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

CHAP. VIII.

Of a Tender Conscience, what it is, and its Priviledges.

IF pleading our Charter of Christian Li∣berty will not give us a discharge from Obedience to our Superiours, whether in things Sacred or Civil, as I have proved it cannot, yet possibly the plea of a Tender Conscience may.

This is thought to have not only a Pri∣viledge, but a kind of Prerogative, to carry with it an exemption from all humane Laws whatsoever, but especially Ecclesiastical. It pretends to be Gods peculiar, and exempt from any inferiour cognizance, like the Mo∣nastick Orders in the Church of Rome, which are immediately and only subject to the Pope, so this to Gods Tribunal and none else: Nay, it looks like a Dictatorian Authority, and seem to be legibus soluta. This (they would make us believe) can limit the Ma∣gistrate,

null Laws, forbid execution, and which is yet more, change the very nature of things, and make that good and holy which was wicked and rebellious before. This can canonize any Opinion, legitimate any action, warrant any extravagancy in the person that owns it. The man of a Tender Conscience may pass all guards; all mounds and barrs that are set to confine others, must be open to him. He is a righteous man, and for him there is no Law, no controll∣ment, no punishment. The Tenderness of his Conscience is an inviolable Sanctuary, and he that meddles with such a man, is a fighter against God. Make use of the best arguments to convince him, discourse to him with the greatest evidence, he is not bound to hear you, his Conscience is his Priest, Pro∣phet and King too, he hangs and draws and all within himself (as we say;) whatsoever he thinks can be no heresie, and whatsover he does can be no sin.

Unless therefore we can pull down this Usurper, we must look for no Magistracy, and except we discover the weakness and absurdity of this pretension, all endeavours of restoring Uniformity in the Church will be vain and useless. Let us 1. Therefore consider what Conscience is in general, and

then we shall better come to understand the grounds and strength of this mighty pretend∣er: 2. What a tender Conscience is; 3. What priviledges or exemptions it may lay claim to.

1. What Conscience is. And indeed the original of the mistake in this matter seems to lye here; some have given such pompous and Romantick descriptions of Conscience, that they have beguiled men into an appre∣hension that it is far a Mightier Potentate than indeed it is. I have read of a vulgar person, who first having heard himself re∣sembled to the Prince for stature and com∣plexion, and afterwards heightned up into the conceit by the flatteries of some and arts of others that had ends to serve by him, came at last to conceit himself to be the Prince indeed, and gave sufficient trouble to the King in possession. Men have spoken so magnificently of Conscience, that divers have grown into a belief, that it was some Ghost or Spirit, and little thought it was no∣thing but their own inconsiderable selves.

It is called a Tutelar Genius, a Familiar, a Domestick Deity, a God within men, and at least Gods Vicegerent inthroned in our bo∣soms. Now under these disguises men have

been ready to fall down and worship them∣selves, and like the Pagans, have given Di∣vine honours to their own Passions; but the least that could follow from such premises, was that the Magistrate must strike sail to this admired Numen. Hence probably Qua∣kerism took its rise, the men of which way are generally a stubborn and incurable gene∣ration: Bring Scripture or Reason or any Authority against them, they slight all, and only appeal to the light within them, that mighty Deity, that internal Christ, their Conscience. Hence also it's probable, that mischievous principle arose, That it is lawful to do Evil that Good may come of it, in spite of the Apostle: And it is believed that for a good cause, and under a good intention (that is, the perswasion of our Conscience, (especi∣ally if Providence also smile upon our un∣dertakings, and incourage us with hopes of success,) that it is lawful for any man of what quality soever to set up for a Refor∣mer and turn the world upside down. Nay; so far have some been bewildred by these cloudy and misty descriptions, that whatso∣ever Humour hath been predominant in their Bodies, whatever Passion of their Mind, what∣ever Prejudice of Education, or Interest, or Profit, all this hath past for Conscience, and under that name been uncontrollable.

But now if such men would consider, and loved plain English, and to understand what they say, Conscience is neither God, nor An∣gel, nor Spirit, nor any thing that will bear all that weight is thus laid upon it. But is plainly this and no more; namely, It is a mans own mind or understanding under the distinct consideration of reflecting upon himself, his own actions and duty. When we take notice of things that do not concern us morally, then this notice is called un∣derstanding only, or mind, or opinion, or science, or some such name; but when we consider whether a thing be good or evil morally, lawful or unlawful, that is, whe∣ther it be agreeable to such a rule of action or suitable to the end of eternal happiness, then we call this notice or reflection of our mind, Conscience.

Now when we speak thus plainly, a great part of the aforesaid Legendary conceits va∣nish; for scarcely any man that sayes his Conscience is incontrollable, will say his own opinion or Reason is the ultimate rule of his actions: but will confess he may as a man err and be mistaken, and therefore hath need of a Guid, or some Law or light to direct him. Therefore it is plain, that

men deceive themselves with Metaphors, with words and phrases.

Some man perhaps will say, That allowing Conscience to be nothing but the Mind of man as aforesaid, yet even so it is subject to no humane Laws, forasmuch as no man can force me to think otherwise than I do, nor compell me to be of his opinion in the in∣ward sence of my mind: My Mind therefore or Conscience is only obnoxious to God.

But the answer to this is easie, That though it be true, that neither men can know my thoughts, nor put any constraint upon the free actings of my Mind; yet for all this, since my Mind is not infallible, I may and must needs have something to guide my mind, in its judgement and determinati∣ons, and that is it which we call Law; and though this cannot force me to follow its di∣rection, yet it morally obliges me, that is, it will be my sin if I do not. In short; The most that Mind or Conscience can pretend to, is to be a Judge, yet is it but such a Judge as is subject to the Laws, and they must guide it, as that guides the man, or otherwise its petty Soveraignty that it pretends to, will not secure it from the wrath of the great Soveraign of the world, by whom Kings reign.

But if it be further objected, That we are notwithstanding bound to obey the dictates of our Mind or Conscience before any Law or command of any humane Authority what∣soever, if they happen to interfere.

I answer, It is true in things notoriously and plainly evil, and the reason is, (not be∣cause my Mind or Conscience supersedes the Law of the Magistrate, but) because some higher Law of God or Reason by which my Conscience is guided, hath in that case made a nullity in the Law of the Magistrate; for if my Conscience have not the direction and warranty of such superiour Law, the meer Opinion of my Mind or Conscience will af∣ford me no security, for where those are si∣lent, there the Law of the Magistrate is the immediate Rule of my Conscience; and then to oppose or contradict that, is to affront the publick Tribunal with a private Consisto∣ry, and to set my own Opinion against Gods Institution.

If yet it be further urged, That if after all my consideration of the reason of publick Laws, I cannot satisfie my self of the lawful∣ness of the thing commanded, I must then govern my self by my Conscience, and not by the Law.

I reply, That if the unlawfulness of the thing commanded is not as plain and visible, as the Command of God for obeying Autho∣rity is, my Opinion or Conscience will be no excuse to me, because I forsake a certain Rule to follow an uncertain.

But if after all endeavours of satisfying my self to obey the humane Law, yet the thing commanded by the Magistrate (how∣ever innocent it may be in it self) seems to me as plainly unlawful, as obedience is plain∣ly a duty, I say this case is pittyable, and will make some abatement of the sin of dis∣obedience, but doth not totally excuse it, much less make a nullity of the Law. It cannot make the Law null; for that depends upon its own Reasonableness and the Autho∣rity enacting it, and not upon the Concepti∣ons of men. Nor can it totally excuse from sin, for sin is the transgression of a Law, according to the definition of the Apostle. All therefore that can be allowed in the case is, That by reason of such a mans unhappy circumstances, his disobedience will then be only a sin of infirmity, which is pittyable amongst men upon consideration of common humanity, and is pardonable with God as other errors are upon a general repentance.

2. Now let us proceed to consider what a Tender Conscience is, and how that will alter the case.

And it is no more easie to find out what men mean by Tenderness, than what they meant by Conscience. Doubtless when men speak of a Tender Conscience, they do not mean such an one as will endure no check or restraint, that like an unbroken Horse will admit of no rein of Government: nor yet a nice and phantastical Conscience, that can brook nothing contrary to its own humour. These at the first view are plainly vitious and most of all need and deserve the restraint of Laws, and to be inured to that they so stub∣bornly decline.

Nor yet on the other side, can Tender∣ness be taken in the same latitude with a Good Conscience. Every good man hath such a tenderness as to be afraid of sin, and to decline the occasions and temptations to it; and it would be too arrogant and pre∣sumptuous for those that plead the tenderness of their Consciences, to suppose themselves the only men that make Conscience of what they do; for then the contrary to a tender Conscience must be a brawny and obdurate

or stupid Conscience: which it would be too contumelious to reproach all other men but themselves with.

It remains then, That that which is meant by Tenderness, is something betwixt these two; namely, neither a steady well instru∣cted, nor yet a sturdy and rebellious Con∣science, but a weak, unsetled and timorous one. And now having before resolved Conscience in general to be nothing but the Mind or practical Understanding, a Tender Conscience will be nothing but either an ignorant or uninstructed Mind, or a sickly, melancholy and superstitious Understanding. And then to speak plainly, A man of a ten∣der Conscience is such a person, as being right and honest for the main, yet either through the weakness of his Intellectuals or prejudices of his Education, or through the melancholy of his Constitution, doth not rightly understand his duty, and consequent∣ly is apt to doubt and scruple and fear where no fear is; and by this mistake (from the causes aforesaid) renders those things evil to himself that are not so in themselves.

Now this being so, that a Tender Consci∣ence is this and no more, a man will justly wonder whence it should come to pass, that

either the pretence of such a Conscience should be a matter of ambition as we see it is with some, and much more that it should be thought fit to give Laws to the world as it seems to be the mind of others.

However we grant it pittyable, but before we shew what priviledges it may claim, we will a little unfold more particularly the qua∣lifications it must have to be able to sue out its priviledges. And in general I have said already, That such a person must be right and sincerely honest for the main. Now of that he that pleads tender Conscience, must give proof in these following Instances.

1. He that pleads for Compassion upon the account of his Weakness, must be so inge∣nuous as willingly to submit himself to in∣struction, for he that scorns it, and thinks himself wiser than all the world besides, of all men hath the least right to make this plea. I do not see how he that hath the confidence to be a Preacher to others, or a Disputer for opinions, can pretend to the priviledges of that Tenderness we speak of. For either a man owns himself an ignorant or a knowing man; if he be an ignorant man, he ought not to take upon him to teach others, but to learn; if he be a

knowing man, he ought not to scruple, but to obey.

2. He that pretends Tenderness of Con∣science, must make good his claim by being uniformly conscientious; that is, making as much Conscience in other things, as that he pleads exemption from. Otherwise it will be but Pharisaism, to strain at a Gnat and swallow a Camel. Davids heart smote him when he cut off the skirt of Saul's Garment, but it would never have been called Ten∣derness of Conscience in David, if at another time he should have attempted the life of Saul. St. Austin speaks of some that pre∣scribed to themselves stricter limits of Matri∣mony than the Laws did, per Mores non fiebat quod per Leges licebat, & factum hor∣rebatur licitum, ob vicinitatem illiciti. But then, they were severly holy men in all their conversation, otherwise this would have de∣served no better esteem than Superstition in them or worse. He that shall scruple a Ce∣remony, and neglects an Institution of Christ, that dares not kneel at the Sacrament, but dares neglect the Communion, that scruples the observation of Lent, but scruples not Sensuality or Lust, Drunkenness or Gluttony, that is afraid to eat blood, but not afraid to shed the blood of men, that will abstain

from things strangled, but not from fornicati∣on: Let such a man pretend what he will, he neither hath nor can plead the priviledges of a Tender Conscience.

3. He that is truly tender, if he cannot do all that he is commanded, will yet do all that he can. He will not make the breach wider, nor the distance greater than needs must, lest he should betray more of humour and stomach than Conscience. He that cannot bow at the name of Jesus, yet perhaps can stand up at the Creed; or if not that nei∣ther, yet probably he can be present at it. He that cannot kneel when he is required, may express so much reverence as to stand; And he that is not satisfied in all the parts of the publick Prayers, may possibly be able to come to Church; or if none of these, yet at least

4. He that cannot perform what the Laws require of him, may forbear judging and censuring those that do. His Conscience is a rule to himself, but doth not oblige him to pass severe Censures upon all other men. It is a very proud Conscience that will tran∣scend its own Province, and prescribe to all the world besides. If he be weak and igno∣rant, it is very unsuitable that he should carry

himself as the only sagacious man, and make his mind the publick standard of truth and falshood, of good and evil. For in so doing he contradicts himself, pleads ignorance and pretends knowledge, would be dealt with as the most weak, but deals by others as if he was the most strong and skilful.

The man of a tender Conscience finds it enough to rule and judge his own actions, but leaves other men to their own masters. He is so modest upon the sense of his own defects, and consequently so charitable as to think other men may know a reason of that he is not satisfied in. But they that must erect a Judicature for all those that differ from them, and arraign them of Su∣perstition or Popery, that are not of their own mind, shall sooner convict themselves of pride and pragmaticalness, than give proof of any true tenderness of Conscience.

5. The truly tender Conscience will freely part with Money and whatever else uses to be valuable of that kind to preserve its own Innocency and Peace, and is far from the humour of pretending Conscience to advance his Gain, or excuse his Purse. If such a man cannot conform to the Laws, yet he can pay the penalty; if he cannot go to Church, he

can pay his Tythes: otherwise it is his Mo∣ney he is tender of, and not his Consci∣ence; his God is his Gain, and his Profit his Conscience. He that comes up to these five points of honesty, may be heard in his plea of Tenderness, and no man else. And now I will in the last place shew what conside∣ration is to be had of such a case, and that in these three particulars.

1. Every private Christian is bound in charity and compassion towards such a man, to deny himself of some part of his liberty, to please and to gain him. That is, in those things that are the matter of no Law, but left free and undeterminate, there the rule of the Apostle takes place, Rom. 15. 1, 2. We that are strong, ought to bear the infir∣mities of the weak, and not to please our selves. And let every one of us please his neighbour for his good to edification. I say, in such things as are not the matter of any Law, for I may not do evil that good may come of it; I must not break either the Laws of God or man out of an humour of complaisance to my Brother, for this were as we say, to rob Peter to pay Paul, or to commit Theft or Sacriledge, that I may give Alms. But in such things, as both the Laws of God and man have left me at li∣berty,

and at my own dispose, I may then justly and ought in charity to consider his weakness, rather than use my own strength; and ought not to walk over Rocks and Precipices, where I know the infirmity of others is such that they cannot follow me. For though my own strength would bear me up, yet it were very charitable to descend from that height which I know others cannot climb up to without giddiness.

To do all that I may do without danger to my self, and not at all to regard what othes can comply with, or to use my own liberty to the offence of others, is to be unchristian and uncharitable. It is to sur∣feit of my own abundance when my Brother is in want. And in this sense only are we to understand all these discourses of the Apo∣stle about Scandal and Offence. In those times the Magistrate being Pagan, took no care of the Church, nor had passed any Laws concerning the manage of the Christi∣an Religion; therefore whatsoever God had left free and undetermined, was so still: so that the Christians had a great deal of scope and room for mutual condescension, and accordingly the Apostle exhorts them, that in all that materia libera, they should by love serve one another. And with great

equity; for he that will provoke his Bro∣ther to sin, by doing that which he himself can omit without sin, is guilty of sin in so doing. But the case is quite otherwise when there is a Law in being; for if my Brother will be offended, unless I break a Law to comply with him, in that case Charity be∣gins at home, as we say, I must look to my self first, and if he take offence, he doth take it where it is not given, for I do but my duty. And as I may and must give Alms of what is my own, and what I can spare from my own occasions, but am neither bound to deprive my self of necessaries, that I may serve any mans needs, nor much less to rob another of his right, that I may furnish him that wants; so the same Cha∣rity requires that in all those cases where no Law of God or man hath restrained my liberty, I there consider the infirmity of a another, rather than the pleasing of my self. And that this is it which St. Paul meant in all those passages, appears by consideration of the instance he gives in himself, and wherewith he concludes the argument, 1 Cor. 8. 13. Wherefore if meat make my Brother to offend, I will eat no flesh while the world stands. The eating of flesh was under no Law, and consequently he should not offend if he forbore it, therefore he resolves that

he would abridge himself of his own liberty, rather than offend another.

2. It becomes the wisdom and compassion of a Christian Magistrate so far to consider the satisfaction of peoples Minds as well as the peace and safety of his Dominions, as not to make those things the matter of his Laws which he foresees mens weakness will make them boggle at: unless there be weigh∣ty reasons on the other hand to counter∣ballance that consideration. Such as, that the things which some scruple, are never∣theless necessary to Government, or grate∣ful to a greater or more considerable part of his Subjects. If without these conside∣rations he shall however constitute such Laws, I will not say such Laws are therefore null, (for the weakness of people doth not take away his power) but I will say they are unkind and ungracious. But those conside∣rations being supposed, that is, if such Con∣stitutions as are apt to be scrupled by some, be yet either necessary to Government, or very grateful to the more considerable part of his Subjects, he hath then no obligation upon him to consider the offence of a few, but the good and safety of the whole. Yet when those interests are secured, there is great scope for his compassion, and conse∣quently

it is the duty of a good Magistrate (as of a good Shepherd) to drive as the Cattle can go.

3. If it shall be found necessary upon the considerations before intimated, or any the like, to make such things matter of Law that were before indifferent in themselves, and which being so made, are likely to be scrupled by those who ought to obey; It becomes a Christian Magistrate who consi∣ders he governs Men and not Beasts, to af∣ford means of instruction to such weak and scrupulous persons, and competent time for those instructions to take place, and in the mean time to suspend rigorous executions. For it is not in mens power to believe what they list, much less what others would have them: and it hath alwayes been found that force without instruction hath been preva∣lent only upon the worst of men, and set the more conscientious farther off by prejudice. But after such instruction afforded and time allowed, if then such persons be not rightly informed and satisfied, yet the Magistrate is unblameable, for he commands but what is reasonable in it self, and he hath done what lay in him, that mens Judgements might be convinced, and Conscience quieted.

It is very observable that in the Council held by the Apostles at Jerusalem, Acts 15. of which I have sometimes made mention, whilst there was hopes of gaining the Jews to Chri∣stianity, and until they had time to be suffici∣ently instructed in it if they would, for so long time the Apostles used them with great tenderness, and as it appears made that De∣cree in complyance with them, whereby they abridged the Gentiles of the exercise of a considerable part of their Christian Liberty in meer condescension to the Jews: but af∣ter such time as the Jews might have been sufficiently instructed, but remained incura∣ble and obstinate, then this Indulgence grew into desuetude, and the Gentiles resumed their due liberty. From the same consideration was it that St. Paul (as I also observed be∣fore) practised Circumcision in the case of Timothy, which he otherwise declared use∣less and dangerous. And again upon the same grounds did the Apostolical Ca∣nons enjoyn the observation of the Jew∣ish Sabbath as well as the Lords Day, and several other things were both acted by pri∣vate Christians, and decreed by the Au∣thority of Councils in favour of the Jews, till they appeared no longer pittiably weak and ignorant, but contumacious and in∣tractable.

And as the Elder Christians did by the Jews, so seems the Great Constan∣tine to have done by the Pagans; He con∣sidered that those that had beèn all their life∣time kept in the darkness of Gentilism, could not presently bear so great a light as Christi∣anity. Therefore though he zealously re∣commended it, yet he did not presently make it penal not to be a Christian, but for a time gave every one leave to be of what Religion he would, to choose his own God and his own way of Worship. In the mean time care was taken, that all should have opportunity of understanding the truth if they would, which when they had enjoyed for a competent time, he then requires all the Roman Empire to im∣brace Christianity. This last instance I con∣fess fits not the very matter we have in hand, which is touching things in their own nature indifferent: But it agrees with the general reason of proceeding, which is sufficient to my purpose.

But now after all this, if people will not be instructed, but shall be so ridiculous as to pride themselves in their folly, and glory to continue weak, when they may be strong, that is, will affect Ignorance, to countenance Disobedience, I see no obligation upon the Magistrate either to forbear to make or exe∣cute

such Laws as he apprehends for the good of his Government, as I said before.

And so I hope I have cleared this point, That though a Tender Conscience hath its Priviledges, yet it hath not such a Prerogative as to null the Laws, or suspend the Power of the Magistrate in the Sphere of Religion. And therefore this pretence will be no longer an excuse for mens Non-conformity to the Laws and Church of England.