A serious and compassionate inquiry into the causes of the present neglect and contempt of the Protestant religion and Church of England with several seasonable considerations offer'd to all English Protestants, tending to perswade them to a complyance with and conformity to the religion and government of this church as it is established by the laws of the Kingdom.

CHAP. II.

Of the more remote and less observed Causes of the infelicity of this Church; such as 1. The Reign of Queen Mary and return of Popery under her in the Infancy of the Reformation. 2. The bad provision for Mi∣nisters in Corporations, &c. 3. Frequent Wars. 4. The liberty in Religion that Trade seems to require. 5. The secret designs of Atheists and Papists.

HItherto I have only noted and refuted the Scandals and Contumelies cast up∣on this Church, which how groundless and unreasonable soever they are, yet do not a little mischief when they are whispered in corners, and insinuated in Conventicles.

I might have reckoned up some more of the same nature, and as easily have disproved them; but they are either reducible to those we have touched, or will fall under con∣sideration in due time.

I now proceed from those Imaginary, to inquire into and consider of the true and real Causes of the present disaffection to the English Reformation, and they will be found to be of several kinds; but I will not trouble my self curiously to distinguish them into exact Classes, contenting my self faithfully to relate them, and represent their peculiar malignant influences. And in this Chapter I will bring into view these five following.

1. It was the misfortune, and is the great disadvantage of this Church, that it was not well confirmed and swadled in its Infancy. It is the observation of wise men, that it greatly contributes to the duration and lon∣gevity of any Society, to have a good time of Peace in its Minority, and not to have been put upon difficulties and tryals till its limbs and joints were setled and confirmed, that is, till the people were competently in∣ured to the Laws, and the Constitutions by time digested into Customs and made natural to them. The State of Sparta remained in∣tire without any considerable change in its Constitution or Laws the longest of any So∣ciety we have read of: And Lycurgus the Law-giver and Founder of that Common∣wealth, is thought to have taken an effectual

course to make it so durable by this strata∣gem. When he had framed the body of their Laws, he pretends occasion of Travail to consult the Oracle at Delphos about their affairs, but first takes an Oath of all the Lacedemonians to preserve the Laws in be∣ing inviolable till his return. Which having done, he resolvedly never returns to them again. By this means whilest the people were by the Religion of their Oath and a long expectation of his delayed return, for a long time used to the Constitutions he had established, they grew so well practised in them, that at last Custom had habituated and even naturalized them to them, that they became unchangeable. Agreeable hereunto is the observation of our own Lawyers, that the Common Law, as they call it, is never grievous to the people, and seldome repeal∣ed, whatever defects are in it, as Statute∣Laws frequently are; because long Custom and Use hath fitted either that to the men or the men to it, that all things run easily and naturally that way. It is observed also by Divines, That when God Almighty gave a peculiar Body of Laws to the people of Is∣rael, he took not only the opportunity of their straits and adversities at their coming out of Aegypt, that his Institutions might the more easily be received; but also kept

them fourty years under the continual educa∣tion in and exercise of those Laws, and that in the Wilderness, where they were not likely to take in any other impressions, nor have other examples before their eyes to tempt or corrupt them. And besides all this, in a wonderful providence he so ordered it, that all those men that came out of Aegypt (except Caleb and Joshua) and had observed other Customs and Laws, and so might be likely to give beginning to innovation, should all dye before they came into the Land of Canaan. That by all these means, the Laws he gave them might take the deeper root, and so remain unalterable to all generations.

I cannot choose but observe one thing more to this purpose, That when our Bles∣sed Saviour had by himself and his Apostles planted his Religion in the World, though it was such a Law as sufficiently recommend∣ed it self to the minds of men by its own goodness, easiness and reasonableness, and therefore was likely to be an everlasting Religion (or Righteousness) as the Prophet Daniel calls it; yet for more security, it pleased the Divine Providence to restrain the rage of Pagans and Jews for a good while, and to give the Christians above sixty years of peace, before any considerable persecu∣tion

broke in upon them; that in that warm Sun it might spread its roots, and get some considerable strength and footing in the world.

But it was the will of God, that the strength of this new-born Church of England should be early tryed. And that it might give proof of its divine extraction, it must, like Hercules, conslict with Serpents in its cradle, and undergo a severe persecution, the good King Edward the Sixth dying immaturely, and Queen Mary succeeding him in the Throne.

By which means it came to pass, that as this Infant-Reformation gave egregious proof of its intrinsick truth and reasonableness, many fealing it with their blood; so it had this disadvantage (that we are all this while representing) namely, that by reason of this persecution a great number of the Ministers and other members of this Church, were driven into other Countreys for refuge and shelter from the storm; and there, were (as it's easie to imagine) tempted with novelty, and distracted with variety of Rites and Customs, before they were well instructed in the reasons, or habituated to the practice of their own. And hereupon (as it is usu∣ally

observed of English Travailers) brought home with them those foreign fashions, the fond singularity of which is still very taking with too many to this day.

I say, thus it came to pass, that those that went out from us, returned not again to us when they did return, in regard that before they were well inured to the English Refor∣mation, they became inamoured of the Rites of other Churches, not much considering whether they were better, so long as they were fresher and newer, nor minding that there are oft-times reasons that make one Form necessary to be established in one place or people, and not in another, when other∣wise it is possible they may be both indiffe∣rent in themselves, but not equally fit to the humour and custome of the people, or conso∣nant to the Civil Constitutions; nor yet ob∣serving that many things were taken up and brought into use in other Churches not upon choice but necessity, not because they were absolutely better in themselves, but the state of affairs so requiring. As for instance; where the Reformation had not at first the countenance of the Civil Government, there the Reformers were constrained to enter into particular confederations with one another; from whence Presbyterian Government seems

to have taken its rise. I say, these Exiled English Protestants not entring into so deep a search into the special causes or occasions of those different Rites and Forms they found in the places whither they fled for suc∣cour, as to discover whether they were strictly Religious or meerly Political: but observing some pretexts of Scripture to be made for them, and in process of time, during their abode in those parts being used to them, and by use confirmed in them; they at last, when they might with safety return to England again, came home laden with these Foreign Commodities, and crying them up with a good grace, found too many Chapmen for such Novelties. Thus as the children of Israel, even then when they had Bread from Hea∣ven, Angels food, longed for the Onions and Garlike of Aegypt, remembring how sweet those were to them under their bitter bon∣dage, and had upon all occasions, and upon every pet or disgust, a mind to return thi∣ther: So these men retained as long as they lived a lingring after those entertainments which they found then very pleasant when other was denyed them; and so much the more, in that, as I said before, they received a tincture of these before they had well im∣bibed or sufficiently understood the reasons of the Church of England.

And though these men are now dead, yet the Childrens Teeth are still set on edge with the sowre Grapes their Fathers have eaten. For those persons being considerable for their Zeal against Popery, and very much recom∣mended to the esteem of people at their re∣turn, by the travail and hardship they had underwent for the Protestant profession, were easily able with great advantage to communi∣cate their Sentiments and propagate their Pre∣judices amongst the Members of this Church. Here therefore I think we may justly lay the first Scene of the Distractions of this Church.

A second Cause may be reckoned the bad and incompetent provision for a Learned and Able Ministry in the Corporations and gene∣rality of great Parishes in England.

It is easie to observe, that the multitudes of Opinions that deform and trouble this Church, are generally hatcht and nursed up in the Corporations, Market-Towns, and other great places; whereas the lesser Coun∣trey Villages are for the most part quiet, and peaceably comply with Establish't Orders. And if I should say, that not only the Dis∣satisfaction with the Rites and Government

of the Church, but also the Convulsions and Confusions of State, took their Origin from the bad humours of those greater Societies or Congregations of people, I suppose I should say no more than what the observati∣on of every considerative man will allow and confirm.

Now he that searching for a reason of this difference shall impute it either to the Ease, Fulness and Luxury of the former, whereby they have leisure and curiosity to excogitate Novelties, and spirit and confidence to main∣tain and abett them, whilest the latter tired with hard labour, neither trouble themselves nor others, but apply themselves to till the ground, and earn their bread with the sweat of their brows: or to the multitude and great concourse of people in the former, amongst whom Notions are more easily started, bet∣ter protected, and parties sooner formed for the defence and dissemination of them. He, I say, that discourses thus, gives a true ac∣count for so much, but searches not far enough to the bottom. For had there been an able Learned Orthodox Clergy setled in such places, they by their wisdome and vigi∣lance, would in a great measure have obvated all beginnings of these disorders; partly by principling the minds of men with sound

Doctrine, partly convincing Gain-sayers, and especially rendring the Government of the Church lovely and venerable by their wise deportment.

In order therefore hereunto, there ought to have been the most liberal Maintenance and ingenuous Encouragement setled upon such important places. That where the work was greatest, and the importance most considerable, the motives to undertake it might be so too. To the intent that the most able and judicious Clergy-men might have been invited to, and setled upon those places that most needed them. But contra∣riwise it is most visible, that in those places where most Skill is to be exercised and most Labour to be undertaken, there is little Re∣venue to encourage the Workman.

In a little obscure Parish or Country Village often-times there is a well endowed Church, but in these great ones, generally, where the Flock is great, the Fleece is shorn to the Shepherds hands, and so pittiful a pittance left to the Curate or Minister, that he can scarce afford himself Books to study, nor perhaps Bread to eat, without too servile a dependance upon the Benevolence of his richer Neighbours; By which means either

his Spirit is broken with Adversity, or the Dignity of his Office obscured in the mean∣ness of his condition, or his Influence and Authority evacuated, having neither where∣with to live charitably nor hospitably; or all these together: nay, it is well, if, to help himself under these Pressures, he is not tempted to a sordid Connivance at, or Com∣plyance with all those Follies and Irregula∣rities he should correct and remedy. And so like Esau, sell his Birthright (the Dignity of the Priesthood) for a mess of Pottage.

Now how this comes to pass, that the greatest Cures have generally the least Main∣tenance, is easily found; for it is well enough known that in those Times when the Popes had a Paramount Power in England, a great part of the Tythes and Revenues of Churches were by their extravagant Authority ravisht from them, and applyed to the Abbies and Monasteries, and this like an Ostracisme fell commonly upon the greatest Parishes, as having the best Revenues (and consequently the more desirable Booty to those hungry Caterpillers) and so the Issue was, that the richest Churches were made the poorest, in many such places little more than the Per∣quisites and Easter-Offerings being left to those that shall discharge the Cure.

And then though afterwards these super∣stitious Societies were dissolved, yet the Tythes being not thought fit to be restored to their respective Churches, the consequence is, that those places which ought for the good both of Church and State to be well provided for, are too often supplyed by the most inconsiderable Clergy-men, or those men made so by the places they supply. My meaning is, that by reason of the incompe∣tent Legal Maintenance provided for such Mi∣nisters, the people have it in their power either to corrupt an easie and necessitous man, or to starve out a worthy and inflexi∣ble one; and so whatever the humour of the place shall be, it is uncontroulable and incurable.

To remedy these inconveniencies, it hath of late pleased His Majesty and the Parliament, to make some provision so far as concerns the City of London, and it is hoped the same wisdom will in time take like care of other great places in the same condition; for till some such course be taken, it will be in vain to expect that the Church of England or the best Laws of Religion that can be devised, should either obtain just Veneration or due Effect.

3. I account the late Wars another Cause of the bad estate of the Church and Religion amongst us. Which may perhaps seem the more strange, since when men put their Lives most in danger, one would think they should then take the most care to put their Souls out of danger. Besides it hath been the wisdom of most Nations to desire the countenance and incouragement of Religion in all their Martial undertakings. The Romans made great scru∣ple of enterprizing any thing of that nature, till either their Priests (from inspection of the Sacrifice) or some other of their Pagan Oracles had given them the signal. And the Turkish Mufti or High-Priest must give the Prime Visier his blessing before he enters up∣on the business. Whether it be that men indeed believe God Almighty to be the Lord of Hosts, and to give Victory to those that stand best approved with him; or whether it be only that they apprehend that the opinion of being under Gods favour, gives reputation to their Arms, inspires their men with valour and resolution, and disheartens their ene∣mies; or upon whatsoever consideration: it is certain the matter of Fact is true, and that Religion is of great efficacy in Warlike exploits.

It may, I say, therefore seem the more strange, that War should be injurious to that which it seeks to for countenance and encou∣ragement. But most strange of all, that Ene∣mies abroad should make men quarrel with their Friends at home; that Iron and Steel, Wounds and Blows should make men tender∣conscienced; that those who can find in their hearts to shed the blood of Men, of Chri∣stians, and of their Brethren without remorse, should be so queasie stomached as to scruple every punctilio and nicety in Ecclesiastick matters. And yet he that narrowly consi∣ders the rise and progress of our Disorders, will find that the distractions of the Church have kept pace with those of the State; and as before the War our Religious disputes and dissentions were but few to what they came to afterwards, so by every War, they have sensibly increased and grown upon us. For the proof of which I will desire the Rea∣der to look no further back than to either of the Wars between this Kingdom and the States of the Low Countreys; and if he do not observe the contempt of Religion to be greater, and the state of the Church worse at the end of each of them than at the begin∣ning, I will confess my self too servere an Interpreter of the effects of War. How

War should so much debauch the Spirit of a Nation is not my business to inquire; yet these four things following seem to give some light into it.

1. There are certain Doctrines and Opini∣ons found to be very useful in War, and to animate men in Encounters, that are utterly contrary both to Truth and Peace. Such as that of the Fatal Necessity of all things; which in the natural consequence of it is de∣structive of all Virtue. Yet however, the Turks find it of great consequence in their Wars, and it serve to animate their Jani∣zaries to run desperately upon the very mouths of Canons. And this same perswa∣sion, or one very like it, was highly cryed up and found serviceable to all bad purposes of our late Civil Wars.

2. Those that have occasion to use mens Courage, are forced to be content to wink at their Debaucheries, for fear they should emas∣culate the spirits of those they imploy, and turn the edge of their mettle. So Drunkenness, Whoring, Swearing and Blasphemy ordina∣rily pass under a very easie Censure amongst Souldiers. Men whose hearts are eagerly set upon a War are apt to permit those whose hearts and hands they use in it, to be

afraid of nothing, that so they may be fear∣less of the Enemy. And when the War is over, these Extravagancies are not laid down with their Arms: For when Lewdness hath gotten a habit, and mens Foreheads are brazen in their wickedness, they will not receive a check from disarmed Religion; but rather harden themselves against it, and account that their Enemy which they are sure will not give countenance to the Vices they are now setled in. In short; War lets loose the Reins and incourages men to sin; And when the War is over, these men are turned over to the Church for cure of their Souls, as to the Hospital for their bodily wounds. But no man will wonder if these men have no great kindness to the Church, which forbids them the liberty and pleasure the Camp al∣lowed them; especially if it also prescribe them a severe course, and make their Con∣sciences smart for the sins they have former∣ly practised with pleasure, and have yet a mind to.

3. War hath its peculiar Laws different vastly from those of the Church and of eve∣ry well ordered Common-wealth too. The hazards and necessities of War make many things lawful there, that are otherwise abo∣minable; as to make no difference betwixt

things Sacred and Prophane, to pull down Churches, and do other such horrid things as nothing but War can palliate. And from hence it is too ordinary for men to be led on by Custome, so as in time they forget the Differences of things altogether; and the Church and the Stable, the Priest and the Peasant are all one to them.

4. The meer disuse of Religion and its Offices antiquates the obligations of it with many. When men have long heard the noise of Drums and Trumpets, they are deaf to the still voice of the Gospel; and after long con∣versation with Iron and Steel, the Weapons of the Spiritual Warfare are of no force with them. Then, instead of Prayers men learn to curse and swear, and by disuse of Religion grow to forget it and slight it; and from not going to Church for a time (upon ne∣cessity) grow to plead a priviledge not to come at it at all.

Since then the Sword doth so much preju∣dice to the Gown, and the Camp to the Church, it is no wonder when we have been so often ingaged of late in the one, that the other hath been and is in no better condition.

4. I would in the next place, might I do it

without offence, take the boldness to say, that the vast increase of Trade doth usually reflect some inconvenience upon Ecclesiastical affairs. I mean no hurt either to any mens Persons or Interest, I envy no mens Prosperity and Wealth; It is far from my thoughts to wish the Tide of Trade dammed up: for I confess it is hugely advantageous to the publick, as well as to private persons in many respects. It much raises the parts and sharpens the wits of a Nation by foreign conversation, to which some apply that passage of the Pro∣phet Daniel, Chap. 12. 4. Many shall pass to and fro, and knowledge shall be increased.

It opens a passage to the discovery of other Countreys, and of the works of God and Man, of Nature and of Art.

It is the great Incentive and the great In∣strument of humane Society; it makes all Mankind of one body, and by mutual inter∣course to serve the occasions, supply the needs, and minister to the delight and enter∣tainment one of another.

It inlarges the Minds of men as well as their Fortunes; insomuch that any Nation is unpolite, unbred, and half barbarous with∣out it.

It inures men to hardship and danger, and instructs them in subtilty and all the Arts of living, and self-security.

It adds much to the beauty, power and strength of a Nation, and to the riches and revenue of the Prince.

Yet all this notwithstanding, I must crave leave to say, that the Inlargement of Trade hath usually been attended with as much La∣titude of Conscience, and the heat of that with as much coldness and indifferency in Religion. It is commonly observed to in∣troduce great diversity of Opinions, and con∣sequently to abate of mens Zeal for, and Reverence of, an Uniformity in what was be∣fore establisht. For men by conversing much abroad or with Strangers, get a tincture of the Humours and Perswasions, of the Cu∣stoms and Sentiments of those Persons with whom, and Places where, they have to do. And this is most remarkably true of the En∣glish, whose temper is not so stubborn and inflexible as that of some other People, nor so fastuose and contemptuous of other mens Opinions and Practices. Their good nature prompts to look and think favourably upon such things as they see in request with others;

and from hence they proceed to admiration, and at last to affect the novelty; and then they bring over with them and set to sale at home many a new fangle amongst other ven∣dible commodities.

The wise Law-giver of the Lacedemonians, of whom I have had heretofore occasion to speak, in contemplation of this danger, and that the Laws and Government might not be disturbed with Novelty, absolutely forbad Trade or Traffick, and so much as travailing into other Countreys, lest the Citizens should barter away their own Laws and Customs for those of other Cities. But thanks be to God, there is no necessity of having recourse to such a violent Remedy; the Laws of our Religion do both admit of, and direct and govern Commerce, and the reasonableness of our Christian Religion in general, and of the English Reformation in particular is such, as that it may be well hoped they may rather gain than lose Proselytes by being confronted with any other Institutions, and allure considerate men to the embracing of them, whilest some lighter and incogitant persons may be betrayed by their Curiosity. All the Use therefore that I make of this Observation concerning Trade is, That since there is some danger to Religion thereby, all

those that do not make a God of the World, and take Gain for Godliness, will think these three things following to be reasonable.

1. That since it is plain, the same Means will not preserve Uniformity in Religion, nor conserve the Reverence and Happiness of the Church in a Nation vastly addicted to Foreign Commerce, as would do where the more simple way of Agriculture was attend∣ed to (as it was amongst the Spartans and this Nation formerly) that therefore there may be such Laws provided, and such care taken as that the one be not discouraged, nor the other corrupted.

2. That every man will not only take care to inform himself in the grounds of his own Profession of Religion, but also have so much Charity towards the Governours of his own Countrey and this Church, as to think them both as wise and as honest as in other places; that by both these his Reason may be in∣structed, and his Affections somewhat com∣posed against every assault of Novelty from other mens Opinions or Practices.

3. That at least we will not think it just to impute all the Distractions of mens Minds and Quarrels against the Church to the bad∣ness

of its Constitution, since this point of Trade hath such influence as we see both in the Nature of the thing and in the visible Ef∣fects of it.

5. It must not be omitted that both Pa∣pist and Atheist, though upon several grounds, combine their Malice against this Church, and use all their several Interests and En∣deavours to render it as contemptible as they can.

For the former,

Manet altâ mente repôstum Judicium Paridis, spretae{que} injuria formae.

We know they remember the slur we gave then in our Reformation; they are well aware that the decent Order, the Dignity and antient Gravity of this Church, reproves and shames the Pageantry of theirs. They forget not how often the eminent Abilities of our Church-men have baffled theirs; there∣fore they are to be reckoned upon as immor∣tal Enemies. They know, nothing stands so much in the way of their Designs as the Church of England. This hath the counte∣nance of the Laws, the support of Reason, the favour of Antiquity, the recommenda∣tion

of Decency. They therefore can easily frame themselves to a complaisance towards all other Sects, because they despise them; but here oderunt dum metuunt: their fears and danger by this, provoke their endea∣vours, inflame their anger, and suffer them not so much as to dissemble their spite against it. It is well enough known, how under the disguise of Quakers and other names, they have undermined its reputation and given it what disturbance they can how by their Insinuations into some loose o•• weaker persons they seek to weaken is powers and draw off her numbers; how they have furnished others with Arguments to impugn it, and subaided all unquiet spi∣rits against her. They that scruple nothing themselves, nor will suffer any to scruple any thing in their own Communion, can teach people to be very nice and squeamish in the Church of England. They that are altoge∣ther for a blind Obedience at home, preach up tenderness of Conscience abroad; and when an Implicite Faith will do well enough in Spain or Italy, &c. yet in England no∣thing must content men but Infallible Cer∣tainty, and that in the most circumstantial and inconsiderable matters.

Then for the Atheists; They conscious

of the odiousness of their pretences (though of late arrived at greater impudence than formerly) think it not safe to laugh at all Religions at once, though they equally abhor all. Therefore lest they should ingage too many enemies at once, they deal by Retail, and expose to scorn the several Parties of Christians one after another. But to be sure, the better any Perswasion is, the more industriously they set themselves to depress it; as knowing well, if they can bring that into Contempt, they may be secure of the other, which must one time or other fall of them∣selves by reason of the unsoundness of their Foundations. Besides it seems something be∣low them to set their wit against a Fanatick, they must have higher game, and their Jests go off more piquantly when they grati∣fie the popular envy, by being level'd against that which hath a great stock of Reputation, and the countenance of publick Laws.

These blind Beetles that rose out of filth and excrement, and now buz about the world, hope, not only to cover their shame, but to increase their Party daily by the divi∣sions of Christians; and therefore labour to inflame the Causes, to provoke mens Passions and exasperate their minds one against ano∣ther.

They scurilously traduce all that is serious, and study Religion only to find out flaws in it. And what they cannot do by manly Discourse, they endeavour by Buf∣foonry. In short; It is their manner to dress the best Religion in the world in a phanta∣stical and ridiculous habit, that Boyes may laugh at it, and weak people brought out of conceit with it, and their Worships made merry with the Comedy.

Now since the Church of England is be∣set with all these Enemies and under the aforesaid Disadvantages, it is no wonder if the felicity and success of it be not a little disturbed. It was noted amongst the Felicities of old Rome, as that which gave it the opportunity of growing up to so vast a Greatness, That till it had by de∣grees subdued all its Neighbours, and was now match for all the World, it had ne∣ver but one Enemy at once to encounter. Whilest this Church in its first times had only those of the Church of Rome to con∣fiict with, it easily triumphed over them and maintained its Peace and Dignity at home: but that now under the Circum∣stances I have represented in the five fore∣going Particulars it bears up so well as it

doth, is an illustrions argument of its Strength and Soundness of Constitution; and they are very severe and uncharitable persons that reckon its Enemies and Mis∣fortunes in the number of its Vices or Faults.