Require tholicks to judge, nor for irreligious Perfons to defpife us. But our Contentions need not fo much that general Canon of Chrift, pronounced against Hereticks; Ye err, not knowing the Scriptures, nor the Power of God; as the Admonition of St. James; Let every Man be fwift to hear, flow to Speak, flow to Wrath: for the Wound is no way dangerous, if we do not poifon it with our Remedies. And as others have no reason to make themfelves Mufick in our Difcord; fo I hope that nothing will displease ourfelves, which shall be candidly and modeftly proposed for the appeafing of thefe Diffentions. For he who is offended at this Voice; Ye are Brethren, why strive ye? will give a great Prefumption, that he is the Perfon who wrongs his Brethren. 3. I will not enter into the Controverfies themselves; as judging that the Reft rather Difeafe requires Reft rather than any other Cure. We all know and conthan Remedy fefs they are not of the higheft Nature; for they do not concern the fublime Myfteries of Faith, fuch as detain'd the Churches for many Years. after their first Peace, when the Hereticks moved curious Queftions, and made ftrange Anatomies of the Natures and Perfon of Chrift; and when the Catholick Fathers were compelled to follow them with all the Subtlety of Decifions and Determinations, to exclude them from their Evasions, and to take them in their Labyrinths; whence it was truly faid, that in thofe Days, it was an ingenious and fubtle thing to be a Chriftian. Concern not the great Parts of Wor Ship. 4. Neither are they concerning the great Parts of the Worship of God 3 (for it is juftly faid, there will be no Unity of Belief, without an Unity of Worfhip) fuch as the Controverfies of the Eastern and Western Churches about Images; and many of thofe between the Church of Rome and us, about the Adoration of the Sacrament, and the like; but we contend about Ceremonies and Things indifferent; or about the external Policy and Government of the Church. And if we would but remember that the ancient and true Bonds of Unity, are one Faith, one Baptifm; and not one Ceremony, or one Policy; if we would obferve that League of Chriftians made by our Saviour, he that is not against us, is with us; if we could but comprehend that Saying, the Diverfities of Ceremonies fhew the Unity of the Doctrine; and that Religion has Parts which relate to Eternity, and others which relate to Time; and if we did but know the Virtue of Silence, and Slownefs to fpeak, recommended by St. James; our Controverfies would of themfelves foon clofe, and grow together: efpecially, if we forfook the turbulent Temper of thefe Times, and revived the Proceedings of the Apostles, and primitive Fathers of the Church, (which in the like and greater Cafes never entered into Affertions and Pofitions, but deliver'd Counfels and Advices ;) we fhould need no other Remedy. Brother, if that which you give as an Affertion, you would deliver by way of Advice; Reverence would be due to your Counsel: but Faith is not due to your Affertion. St. Paul was content to fpeak thus, I, and not the Lord: and according to my Counsel: but now Men too lightly fay; not I, but the Lord; and bind it with a heavy Denunciation of his Judgments, to terrify the the fimple, who have not fufficiently understood out of Solomon, that the caufelefs Curfe fhall not come. built upon a 5. Therefore, as the Accidents are what breed the Danger, and not the Peace beft Things themfelves, in their own Nature; it is proper the Remedies fhould Recollection of be applied, after opening that on either fide, which keeps the Wound fresh; the Injuries. and works an Indifpofition in Mens Minds to a Re-union. And certainly Peace is the best built upon a Recollection of the Wrongs fuftained. The Speeches made, by the wifeft Men, for Concord and Harmony, have call'd to remembrance the Extremities used on both fides. And, indeed, he who fpeaks Peace, without repeating the Conditions of the Quarrel; rather fwectens Mens Minds with fallacious Hopes of Peace, than equitably compofes the Difference. ed in the the 6. And first, it is time that an end were made of that immodeft and deformed Religion treatmanner of Writing, lately practifed; wherein Matters of Religion are hand- atrical manled in the Style of the Stage. Indeed, bitter and carneft Writing must not ner. be haftily condemned; for Men cannot contend coldly about things they hold dear and precious. A politic Man may herein write, without much Senfe or Feeling of what he fays; as in a Speculation that regards him not: but a feeling Chriftian will express in his Words a Character either of Zeal or Love. The latter whereof I could with rather embraced; as being more proper for thefe Times: yet own the former is warranted by great Examples. But to put off all reverent and religious Compaffion towards Evils, or Indignation towards Faults; and turn Religion into a Comedy or a Satyr; to fearch and rip up Wounds with a laughing Countenance; to intermix Scripture and Scurrility fometimes in a Breath: this is far from the Behaviour of a Chriftian, and fcarce becoming an honeft and fober Man. There is no greater Confufion, than the confounding of Jeft and Earneft b. The Majefty of Religion, and the Contempt and Deformity of Things ridiculous, are direct Oppofites. There are two principal Caufes of Atheism; viz. vain Controverfies, and prophane Scoffing: and if these two are join'd, no doubt but they will make a great Progrefs c. Gravity. 7. Job, in his own Perfon, fpeaking of the Majefty and Gravity of a Religious Dif Judge, fays, If I fmiled, they believed it not: that is, if I glanced upon dled with Mirth, yet Mens Minds were fo poffeffed with a Reverence of the Action in hand, that they could not receive it. Much lefs ought this mirthful Difpofition to reign among Bishops and Divines, when they difpute about holy Things d. And therefore, tho fome think it Policy to encounter the Scoffer with his own Weapon, as when Cardinal Sanfovino advised Julius the Second to encounter the Council of Pifa with the Council of Lateran; or as Mr. Jewel made a Challenge to confute the Catholicks from a Qui Pacem tractat non repetitis Conditionibus Diffidij, is magis animos hominum dulcedine Pacis fallit, quam aquitate componit. b Non eft major Confufio quam Serij Joci. See the Author's Effay on Atheism, pag. 94. of this Volume. See alfo the Lord Shaftes bury's Characteristicks. An affected and ill-matched kind of Pleafantry was found in many Divines of that Age; when even the Pulpit became theatrical; and fome of the Preachers were Punfters. The Blame, from the Fathers; yet this will not excufe the Imitation of Evil in another. It should be otherwife with us; or as Cæfar faid, Let them act as they do; and me like myself: but now, while we differ about good things, we agree in fuch as are evil. 8. If I were afked on which fide lay the Blame? I fhould remember the where justly Proverb, that the fecond Blow makes the Fray; and the Saying of an obfcure Perfon; he who replies, multiplies &: and fhould determine the Question with this; the one begun, but the other will hear of no end 1. laid. A Declara 9. And indeed I wonder, that fome of those Preachers, who call out for tion required Reformation, do not publish a Declaration, to fatisfy the World that they of the Clergy dillike their Caufe fhould be thus follicited for I hope affuredly that my Lords of the Clergy, have no Intelligence with this interlibelling; but altogether difallow that their Credit fhould be thus defended. Two kinds of 10. And furely, there is not an indifferent Hand carried towards PamPamphlets. phlets; for one fort flies in the Dark; and the other is uttered openly: where I might obferve out of a wife Writer, that to punish Men of Genius, Spreads their Authority. And indeed we fee it always happens, that the forbidden Writings are deemed certain Sparks of Truth, which fly in the Faces of thofe that would ftifle and tread them out whereas an authorized Book is thought to be but the Language of the Times. And in plain truth, I find thefe open Pamphlets no lefs proper to be fuppreffed than the other: because, as the former deface the Government of the Church, in the Perfons of the Bishops and Prelates; fo the latter expose the Exercises of Religion to Contempt, in the Perfons of certain Preachers; and disgrace a higher Matter, tho in the meaner Perfon. Violent Oppo copacy. 11. Befides; I find certain indifcreet and dangerous Pofitions, as if the fstion to Epif- civil Government had almoft loft the Force of its Sinews, and were ready to fall into a Convulfion; all things being full of Faction and Disorder: which is as unjustly acknowledged, as falfly affirmed. I know the Meaning is to enforce the irreverent and violent oppofing of the Government of Bishops, as a fufpected Fore-runner of a more general Contempt. And I grant there is a Sympathy between the States; but no fuch Matter in the civil Policy, as deferves fo difhonourable a Reflection. The Cure of bances. 12. To conclude this Point, it were to be wifhed that fuch Writings thefe Diflur- had never feen the Sun. The next thing is, fince they are common abroad, that they be cenfured by all who have Understanding and Confcience; as the intemperate Extravagancies of fome light Perfons. And farther, let Men beware, unless they mean to rifque depriving themfelves of Religion, and to pave their own Hearts, as the High-way; how they are converfant in them; and much more how they delight in that Vein: But let them rather turn their laughing into blushing; and be afhamed, as of a fhort Madnefs, that they have taken their Sport and Solace in Matters of Religion. e Nil malo quam eos fimiles effe fui, & me mei. f Dum de Bonis contendimus, de Malis confentimus. & Qui replicat multiplicat. Alter principium malo dedit, alter modum abftulit. i Punitis Ingeniis, glifcit Zuthoritas. This This perhaps is a Fault that will be foon acknowledged; tho I perceive 13. But to defcend to a true View and Confideration of the Accidents Five Particu (1.) The giving Occafion to Controverfies; and the inconfiderate (2.) The extending and multiplying of Controverfies, to a more gene- (3.) The paffionate and unbrotherly Practices and Proceedings of both (4.) The Courses taken on either fide, for the drawing their Partizans (5.) And lastly, the improper and inconvenient propofing, publish- I. Matters. 14. As to the Occafions of Controverfies; it cannot be denied, that the The Occafion Imperfections in the Converfation and Government of those who hold chief of Church Place in the Church, have ever been the principal Caufes and Motives of Controversies. Schifms and Divifions. For while the Bishops and Governors of the Church continue full of Knowledge and good Works; whilft they truly feed the Flock; whilft they deal with fecular States, in all Liberty and Resolution, according to the Majefty of their Calling, and the Care of Souls impofed upon them; fo long the Church is fituated as upon a Hill: no Man makes queftion of it, or feeks to depart from it. But when these Virtues in the Fathers and Leaders of the Church, are eclipfed; and they grow worldly Lovers of themselves, and Pleafers of Men; then Men begin to grope for the Church as in the Dark; they question whether thefe are the Succeffors of the Apostles, or of the Pharifees: yea, tho they fit in Mofes's Chair, yet they can never fpeak as having Authority; because they have loft their Reputation in the Confciences of Men, by declining from the Way they trace out to others. Whence Men had need continually have founding in their Ears, go not out; fo ready are they to depart from the Church upon every Voice. And therefore it is juftly obferved by one who writes as a natural Man, that the Hypocrify of Friers did, for a long time, fupport and bear out the Irreligion of Bishops and Prelates. 15. For this is the double Policy of the fpiritual Enemy, either by The Calumni counterfeit Holinefs of Life to establish and authorize Errors; or by Cor- ating of Biruption of Manners to difcredit Truth, and the things that are lawful. hops. * See Vol. I. p. 21. the ancient Councils and Synods. This concerns my Lords the Bishops, to whom I am Witnefs to myself, that I ftand affected as I ought. No Contradiction has fupplanted in me the Reverence I owe to their Calling; neither has any Detraction or Calumny debafed my Opinion of their Perfons. I know fome of them, whofe Names are moft pierced with thefe Accufations, to be Men of great Virtues; altho the Indifpofition of the Times, and the Want of Correfpondence many ways, is enough to frustrate the best Endeavours to edify the Church. And for the reft, generally, I condemn none. I am no Judge of them that belong to fo high a Master: neither have I two Witneffes. And I know it is juftly faid of Fame, that he relates Things false as well as true! Their Accufations rife not all from one Quarter: they have many and different Enemies, ready at hand to invent Slander; more are ready to amplify it, and the most are ready to believe it. And Credulity is the Attractive of Lies m. But if there are any against whom the fupreme Bishop has not a few, but many things; if any one has loft his first Love; if any be neither hot nor cold; if any one has ftumbled too fondly at the Threshold, so that he cannot fit well, because he entered ill; it is time they return from whence they are fallen, and confirm the things that remain. Great is the Weight of this Fault; and for their Caufe Men did abhor the Worship of God. But however it is, those who have fought to defame them, and caft Contempt upon them, are not to be excufed. It is the Precept of Solomon, that the Rulers be not reproached; no, not in Thought: but that we draw our very Notions into a modeft Interpretation of their Actions. The holy Angel would give no Sentence of Blafphemy against the common Slanderer; but faid, the Lord rebuke thee. St. Paul, tho against him who polluted facred Juftice with tyrannical Violence, he juftly denounced the Judgment of God, faying, the Lord will firike thee; yet in faying, thou whited Wall, he thought he had gone too far, and retracted it: whereupon a learned Father faid, He dreaded even the empty Name, and Shadow of a Prieft ". The Regard 16. The ancient Councils and Synods, as we find in ecclefiaftical History, paid them by when they deprived a Bishop, never recorded his Offence; but buried it in perpetual Silence. Cham purchased his Curfe, by revealing his Father's Difgrace. And it is a much greater Fault to afcend from their Perfon to their Calling; and draw that in queftion. Many good Fathers fpeak with rigour and feverity of the Unworthinefs of Bifhops; as if it directly forfeited and ceafed their Office. One fays, we are call'd Priefts, but Pricfts we are not°. And another fays, unless you undertake the good Work, you cannot be a Bishop P: yet they meant nothing lefs than to raise any Doubt of their Calling or Ordination. The fecond 17. The fecond Occafion of Church Controverfies is the Nature and Occafion of Humour of fone Men. The Church never wants a kind of Perfons, who Church Con- love the Salutation of Rabbi, Mafler; not in Ceremony or Complement, troverfies. but |