriſhing a Nation, to provide a ſufficient maintenance for the Ring-leaders of all parties and perſwaſions, and therefore upon that accompt (though upon many others alſo) muſt let fundamental diffenters ſhift for themſelves. Howſoever, to give the ſame encouragement to good and evil, truth and falſhood, (I mean to what is fundamentally ſuch, in the account of thoſe by whom Laws are made, and publick affairs adminiſtred) is, or ſeemeth to be as irrational a thing, as for a Father to intruſt a Prodigal child with as great an eſtate as the reſt of his children that are good husbands; or one that is a fool, or mad man, as thoſe that have wit to manage it, or as it is to reward vice at the rate of vertue.
The Principle I have laid down beſpeaketh no Anarchy or confuſion in Religion, becauſe it aimeth at ſome one Religion to be prefer'd above all the reſt, viz. that which the Legiſlators of a Nation ſhall think fit to eſtabliſh, own, and countenance, as the publick, authorized Profeſſion of this or that Nation, which being ſo eſtabliſhed, is not alterable at the ſole and ſingle will and pleaſure of the Prince, (to be ſure in England) as having not power in, and of himſelf to repeal ſuch Laws as are made (whatſoever Religion or perſwaſion himſelf be of;) which objections being removed out of the way, I ſee no reaſon why any body ſhould be offended (and I think upon the reaſons aforeſaid, very few will) if the Law of a Nation, and Magiſtrates, whoſe work it is to put thoſe Laws in execution, do afford that countenance and maintenance to one ſort of Religion, and to the leaders thereof, which they afford not to any other that is fundamentally oppoſite thereunto; as is the Jewiſh or Mahumetan to the Chriſtian; and the Popiſh, in ſome things, to the Proteſtant.
One or two objections more, which are all I can imagine, may be raiſed againſt this firſt principle, will be anſwered by and by; And therefore I proceed to a ſecond, viz. That the Religion of a Nation need not, ought not, yea indeed cannot, conſiſtere in puncto, but intrà aliquam latitudinem. It muſt needs be like a circle with ſeveral lines drawn within, all which, though they meet and touch in one and the ſame centre, yet are ſomewhat diſtant each from other, in the circumference: What I affirmed laſt, I ſhall prove firſt, Viz. That Religion cannot be made to conſiſt in a point, that is, that all perſons who are truely of one, and the ſame Religion, can never come to agree in every punctilio: For as the Apoſtle ſaith, Rom. 14.2. One believeth that he may eat all things, another who is weak, eateth Herbs, and verſe 5. one man eſteemeth one day above another, another man eſteemeth every day alike; let every man be fully perſwaded in his own mind. He that converſeth with men, about ſuch matters as can admit of any diſpute, will find it daily, and hourly verified, that all men cannot idem ſentire, that is, have the ſame ſentiments, and apprehenſions, as to ſuch things, but ſo many men, ſo many minds, proves too true a Proverb.
Thence I infer in the next place, that Religion ought not conſiſtere in puncto, that is, men ought not to make, or pretend as if it did, or to inſiſt upon it that it ſhould do ſo, or to uſe force and violence to bring it to that paſſe, it being a fruitleſs attempt ſo to do: Peradventure men may idem mentiri that is, counterfeit, and make ſhow as if they were all of a mind, when it is their worldly intereſt ſo to do, but then muſt they uſe many diſtinctions, reſervations, equivocations, &c. wherewith to ſalve themſelves and their pretended unanimity: for idem ſentire in matters doubtful, all men never can, no more than every mans Palate can be pleaſed a like with all ſorts of Meat and Sauces. Now that which puts men upon ſhifts, evaſions, illuſions, equivocations, and ſuch Ananiah and Saphirah-like tricks, which rewardeth men for the ſame, and puniſheth others that cannot do the like, that I ſay ought not to be, and therefore Religion ſhould not be handled as if it did conſiſt in an indiviſible point, as if every thing were fundamental, that is but circumſtantial; or certain, that is but probable; or fit to be impos'd, or inforc'd, which is but fit to be recommended.
When I plead for ſome latitude to be allowed in matter of Religion, I go upon this ſuppoſition, that it is not amiſs for a Chriſtian Church to declare its opinion in ſome points of Religion, that are not abſolutely certain, and to give its advice in ſome matters of practice that are not abſolutely neceſſary (at leaſt-wiſe to ſalvation) and that all Churches uſe to do ſo, and ſuch advice of a Church, and declaration of its opinion, is commonly reckon'd as part of the Religion which it profeſſeth. Now taking the Religion of a Church, in that large and vulgar ſenſe, as well for what it opineth, or doth but give its opinion, and advice in, as for what it determineth, and is peremptory in; I ſay, in reference to the former of theſe (though not to the latter) ſome latitude ought to be given, to modeſt diſſenters, either in Opinion or Practice: and that for the reaſons aforeſaid; St. Paul having received no Commandement from the Lord concerning Virgins, their marrying, or not marrying, only gave his judgement, that it was better at that time, not to marry, 1 Cor. 7.25. and then left them to their liberty, verſe 28. But if a Virgin marry, ſhe hath not ſinned; From which example of his, may be inferred, that where the mind of God is not clearly revealed, or there is no manifeſt Command, or Prohibition in the caſe, it is good to adviſe men the beſt we can, and then leave them to their Liberty.
By what I have ſaid already may be underſtood, what I mean by the encouraging, and countenancing of but one Religion in a Nation, ſo as by publick owning and profeſſing of it, and by the Magiſtrates providing a maintenance for the Profeſſors and Teachers of it, viz. that no more Religions ſhould expect to be maintained, and upheld by the Laws of one and the ſame Nation, at a publick charge, than thoſe which are radically and fundamentally, one, and the ſame; but it is far from me to aſſert or think, that only one branch, of that Religion which hath the ſame root, ſhould be watered by the kindneſſe, and bounty of the Magiſtrate, whereas, ſurely every branch of the ſame tree, that beareth any fruit, ought to be ſo; as a Father ought to provide for all the Children that ſpring from his own loins, and do behave themſelves any thing towardly, and not only for ſo many of them as are of ſuch a complexion, and of ſuch a ſtature. What are perſons whoſe Religion agreeth in Fundamentals of Doctrine, and Practice, but Children of the ſame Father, and of the ſame Mother? and ſuch as ought not to be excluded by ſome few, that appropriate the Name of Sons to themſelves, as if they only were ſuch.
I make account the true Proteſtant Religion is but one, in, and amongſt all the Profeſſors of it, though they that are ſuch, be ſome of them Calviniſts, others Lutherans, &c. (as the Children of one and the ſame Father, have ſeveral Names) or as the ſeveral arms of the Sea though diverſly called, (are but one and the ſame Ocean.) That one Religion for the ſubſtance of it is common to all the true Profeſſors of it, as one and the ſame ſoul is common to all the parts of that body, which it belongs to, though of different ſhapes and figures, or as the Apoſtle ſaith, There are diverſities of gifts, but one and the ſame Spirit, who worketh all and in all. When then I plead the reaſonableneſs of one Religion, and but one to have more than the connivance of Authority (viz. publick countenance and maintenance) I mean the whole body of that Religion (or rather of the Profeſſors and Teachers of it) if by diſhoneſt, unſober, and unpeaceable carriage (not by ſome variety in opinion, and modeſt practice) they do not cut themſelves off. All this doth well ſuit with the notion which I have contended for, viz. of a latitude within one and the ſame Religion, which I have proved cannot but be taken, and moreover that it ought to be given.
And now I have one thing more to ſay, concerning ſuch a latitude as I have pleaded for, in order to contenting the minds of men in point of Religion (which is the deſign of this chapter) I ſay, I have this to prove, that the vouchſafement of ſome latitude in Religion, both as to Opinion and Practice, needs not to be feared. They that dread it, are worſe ſcar'd than hurt: If ſome latitude indulged would deſtroy a Church, or Kingdom, few of either had been left in the World; for ſome ſuch thing is almoſt every where admitted, and allowed of, at leaſtwiſe connived at, and tollerated, even in the Romiſh Church, which doth of all others moſt glory in its being at unity with it ſelf: Witneſs the Names of Diſtinction, and Oppoſition, which are found in that Church; Witneſs their writing, diſputing, and practicing, one contrary to another, the two former of which are more than I plead for.
The danger lyeth not in Diſſents, but in Diſſentions, now the former may be without the latter: They that are of two minds may love one another far better (and oft times do) than they that are of one. Two humble, and well tempered men, of different Judgments, ſhall be dearer to one another, and have leſſer ſtrife than two proud men that are of the ſame. It doth not follow, that becauſe men are not of the ſame opinion they muſt wrangle, nor yet becauſe they are, that they will otherwiſe agree.
Some that cannot comply with all and every the opinions, and practiſes of a Church in matters preter fundamental, may yet be better ſons to that Church in point of duty, honour and ſervice, than hundreds are, who either do, or ſeem, in all things to believe as the Church believeth. Mr. Chillingworth (if I miſtake not) was a Son that the Church of England ſeemeth to be as proud of, as of moſt that ever ſhe bore, and yet we know he was no eccho to the Church, that could ſay all its words after it, he could ſubſcribe the Articles of the Church in no other ſenſe, than that they did contain in them what was ſufficient for the ſalvation of them that did believe and practiſe accordingly (which might conſiſt with their being interwoven with ſeveral miſtakes and errors, as a mans eating a hearty meal, though it preſuppoſe there is enough at the table, of that which he well liketh, may conſiſt with many other diſhes being there, that he doth not care for.) How many that could univerſally aſſent to the Church; have been a heavineſs to that their mother, and a ſhame to her, whileſt he that could go no farther than I have ſaid, who could not ſay credo eccleſiae, but in eccleſia was and is, a praiſe and a renown.
We can have but mens words for it, that they are of our mind, or of the ſame opinion with the Church, and ſome mens words are but wind, and give us no aſſurance that what they ſay is true, or admit it be, how great a change in the minds of weak and unſtable men, may a day or two produce, ſome of which are generally of that mans mind, whom they laſt diſcourſed with, and carried about with every wind.
As for ſome latitude, and variety in practiſe, it was a thing the Apoſtle Paul ſeemeth not to have been troubled at, nor willing that others ſhould be much concerned about it. One eſteemeth one day above another; another eſteemeth all daies alike; one believeth that he may eat all things; another being weak eateth herbs. The thing that perplexed him, was not that they did not do all alike, but that they did deſſpiſe, and judg one another for not doing the ſame thing. Different practiſe, in circumſtantial matters, cannot make ſo great a diſcrepancy betwixt one Church and another, and the ordinances therein adminiſtred, as variety, and diverſity of gifts doth: and needs muſt make, whilſt the gift of one Miniſter lieth in explication, of another in application: one is a Boanerges, the other a Barnabas, one hath a lofty ſtile like Iſaiah, the other as plain as Amos, in one mans preaching an Elephant may ſwim, but in another mans a Lamb may wade. Is the uſe of gifts given by God for the edification of the Church to be ſuppreſſed, becauſe gifts are ſo various and unlike one another? Is there not harmony even in that diſcord? what great deformity, or diſorder can there then be, in that ſmaller diſcrepancy, which ariſeth from the meer varying of circumſtances, ſuch as habits, poſtures, geſtures, in which yet I would have no man to affect ſingularity, and to differ from others, no more than to ſuffer for that diſſonancy to others, which he cannot help, his conſcience being ſuch as it is. Did ever man complain that the motion of the Sun was irregular, and ill-favoured, becauſe a certain latitude is allowed him within his ecliptick line? which he makes uſe of, one while Northward, another while toward the South: nay is it not for the good of the world it ſhould be ſo?
To return once more to a latitude as to opinions, about ſuch points of Religion as are not fundamental, I could plead for the allowance, or permiſſion of it by ſaying. Firſt, That much of that which is called controverſy is meer foreign, or ſtrife about words, we thinking others, and they us again, to be far more diſſonant than indeed we are, our meanings being like the tops of ſome mountains in Wales, which do or ſeem even to touch one another, but our words like the bottomes of thoſe mountains, which are many miles aſunder. Men oft-times do neither contradict us, nor prejudice themſelves, ſo much by their different opinions, as we take them to do, becauſe they ſeem to differ from us, and from the truth more than they do.
Secondly, By ſome liberty of diſputing, as by knocking of two flints together, ſome ſparks of light are brought out, and men are more confirmed in the truth, nihil eſt tam certum quàm quod ex dubio certum. Thus trees by being ſhaken may take deeper root.
Thirdly, to be in heart a diſſenter from a Church in ſome leſſe certain Opinions, if men be ſuch only in heart, can no ways redound to the prejudice of Church or State, nor be ſo much as a grief to either, if they pleaſe not to enquire into it; for as our Proverb ſaith, What the eye ſeeth not, the heart rues not.
Fourthly, diſſenters as to preterfundamental Opinions, whilſt they ſpeak not Polemical, but practical language, (which is eaſie for them to do) can ſcarce be known to diſſent, but when men expreſſe controverted matters in School terms, (known terms of war and defiance) they do as it were beat up an alarm to thoſe of the contrary perſwaſion, and ſend them a challenge, and bring the enemy about their ears: Prudent men by obſerving that rule, though they diſſent, yet can forbear to offend, and conſequently need not to be rejected for their inoffenſive diſſents.
Fifthly, Thoſe that differ as to certain axiomes and principles, may draw the ſame concluſions from both, at leaſtwiſe aim at the ſame mark, yea, and hit it: They that diſagree in their ſpeculative part, may yet agree in the practick. So it is obſerved, that Calviniſts and Arminians differ but little in the applicative part of their Sermons: ſo have we ſeen Bowlers, ſome play their byaſſes up, others down, at the ſame Miſtreſs, and both it may be have come near it. The notional part of Phyſick is much altered from what it was, yet men cure diſeaſes as they had wont to do; and that change which is made in the Theory of Phyſick, makes little in the practice.
Laſtly, God would that there ſhould be ſome latitude allowed, both as to opinion and practiſe, within the Verge and compaſs of the true Religion (which is every where radically and fundamentally the ſame) as we may eaſily gather; firſt from hence, that God hath left many ſmaller things in Religion adiaphorous, that is indifferent, and undetermined, as if intended on purpoſe for to be the Sphere of Chriſtian Liberty, within the compaſs of which men might act, or not act, do the ſame things, or differ one from another, and both without ſin. Of this there are many inſtances in Scripture, as Rom. 14. 1 Cor. 7. &c.
Again, God hath left ſeveral other things in the Scripture dark and doubtful, admitting of doubtful diſputations, as the phraſe is, Rom. 14. as to which the Church it ſelf can give no other ſatisfaction than its probable conjectures will afford, to which a reverence is due, yet not ſo great, as to receive thoſe probable & conjectural interpretations of the Church (which may poſſibly be weakned by probabilities on the other hand) as if they were matters of Faith, or as evident as are the Articles of our Creed, all but that one ſo ambiguouſly worded, viz. about Chriſt his diſcent into hell; not that the thing intended by that Article, as Doctor Pierſon and others expound it, is doubtful, but the manner of expreſſing it, putting the word Hell for foreign, and Sheol, which may ſignifie the grave, and the eſtate of death. But that by the way.
If the God of Truth and Unity could have brooked no latitude in the Opinions and practiſes of thoſe men that hold the ſame foundation of Chriſtian Religion, ſurely he would have left nothing indifferent, but have given order concerning every pin belonging to his Church under the New Teſtament, as well as to his Tabernacle under the Old, neither would he have left ſo many things doubtful and diſputable, as are manifeſtly left in that condition.
This ſeemeth to have been done as in order to giving men ſomething of liberty, (a thing ſo ſweet and pleaſant) as is a fine Garden behind a cloſs houſe; ſo likewiſe (and that principally) to exerciſe the charity and humility of men, that the weak ſhould learn not to judge the ſtrong, and the ſtrong not to deſpiſe the weak, and both of them to love the Image of God in one another, whilſt they ſee in each but little of their own, that is of the image of ſome of their own perſwaſions and practiſes.
And now I have ſpoken ſo much for latitude, that ſome it may be will think I am a Latitudinarian in the vulgar ſenſe of the word, but I think they are miſtaken.
Alas that I am got over but two Principles, relating to the compoſure of the minds of men about Religion, I ſay but two principles all this while, viz. firſt, that it is unreaſonable for the Profeſſors of two, or more Religions, fundamentally oppoſite each to other; to expect equal countenance and incouragement from the Laws of one and the ſame Nation, Ex. gr. for Papiſts to expect that where the Laws of the Land are in favour of the Proteſtant Religion, they ſhould be as much in favour of the Roman Catholique (as they non-ſenſically call it) and therefore that Religion which is fundamentally oppoſite to what the Law of a Nation hath eſtabliſhed, ought not (at leaſt by violence) to ſtruggle for preheminence, nor yet for parity; as we ſee the Proteſtants in France do neither expect, nor attempt any ſuch thing, as to equalize, much leſſe to overtop the Papiſts, who there have the Law on their ſides: And why ſhould Papiſts attempt any ſuch thing here againſt thoſe Proteſtants, who in England have the Law on their ſide every whit as much? this principle received, would lay one great ſtrugling about matter of Religion; the other, and only principle we have finiſhed beſides this, is, that within the compaſſe of the owned and avowed Religion, ſome certain latitude ought to be admitted, that all the ſober and peaceable Profeſſors and Teachers thereof might be included, and not a piece of a Religion accepted and protected, inſtead of the whole, and the reſt (to the great diſſatisfaction both of God and men) unwarrantably excluded. I doubt I muſt ride Poſt through the other principles and maxims, (unleſſe I ought rather to call them propoſals) which I would lay down, becauſe I have ſtayed ſo long upon the two firſt.
Thirdly, whereas every Religion muſt and ought to be built upon ſome foundation, which no man within the power and Juriſdiction of the Nation profeſſing it, ſhould be ſuffered to raſe, or to undermine, by preaching, publick diſputing, or writing againſt the ſame, I lay it down as a farther principle, to quiet men in point of Religion, viz. That fundamentals in Religion, or whatſoever things are ſo called, ought to be ſo plain in Scripture, that he who runs may read them, and ſhould themſelves be all manifeſtly built upon the foundation of the Prophets and Apoſtles, viz, of their Doctrine. In this caſe we muſt to the Law and to the Teſtimony, or elſe there will be no light in us. The Analogy or Rule of Faith (and what are true fundamentals of Religion but ſuch?) is, or ought to be taken out of the plaineſt Texts of Scripture, ſuch as give light to the ſimple; for ſuch only can be index ſui & obſcuri, that is, ſhine in their own light, and give light to others.
Two things (if I miſtake not) go to the conſtituting of a fundamental truth, viz. that it be clear (as I have ſaid already) that is, de facto, though it may not be ſo de modo (as the doctrine of the Trinity) moreover, that it be of great conſequence, and importance, if not of abſolute neceſſity to ſalvation, to be known and believed. If either of theſe qualifications be wanting, it is no fundamental truth, nor fit to be received as ſuch, if both be preſent, they will prevent a great deal of ſtrife, and debate, which the putting of ſmall and doubtful things upon the Church for fundamentals, (like the fallacy of non cauſa pro cauſà) would produce.
Now whereas there are ſome points of Religion which for the great conſequence of them, as alſo for their clearneſs, de facto, are, and have been adjudged fundamental, particularly, the doctrine of the Trinity in Unity, which de modo is very obſcure, the meaning and manner of which is very hard to explain; I would humbly propoſe, that the beſt way to avoid contention about ſuch obſcure Articles of our Faith, were to ſtate them wholly, and only in the very words of Scripture, and to leave them to the Faith of men, juſt as there we find them, ex. gr. as the Apoſtle expreſſeth it, 1 Joh. 5.7. There are three that bear Record in Heaven, viz. the Father, the Word, and the Holy Ghoſt, and theſe three are one: Why ſhould they not be judged to conſent with us in the Doctrine of the Trinity, who ſubſcribe to that Text, and to all others of like import, without any explication given either on their ſide, or on ours? For why ſhould we require from others a punctual aſſent to our explication of thoſe things, the manner of which we our ſelves do profeſs very little, if at all, to underſtand?
Too peremptorily to explain things that are almoſt, if not altogether inexplicable, and to indeavour thereby to conclude the Judgements of others, what is it, but to conjure up enemies, and to bring quarrelſom wits about our ears?
Leaſt of all, may private or particular men take upon them poſitively to explain thoſe great myſteries, contrary to that ſenſe which the Church for ſeveral ages hath given of them, and that (it may be) not without fear and trembling, leaſt it ſhould miſcarry in the expoſition of ſo myſterious Articles. They that differ from the known ſenſe of the Church, as to ſuch Articles, when ever they treat thereof, let them keep entirely to the letter of the Scripture, as to their Trench and Fort, and not come over the Brook Kidron (as I may call it, alluding to Shimei) and ſo long they will be ſafe, and the Church of God will be quiet: There are things enough of greater concernment to practice, upon which no doubt or controverſie doth depend, expatiate upon them and ſpare not.
If the Church be apt to take offence, that private perſons ſhould diffent from her publick ſenſe, as to matter of opinion, or practice, though modeſtly delivered by her, but as probably true, or good, ſhall I make ſo bold in that caſe, as to offer for peace ſake, that the Church would not be too inquiſitive into ſuch matters, but leave it to God to be (as by prerogative he is) the only ſearcher of hearts, that is, let the Church not labour to ſcrue mens judgements out of them, who deſire to keep their judgements to themſelves; and mean time do live honeſtly, and peaceably. For by ſo increaſing knowledge, and ſetting it ſelf as it were to ſhrive, and confeſſe men, ſhe will but increaſe ſorrow; as Solomon advertiſeth Eavesdroppers, Eccleſ. 7.21. Take no heed to all words that are ſpoken leaſt thou hear thy Servant curſe thee: Liſten not too much, wink at ſmall faults, pry not into the hearts of men, which are the Ark of God. Some have ſaid that Spain hath diſpeopled, and undone it ſelf, by its Inquiſition: What needed the Papiſts in Queen Maries daies, to have put that inſnaring queſtion to peaceable Proteſtants? viz. what underſtand you by Hoc eſt corpus meum? This is my Body; was it not to ſeek an occaſion againſt them, that they might burn them? they that ſhall firſt examine and then puniſh the ſecrets of mens hearts, will but make work for themſelves, and put the Church into a flame. They that peaceably follow a Religion, that we our ſelves do think, may and will bring them to Heaven at the laſt, ought not frivolouſly, or eaſily, to be diſturbed by us, ſith the end of Religion is to ſave the ſouls of men, and that which will do ſo ſhould be incouraged, and not infeſted.
Another rule laid down by the Apoſtle for the peace of the Church, and of the eſtate of Religion, is that in Rom. 15.1. We then that are ſtrong ought to bear the infirmities of the weak, and not to pleaſe our ſelves. They that know the things which are indifferent, and lawful to be done or let alone, to be ſo indeed, can diſpenſe with them in themſelves and others, without ſin: but they that think them to be really unlawful, (and they are the weak men in the ſenſe of this Text, as the former are the ſtrong) cannot do them without ſin: Let then our Chriſtian charity take the chair, and let it own them for weak Brethren, who to its ſelf ſhall appear to be ſuch, and when that is done, you that are ſtrong conſider, though it might beſt pleaſe your ſelves to make weak ones ſtoop to your burthens, it will be only pleaſing to God, that you ſtoop to their infirmities, and bear them viz. by forbearing thoſe that cannot help them.
What of this chapter is yet behind will prove (if I miſtake not) like the Galaxia or milkie way in the Heavens, which is a circle made up of many ſtars, but very ſmall ones: or rather like the ſparks that fall from a ſteel, or flint ſtruck together, which are very little things, and ſoon over, though there be many of them. To ſave the pains of numbering particulars, make account that every diſtinct paragraph is a diſtinct head, and it is ſufficient. I had almoſt called the following paragraphs, by the name of Via lactea ad pacem Eccleſiae & Regni, but that to baptize, or name a child before it be born is not ſo uſual.
Contend not for thoſe things that are not worth contending for, and of that kind are all they; our contending for which would prevent a greater good.
There are certain truths of ſmaller concernment, which though evident enough, are yet leſs valuable than peace, not that we may deny, or renounce any known truth (though the leaſt of all) to accommodate the peace of Church, or ſtate (for that were to lye, which is in no caſe allowable) but we may forbear to urge and inſiſt upon them. It was as really true, as any thing elſe can be, that no ſort of meat was common, or unclean in it ſelf, Rom. 14.14. and that circumciſion was not neceſſary, nor yet the obſervation of ſuch daies as under Moſes his Law were appointed, but yet the Apoſtle would not break the peace of the Church about ſuch ſmall matters, but ſuffer every man to abound in his own fenſe, and bids them follow after the things which make for peace, and wherewith one may edifie another, Rom. 14.19.
Offend not the conſciences of other men, but when if you did it not you muſt offend your own. Paul even before his converſion, did not perſecute men for their conſciences, but out of zeal, concerning zeal (ſaith he) perſecuting the Churches: and in Acts 26.9. he ſaith, I verily thought with my ſelf that I ought to do many things contrary to the name of Jeſus of Nazareth, nay in ſaying that, he obtained mercy becauſe he did it ignorantly in unbeliefe: he intimateth, that if he had not done it out of a miſguided conſcience, he had ſinned unpardonably. Wo be to them (if there be any ſuch) that burthen their own conſciences, that they may burthen other mens, whereas no man ought to burthen the conſcience of another man, but when thereby he may lighten his own, viz. By doing that, which he thinks to be his indiſpenſable duty. If I baptize my children, as being perſwaded that God requireth me ſo to do, and thoſe that are againſt Infant Baptiſm are offended at it; that is ſcandal taken, not given. For in matter of conſcience, charity muſt begin at home, I muſt take more care to gratifie my own conſcience, than any other mans. But to vex the conſciences of other men, in ſuch caſes as our own do not command us ſo to do, but rather countermand us, not command but rather check, and controle for ſo doing, is to make a great approach towards that great tranſgreſſion, viz. the ſin againſt the Holy Ghoſt, as ſome do underſtand it. I foreſee the Church will injoy a great deal of reſt, and peace, when no more ſhall be done to the conſciences of men, then what ſhall be impoſed upon them that do it, not by their luſts and intereſts; but by their very conſciences.
Religion ſhould be made uſe of for the edification of all, for the deſtruction of none. Then is Religion (or what is ſo called) made a ſtalking horſe, in the worſt ſenſe that can be, when it is deſigned as a ſnare upon mizpeh, or as an inſtrument of mens ruine (though but temporal) how abominable was the ſaying of thoſe Perſian Princes, Dan. 6.5. We ſhall not find any occaſion againſt this Daniel except we find it againſt him, concerning the Law of his God. Their own conſciences would have been better ſatisfied, if they could have found occaſion againſt him concerning the kingdome, (for that they firſt ſought for) but they could find none, foraſmuch as he was faithful, neither was there any errour or fault found in him. How deviliſh was that policy that aimed at throwing ſuch a man as he into the Lions den, by commanding him to reſtrain prayer from the Almighty for ſo many daies together? which kind of policy ſtrikes with a two edged ſword, for if men yeild againſt conſcience, they are in danger of Hellfire, if they yeild not, they are almoſt ſure of being temporally undone. They that ſhall make a net of Religion, in any other ſence, than to catch Souls for Heaven, will make the Church a mountain of prey, and the waters of the Sanctuary to be ſtiled meribah or waters of ſtrife. Dan. 6.24. and may themſelves in time be caſt into a Den; as they have caſt others: and thoſe Lions have maſtery over them, and break all their bones, which before were Lambs till they made Lyons of them.
Make the yoke of Religion as light; and as eaſy, as you can, and let it not be only tollerable, or not more than men can make a ſhift to bear: for when the wayes of wiſdom are ways of pleaſantneſs, then aſſuredly will her paths be peace. He whoſe maſter puts him to as much work as ever he can do, and what is next to that would exceed his ſtrength, will never have his ears bored in the ſervice of ſuch a maſter, thereby reſigning himſelf to be his ſervant for ever. A man had better accept of leſs work, with more good will, and chearfulneſs. I pity that old man that ſaid he did ſo, and ſo, but with a trembling hand, and an aking heart; and that he thought every conſcientious man did the ſame thing in the ſame manner.
To them that deſire the uniting of all worthy and ſober men, give me leave to ſay, that ſuch would ſwallow gnats, if they might be exempted from Camels; I ſay for the ſake of publick work, and publick peace, they would ſwallow ſuch things as to them ſeem inexpedient (which I mean by Gnats) though they cannot but ſtrain at Camels, that is ſuch things, as to them ſeem unlawful. Publick countenance and maintenance, would outweigh matters of indifferency with many men, to whom ſuch things are more than indifferent, even very neceſſary.
One good way to make the yoke of Religion eaſie, is to make uſe of as few ſpiritual cords, as may be, to tye men with, but rather of ſuch as are of a civil nature; for thereby the Church and State are more ſecured, and the minds of men leſs exaſperated. It is well known what Churchwardens have ſworn to do, by the oaths which they took at their entrance into that office; but whether it be that they fear to perform what they did fear not to promiſe, (or whatever the reaſon is) we find the intended obligation hath little influence upon them, and they are generally the ſame, as if they had taken no ſuch oaths, which confirms what I was ſaying, viz. that Religious obligations, as from ſome men, give the Church and State but little ſecurity, yet do they vex and diſquiet the minds of men, more than thoſe of another nature would do, and greatly imbitter them againſt thoſe by whom they are impoſed upon them againſt their wills.
It would yet further conduce to the Church its peace, (which is the thing I am earneſtly in purſuit of throughout this Chapter, though in order to the reſtauration of the City) if it might be taken for a ſufficient proof of mens obedience to the Church and the Officers of it, when men obſerve all the Commands of God, ſeconded by their Authority: whoſoever doth what is manifeſtly his duty, having the Authority both of God and man to induce him thereunto, ſhould be preſumed to have reſpect unto both in the doing it.
Laſtly, Superiours ſhould ſtudy all they can to give ſatisfaction in matters of Religion, and Inferiours what in them is to receive it: So Paul became all things to all men, that he might win ſome: He ſaith, he ſtudied to pleaſe all men for their good to edification. Superiours ſhould impoſe nothing but what upon a true accompt is neceſſary, Act. 15.28. It ſeemed good to the Holy Ghoſt, and to us, to lay upon you no greater burthen than theſe neceſſary things, &c. and inferiours ſhould oppoſe nothing, but what they judge unlawful. That which I aim to prove in all that I have herein ſaid is, that ſuch principles and practiſes as I have here recommended (as modeſtly as I could, and with humble ſubmiſſion to better judgements) would much incourage and further the building of the City; which concluſion I draw from theſe two premiſes, viz. what would pacifie and ſatisfie men as to matter of Religion, would much promote the reſtoring of the City: But the things ſuggeſted would much pacifie and ſatisfie men, as to matter of Religion. The minor I have proved at large; the major, or firſt Propoſition, I ſhall briefly ſpeak to, and ſo put a period to this Chapter, which for the length of it beyond any other, formerly compared to the Antediluvian Patriarchs, we may call Methuſelah.
That quieting the minds of men, as to matters of Religion, would promote the building of the City, I ſhall briefly prove, as followeth. Joy is the ſtrength of men, as one Text ſaith, The joy of the Lord ſhall be your ſtrength: Joy makes men like Gyants refreſhed with Wine, mighty to run their race. Now certain it is, that to give men content in point of Religion, would fill them with joy, and make the greateſt Jubilee that hath yet been kept.
If it be ſaid, that ſome will never be pleaſed with liberty granted to themſelves, unleſs the ſame be denied to all others not of the ſame opinion in all things, though of the ſame Religion in the main, Charity would, that I ſhould think there are but a few ſuch ill natur'd people, and they, of all others, have, and do forfe it their own liberty.
I have heard of a Senator much condemned for putting a bird to death, at a time when it was accounted a Piaculum to deſtroy the life of any creature; but he alledging, (if my ill memory do not miſrepreſent the ſtory) that the bird he killed, was one that would not ſuffer other birds to live by him, was thereupon acquitted, (and well he might.) I hope there are but few birds of that feather, at this day, ſince men have ſeen what pecking at, and preying one upon another, hath brought us to; let him be as the ſpeckled bird, (Jer. 12.9.) who would have all others made to fly the light, and the Sun to ſhine upon none but himſelf, and thoſe that flock together with him.
But for the generality of men I dare to undertake, that a liberty in common with others (birds of the ſame kind, though not of the ſame feather) that is, perſons of the ſame Religion for ſubſtance, though of different opinion,) would make their hearts more glad, than theirs whoſe corn and wine encreaſe: Then would our City go merrily on, and men would build with a courage, whereas on the other hand, diſſatisfactions as to Religion, diſſpirit men for all good purpoſes, and make them cold and careleſs; whilſt men dream of tranſplanting, they will have little heart to building: That which makes men liſtleſs to Trade, will make them ſo to build; and that which qui-ckneth the one, (as to deal tenderly with their Religion, certainly doth) will alſo quicken the other. Whilſt ſome upbraid others with their diſſonant Opinions, they will upbraid them again with their diſſolute lives: and thus whilſt we pry into one anothers weakneſſes, and pelt each other with dirt, the City is like to go but ſlowly on, to what it might do, if we had that mutual charity which is ſaid to cover a multitude of infirmities. A vexed conſcience, like the paſſion of jealouſie, is the rage of a man, and will hardly ſpare in the day of its wrath. A vexed conſcience will go nigh to diſcover it ſelf one time or other, as they ſay, vexata natura prodit ſeipſam. And are men fit to build in a rage? A ſerene mind is fit for any thing, but a mind that is like the raging Sea, will do nothing but caſt up dirt and mire. We read in Iſa. 11.13. how that Ephraim ſhall not envy Judah, and Judah ſhall not vex Ephraim. When God ſhall make and perform ſome ſuch promiſe to England, then certainly will our City go up amain.