A26883:4607
A26883:4607
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
P. You still mistake: It is only your strengthening them, or sinning against God by false and ignorant accusations, and calumniating wiser men as favouring them, that I speak against. God hath oft marvellously preserved us from their attempts. But if you will use untruths against them, they will repay you two for one, and with what measure you mete, it shall be measured to you. Little know you how odious they render us by lies abroad where they are believed: and I would have no honest man to imitate them. I will instance to you in a few of their Stories. Saith Thom. Waldensis (a Learned man) against Wycliffe, citante Tympio, pag. 104. [I will tell you a Story which I saw with my own eyes in the Cathedral of St. Paul in London: where Tho. Arundel a Venerable Prelate of happy memory, a Son, and Brother of Earls (the Bishop of Norwich and others assisting him) sitting in judgement, proposed some questions of the Eucharist to a certain Taylor of Worcestershire taken in Heresy; and when he could not be moved, and would call the most ⟨p. 297⟩Sacred Host nothing but Blessed Bread, at last being commanded to do reverence to the Host, he blasphemously answered, A Spider is worthier of Reverence. And presently a great and horrid Spider descending from the top of the room by his thread, made directly to the Blasphemers mouth, and laboured to get in while he spake. The Illustrious Prince Thomas Duke of Oxford then Chancellor of the Kingdom, saw the prodigy: which so confirmed them of Gods revenge, that they burnt the man] Saith the same Tympius Theatr. p. 148. [Oecolampadius an Apostate married Monk an. 1528. was strangled by the Devil in Basil, (as Luther reporteth in his Book of the private Mass): a death worthy his life. Luther writeth that he had proved it (explor atissimum esse) that Oecolampadius was killed by the fiery weapons of the Devil.] Carolostadius an. 1530. strangled by the Calvinian God went quickly to Hell, as Erasmus Albertus reporteth. John Calvin was consumed of the lousy disease, the Worms eating through all his body, with blaspheming words, cursed God and called on the Devil, and committed his soul to him, an. 1567. saith Bolsec in vit. Calv. c. 22. Beza writeth, that Calvin tormented four years miserably at last eaten with swarming Lice dyed unhappily and filthily. Pag. 154.
P. You still mistake: It is only your strengthening them, or sinning against God by false and ignorant accusations, and calumniating wiser men as favouring them, that I speak against. God hath oft marvellously preserved us from their attempts. But if you will use untruths against them, they will repay you two for one, and with what measure you mete, it shall be measured to you. Little know you how odious they render us by lyes abroad where they are believed: and I would have no honest man to imitate them. I will instance to you in a few of their Stories. Saith Thom. Waldensis (a Learned man) against Wickliffe, citante Tympio, pag. 104. [I will tell you a Story which I saw with my own eyes in the Cathedral of St. Paul in London: where Tho. Arundel a Venerable Prelate of happy memory, a Son, and Brother of Earls (the Bishop of Norwich and others assisting him) sitting in judgement, proposed some questions of the Eucharist to a certain Taylor of Worcestershire taken in Heresie; and when he could not be moved, and would call the most ⟨p. 297⟩Sacred Host nothing but Blessed Bread, at last being commanded to do reverence to the Host, he blasphemously answered, A Spider is worthier of Reverence. And presently a great and horrid Spider descending from the top of the room by his thread, made directly to the Blasphemers mouth, and laboured to get in while he spake. The Illustrious Prince Thomas Duke of Oxford then Chancellor of the Kingdom, saw the prodigie: which so confirmed them of Gods revenge, that they burnt the man] Saith the same Tympius Theatr. p. 148. [Oecolampadius an Apostate married Monk an. 1528. was strangled by the Devil in Basil, (as Luther reporteth in his Book of the private Mass): a death worthy his life. Luther writeth that he had proved it (explor atissimum esse) that Oecolampadius was killed by the fiery weapons of the Devil.] Carolostadius an. 1530. strangled by the Calvinian God went quickly to Hell, as Erasmus Albertus reporteth. John Calvin was consumed of the lowsie disease, the Worms eating through all his body, with blaspheming words, cursed God and called on the Devil, and committed his soul to him, an. 1567. saith Bolsec in vit. Calv. c. 22. Beza writeth, that Calvin tormented four years miserably at last eaten with swarming Lice dyed unhappily and filthily. Pag. 154.
Luther having supped daintily and gone merry to bed, was strangled in the night. Th. Bozius de sig. Eccl. l. 23. sig. 96. •. 3. saith that he was certified by a Boy that served Luther and turned to them, that Luther hanged himself, but they swore all the house to conceal it. Ibid. id. [They say (saith Bozius) that when Bucer was dying, a horrid Devil stood by and almost frightened all present to death, of whom he (Bucer) was stricken that he might carry away his soul; for being pulled out of the bed, his bowels being scattered all about the Bed-chamber, and he killed with many torments, did expire.] How like you such work as this? such horrid lies, of things fully known? Should not the detestation of them make us afraid of coming near them by any imitation, and to take heed what we believe or say of others? Abundance more such Stories, Miracles and Prodigies you may find in Tympius and Caesarius besides many others. Read but those two Books and you will see who be the great pretenders to Prodigies and Miracles, and readiest to proclaim Gods Judgements on others, when they that think they do it for the honour of God, alas, are unawares moved to it by the interest of that Cause and Party which is so much their own, as that it may be called Their own Interest.
Luther having supped daintily and gone merry to bed, was strangled in the night. Th. Bozius de sig. Eccl. l. 23. sig. 96. •. 3. saith that he was certified by a Boy that served Luther and turned to them, that Luther hang'd himself, but they swore all the house to conceal it. Ibid. id. [They say (saith Bozius) that when Bucer was dying, a horrid Devil stood by and almost frightned all present to death, of whom he (Bucer) was stricken that he might carry away his soul; for being pull'd out of the bed, his bowels being scattered all about the Bed-chamber, and he killed with many torments, did expire.] How like you such work as this? such horrid lyes, of things fully known? Should not the detestation of them make us afraid of coming near them by any imitation, and to take heed what we believe or say of others? Abundance more such Stories, Miracles and Progidies you may find in Tympius and Caesarius besides many others. Read but those two Books and you will see who be the great pretenders to Prodigies and Miracles, and readiest to proclaim Gods Judgements on others, when they that think they do it for the honour of God, alas, are unawares moved to it by the interest of that Cause and Party which is so much their own, as that it may be called Their own Interest.
S. Well, for all this, I take it to be Gods Mercy to possess the unlearned Professors themselves, with so great a zeal against all that savoureth of Popery; so that were it not for them, the Ministers themselves would comply further than they do: But when they see that it is the sensus communis fidelium, and they must lose all the good people if they comply, it holds them in. Many that cannot dispute against Popish errors and practices, can hate them.
P. No doubt, but the habit of Divine Love, doth hold many good Christians much faster to God and the certain Essentials of Christianity and Piety, than the strongest disputing Reason would do without it. But if you will say the same of doubtful disputations, you will much mistake. In many such things the stricter professors go with the stream of their party, and follow them that carry it for the reputation of most godliness, or those leaders or friends that have most advantage on them. And do they not use the very same argument as you in different Countries for different ⟨p. 298⟩and contrary causes? In Germany the Communis sensus fideliu•• is one thing, and in England another, and in France another in such matters. Yea, in the same Country in several times. I can remember since among the Religious stricter party, it was abominable to wear long hair, even to cover the ears, and now these twenty years they many of them exceed those that then were accounted Ruffians. It was then a crime with them to take Tobacco, and now it is none: and thus custom changes the matter with them. And now in some Congregations they will not sing Psalms, in others they will not read the Scripture; In others these can be endured, but not the use of the Creed, Lords Prayer and Decalogue: In others that much, but no Forms of Prayer of mans devising: In others, the Ministers own self-imposed Form, but none imposed by Superiors: In one Congregation they are commonly for Universal Redemption and Free-will, and in another commonly against it: And why then would you persuade us, that in such things as these, the common sense of the faithful goeth all one way, when they usually are carried down the stream of pious reputation where they live? And indeed you have small reason to be glad, that Ministers have the temptation of popular esteem or censure to conflict with, or that so many are conquered by it. Is it a lovely thing to hear silly women (ever learning, or rather hearing, but never coming to a competent knowledge of such matters) to cant out against their Teachers [Antichristian] and [Popery] upon words or actions not understood, which suit not with their vain conceits?
S. It is one of the artifices of the Papists which you have learned: when they would draw men to set light by the purity of Religion and the Worship of God, to cry up Love and Concord and Peace instead of it, and so to tie all mens tongues and hands from resisting their wicked Church-pollutions, by the fear of Schism, or being uncharitable to the polluters. And so you will draw men to an indifferency in Religion on pretence of Peace and Charity.
S. It is one of the artifices of the Papists which you have learned: when they would draw men to set light by the purity of Religion and the Worship of God, to cry up Love and Concord and Peace instead of it, and so to tye all mens tongues and hands from resisting their wicked Church-pollutions, by the fear of Schism, or being uncharitable to the polluters. And so you will draw men to an indifferency in Religion on pretence of Peace and Charity.
P. I am certain that the Wisdom from above is first pure, and then peaceable, and gentle, &c. James 3. 17. and it ever takes in both. And I am sure that Christ first and his Apostles after him make Love the sum of our Religion. I think it not amiss to tell you, of this, what an old Non-conformist saith in a Latin Treatise called De vera & genuina Jesu Christi Religione, Authore Ministro Anglo, p. 36, 37, 38, 39. The words are too large to recite, but in short he laboureth to prove, that next Faith in God and the Redeemer, Love is the Christian Religion it self, and set up instead of Ceremonies and penal Jewish Laws, as the Great Law of Christ, and the fulfilling of all Laws, answering his own Office, and so his new and great Commandment and the Character of his people, and so the Communion of the Saints is our faith and life. And that to believe in God the Father, Son and Holy Ghost, and Love him and one another, is the Gospel, and our true Religion: And that when it cometh to Ceremonies, Rituals and externals, this still is Christs voice, [Go learn what this meaneth, I will have Mercy and not Sacrifice.] But know you not that you come up to the worser part of Popery, when you imitate the bloodiest men among them in your degree, by pleading for Sacrifice against Mercy? A cruel Religion, and burning and destroying men, and setting Kingdoms on fire, on pretence of keeping out Heresy and Schism, and preserving the right Faith, and Government, and Worship, is the malignity of Popery. When either They or You grow wrathfully zealous against your Brethren on pretence of purity of Faith or ⟨p. 299⟩Worship, and to make you a Religion which quencheth Love, you know not what manner of Spirit you are of.
P. I am certain that the Wisdom from above is first pure, and then peaceable, and gentle, &c. James 3. 17. and it ever takes in both. And I am sure that Christ first and his Apostles after him make Love the summ of our Religion. I think it not amiss to tell you, of this, what an old Non-conformist saith in a Latin Treatise called De vera & genuina Jesu Christi Religione, Authore Ministro Anglo, p. 36, 37, 38, 39. The words are too large to recite, but in short he laboureth to prove, that next Faith in God and the Redeemer, Love is the Christian Religion it self, and set up instead of Ceremonies and penal Jewish Laws, as the Great Law of Christ, and the fulfilling of all Laws, answering his own Office, and so his new and great Commandment and the Character of his people, and so the Communion of the Saints is our faith and life. And that to believe in God the Father, Son and Holy Ghost, and Love him and one another, is the Gospel, and our true Religion: And that when it cometh to Ceremonies, Rituals and externals, this still is Christs voice, [Go learn what this meaneth, I will have Mercy and not Sacrifice.] But know you not that you come up to the worser part of Popery, when you imitate the bloodiest men among them in your degree, by pleading for Sacrifice against Mercy? A cruel Religion, and burning and destroying men, and setting Kingdoms on fire, on pretence of keeping out Heresie and Schism, and preserving the right Faith, and Government, and Worship, is the malignity of Popery. When either They or You grow wrathfully zealous against your Brethren on pretence of purity of Faith or
S. Is not the Church of Ephesus commended, Rev. 2. 3. that could not bear them that were evil, and that tried false Apostles and found them liars; and are they not blamed that did bear with the woman Jezebel and the doctrine of the Nicolaitans? And if God hate such doctrine, so must we.
S. Is not the Church of Ephesus commended, Rev. 2. 3. that could not bear them that were evil, and that tryed false Apostles and found them lyars; and are they not blamed that did bear with the woman Jezabel and the doctrine of the Nicolaitans? And if God hate such doctrine, so must we.
P. All this is true and good; but do not you misapply it to defend your uncharitableness, or error? I am not persuading you to Indifferency as to truth and falsehood, good and evil, nor to abate your hatred of Idolatry or such doctrine of wickedness and uncleanness as the Nicolaitan's was; nor yet to corrupt the Churches by neglecting Discipline. We would have a man that is an Heretic rejected after the first and second admonition: Bear not with any such evil in your Church Communion which should be cast out, and maketh men uncapable of Communion, (so far as it is in your power regularly to cast out such.) But as you must not take such for enemies, but still afford them a common sort of Charity, so you must not on this pretence, in your ignorance and rashness rave against truth or harmless things, or your Brethren that think not in all things as you do; nor call that Popery which sober wiser men than you, (yea, almost all Christs Church on earth) do take to be sound doctrine, or laudable practice. It is the shame of the party among us that most inclineth to separation, when sober understanding men shall hear an ignorant fellow or woman with confident boldness, rail at a controverted Doctrine, or a Form of Prayer, or Ceremony as Popery, and admonish their Teachers not to receive the Mark of the Beast, when they do but show their pride and ignorance, in overvaluing their own conceptions and unfurnished understandings, and vilifying the knowledge of others in their dark presumption. If you would bring such lesser errors under Church Discipline or Separation, on pretence of not bearing with them that are evil, it is you your selves that would soonest be found worthy to be separated from or cast out, who credit Popery by placing it in sound, good, decent or harmless things, and corrupt Doctrine and Worship by your▪ Errors and Superstitions, which you run into on the contrary extreme.
P. All this is true and good; but do not you misapply it to defend your uncharitableness, or error? I am not perswading you to Indifferency as to truth and falshood, good and evil, nor to abate your hatred of Idolatry or such doctrine of wickedness and uncleanness as the Nicolaitan's was; nor yet to corrupt the Churches by neglecting Discipline. We would have a man that is an Heretick rejected after the first and second admonition: Bear not with any such evil in your Church Communion which should be cast out, and maketh men uncapable of Communion, (so far as it is in your power regularly to cast out such.) But as you must not take such for enemies, but still afford them a common sort of Charity, so you must not on this pretence, in your ignorance and rashness rave against truth or harmless things, or your Brethren that think not in all things as you do; nor call that Popery which sober wiser men than you, (yea, almost all Christs Church on earth) do take to be sound doctrine, or laudable practice. It is the shame of the party among us that most inclineth to separation, when sober understanding men shall hear an ignorant fellow or woman with confident boldness, rail at a controverted Doctrine, or a Form of Prayer, or Ceremony as Popery, and admonish their Teachers not to receive the Mark of the Beast, when they do but shew their pride and ignorance, in overvaluing their own conceptions and unfurnished understandings, and vilifying the knowledge of others in their dark presumption. If you would bring such lesser errors under Church Discipline or Separation, on pretence of not bearing with them that are evil, it is you your selves that would soonest be found worthy to be separated from or cast out, who credit Popery by placing it in sound, good, decent or harmless things, and corrupt Doctrine and Worship by your Errors and Superstitions, which you run into on the contrary extream.
S. Your lax and loose principles would cast out all Discipline out of the Church.
S. Your laxe and loose principles would cast out all Discipline out of the Church.
P. You know not how much in your pretences to over-much strictness of Discipline, you agree with those Papists and Prelatists whom you seem to be most averse from. How hath the Pope subdued Emperors and Princes to himself, and captivated the World, but by the pretence of Discipline, by his Excommunications and Absolutions? How else have his Prelates disturbed this Kingdom in former Ages? And I my self had lately to do with one of the greatest Clergy-men that hath had a hand in our ejection, silencing and present Church-state, against whom I am fain to defend, that Kings and Chief Magistrates are not to be excommunicated: And I find the aforesaid English Non-conformist in the said Latin Tract. de Vera & Genuina Relig. pag. 280, 281. put upon the same task, and performing it by the same arguments which I used. I confess, the Papists and Worldly Tyrannical Clergy do corrupt Discipline, and cast out the true cleansing useful exercise of it; but for so much and such use as is conducible to maintain the interest of their Sect and Party and Carnality, no men are more hot: and is it not so with you?
P. You know not how much in your pretences to over-much strictness of Discipline, you agree with those Papists and Prelatists whom you seem to be most averse from. How hath the Pope subdued Emperours and Princes to himself, and captivated the World, but by the pretence of Discipline, by his Excommunications and Absolutions? How else have his Prelates disturbed this Kingdom in former Ages? And I my self had lately to do with one of the greatest Clergie-men that hath had a hand in our ejection, silencing and present Church-state, against whom I am fain to defend, that Kings and Chief Magistrates are not to be excommunicated: And I find the aforesaid English Non-conformist in the said Latin Tract. de Vera & Genuina Relig. pag. 280, 281. put upon the same task, and performing it by the same arguments which I used. I confess, the Papists and Worldly Tyrannical Clergie do corrupt Discipline, and cast out the true cleansing useful exercise of it; but for so much and such use as is conducible to maintain the interest of their Sect and Party and Carnality, no men are more hot: and is it not so with you?
FINIS.
P. No doubt, but the habit of Divine Love, doth hold many good Christians much faster to God and the certain Essentials of Christianity and Piety, than the strongest disputing Reason would do without it. But if you will say the same of doubtful disputations, you will much mistake. In many such things the stricter professors go with the stream of their party, and follow them that carry it for the reputation of most godliness, or those leaders or friends that have most advantage on them. And do they not use the very same argument as you in different Countreys for different ⟨p. 298⟩and contrary causes? In Germany the Communis sensus fideliu•• is one thing, and in England another, and in France another in such matters. Yea, in the same Countrey in several times. I can remember since among the Religious stricter party, it was abominable to wear long hair, even to cover the ears, and now these twenty years they many of them exceed those that then were accounted Ruffians. It was then a crime with them to take Tobacco, and now it is none: and thus custome changes the matter with them. And now in some Congregations they will not sing Psalms, in others they will not read the Scripture; In others these can be endured, but not the use of the Creed, Lords Prayer and Decalogue: In others that much, but no Forms of Prayer of mans devising: In others, the Ministers own self-imposed Form, but none imposed by Superiours: In one Congregation they are commonly for Universal Redemption and Free-will, and in another commonly against it: And why then would you perswade us, that in such things as these, the common sense of the faithful goeth all one way, when they usually are carryed down the stream of pious reputation where they live? And indeed you have small reason to be glad, that Ministers have the temptation of popular esteem or censure to conflict with, or that so many are conquered by it. Is it a lovely thing to hear silly women (ever learning, or rather hearing, but never coming to a competent knowledge of such matters) to cant out against their Teachers [Antichristian] and [Popery] upon words or actions not understood, which suit not with their vain conceits?