The irenicum, or pacificator: being a reconciler as to church differences

Front matter

• ^-1^

Stom t^e feifirarg of

(§t<]\xtai^c^ 6g 0im to t0e &i6rarg of

Preface To The Reader

I WRITE not to increase the controversies of the times, nor to foment the differences that are among us; the former are by far too many, the other too great already. My only design is to allay the heat, and abate the fury of that ignis sacer, ("holy fire,") or erysipelas of contention, which hath risen in the face of our church, by the overflowing of that bilious humour, which yet appears to have too great predominancy in the spirits of men. And although, with the poor Persian, I can only bring a handful of water, yet that may be my just apology, that it is for the quenching of those flames in the church, which have caused the bells of Aaron to jingle so much, that it seems to be a work of the greatest difficulty to make them tuneable. And were this an age wherein anything might be wondered at, it would be matter of deserved admiration, to hear the noise of those axes and hammers so much about the temple, and that after these nigh twenty years of carving and hewing, we are so rude and unpolished stilly and so far from being cemented together in the unity of the spirit and the bond of peace. May we not justly fear that voice, migremus hinc, "let us go hence," when we see the vail of the temple so rent asunder, and the church itself made a partition wall to divide the members of it? And since the wise and gracious God hath been pleased, in such an almost miraculous manner, so lately to abate the land-flood of our civil intestine divisions, how strange must it seem, if our sacred contentions, (if contentions may be called sacred,) like the waters of the sanctuary, should rise from the ankle to the knee, till at last they may grow impassable. Must only the fire of our unchristian animosities be like that of the temple, which was never to be extinguished? However, I am sure, it is such a one as was never kindled from Heaven, nor blown

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up with any breathings of the Holy and Divine Spirit; and yet that hath been the aggravation of our divisions, that those whose duty it is to Hft up their voices like trumpets, have rather sounded an alarm to our contentious spirits, than a parley or retreat, which had been far more suitable to our Messengers of Peace. In which respect it might be too truly said of our church, what is spoken of the eagle in the Greek apologue:

"The eagle saw her breast was wounded sore, She stood and weeped much, but grieved more: But when she saw the dart was feather'd, said. Woe's me, for my own liind hath me destroy'd."'

It is not SO long since that version of the vulgar Latin, Psalm Ixviii. 13, iiiter domini cleros^ ("as to the ministers of the Lord,") might have been sadly rendered, "to lie among the pots;" and Pierius Valerianus might have met with too many examples to have increased his book "c^e Literatoruni Infelicitate,'" ("on the Infelicity of Literary Men;") and in the next age it might have been true again what Matthew Paris observes of the clergy in the Conqueror's time, "aofeo literaturd carebant, lit coeteris siupori esset qui grammaticam didicisset,''' ("they were so destitute of learning, that he who had learned grammar, was a matter of astonishment to the rest.") But, blessed be God, who hath freed us from that ^'' dxmonium meridianiim,'^ that ''demon's meridian" of ignorance and barbarism: may we but be as happily delivered from the plague of our divisions and animosities! Than which there hath been no greater scandal to the Jews, nor opprobrium of our religion among Heathens and Mahommedans, nor a more common objection among Papists, nor anything which hath more made a pretence even for Atheism and Infidelity.

For our controversies about religion have brought at last even religion itself into a controversy, among such whose

' " My own l<ind hath me destroy'd!" How true; how often too true! It needs not lions, tigers, wolves, or bears to destroy us; but how often have we to say, " my own kind hath me destroyed!" — Surely not in this city of " brotherlylove?" — Yes, even here wo say with the poet, wtijov /*s ^ov tttejibtov oXXuei, " my own kind liath me destroyed!!" How needful, therefore, to adopt as a maxim, wliat was said of one of old, " He committed himself not to man, because He knew what was in man." — Am. Ed.

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weaker judgiiients have not been able to discern where the plain and unquestionable way to heaven hath lain, in so great a mist as our disputes have raised amongst us. Weaker heads, when they once see the battlements shake, are apt to suspect that the foundation itself is not firm enough; and to conclude, if anything be called in question, that there is nothing certain. And truly it cannot but be looked on as a sad presage of an approaching famine, not of bread, but of (he word of the Lord, that our lean kine have devoured the fat, and our thin ears the plump and full; I mean, our controversies and disputes have eaten so much out the life and practice of Christianity. Religion hath been so much rarefied into airy notions and speculations, by the distempered heat of men's spirits, that its inward strength, and the vitals of it, have been much abated and consumed by it.

Curiosity, that green-sickness of the soul, whereby it longs for novelties, and loaths sound and wholesome truth, hath been the epidemical distemper of the age we live in. Of which it may be truly said, as ever yet of any, that it was ^^ ssecidum fertile religionis, sterile pietatis,^^ "an age fertile in religion, but barren in piety," I fear this will be the character whereby our age will be known to posterity; that it was the age wherein men talked of religion most, but lived it least. Few there are who are content with the dimensum, " measure," which God hath set them; every one almost is of the Spanish Jesuit's mind, ^' beatus qui praedicat verbum inauditum,^' " happy is he who proclaims a doctrine not yet heard;" seeking to find out something whereby he may be reckoned, if not among the wise, yet among the disputers of this world. How small is the number of those sober Christians, of whom it may be said, as Lucian of his parasites,^ mix 7]<3xo%a^ov voasiv, they were not at leisure to be sick of this pica, {pie,f (1 Tim. vi. 4;) such as longed more to taste of the tree of life than of the tree of knowledge; and as Zenophon speaks of the Persians, tb vy^ov txTtovowifi avf;xvoxoi., " they labour to consume the" fomes morbi, " the root of the distemper by their serious endeavours after peace and holiness." But instead of this, the generality of men, let all their religion run up into briars and thorns, into contentions and parties, as though religion were indeed sacramentum militise, " a mili-

1 Rather of ir^oXairTixof, the "simpleton," whose apology to his physician, was oux i)(r;^oXa^6 voa-siv, " he had no leisure to get sick!" — Am. Ed.

2 i. e. Sucli men have no leisure to get sick of this pie of religious novelties, or non-essentials; that is, they have better work to do. — Am. Ed.

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tary oath, or an oath of war," but more against fellow Christians, than the unquestionable hindrances of men's eternal happiness.

Men being very loath to put themselves to the trouble of a holy life, are very ready to embrace anything which may but dispense with that; and if but listing men's selves under such a party, may but shelter them under a disguise of religion, none more ready than such to be known by distinguishing names, none more zealous in the defence of every tittle and punctilio, that lies most remote from those essential duties, wherein the kingdom of God consists, viz. righteousness, and peace, and joy in the Holy Ghost. And hence, all the several parties among us have given such glorious names only to the outward government of the church, the undoubted practice of the apostles, the discipline of Christ, the order of the gospel, and account only that the church where their own method of government is observed; just as the historian observes of Brutus and Cassius, ubicunque ipsi essent prsetexentes se esse rempublicam, "they were every where pretending that they themselves were the commonwealth;" they think the Church can never be preserved, but in the vessel they are embarked in: as though Christ could not have caused his flock to rest sub meridie, " at noon," (Cant. i. 7,) unless the pars Donati, " the party of Donatus"^ had been in the south. And from this monopolizing of churches to parties, hath proceeded that strange uncharitableness towards all who come not up in every circumstance to their way and method; which is a piece of prudence like that of Brutus, who when he had raised these flames in the commonwealth, was continually calling Caesar tyrant; ita enim, appellari Csesarem, facto ejus expediebat; " for so Caesar was called, it was expedient to his case." So when men have caused such lamentable divisions in the church, by their several parties and factions, it concerns them to condemn all others beside themselves, lest they most of all condemn themselves for making unnecessary divisions in the church of God. This uncharitableness and ill opinion of all different parties, only gathers the fuel together, and prepares combustible matter, which wants nothing but the clashing of an adverse party, acting on principles of a like nature, to make it break out into an open flame. And such we have seen, and with sadness and grief of heart felt to be in the

1 Sec Mosheim's Church History, vol. 1, p. 402 to 409, and vol. 2, p. 58.

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vitals of our own church and nation, by reason of those violent calentures' and paroxysms of the spirits of men, those heart-burnings and contentions which have been among us, that will require both time and skill to purge out those noxious humours, which have been the causes of them. I know no prescriptions so likely to effect this happy end, as an infusion of the true spirits of religion, and the revulsion of that extravasaled blood into its proper channels. Thereby to take men off from their eager pursuits after ways and parties, notions and opinions, (wherein many have run so far, that they have left the best part of their religion behind them,) and to bring them back to a right understanding of the nature, design and principles of Christianity.

Christianity is a religion,' such that it is next to a miracle, that men should ever quarrel or fall out about, nuich less that it should be the occasion, or at least the pretence of all that strife and bitterness of spirit, of all those contentions and animosities, which are at this day in the Christian world. But our only comfort is, that whatever may be our tempers, our God is the God of Peace; our Saviour is the Prince of Peace; and that wisdom which this religion teaches, is botli pure and peaceable. It was for that which our religion, once so amiable in the judgment of impartial heathens, that they said nil nisi justum suadet et lene, " nothing except what is just and mild persuades," that the court of a Christian's conscience was thought to be the best court of equity in the world. Christians were once known by their iy^oj/ xat fistxixov i^Ooi, " the benignity and sweetness of their disposition," by the candour and ingenuity of their spirits, by their mutual love, forbearance and condescension towards one another. But, aut hoc no7i est evangeliu77i, aut nos non sunius evangelici'^ either this is not the practice of Christianity, or it was never calculated for our meridian, wherein men's spirits are of too high an elevation for it.

If pride and uncharitableness, if divisions and strife, if wrath and envy, if animosities and contentions, were but the marks of true Christians, Diogenes never need light his lamp at noon to find out such among us. But if a spirit of meekness, gentleness, and condescension, if a stooping to the weakness and infirmities of others, if a pursuit after peace even when it flies from us, be the indispensable duties, and the

• An ardent fever, peculiar to hot climates: from caleo, to be hot. 2 Literally, " either this is not the gospel, or we are not evangelic." 2

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characteristic marks of those who have more than the name of Christians, it may possibly prove a difRcult inquest to find out such among the crowds of those who shelter themselves under that glorious name. Whence came it else to be so lately looked on, as the way to advance religion to banish peace, and to reform men's manners by taking away their lives? Whereas in those pure and primitive times, when religion did truly flourish, it was accounted the greatest instance of the piety of Christians not to fight but to die for Christ. It was never thought then that Bellona^ was a nursing mother to the church of God, nor Mars a god of reformation. Religion was then propagated, not by Christians shedding the blood of others, but by laying down their own. They thought there were other ways to a Canaan of reformation besides the passing through a wilderness of confusion and a red sea of blood. Origen could say to the Christians in his time, "For we no longer take up the sword against the pagans, nor do we yet learn to war, having become the children of peace through Jesus."^ They had not learned to make way for religion into men's minds, by the dint of the sword, because they were the disciples of that Saviour, who never pressed followers as men do soldiers, but said, "If any man will come after me, let him take up his cross, (not his sword,) and follow me," *H;ii«^os xai ^aavO^ujrtoi vo(^o9t6i,a, " his Very commands showed his meekness and philanthropy;" his laws were sweet and gentle laws — not like Draco's that were written in blood, unless it were his own that gave them.

His design was to ease men of their former ourdens, and not to lay on more. The duties He required were no other but such as were necessary, and withal very just and reasonable. He that came to take away the insupportable yoke of Jewish ceremonies, certainly did never intend to gall the necks of his disciples with another instead of it. And it would be strange that the church should require more than Christ himself did; and make other conditions of her communion than our Saviour did of discipleship. What possible reason can be assigned or given why such things should not be sufficient for communion with a church, which are sufficient for eternal salvation? And certainly those things are sufficient for that, which are laid down as the necessary duties of Christianity by our Lord

' The goddess of war, or Mars' wife. rev Introov woi t»{ eijivh?.

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and Saviour in his word. What ground can there be why Christians should not upon the same terms act now as they did in tlie time of Christ and his apostles? Was not rehgion sufficiently guarded and fenced in then? Was there ever more true and cordial reverence in the worship of God? What charter hatli Christ given the church to bind men up to more than himself hath done? or to exclude those from her society, who may be admitted into heaven? Will Christ ever thank men at the great day for keeping such out from communion with his church, to whom he will vouchsafe (not only) crowns of glory? (but it may be aureolae, golden, too, if there be any such things there?) The grand commission with which the apostles were sent out, was only to teach what Christ had commanded them. Not the least intimation of any power given them to impose or require anything beyond what himself had spoken to them, or they were directed to by the immediate guidance of the spirit of God. It is not, whether the things commanded and required be lawful or not? It is not, whether indifferencies may be determined or not; it is not how far Christians are bound to submit to a restraint of their Christian liberty which I now inquire after; (of these things in the treatise itself;) but, whether they do consult for the church's peace and unity who suspend it upon such things? How far either the example of our Saviour or his apostles doth warrant such rigorous imposition? We never read the apostles' making laws but of things supposed necessary. When the council of apostles met at Jerusalem, for deciding a case that disturbed the church's peace, we see they would lay no other burden fi%tjv tuv sTiava/yxsi fov-icov, "besides these necessary things," jicts XV. 28. It was not enough with them that the things should be necessary when they had required them, but they looked on an antecedent necessity either absolute or for the present state, which was the only ground of their imposing those commands upon the gentle Christians. There were after this great diversities of practice and varieties of observances among Christians, but the Holy Ghost never thought those things fit to be made matters of laws to which all parties should conform. All that the apostles required as to these, was mutual forbearance and condescension towards each other in them. The apostles valued not indifferencies at all, and those things it is evident they accounted such, which whether men did them or not, was not of concernment to salvation. And what reason is there why men should be so strictly tied up to such things, which they may do or let alone, and yet be very good Chris-

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tians still? Without all controversy, the main inlet of all the distractions, confusions, and divisions of the Christian world, hath been by adding other conditions of church communion than Christ hath done. Had the church of Rome never taken upon her to add to the rule of faith, nor imposed idolatrous and superstitious practices, all the injury she had done herself had been to have avoided that fearful schism which she hath caused throughout the Christian world. Would there even be the less peace and unity in a church, if a diversity were allowed as to practices supposed indifferent? yea there would be so much more as there was a mutual forbearance and condescension as to such things. The unity of the church is an unity of love and atiection, and not a bare uniformity of practice or opinion. This latter is extremely desirable in a church: but as long as there are several ranks and sizes of men in it, it is hardly attainable, because of the different persuasions of men's minds as to the lawfulness of the things required; and it is no commendation for a Christian to have only the civility of Procrustes, to commensurate all other men to the size and shape of his own humour and opinion. There is nothing the primitive church deserves greater imitation by us in, than in that admirable temper, moderation, and condescension which was used in it, towards all the members of it. It was never thought worth the while to make any standing laws for rites and customs that had no other original but tradition, much less to suspend men from her communion for not observing them. As Sozomen tells us, " they judged it, and that very justly, a foolish and frivolous thing for those that agree in the weighty matters of religion, to separate from one another's communion for the sake of some petty customs and observances."* '•' For not the same traditions are to be found in all the churches, though as to all doctrines essential, they are of the same mind."^ For churches agreeing in the same faith, often difier in their rites and customs. And that not only in different churches, but in different places belonging to the same church; for, as he tells us, many cities and villages in Egypt, not only differed from the customs of the mother church of Alexandria, but from all other churches besides in their public assemblies on the evenings of the Sabbath, and receiving the eucharist after dinner. This

prb:faoe. xiu admirable temper in the primitive church might be largely cleared from that liberty they allowed freely to dissenters from them in niatters of practice and opinion: as might be proved from Cyprian, Jlustine, Jerome and others; but that would exceed the bounds of a preface. The first who broke this order in the church, were the Arians, DoUatists and Circumcellians, while the true church was still known by its pristine moderation and sweetness of deportment towards all its members. The same we hope may remain as the most infallible evidence of the conformity of our church of England to the primitive, not so much in using the same rites that were in use then, as in not imposing them, but leaving men to be won by the observing the true decency and order of churches, whereby those who act upon a true principle of Christian ingenuity may be sooner drawn to a compliance in all lawful things, than by force and rigorous impositions, which make men suspect the weight of the thing itself when such force is used to make it enter. In the meantime what cause have we to rejoice that Almighty God hath been pleased to restore us a prince of that excellent prudence and moderation, who hath so lately given assurance to the world of his great indulgence towards all that have any pretence from conscience to differ with their brethren! The only thing then seeming to retard our peace, is, the controversy about church government, an unhappy controversy to us in England, if ever there was any in the world. And the more unhappy, in that our contentions about it have been so great, and yet so few of the multitudes engaged in it, have truly understood the matter they have so eagerly contended about. For the state of the controversy, as it concerns us, lies not here, as it is generally mistaken. What form of government comes the nearest to apostolical practice; but, Whether any one individual form be founded so upon divine right, that all ages and churches are bound unalterably to observe it? The clearing up of which by an impartial inquiry into all the grounds produced for it, being of so great tendency to an accommodation of our present differences, was the only motive which induced me to observe Jlristotle' s wild politics, of exposing this deformed conception to the entertainment of the wide world. And certainly they who have espoused the most the interest of a jus divinum, cannot yet but say that if the opinion I maintain be true, it doth exceedingly conduce to a present settlement of the differences that are among us.

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For then all parties may retain their different opinions concerning the primitive form, and yet agree and pitch upon one compounded of all together as tlie most suitable to the state and condition of the church of God among us. That so the people's interest be secured by consent and suffrage, which is the pretence of the congregational way, the due power of presbyteries asserted by their joint concurrence with the bishop, as is laid down in that excellent model of the late incomparable primate of Armagh: and the just honour and dignity of the bishop asserted, as a very laudable and ancient constitution for preserving the peace and unity of the church of God. So the learned Is. Casaicbon describes the polity of the primitive church: "Bishops, together with presbyters, were appointed in each of the churches, and every one, by his singular care, taking charge of his own, and all of the whole in common interest, gave a specimen of a certain kind of admirable aristocracy."^ My main design throughout this whole treatise, is to sho.w that there can be no argument drawn from any pretence of a divine right, that may hinder men from consenting and yielding to such a form of government in the church as may bear the greatest correspondence to the primitive church, and be most advantageously conducible to the peace, unity, and settlement of our divided church. I plead not at all for any abuses or corruptions incident to the best form of government through the corruption of men and times'. Nay I dare not harbour so low apprehensions of persons enjoying so great dignity and honour in the church, that they will in anywise be unwilling of themselves to reduce the form of church government among us to its primitive state and order, by retrenching all exorbitances of power, and restoring those presbyteries which no law hath forbidden, but only through disuse have been laid aside. Whereby they will give to the world that rare example of self-denial and the highest Christian prudence, as may raise an honourable opinion of them even among those who have hitherto the most slighted so ancient and venerable an order in the church of God, and thereby become the repairers of those otherwise irreparable chasms in the church of God. I conclude with

' Episcopi in singulis ecclesiis constituti cum suis prcbyleriis, et propriam sibi quisque peculiuri cura, et universam omnes in commune ciirantes, admirabilis cujusdam aristocralise speciem referebant. " By aristocracy, in tliis ecclesiastic sense, was meant simply, a government, by a regular gradation of ranks filling up, each its own place and duty in the general system."

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the words of a late learned, pious and moderate prelate in his Via media;^ I have done, and now I make no other account, but that it will fall out with me, as it doth commonly with him that offers to part a quarrel, both parts will perhaps drive at me for wishing them no worse than peace. My ambition of the public tranquillity shall willingly carry me through this hazard: let both beat me, so their quarrel may cease: I shall rejoice in those blows and scars which I shall take for the church's safety.

1 The middle path; Horace's aurea mediocritas, " the golden mean;" or Ovid's, in medio iutissimus ibis, "thou shalt pass most safely midway between both extremes."

Chapter I

Things necessary for the church's peace, must be clearly revealed. The form of Church Government not so, as appears by the remaining controversy about it. An evidence thence, that Christ never intended any one Form, as the only means to peace in the church. The nature of a Divine right discussed. Right in general either makes things lawful, or else due. For the former, a non-prohibition is sufficient ; the latter, an express command, Duty supposeth legislation and promulgation. The question stated. Nothing binds unalterably but by virtue of a standing law, and that twofold; The law of nature and positive laws of God. Three ways to know when positive laws are unalterable. The Divine right arising from Scripture examples. Divine acts, and Divine approbation, considered 33

CHAPTER n.

Six Hypotheses laid down, as the basis of the following Discourse. 1. The irreversible obligation of the Law of Nature, either by human, or Divine positive Laws, in things immediately flowing from it. 2. Things agreeable to the Law of Nature may be lawfully practised in the Church of God, where there is no prohibition by positive Laws; enlarged into five subservient propositions. 3. Divine positive Laws, concerning the manner of the thing whose substance is determined by the Law of Nature, must be obeyed by virtue of the obligation of the natural Law. 4. Things undetermined, both by the natural and positive Laws of God, may be lawfully determined by the supreme authority in the Church of God. The Magistrate's power in matters of Religion, largely asserted and cleared. The nature of Indifferency in actions stated. That Matters of Christian liberty are subject to restraints, largely proved. Proposals for accommodation as to matters of Indifferency. 5. What is thus determined by lawful authority, doth bind the consciences of men, subject to that authority — to obedience to those determinations. 6. Things thus determined by lawful authority, arc not thereby made unalterable, but may be revoked,

limited, and changed by the same authority 58

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Chapter III

How far Church Government is founded upon the Law of Nature. Two things in it founded thereon. 1. That there must be a society of men for the worship of God. y. That this society be governed in tlie most convenient manner. A society for worship manifested, Gen. iv. 26, considered. The sons of God, and the sons of men, who? Societies for worship among- Heathens evidenced by three things, 1. Solemnity of Sacrifices; Sacrificing, how far natural; the antiquity of the Feast of first fruits, largely discovered. 2. The original of festivals for the honour of their Deities. 3. The secrecy and solemnity of their mysteries. This furiher proved from man's sociable nature, the improvement of it by Religion, the honour redounding to God by such a society for his worship 100

Chapter IV

The second thing the law of nature dictates, that this society be maintained and governed in the most convenient manner. A further inquiry, what particular orders for government in the Church come from the law of nature. Six laid down, and evidenced to be from thence. First, a distinction of some persons, and their superiority over others, both in power and order, cleared to be from the law of nature. Tiie power and application of the power distinguished; this latter not from any law of nature binding, but permissive: therefore may be restrained. People's right of choosing Pastors considered. Order distinguished from the form and manner of government; the former natural, the other not. The second is, that the persons employed in the service of God, should have respect answerable to their employment, which appears from their relation to God as his servants; from the persons employed in this work before positive laws. Masters of families the first Priests, The priesthood of the first born before the Lord discussed: the arguments for it answered. The conjunction of civil and sacred authority largely shown, among Egyptians, Grecians, Romans, and others. The ground of separation of them afterwards, from PZ««arc/t and others. 113