Orthodoxy and Charity United, Essay 7

Orthodoxy and Charity United · Essay 7

p. 192ESSAY VII. Againſt UNCHARITABLENESS. Wherein the ſecret Springs of that Vice are traced, and the Miſchievous Effects of it briefly ſurvey'd.

Written to expoſe that moſt Unchriſtian Iniquity of Cenſures, Revilings and Church-Anathemas, on the Account of ſmaller Diſputables in Chriſtianity.

ROM. xiv. 3. Let not him which eateth not judge him that eateth, for God hath received him.

LUKE ix. 54, 55. His Diſciples ſaid, Lord, wilt thou that we command Fire to come down from Heaven and conſume them? But he turned and rebuked them, and ſaid, Ye know not who manner of Spirit ye are of.

— Tantaene animis caeleſtibus irae?

Tantum Religio potuit ſuadere malorum?

INTRODUCTION.

CHARITY in the Soul of Man is the very Picture of the God-head, taken as it ſtands in the faireſt Light. Wiſdom and Holineſs, Power, Sovereignty and Juſtice are various Features of the Deity: p. 193They are indeed his very Nature and Eſſence; yet the Scripture rather chuſes to expreſs, that God is Love, and that twice in one Chapter, 1 John iv. 8, and 16. The beloved Diſciple that lean'd on the Boſom of Jeſus, took peculiar Delight in the Contemplation of God, under this Character. This appears in his Goſpel as well as in his Epiſtle. The other Glories of that infinite Beauty ſhine with awful Beams, and command my Reverence: But methinks, I love to look upon ſo glorious a Being in his moſt condeſcending Air, and to converſe with him in his mildeſt and moſt inviting Aſpect.

Charity in Man is a Grace of that alluring Sweetneſs, that my Pen would fain be attempting to ſay ſomething in Favour of it: I find a ſtrange Pleaſure in diſcourſing of this Virtue, hoping that my very Soul may be moulded into its Divine Likeneſs. I would always feel i… inwardly warming my Heart. I would have it look thro' my Eyes continually, and it ſhould be ever ready upon my Lips to ſoften every Expreſſion of my Tongue. I would dreſs my ſelf in it as my beſt Raiment, I would put it on upon my Faith and Hope, not ſo as entirely to hide them, but as an upper and more viſible Veſture, conſtantly to appear in among Men. For our Chriſtian Charity, is to evidence our other Virtues.

Uncharitableneſs is a loathſom Part of the Image of the fallen Angel: It is akin to the Hatred of God. For he that loveth not his Brother whom he hath ſeen, how can he love God whom he has not ſeen? 1 John iv. 20. He that hates his Fellow-Chriſtian, and brings railing Accuſations againſt him for a Difference in little Qpinions, how can he expect to be beloved of God, who beholds in the beſt of us ſo many monſtrous Follies, and Guilt of a more aggravated Nature? By the Word Uncharitableneſs here, I would not include our Neglect p. 194of Charity to the Poor and Hungry, nor our Averſion to Errors of the groſſer kind, but I mean our Averſion to ſuch Perſons who not only profeſs to be Chriſtians, but who alſo agree with us in the chief Doctrines of Chriſtianity, (viz.) the Pardon of our Sins by the atoning Sacrifice of Chriſt, and the Sanctification of Men by the powerful Operations of the Holy Spirit, and the Neceſſity of Faith in Chriſt, and Good Works, &c. I mean our Averſion to thoſe who differ from us in little Punctilios of Doctrine or Duty which are not expreſly and plainly written in the New Teſtament; thoſe who maintain ſuch an Averſion to their fellow Chriſtians, as to pronounce Damnation upon them, or ſome terrible and unchriſtian Cenſures, becauſe they do not come up to our Sentiments and Practices in things which are of little Moment, while we agree in all fundamental Points, and ſuch as are of moſt Importance.

This Uncharitableneſs is a Vice attended with ſuch a Train of Miſchiefs, that I would ſet all my biggeſt Powers in Array to fight againſt it. 'Tis a Fountain of ſuch bitter Waters, that I would fain damm up the Spring. 'Tis a Plant of ſo poiſonous a Product, that I would dig deep and ſearch for the Roots, and tear up all the Fibres of it, tho' they twined about my Heart-ſtrings.

SECT. I. The Cauſes of Uncharitableneſs.

An Uncharitable Humour ſprings generally from ſome of theſe following Cauſes.

I. Firſt, From a malicious Conſtitution of Nature, a… acrimonious or a cholerick Temper of Blood. There are ſome Animal Engines of human Fleſh, that have their Juices all ſour'd in their very Formation; and there is p. 195an ill Ferment raiſed in ſuch Perſons at the Perception of every Object, that is not juſt ſuited to their preſent Fancy and Inclination: And by the hard Laws of Union between Soul and Body in this our fallen State, the Spirit too often complies with the fretful Diſtempers of the Fleſh. There are but few that attempt to ſuppreſs the Ferment, and to reſiſt the angry Motions of the Animal; and of thoſe few that attempt it, ſcarce one in ten is very ſucceſsful: For 'tis a Work of Toil, and Difficulty, perpetual Watchfulneſs and unceaſing Prayer.

This ill Humour mixes itſelf with Religion, as well as with Civil Affairs. It diffuſes its Malignity thro' all the Studies and the Manners of the Man, and gives a viſible Tincture to his Notions and his Practices. Furio can never converſe about the calmeſt and moſt ſpeculative Points of Divinity, but his Indignation kindles againſt every different Opinion, his fiery Temper breaks out and blazes, and he beſtows on his own Deportment the honourable Names of ſhining Light and burning Zeal. His peeviſh and angry Paſſions are ſo blended with his Underſtanding, that hard Names are his beſt Arguments; moſt convincing to himſelf, tho' they are the juſt Scorn of the wiſe. He ſtabs his Brethren that differ from him to the Heart, with pointed Railing; and from an Averſion to an Opinion riſes to an immortal Hatred of the Perſon. If our great Creator has untied any of our Souls to Bodies that are leſs infected with this vicious Juice, we have Reaſon to adore his Sovereign Goodneſs.

II. Self-Love and Pride, and a vain Conceit of our own Opinions, is another Spring of uncharitable Carriages. Did you ever ſee a weak and humble Soul ſenſible of its own Poverty and Ignorance, and ready to eſteem others above himſelf, eaſily indulge this uncharitable Humour? Alas! poor fooliſh Mankind is very prone p. 196to eſteem itſelf Wiſe and Knowing. Little Laudillus, who is almoſt always in the wrong, has much ado to perſwade himſelf, that he was ever capable of miſtaking. He ſecretly thinks all his Opinions to be divine Truths, and therefore he is very laviſh in pronouncing Error and Hereſy upon every Notion and Practice that differs from his own. He takes the Freedom to chuſe a Religion for himſelf, but he allows no Man beſides the ſame Liberty. He is ſure that he has Reaſon to diſſent from others, but no Man has Reaſon to diſſent from him. He ſets up for Infallibility without a Triple Crown, and fixes a See of Eccleſiaſtical Sovereignty on this Side the Water. He awes ſome ſlaviſh Spirits into Submiſſion, and they become treacherous to their own Souls and to the Rights of Human Nature, by delivering up their Faith and Conſciences to his imperious Dictates: Then the Man grows haughty, ſurly and ſevere, eſpecially if he be advanced to any degree of Honour and Authority in the Church: Then in his inflexible Juſtice he delivers up the humble and inquiſitive Chriſtian unto Satan, becauſe he can't aſſent and conſent to all and every thing contain'd in his Scheme; and he teaches perhaps his elder Brethren the Doctrines and Diſcipline of the Goſpel, as Gideon did the Elders of Succoth, with the Briars and Thorns of the Wilderneſs.

III. This hateful Vice may be derived from a third Original; and that is a conſtant and friendly Acquaintance with the Men and Books of our own Opinion, and an Avoidence of all the Writers and Perſons that differ from us: This has a mighty Influence to beget and maintain uncharitable Notions; yet this is the conſtant Practice, not only of the unlearned, but of too many of the learned World. Hermes ſits all the Year in his own Cell, and never looks abroad beyond the Clan of his own Fraternity: Hermes reads the Controverſies p. 197as they are deſcribed only by one Party, and diſputes them over only in the Books that are written on one Side. He finds a great Appearance of Argument and Scripture there, and then proclaims it impoſſible that the adverſe Party ſhould ſhew equal Reaſon or Revelation: And thus he proceeds to cenſure them as Men of corrupt Minds, reprobate concerning the Faith, and twiſting the Scriptures to their own Damnation. Cicero in his Treatiſe De natura Deorum, marks this Humour, and brands it, Veſtra ſolum legitis, veſtra amatis, caeteros cauſa incognita condemnatis **Y… read only your own Books, …u love only your own, … condemn others before you know any ſufficient Reaſon, for want of knowing their Opinions..

But let you and I, my Friend, who delight in Charity, let us converſe a little with Authors that differ from our preſent Opinions, and we ſhall ſee their Sentiments dreſt up ſo plauſibly, and ſet in ſo fair a Light, that might eaſily perſwade Men of ſincere Conſciences to embrace them; and this will prevent us from cenſorious Thoughts concerning our candid Adverſaries, and their Diſciples. There is ſcarce any thing that enlarges the Mind more, and more diſengages it from narrow and ſelfiſh Principles, than a free Converſe with the Virtuous and Ingenious of all Parties.

There is a memorable Story to this Purpoſe, concerning two Neighbours in an unſociable Town, who were always quarrelling about the private Meeting and the Pariſh-Church: Both Places of Worſhip in that Town were well ſupplied with Preachers of good Senſe and ſerious Religion; but each of them was the Subject of unmerciful Reproach between theſe two Neighbours, whenſoever they met, and their different Methods of Worſhip were mutually reviled; the one as formal and ſpiritleſs, the other as enthuſiaſtical and indecent: At laſt Pacifico their common Friend perſwaded p. 198them to hear each others Miniſter, and accompanied them both one Day to their different Aſſemblies; and they were both ſurprized to hear the Goſpel preached with … due Degree of Decency and Fervour, both at Meeting and at Church: And though they continued ſtill to adhere to their own Party, as judging it, in ſome Reſpects, ſuited beſt to their Edification; yet they maintained hearty Friendſhip with each other, and delightful Society in religious Conference: Thus the quarrelſom Miſtake was rectify'd by better Acquaintance: They lived many Years together in Peace; they compos'd the Animoſities of different Parties, that dwelt in the Town; they died in perfect Charity, and left a ſweet Influence behind them, and an honourable Example.

IV. A Fourth Spring of Uncharitableneſs is, our reading the Word of God with a whole Set of Notions eſtabliſhed before-hand: And yet how common a Method, and how conſtant is this? Diaecion has long ago determined, that Biſhops muſt be ſuperior to Presbyters; he has received Ordination from Epiſcopal Hands; and hopes one Day himſelf to be capable of ordaining others. Thus while he is growing up towards the Mitre, he reads the Scriptures only to confirm his own determin'd Opinions. He ſtretches and torments many an unwilling Text, to make it ſpeak the Language of his own Thoughts. He neglects the Paſſages that favour all other Forms of Government and Methods of Miniſtration; or elſe he conſtrains them to mean Epiſcopacy too: Every Word that he reads, hath a Dioceſan Aſpect; and the firſt Verſe of Geneſis can prove Prelacy (for ought I know) as it has been able heretofore to demonſtrate Papacy, when In principio creavit Deus coelum & terram, decided the Controverſy, and ſet the Pope above the Emperor: For God made all things from one Beginning, and not from two.

p. 199Synodias reads the Bible with a Presbyterian Glaſs, and Fratrio with a Congregational Optick: They can find nothing there but their own Opinions, and both of them wonder that Diaecion ſhould not ſee them too. Fratrio turns over the Scriptures with great Diligence and Meditation, and as often as he finds the Word Church there, he thinks of nothing but a Congregation of faithful Men; as the Church of Jeruſalem, Alexandria, and Antioch are ſo many ſingle Congregations. When Synodias meets the ſame Word in his Bible, he is often in the midſt of an Aſſembly of Divines; and eſpecially when any Power is attributed to the Church, he is ſure it muſt intend a Claſſis of Presbyters, or Conſiſtory of Elders. When the ſame Word falls under the Eye of Diaecion in his Courſe of reading the New Teſtament, he cannot imagine any thing is meant ſhort of a Dioceſs: All his Churches are or ſhould be as big as Counties or Shires. And I might add, that when poor Parochianus the Maſon finds Leiſure to read a Chapter, and lights upon the mention of a Church in it, he thinks immediately of a tall Stone-Building with a Steeple upon it, a Bell or two, and a Weather-cock.

I might give the like Inſtances of many other Terms and Expreſſions in Scripture, to which Men have unalterably fixed their ſeveral different Ideas, and rais'd Conſequences from them, and interpret the Word of God by them, without enquiring whether their Ideas are conformable to the Senſe in which the Scripture uſes thoſe Expreſſions: and then 'tis no Wonder that their Schemes of Eccleſiaſtical Government are ſo different: And yet each of theſe prepoſſeſſed Opiniators think their own Expoſition of the Text ſo evident, that they chide the Perverſeneſs of all other Men, as though they were reſolved to wink againſt the Light. 'Tis like a Perſon of a fretful Conſtitution, whoſe Eyes are alſo tinged with the Jaundice, he quarrels with p. 200every Man that he meets, becauſe he will not conſent to call all things yellow. Thus by the falſe Light of Affection in which they behold ſome beloved Texts, and their Negligence of all others, or at leaſt by the Colours of Prejudice that they throw upon them, each triumphs in his own Sentiments, and pronounces the Apoſtles and Prophets of his Side. Then he lets fly many a ſharp Invective againſt all the Men that preſume to oppoſe him; for in his Senſe they oppoſe the Apoſtles themſelves, and fight againſt the Authority of God.

But when a Man takes a Bible into his Hand without a pre-conceived Scheme in his Head, and though he may make uſe of Syſtems to ſecure himſelf from Inconſiſtencies, yet he puts them not in the Place of the Holy Scriptures, but reſolves to form his Body of Divinity by the New Teſtament, and derive all his Opinions and Practices thence; he will then find ſo many Expreſſions that ſeem to favour the ſeveral contending Parties of Chriſtians, that in ſome Points he will perhaps be tempted to doubt of all Opinions, and ſometimes have much ado to ſecure himſelf from the Danger of Eternal Scepticiſm: When in any doubtful Point his Judgment is led to a Determination, 'tis always with great Caution, and by ſlow Degrees: He is not carried by Violence to any Dogmatical Concluſion; he is modeſt in his Aſſertions, and gentle towards all whoſe Judgment and Conſcience have determined them another Way, becauſe he met with ſo many probable Arguments on their Side, in the Time of his Dubitation and Inquiry, that had almoſt fix'd his Opinion the ſame Way too.

If I may be permitted to ſpeak of myſelf, I might acquaint the World with my own Experience. After ſome Years ſpent in the Peruſal of Controverſial Authors, and finding them inſufficient to ſettle my Judgment p. 201and Conſcience in ſome great Points of Religion, I reſolved to ſeek a Determination of my Thoughts from the Epiſtles of Sr. Paul, and eſpecially in that weighty Doctrine of Juſtification: I peruſed his Letter to the Romans in the Original, with the moſt fixed Meditation, laborious Study, and importunate Requeſts to God, for ſeveral Months together: Firſt without conſulting any Commentator, and afterwards called in the Aſſiſtance of the beſt Criticks and Interpreters. I very narrowly obſerved the daily Motions of my own Mind: I found it very hard to root out old Prejudices, and to eſcape the Danger of new ones: I met with ſome Expreſſions of the Apoſtle that ſway'd me towards one Opinion, and others that inclin'd the Balance of my Thoughts another way; and 'twas no eaſy Matter to maintain my Judgment in an equal Poiſe, 'till ſome juſt and weighty Argument gave the Determination; ſo many croſſing Notions, perplexing Difficulties and ſeeming Repugnances lay in my Way, that I moſt heartily bleſs the divine Goodneſs that enabled me at laſt to ſurmount them all, and eſtabliſhed my Judgment and Conſcience in that glorious and forſaken Doctrine of the Juſtification of a Sinner in the Sight of God, by the Imputation of a perfect Righteouſneſs which is not originally his own.

From my own Experiment I can eaſily gueſs what confounding Intricacies of Thought others paſs through in their honeſt Searches after Truth. Theſe Conflicts did exceedingly enlarge my Soul, and ſtretch'd my Charity to a vaſt Extent. I ſee, I feel, and am aſſured that ſeveral Men may be very ſincere, and yet entertain Notions in Divinity, all widely different. I confeſs now and then ſome Opinions, or ſome unhappy Occurrences are ready to narrow and confine my Affections again, if I am not watchful over myſelf; but I pray God to preſerve upon my Heart a ſtrong and p. 202laſting Remembrance of thoſe Days and thoſe Studies, whereby he laid within me the Foundation of ſo broad a Charity.

V. Fifthly. Another Cauſe of Uncharitableneſs is a Want of Reflection on the Grounds of our own Opinions. We ſhould be more juſt to ourſelves, and more gentle to others, if we did but impartially review the Reaſons why we firſt embraced our ſeveral Principles and Practices.

Perhaps 'twas Education determined moſt of them, then let us chide ourſelves ſeverely for building upon ſo careleſs and ſlight a Bottom: Or let us be civil to the greateſt part of Mankind, who came by all their Principles the ſame Way. Perhaps we were led into particular Notions by the Authority of Perſons whom we reverence or love; then we ſhould not upbraid our Neighbours that have been influenced into different Sentiments by the ſame Springs. Perhaps we have felt Intereſt ſometimes ready to byaſs our Thoughts, and give us a ſecret Inclination or Averſion to a Party; let us then pity the Frailty of Human Nature, and have Compaſſion upon Men whoſe Judgments are expoſed to ſo mean a Bribery, and ſometimes have been warped aſide from the Truth. Or finally, perhaps it was deep Meditation, a daily Search into Scripture, and fervent Prayer were the Methods by which we purſued Knowledge, and eſtabliſhed our Principles upon ſolid Reaſon. Let us then be ſo charitable to thoſe whom we contend with, as to ſuppoſe they ſought after Truth the ſame Way, and then our Contentions will have leſs Fire and Spleen in them, leſs of Clamour and Indignation againſt thoſe that differ from us.

The true Reaſon why we kindle our Anger againſt our Chriſtian Brethren that are not intirely of our Party is, becauſe we not only have the Vanity to fancy ourſelves always in the Right, and them in the Wrong; p. 203but we judge their Conſciences and their Sincerity too, that they did not come honeſtly and fairly by their Principles, while we never conſider how we ourſelves came by our own.

VI. But there are ſtill more Ways to arrive at this Uncharitable Temper: I muſt proceed to Sixthly; which is a common Method, and thus to be performed. If we will but trace the Principles of thoſe that diſſent from us through all the Length of remote and feeble Conſequences, and be ſure to find ſome terrible Abſurdity at the End of them, we ſhall not eaſily maintain our Charity. O how often do we put their Opinions upon the Rack! we torture every Joint and Article of them, 'till we have forced them to confeſs ſome formidable Errors which their Authors never knew or dream'd of: Thus the Original Notions appear with a frightful Aſpect, and the Sectators of them grow to be the Object of our Abhorrence, and have forfeited their Right to every Grain of our Charity.

Evangillo believes that Chriſt Jeſus has compleatly anſwered the Demands of the Law in order to our Juſtification, and that in the room and ſtead of all Believers. Nomineus hears this Doctrine, and thus begins his Chain of ſevere and falſe Deductions; then (ſaith he) the Law has no Power to demand Obedience of us; then we are not to be charged with Sin, though we break the Law hourly and profanely; then we may contemn all the Commands, ſport with the Threatnings, and defy God the Lawgiver and the Avenger. He proceeds then to pronounce Evangillo a wicked Antinomian, and in the Name of the Lord delivers him up to Satan, that he may learn not to blaſpheme. Evangillo, on the other Hand, (who has been well inſtructed in the Way of Salvation, and has learned the Duties of Faith and Hope, but is not yet ſo well improved in the Charity of the Goſpel) hears Nomineus p. 204preaching up Repentance and ſincere Obedience, as the Conditions of our Juſtification and Acceptance with God to Eternal Life: He ſmites his Breaſt with his Hand, and cries, Surely this Man knows no Uſe of Chriſt in our Religion, he makes void his Righteouſneſs and his Death, he is a mere Legaliſt, a Papiſt, a rank Socinian, he preaches another Goſpel, and though he were an Angel from Heaven let him be accurſed. Thus when Men dreſs up their Neighbours in all the ſtrained Conſequences of their Opinions, with a malicious Pleaſure they purſue this Thread of Argument, they impoſe horrid Concluſions which can never be drawn from their Doctrines, and never leave the Purſuit till they have puſh'd each other to Blaſphemy and Damnation.

Whereas if the Doctrines and the Perſons now mentioned were put into the Ballances of Truth and Charity, perhaps the Principles of Evangillo would be found to have moſt Weight of Scripture on their Side, and Nemineus more of the fair Shews of Reaſoning; But neither the one would be found to throw Chriſt out of his Religion, nor the other to make void the Law: And both of their Lives would appear ſhining in Holineſs, but that they want the bright Garments of Charity.

VII. Let me name a Seventh Spring of this uncharitable Humour; and that is, when we magnify circumſtantial Differences into ſubſtantial ones, and make every Punctilio of our own Scheme a fundamental Point, as though all the Law and the Prophets hung upon it, as though it were the Ground and Pillar of all the Truth in the Goſpel. Crucius will not allow his diſſenting Neighbour to be a Member of the Chriſtian Church, becauſe he ſeparates from the Modes of Worſhip in the Church of England; he can't believe him to be a Friend to Chriſt crucified, becauſe he refuſes to have his Child baptized with the airy Sign of the Croſs. Again the p. 205diſſenting Neighbour pronounces Crucius to be a mere Formaliſt, and to have nothing of the Spirit of God in him, becauſe he ſeeks not much to obtain the Gifts of the Spirit, and ſcarce ever addreſſes himſelf to God in Prayer without the Aſſiſtance of a Form.

Sabbaptes that lives within two Doors of them, will not believe either of his Neighbours to be a Chriſtian, becauſe they have never been plunged under Water, (i. e.) in his Senſe they were never baptized: And both of them in Requital agree to call Sabbaptes a Jew, becauſe he worſhips only on a Saturday. Whereas the All-knowing God looks down into all their Hearts, beholds the Graces that his Spirit hath wrought there, owns them a… for his Children and the Diſciples of his Son, though they are not yet perfect in Love. They have all one common God and Father, one Lord Jeſus, one Faith, one Spirit of Prayer, one Baptiſm, though they quarrel ſo bitterly about Times, and Modes, and Forms.

'Tis a very uncharitable Practice to think that a Man can never journey ſafely to Heaven unleſs his Hat and Shoes be of the ſame Colour with ours, unleſs he tread the very Tract of our Feet, and his Footſteps too be of the ſame Size. 'Tis a cenſorious and perverſe Fancy to pronounce a Man no Chriſtian becauſe every Thought of his Soul, and all the Atoms of his Brain are not juſt ranged in the ſame Poſture with mine. How ridiculouſly unreaſonable is it for a Man of brown Hair to ſhut his Brother out from the Rank and Species of Men, and call him an Ox or a Lion becauſe his Locks are black or yellow. I am perſwaded there is a Breadth in the narrow Road to Heaven, and Perſons may travel more than ſeven a Breaſt in it: And though they do not trace preciſely the ſame Track, yet all look to the ſame Saviour Jeſus, and all arrive at the ſame common Salvation: And though their Names p. 206may be croſſed out of the Records of a particular Church on Earth, where Charity fails, yet they will be found written in the Lamb's Book of Life, which is a Record of Eternal Love, and ſhall for ever be join'd to the Fellowſhip of the Catholick Church in Heaven.

VIII. This Iniquity of Uncharitableneſs has more Springs than there are Streams or Branches belonging to the great River of Egypt; and 'tis as fruitful of Serpents and Monſters too: Itſelf is a Hydra of many Heads; I have drawn ſeven of them out at Length into open Light, that they may be cut off for ever: But there are others ſtill remain as full of Fire and Infection. Shall I mention an Eighth here, The Applauſe of a Party, and the Advance of Self-…tereſt? Have we never obſerved what a mighty Prevalence this has over the Hearts and Tongues of Men, and inflames them with Malice againſt their Neighbours? They aſſault every different Opinion with Rage and Clamour: They rail at the Perſons of all other Parties to ingratiate themſelves with their own; and when they find their Account in it, their Tongues are ſharpened as drawn Swords; they fight for Honour like young Voluntiers, or like the Switzers for Pay. When they tear away Men from their Habitations, caſt them into noiſome Priſons, and put to Death the Miniſters of the Goſpel, they boaſt, like Jehu when he ſlew the Prieſts of Baal, Come and ſee my Zeal for the Lord: And as he deſign'd hereby to eſtabliſh the Kingdom in his own Hands, ſo they to maintain the Preferments and Poſſeſſions, as well as the Reputation they had acquired among their own Sect. But ah! How little do they think of the Wounds that Jeſus the Lord receives by every bitter Reproach they caſt on his Followers! Nor will it be found a ſufficient Reaſon for the Perſecution of them one Day, that they did not conform to human Inventions.

p. 207The Janſcniſts in France have made ſome Reformation in the Doctrines of Popery, and they have been ſometimes traduced for approaching the Tents of Calvin: They have been in Danger of being degraded and loſing their ſpiritual Dignities, and they are puſhed on by this Fear and Ambition, to write at every Turn ſome ſevere Invectives againſt the Calviniſts, to ſhew that themſelves are true Sons of that uncharitable Church of Rome.

Sicco has lately departed from a Baptiſt Society, and he hardly thinks himſelf ſufficiently come out of the Water, 'till he is kindled into a Flame againſt all thoſe that baptize by Immerſion; he rails at his former Brethren, to make the Presbyterian and Independent Churches believe that he is a true Convert: How art thou miſtaken, poor Sicco, to attempt this Method of careſſing thy new Acquaintance? For they had rather receive a Baptiſt into their Fellowſhip, whoſe Faith and Holineſs are conſpicuous in his Life, than open their Doors to an uncharitable Wretch that proves his Converſion only by the Change of an Opinion, and placing his Religion in Railing.

Acerbion has left the Communion of his Father, and is become an Eccleſiaſtic of high Note in a more powerful and ſplendid Church: He ſeldom puts a Volume into the Preſs without Sowerneſs and hard Words in it, againſt the Society which he has forſaken: His Pen is dipt in Gall daily, and …e grows old in Malice and Cenſure: 'Tis Pity he ſhould ſo far expoſe the Church to which he now belongs, as to think that ſhe will eſteem him a more dutiful Son, by how much the leſs Charity he has for his diſſenting Brethren.

And I am ſorry alſo, that there ſhould be a Church in Great Britain which has devoted Chriſtians to the Devil for little Differences, and has expoſed them to tedious and ſharp Sufferings for refuſing to ſubmit to p. 208particular Geſtures in Worſhip and airy Signs, for wearing a ſhort Garment in Prayer in the Place of a long one, or black inſtead of white; and ſome of her Sons have delighted to execute theſe Cenſures, when they have found much Gain ariſing from this ſevere Godlineſs. I could wiſh ſhe had always exerciſed the ſame Charity to weak Conſciences that ſhe does to ſlender Purſes; for ſhe allows a Chriſtian Liberty to poor Beneficed Men and Curates, nor being able to provide themſelves long Gowns, that they may go in ſhort ones.

IX. A Ninth Spring of this Uncharitable Practice is fixing upon ſome neceſſary and ſpecial Point in Chriſtianity, and ſetting it up in Oppoſition to the reſt, or at beſt in Oppoſition to ſome one of the reſt.

I have long obſerved, ſays an ingenious Writer, that Chriſtians of different Parties have been eagerly laying hold on particular Parts of the Syſtem of divine Truths, and have been contending about them as if each had been all; or as if the Separation of the Members from each other, and from the Head, were the Preſervation of the Body, inſtead of its Deſtruction. They have been zealous to eſpouſe the Defence, and to maintain the Honour and Uſefulneſs of each apart; whereas their Honour as well as Uſefulneſs, ſeems to me to lie much in their Connexion: And Suſpicions have often ariſen betwixt the reſpective Defenders of each, which have appeared as unreaſonable and abſurd, as if all the Preparations for ſecuring one part of a Ship in a Storm were to be cenſured as a Contrivance to ſink the reſt. Thus far Dr. Doddridge in a late Preface.

And I think we may as well borrow the Similitude expreſly from the Scripture itſelf, 1 Cor. xii. 14. &c. The Body if not one Member, but many. If the Foot ſhall ſay, becauſe I am not the Hand, is it therefore not of the Body? And how ridiculous would it be if we ſhould p. 209ſuppoſe the Ear ſhall ſay, becauſe I am not the Eye, I am not of the Body. If the whole Body were an Eye, where were the Hearing? If the whole were Hearing where were the Smelling? And if they were all one Member, where were the Body? The Eye cannot ſay unto the Hand, I have no need of thee; nor again, the Head to the Feet, I have no need of you: Now ye are the Body of Chriſt, and Members in particular.

In the ſame manner, Repentance, Faith and Love are three neceſſary Graces or Virtues that go to make up a Chriſtian; and I might cite ſeveral Texts of Scripture, where each of theſe three are made neceſſary to Chriſtianity. Is it not therefore a moſt unreaſonable thing to ſet up either Repentance, Faith or Love ſo high, as tho' the whole of Chriſtianity was contained in it, when it is evident that nothing elſe can make a Chriſtian but ſuch a Faith as brings with it Repentance and Good Works, or Holineſs of Life, or ſuch a Love as produces Obedience and Good Works, which muſt be the Effect of this Faith?

In Chriſtianity nothing avails but ſuch a Faith as works by Love unto all Holineſs, Gal. v. 6. Repent and believe the Goſpel, was the firſt preaching of Chriſt and his Apoſtles, Mark i. 15. And in other Places, Faith is indiſpenſably coupled with Repentance, Acts iii. 19. xx. 21. Without Repentance our Sins will not be forgiven us. Without Faith in Jeſus Chriſt we have no Intereſt in his Salvation. True Faith muſt be ſuch as purifies the Heart, Acts xv. 9. And produces Good Works as the neceſſary Evidences to prove our Faith true, James ii. 17, 18.

What a ſtrange ſort of monſtrous Chriſtian would this be, who pretended to much Faith, but had no Love nor Repentance? And as monſtrous would that Pretender be, who had Love or Repentance without Faith. As God hath ſet the Members of the Body, every one of them as it hath pleaſed him, ſo has he appointed Faith, Repentance p. 210and Love to fulfil their ſeveral Offices in the Chriſtian Life. What a Piece of Madneſs therefore is it, and high Inconſiſtency to ſeparate thoſe Things which God hath joined in his Goſpel? or to preach or paraphraſe very long and talk very much upon e'er a one of theſe, ſo as to hinder that due Reſpect that is to be paid to the other two? There is no Man is or can be a true Believer in Chriſt, if he has not Repentance and Love, producing good Works, as well as that Faith which is neceſſary to make a Chriſtian. Let us take heed therefore, leſt we give Occaſion by any of our Diſcourſes to exalt one of theſe Virtues or Graces to the Prejudice of the reſt, for the utter Loſs of either of them will deſtroy all our Pretences to Chriſtianity.

When Solfido has formed one of his Chriſtians exactly agreeable to the Shape and Humour of his own Imagination, and dreſſed him up in all the Feathers of ſtrict Orthodoxy that he can find in the ſevereſt Writers, and by a Motto written upon his Forehead has called him the Man of Faith, I am at a Loſs to know what Chriſtian Church would receive him into their Communion, when he neither profeſſes Repentance, nor Holineſs, nor true Love to God or Man. It has indeed ſome of the Appearances of a Chriſtian Statue, but it is a Man without Feet or Hands for walking or moving, a Man without Life or Activity to run the Chriſtian Race, or to do any thing for God in the World. What Glory can our Lord Jeſus Chriſt receive from ſuch a uſeleſs Figure? What Honour can ſuch an imperfect Image poſſibly bring to the Goſpel; Or what Service can he be of in the World or in the Church?

X. The moſt common Cauſe of Uncharitableneſs, and the laſt I ſhall mention, is, that a great Part of the Profeſſor of our holy Religion, make their Heads the p. 211chief Seat of it, and ſcarce ever ſuffer it to deſcend and warm their Hearts. Jeſus the Saviour has been diſcovered to them in a good degree of outward Light, but has never been revealed in them with Power, nor their Souls changed by Divine Grace into the Image of the Goſpel. While they boaſt of their Orthodox Faith they forget their Chriſtian Love.

Stellino has ſtuck his Brain all over with Notions, and fancies his higher Sphere ſufficiently illuminated for the Conduct of Mankind, that's round about him, and beneath him: But this Set of Notions is like a Winter-night overhung with Stars; bright and ſhining, but very cold. Natural Affections have no room in his Soul, 'tis too much Spiritualized with Opinions and Doctrines. His Divinity lies all in his Underſtanding, and the common Duties of Humanity ſcarce ever employ his Tongue or his Hands.

If a Man does but profeſs every Tittle of his Creed, and believe juſt as Stellino believes, he is declared fit for Holy Communion; and if he will but diſpute warmly for the hard Words that diſtinguiſh his Scheme, and can pronounce Shibboleth well, he ſhall not be adjudged to Death or Damnation, but joined heartily to the Fellowſhip of the Saints, tho' his flaming Immoralities proclaim him a Son of Satan: Satan himſelf has perhaps a more accurate and nice Skill of the Controverſies of Divinity, than the beſt of our Profeſſors and Doctors have arrived at; but his Pride and Malice are Chains of Darkneſs, and make a Devil of him in ſpite of all his Knowledge: Yet Stellino affects too near a Reſemblance to Lucifer, that fallen Son of the Morning.

Vices that are odious to human Nature, and wild Licentiouſneſſes of a bitter Tongue which deſtroy all civil Society, are very little Faults in his Opinion, when put into the Balance with Orthodoxy and Zeal. p. 212If my Converſation among Men be blameleſs and honourable; if my Practice conſiſt of Virtue and Piety; if I profeſs a ſolemn Faith in Chriſt the eternal Word, the only begotten Son of God, who came into the Fleſh, who died to make a true Atonement for the Sins of Men, and teſtify my unfeigned Subjection to him, and declare the Grounds of my Hope; yet I muſt not be admitted to the ſpecial Parts of Worſhip where Stellino preſides, becauſe I am not arrived at his degree of Light, and differ from his Expreſſions a little, when I explain the Words Juſtification and the Covenant of Grace. His Lips are ever full of Declamation and Controverſy, and he harangues copiouſly upon the moſt affecting Points of our Religion; he talks much of the amazing Condeſcentions of Divine Mercy, and of the Kindneſs and Love of God our Saviour towards Man; but it has not yet taught him Love to his Fellow-Creatures, nor Kindneſs towards his Brethren.

Such another Chriſtian is Miſander; he reverſes the Duties of Chriſtianity which St. Paul deſcribes, he ſpeaks Evil of all Men but his own Party, he is a Brawler and ungentle, ſhewing Meekneſs unto none; and while he pretends that the Grace of God which brings Salvation has appeared unto him, he lives ſtill in Malice and Envy, and wears the viſible Characters of the Men of Heatheniſm, hateful and hating one another, Tit. ii. 11, 12. Tit. iii. 2, 3, 4. He flouriſhes and enlarges upon the gracious Qualities of our Redeemer, our great High-Prieſt, who is touched with the Feeling of our Infirmities; yet himſelf has not learnt from to glorious an Example to have Compaſſion on them that are ignorant and out of the way; but rather being exalted in his own Knowledge, he condemns his weak Brother to periſh, for whom Chriſt died. Take thy Bible, O vain Man, and read a few Lines in the 8th Chapter of St. Paul's firſt Epiſtle p. 213to Corinth. Knowledge puffeth up, but Charity edifieth; and if any Man think that he knoweth anything, he knoweth nothing yet as he ought to know; but if any Man love God, the ſame is known of him. And Sr. John will aſſure thee, that he that loveth not his Brother knoweth not God, and if a Man ſay, I love God, and hateth his Brother, he is a Liar, 1 John iv. 8, 20.

Yet let not any think that I advance Charity ſo high, as to place it in the room of Knowledge and Faith, or to make it a ſelf-ſufficient Ground for our Admittance into Heaven at laſt: Nor can I ſuppoſe it alone to be a ſufficient Plea for a Reception into any viſible Church of Chriſt on Earth. A Confeſſion of the Name of Jeſus, with the moſt important and moſt neceſſary Articles of his bleſſed Religion, a Declaration of my perſonal Faith or Truſt in him, together with a ſolemn Dedication of myſelf unto the Lord, may be juſtly required of me by that Chriſtian Society into which I deſire Admittance. In default of theſe the biggeſt Inſtances of Charity will never conſtitute me a Chriſtian: Except ye believe that I am he, ſaith our Saviour, ye ſhall die in your Sins, John viii. 24. If a Man ſtrive for a Prize, yet is he not crowned unleſs he ſtrive lawfully; (i. e.) according to the Methods preſcribed in the Goſpel, the Knowledge and the Faith of the Son of God, 2 Tim. ii. 5. and the Sentence of our Lord is dreadful and peremptory. He that believeth not ſhall be damned, Mark xvi. 16. With the Heart Man believes unto Righteouſneſs, and with the Mouth Confeſſion is made unto Salvation, Rom. x. 10. But without Charity my Faith can never be true, for it muſt be ſuch a Faith as worketh by Love, and diſcovers itſelf by all the Fruits of the Spirit, Love-ſuffering, Gentleneſs, Goodneſs, Meekneſs, Temperance, Gal. v. 6, 22.

Thus far have we traced the Vice of Uncharitableneſs in many of the Properties that belong to it, p. 214and the Cauſes of it, and many Inſtances in which it diſcovers itſelf in the World, and in the Church; and it appears a very ſhameful Vice, and oppoſite to the Religion of the Bleſſed Jeſus.

SECT. II. An Occaſional Vindication of the Apoſtles from the Charge of Uncharitableneſs.

But what ſhall we ſay to thoſe who take the venerable Names of the ſacred Writers, and charge them with the ſame ſcandalous Practice?

There is one Momus, who is well known in the World for a Perſon that is ready to find fault with the beſt of Men, and the beſt of Things, if he can ſuſpect any thing which he imagines worthy of Blame in them. This Man rather than not vindicate himſelf from the Charge of Uncharitableneſs, he will bring even the Apoſtles themſelves into the Accuſation, particularly St. Paul and St. John.

Paul, ſays he, muſt be a very uncharitable Man, for Heb. x. 25, 26. He tells us, that if we Sin wilfully after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins. Thus it is plain, he will not ſuffer a Man to be guilty of any wilful Sin, after his Profeſſion of Chriſtianity, but he damns him for it without Hope.

Anſ. But I would have Momus conſider that theſe are the very Words of Scripture and Inſpiration, and not merely St. Paul's Opinion. Nor is the Senſe true which he puts upon theſe Words: 'tis by no means every wilful Sin after we have received and profeſſed Chriſtianity, that will bring us under ſuch an irreverſible Condemnation; but this wilful Sin, as ſtands in the Context, plainly refers to our entire quitting p. 215the Profeſſion of our Chriſtian Faith, v. 23. and forſaking all Chriſtian Aſſemblies, without Repentance or returning to them, as v. 25. And it is no wonder if a Man who roundly renounces Chriſtianity wilfully, and without Perſecution, or any Compulſion, ſhould be laid under this dreadful Sentence.

Let it be alſo particularly remarked, that as theſe Verſes come in juſt after the Apoſtle had been ſpeaking of the atoning Sacrifice for Sin, which Chriſt himſelf offer'd, as a fulfilling of all typical Sacrifices and Atonements of the Jewiſh Law, c. ix. 10. he expreſſes this condemning Sentence in this Language, there is no more Sacrifice for Sin, i. e. if a Man renounces the Sacrifice of Atonement which Chriſt has made for Sin, there remains no more Sacrifice for him to truſt in, or to hope for, but a certain fearful looking for of Judgment and fiery Indignation, which ſhall devour the Adverſaries. Thus it appears, that this wilful Sinner is condemned for renouncing the only Method of Atonement provided for the Pardon of Sins, which it was one of the chief Glories of the Chriſtian Religion to reveal and eſtabliſh.

St. Paul alſo is charged with high Uncharitableneſs by this Momus for what he ſays, Gal. i. 8, 9. If any Man preach any other Goſpel to you than that ye have received, let him be accurſed, and yet he owns v. 7. that it is not another Goſpel, but merely a Perverſion of the Goſpel of Chriſt; and is this enough to be accurſed for?

Anſw. Let Momus conſider how groſsly the Goſpel muſt be perverted, when it is turned into ſuch a Senſe as the Galatians ſeem to have been taught by theſe Troublers of their Church, v 7. it is ſuch an Error as would have carried them again into Judaiſm with all is Yokes of Bondage, would have obliged them to be Circumciſed and to obſerve the Jewiſh Feſtival Days, Months and Years, Gal. v. 2. Such an Error as ſhews them to have p. 216run back to the Ceremonies of the Jewiſh Law for Juſtification and Acceptance with God, v. 4. Such an Error as gave occaſion to the Apoſtle to charge them, if ye purſue it ye are fallen from Grace, i. e. from the Goſpel of Grace: And that Chriſt would profit them nothing, would become of no Effect to them. v. 2, and 4.

And after all it muſt be ſaid theſe are the Words of Scripture, and of the Spirit of God, and not merely of St. Paul himſelf as a private Writer; and will the Man deal thus with Scripture? You ſee to what Lengths this Temper will carry a Man.

But ſtill he purſues his Accuſation againſt the Apoſtles, and makes St. John to be groſsly guilty of want of Charity in his 2d Epiſtle v. 9, 10. If there come any unto you and bring not this Doctrine, i. e. The Doctrine of Chriſt mention'd in the foregoing Verſe, receive him not into your Houſe, nor bid him God Speed; for he that hiddeth him God ſpeed, if Partaker of his evil Deeds.

Now to anſwer the unreaſonable Cenſure of this Momus, let us enquire what this Doctrine of Chriſt is; and where ſhould we find the moſt important Parts of it but in the ſame Writer? Chap. i. v. 7. The Blood of Jeſus Chriſt cleanſeth us from all Sin. Chap. ii. v. 2. Jeſus Chriſt the Righteous is not only our Advocate with the Father, but he is alſo the Propitiation for our Sins, Chap. iv. 10. God loved us and ſent his Son to be the Propitiation for our Sins, and that every true Chriſtian is born of God, Chap. v. 1, 4. i. e. as other Verſes of this holy Writer in his Goſpel explain it, he is born of the Spirit of God, John i. 13, and iii. 5, 6.

It appears then that the Errors of ſuch whom the Apoſtle would here exclude from our Friendſhip, are ſuch as do not acknowledge Jeſus Chriſt to be the Meſſiah, or not to be a propitiatory Sacrifice for the Sins of Men, nor allow that every true Chriſtian is regenerated and born of God, or of his Spirits, i. e. by the powerful, p. 217renewing and ſanctifying Influences thereof as other Scriptures explain it, particularly John i. 12, 13. John iii. 3, 5. and as St. Paul expreſſes it, Eph. i. 19, 20. By ſuch a mighty Power which he wrought in Chriſt when he raiſed him from the Dead.

Again, I would ask Momus, why are the Names of Chriſt and the Holy Spirit appointed ſo generally to be uſed in Baptiſm, which is the Ordinance which initiates us into Chriſtianity? Is it not to put us in Mind that when we profeſs Chriſtianity we profeſs the chief Articles that relate to him as our Saviour, (viz.) Jeſus Chriſt to be the Propitiation for our Sins, we profeſs to be born of the Spirit, or regenerated and renewed to Holineſs by the Spirit of God? Now if a Man aſſerts himſelf to be a Chriſtian, when he believes and profeſſes neither of theſe Doctrines, then St. John may be to blame indeed in denying the Benefit of common Chriſtian Friendſhip to ſuch a Man.

But whither would this Momus lead us? What? would he make a Chriſtian out of ſuch Adverſaries to the Name and Goſpel of Chriſt, as neither truſt in him as a Propitiation for their Sins, nor hope to be renewed and made holy by the Holy Spirit of God?

Let us learn of the Heathen Poet, Eſt modus in rebus, ſunt certi denique fines.

There muſt be ſome Meaſures and Bounds ſet to every general Virtue, and even to Chriſtian Charity itſelf. This does not extend to Infidels in the ſame Senſe. Surely, there muſt be due Limits ſet to every thing of this kind: They can ſcarce be juſtly called Chriſtians, and treated as ſuch, let their Profeſſion be what it will, who renounce Jeſus Chriſt in his chief Deſign of coming into the World, as a Propitiation for Sin, and who renounce the Spirit of God as the effectual p. 218Spring of our Regeneration and Holineſs. If all Deiſts and Infidels may be received into the Chriſtian Church, into our good Eſteem and Friendſhip, thoſe may alſo be our fellow Chriſtians who deny the moſt important Principles of Chriſtianity: But let us take heed that we do not give that which is holy to ſuch who have no claim to it, and give Charity and Chriſtian Friendſhip to thoſe, who ſeem, according to the Word of God, to have no Pretence to it.

It has been objected indeed againſt this ſecond as well as againſt the third Epiſtle of St. John, that they have not ſufficient Proof of their divine Original: Now it would be too large in this Place to enter into a diſcuſſion of that Queſtion: But there is nothing ſaid in this Epiſtle that is diſagreeable to the Senſe of other holy Writers in other parts of Scripture; and by our Proteſtant Writers theſe Epiſtles have been generally repreſented as part of the Word of God in the New Teſtament: Nor can I find ſufficient Reaſon to reject it, merely becauſe ſome Perſons that need a more abundant Meaſure of Indulgence and of Charity than the Scripture ſeems to allow, will not allow it this poſt of Honour, and that is becauſe it excludes them from our Good Eſteem, from Chriſtian Communion and Friendſhip.

Yet after all this Cenſure of Momus and his Followers, if any ſuch there be, I would ſtill hope and perſwade myſelf, there are ſome ſerious and pious Souls who have been honeſtly ſeeking after the Truths of Religion, and ſearching the Word of God to find them, who may have indulged ſome uncautious and unhappy Hour, wherein they have ſuffered themſelves to be led away into this great Snare and Temptation of the evil One; ſo that they have begun to doubt of this bleſſed Doctrine of the atoning Sacrifice for Sin by the Blood of Jeſus Chriſt, though it is ſo ſtrongly, ſo expreſly, p. 219and ſo often aſſerted by ſeveral of the Apoſtles in their Writings.

'Tis my ſincere and earneſt Deſire, that God would ſpeedily break theſe unhappy Snares, whatſoever they are, by which their Thoughts have been captivated into ſo dangerous a Miſtake, 2 Tim. ii. 25, 26. that he would pleaſe to open the Eyes of their Mind by his inlightening Grace, that they may not run on ſo far in this way as to be expoſed to the Loſs of the Benefit of this only Propitiation for Sin, and lay themſelves open to that ſevere Sentence of the Word of God, that there remains no further propitiatory Sacrifice for them, but a certain fearful Expectation, &c. Heb. x. 26, 27. Forgive me, bleſſed Jeſus, if any of the ſofter Influences of animal Nature have warped me aſide, while I am treating of this glorious Virtue of Charity, to indulge theſe milder Sentiments, and depart in any Meaſure from the ſtricter Senſe and Sentence of thy holy Word.

SECT. III. The miſchievous Effects of Uncharitableneſs.

Now if we have not dwelt too long on this Subject, (viz.) in tracing out this Miſchief through its ſeveral Springs and Properties, and if my Reader be not quite out of Breath, I would ask him to take another Turn with me and walk down to a ſhort Survey of the ſame Vice in its miſchievous Effects; that we may be more warmly animated to purſue this Iniquity to the Death: If it were poſſible, we would leave it neither Root nor Branch, Name or Memory in the Chriſtian World.

I. The firſt and moſt obvious Miſchiefs I meet with among Chriſtians of an uncharitable Humour, are the p. 220conſtant Diſquiet of their own Spirits, the Vexation they give their Neighbours, the Injury they do to their own Edification, and to the Edification of all that converſe with them.

Singulario has a Sett of Notions and Rules whereby he adjuſts his own Creed and his Practice; and whatſoever he hears in Religious Conference, or in publick Duty, that does not preciſely ſquare to his Model, diſquiets his Ears, diſreliſhes with his Taſte, diſturbs his Conſcience, and thus prevents all the Benefit that his Soul ſhould receive from the Diſcourſe, or Worſhip.

I grant it very lawful for a Man to be diſguſted with a Sermon, where the greateſt part is ſpent in Notions contrary to his Judgment, and dreſt up in Language very foreign to his uſual way of Converſe about divine Things; this is ſhocking to the Spirit of the beſt Chriſtians, and the Conſcience is ſo nauſeated with the largeſt part of the Entertainment that his Soul cannot be nouriſhed, and 'tis proper for him to forbear Attendance upon ſuch a Preacher, and chuſe one more ſuited to the Temper of his own Spirit. But Singulario hath an Averſion to a whole Hour's Diſcourſe, becauſe there were three Sentences of a Strain different from his Opinion. He reaps no Bleſſing from a Sermon of excellent Compoſure, of divine Materials, of an evangelick Frame and juſt Method, becauſe there's one Expreſſion in it that is the Characteriſtick of another Sect. He ſits uneaſy under a noble Diſcourſe of Juſtification or of Faith, becauſe (it may be) the Miniſter doth avoid the Terms Imputed, Meritorious, Condition, and Inſtrument; and mentions none of the tortured Words of Noiſe and Party.

I will not indeed commend a Preacher that is always affecting to diſguiſe his own Opinions, and for ever hiding himſelf in ambiguous Language, and that p. 221in Points of Moment, thereby to maintain the everlaſting Applauſe of all Sides. But I muſt chide Singulario for the wry Faces he makes at Church when he hears but a Word or two of contrary Sound, or when his Ears miſs and long for a Sett of darling Phraſes.

Three Years ago I was in Company with Achariſſa, a ſour old Chriſtian of a very narrow Spirit, and gave her a gentle Admonition for the frequent Reproaches ſhe caſt on the Miniſters of Chriſt, that did not preach exactly according to her Humour; I blamed that petulant Liberty which ſhe took with all her Neighbours and Acquaintance, to cenſure them ſeverely for every leſſer Difference of Practice or Worſhip: I recommended to her reading that valuable Sermon of the Reverend Dr. Tillotſon againſt Evil-ſpeaking; but I could not perſwade her to peruſe thoſe few Pages, not only becauſe of that ſtrong Propenſity ſhe had to ſpeak Evil of others, but becauſe 'twas the Work of an Arch-Biſhop; which ſort of Office, ſaid ſhe, is a mere Human Invention, and the Scripture knows it not. I know another Name which has the ſame narrow Spirit. Sequilla hath ever given up the Conduct of her Soul to the Curate of her Pariſh, and after many Years Attendance on his Miniſtry, in great Security of Conſcience, is well aſſured that ſhe ſhall go to Heaven at laſt. Perhaps by ſome terrible Providence, or by ſome plain Word of Scripture, ſhe is awakened to a deep and frightful Senſe of Sin, and Danger of Eternal Death. She is viſited by the Curate, and though he ſaith ſome good things to her, yet ſhe finds not the Way of Peace. A kind Neighbour recommends to her ſome Book of Conſolation written by a Diſſenter, but ſhe refuſes the Book and the Comfort at once, leſt ſhe ſhould be guilty of that damnable Sin of Separation from the Church. How can I ever, ſaid ſhe, expect the Peace of God from p. 222the Pen of a Schiſmatick? And thus endures the Racks of Conſcience rather than ſhe will indulge Charity enough to hear of to read what a Nonconformiſt hath written.

Presbycolo a Chriſtian of the ſame Stamp, heard a Sermon lately and commended it above meaſure, confeſſed how much Light and Love was kindled in …is Heart by it, and beſtowed unuſual Strains of Reſpect upon the Miniſter: But Presbycolo (ſaid I) This Man never had the Hands of a Biſhop, or preaching Elder, laid upon his Head to ordain him. At once I ſaw his Colour change, his Spirits ſink, and he concluded that all the divine Affections in his Soul under that Sermon muſt needs be counterfeit, becauſe now I know (ſaid he) the Preacher is no Miniſter of Chriſt. O the wretched Influence of this Vice of Uncharitableneſs upon feeble and deluded Souls! It proceeds ſo far at laſt as to make Perſons ſcrupulous of attending upon any Ordinance, leſt the Adminiſtrator ſhould not be a Man exactly of their Stamp. Thus their Hearts are vex'd with everlaſting Diſquiet, for they can hardly hear a Prayer, or an Exhortation, but they find ſome Offence in it; like a Man with a Thorn in his Hand, whatſoever he takes hold of gives him Pain, but the Cauſe lies in his own Fleſh.

There are other Inſtances of this Kind to be met with in the World. Nitidelli wears his Hair three Inches below his Shoulders, and 'tis ever well beautified with Powder: He frequently eats of a Diſh of Food where Blood is one of the Ingredients, and he often takes half a Pint of red Wine to his own Share: He maintains ſerious Religion at Home and abroad: But Cenſorina cannot join with him in the ſpecial Ordinances of Worſhip. It is a ſhame for him (ſhe cries) to wear long Hair; he is a Wine-bibber, and he abſtains not from Blood; nor can I be reconciled to p. 223him upon any Terms, unleſs he retrench theſe horrible Exceſſes. But he ſtill goes on careleſs and regardleſs of the Peace of his Fellow-Chriſtian, and ſcorns her little Clamours, rather than endeavours, by Gentleneſs and Compliance, to ſatisfy or remove them. Now walkeſt thou not charitably, O Nitidelli, for thou grieveſt thy Siſter with thy Meat and Garments, for whom Chriſt died. But I would fain have Cenſorina learn alſo that the Kingdom of God is not Meat and Drink, but Righteouſneſs and Peace, and Joy in the Holy Ghoſt. Both of you therefore ought to follow after things which make for Peace, and things wherewith one may edify another. Rom. xiv. 15, 17, 19.

Nor is this Miſchief confin'd to ſingle Perſons: It makes a farther Progreſs ſtill, and infects the Neighbour and Acquaintance. Every Monday in the Evening Crites ſits at the Head of a Club that meet together to arraign and ſentence the Sermons of the foregoing Day. Did you mark, my Friends, ſuch an Expreſſion under the fourth Head? It ſounded harſh in my Ears. Surely the Man is not Orthodox; pray acquaint your Families of the Danger of his Opinions, and forbid their Attendance. Truly, replies Momion, he inſiſted ſo much on the Grace of God, that he left but one quarter of his Hour-Glaſs for the Duties of the Goſpel; I fear he's a Supralapſarian, my Spirit riſes againſt him, and I muſt warn my Acquaintance of his Doctrine. A third Perſon in the Company begins to ſurmiſe that his Morals are not good: I have heard an ill Story of a Preacher not long ſince, ſaith he, and ſurely this muſt be the Man? And then he proceeds in a direct Oppoſition to the Grace of Charity, as it is deſcribed by St. Paul, 1 Cor. xii. 5. Tit. iii. 3. I eaſily believe all that is evil of him; I am provoked at him; I hope no Good from him; I cannot bear his Principles; I p. 224cannot endure his Perſon; and I ſhould rejoice in the ſeaſonable Death of ſuch an Antinomian as this is. Thus does the Root of Bitterneſs ſpring up into wide Branches, it bears poiſonous Fruit, and many Souls are troubled. Bleſſed be God who of late Years begins to purge out this ſour Leaven from amongſt us.

II. The next pernicious Effect I take Notice of, is, that an uncharitable Carriage brings a Diſgrace and Blemiſh upon Chriſtianity, beyond the Guilt and Scandal of Heatheniſm: 'Tis the Character of the Gentiles indeed, that they were hateful and hating one another; but not for different Principles of Philoſophy which they profeſs'd, nor different Methods of Worſhip, which they paid to their Gods. There were no Civil Wars proclaimed, nor Courts of Inquiſition erected amongſt them upon this Account, though their Controverſies about divine Things were not trivial, and they differ'd widely in the very Foundations of Religion; and, as … ingenious Author expreſſes himſelf on this Subject, Though Poets have made the Gods enter into Factions and … for Common-wealths, yet Common-wealths never did the ſame for their Gods.

But if the Heathens had been never ſo much enraged, and quarrelled never ſo fiercely for the ſake of Opinions, and Formalities; ſtill they were almoſt infinitely more excuſable than Chriſtians can pretend to be: For the very Doctrines of moſt of their Sects permit Revenge; and they have many a bloody Principle amongſt them. But Chriſtianity is the moſt mild, the moſt gentle, and the moſt peaceable Religion: Never a Doctrine was taught amongſt Mankind, that hath ſo much of Love and Sweetneſs in it: Never a Syſtem, or Rule of Duties, wherein Meekneſs and Candor, Charity and Compaſſion are ſo preſcribed, and inforced.

Never was there a Religion inſtituted by God or invented by Men, with ſo much Goodneſs in the p. 225Heart and Soul of it, or ſo many Charms and Amiableneſſes in the Face. 'Tis built upon the Foundation of God's Eternal and Unchangeable Love. 'Twas Love that aſſumed Human Nature, and became the great Prophet and Teacher of it, and the Spirit of Love in our Hearts is its Vital Spring within us: 'Tis divine Love dwelling in Fleſh, hanging upon a Croſs, bleeding, and dying for Enemies and Rebels, that hath purchaſed all the promiſed Bleſſings of our Religion; and 'tis the ſame Love ariſing from the Grave, and reigning in Glory, that diſtributes theſe Bleſſings to Men: And in all the melting Language of Compaſſion and Tenderneſs invites us to receive them: 'Twas this Love dwelling perſonally amongſt Men, calls himſelf our Brother, and charges us to love all the Profeſſors of the ſame Faith as Brethren: He requires that we ſhould be ready to lay down our Lives for one another, as he did for us all: And orders it to be the diſtinguiſhing Character of all his Followers, Hereby ſhall all Men know, that ye are my Diſciple, if ye love one another, John xiii. 34, 35.

God himſelf is infinite and unſeen Love, Chriſt is Love incarnate and viſible: And a Chriſtian is or ſhould be an Effigy of that Love graven to the Life, by the Finger of the divine Spirit. Now, for the Profeſſors of ſuch a Doctrine to quarrel about Trifles, and grow malicious upon every Punctilio of different Sentiments, how groſly do they abuſe the Chriſtian Name? They rob their own Religion of its due Honour amongſt Men, and bring infinite Shame and Diſcredit upon Chriſtianity in the Face of Infidel Nations. 'Tis for the ſake of this Madneſs which is found amongſt the pretended Followers of our bleſſed Lord, his Name is blaſphemed among the Heathens; and the Converſion of the Kingdoms of this World to the Faith of Chriſt, rendered almoſt rationally impoſſible.

p. 226III. Thirdly, This uncharitable Temper rages even to Wars and Blood; hath laid the Churches of Chriſt deſolate, and diſpeopled many Countries in Chriſtendom. It doth not ſpend itſelf in ſecret like a ſullen Humour, or a Vapour of Melancholy, but breaks out into publick Violence and Diſorder, and all that's near it feels the Indignation. It ſits brooding over the Eggs of a Cockatrice, and daily ſends forth a fiery flying Serpent, Inſtruments of Cruelty are in its Habitation, and all its Children are Sons of Blood and Rapine.

O my Soul, come thou not into their Counſel; unto their Aſſembly mine Honour be not thou united; for in their Anger they have ſlain Millions of Men, and in their Self-will they have digged up the Foundations of a Thouſand Churches. Curſed be their Anger for it is fierce, and their Wrath for it is cruel. Theſe Men of Diviſion at the laſt Judgment Day, may juſtly expect to be divided from Jacob, and to be ſcattered far away from the Iſrael of God. For God will render to every one according to their Works. And ſurely theſe bloody Perſecutions are ſuch Works as demand like Revenges from a God of Juſtice; if ſuch as practiſe them die without Repentance.

If you ask me the Method whereby this uncharitable Temper has advanced to ſuch a Degree of Rage and Barbarity, 'tis very obvious and eaſy to be explained. At firſt theſe Men aſſume to themſelves the Name of the Church, and lodge in themſelves a Sort of Infallibility, or at leaſt pretend to a divine Authority to determine finally all doubtful Caſes of Religion, and to rule over the Conſciences of Men. They ſet up the wretched Trade of Creed-making, and demand the Belief of Mankind: Then they give out Decrees, ſuch as Chriſt and his Apoſtles never gave, and pronounce Damnation againſt all that doubt or disbelieve them; though their Fables are not cunningly deviſed, p. 227becauſe they are made too big for Belief. Some of them contradict the moſt ſubſtantial Principles of Senſe, Reaſon and Chriſtianity.

You will ſee this plainly exemplified in a few Inſtances I ſhall give of their Decrees and Canons. As, Whoſoever ſhall affirm that there are more or leſs than ſeven Sacraments, let him be anathematiz'd, excommunicated, or accurſed: Whoſoever ſhall affirm that the Subſtance of Bread and Wine remains in the Euchariſt, together with the Body and Blood of Chriſt, or ſhall deny the wonderful Change of the whole Subſtance of Bread into Body, and Wine into Blood, which the Catholick Church calls Tranſubſtantiation, let him be excommunicated: Whoſoever ſhall ſay, that extreme Unction doth not confer Grace, nor remit Sin, nor eaſe the Sick, let him be excommunicated. **Canons of the Church of Rome in the Council of Trent.Thus oftentimes the ſame Anathema and eternal Death is denounced againſt ſuch as diſobey their Decrees about Matters of trifling Importance; Matters which they themſelves can never pretend to be, in their own Nature, neceſſary to Salvation. He that ſhall ſay a common Miniſter can confirm as well as a Biſhop, let him be excommunicated: He that ſhall ſay, the Ceremonies, the Veſtments, &c. in the Celebration of the Maſs, are Incentives to Sin, rather than Duties of Piety, let him be excommunicated: He that ſhall ſay, a Prieſt may become a Layman again, let him be excommunicated: And whoſoever ſhall ſay that the Hierarchy of Biſhops, Presbyters, and Miniſters or Deacons is not of Divine Ordination, let him be excommunicated.

When this Church has thus excommunicated and curſed Chriſtians better than her ſelf, and caſt them out of her Arms, ſhe gives them up to the ſecular Power, ††See the Hiſtory of the Inquiſition.with an awful and deceitful Charge, that the obſtinate Heretick ſhall not be hurt in Life or Limb; but with a full Deſign that they ſhould be tortured, and deſtroyed. Having ſolemnly delivered p. 228them to the Devil in their Spiritual Courts, the temporal Executioner ſends them out of the World; not that their Souls may be ſaved in the Day of the Lord, but that they may be plung'd immediately into utter Darkneſs, where Satan dwells.

'Tis the Command of Chriſt to the Roman Church, by Paul the great Apoſtle, Rom. xiv. 1. That ſuch as were weak in the Faith ſhould be received to their Fellowſhip, and not troubled with doubtful Diſputations, ſuch as the Obſervance of Meats and Days, and Things of like Moment: But the Romans have now ſo far rebel'd againſt this Rule, as to admit Perſons into their Communion upon no other Terms than a blind Submiſſion to all the doubtful Diſputables which that Church impoſes. They had an Order from St. Paul. Rom. xv. 7. to receive all ſuch as Chriſt had received; and conſequently to reject no others but thoſe whom Chriſt rejects; but they forgot this charitable Canon of our Lord, while they receive Thouſands to their Communion which have no viſible Marks of the Image of Chriſt, and reject Thouſands, and curſe them to Hell, whom the Lord Chriſt will acknowledge for his, and pronounce them bleſſed of his Father at the laſt Day.

When they firſt begin to aſſume this Sovereignty over Faith and Conſcience, they uſe a Shew of Argument, and pretend to inſtruct and enlighten the Weak and the Ignorant. They admoniſh them to hearken to the Church; but if the Ignorant are ſtill weak in Belief, and cannot be convinced of the Lawfulneſs of their Ceremonies, then they ſend the Sheriff and the Jailor to carry on the Diſpute; a Priſon and the Gibbet are the next Arguments; and when Reaſon and Scripture will not aſſiſt them, they employ Fire and Sword to contend earneſtly for the Fables that were never delivered to the Saints.

To draw up an Account of the horrible Effects of p. 229Uncharitableneſs would be to tranſcribe the Eccleſiaſtical Hiſtory of many Ages: Whole Churches and Quarters of the World, the Eaſtern and Weſtern, have damned one another plentifully upon the Account of impoſed Days, and Trifles which the Goſpel leaves indifferent or rather forbids. How many of the Canons of ancient Councils have been influenc'd in their Formation by this aſſuming Spirit, and as terribly enforced in their Execution to the Reproach and Devaſtation of Chriſtendom?

But it moves my Grief and Wonder, that a modern Church that pretends not to Infallibility ſhould aſſume a ſtrange Dominion over our Faith and Practice. It aſſerts its own Power to decree Rites and Ceremonies, and Authority in Controverſies of Faith; when in the very proceeding Words it confeſſes, that the Churches of Jeruſalem, Alexandria, and Antioch have erred, ſo alſo the Church of Rome has erred, not only in their Living and Manner of Ceremonies, but alſo in Matters of Faith. It demands my Admiration, that ſuch a Church ſhould canonically denounce her Excommunications in abundance, againſt thoſe that diſſent from her in ſome diſputable Things, while they retain all her profeſſed Doctrines of the Chriſtian Faith.

And 'tis a Pain and a Shame to our Eyes to look backward upon other Times, and to behold Pamphlets written againſt Toleration by ſuch as are Miniſters of the Goſpel of Peace, that perfect Law of Liberty. 'Twas their Opinion then, (and they told the World ſo in Print) that Sectaries ought to the ſilenced by the Civil Power: Now Sectary is a Name of broad Dimenſions, and has a terrible Stretch with it; the long Scourge would in Time reach all thoſe who differ from the Hand that manages that Weapon of Chaſtiſement: None muſt be authorized to preach in any Form, but by the Solemnity of impoſing Hands, by a Company of p. 230authorized Men. Becauſe ſome ſubjected themſelves to the Determination of a Synod, they would make it the Duty of all their Neighbours to wear the ſame Yoke; and thought others were bound to become Slaves to the ſame Dictates. But I forbear this Charge, and almoſt wiſh it cancelled: For as the Magiſtrate did not put in practice the uncharitable Pamphlets, ſo thoſe Reverend and Honourable Writers have been taught to acknowledge the Miſtake of their Zeal, when their own verbal Rods have been turned againſt them, and became real Scorpions with Stings and Scourges a thouſand-fold. The Fathers have been dearly inſtructed in the Value of Toleration and Liberty by moſt abundant Retaliations. The Children have learned to preach this Part of the Goſpel well, and I'm perſwaded they'll never forget it again.

If we turn over more ancient Annals, the Marian Days give us horrible Examples of fiery Zeal in the Clergy, and the glorious Reign of the ſucceeding Virgin-Princeſs is hardly to be purged from the Stain of Blood. Bleſſed be God who has put into the Heart of our Civil Governors to reſtrain the Fury of all Spiritual Adminiſtrators. The long and dreadful Train of Capias's and Goalers, Priſons and Plunderings, Ruin and Baniſhment, Silencings and violent Suppreſſions are no longer the Attendants of the Anathemas of any Church among us. And I hope no Church mourns the Loſs of them; tho' there are ſome Anathemas that abide ſtill as Terrors to thoſe that are weak in Faith, and not very honourable Monuments of that Church's Charity.

In theſe late Years the Scene of Great Britain was a little Shadow of Spain and France, where Dragoons and the Inquiſition manage Eccleſiaſtical Diſcipline. We were brought to the very Gates of Aceldama. The Agents of Rome were ready with their Inſtruments of p. 231Death. Adored be the Divine Spirit that awaken'd the Rulers of the Church to behold the common Danger, and rais'd in them generous Reſolutions and Promiſes to exerciſe Charity and Temper towards their Brethren. Glory to that God whoſe kind Providence ſent us a Deliverer, and forbid England to become a Field of Blood and Matyrdom: And new Songs of Praiſe are ſtill due unto Divine Mercy, for eſtabliſhing the Perſon and Heart of our Queen in the Throne and the Principles of ſo glorious an Example and Predeceſſor. Her gentle Government ſubdues the Hearts of all her People to herſelf; her Charity joins their Affections to one another; her parental Care and Love reconciles Chriſtian Parties, and her Wiſdom unites Chriſtian Nations.

IV. The laſt Miſchief I ſhall mention, and which ſhould fright us terribly from the Peril of it, is, that an uncharitable Man wounds the very Vitals of that Religion, by which be hopes for Eternal Life: And whilſt his Fury rages againſt his Brother for accidental Differences, he ſhakes the very Foundations of his own Chriſtianity, and endangers or prevents his own Salvation; his boaſted Orthodoxy in Opinion is made vain, while his practical Ungodlineſſes are ſo real; and his Faith appears to be little better than that of Devils, when he mingles ſo much of their Malice with it. In vain does he glory in the Brightneſs of his Notions; in vain doth he preſume Darkneſs is paſt, and the true Light now ſhineth: For he that ſaveth he is in the Light and hateth his Brother, he abides in Darkneſs, even till now, 1 John ii. 8, 9.

Such a Wiſdom compoſed of mere Opinion and Wrath can never lead aright up to Heaven, for it did not deſcend from thence: The Wiſdom that is from above is firſt pure, then peaceable, gentle, eaſy to be intreated, full of Mercy and good Fruits, without Partiality, p. 232and without Hypocriſy, and the Fruit of Righteouſneſs is ſown in Peace of them that make Peace: But if ye have bitter Envying and Strife in your Hearts, glory not. Whatever your Pretences of Truth be, this is but lying againſt the Truth: This Wiſdom deſcendeth not from above, but is earthly, ſenſual, carnal, deviliſh, Jam. iii. 14, &c. 'Tis impoſſible there ſhould be true Faith without ſincere Love: If I underſtand all Myſteries, and have all Knowledge, if I ſpeak with the Tongues of Men and Angels, and have all Faith, ſo that I could remove Mountains, and mere deſtitute of Charity, my Pretenſions to Religion are the mere Sound of noiſy Braſs, or a tinkling Cymbal, 1 Cor. xiii. 1, 2. 'Tis ſuch a Charity that ſuffereth long, that is not eaſily provoked, that beareth all things, and believeth all things, that taketh all Things in the beſt Senſe, and thinketh no Evil: 'Tis ſuch a Charity as this that is a ſubſtantial Part of our Religion. Charity in the Heart, is abſolutely required to make up inward Chriſtianity; and the Appearance of it in the Life is a moſt neceſſary Part of Godlineſs.

'Tis true indeed, that all Graces and Virtues are very imperfect in this preſent State, and there is much of Uncharitableneſs remaining in many a good Man: But that Man can never be good that has no Charity. Zelotus has ſpend his Life in declaiming againſt ſome little Modes and Geſtures uſed in Worſhip by his Fellow Chriſtians, or in impoſing ſome uninſtituted Ceremonies on the Conſciences of his Brethren. He hath ſtir'd up the Magiſtrate to perſecute ſome of them to Priſons, and almoſt to Death. He flatter'd his Conſcience with Hopes that his Zeal for the Church ſhould not only render him acceptable at the laſt Day, but provide him a large Reward: He lies now languiſhing upon a Bed of Sickneſs, on the very Borders of Eternity, and is terribly awaken'd to behold his own Miſtake; while he ſtands within Sight of the Tribunal p. 233of Chriſt, and the Face of the Judge, his former Practice appears to his Conſcience in its true and frightful Shape; the Fire that hath animated him againſt his Brethren, now flaſhes in his Soul, and diſcovers its infernal Source; now he dreads to be made an Example of the ſame Vengeance among Devils, with which he hath purſued his Fellow Mortals; he groans out his laſt Breath in bitter Agonies; cries to the God of Love for Mercy upon his departing Spirit; and expires almoſt without Hope. He is gone. But we leave his Soul to the Compaſſions of a God who can better pardon his mighty Errors, than he would forgive others in their little Miſtakes.

Thus dreadfully hath this Vice of Uncharitableneſs prevailed againſt the Honour of Chriſtianity, and the Peace of Mankind. Thus ſacrilegiouſly hath it taken away one of the brighteſt Marks of the beſt Religion, and that is Love. It hath defaced the Beauty of our holy Profeſſion, ſcandalized the ſacred Name that we bear, made a Slaughter-houſe of the Church of Chriſt, and deceived the Souls of Men to their own eternal Ruin.

Juſt as I had finiſh'd this Eſſay, Phariſaino happened to come into my Study, and taking up the firſt Leaf, read the Title, and was perſwaded this Diſcourſe muſt be written againſt himſelf.

No (ſaid I) there is not any Man alive perſonally intended in theſe Papers, but if you pleaſe to peruſe them, and ſhall apply the Characters to yourſelf, I hope you will confeſs Divine Providence has led you into a Conviction of your falſe Zeal. Phariſaino ſat him down immediately, and with a running Eye paſſed thro' every-Page. And tho' the frequent Wrinkle of his Brow diſcovered his inward Chagrin and Diſguſt, yet he paid me many a Ceremony; and behold (ſaid he) how Language and Fancy will p. 234dreſs up Zeal like a Monſter to fright Men out of their Fervour of Spirit.

I have heard, added he, that you have ſome Skill in Painting, pray draw me the Figure of this Uncharitableneſs in juſt and proper Colours; this Monſter which you complain has ſo narrow'd and diſgraced, and murdered Chriſtianity. I will attempt it, Phariſaino, if you will furniſh me with a Sheet of large Paper, and that of the faireſt Kind, to repreſent the Chriſtian Church in this World. Firſt, I will pare it round, and reduce it to a very ſmall compaſs; then with much Ink will I ſlain the Whiteneſs of it, and deform it with many a Blot; at the next ſitting I will ſtab it thro' rudely with an Iron Pen; and when I put the laſt Hand to compleat the Likeneſs, it ſhall be ſmear'd over with Blood.

p. 235APPENDIX to the firſt Edition.

IF the Scandal and Cruelty of an uncharitable Temper have not been deſcribed in Characters ſufficiently frightful, it muſt be imputed to a Want of Skill in the Hand that attempted it, for there is no Want of formidable Features in the Vice itſelf. Perhaps a little and unknown Pen hath not Force enough to wage ſucceſsful War againſt this mighty Iniquity; and the Printer, in two or three vacant Pages, permits me to call in the Aid of ſome great and well known Names: Names who fought againſt it in their Lives, who being dead, yet ſpeak, and plead heartily that it may be deſtroyed. They eſpouſed the Cauſe of Charity with a warm Zeal, being perſwaded that it made a conſiderable Part of our Religion, and that the contrary Humour was deſtructive to all that is called Chriſtian.

Since this Infection is not confined to one Party of Men, but hath ſpread itſelf wide through all Chriſtian Societies among us, I have taken the Liberty in the foregoing Leaves to ſtrike at it whereſoever I found it; and thoſe who hide this Venom in their Heart ſtill, to whatſoever Tribe they belong, let them hear the Words of their dead Fathers: Let them bluſh at their own Folly, and no longer refuſe to be healed.

Archbiſhop Tillotſon in his Works in Folio, Page 217, acquaints us that other Sects were diſtinguiſhed by little Opinions, or by ſome external Rites and Obſervances in Religion; but our Saviour pitches upon that which is the moſt ſubſtantial, the moſt large and extenſive, the moſt uſeful and beneficial, the moſt human, and the moſt divine Quality of which we are capable, and that is Love. And P. 126. He declares that Uncharitableneſs is as bad p. 236an Evidence, either of a true Chriſtian or a true Church, as a Man would wiſh. Damning of Men is a very hard Thing, and therefore whenever we do it, the Caſe muſt be wonderfully plain. And P. 364, We ſhould rather be contented to err a little on the favourable and charitable Part, than to be miſtaken on the cenſorious and damning Side. Our bleſſed Saviour frames his Parables with a remarkable Biaſs to the charitable Side, to reprove the Uncharitableneſs of the Jews, who poſitively excluded all the reſt of Mankind beſides themſelves, from all Hopes of Salvation. An odious Temper, which to the infinite Scandal of the Chriſtian Name and Profeſſion hath prevailed upon ſome Chriſtians to a notorious Degree.

Dr. Owen in his Diſcourſe of the Perſon of Chriſt, P. 222, ſaith, One Chriſtian who is meek, humble, kind, patient and uſeful unto all, that condeſcends to the Ignorance, Weakneſſes, and Infirmities of others, that paſſes by Pro vocations, Injuries and Contempt with Patience and with Silence, (unleſs where the Glory and Truth of God call for a juſt Vindication) that pitieth all Sorts of Men in their Failings and Miſcarriages, who is free from Jealouſies and evil Surmiſes, that loveth what is good in all Men; and all Men, even wherein they are not good, nor do good, doth more expreſs the Virtues and Excellencies of Chriſt, than Thouſands can do with the moſt magnificent Works of Piety or Charity (i. e. Liberality) where this Frame is wanting in them. For Men to pretend to follow the Example of Chriſt, and in the mean time to be proud, wrathful, envious, bitterly zealous, calling for Fire from Heaven to deſtroy Men, or fetching it themſelves from Hell, is to cry, Hail unto him, and to crucify him afreſh unto their Power.

Mr. Baxter in his Chriſtian Directory, Part 1. p. 40. writes thus: Surely if the very Life of Godlineſs lay not much in Unity and Love, we ſhould never have had ſuch Words ſpoken of it as you find in Scripture. Love is to the Soul as our natural Heat is to the Body; whatever deſtroys p. 237it, deſtroys Life; and therefore cannot be for our Good. Be certain, that Opinion, Courſe or Motion tends to Death that tends to abate your Love to your Brethren, much more, which under Pretence of Zeal, provoketh you to hate and hurt them. And a little after, To limit all the Church to your Party, and deny all or any of the reſt to be Chriſtians and Parts of the univerſal Church, is Schiſm by a dangerous Breach of Charity. And P. 41. he aſſerts it a moſt dangerous thing to a young Convert to be enſnared in a Sect: It will, before you are aware, poſſeſs you with a fevouriſh ſinful Zeal for the Opinions and Intereſt of that Sect. It will make you bold in bitter Invectives and Cenſures againſt thoſe that differ from them. It will corrupt your Church-Communion, and fill your very Prayers with Partiality and human Paſſions: It will ſecretly bring Malice under the Name of Zeal into your Minds and Words: In a Word, it is a ſecret but deadly Enemy to Chriſtian Love and Peace. Let them that are wiſer and more Orthodox and godly than others, ſhew it as the Holy Ghoſt directs them, Jam. iii. 13, &c.

The Baptiſts in their Appendix to their Confeſſion of Faith, 1677, ſay, The Diſcharge of our own Conſciences, in point of Baptiſm, doth not any Ways diſoblige or alienate our Affections or Converſation from any others that fear the Lord; but that we may and do (as we have Opportunity) participate of the Labours of thoſe whom God hath endued with Abilities above ourſelves, and qualified and called to the Miniſtry of the Word; earneſtly deſiring to approve ourſelves to be ſuch as follow after Peace with Holineſs; and therefore we always keep that bleſſed Irenicum or healing Word of the Apoſtle before our Eyes, Phil. iii. 15, 16. And at the End of the Appendix they declare, that in as much as theſe things (viz.) Modes of Baptiſm, &c. are not of the Eſſence of Chriſtianity, but that we agree in the Fundamental Doctrines thereof, we do apprehend there is ſufficient Ground to lay aſide all Bitterneſs p. 238and Prejudice, and in the Spirit of Love and Meekneſs to embrace and own each other therein; leaving each other at Liberty to perform ſuch other Services (wherein we cannot concur) apart unto God, according to the beſt of our Underſtanding.