Dr. Beaumont conceived the adoption of this plan would give occasion to much talk about religion, but would ripen none of its fruits. The attention of most men would be too much engrossed by temporal pursuits to exercise this privilege of choice, till sickness or calamity urged them to think of a future world. Weak minds, he said, would be "ever learning, and never coming to the knowledge of the truth," and the best disposed would be most apt to fall into error from extreme solicitude to be right. The differences between Christians chiefly consist in mysterious or speculative points; hence the perpetual controversies of those who were struggling to enlarge their communities, would divert the attention of mankind from moral duties. Every preacher would become, as it were, a religious prize-fighter, drawing round him an auditory as a means of subsistence, instead of instructing a congregation in their duty to God. So there would be endless dispute, nice sifting of abstract ideas, and censorious inquisitiveness into the spiritual state of our neighbours, but little humility, charity, or true piety; which consist in grateful adoration of, and sincere obedience to our Creator, Redeemer, and Sanctifier, and not in speculations on the incomprehensible nature and unfathomable purposes of God. From such unedifying pursuits our church, in her articles, dissuades even her riper members; how much more then must she, in her elementary instructions, avoid exciting a taste for them in the tender minds of her catechumens.
"Respecting the texts which require us to exercise Christian liberty, we ought" observed Dr. Beaumont, "to remember two considerations, which will assist us so to understand, as not to misapply Scripture. We should first consider the occasion which called forth the precept, and I believe you will find many of those you quoted, were meant to dissuade Gentile converts from observing the abrogated institutions of the Jewish law; at least, I am sure you will not find one which permitted a convert to say he chose to belong to the congregation of Paul or Apollos, or Cephas. Such licence of choice St. Paul strictly prohibits, ever labouring, as his Master had done before him, to build up a church in perfect unity of faith and worship. The other hint which I would suggest to you is, that the example of the Devil shews us that texts of Scripture may be wrested so as to recommend presumption and other enormous offences. Most assuredly, human governments have no power to inhibit man from interpreting the Word of God as his conscience dictates, but it is much to be wished, for the repose of Christendom, for the comfort of individuals, and the general increase of Christian graces, that "the unlearned and unstable" would exercise that lowliness and sacred awe which, operating as a moral restraint, would prevent them from giving their crude conceptions as faithful interpretations of the secret things of the Most High. This evil began to work in the Apostles' days, and every heresy and error that has since arisen in the Catholic church, claims for its foundation some misapplied text, which the perverse subtlety, or presumptuous ignorance of its founder wrested from its true significance. The usurpations of Popery, the daring impieties of Socinus, the mystical reveries of pietism, and the turbulent licentiousness of the fifth-monarchy-men, all assail the champions of orthodoxy with weapons stolen from the divine armoury. Nay, I have heard that the doctrine of metempsychosis has been supported by Scripture-proof, and many texts brought to prove the re-appearance of one human soul in a variety of bodies[[6]]. Though therefore I sincerely deprecate all legal restraints on the free use of the Word of God, I must commend those divines who enforce the moral restraints I have mentioned, instead of encouraging a boundless latitude of interpretation.
"Shall I weary you if I point out whence arise these discrepancies of opinion? We look into Scripture to confirm our preconceived notions, not with a reverent desire of learning the truth. Each sect prefers some portion of Christian doctrine to the whole, and urges its favourite tenet to an undue extreme. Unskilful interpreters separate texts from their contexts, or they found doctrines on obscure passages, explaining away those plain ones by which the more difficult should be expounded, and overlooking those cautions by which the Holy Spirit guards against exaggeration. By such men a rhetorical illustration, a poetical figure, a local or temporary instruction, are made to form points of faith or positive rules of practice. It is evident many, even of the moral precepts, given by our Saviour, cannot be literally obeyed[[7]]; and were intended rather to cultivate a general feeling, than to be referred to as a precise injunction; and if we allow for the strong imagery of eastern idiom on these occasions, let us do the same for those texts from whence arose the unhappy disputes among Protestants, on what are called the Five Points; which gave great occasion to Popery to exult in the disorder produced by our separation from her. And would to God that could have been avoided without partaking in her sins!
"To illustrate my idea of the manner in which even moral texts should be construed, I should consider your favourite precept of "Stand fast in the liberty wherewith Christ hath made us free," as rather intended to limit the frequent injunctions "to obey those who have rule over us," and to shew Christianity did not enjoin servility, than as designed to prove that we are allowed to choose our own temporal and spiritual masters. And that this is the true interpretation, the universal opinion of mankind must prove, who, in preferring government to anarchy, and supporting the state by coercive laws, shew that they consider the multitude as naturally subject to the institutions of the country which gave them birth, and whose protection and privileges they enjoy. And believe me, Mr. Barton, those who now insist so much on the rights of equal liberty, when they come to govern, will inforce the duty of subordination, and will exact all the claims to which age, station, authority, prescription, or superior attainments are entitled. I shall not blame them; the peace of society depends on the inviolability of these claims. I only censure them for exciting popular resentment against us, by holding forth ideas of perfection which experience tells us cannot be realized in this life."
"I perceive," returned Barton, "you object to the fundamental doctrines on which we found our separation; but, if you refuse to be my convert, let me hope that you will at least affect a passive acquiescence. If the King assents to the terms which Parliament now requires, and abolishes episcopacy, surely you will not resist what you must then, on your own principles, admit to be law."
Dr. Beaumont steadily answered, that even then he would not take the covenant; for though the King and Parliament conjointly possessed very ample legislative powers, they could not alter the constitution, of which they were conservators, not fabricators. "But," said he, "this question is scarcely a speculation. I am well aware that our high-minded King too little values the title and parade, which he is aware is all the present Parliament will ever grant him, to wound his own conscience, or lay snares for that of others. I have therefore rather to consider how I shall suffer with my King, than whether I can temporize with him. I know, worthy Barton, you have a message to deliver. It does not come upon me as an assassin upon a sleeping man; I have long foreseen that this strong-hold of loyal and episcopal principles could not be spared; and I have earnestly implored the grace of Christian fortitude, that I may resign my last temporal possession without a murmur. The power possessed by the predominant party to afflict us, is given them by God. It is designed to purify a sinful people, and to revive the flame of piety in a lukewarm church, whose best restorative will be exemplary holiness. Tried in the furnace of adversity, I doubt not that she will come out pure gold, and that our present sorrows will serve as a warning to the latest times in which England shall be remembered as a nation, to beware of the leaven of hypocrisy, to avoid divisions, and to cultivate universal charity and forbearance, instead of vain unprofitable disputations on metaphysical rights and abstruse doctrines."
Mr. Barton asserted that public morals had been much benefited by the new ministry, who, however unpromising their attainments and manners might be to secular eyes, shewed by their success that they were chosen implements in the hand of Providence to convert the nation. He observed the cause of unity would be considerably benefited by England's conforming to the discipline of the reformed churches abroad. He would not affirm that episcopacy was the cause of her present miseries; but he insisted it would be a hindrance to her healing her wounds.
Dr. Beaumont answered, that there was no doubt Divine Power could accomplish its ends by any instrument; but as it was presumptuous in man to require Omnipotence to work miracles, so it was the duty of rulers to select the most capable and promising agents for every work of importance. The will of God was as often fulfilled by stubborn folly as by obedient wisdom; yet those who wished that "will to be done upon earth," would fill responsible stations with those that seemed most like the inhabitants of heaven.
"You must allow us, who have played a losing game, to talk," said Dr. Beaumont, "and believe me, that so far from meaning any thing personal in my remarks, I honour the patience with which you listen to my prosings, and the benevolence which induces you to wish me to see my own interest. As far as I have observed, men of sound heads, and sober lives, are oftener endued with the especial graces of the Holy Spirit, than persons of weak judgment, or those whose previous conversation placed them in the power of sin, that grand hardener of the heart. A great change has indeed taken place in the manners of the nation; but when I see the dreadful scenes that daily occur; the first persons in the kingdom dragged to prison, or to the scaffold, for no other crime than allegiance; estates confiscated; the temples of God despoiled; the mysteries of religion ridiculed and disputed; the bonds of family-affection broken; servants turned into house-hold spies; domestic privacies violated by informers, in the shape of friends; every one disputing about religion, yet few knowing in what it consists; spiritual pride calling itself piety, and censoriousness affecting the name of zeal for our neighbour's salvation; insubordination pervading every order of society; all clamouring for their own way, and 'meaning licence, when they cry liberty;' the most disingenuous shifts and dishonest contrivances resorted to, not merely without punishment, but without fear of censure; when I see all this, can I say that morals are improved, because theatres are turned into conventicles, and banquets and revels give place to polemical lectures? The faces of men do indeed assume the appearance of sanctity, but that it is only the appearance is evident, because true piety gives chearful serenity to the countenance, and easy simplicity to the whole carriage. It occasionally blazes in ordinary conversation, but it is in the fervent and edifying language of glory to God, and good-will to man. It never talks, for the sake of some secular, or treacherous purpose, of seeking the Lord.—It judges not its neighbour's heart.—It boasts not of its early provocations and present acceptance, nor does it debase the doctrine of Providence, by low and familiar applications of Almighty interposition to its own trivial concerns; applications which argue, not religious thankfulness, but self-importance. It is careful never to anathematize its opponents, by a misapplication of Scripture-texts or events, knowing 'that the sword of the Spirit,' must not be wielded by personal, or party animosity. Nor does it suffer the fervors of devout love and gratitude, to overpower the humility of conscious dust and ashes. Its approaches to the Holy One of Israel are made with reverence. The sanctity of a penitent heart revolts from every allusion to carnal passion, with more than virgin horror; and in its most elevated raptures it still sees the Creator, and the creature, the Saviour, and the sinner, the Sanctifier, and thing sanctified. Such is true piety, the habit of the soul; not the disfigurer of the countenance, nor the fashioner of the apparel, in which points it shews no difference from good sense, and modest propriety."
"The observations you have made on the advantages which would result from the King's giving up episcopacy, require but a brief reply. If, as has been shewn, Calvin introduced a form of discipline, perfectly anomalous, the error of the reformed churches, in departing from antient usage, is not to be copied, but shunned; and conformity would make England do wrong, not prove Geneva to be right. On this false view of unity, might the primitive Christians and Protestant martyrs be censured for non-conformity. It could be said, that they disturbed the repose of the world, by opposing the old doctrine of the unity of the Godhead to idol worship, or, that by preaching the primitive faith, they annulled the lucrative Christianity in which the Papacy traded. Nor do I admit that expedience is a lawful rule of conduct, in cases where moral principle is concerned. We must act as our conscience, enlightened by the best helps we can procure, tells us is right, and leave the event to God."