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.

PART I. (Book 1)

An Enquiry into the Causes and Origin of the Separation from and Contempt of the English Reformed Church.

CHAP. I.

Wherein are represented several things that are pretended, but are not the true Causes of our distractions and dissatisfactions; viz. 1. Corruption in Doctrine; 2. The too near approach of this Church to the Roman; 3. The Scandalousness of the Clergy: All which are disproved.

WE have a Proverbial saying amongst us, that Every one that is forty years old, is either a Fool or a Physician: But with∣out a Proverb to justifie the undertaking, there are but few that (at

what age soever) do not think themselves at years of discretion enough, to pass a judge∣ment upon, and prescribe to the Body Poli∣tick, whether Church or State. Though it usually happens, that such Empiricks, either to shew their wit (suspecting distempers where there are none) make them; or whilest they rashly adventure quiet a movere, and like Englishmen will be alwayes mend∣ing, they make work for better skill than their own; or lastly, if they discover some small matter amiss, mistaking the cause of it, not only lose their time and labour (which would be easily pardonable) but ex∣haust the spirits of the Patient with impro∣per medicines, and purge out the good and useful juices as noxious humours, and so the Physician becomes far the greater disease of the two.

That our Church is of a sound and healthful constitution, and might have con∣tinued so, had it not met with this fortune, I think I have sufficiently, though briefly manifested in the foregoing Introduction: But some men either loving to be alwayes reforming, or having first separated from it, that they may either commend their own skill, or justifie their own fact, must ac∣cuse the Church.

We read of Brutus, that having killed Caesar, he was alwayes after inveighing against him as a Tyrant, Ità enim facto ejus expe∣diebat, saith the Historian, It was expedient he should call Caesar Tyrant, for otherwise himself must be a notorious Traytor. So these men, though the greatest disorders of the Church be but what themselves have made, must find faults, that they may not seem to have raised all the dust, and with∣drawn themselves and others from it without cause.

1. And in the first place the Doctrine of this Church is blamed; though thanks be to God, there are but few that are of so little di∣scretion as to bring in this charge, and those that are, will never be able to prove it.

The main (if not the only) thing ex∣cepted against in this kind, is, that the thirty nine Articles are not so punctual in defining the five points debated at the Synod of Dort as they could wish. But this though it nei∣ther needs nor deserves an answer, yet I shall reply these two things to it.

First, That it is not so with the Doctrine of Christianity as with common Arts and

Sciences, which depend upon humane wit and invention, and consequently are capable of daily improvements: For the mind of man having not an intuitive knowledge, but proceeding by way of discourse, discovers one thing by another, and infers things from one another; so that there is not a Nè plus ultrà in those things, but daily new disco∣veries, & dies diem docet. Whereto ac∣cords the saying of wise men, Antiquitas saeculi, est juventus mundi, That which we call the old World, is but indeed the infan∣cy of knowledge, and the latter Times must needs have as much the advantage of truth as they have of deliberation and experi∣ment.

But it is quite otherwise with Christia∣nity, for that depending solely upon Di∣vine Revelation, can admit of no new disco∣veries; time may obscure it, and the busie wit of man may perplex and confound it with its inventions, but can never discover any thing new, or bring to light any truth that was not so from the beginning. For if we admit of new Revelations, we lose the old and our Religion together, we accuse our Saviour and his Apostles as if they had not sufficiently revealed Gods mind to the world, and we incurr St. Paul's Anathema

which he denounces against him (whoso∣ever it shall be, nay, if an Anger from Hea∣ven) that shall preach any other doctrine than what had been received. And St. Jude hath told us the Faith was once, that is either at once, or once for all delivered to or by the Saints. But if we shall pretend a private Spirit or Revelation to discover and interpret what was before delivered, we do as bad; we suppose Christ and his Apostles not to be able to deliver the mind of God, and we open a Gap for all Impostures and delu∣sions perpetually to infest and corrupt Chri∣stian Doctrine.

The consequence of these premises is, that (contrary to what I affirmed before of other Sciences) the elder any Doctrine of Christi∣anity can be proved to be, it must needs be the truer, and accordingly deserve the greater veneration from us, as coming nearer the fountain of Evangelical Truth, Divine Reve∣lation: and that he that talks of more clear Light of the latter times, and clearer disco∣veries in Religion, talks as foolishly as he that should affirm he could discern things bet∣ter at a miles distance, than the man that hath as good eyes as himself, and yet stood close by the object.

This being so, it must needs be the excel∣lency and great commendation of this Church, that her Articles of Doctrine agree better with the first Times of Christianity than the last Age; and is an irrefragable Argument that she derived it not from any Lake or lower streams troubled and mudded with mens pas∣sions and disputes, but from the Fountain of the holy Scripture, and from those who certainly had best advantage of understand∣ing it in its own simplicity, the Primitive Church. That no one Father or Writer of the Church, whether Greek or Latin, before St. Austin's time agreed in Doctrine with the determination of the Synod of Dort is so no∣toriously plain that it needs no proof, nor can be denyed. And if he (I mean St. Au∣stin) agrees therewith, yet it is certain that in so doing he disagrees as much with him∣self as he doth with us of the Church of England. And what if St. Austin, a devout good man, (but whose Piety was far more commendable than his Reason,) being hard put to it by the Manichees on one hand, and the Pelagians on the other, was not able to extricate himself, who can help it? Shall his Opinion, and that which he was rather forced into by disputation than made choice of, but especially shall the Determination

of a few Divines at Dort vye with the con∣stant Doctrine of the Primitive Church, or make that an imputation upon our Church, which is really amongst its Glories? Must a novel Dutch Synod prescribe Doctrine to the Church of England, and outweigh all Antiquity? Shall those that knew not how God could be just, unless he was cruel, nor great, unless he decreed to damn the greatest part of Mankind; that could not tell how man should be kept humble, unless they made him not a man but a stock or stone: Shall, I say, such Men and such Opinions confront the Antient Catholick Apostolick Faith, held forth in the Church of England?

Secondly, The Articles of the Doctrine of this Church do with such admirable pru∣dence and wariness handle these points we are now speaking of, as if particular respect was had to these men, and care taken that they might abundare suo sensu, enjoy their own Judgements, and yet without check sub∣scribe to these Articles. And accordingly it is well known, that not many years since, when the Dort Opinions were very predo∣minant amongst many Divines of this Church, they used (it may be) a little more schola∣stick subtilty to reconcile their own Opini∣ons with these Articles, but never con∣demned

the latter for the sake of the former.

And at this day divers good men are in the service of this Church that are in their pri∣vate Judgements of the Dort perswasion, and yet never thought their subscription to these Articles did any violence to their Consciences or Judgements: therefore this can be no cause of our Troubles, nor ground of Separation from the Church.

A second pretence against this Church is, that it is not sufficiently purged from the dross of Popish Superstitions, that it comes too near the Church of Rome, and so the Communion of it is dangerous.

Popery is an odious Name in this Nation, and God be thanked that it is so, for it de∣serves no less: But as Constantine when he condemned the Arrians and decreed their Books should be burnt, appointed that they should be called Porphyrians, a Name suffici∣ently detested by the generality of Christi∣ans: So those men that have a mind to re∣proach the Church, know no more effectual way of affixing an Ignominy upon it, than by laying the imputation of Popery to it. And indeed if the Charge were as true as it is false, or if it were as probable as it is mali∣cious,

it would not only serve to exasperate the Vulgar against the Church, but to justifie their Secession from it. But it is hard to say whether the unreasonableness or the unchari∣tableness be greater in this suggestion. For,

1. It is certain there hath been little or no alteration made in either the Doctrine, Discipline or Liturgy since the first Reforma∣tion; and therefore if either of them incline too much that way, they did so from the be∣ginning. Now that which I inquire into, is, what should be the causes of the late revolt and separation from this Church, or what should make that discernable change in mens affections towards it, from what was in the former Age? And he that tells me it was Po∣pishly constituted at first, gives indeed a rea∣son (if it was true) why this Reformation should not have been entertained at first, but doth not assign a cause why those should depart from it now, that had imbraced it with so much zeal formerly. He therefore that would speak home to this case, must shew that this Church hath lost its first love, and hath warped towards the old corrupti∣ons from which it was once purged. But this is so far from being possible to be shewn, that it is certain on the contrary, that all the change that hath been made of late years,

hath been meerly in complyance with and condescension to those that object this against it; and a man would reasonably expect, they would easily pardon such Innovations.

But in truth the main quarrel is, that we are not alwayes reforming, but keep to the old Matron-like Dress, the Queen Eliza∣beth fashion. If the Governours of the Church would comply with the curiosity of this wanton Age, our Religion would quickly have the fortune of Apelles's picture accord∣ing to the known story. He to deride the conceited folly of the Age, exposes to pub∣lick view a Master-piece of his work: And as it usually happens, that every body pre∣tends to skill in reforming (by the incou∣ragement of the Proverb that saith, facile est inventu addere) scarcely any person that past by, but spent their verdict upon the picture; All commend it in the general, yet to give some special instance of their skill, every one finds some fault or other: One would have had more Shadow, another less; one commends the Eye, but blames a Lip, &c. The subtil Artist observes all, and still as any passenger had shot his bolt, alters the pi∣cture accordingly. The result was, that at last by so many Reformations it became so deformed and monstrous a piece, that not

only wiser men, but these vulgar Reformers themselves wondered at it, and could now discern nothing worthy so famed an Artist. He on the other hand, to right himself, pro∣duces another Piece of the same Beauty and Art, which he had hitherto kept up by him, and had escaped their censure, and upbraids them thus, Hanc ego feci, istam populus, This latter is my work, the other is a mon∣ster of your own making.

This is our case; Christian Religion was by holy and wise men our Reformers, de∣vested of those gaudy and meretricious ac∣coutrements the Romanists had drest her up in, and habited according to primitive sim∣plicity; but this would not please every bo∣dy, every Sect and Party would have some∣thing or other added or altered according to their several phancies and Hypotheses, which if it should be allowed (the opinions of men are so contrary one to another as well as to truth) the true lineaments of Christianity would quite be lost. Upon this considera∣tion hath not this Church been very fond of alterations.

But to all this it is likely it will be reply∣ed, That now we have more light and disco∣ver blemishes and deformities, which (though

they were before, yet) we could not discern when our selves came out of the dark Den of Popery. At first, like the man under cure of his blindness, Mark 8. 24. we saw men as trees walking, we discovered only some more palpable errors, but now we discern though lesser yet not tolerable deformities.

2. To this therefore I answer in the second place, That it is certain all is not to be esteem∣ed Popery, that is held or practised by the Church of Rome, and it cannot be our duty (as I have said before) to depart further from her than she hath departed from the truth: for then it would be our duty to forsake Christianity it self in detestation of Popery. To reform is not surely to cast away every thing that was in use before, unless Barbarism be the only through Reformation.

The Historian observes of those that spoil Provinces and ransack Kingdoms ubi solitudi∣nem fecere pacem appellant, when they had converted a flourishing Countrey into a de∣solate wilderness, they called this a profound peace. But sure to reform is not to destroy and lay waste, but to amend. Unless there∣fore it can be proved against the Church of England that she holds or practises any thing false or sinful, it will little avail them that

object against her, and as little be any ble∣mish to her constitution, that in some things she concurs with the Roman. Nor is it rea∣sonable to say, such a thing is received from the Church of Rome, meerly because there it is to be found, unless it be to be found no where else: for though it be true that many things are the same in both Churches, (in as much as it is impossible they should be Chur∣ches of Christ at all else,) yet it is as true that those things wherein they agree are such (and no other) as were received generally by all Christian Churches, and by the Roman be∣fore it lay under any ill character. But that this Church doth not so syncretize with that of Rome, as to make its Communion unsafe or sinful, I suppose the following Conside∣rations will give sufficient security to an un∣prejudiced mind. In the mean time let me intreat him that hath entertained any suspi∣cions of that kind against her, to give an in∣genuous Answer of these two or three Que∣ries.

1. If there be such a dangerous affinity betwixt the Church of England and the Ro∣mish, how came it to pass that the blessed in∣struments of our Reformation, such as A. Bishop Cranmer, Ridley, Latimer and others, laid down their lives in testimony to this

against that? For if those of the Church of Rome could have been so barbarous as cruel∣ly to murder those excellent persons for some slight Innovations, or for differing from them in Circumstantials; yet certainly such wise and good men would not have been so pro∣digal of their own blood, nor weary of their lives as to cast them away upon Trifles. It is probable at least therefore that those of the Church of Rome thought the English Refor∣mation to be essentially different from them; and it is more than probable that those holy men aforesaid thought so, and did not offer to God the sacrifice of fools.

2. Or how comes it to pass that all those of the Roman Communion withdraw them∣selves from ours, and are commanded so to do by the Head of their Church under peril of damnation? And on the other side the true Protestants of the Church of England, think it their duty to absent themselves from the Roman Worship, lest they should defile their Consciences with their Superstitions? I say how comes this distance and apprehen∣sion of sin and danger reciprocally, if the dif∣ferences between them be inconsiderable?

3. Whence comes it to pass, that the Bi∣gots of the Romish Church have more spite

against our Church, than against any Sect or Party whatsoever? but that they take us not only for Enemies, but the most mortal and formidable of all those they have to do with.

Or Lastly, if both the Church and Church∣men of England are not far enough removed from any participation with that of Rome, how comes it to pass that they of all men most zealously and constantly upon all occasi∣ons stand in the gap and oppose the return of Popery into England, when other men either slight the danger, or are so fond of their own private sentiments, as apparently to run the hazard of this for the sake of them? Any reasonable man would think those men have not really such an abhorrence of Popery as they pretend, and that there might easily be found terms of accommodation between them, when he shall observe them more fond of eve∣ry petty Opinion, than concern'd for the publick Security against that common Ene∣my; And that they will rather venture the danger of that breaking in upon them, than forgo the least fancy or opinion; nay, will be instrumental in procuring a Toleration and suspension of the publick Laws for that, which they are so jealous others should have any kindness for. And for proof of this, I

call to witness the transactions of the last year, when those very men that would be thought the Atlas's and only supporters of Protestant Religion, and would give out as if their Zeal was the only Bulwark against Po∣pery, had by their separation from, and enmi∣ty to this Church, weakned the common in∣terest, and by their restless importunities and unlimited desires of liberty, in a manner ex∣torted a suspension of the Laws touching Religion. Had not His Majesty and His Parliament timely foreseen the consequence, and the whole Nation been awakned into an apprehension of the danger by the serious and constant admonitions of the Episcopal Clergy, Popery might have come in like a Landflood upon us, notwithstanding those quicksighted Watchmen that can spy Popery so far off. I say had not the Church-men especially bestirred themselves, and shewed both a better courage and zeal against Pope∣ry, and also a better skill in that warfare than their Accusers, the so much dreaded Enemy had ere this time been in fair hopes of attaining his desires.

This was a passage of so much glory to the true Church-men, and so great and il∣lustrious an instance of their integrity, that I am in hope whilest it shall remain in memory,

Malice it self will be ashamed to lay any im∣putation of inclining to Popery either upon the Church or Church-men of England.

I shall not need to add to all this, That there are as understanding men in Religion, per∣sons of as holy Lives, and of as comfortable Consciences, of this Churches Education, as are any where to be found in the world be∣sides. Which three things together fully acquit any Church of participation with Popery. For that degeneracy of Christiani∣ty is for nothing more truly hateful, nor by nothing more discoverable than by its blind devotion, principles of immorality, and the bad security it gives to the Consciences of men; which who so acquits any Church of, (as every considerate man must needs do this Church) he shall after that, very unrea∣sonably leave any ill character upon her, at least of that nature we now are speaking of.

3. But there is a terrible Charge yet to come, and that is against the Sufficiency, but especially the Sanctity of the Clergy and Ministry of the Church of England; as if they, like the Sons of Eli, 1 Sam. 2. 15. made men to abhor the offerings of the Lord. And this is made the pretence of resorting to Con∣venticles, and forsaking the Church.

Now if this was as true as it is horribly false, it might be an Objection perhaps fit for a Papist to make, who is taught that the efficacy of all Divine Offices depends upon the intention and condition of him that ad∣ministers; But no Protestant without con∣tradicting his own principles can make use of it to justifie his recession from the Church: For if the efficacy of all Divine Ordinances depend upon the Divine Institution and the concurrence of Gods Grace with my use of them, what can it prejudice me, that he that administers is an evil or unlearned man, so long as I prepare my self to receive benefit immediately from God in the use of the means appointed by him? This therefore may serve for a malicious stone to cast at us from whom they are departed; but no argument in the cause, nor excuse for them∣selves.

Yet I confess nevertheless, this way of arguing (for we must be forced to call hard word by that name) is of great prevalence with injudicious persons, and able to preju∣dice them against the best Constitutions in the world. For they not understanding the reason of things, give reception and enter∣tainment to any proposition in proportion to

the opinion or reverence they have for the person that recommends it. It is a known story, how well the Spartans were aware of this; and therefore if in their Council, a man of a bad life had propounded excellent counsel, they would not suffer him, but sub∣orn some other person of great sanctity to be the Author of it: Amongst other reasons, lest the ill opinion that was generally con∣ceived of the person, should derogate from the weight and value of the counsel and advice.

Therefore the more extreamly to blame are those that acknowledging the truth and excellency of the Doctrine of the Church of England, can yet find in their hearts to un∣dermine the success of it by sowing suspici∣ons and in raising scandals against them, that are to propagate it.

It will be to the immortal glory of the Great Constantine, that when at the Nicene Council the Bishops and Clergy had exhi∣bited to him a great bundle of Libels one against another, he burnt them all together before their faces, as thinking them fitter for the fire than the light. And protested he had so great a zeal for the reputation of Church-men, and such a sense of the con∣cern

and consequence of their good same and reputation, that if he should see one of them in the most scandalous commission, he would cover such a mans shame with his own Purple.

But as I doubt in these dayes there is little of the Spirit and Charity of Constantine, so thanks be to God, there is little need of it in this case; for I doubt not to convince this suggestion against the Church-men of as much falshood, as the former against the Church of frivolousness. For though there want not those in these dayes that are so quick-sighted as to discover spots in the Sun it self: Though I say, there be both those that have great skill in all the methods of uncharitableness, such as can insinuate little whispers and jealousies first, and then foment and hatch them up to a story, and then ag∣gravate the fact, and lastly make the folly of some one man, be the scandal of the whole Order; And also those Atheistical persons whose interest it is (in order to the extenu∣ating their own villanies,) as much as may be to render the persons of those that reprove them as ridiculous as they can, and to that purpose are become great proficients of late in a scurrilous kind of drollery, whereby they can sublimate their own vices and de∣baucheries

into a kind of vapour, a meer frolick and Gentile humour, and on the other side aggravate the meer humane infirmities of graver men into great deformities: yet all their combined wit and malice will never be able to affix any scandal upon the Body of the present English Clergy.

1. For their Learning and Ability: If the Preaching of the present Age be not better than that of former, I would fain know the reason why the Homilies are in no greater reputation, and should expect to see the people desire their Pastors to read them in the Congregation, and save the labour of their own compositions.

If the Sermons of foreign Divines be bet∣ter than those of the English, what is then the reason that all Protestants abroad admire the English way of Preaching, insomuch that some foreign Congregations (as I am credi∣bly informed) defray the charges of the travails of their Pastor into England, as well as dispense with their absence, that they may return to them instructed in the method of English Preaching.

Whether the Preaching in the Church of Rome be to be preferred before ours, he that

hath not a mind to travail into those parts, may yet indifferently well resolve himself, if he take but the pains to read a Book written by Erasmus of the Art of Preaching: which whosoever hath done or shall do, I verily perswade my self, he shall quickly be able to reckon up more follies and ridiculous pas∣sages, than all those gathered together by the Author of the Inquiry into the Causes of the Contempt of the Clergy.

Lastly, He that shall take the pains or have the curiosity to compare the Preachings generally in our Churches with those ordi∣narily in the Conventicles, will either find them very unequally matcht, or else if he hath any reason at all, he hath reason to su∣spect himself intolerably prejudicate. For on the one side, he shall find sound Theolo∣gy, strength of Argument, gravity of Expres∣sion and distinctiness of Method; on the other side nothing more frequent than puerile and flat, oft-times rude, and sometimes blasphe∣mous expressions, Similitudes instead of Arguments, and either apish Gestures, or tragical Vociferations instead of Eloquence.

Besides, a wise man may in great measure take an estimate of the wisdom and abilities of a Preacher or Writer by the very subject

he chooses to discourse on, and not only by the manner of handling it. And he that shall impartially apply himself to this little trou∣ble, may easily observe the Sermons and Tractates of the Non-conformists generally, to be either about. Predestination, which (besides the danger of it amongst the people for mistakes) nothing but unskilfulness could make any man confident enough to under∣take the unfolding of; or about Union with God and Christ, which themselves confess to be unintelligible, and they help to make it so; or the sweetness, beauty and loveliness of Christ's Person, which is seldome han∣dled with any better effect, than the stirring up some sensual passion or other in the fond Auditors, as I have seen verified by expe∣rience.

God forbid that I should charge all the Non-conformists with such indecencies as these; but it is manifest it is such kind of discourses as I have intimated, that are the most taking and ravishing amongst them.

But then on the other side, you shall hear Discourses of the Nature and Attributes of God, and the reason of Religion deduced thence; of the Divine Providence, and Ar∣guments of Contentment, Reverence and Sub∣mission

inferred therefrom; of the Eternal reasons of Good and Evil, and indispensable obligations to Virtue, as the consequence of that principle laid upon the Consciences of men; of the nature of Faith, the necessity of Holiness, of Charity, of Obedience to Go∣vernours: all which are good and profitable, and of great weight and importance.

If we now compare the Writings of both parties, the difference will yet be more le∣gible. Although it hath been observed of old by a Wise and Great man, That general∣ly the ablest of men have not been most given to writing of Books, as being loth to make themselves Themes for fools to comment up∣on; but a middle sort of men are most di∣sposed, and usually have best success that way, whose Genius is more adequate to vul∣gar capacities: yet let any man of compe∣tent judgement lay passion and prejudice aside, and say, if the Writings of the Divines of this Church, both in the Controversies of Re∣ligion and most other parts of Learning, have not matcht any other Profession, any other Church, but extreamly overmatcht their Opponents? It were easie to name Men and Writings, but I conceive it needless in so clear a case.

2. But then for the lives of Church-men; Though I will not render evil for evil, nor retaliate the reproaches cast upon the Sons of the Church, by ripping up the miscarriages of the other perswasions: For (besides that I have not so leaned Christ,) I have observ∣ed so much of the world, that such unchari∣table recriminations have not only made an Apology for the Atheism and Profaneness of the Age, but afford a pleasant spectacle to all evil men, to behold Divines coming upon the Stage like Gladiators, and wounding and murdering one anothers reputation. To which add, that I verily hope the Lives, of the generality at least, of the Clergy of England are so unblameable and commenda∣ble in themselves, that they need not the soil of other mens deformities to set them off or recommend them. Yet I will say these two two things further in the case.

1. If a man be a male-content with the Government, and forsaking the Church re∣sort to private Assemblies, or if being a Cler∣gy-man and continuing in the Church, he shall debauch his Office and undermine the Church which he should uphold; such a man may then debauch his Life too, and yet have a very charitable construction amongst

the generality of dissenters. And on the other side, if a man be of singular sanctity and the most holy conversation, but withal zealous of the interest of the Church and his own duty in it, this man shall have worse quarter and be more maligned by the fiery Zealots of other parties, than one that is both of a more loose life and meaner abilities. Whence it plainly appears, that the bad lives of Clergy-men (if it were true) is but a pretext, not the true cause of quarrel with the Church.

2. If impertinent and phantastical talk∣ing of Religion be Religion, if endless scru∣pulosity and straining at Gnats, if censori∣ousness and rash judging our Betters and Su∣periours, if melancholy sighing and com∣plaining be true Christianity, if going from Sermon to Sermon, without allowing our selves time to mediate on what we hear, or leisure to instruct our Families; if these, and such as these, are the main points of true Godliness, then I must con∣fess, the Sons of the Church of England are not generally the most holy men, and the Non-conformists are. But if a reve∣rent sense of God, and Conscience of keeping all his express Laws, if Justice, Mercy, Con∣tentment, Humility, Patience, Peaceable∣ness

and Obedience to Governours, be the principal ingredients of a good life; as doubtless they are, if we take our measures either from our Saviour, the Apostles or Prophets: Then I do not despair but the Church-men may be good Christians, and of far more holy lives than their accusers, notwithstanding all the contempt cast up∣on them. For upon this Issue I dare chal∣lenge Malice it self to be able to fasten any brand of bad life upon the generality or body of the Clergy.

I know this Age is not without some of the brood of Cham, who will take the impudence to uncover their Fathers naked∣ness, and expose those deformities, which they ought, not only out of charity or re∣verence, but wisdom also to conceal. And it is not to be expected that such a body of men, made of the same flesh and blood, and solicited with the same temptations with other men, should be altogether without spot or blemish: yet I do really believe, those are extream few of that number that just∣ly deserve any scandalous character, and al∣so very inconsiderable in respect of the whole. And he that shall for the miscar∣riages of a few, reflect dishonour upon the Clergy in general, shall do as unrighteous∣ly,

as he that shall take a downright ho∣nest man, and omitting his many and great vertues and innumerable good actions, only rake up and represent in an odious Cata∣logue all the follies of his youth and errors of his life. By the which artifice, the best man in the world, much more the best So∣ciety of men may be rendred odious enough. It is well enough known, that the health∣fullest body is not without some humours, which if they were all drawn together, in∣to some one part or member, would make an ill and dangerous spectacle: but whilest they lye dispersed in the whole mass of blood, where there is a vast predominan∣cy of the good, or else are lockt up in their private cells, glandulae or other recepta∣cles, till they shall be critically evacuated, do in the mean time, little or nothing in∣danger or deform such a body. I need not apply this to the case in hand. To con∣clude therefore; Were there but either so much Charity and Humanity as ought to be in Men and Christians, or so much un∣prejudicacy as becomes wise and good men, used in this matter; we should in∣stead of reproaching the failings or mis∣carriages of a few, heartily thank God for that remarkable Holiness, Humility and Charity that is yet alive and warm in the

breasts of so many of the Divines of this Church in this cold and degenerate Age. And for the rest we should think of that saying of Tacitus, Vitia erunt donec ho∣mines, sed neque haec continua, & melio∣rum interventu pensantur.

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.

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.