The appeal of iniured innocence, unto the religious learned and ingenuous reader in a controversie betwixt the animadvertor, Dr. Peter Heylyn, and the author, Thomas Fuller.

CHAP. XIV. That the Author is unjustly charged by the Animadvertor for being agreeable to the Times; And how far forth such Agreeableness is consistent with Christian Prudence.

* 1.1THe Animadvertor is pleased to Charge me to be a great Temporizer, and agreeable to the Times. In Order to my Defence herein, let me premise this Distinction; that there is a Sinful and Sinless Agreeableness with the Times, be they never so bad.

It is a Sinful Agreeableness, when People for their private profit, or safety, or both, are resolved in Belief and Life; Faith, and Fact; Doctrine and Manners, to be the same with the Times; how contrary soever they be unto the Will and Word of God. Be it BIBLE, or THALMUD, or ALCORAN, or MASSE-BOOK, or COMMON-PRAYER-BOOK, or DIRECTORY; any, many, all, or no Manner of God's publick Service; to them, all is alike, and equally imbraced.

But there is also a Sinless, yea lawful and necessary agreeableness to the Times, insomuch that no meaner Father than St. Ambrose, or worse Critick than Erasmus, read the Text Romans 12.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Serving the Time. A Reading countenanced by the Context, Rejoycing in Hope, patient in Tribulation, continu∣ing in Prayer; all being Directions of our demeanour in dangerous times. And even those who dislike the Reading as false, defend the Doctrine as true; that though we must not be Slaves and Vassals, we may be Servants to the Times, so far forth as not to Dis-serve God thereby.

This Sinless and lawful Agreeableness with the Times, is partly Passive, partly Active. Passive chiefly consisteth in Bearing and Forbearing: Bearing, in paying all Pecuniary burdens imposed; it being but equal (in my opinion) there to return Tribute where we receive Protection. I doubt not but in this point even the Animadver∣tor himself is agreeable to the Times, going along with the rest of his Neighbours in their paying of all publick Taxes.

Forbearing expresseth it self, first in Silence. The Spanish Proverb, true at all, is necessary in dangerous, Times, Where the mouth is shut no Fly doth enter: Yea, the Spirit of God giveth his Servants this counsel, * 1.2 Therefore the prudent shall keep silence in that Time, for it is an evil Time. Thus, Holding of ones peace, that is,

using no Provoking Language against the Present Power, procureth Holding of ones Peace, that is, retaining and possessing of one's Safety and Quiet.

Secondly, Forbearing consisteth in Refraining (though not without secret sor∣row) from some Laudable Act which he heartily desireth, but dares not doe, as visibly destructive to his Person and Estate, being prohibited by the Predominant Powers: In such a Case a man may, to use the * 1.3 Apostle's phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the present necessity, omit many things Pleasing to, but not Comman∣ded by that God, who preferreth Mercy before Sacrifice.

For instance; If any Earthly Prince or Power should enjoyn a Christian (as Darius did * 1.4 Daniel) not to pray to God for the space of Thirty dayes together; his Command is not to be obeyed, as contrary to Gods positive Precept, * 1.5 Pray con∣tinually. But if he should onely enjoyn him to forbear such a Form of Prayer, allowing him liberty to use any other; I conceive that such an omission, Lawful; dictated unto him by the Principles of Prudence, for his self-Preservation.

The Active Part of Lawful Agreeableness with the times, is in doing what they enjoyn, as being Indifferent; and sometimes so good, that our own Conscience doth or should enjoyn the same. In such a case, where there is a Concurrence of Both together, it is neither Dishonesty, nor Indiscretion, for one in himself to conceal his own Inclinations, and publickly to put his Actions (as Fasting, Thanksgiving, Preaching, &c.) on the Account of Conformity to the Times; it being (as flattery to court, so no less) folly to contemne and reject the favour of the Times, when it may be had without the least violation, yet possibly with an Improvement of our own Conscience.

I have Endevoured to steer my Carriage by the Compass aforesaid; and my main Motive thereunto was, that I might enjoy the Benefit of my Ministry, the bare using whereof, is the greatest Advancement I am capable of in this Life. I know all Stars, are not of the same Bigness and Brightness; some shine, some only twinkle; and allowing my Self of the latter Size and Sort, I would not willingly put out my own (though dimme) light in total Darkness, nor would bury my halfe-Talent, hoping by putting it forth to gain an other half-Talent thereby to the Glory of God, and the good of others.

But it will be Objected against me, that it is suspicious (at the least) that I have Bribed the Times, with some base Compliance with them, because they have re∣flected so favourably upon me. Otherwise, how cometh it to pass, that my fleece, like Gideons, is dry, when the rest of my Brethren of the same party, are wet with their own Tears; I being permitted Preaching, and peaceable Enjoying of a Parsonage.

I answer first, I impute this Peaceableness I enjoy, to Gods undeserved Goodness on my Unworthiness. He hath not dealt thus with all my Brethren, above me in all respects. God maketh People sometimes, potius reperire quàm invenire Gratiam, to find the Favours they sought not for. If I am one of them, whom God * 1.6 hath made to be pitied of those who carried me away captive, I hope, I shall be thankful unto Him; and Others, I hope, will not be Envious at me for so great a Mercy.

Next to the Fountain of Gods Goodness, I ascribe my Liberty of Preaching, to the Favour of some Great Friends, God hath raised up for me. It was not a Childish answer, though the answer of a Child to his Father taxing him for being Proud of his New Coat, I am glad (said he,) but not proud of it. Give me leave to be glad, and joyful in my self, for my Good Friends; and to desire, and endevour their Continuance and increase. A Friend in the Court hath alwayes been accounted as Good as a Penny, in the Councel; as a Pound, in the Purse. Nor will any rational man Condemn me, for making my Addresses to, and improvement of them, seeing the Animadvertor himself (as I am informed) hath his Friend in the Councel; and it is not long since, he had Occasion to make use of his Favour.

I must not forget the Articles of Exeter, whereof I had the Benefit, living, and waiting there on the Kings Daughter at the Rendition thereof. Articles, which

both as Penned, and Performed were the best in England, thanks to their Wisdome, who so Warily made; and Honesty, who so well observed them. Nor was it (though last named) least causal of my Quiet, that (Happy Criticism to my self as I may call it) I never was formally sequestred, but went, before driven away from my Living, which took of the Edge off the Ordinance against me, that the Waight thereof fell but slentingly upon me. Thus when God will fasten a favour on any Person, (though never so unworthy) he ordereth the Concurrences of all things contributive thereunto.

All I will add is this, that hitherto (and I hope, Who hath, will keep me I speak it in the presence of God) I have not by my Pen, or Practice to my knowledge done any thing Unworthily to the betraying of the Interest of the Church of England; and if it can be proved, Let my Mother-Church not onely spit in my face (the expression it seems of * 1.7 Parents amongst the Iews when they were offended with their Children for some misdemeanor) but also spew me out of her mouth. Some will say, such a Vaunt savoreth of a Pharisaical Pride. I utterly deny it. For even the Publican after he came from his Confession he had made in the Temple * 1.8 God be merciful to me a Sinner, had he met one in the outward Court, accusing and taxing him with such particular Sins, whereof he was guiltless, would no doubt have replied in his own just defence. And seeing I am on my Purgation, in what the Schools term Iustitia Causae (though not Personae) I cannot say less, (as I will no more) in my Iustification.

Thus have I represented the Reader with the True Complexion of my Cause, and though I have not painted the ••ace thereof with false Colours, I hope I have washed from it the foul Aspersion of Temporizing or sinful Agreeableness with the Times, which the Animadvertor causlesly casts upon it.

So much for my Outward Carriage in reference to the Times; Mean time what the Thoughts of my Heart have been thereof. I am not bound to make a Discovery to my Own Danger. Sure I am, such who are * 1.9 Peaceable and Faithful in Israel, may nevertheless be * 1.10 Mourners in Zion, and greive at what they cannot mend, but must endure. This also I know that, That Spoak in the Wheel which Creeketh most, doth not bear the Greatest burden in the Cart. The Greatest complainers are not alwayes the Greatest Sufferers, whilst as much yea more sincere sorrow may be managed in Secret Silence, than with Querulous, and Clamorous Obstreporous∣ness; and such, who will neither print nor preach Satyrs on the Times, may make Elegies on them in their own Soules.

Notes

• * 1.1

  Page. 268. towards the bottom there∣of
• * 1.2

  Amos 5.13.
• * 1.3

  1 Cor. 7 26.
• * 1.4

  Dan. 6.7.
• * 1.5

  1 Tehss. 5.17.
• * 1.6

  Psal. 106.46.
• * 1.7

  Numb. 12.14.
• * 1.8

  Luk. 18.13.
• * 1.9

  2 Sam. 20.19.
• * 1.10

  Esaiah 61.3.