in the Service already established by Act of Parliament in this Kingdom he intends that all other Protestants behaving themselves peaceably in and towards the Civil Government shall have the free exercise of their Religion in their own way Item to the Prince of Wales The charitable connivance and Christian Toleration often dissipates their strength whom rougher opposition fortifies Dr. Hammond 's Sermons pag. 72. I am confident there were no such way of designing a prosperous flourishing durable Kingdom as to found its Polity upon Gospel Principles and maintain it by the Gospel Spirit id est of Love and Meekness I have Authority to think that was the meaning of the Prophesie of Christs turning Swords into Plough-shares c. Advice to the Church of England Roman Catholicks and Protestant Dissenters tells us pag. 23. Dr. Hammond left it to the Witnesses of his End as his dying Counsel to the Church of England that they displaced no man out of the Universities or present Church but that by Love and an Holy Life they should prevail upon those in possession then to come into their Church Which he had as he tells us from an eminent hand in Oxford a year or two after the Doctors Death Mr. Hales of Erring Christians pag. 26. Edit 2. The Christians were called Christiani from a word signifying benignity and sweetness What reason is there why that should not be one of the chiefest notes of the Church of Christ which did so especially characterize a Christian man except there were a decay of it at this day in the Church Georgius a Factious Bishop of Alexandria is said oblitus professionis suae quae nil nisi justum suadet bene Quite besides his profession whose especial notes were Gentleness and Equity in the sense of the Heathen Ammianus Marcellinus King Charles the Second in a Declaration from Breda was for Liberty to Tender Consciences and sayes that no man shall be disquieted for Differences in Opinion in Matters of Religion which do not disturb the Peace of the Kingdom pag. 5. and 18. This Declaration his Majesty afterwards May 8. 1661. tearms a Promise solemnly made This Declaration or Promise he tells both Houses July 8 1661. that so oft as he comes to them he mentions his Declaration from Breda that himself as well as they might mind it In his Majesties Declaration of Decemb. 26 1662. He tells us that he remembers the very words of the Promises from Breda that concern'd Liberty of Conscience and the confirmations he hath made of them since upon several Occasions and that he is still firm in Resolution of performing them to the full He tells what hindered But it must not be wondered at since that Parliament to which those promises were made in relation to an Act never thought fit to offer us any to that purpose His Majesty publickly declared his avowed readiness in his Proclamation July 16. 1669. to indulge Tender Consciences Bishop Bramhall 's Just Vindication c. pag. 279. Men may vary in their Judgments and yet preserve Christian Unity and Charity in their Affections one towards another so as Errours be not destructive to Fundamental Articles Bishop Gauden of slight Healing pag. 102. That Lenitive of Equanimity Forbearance and Moderation in respect of Conscientious Dissenters from the publick Consent Customs and Constitutions in the Church which Christian Charity requires and publick peace with safety may bear Idem pag. 93. Scandalous for any to plead that they may have Liberty or Toleration for that which by publique Advice and upon due search is found to be such as is prone to endanger or disorder and infect the whole Bishop Reynold 's Brotherly Reconciliation pag. 19. In this case of unavoidable differences among good men there ought to be Mutual Charity Meekness Moderation Tolerance Humanity used Idem pag. 25. Brings in a saying of Mr. Calvin such a man saith he is a sincere Minister of Christ a godly and a moderate Man therefore though he dissent from us I will not cease to love him still Bishop Taylor 's Collection of Discourses pag. 603. To refuse our Charity to those who have the same Faith because they have not all our Opinions and believe not every thing necessary which we over-value is Impious and Schismatical and to this sense is that of St. Paul If I had all Faith and have not Charity I am nothing c. Idem If men please what-ever advantages would be consequent to an Unity of perswasion may be supplied by a charitable compliance and mutual permission of Opinion prescribed us by the Lawes of Christianity Idem Epist before Lib. of Proph. in Collection of Discourses c. I thought it might not misbecome my duty and endeavours to plead for Peace and Charity and Forgiveness and Permissions mutual And in Defence of that Piece in the Second Edition Now I have done all that I can do onely I cannot repent me of speaking Truth or doing Charity I Answer whatsoever is against the Foundation of Faith I or contrary to good Life and the Lawes of Obedience or destructive to humane Societies and the publick and just interests of Bodies Politick is out of the limits of my Question for Toleration Idem I think I have spoken reason in my Book and examined it with all the severity that I have I writ this because I thought it was necessary and seasonable and charitable and agreeable to the great precepts and design of Christianity consonant to the practice of the Apostles and of the best Ages of the Church and of the nature of the thing Bishop Hacket 's Sermon on Acts 5.39 p. 22. An Unanimity of Opinions is not necessary to Friendships saith Aristotle very well Dear Friends may retain the sweetness of love together and yet vary in some conclusion of Judgments a little more may be granted that each may be earnest to win the other to assent Idem pag. 25. But if sundry shapes and appearances of reason will not suffer us all to enjoy the same Knowledge and the same Conscience yet let us Dissent as Brethren and not as Enemies Bishop Saunderson 's Serm. 9. ad Aulam Sect. 23. We see Philosophers Lawyers and Physitians confuting one anothers Opinions in great Volumes and we allow it in them but difference in Opinions is more tolerable in Divinity by how much the things about which we are conversant are of a more sublime mysterious and of an incomprehensible Nature than are those of other Sciences Bishop Wilkins Sermons on Rom. 14. p. 57. There are several Truths which are not of so great consequence as Unity Peace and Charity and therefore in such things there ought to be a mutual forbearance towards one another Idem Sermon 13. It is no difficult matter for men to be fair and kind and moderate towards such as are of the same way and agree with them in the main Idem pag 413. 414. This vertue Moderation will be very advantageous to the peace
and John up with your Sword Peter So that neither by fire here nor by Sword there doth Christ like of these Motions If so oft as Christ suffers indignity fire should come down from Heaven Domine quis sustinebit Psal 130.3 We were all in an hard case Jews and Samaritans yea Disciples yea this James and John and all The Samaritans they received not Christ let them be gone burnt all When he came to Jerusalem why there he was murthered worse used then in Samaria then we must call for more fire Jerusalem must be burnt too Now for the Disciples it is true they had received him but when most need was thrust him from them utterly denied that ever they knew him then we must trouble Heaven once more and call for fire for James and John too nay then the World is at an end facti sumus sicut Sodoma Rom. 9.12 all an heap of ashes if this Doctrine go forward Item pag. 913. And for our comfort 't is that our Saviour Christ was none of these Zelotae but shewed himself on that side that enclined to Humanity and Peace King James the First 's Speech to the Lords and Commons at White-Hall March 21 1609. I never found that Blood and too much severity did good in Matters of Religion For besides that it is a sure Rule in Divinity and God never loves to plant his Church by Violence and Bloodshed Natural Reason may even perswade us and all Experience proves it true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon his Majesties retirement from Westminster Sure it ceaseth to be Counsel when not Reason is used as to men but Force and Terrour as to Beasts to drive men and compel them to assent Idem Vpon the calling in of the Scots and their coming Sect. 11. Sure in Matters of Religion those Truths gain most on mens Judgments and Consciences which are least urged with secular Violence which weakens Truth with Prejudices Idem Vpon the Covenant Ejac. 2. Nothing violent or injurious can be Religious Idem On the Rebellions and Troubles in Ireland Sect. 12. O my God thou seest how much Cruelty among Christians is acted under the colour of Religion as if we could not be Christians unless we Crucifie one another Dr. Chillingsworth chap. 4. Sect. 16. Take away this persecuting burning cursing damning of men for not subscribing to the words of men as the words of God c. In a word take away Tyranny which is the Devils instrument to support Errours and Superstitions and Impieties in the several parts of the World which could not otherwise long with-stand the Power of Truth Sir Robert Pointz Vindication of Monarchy pag. 27. The Sword availeth little with the Souls of Men unless to destroy them with their Bodies and to make them desperate or dissemblers in Religion and when they find opportunity to fall into Rebellion as there are many Examples Pygot 's Abners Plea Shall we prove homo homini lupus one man a Wolf to another to hunt and to worry and to kill one another It is against nature It 's for bruit beasts that have no understanding to bite and tear and gore one another but as for men they should be Meek and Gentle homo homini Deus one man should be Godlike to another to help and to defend and to comfort one another Page 46. Consider that such things will bring a scandal upon our Religion The Kings of Israel were noted to be merciful Kings And the Protestant Religion hath hitherto been noted to be a merciful a peaceable Religion They are our Spiritual Brethren our Christian Brethren and though nature cannot yet Grace should prevail with us to return from following our Christian Brethren those that profess the same Faith and the same Protestant Religion with us King Charles the Second December 26 1662. 'T is evident said his Majesty by the sad Experience of Twelve Years there is very little fruit of all those forcible Courses that have been used Feb. 5. 1672. The then Lord Chancellor in his Speech of his Majesty Charles the 2d He loves not blood nor rigorous severities but where mild or gentle ways may be used by a wise Prince he is certain to choose them And concludes that head thus But His Majesty is not convinced that violent ways are the interest of Religion or the Church Bishop Gauden of slight Healing p. 46. While men of the same Polity are like Pikes in a Pond or Fish in the Sea or beasts of prey in a Wilderness pursuing and devouring one another While they have so little Equity so no Piety or Charity to each other but every party designs to subdue others to set up it self and to oppress the common liberty and publick welfare what peace in Church or State Item p. 25. When true Religion is either corrupted in its soundness of Doctrine or overgrown by Superstition broken by Faction or persecuted by misguided Zeal c. Bishop Tailor 's Advice to his Clergy p. 25. Use no violence to any man to bring him to your opinion but by the word of your Ministery c. Constrain them to come in Rule 28. Stir up no violence against them but leave them if they be incurable to the wise and merciful disposition of the Law Idem if a man cannot change his opinion when he list nor ever doth heartily but when he cannot do otherwise i. e. through his own conviction then to use force may make him an Hypocrite but never aright believer Bishop Saunderson ad Aulam Serm. 3. Sect. 34. A sad thing it is and very grievous it is to the Soul of every good man when in the Church which is the house of God Christians that call themselves brethren fall soul upon one another not onely girding at and clashing against but biting and nipping and devouring one another as if they were bent to consume and to destroy one another Bishop Hackets Serm. on Acts 15.39 p. 38. I have cast my mite at this time into the Treasury to remind them who are of the same lot before Christ with Paul and Barnabas to stop contentions and as they dread the sharp wrath of God to mitigate all sharpness Doctor Barrows Treatise of the Popes Supremacy p. 219 Men not to prescribe to others or not to Persecute for them And Vnity of the Church annexed to it p. 11. Who-ever therefore doth highly offend against Charity maligning or mischieving his brethren doth thereby separate himself from Christs body and cease to be a Christian and cites St. Augustine de Bapt. 3.19 They that are enemies to brotherly Charity they are Pseudo-Christians and Anti-Christ they are separate from the Church of Christ Doctor Allestries Sermons p. 165. To destroy mens lives or other temporal rights on this account meerly because they are Apostates Schismaticks or otherwise reject the true Religion or Christ himself this is that which Christ reproves here telling them that would do so you know not what manner of Spirit you are of
you could not perswade them to assent to what you say c. you must be as Charitable in your judgment as you believe God will prove favourable in his Final Sentence Pag. 19. and 22. Love and Truth in two Modest and Peaceable Letters from a quiet Conformable Citizen of London pag. 39. Almighty God hath appointed me to live in an Age in which contention increases and Charity decays And its certain that variety of Opinions and Controversies in Religion declare difficulty to know them truly but my Comfort is that there is so much Religion without Controversie as by the true Practice of what is so my Soul may be saved The Conformists Declare that the several Sects of Protestants are agreed in the Main BIshop Jewels Defence of the Apology pag. 740. We say that we agree among our selves touching the whole judgment and chief substance of Christian Religion and with one Mouth and with one Spirit do worship God and the Father of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or King James the First his Instructions to his Son We all God be praised do agree in the grounds of Religion Bishop Andrews Sermons Edit 3. pag. 18 19. And without controversie great is the mistery of Godliness c. We see in our days how men languish about some points which they would have thought to be great and great Controversies there be and great Books of Controversies about them yet Blessed be God that hath left us some Misteries clear and without controversie this here a Mistery a great one Religion hath no greater yet manifest and in Confesso with all Christians A way of peace then there shall be in the midst of a World of Controversies in which way of peace even all parts shall agree Bishop William Barlow in his Defence of the Articles of the Protestant Religion against Wright 's Articles Objecting the irreconcileable Jars between the Protestants of the Church of England and the Puritans in the Essential points of Faith Answereth pag. 20. or 21. The Jars between us though unkind yet not in this kind only for Ceremonies External no points Substantial Doctor Crakanthorp in his Defensio Eccl. Anglicanae chap. 33. Sect. 15. Puritanum qui Hereticus sit tu opinor in Angliâ neminem unquam conspexisti cum illis quos tu puritanos vocas non est nobis de fide aut fidei Dogmatelis ulla de Ritibus illi Disciplinâ Ecclesiae nostrae contendunt In fide consensus in Ritibus solum Disciplinâ dissentimus Bishop George Carlton 's Answer to Montagues Appeal first Edit pag. 5. It was then in Qu. Eliz. Reign the open Confession both of the Bishops and of the Puritans that both parts embraced a mutual consent in Doctrine only the difference was in matters of Inconformity Pag. 78. To that passage in Montagues Appeal Pag. 28. Just your Puritan Doctrine He Answers A Puritan Doctrine is a strange thing because it hath been confessed on both sides that protestants and and puritans have held the same Doctrines without variance What is your end in this but to make Divisions where there were none Bishop Hall's Apol. against the Brownists Edit 1610. Sect. 56. pag. 138. So hath their i. e. Nonconformists Moderation opposed some Appendancies that they have both acknowledged and defended the substance with equal vehemence to your opposition Hooker 's Eccles Polity L. 3. Sect. 1. With Rome we do not communicate concerning sundry her gross and grievous abominations yet touching those main parts of Christian Truths wherein they constantly still persist we gladly acknowledge them to be of the Family of Jesus Christ and our hearty prayer to Almighty God is that being conjoyned so far forth with them they may at length if it be his Will so yield and reform themselves that no distraction remain in any thing but that we may all with one heart and voice glorifie God the Father of our Lord Jesus Christ whose Church we are Mr. Hierons Sermons pag. 500. God be praised the Foundation of Religion is on both sides held and taught sincerely Mr. Sprints Cassand Anglicanum Epist to the Reader In the Foundation we all agree Time and Day will try the Hay and Stubble from the Gold and Silver 1 Cor. 3.11 12. c. Mr. Vertues Plea for Peace pag. 44. The differences among us are only in superstructures and less principal Truths whilest in the Main and Fundamental points of our Religion we have God be thanked a firm Concord as may appear by the Harmony of Confessions Doctor Featly his Roma ruens pag. 22. Differences among us in Matters of Faith necessary to Salvation there are not our Controversies are de Fimbriis non de Textu of the Lace and Fringe of Ceremonies Mr. Pygots Sermon 2 Sam. 2.26 pag. 46. When the Gospel of Truth hath been preached amongst us now upwards Fourscore years do we stick at Pilates Question What is Truth John 18.38 Beloved for the substance of our Religion I say with St. Paul If an Angel from Heaven shall preach any other Gospel or discover any other Fundamental Truths to us then what we have received let him be accursed And if this unhappy difference be about Circumstances and Ceremonies God grant that whilst we are so earliest in contention about niceties and shadows we do not lose the Substance Glanvel 's Cath. Charity pag. 2. It 's very strange that Christians should be so at odds whose Religion is Peace and Love and the reasons of whose Differences are so small in proportion to the degree of their Animosities Our God is one and we have the one common Saviour we profess one Gospel and believe the same Creeds we have the same Sacraments and the same Fundamental Ordinances and since we are agreed in these what is there left that is worth the heat of a Dispute Dr. Stillingfleet Dean of St. Pauls Epist Dedic before the Mischief of Separation That there is an Agreement in Doctrine and the substantial parts of Worship is acknowledged in our Case And pag. 13. The people apprehend the differences to be much greater than the Teachers will allow when they are put to declare their Minds and our common Enemies take as much advantages from our differences as if they were really far greater than they are Conformists Plea for the Non conformists Part 3. pag. 75. Indeed the Separation with which the Nonconformists are charged is not as Separation from a Church but as Separation in a Church fundamentally and essentially the same but differing in Mode and Accidents which must needs be the lowest kind of difference For the Conformists and Non-conformists are all one in Christ agreeing in all the parts of Christian Catholick Communion with us Mr. Kidder 's Serm. on 1 Pet. 3.11 The things in which we all agree these things are many and of great weight what we differ about bears no proportion to those things which we are agreed in Mr. Hancock 's Sermon on Luk.
a Rule In veste varietas sit scissura non sit King James the First 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistle to the Reader That the variety of Mens Minds is such that tot Capita tot Sensus yea and that even the very Faces that God hath by Nature brought forth in the World do every one of them in some of their particular Lineaments differ from any other Bishop Andrew 's Serm. pag. 519. Contentions there were when St. Paul and his fellow Apostles lived in the Churches under them of their times in the very prime of the Primitive Church then were there contentions this I note that we may not think it strange if there be contentions in our times they shall be no strangers with us in ours they were not with them in theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the difference in point of Church Government Sect. 21. Nor is it any point of Wisdom or Charity where Christians differ as many do in some points there to widen the differences Item Upon the many Jealousies and Scandals rais'd upon the King 'T is strange that so Wise Men as they would be esteemed should not conceive that difference of perswasion in Matters of Religion may easily fall out c. Mr. Hooker of Justification pag. 68. Ye are not now to learn that as of it self it is not hurtful so neither should it be to any scandalous and offensive in doubtful cases to hear the different Judgments of men be it that Cephas hath one interpretation and Apollos another that Paul is of this mind that Barnabas of that if this offend you the fault is yours Carry peaceable Minds and you may have comfort in this variety Dr. Edward Bulkley In his Apology for the Church of England Article 5. pag. 104. Edit 1608. in Answer to Wright 's Articles You vainly and falsely exaggerate Controversies and irreconcilable Jarrs as you tearm them among us in essential points of Faith I confess there hath been in our Church some Controversie concerning External Ceremonies and Form of Covernment as there hath been heretofore between good men as between Peter and Paul between Paul and Barnabas between Anicetus Bishop of Rome and Polycarpus between Chrysostom and Epiphanius and many others who all were godly men agreeing in unity of Faith and knowledge of the Son of God Mr. Hieron s Sermons in Bargain of Salt Now among our selves betwixt us and other Churches there are some differences in Opinion as it cannot be holpen so long as we carry with us our natural imperfections Mr. Chilling worth chap. 1. Sect. 13. Because the contrary belief may be in such points in which Scripture may with great probability be alledged on both sides a sure note of a point not necessary that men of honest and upright hearts true lovers of God and of Truth such as desire above all things to know Gods will and to do it without any fault at all some go one way some another and some suspend their judgments Bishop Bramhals Just Vindication of the Church We see that all the famous and principal Churches of the World the Grecian Roman Protestant Armenian Abyssine have their peculiar differences one with another and each of them among themselves Item p. 19. Though I am far from beleiving when Logomachies are taken away their real dissentions are not half so numerous or their errours half so foul as they are pointed out by their Adversaries yet to hold Communion with them in all things is neither lawful nor possible Bishop Tailors Coll. of discourses in Epist Dedic before Liberty of Proph. No part of this discourse teacheth or encourageth variety of Sects and contradictions but supposeth and finds them already in being and therefore since there are and ever were and ever will be variety of opinions because there is variety of human understandings and uncertainty in things Few men consider since men have such variety of principles such several constitutions educations tempers and distempers hopes interests and weaknesses degrees of light and degrees of understanding impossible all should be of one mind Item p. 401. This variety of opinions in several persons an Argument only of diversities of operations while the Spirit is the same Bishops Reynolds Brotherly Reconciler In that the Apostle saith if in any thing ye be otherwise minded we may from hence learn that in the best ages of the Church there have been and therefore we cannot but expect that there ever will be variety and difference of Judgment among the members thereof first while we know but in part Secondly While there is difficulty in the disquisition of Truth Thirdly Weakness of judgment in men to make that enquiry c. p. 17. Item p. 19. Till all the members of the Church have attained unto their full Stature there cannot be expected such an universal consent of Judgments and harmony of Doctrines even amongst good men themselves as shall not admit of some variety and dissonancy Bishop Saundersons Serm. 8. Ad Aulam Sect. 25. Mens understandings are not all of one size and temper even they that have the largest and clearest understanding yet know but in part and are therefore subject to errours and misapprehensions therefore it cannot be hoped there should be such a consonancy and uniformity of Judgment no not among wise and Godly men but that in many things yea and things sometime of great importance they may and will dissent one from another unto the Worlds end Bishop Wilkins Serm. 13. p. 407 408 'T is a thing most reasonable and fitting in it self speaking of Moderation because of the fallibility of human judgment and that not only from the impotency of our faculties and the prejudices we are liable to from the account of interests but likely from the difficulty and obscurity of things the most Learned and inquisitive men many times differing in their judgments all which put together shew how exceeding difficult and next to impossible it is that men should ever agree in the same apprehensions of things Glanvell's Catholick Charity p. 34. The Learned and the prudent Churches and Councels Confessors and Fathers the former and the latter ages the vertuous and the devout the credulous and the inquisitive they have all differed in the lesser matters of belief and every man differs from almost every other in something p. 37. 'T is a frequent wish with some that all men were once of one mind but then it must be theirs no doubt for they would not judge it reasonable upon other terms They may as well wish that we were all of one age complexion humour and degree of understanding 'T is enough that such agreement is not necessary yea I take the other step 't is impossible Our Tempers Capacities Educations Genius's Converses Interests Accidents are strangely divers therefore our apprehensions must needs be different Decay of Piety p. 409 Not that I suppose it possible to extinguish all diversities of opinions among men who from their differing faculties
and other guiltless occurrents may and will have their judgments severally disposed Doctor Barrows Vol. 3. Serm. 8. Men seeing by several lights relishing by diversly disposed palates and measuring things by differing standards we can hardly do or say any thing Religious or Civil which if approved or applauded by some will not be disliked and blamed by others in this irreconcileable diversities and inconsistency of mens apprehensions Design of Christianity Christians because of the diversities of their capacities educations and other means and advantages some points may be most plainly perceived by some to be delivered in the Scripture which cannot be so by others with the like ease Doctor Stillingfleets Irenicum p. 21. Argu. 2. The peace and settlement of Christs Church not depending upon a condition never likely to be attained in this world which is the agreement and uniformity of mens opinions for as long as mens faces differ their judgments will The True state of the primitive Church p. 2. Mens understandings are as various as their speech or their countenance otherwise it were impossible there should be so many understanding and moderate yea and conscientious men also Papists Lutherans Calvinists all in such opposition one against another Conf. Plea for the Non Conformists part 4. pag. 40. How various are the degrees of light and the dictates of Conscience even in good wise and self-searching men and that even in a division of judgment and practice The first cause is different degrees of Light and means of attaining knowledge Some are more deep and quick searching and industrious have better means and opportunities of knowing I do not now take notice of the biasses of education prejudice pre-possessions and passions of Men nor the influence of the world upon mens alterations Kidders Sermon of peace p. 24. It is indeed very possible after all that the best men may differ from each other Mr. Wakes Sermon on Rom. 15.5 6 7. p. 8. Mens different capacities and opportunities and tempers and educations considered 't is in vain to expect that all good men should agree in all their notions of Religion any more then we see they do in any other concerns whatsoever And p. 9. That mens understandings are different and they will argue different ways and entertain different opinions from one another about the same things and yet may nevertheless deserve on all sides to be esteemed very good and wise men for all that Serious and Compassionate Enquiry It is true indeed there may be and must be diversities of apprehensions in several points of Christianity while men are of different capacities Mr. Cooks Sermon on Rom. 12 18 p. 7. It cannot possibly be meant their agreement in judgment Rom. 12 16. for that you know cannot be forced one mans mind though he would himself cannot always be bent to anothers perswasion yet there are some among us great pretenders too to holiness who value no agreement like that in principles if they can but meet with a man that jumps with them in sentiments he is cherished and embraced as a knowing man well enclined and disposed to good things Argument for Tol. in differences of Opinion Printed 81. p. 2. Had God intended we should be all of one opinion as indeed that we should be of one Faith he could have made every thing as clear and plain in the Holy Scripture and as undoubted as any p. 4. Idem By way of illustration let us make a supposal that a Master biddeth three or four of his Servants do such or such a thing and that the Servants differ about the sense and meaning of the command one understanding it one way another another way and a third in this the fourth in that according to the judgment of their own discretion and this is our Case we all are equally servants not bound to that sense of the word which another gives indeed some servants are to bring the word to others but those others not bound to the sense of it further than they are perswaded it is their Masters search the Scriptures and try the spirits c. Principles and Practices of Moderation c. p. 310. It is no less unreasonable to malign our brethren because they are not in every thing of our judgment than to quarrel with each other upon the account of the unlikeness we observe in our faces and constitutions Mr. Tulli's Sermon of Moderation p. 17. Let us not therefore if we have any sense of Moderation and temper persist to dress up things in hideous and portentous shapes to frighten and exasperate one another but let us rather ascribe the differences amongst us to error of judgment the prejudices of education infelicity of Constitution or to any other of those either innocent or excusable causes which render an intire unity of opinions an impossible thing That Mutual Favour and Forbearance of one another in Love is necessary among Christians in their Diversities of Judgments EDward the Sixth Queen Elizabeth King James the First King Charles the First and Second and King James the Second all gave their Toleration and Indulgence to the several Churches Dissenting from us the Dutch at Colchester Walloones at Norwich and French at London and at Canterbury or elsewhere King James the First of Blessed Memory in his Letters to the States of the Vnited Provinces March 6. 1613. Magis Autem e re fore si Ministris vestris stricte imperetis ut pacem colant se invicem tolerando in ista opinionum sententiarum discrepantia Eoque justius videmur vobis hoc ipsum suadere debere quod neutram comperimus adeo deviam ut non possint cum fidei Christianae veritate cum animarum salute consistere But it would be more advantageous if you did give a strict charge to your Ministers to keep the Peace by mutual Toleration of one another in the difference of Opinions and Judgments And therefore we seem more justly to give you this Counsel because we find neither of these Opinions so Erroneous but that they may consist with the Truth of the Christian Faith and the Salvation of their Souls Bishop Hall 's Letters to Duraeus Why do we profess Christian Charity if we do pertinaciously refuse to Indulge the difference of our Brethren from us in these Scholastick Problems so he calls the differences between Lutherans and Calvinists when we know that our benign Saviour most mildly tolerated and silently passed by more grievous in his own Domesticks King Charles the First 's Message of a Treaty from Oxford March 3. 1643. He desired the Members of both Houses of Parliament to consult and agree upon such things as might conduce to the maintenance and defence of the Reformed Protestant Religion with due consideration for all just and reasonable ease to tender Consciences Item in the Kings Second Message for Peace January 29 1645. That by the Liberty offered in the fifteenth present for the ease of their Consciences who communicate not
You mean that all truly Pious and Conscientious persons ought to be treated with Candor and Respect before severe means be used or that the use of severe means is utterly to be forborn as far as may be that is as far as such forbearance may be reconcileable with the publick Interest which is to be preferred before the private of any person whatsoever I could for my part heartily wish it were so too Kidder 's Serm. 1 Pet. 3.11 pag. 22. We Quarrel first then we hate and when we are strong enough we persecute each other Vnion of the Catholick Church pag. 50. Men may make a noise with the Odious Names of Persecutions yet our Adversaries of both the Extreams have little reason to object that of which they themselves stand so deeply chargeable when in their power Principles and Practices of Moderation c. These persons the Moderate Divines of the Church of England are desirous that Mercy and Indulgence should be shown towards those whose Consciences will not permit them to comply with their Governours in some things disputable judging it a piece too near of kin to that of the cruel Procrustres ever to endeavour to force others to be just of their pitch and size in Opinions and to approve of their Sentiments Mr. Smythies Spirit of Meekness pag. 68. As the Galathians were overtaken in a fault Galat. 6.1 So we must account them likewise who have dissented from us Men that are guilty of Errours of practice they are wilful for they know they are wrong and yet they are to be treated with a Spirit of Meekness that they may be made sensible of their wickedness that they may be reclaimed without punishment by the Execution of Laws if it may be effected Much more then are others to be dealt tenderly with in their Errors of Judgment through weakness and inability of Mind for which they are to be pitied Conformists Plea for the Nonconformists Part 4. pag. 28. Whether men shall forfeit their Goods and Liberties for a Dissent in Religion by any Gospel-Rule or Rules of Christian Equity is a great Question and the Negative past doubt as yet Idem Part 3. pag. 5. The men speaking of Dissenters are given to pray hear Sermons sing Psalms and other pious Exercises and live if not better yet no worse than many that go to Church People think and say surely it is hard to drive honest Mens Cattle seize their goods break open houses for doing well Argument for Toleration and Indulgence in Difference of Opinion Printed 1681 pag. 3. Instead of bearing and Indulging to compel a person to serve the Deity in a way against the light and apprehensions he hath is the greatest Tyranny that can be for it is to compel him to the doing of a thing which on pain of Damnation he holds himself obliged not to do Item pag. 5 6. To be rigid and severe to others in matters of Opinion is not to comport with the Golden Rule of all our Actions prescribed by our Blessed Saviour which is to do as we would be done unto Wouldst thou be compelled thy self to anothers opinion that dost compel others Arguments and Reasons and not Capiasses and Imprisonments Fire and Faggot are proper means to effect it Thus the Ancient Fathers in all their Apologies to the Heathen in defence of themselves and the Christian Religion ever pleaded Mr. Kettlewel 's Measure of Obedience Edit 3. pag. 631. If we are rigorous and severe with our Brethren God will be so with us also and when he comes to judge us we shall find as little allowance at his hands as they have done at ours For he shall have judgment from God without Mercy who to men hath shewed no mercy but if any man hath been merciful to his Brethren God will be much more so to him This will be the best Plea that can be urged to obtain Mercy at Gods Hand Mat. 5.7 Peaceable Sentiments about Confessions and Articles of Faith BIshop Davenant 's Letter to Duraeus Unless the Forms of Publick Confessions be restrained to necessary and uncontroverted Doctrines this mischief will ensue that many Learned Pious and peaceable Pastors will be excluded and made unserviceable to the Churches where they live that therefore it doth behove the Rulers of the Church as being conscious of their own and of the infirmities of Mankind to be cautious least while they do require a too rigid and exact Confession they seem to weaken that sweetly necessary Communion which should be among themselves King Charles the Seconds Declaration from Breda That none forfeit his Benefice that subscribes all the Articles of Religion which only concern the Confession of the true Christian Faith and the Doctrine of the Sacraments Historia quinque Articularis Part 2. chap. 8. Cited by Dr. Puller 's Moder pag. 127. The Articles of this Protestant Church in the Infancy thereof were drawn up in general Terms foreseeing that Posterity would grow up to fill the same meaning that those Holy Men did prudently discover that difference in Judgments would unavoidably happen in the Church and were loth to unchurch any and drive them off from any Ecclesiastical Communion for petty differences which made them Pen the Articles in comprehensive words to take in all who differing in Branches meet in the Root of the same Religion Out of a Letter of the Bishops of Rochester Oxford and St. Davids to the Duke of Buckingham August 2. 1625. Exemplified in Heylin 's History of Archbishop Laud pag. 131. The Church of England when it was reformed from the Superstitious Opinions broached and maintained by the Church of Rome refused their apparent and Dangerous Errors and would not be too busie with every particular School point The Cause why she held this Moderation was because she could not be able to preserve any Unity amongst Christians if men were forced to subscribe to curious particulars disputed in Schools Some of them Montagues Opinions are such as are fit onely for Schools and to be left at more Liberty for Learn'd Men to abound in their own Sence c. Bishop Tailor 's Ductor Dubitant L. 3. chap. 4. R. 28. Sect. 8. No particular Church ought with rigour to require subscription to Articles which are not evidently true and necessary to be professed because in the Division of Hearts that is in the World it is certain that some good men may dissent and then either they shall be afflicted or tempted to Hypocrisie either of which if Ecclesiastical Laws be guilty they are not for Edification they are neither Just nor Pious and therefore oblige not Doctor Stillingfleet 's Vnreasonableness of Separation pag. 9. In the Preface If any Temper can be found out as to the manner of Subscription that may give ease to the scruples of our brethren and secure the peace of the Church and this I suppose may be done by an absolute subscription to all those Articles which concern the Doctrine of the true Christian