CHAP. LIV. The fourth Degree of Peace desirable
CHAP. LIV. The fourth Degree of Peace desirable.
T he fourth Degree of Peace desirable, whether the last mentioned be attained or not, is, [That we may so far lay by our hatred, wrath, and striving about the Controverted-points, as to consult together of the terms on which we may manage our differences with the least disturbance to the Peace of Christendom, and the least disadvantage to the Truths that we are agreed in, and to the people's souls.] Religious Reason must needs confess the Reasonableness of this proposal in the General: But all the difficulty lieth in the particulars. If you ask me what the particular terms are on which we should agree, I answer, There are many at hand, that Reason must needs approve of; but because there is no likelihood of accepting them, I shall spare the labor of proposing them. And the rather, because we have much ado to agree on this much among ourselves, or the Papists among themselves: with what hope can we move that the Agreement should be Universal? But this much I may propose, 1.
That a Consultation of the Agents of Christian Princes and Divines might do much to further such a thing. And till that can be had, some few of the
more Peaceable Princes and Divines should lead the way, and give the rest a good example. 2. And that a Universal Liberty of Conscience, with necessary restrictions, might be a probable way.
Where note, 1. That it is a Universal Liberty only that we move for, or at least on equal terms. It is not that the Papists may have Liberty in England, and we have none in Spain and other Countries. The Author of the Image of both Churches maketh a long and subtle persuasive for Liberty of Conscience: But where would he have it? Let them take this equal motion, and yield to it if they dare. Let the Protestants have liberty in Italy, Spain,
Flanders, Portugal, Austria, Bavaria, &c. and we shall consent that the Papists have as much Liberty in England, Holland, Sweden, Denmark, &c.
But it must in reason be on equal terms. Yet this advantage we know they have, that their Agents and Missionaries are incomparably more numerous than ours, by reason of the multitude of their Friars, Jesuits, &c. and their doctrines are more suitable to corrupted nature, and carnal interest, and the people are more engaged by worldly obligations to their ways: And yet we are so confident of the Power of Truth, that I would this Proposal were accepted. The Bible itself without any Preachers, would shrewdly shake the Kingdom of the Pope, where men have liberty to use it.
2. The limitations of this Liberty are, 1. That one party have no more of it then the other. 2. That it extend not to allow a disturbance of Ministers and Churches in God's Worship, nor any unpeaceable tumultuary proceedings.
3. That no Party be tolerated under this pretense, to teach anything against the Essentials or Necessary points that we are agreed on, nor anything that is against the peace of the Common-wealth, or lives, or dignities of the Governors thereof.
Two parties among ourselves will dislike this proposal.
1. Some will say, If Liberty be desirable, why may not we grant it in England, though Spain, Italy, &c. will not?
Answ. This Liberty is not Desirable for itself, but as a means to that end which is so Desirable. And therefore it is no further desirable then it tendeth to that end. And a partial Toleration of them, that tolerate not us, is so far from being such a means, as that it is the next way to destroy the end that we desire, it will but put our necks under their feet, and open our bosoms to their Swords, and so make our desired Peace impossible. No friend of the Gospel and Reformed Churches will prosecute that motion.
2. Others will say, It is unlawful to grant such a Liberty to Papists, because it is false doctrine which they will preach, and Idolatry which they will exercise; and we must not do evil that good may come by it.
Answ. We may do no evil, but we may omit that which at another time is a duty, in a season when it is no duty. To punish such offenders is a positive duty, which at all times is not a duty, but unseasonably performed is a sin.
For a Magistrate therefore to punish such offenders, when it apparently tendeth to hinder the progress of the Gospel, and overthrow the peace and safety of the Christian State, is not a Duty, but a sin. Would any of these
Objectors be against a Magistrates releasing of a Jesuit out of Prison, in exchange for a faithful Minister of the Gospel, especially of many; as prisoners are commonly exchanged in war? If not, why should they be against the releasing of such a man to higher ends, even to save men's souls? To give Liberty is but to Permit, or not to Hinder, or not to Punish: and therefore is but the not doing of a work when it is unseasonable (as Sacrifice is when God requireth Mercy.) And he that may Permit, or forbear to punish, may on a just reason promise so to do. So that this is but
forbearing the punishing of Papists, when we cannot punish them without the exceeding hurt of the Church, and wrong to many thousand souls.
But I know I speak all this in vain, for the Pope will never consent that Protestants shall sow their seed at Rome, lest it quickly unneast him. But in the meantime let the Papists here confess if they be reasonable, that we have no reason to give Liberty to them, that will give none to us, or upon unequal terms. If they claim a special Title to it, as having the juster cause, we desire no more than a fair trial of that, and let them that have the juster cause take all.
3. Another particular that should here be agreed on is this, (whether the former be consented to or not;) That on both sides where the Teachers have any Toleration or forbearance, they may be forced by the Magistrate to teach the Ignorant people that adhere to them, the great Articles of the Christian faith (both words and sense) which we are all agreed in. Which was Bishop Ushers motion to the Papist Priests in Ireland. For saith he, among the Papists the people are suffered to perish for want of knowledge; the vulgar superstitions of Popery not doing them half that hurt, that the ignorance of those common principles of faith doth, which all true
Christians are bound to learn] (Serm. at Wansted, p. 33.) 4. Another necessary particular to be agreed on is, that we use not bitter invectives against each other, nor uncharitable contending's, especially in the ears of the ignorant people that have not yet learned the common truths which we agree in: but that our Debates be managed only in such
Assemblies as are capable of them, and in a sober Christian way.
5. Another is, that such Magistrates that will not grant Toleration, may yet on both sides avoid cruelties, and inflict no more penalties for matters of mere Religious worship, then necessity shall require: and that herein they
may agree upon some equality in the several Nations. And in this let Spain, Italy, Austria, and the rest, for shame consent, to be as moderate as the Turk, and to shut up the doors of their bloody Inquisition.
6. Let us all agree to renounce all Treachery and unfaithfulness against the Sovereign Powers, and all seditious disturbances of the Peace of Commonwealth's.
7. Let those afford us the common Love of men, that think us not capable of the special Love of Christians: and so let us Love our Neighbors as ourselves, and study to do good, and not hurt to one another; and give over plotting to undermine one another, and destroy one another's civil interest, and get our Neighbors under our feet. This much well practiced, would do something to the peace of the Christian world.