and detriment that this plot of licensing puts us to; more than if some
enemy at sea should stop up all our havens and ports and creeks, it
hinders and retards the importation of our richest merchandise, truth;
nay, it was first established and put in practice by Antichristian
malice and mystery on set purpose to extinguish, if it were possible,
the light of Reformation, and to settle falsehood; little differing from
that policy wherewith the Turk upholds his Alcoran, by the prohibition
of printing. 'Tis not denied, but gladly confessed, we are to send our
thanks and vows to Heaven louder than most of nations, for that great
measure of truth which we enjoy, especially in those main points between
us and the Pope, with his appurtenances the prelates: but he who thinks
we are to pitch our tent here, and have attained the utmost prospect of
reformation that the mortal glass wherein we contemplate can show us,
till we come to beatific vision, that man by this very opinion declares
that he is yet far short of truth.
Truth indeed came once into the world with her divine Master, and was
a perfect shape most glorious to look on: but when he ascended, and his
Apostles after him were laid asleep, then straight arose a wicked race
of deceivers, who, as that story goes of the Egyptian Typhon with his
conspirators, how they dealt with the good Osiris, took the virgin
Truth, hewed her lovely form into a thousand pieces, and scattered them
to the four winds. From that time ever since, the sad friends of Truth,
such as durst appear, imitating the careful search that Isis made for
the mangled body of Osiris, went up and down gathering up limb by limb,
still as they could find them. We have not yet found them all, Lords and
Commons, nor ever shall do, till her Master's second coming; he shall
bring together every joint and member, and shall mould them into
an immortal feature of loveliness and perfection. Suffer not these
licensing prohibitions to stand at every place of opportunity,
forbidding and disturbing them that continue seeking, that continue to
do our obsequies to the torn body of our martyred saint.
We boast our light; but if we look not wisely on the sun itself, it
smites us into darkness. Who can discern those planets that are oft
combust, and those stars of brightest magnitude that rise and set with
the sun, until the opposite motion of their orbs bring them to such a
place in the firmament, where they may be seen evening or morning? The
light which we have gained was given us, not to be ever staring on, but
by it to discover onward things more remote from our knowledge. It
is not the unfrocking of a priest, the unmitring of a bishop, and the
removing him from off the presbyterian shoulders, that will make us a
happy nation. No, if other things as great in the Church, and in the
rule of life both economical and political, be not looked into and
reformed, we have looked so long upon the blaze that Zuinglius and
Calvin hath beaconed up to us, that we are stark blind. There be who
perpetually complain of schisms and sects, and make it such a calamity
that any man dissents from their maxims. 'Tis their own pride and
ignorance which causes the disturbing, who neither will hear with
meekness, nor can convince; yet all must be suppressed which is not
found in their Syntagma. They are the troublers, they are the dividers
of unity, who neglect and permit not others to unite those dissevered
pieces which are yet wanting to the body of Truth. To be still searching
what we know not by what we know, still closing up truth to truth as we
find it (for all her body is homogeneal and proportional), this is the
golden rule in theology as well as in arithmetic, and makes up the
best harmony in a Church; not the forced and outward union of cold, and
neutral, and inwardly divided minds.
Lords and Commons of England! consider what nation it is whereof ye are,
and whereof ye are the governors: a nation not slow and dull, but of a
quick, ingenious and piercing spirit, acute to invent, subtle and sinewy
to discourse, not beneath the reach of any point the highest that human
capacity can soar to. Therefore the studies of learning in her deepest
sciences have been so ancient and so eminent among us, that writers of
good antiquity and ablest judgment have been persuaded that even the
school of Pythagoras and the Persian wisdom took beginning from the
old philosophy of this island. And that wise and civil Roman, Julius
Agricola, who governed once here for Caesar, preferred the natural wits
of Britain before the laboured studies of the French. Nor is it for
nothing that the grave and frugal Transylvanian sends out yearly from
as far as the mountainous borders of Russia, and beyond the Hercynian
wilderness, not their youth, but their staid men, to learn our language
and our theologic arts.
Yet that which is above all this, the favour and the love of Heaven,
we have great argument to think in a peculiar manner propitious and
propending towards us. Why else was this nation chosen before any other,
that out of her, as out of Sion, should be proclaimed and sounded forth
the first tidings and trumpet of Reformation to all Europe? And had it
not been the obstinate perverseness of our prelates against the divine
and admirable spirit of Wickliff, to suppress him as a schismatic and
innovator, perhaps neither the Bohemian Huns and Jerome, no nor the name
of Luther or of Calvin, had been ever known: the glory of reforming all
our neighbours had been completely ours. But now, as our obdurate clergy
have with violence demeaned the matter, we are become hitherto the
latest and the backwardest scholars, of whom God offered to have made
us the teachers. Now once again by all concurrence of signs, and by
the general instinct of holy and devout men, as they daily and solemnly
express their thoughts, God is decreeing to begin some new and great
period in his Church, even to the reforming of Reformation itself: what
does he then but reveal himself to his servants, and as his manner is,
first to his Englishmen? I say, as his manner is, first to us, though we
mark not the method of his counsels, and are unworthy.
Behold now this vast city: a city of refuge, the mansion house of
liberty, encompassed and surrounded with his protection; the shop of war
hath not there more anvils and hammers waking, to fashion out the plates
and instruments of armed justice in defence of beleaguered truth, than
there be pens and heads there, sitting by their studious lamps, musing,
searching, revolving new notions and ideas wherewith to present, as with
their homage and their fealty, the approaching Reformation: others as
fast reading, trying all things, assenting to the force of reason and
convincement. What could a man require more from a nation so pliant and
so prone to seek after knowledge? What wants there to such a towardly
and pregnant soil, but wise and faithful labourers, to make a knowing
people, a nation of prophets, of sages, and of worthies? We reckon more
than five months yet to harvest; there need not be five weeks; had we
but eyes to lift up, the fields are white already.
Where there is much desire to learn, there of necessity will be much
arguing, much writing, many opinions; for opinion in good men is but
knowledge in the making. Under these fantastic terrors of sect and
schism, we wrong the earnest and zealous thirst after knowledge and
understanding which God hath stirred up in this city. What some lament
of, we rather should rejoice at, should rather praise this pious
forwardness among men, to reassume the ill-deputed care of their
religion into their own hands again. A little generous prudence, a
little forbearance of one another, and some grain of charity might win
all these diligences to join, and unite in one general and brotherly
search after truth; could we but forgo this prelatical tradition of
crowding free consciences and Christian liberties into canons and
precepts of men. I doubt not, if some great and worthy stranger should
come among us, wise to discern the mould and temper of a people, and how
to govern it, observing the high hopes and aims, the diligent alacrity
of our extended thoughts and reasonings in the pursuance of truth and
freedom, but that he would cry out as Pyrrhus did, admiring the Roman
docility and courage: If such were my Epirots, I would not despair the
greatest design that could be attempted, to make a Church or kingdom
happy.
Yet these are the men cried out against for schismatics and sectaries;
as if, while the temple of the Lord was building, some cutting, some
squaring the marble, others hewing the cedars, there should be a sort
of irrational men who could not consider there must be many schisms and
many dissections made in the quarry and in the timber, ere the house
of God can be built. And when every stone is laid artfully together,
it cannot be united into a continuity, it can but be contiguous in
this world; neither can every piece of the building be of one form;
nay rather the perfection consists in this, that, out of many
moderate varieties and brotherly dissimilitudes that are not vastly
disproportional, arises the goodly and the graceful symmetry that
commends the whole pile and structure.
Let us therefore be more considerate builders, more wise in spiritual
architecture, when great reformation is expected. For now the time seems
come, wherein Moses the great prophet may sit in heaven rejoicing to
see that memorable and glorious wish of his fulfilled, when not only
our seventy elders, but all the Lord's people, are become prophets. No
marvel then though some men, and some good men too perhaps, but young in
goodness, as Joshua then was, envy them. They fret, and out of their own
weakness are in agony, lest these divisions and subdivisions will undo
us. The adversary again applauds, and waits the hour: when they have
branched themselves out, saith he, small enough into parties and
partitions, then will be our time. Fool! he sees not the firm root, out
of which we all grow, though into branches: nor will beware until he
see our small divided maniples cutting through at every angle of his
ill-united and unwieldy brigade. And that we are to hope better of
all these supposed sects and schisms, and that we shall not need that
solicitude, honest perhaps, though over-timorous, of them that vex in
this behalf, but shall laugh in the end at those malicious applauders of
our differences, I have these reasons to persuade me.
First, when a city shall be as it were besieged and blocked about, her
navigable river infested, inroads and incursions round, defiance and
battle oft rumoured to be marching up even to her walls and suburb
trenches, that then the people, or the greater part, more than at other
times, wholly taken up with the study of highest and most important
matters to be reformed, should be disputing, reasoning, reading,
inventing, discoursing, even to a rarity and admiration, things not
before discoursed or written of, argues first a singular goodwill,
contentedness and confidence in your prudent foresight and safe
government, Lords and Commons; and from thence derives itself to a
gallant bravery and well-grounded contempt of their enemies, as if there
were no small number of as great spirits among us, as his was, who when
Rome was nigh besieged by Hannibal, being in the city, bought that piece
of ground at no cheap rate, whereon Hannibal himself encamped his own
regiment.
Next, it is a lively and cheerful presage of our happy success and
victory. For as in a body, when the blood is fresh, the spirits pure and
vigorous, not only to vital but to rational faculties, and those in the
acutest and the pertest operations of wit and subtlety, it argues in
what good plight and constitution the body is; so when the cheerfulness
of the people is so sprightly up, as that it has not only wherewith to
guard well its own freedom and safety, but to spare, and to bestow upon
the solidest and sublimest points of controversy and new invention, it
betokens us not degenerated, nor drooping to a fatal decay, but casting
off the old and wrinkled skin of corruption to outlive these pangs and
wax young again, entering the glorious ways of truth and prosperous
virtue, destined to become great and honourable in these latter ages.
Methinks I see in my mind a noble and puissant nation rousing herself
like a strong man after sleep, and shaking her invincible locks:
methinks I see her as an eagle mewing her mighty youth, and kindling
her undazzled eyes at the full midday beam; purging and unscaling her
long-abused sight at the fountain itself of heavenly radiance; while the
whole noise of timorous and flocking birds, with those also that love
the twilight, flutter about, amazed at what she means, and in their
envious gabble would prognosticate a year of sects and schisms.
What would ye do then? should ye suppress all this flowery crop of
knowledge and new light sprung up and yet springing daily in this city?
Should ye set an oligarchy of twenty engrossers over it, to bring a
famine upon our minds again, when we shall know nothing but what is
measured to us by their bushel? Believe it, Lords and Commons, they
who counsel ye to such a suppressing do as good as bid ye suppress
yourselves; and I will soon show how. If it be desired to know the
immediate cause of all this free writing and free speaking, there cannot
be assigned a truer than your own mild and free and humane government.
It is the liberty, Lords and Commons, which your own valorous and happy
counsels have purchased us, liberty which is the nurse of all great
wits; this is that which hath rarefied and enlightened our spirits like
the influence of heaven; this is that which hath enfranchised, enlarged
and lifted up our apprehensions, degrees above themselves.
Ye cannot make us now less capable, less knowing, less eagerly pursuing
of the truth, unless ye first make yourselves, that made us so, less
the lovers, less the founders of our true liberty. We can grow ignorant
again, brutish, formal and slavish, as ye found us; but you then
must first become that which ye cannot be, oppressive, arbitrary and
tyrannous, as they were from whom ye have freed us. That our hearts
are now more capacious, our thoughts more erected to the search and
expectation of greatest and exactest things, is the issue of your own
virtue propagated in us; ye cannot suppress that, unless ye reinforce an
abrogated and merciless law, that fathers may dispatch at will their own
children. And who shall then stick closest to ye, and excite others?
not he who takes up arms for coat and conduct, and his four nobles of
Danegelt. Although I dispraise not the defence of just immunities, yet
love my peace better, if that were all. Give me the liberty to know, to
utter, and to argue freely according to conscience, above all liberties.
What would be best advised, then, if it be found so hurtful and so
unequal to suppress opinions for the newness or the unsuitableness to
a customary acceptance, will not be my task to say. I only shall repeat
what I have learned from one of your own honourable number, a right
noble and pious lord, who, had he not sacrificed his life and fortunes
to the Church and Commonwealth, we had not now missed and bewailed a
worthy and undoubted patron of this argument. Ye know him, I am sure;
yet I for honour's sake, and may it be eternal to him, shall name him,
the Lord Brook. He writing of episcopacy, and by the way treating of
sects and schisms, left ye his vote, or rather now the last words of his
dying charge, which I know will ever be of dear and honoured regard with
ye, so full of meekness and breathing charity, that next to his last
testament, who bequeathed love and peace to his disciples, I cannot
call to mind where I have read or heard words more mild and peaceful. He
there exhorts us to hear with patience and humility those, however
they be miscalled, that desire to live purely, in such a use of God's
ordinances, as the best guidance of their conscience gives them, and
to tolerate them, though in some disconformity to ourselves. The book
itself will tell us more at large, being published to the world, and
dedicated to the Parliament by him who, both for his life and for his
death, deserves that what advice he left be not laid by without perusal.
And now the time in special is, by privilege to write and speak what may
help to the further discussing of matters in agitation. The temple of
Janus with his two controversial faces might now not unsignificantly be
set open. And though all the winds of doctrine were let loose to
play upon the earth, so Truth be in the field, we do injuriously,
by licensing and prohibiting, to misdoubt her strength. Let her and
Falsehood grapple; who ever knew Truth put to the worse, in a free and
open encounter? Her confuting is the best and surest suppressing. He who
hears what praying there is for light and clearer knowledge to be sent
down among us, would think of other matters to be constituted beyond
the discipline of Geneva, framed and fabricked already to our hands. Yet
when the new light which we beg for shines in upon us, there be who envy
and oppose, if it come not first in at their casements. What a collusion
is this, whenas we are exhorted by the wise man to use diligence, to
seek for wisdom as for hidden treasures early and late, that another
order shall enjoin us to know nothing but by statute? When a man hath
been labouring the hardest labour in the deep mines of knowledge,
hath furnished out his findings in all their equipage: drawn forth
his reasons as it were a battle ranged: scattered and defeated all
objections in his way; calls out his adversary into the plain, offers
him the advantage of wind and sun, if he please, only that he may try
the matter by dint of argument: for his opponents then to skulk, to lay
ambushments, to keep a narrow bridge of licensing where the challenger
should pass, though it be valour enough in soldiership, is but weakness
and cowardice in the wars of Truth.
For who knows not that Truth is strong, next to the Almighty? She needs
no policies, nor stratagems, nor licensings to make her victorious;
those are the shifts and the defences that error uses against her power.
Give her but room, and do not bind her when she sleeps, for then she
speaks not true, as the old Proteus did, who spake oracles only when he
was caught and bound, but then rather she turns herself into all shapes,
except her own, and perhaps tunes her voice according to the time, as
Micaiah did before Ahab, until she be adjured into her own likeness. Yet
is it not impossible that she may have more shapes than one. What else
is all that rank of things indifferent, wherein Truth may be on this
side or on the other, without being unlike herself? What but a vain
shadow else is the abolition of those ordinances, that hand-writing
nailed to the cross? What great purchase is this Christian liberty which
Paul so often boasts of? His doctrine is, that he who eats or eats not,
regards a day or regards it not, may do either to the Lord. How many
other things might be tolerated in peace, and left to conscience, had we
but charity, and were it not the chief stronghold of our hypocrisy to be
ever judging one another?
I fear yet this iron yoke of outward conformity hath left a slavish
print upon our necks; the ghost of a linen decency yet haunts us.
We stumble and are impatient at the least dividing of one visible
congregation from another, though it be not in fundamentals; and
through our forwardness to suppress, and our backwardness to recover
any enthralled piece of truth out of the gripe of custom, we care not to
keep truth separated from truth, which is the fiercest rent and disunion
of all. We do not see that, while we still affect by all means a rigid
external formality, we may as soon fall again into a gross conforming
stupidity, a stark and dead congealment of wood and hay and stubble,
forced and frozen together, which is more to the sudden degenerating of
a Church than many subdichotomies of petty schisms.
Not that I can think well of every light separation, or that all in a
Church is to be expected gold and silver and precious stones: it is not
possible for man to sever the wheat from the tares, the good fish from
the other fry; that must be the Angels' ministry at the end of mortal
things. Yet if all cannot be of one mind--as who looks they should
be?--this doubtless is more wholesome, more prudent, and more Christian,
that many be tolerated, rather than all compelled. I mean not tolerated
popery, and open superstition, which, as it extirpates all religions and
civil supremacies, so itself should be extirpate, provided first that
all charitable and compassionate means be used to win and regain the
weak and the misled: that also which is impious or evil absolutely
either against faith or manners no law can possibly permit, that intends
not to unlaw itself: but those neighbouring differences, or rather
indifferences, are what I speak of, whether in some point of doctrine
or of discipline, which, though they may be many, yet need not interrupt
THE UNITY OF SPIRIT, if we could but find among us THE BOND OF PEACE.
In the meanwhile if any one would write, and bring his helpful hand to
the slow-moving Reformation which we labour under, if Truth have spoken
to him before others, or but seemed at least to speak, who hath so
bejesuited us that we should trouble that man with asking license to do
so worthy a deed? and not consider this, that if it come to prohibiting,
there is not aught more likely to be prohibited than truth itself; whose
first appearance to our eyes, bleared and dimmed with prejudice and
custom, is more unsightly and unplausible than many errors, even as the
person is of many a great man slight and contemptuous to see to. And
what do they tell us vainly of new opinions, when this very opinion of
theirs, that none must be heard but whom they like, is the worst and
newest opinion of all others; and is the chief cause why sects and
schisms do so much abound, and true knowledge is kept at distance from
us; besides yet a greater danger which is in it.
For when God shakes a kingdom with strong and healthful commotions to
a general reforming, 'tis not untrue that many sectaries and false
teachers are then busiest in seducing; but yet more true it is, that God
then raises to his own work men of rare abilities, and more than
common industry, not only to look back and revise what hath been taught
heretofore, but to gain further and go on some new enlightened steps in
the discovery of truth. For such is the order of God's enlightening his
Church, to dispense and deal out by degrees his beam, so as our earthly
eyes may best sustain it.
Neither is God appointed and confined, where and out of what place these
his chosen shall be first heard to speak; for he sees not as man sees,
chooses not as man chooses, lest we should devote ourselves again to set
places, and assemblies, and outward callings of men; planting our faith
one while in the old Convocation house, and another while in the Chapel
at Westminster; when all the faith and religion that shall be there
canonized is not sufficient without plain convincement, and the charity
of patient instruction to supple the least bruise of conscience, to
edify the meanest Christian, who desires to walk in the Spirit, and not
in the letter of human trust, for all the number of voices that can be
there made; no, though Harry VII himself there, with all his liege tombs
about him, should lend them voices from the dead, to swell their number.