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. III.

Of the more immediate Causes of the Distra∣ctions of the Church of England; such as, 1. Rashness of popular Judgement. 2. Ju∣daism. 3. Prejudice. 4. Want of true Christian Zeal, in the generality of its Members.

COming now in this Chapter to enquire into the immediate Causes of the Evils we groan under, I do not see how it is pos∣sible to be avoided, but that in touching this sore I must make some body or other smart. And therefore I bespeak so much candour of the Reader that he will believe it is not any delight I take to rake in the wounds of my Brethren and fellow-Christians; but that it is meer compassion to the Souls of men, and good will to the publick Peace, and nothing else, that prompts me to this undertaking. For had any other ends swayed with me, I could better have pursued them in silence and privacy, or at least in the choice of some

other subject than this which is so tender and ticklish. But conscious of my own sincerity in the undertaking, and in confidence of a benign interpretation, I proceed.

1. And First, I perswade my self that it will be manifest to any considerative and impartial person, that a great part of the aversation to the Church of England, arises from that which is the constant and known Adversary of every thing that is generous and excellent, namely popular Rashness and Injudiciousness.

When weak persons judge of the Deter∣minations and Counsels of wiser men, and those that pierce no further than the meer surface of things, pass a Verdict upon those whose Reasons are profound and deep; there can be no good Issue expected. It is certain there are many men of honest Hearts, who yet have not senses exercised (as the phrase of the Apostle is) whose Intellectuals are either clouded by an unhappy Constitution of Body, or were never well opened and enlarged by Education and Study. Those generally not being sensible of their own infirmity, nor knowing how little that which they under∣stand is, compared with what they are igno∣rant of, are ready to think there is no larger

Sphere of Knowledge than that which them∣selves move in; and by reason that they do ad pauca respicere, facilè pronunciant, not foreseeing the difficulties, easily come to a conclusion, and censure all that complyes not with their own measures.

It's easie to observe men hugging their own Phancies, and entertaining with scorn and contempt things above their capacity, or out of the rode of their meditations. I by no means commend the zeal of that Bishop, Virgilius by name, who became a Martyr for the opinion that there were Antipodes, though it was demonstrably true, and the contrary impossible. But I observe thence, how severe and rash a bolt folly will dis∣charge. And I little doubt, but that if a man should assert the mobility of the Earth, or some other such opinion (which yet the generality of the Learned are agreed in,) and do it with the like constancy that Vir∣gilius did, (if he had the people for his Judges) he would be in danger of the same Fate.

But to come nearer my purpose; It is an Observation, not more antient than true, That the same thing seldome pleases the ma∣ny and the few; Wise men generally take

middle Counsels, as finding by Experience, not only Peace but Truth for the most part to be there placed. The Vulgar contrariwise are altogether for Extreams, and when one Extream disgusts them, run violently to the other without stop or stay. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said the Historian, The middle opinion is condemned by both ex∣treams, and those that stand by it, (like those that go about to part a fray) receive blows from both sides.

Erasmus, the glory of his Time and Countrey, for the sagacity of his wit and simplicity of his temper, because he came not up to the height of either of the then contend∣ing Parties (though he was admired by the Wiser) was mortally hated, reproached and persecuted by the Vulgar of both Parties.

It is not much to the honour of Mr. Cal∣vin, that he is said to have written to Bucer who was employed in the English Reforma∣tion, That he should take care to avoid mo∣derate Counsels in Religion. In which ad∣vice he complyed but too much with the hu∣mor of the Vulgar, especially of this Nati∣on; at least if the observation of a witty Writer of the last Age be well taken. But perhaps it is not the Levity, but the Spirit

and Vigor and natural Courage of the people, that middle Counsels are not acceptable to them: but however, it is easie to remember, that when in the late Times some disgusts were taken at the publick management of Affairs, no Proposition or Expedient would at one the fault, or propitiate the people, but the utter Subversion of the Government. When Po∣pery displeases, we think our selves never safe till we are run as far the other way; and again when those that have been at the highest pitch of Fanaticism, suspect their standing, and have a new qualm come over them, there is then no remedy, no safety, no Ark but the Church of Rome.

Now the Church of England cutting by a thred (as it were) between both these Extreams, escapes not a severe Censure on either hand. Those of the Church of Rome cannot but confess, that all is good in our Liturgy, only they say it is defective in ma∣ny things that they have a great value for; Protestants on the other side generally ac∣knowledge the main to be good, but some things they account redundancies, which they would have taken away: And so between them both they give a glorious Testimony to this Church as guilty of the Faults of neither Extream, whilest yet she is accused of both.

But that which I chiefly intend is this; That a great part of men have not their Minds elevated above the Horizon of their Bodies, nor take an estimate of any thing, but by its impression upon their Senses. From whence it must needs follow, that whatever most powerfully strikes them, must also be most admired by such persons, and nothing else.

Now the Liturgy of our Church being composed plainly, gravely and modestly, no turgid or swelling expressions, no novelty of phrase or method, no luxuriancy of wit or phancy, seems therefore dull and flat to such mens apprehensions. And on the other side, such Prayers as are occasionally conceived and uttered by men of hot tempers (like themselves) with a torrent of words, and in a melting tone, strike them with great ad∣miration, and almost transport them. Inso∣much that they are ready to conclude (with∣out more ado) the former to be a cold for∣mal Service, but these latter to be the very Dictates and Impulses, the Breathings of the Holy Spirit.

And so for Preaching; Those Divines that deliver themselves gravely and conside∣rately,

that take care to speak the words of truth and soberness, that endeavour calmly and modestly to inlighten the minds of their Hearers, seem to such people heavy and un∣edifying. But if there be a sort of heady and incogitant Preachers, that have more heat than light, that thunder in mens ears with a stentorian noise, and make use of such dreadful expressions as raise the humours and passions of the body, or such soft simi∣litudes as demulce and mitigate them, or such mystical representations as transport their imaginations and confound them; those seem mighty-powerful-soul-saving-Preachers. Who sees not that this must needs be a mighty disadvantage to the Church of England, When Devotions shall be esteemed by their noise and not by their weight, and Sermons tryed not by their light but heat?

But if to all this, Truth and Falshood al∣so, and that in the most sublime points, and, which is more, Expediency it self must be decided at Vulgar Tribunals, so that there shall not be that Doctrine so profound or nice, which every man will not take upon him to determine, nor that Reason so subtle, which the crassest minds shall not pretend to understand, nor that Rule or Art of Govern∣ment, which shall not fall under vulgar

cognizance; if every mans Mind become the Standard and Touchstone of every Truth: it is impossible (upon the suppositions before laid) but there must be dissentions, disputes and distractions in such a Church, and yet neither the Doctrine, Discipline, Liturgy, nor Ministers thereof be to blame. For un∣less the Reformers of such a Society be no wiser than the Vulgar, and the Clergy and Governours and all Learned men have the same sentiments with the people; unless, I say, all could be alike wise or alike weak, (where all will be alike Judges) it is abso∣lutely impossible it should be otherwise.

Those therefore of the Church of Rome have a cure for this; They appropriate all Judgement to the Clergy, and deal with the rest of Mankind as Sots and Ideots, not per∣mitting them to read the Scriptures in the Vulgar Tongue, lest they should grow too wise to be governed; nay, they will not al∣low them to be masters of common sense, but requre them to believe the most contradi∣ctory Propositions, and make that an Article of Faith which a man may confute by his Fingers ends. This is an admirable way to wean them from their own Understanding, to unlearn them Disputes, and to exercise them to believe in and obey their Rulers.

This way makes the people Sheep indeed, but silly ones God-wot.

But the Church of England hath no such Antidote of Disputes and Divisions as this is. She makes not her self the Mistris of mens Faith, nor imposes upon their Understand∣ings; She teacheth that our Saviour hath de∣livered the Mind of God touching the points of necessary Belief or essential to Salvation fully, and plainly to the capacity of every considering man that will use the means; and in other lesser matters debatable amongst Christians, she allows a judgement of Dis∣cretion. Only since the Peace of the Church often depends upon such points as Salvation doth not, and since in many of those, every man is not a competent Judge, but must either be in danger of being deceived himself and of troubling others, or of necessity must trust some body else wiser than himself: She recommends in such a case as the safer way for such private persons to comply with publick Determinations, and in so advising, she jointly consults the Peace of the Church and the quiet of mens Consciences. So all that she challenges is a Reverence, not a blind Obedience. And if after all this, some people will be foolish, and proud, and con∣tentious, she hath no further Remedy, than

to declare them guilty of Sin and Contumacy, and that not sufficing, to cast them out of her Communion. But when all this is done, men may be peevish and wilful, and render the State of that Church unhappy, whose Constitution is neither guilty of Tyranny nor Remisness.

Now if it shall be objected to this Dis∣course, That this cause from the considera∣tion of the Folly and Injudiciousness of men is too general, and will equally extend to all other Reformed Churches as well as our own, and especially that this might have brought forth all the Evil we complain of, and im∣pute to it, in the former Age as well as now, for as much as the generality of peo∣ple were not much wiser then, than now. To this I answer in two points.

1. If other Reformed Churches have not found the effects of Ignorance and Arrogance joyned together as well as we (which doubt∣less they have done more or less) it is not to be ascribed to the happiness of their Consti∣tutions, but to the unhappiness of their out∣ward Circumstances. Their Poverty, Op∣pression, Persecution, or being surrounded with common Enemies, hath probably pre∣vailed upon them to lay aside or smother their

private Opinions, and to check their animo∣sities, more than our Gratitude to the Al∣mighty for our Ease and Peace and Plenty and Liberty hath done, upon us. Who knoweth not that the Church of Corinth first needed the severe check of an Apostle for their wantonness and divisions, that one was of Paul, another of Apollos, &c. And who can give a more probable account of this their Luxuriancy, than from the riches, ease, plen∣ty and liberty of that City? Or who hath not observed, that whilest the Primitive Christians were in Adversity surrounded with Enemies and under Pagan persecuting Em∣perours, so long they had one heart and mind, they submitted their private phancies and peculiar sentiments to publick safety; but the same constituted Churches quickly broke out into Quarrels and Factions, as soon as a warm Sun of Prosperity shone upon them? We have reason accordingly not to charge our unhappiness upon our Religion, nor our troubles upon our Prosperity, but to lay them at the right door, of our Folly and Weakness.

2. That these Evils broke not out in our Church sooner, since the Seeds of them were sown long ago, is due to the joy and con∣tentment that men generally took at their first

emerging out of the darkness and superstitions of the Church of Rome by the Reformation, which was proportionable to the deliverance; and so great, that for a time it suffered them not to be very solicitous about little disputes or scrupulosities. Like the people of Greece when the Romans at the Isthmian Games by a publick Herald pronounced them and their Countrey free, they forgat the contentions they came together about, and used to be infinitely taken with. But when the novel∣ty of this great Blessing was over, Protestants forgat the great and intolerable burdens they had escaped, and then began scrupulously to weigh every petty inconvenience; and (by the goodness of God) not having a publick Enemy to unite them, quarrel amongst them∣selves. This therefore may be admitted as one cause of our unhappiness.

2. That which I would assign as a second cause, I know not well what name to give to it: But for want of a better expression, I will adventure to say, That a great part of this Nation having been leavened with Jewish Superstition or Jewish Traditions, hath thereby been indisposed to an uni∣form reception of, and perseverance in the Reformation of Religion held forth by this Church. How this sowre leaven

should get in amongst us is not very easie to determine: Some Stories would incline a man to think that it had been in the veins of this Countrey, ever since it first received the Christian Faith; for the greatest diffi∣culty Austin the Monk found here, was to bring the Inhabitants from the observation of Easter, and some other Rites according to the manner of the Jewish and Eastern Churches, to that of the Roman and Western; and the doing it (as the Story tells us) cost the lives of twelve hundred Monks, who it seems stub∣bornly opposed his Innovation. Which (by the way) is a good argument that this Church owes not its first Christianity to the Church of Rome or this Monastick Apo∣stle, as they would perswade us; since it is plain by this passage, that he made our Ancestors only Romanists, but found them Christians before, and perhaps of a better and more generous race of Religion than that he ingraffed upon the old stock. But I will make no use of this; for perhaps we may find the rise of this Judaism nearer hand, if we observe that the great Patriarchs of the Non-conformity, such as Cartwright, Ains∣worth, H. Broughton and others, were great Students of the Rabbinical Writings, and the main of their Learning lay that way; and as by this sort of Study (which was rare in

those dayes,) they got the reputation of great Rabbies, so perhaps they might not only by this means be bewitched with the Jewish fancies themselves, but propagate their unhappy Sentiments through their fol∣lowers to this generation.

But howsoever it came to pass, the matter of Fact will appear undeniably true, That a vein of Judaism runs through the whole Bo∣dy of the dissenters from the Church of En∣gland. Of which I will give some Instances.

And the first shall be their grand Hypothe∣sis, That nothing is lawful in the service of God, but what is expresly prescribed in Scripture. This is the Characteristical Do∣ctrine of that Party, and in confidence of the truth of which, they cry out of us for uncommanded Rites, and humane Inventions and little less than Idolatry. Now whoso∣ever well considers this Tenet, will find it so irrational in it self, so servile and de∣structive of all Christian Liberty, and making so ill reflections upon the Goodness of God, (as I shall have occasion to shew hereafter) that it is not to be imagined how it should enter into the minds of men, much less find such entertainment and so zealous patro∣nage, amongst so many honest and devout

men, were it not, that they studied the Old Testament better than the New, and graffed their Christianity upon the stock of Judaism. And the case must be after this manner. They considering and observing how punctually God prescribed some very little matters touching the Temple and Na∣tional Worship of the Jews in the Law of Moses, carry this notion along with them to the New Testament, and thence infer, That Christ Jesus must needs have also as punctu∣ally determined all the Rituals of the Chri∣stian Worship: Otherwise he is not faithful in his house as Moses was in his, (for that Scripture is brought to prove it). That all absolutely Necessaries are so determined by our Saviour we readily grant them, and that all those Rites that are prescribed by him are necessary to be observed, we will yield them; but that nothing is lawful but what is to be found so prescribed, we utterly de∣ny, and they will never be able to prove. Nor indeed would they ever have been led by any principle of reason to think of or expect such a thing, had it not been by the aforesaid prejudice. But having gotten that notion into their heads, they will fancy the New Testament to comply with it, or writhe it to their sense, though with never so much violence.

Of affinity with the former is another Notion of theirs, That all Princes and Law∣givers are bound to conform the Municipal Laws of their several Dominions to the In∣stitutions of Moses; and where this is not done, sc. where Princes make other Decisi∣ons of Cases, or appoint other Punishments than that Law allows, they are in danger to have their Constitutions declared null, and themselves irreligious.

This is a mistake as wide as the former, highly injurious to Soveraign Princes and dangerous to Kingdoms and States, in a great measure disannulling the publick Laws, and stripping the Governours of all proper Le∣gislative power.

But that which I consider now in this mistake, is not the consequence and Effects, but the rise and Causes of it, which seems to be no other than the fondness the Jews had to their Laws, and which they express in their Writings, as if those Laws God gave them by Moses, were not only best for them, but best in themselves also. The foundati∣on of which Error is both detected and con∣futed by this consideration, That God was not only the God, but the temporal Prince of

the Jews in a peculiar manner, so as he is not of any other people in the world; he calls himself their King, appoints his Lieute∣nants and Vicegerents, divides his Subjects their Inheritance, gives them Laws, takes up a Residence amongst them, appoints their way of Address to him for Judgement and resolution of weighty and extraordinary Cases, and reserves many Cases to himself, and sometimes inflicts Punishments by his own hand. Any man that considers these things well, will never go about to make those Laws oblige other Nations, or require necessarily all Princes to conform their Poli∣cies to that of Judaea, till he can perswade himself that every Nation hath the peculiar Priviledge of the Jews, and its Government to be a Theocracy.

A third Instance shall be their notion of Excommunication, which they hold must be denounced by a Synod or Presbytery, and the Prince as well as the people must be subject to the sentence. And this against all Rules of Government, the Prerogatives of Princes and the Peace of Kingdoms. But because it was thus amongst the Jews, or at least some of the Writers of that Nation say so, (whether true or false is not well considered) there∣fore this is the only Gospel way.

I must by no means omit their Supersti∣tion about the Lords Day, which must be cal∣led a Sabbath too, though such name is no where given it either in the New Testament or in any antient Writer that I know of; but contrariwise alwayes opposed to it. But that's the least matter. The Lords Day with these men must have all the nicety of obser∣vation that the Jewish Sabbath had; and which is yet worse, such observation there∣of made one of the principal parts of Reli∣gion. And because God appointed the Sab∣bath amongst the Jews to be a sign between him and them, and to distinguish them from all other people, therefore in the New Te∣stament the superstitious observation of the Lords Day must be the principal Character of a godly man. He that considers well this matter can find no original of it but perfect Judaism introduced into Christianity. And methinks any unprejudiced man should be convinced of this by this one observation, That this kind of observation of the Lords Day distinguishes this sort of English Prote∣stants from all other Protestants and Christi∣ans in the whole world besides; It being in no Church or Countrey observed with that punctuality and in that Sabbatical manner, as by those persons. Whence it's plain, that

such observation thereof could neither be de∣rived from Christianity in general, nor from Protestantism as such, but meerly from a Jew∣ish tincture these persons have received.

A fifth Instance shall be their Doctrine of Absolute Predestination. Which though it be not peculiar to these men, yet is so uni∣versally and ardently embraced by the men of that way, as is scarce to be parallel'd. And he that seeks the Source of so odd an Opi∣nion, can in my opinion pitch no where more probably, than upon the absolute Decree of God to favour the posterity of Abraham for his sake. It pleased God to bestow the good Land of Canaan upon the descendents of that good man, and he resolved and declared he would do it without respect to their deserts: now this is made a sufficient ground to con∣clude, That accordingly as he disposed in this Temporal affair, so he will proceed by the same way of Prerogative in determining the Eternal Doom of Men.

I will add but one more, which is their superstitious observation and interpretation of Prodigies. To this a great number of this Party are so addicted, that every unusual Accident, every new Appearance in the World, be it in Heaven above or in the

Earth below, is presently commented upon, and applications made of the errand of it: though for the most part with Folly as mani∣fest as is the Uncharitableness; yet with Con∣fidence as if it were undoubtedly true, that God governed the affairs of the World by as visible a Providence now, as he did hereto∣fore in the Land of Judaea; and the remem∣brance of what he did then, seems to be the only imaginable account of this conceit of theirs now.

Many other Instances might be given of this kind, but I have made choice of these, because they contain the principal Doctrines and most Characteristical Practices of the Non-conformists; and these carrying so plain∣ly the marks of Judaism upon them, and be∣ing no otherwise accountable than upon those Principles, I think I said not improperly, when I called Judaism the second Cause of our Unhappiness; since any man may easily see, that such Notions and Principles as these are, must needs indispose those that are lea∣vened with them, to Conformity to, or per∣severance in, the Church of England.

3. But if the weakness of Judgement or bad Instruction only obstructed the prosperi∣ty of this Church, it were not very difficult

to find a Remedy: but alas! the minds of a great number of men are under such Preju∣dices as have barricado'd them up and ren∣dred them almost inaccessible; and that I reckon as a third Cause of our Distractions.

Prejudice is so great an evil that it is able to render the best Discourses insignificant, the most powerful Arguments and convi∣ctive evidence ineffectual; this stops mens Ears against the voice of the Charmer, charm he never so wisely.

This alone was able to seal up the Eyes of the Gentile World against the Sun of Righteousness when he shone upon them in his brightest glory, and to confirm them in their blind Idolatries, when the God that made Heaven and Earth gave the fullest di∣scoveries of himself that it was fit for man∣kind to expect.

Upon the account of this the Jews re∣jected that Messias they had so long expected, and gloried in before he came, though he ex∣actly answered all the Characters of Time, Place, Lineage, Doctrine and Miracles that their own Writings had described him by.

Nay, 'twas Prejudice abused the honest

minds of the Disciples themselves, so that they could not for a long time believe those things Christ Jesus told them from the Scri∣pture must come to pass, only because they were against the grain of their Education, and were cross to the perswasions they had received in common with the rest of the Jews.

No wonder then if the Church of England suffer under Prejudice amongst those, that have not only seen it stigmatized with the odious marks of Popery and Superstition, and had been drawn into a Solemn League and Covenant against it, as if it had been an act of the highest Religion to defie and ex∣ecrate it, and so had both their Credits and their Consciences engaged against it; But also had lived to see it proscribed for near twenty years by a prevailing Faction.

Few have that Generosity and strength of mind to bear up against the torrent of times, or Confidence enough to oppose the impe∣tuousness of common vogue and prevailing opinion: There are not many have the sa∣gacity to discern the true images of things through those thick mists that cunning Poli∣ticians cast about them. It is very ordinary to take the condemnation of any Person or Party

for a sufficient Proof of the Accusation, and to think the Indictment proved, if the Sen∣tence be past with common consent. It was enough both with the Jews and Gentiles against our Saviour, that he was condemned as a Malefactor, the Ignominy of his Cross was a greater Argument against him, with the generality, than the excellency of his Doctrine or Evidence of his Miracles was for him.

This Church was dealt with like the Great Lord Strafford, run down by common Fame, opprest by Necessity, not by Law or Reason, and made a Sacrifice to the in∣raged Multitude.

The Arguments against it were not weigh∣ed, but numbered: As that Great Lords Im∣peachment was of Accumulative Treason, so was the Churches of Popery; there was more in the Conclusion, than could be made out by the Premises; and in the summ total, than in the particulars of which it consisted: for though no one point of Popery or Super∣stition could be proved against it, yet it must be so upon the whole. This being agreed, the cry then is, Crucifige, destroy it root and branch. And now was the Church seemingly dead, and (as I said before) bu∣ried

too for near twenty years; but when by the wonderful Providence of God it was raised again, as it was matter of equal Joy and wonder to all such as were not too far under the power of these Prejudices, so it could not be expected otherwise but that weak and timerous persons should run from it as from a Ghost or Spectre.

To all which add, That it was the cor∣rupt Interest of some to deceive others into an ill opinion of it; partly as being inraged that by the Churches unexpected Revival, they lost its Inheritance which they had di∣vided amongst themselves, partly being con∣scious to themselves that by reason of their no more than vulgar abilities, they could be fit to fill no extraordinary place in the Church, and yet were not able to content themselves with any ordinary one, and there∣fore chose to set up a Party against it, and become Leaders of a Faction, since they might not be Governours of a Church. And when it is come to that pass that by this craft we get our Livings, like the Silver∣smiths at Ephesus, no wonder if Apostolical Doctrine and Government be cryed down, and the Great Diana be cryed up. The summ is this; Some men were blindly led by their Education, others by their Interest, a third

sort by their Reputation, to make good what they had ingaged themselves and others in; and these three things are able to form a great Party against the Church.

4. The Fourth and Last Cause, (and I wish it be not the greatest) of the Distra∣ctions and ill Estate of this Church, is the want of true Christian Zeal, and of a deep and serious sense of Piety; in defect of which hath succeeded that wantonness, curiosity, novelty, scrupulosity and contention we com∣plain of.

What was it made the Primitive Church so unanimous, that it was not crumbled in∣to Parties, nor mouldered away in Divisions, nor quarrelled about Opinions, nor separa∣ted one part from another upon occasion of little scruples? How came it to pass, (as I observed in the Introduction to this Discourse) that all good men were of one way, and all evil men of another, that those that travail∣ed to the same City the heavenly Jerusa∣lem, kept the same Rode and parted not company?

It could not be that they should be with∣out different apprehensions, for mens Parts were no more alike, nor their Educati∣ons

more equal in those times than now.

There were then several Rites and Cere∣monies that might have afforded matter of scruple (if the Christians had been so di∣sposed) as well as now: and I think both more in number, and as lyable to exception as any thing now in use. There was then bowing towards the East, observation of Lent and other dayes, distinction of Garments, and innumerable other Observations in the early dayes of Tertullian; and yet neither any Scripture brought to prove them, nor any such proof thought necessary, and yet they were observed without suspicion on one side, or objection on the other. Harum & aliarum ejusmodi disciplinarum, si legem ex∣postules Scripturarum, nullam invenies, sed traditio praetenditur auctrix, consuetudo con∣servatrix & fides observatrix, saith he in his Book De Corona militis.

St. Austin saith, in his time the number and burden of Ceremonies was grown as great as under the Law of Moses, and there∣fore wishes for a Reformation thereof,* 1.1 in his Epistles to Januarius; yet never thought these things a sufficient ground of Separation from the Church.

There was then some diversity of Expressi∣on in which the Governours and Pastors of several Churches delivered themselves, yet did they not dispute themselves hereupon in∣to Parties, nor accuse one another of false Doctrine, or either Side make the division of the Church the Evidence of its Orthodoxy, or the Trophy of its Victory. The true rea∣son then of the different Event of the same Causes then and now, seems to be this, That in those dayes men were sincerely good and devout, and set their hearts upon the main; the huge Consequence and concern of which easily prevailed with those holy men to overlook their private satisfactions. They were intent upon that wherein the Power of Godliness consisted, and upon which the Salvation of Souls depended; and so all that was secure, they were not so superstitious∣ly concerned for Rituals, nor so unreasona∣bly fond of Opinions, as to play away the Peace of the Church and the Honour of Re∣ligion against trifles and meer tricks of wit and fancy. They considered that they all had one God, one Faith, one Baptism, one Lord Jesus Christ, in which they all agreed; and these great matters were able to unite them in lesser. They, Good men, found enough to do to mortifie their Passions, to

their burdens of Affliction and Persecution, to withstand the Temptations of the Devil, and the contagion of evil Examples from the world, and had not leisure for those lit∣tle Disputes that now imploy the minds of men, and vex the Church. They spent their Heat and Zeal another way, and so their Spirits were not easily inflammable with eve∣ry petty Controversie.

But when men grow cold and indifferent about great things, then they become ser∣vent about the lesser. When they give over to mind a holy Life, and heavenly Conver∣sation, then they grow great Disputers, and mightily scrupulous about a Ceremony. When they cease to study their own hearts, then they become censorious of other men; then they have both the leisure and the con∣fidence to raise Sarmises and Jealousies, and to find fault with their Superiours.

In short, then and not till then, do the little Appendages of Religion, grow great and mighty matters in mens esteem, when the Essentials, the great and weighty matters are become little and inconsiderable.

And that this is the Case with us in this Nation is too evident to require further

proof, and too lamentable a subject for any good Christian to take pleasure in dilating upon. I conclude therefore, in this Point lyes a great part of the Unhappiness of this Church and Kingdom.

Notes

• * 1.1

  Ep. 118, 119.