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 II. (Book 2)

Wherein several serious Considerations are propounded, tending to perswade all English Protestants to comply with, and conform to, the Religion and Go∣vernment of this Church, as it is esta∣blished by Law.

CHAP. 1.

A Reflection upon divers Wayes or Methods for the Prevention and Cure of Church-Divisions.

HAving in the former Part of this Discourse, diligently enquired into, and faithfully recited the principal Causes of the dis∣contents with, and secession from this Church; It would now ill be∣seem Christian Charity to rest here; for (God

knows) neither the Evils nor the Causes afford any pleasant speculation.

It was a bad state of things at Rome which the Historian reports in these words, Nec morbos nec remedia pati possumus, That they were come to so ill a pass that they could neither indure their Distempers, nor admit of the Remedies. But I perswade my self, though the condition of our affairs be bad enough, yet that it is not so deplo∣rable as to discourage all Endeavours of a cure. And in this hope I take the courage to propound the following considerations; wherein if I be deceived and miss of my aim, I shall notwithstanding have that of Quintilian to comfort my self withal, Pro∣habilis est cupiditas honestorum, & vel tuti∣oris est audaciae tentare ea, quibus est para∣tior venia.

It hath not been the single Unhappiness of this Church alone, to be molested with Disputes, loaden with Objections, and disho∣noured by Separation. Nor can it be hoped that where the business is Religion, and the concern Eternal Life, that men should incuri∣ously swallow every thing without moving any question or stirring any dispute. And there∣fore all Churches must of necessity more or

less have conflicted with the same difficulties we complain of. And consequently the di∣sease being so common, it cannot be but that many and divers Remedies have been tryed and made use of. And out of that store we will in this Chapter make election of such as seem best to fit the condition of the Patient and are most practicable in the Case.

And in the first place, they of the Church of Rome, (as many and great Schisms as they have laboured under formerly, yet) now glo∣rying in their Unity and Peace, and upbraid∣ing all others with their respective Distracti∣ons, may seem to have arrived at some re∣markable skill, and to be fit to be advised withal; and they attribute an admirable ef∣ficacy to the following Method.

First, By way of Prevention, they pre∣scribe that the people be kept in profound Ignorance, and then they suppose, they will never trouble the Church with Disputes, nor themselves with Scruples. Let them but be blind enough, and they will swallow many a Flye that others strain and boggle at: keep them up in the dark like Birds or Wild Beasts, and you will render them tame and manageable.

They affirm Pictures to be Books good enough for the Laity, and say, Those are the best Sheep that know nothing but their own Fold. The Priests lips, they confess should preserve knowledge; but so they pre∣serve it from the people, it is no great matter whether they have it themselves or no.

This Opiate or stupefactive Ignorance these Empiricks mightily cry up; and for proof of the virtue of it, go but over into Spain or Italy, and you shall observe what strange cures it hath done. It hath made as saga∣cious people as any in the world naturally, so far from Disputes in Religion, that they scarce know what it means. Administer but a large Dose of this, and it shall have the same effect the Plague of Darkness had in Aegypt, that suffered no man to stir out of his place.

But this Advice how successful soever it hath been in other places, will not be ad∣mitted in England for two reasons.

1. If it were commendable in it self, yet it comes too late; for the people of En∣gland know so much already that the only

way to cure the inconveniences of that, is to let them know more. And as an Excel∣lent Person hath well observed concerning Atheism, That a little smattering in Philoso∣phy disposes men to it, by intangling them in Second Causes which they cannot expli∣cate, but a through insight into it leads them through that perplexed maze to the discove∣ry of the First Cause of all things. So 'tis only superficial knowledge in Christianity that gives occasion to our troubles, when men think they know, but do not; or be∣cause they know a little, conceit they un∣derstand all that is knowable, and hereupon refuse instruction, and oppose their private opinions to the publick wisdom. Whereas did these men see further into things, they would then discover a reason of many things they are now dissatisfied with, or at least di∣strust their own understandings and grow mo∣dest and peaceable.

2. Besides, if this Advice came timely, yet we take the Remedy to be worse than the Disease; for we esteem it better (if one be necessary) to erre like Men, than to be driven like Beasts, or acted like Puppets.

The Gospel Church is frequently called in Scripture the Kingdom of Heaven, and

the Kingdom of light; but by this course of blind Devotion and stupid Ignorance, it would become more like Hell, which they say hath heat without light.

God in the Gospel requires a reasonable service, and it can never be consistent that those that pretend Christ Jesus is risen upon them as a Sun of Righteousness, should think to worship this Sun by turning their backs upon him, or shutting their eyes against his light. If it were or could be so, then this Proposition would be true, That the way to become good Christians, is to cease to be Men.

2. Secondly, They direct us to an Infal∣lible Judge of all Controversies. And this they so much magnifie and represent as ab∣solutely necessary to Peace, that they tell us we shall labour in vain, in the use of all other Expedients, and only roll up a weight with infinite pains, that will with the great∣er violence return upon us again, till we make use of this Remedy.

But it is so Mountebank-like to pretend to Infallible Cures, that we desire to be re∣solved of these two or three things before we can comply with the advice.

1. We would fain know how it came to pass, that so important a point as this is (of an Infallible Judge of Controversies) which it is pretended would secure the Peace of all States, preserve the Concord and the Dignity of all Churches, stop the mouths of all Atheists, prevent the Sin and the Damna∣tion of many Souls, is no more plainly as∣serted in Scripture, nor proved by Reason, nor better agreed of amongst themselves, that thus recommend it? A man would reasona∣bly expect that a business of this nature, (which is therefore of more value than any one Article of Faith, in as much as that it hereupon depends what shall be so,) should have been more clear and evident than those things that depend upon it: but contrari∣wise, we find that no man ever yet could perswade by Reason, that one certain man in the World was more than a man, and all the rest less.

And then for Scripture, that plainly tells us, that all men are lyars; i. e. such as may deceive, or be deceived; and most un∣doubtedly would never have made such a distinction of Christians, as strong men and babes in Christ, nor made it our duty to consider one anothers weakness, and practise

mutual forbearance, if it had intended any where to direct us to such an Umpire as should have ended all disputes, and made all men equally certain.

But then for agreement amongst them∣selves, where to lodge this Infallibility, whe∣ther in the Pope alone, or in the Pope and Consistory, or in a General Council, or in all these together, or in something else, is, for ought I see, a Question that needs an In∣fallible Judge to determine.

2. How comes it to pass that all Contro∣versies are not determined and Disputes ended long ago, if this were true that is pretend∣ed?

Whether there be any Infallible Judge to resort to now, is the point in question; but it is certain there was such a thing in the Apostles times: they had the assistance of the Holy Spirit in such a manner as to guide them into all truth, and gave miraculous proofs that they had so; and yet this would not cure all the Schisms, nor resolve all Scruples, nor silence all Disputes then. And how Infallibility in a Pope or any other person, (if it were there to be found) should have better success now than it had in those

more sincere and simple times of Christia∣nity, I think is not very reasonably ex∣pected.

Besides, We find manifestly that those that glory so much of this Remedy, have not found such benefit by it, as that they commend it to us for. For it is well enough known, that the Romanists have their Disputes as well as we; The Franciscans against the Dominicans, and the Jansenists against the Molinists, and their several Perswasions ma∣naged with as much heat as any of our Con∣troversies; saving that indeed they all agree in uno tertio the Supremacy of the Pope. Therefore we say, Medice cura teipsum. Let us see all their own Difficulties decided and Disputes ended, and then, and to be sure not till then, shall we be encouraged to make use of the Remedy.

3. Thirdly, They have another Remedy which I must needs confess hath done strange things and been very successful amongst themselves, and I will transcribe the Receipt of it out of an ingenious Book called Europae speculum, pag. 34. of the Edition at the Hague, 1629. in these words: The parti∣cular wayes they hold to ravish all affections and fit each humour, are well nigh infinite;

there being not any thing either sacred or prophane, no virtue nor vice almost, nothing of how contrary condition soever, which they make not in some sort to serve that turn, that each phancy may be satisfied. What∣ever wealth can sway with the lovers, or voluntary poverty with the despisers of the world; what honour with the ambitious, what obediene with the humble; what great employment with stirring and active spirits, what perpetual quiet with heavy and restive bodies; what content the pleasant na∣ture can take in pastimes and jollity, what contrariwise the austere mind in discipline and rigour; what love either chastity can raise in the pure, or voluptuousness in the dissolute, &c. What change of vows with the rash, or of estate with the unconstant; what pardons with the faulty, or supplyes with the defective; what miracles with the credulous, or visions with the phantastical; what gorgeousness of shews with the vulgar and simple, what multitude of Ceremonies with the superstitious, what prayers with the devout; And in summ, whatsoever can prevail with any man, either for himself to pursue, or to love and reverence in another, the same is found with them.—On the one side of the steet a Cloyster of Virgins, on the other a Stye of Courtezans, with pub∣lick

toleration. This day all in Masks with loosness and foolery, to morrow all in Proces∣sions, whipping themselves till the blood fol∣low. To conclude, Never State, never Go∣vernment in the world, so strangely com∣pacted of infinite contrarieties, all tending to the entertainment of the several humours of men.

Now no wonder that this course should keep them generally contented, since it is in effect an universal Toleration, a permitting men to be and do what they list, so they cast but some garb of Religion or other over it.

In the United Provinces, it is commonly said, There is an allowance of all Opinions; but the truth is no more but this, That that State being made up of a combination of se∣veral Free Cities, he that finds not his Opi∣nion countenanced in one City so much as he desires, may retire to another where it is publickly profest. So in the Church of Rome, he that likes not the debaucheries of the Court, may enjoy severities in a Mona∣stery, he that is offended with one Order, may make choice of another; a man may be a good Catholick as they call it, without

being a good Christian; he may perfectly ac∣commodate his own humour, if he have but the wit to make a right choice for himself; he need not be at the Self-denyal to conform his humour to his Profession, but may fit his inclination with a way of Religion, if he have not prevented himself by an imprudent electi∣on. He may almost do any thing, provided, as Erasmus observes, He let but two things alone, which are the only dangerous points, that is to say, that he meddle not with the Popes Crown, nor the Monks Bellies.

But we of this Church are not of opini∣on, that such a Tenet as this is, is worth the prostitution of Religion, and the de∣bauching of mens minds and Consciences; and have too much simplicity and sincerity of Devotion, to make use of this Remedy, to put an end to our Distractions.

4. Fourthly, But the great and infallible Remedy is yet to come, and is that which others express by several words, Axes, Hal∣ters, Racks, Fire and Faggot; but they by one word that signifies as much as all those, viz. the Holy Inquisition. This is that Engine that stretches all mens Intellectuals to the proportion of the Priests, or cuts them off

to the publick Standard; this decides all Controversies, silences all Disputes, resolves all Scruples, and makes perfect Peace where∣ever it comes. But,

Though we grant all this, yet will not this down with Englishmen. For besides that our Gospel is not like (what they say of) the Laws of Draco, written in blood, nor have we any Rubrick, to kill men for qui∣etness sake; besides this, I say, the Genius of this Nation is both too couragious and too compassionate, to be this way Go∣verned.

No people in the world are less moved by the apprehension of death and danger than they, and no people are more tender of the Lives of others than they. For ge∣nerally these two Virtues are inseparable, and the most generous tempers are common∣ly the most merciful. The English will be led like Men, but not driven like Beasts. They have great minds that will be moved by example, and wrought upon by kindness, and melted by good nature; but will sooner suffer themselves to be broken in pieces, than that cruelty shall force them, or fear and dan∣ger prevail over them.

It is generally observable here, that no Laws so soon grow in desuetude, and are rendered unpracticable, as those that are too severe. It is counted a butcherly way of Chirurgerie with us, for every slight wound to cut off the member. And the exercise of so much Cruelty upon the account of Reli∣gion, by those Blood-letters in Queen Ma∣ries time, hath (thanks be to God) made that Profession detestable to this day; and it looked so ill in the Romanists, that we shall never be perswaded to practise it our selves.

Therefore none of the Romanists Expe∣dients will work the Cure we desire in this Church.

Let us see then what other courses there are to be taken, and there remain yet these three to be considered of. 1. Universal Toleration. 2. Comprehension. 3. Instru∣ction and Consideration.

1. Universal Toleration. This is highly commended by some as the most Christian Remedy, to let all grow together till the harvest. We are told,

That it was it

made the Primitive Church so happy, and we may observe that this the Christians pleaded for under persecuting Emperours, affirming, That it was every mans natu∣ral right to serve what God, and use what Religion he thought good. This the Great Constantine declared at his first entrance upon the Empire, and they say that every Prince is bound to do so too. Besides, it is affirmed, that this is the best way of propagating Truth and giving it Reputa∣tion, and making its Triumphs conspicu∣ous, by setting it upon even ground, and giving it no advantage in the encounter of Error. And that the minds of men will be as open to truth as falshood, when they are delivered from the prejudice. That it is Power and Interest make men of such or such Opinions. That this is the only way to make a Learned Clergy, when they shall have a necessity upon them to be able to prove substantially whatever they ex∣pect should be received; and in fine, That the only way to make peaceable Subjects, a rich Countrey and a happy Prince is to open a Pantheon, to give Liberty to all Religions.

But two things would be considered of in this point.

First, That whatsoever fine things are said of this or whatever collateral advan∣tage may be reaped by it, they are of no other force, than to incline the Magistrate prudentially in some cases to use Indulgence; for it never was nor will be proved, that it is the express duty of a Christian Magistrate to tolerate all Opinions whatsoever; for some are such as destroy all Religion which he is to protect, others subvert all Civil So∣cietie which he is to maintain: Therefore it can never be his duty to carry an indiffe∣rent hand in Religion.

And though it be true, that the Primitive Christians used such general expressions as are above-specified, and Constantine made such a declaration, yet both he and they limited and interpreted themselves afterwards. And in∣deed it cannot be shewn de facto that any Go∣vernment in the whole Christian World doth tolerate all Opinions whatsoever. For should they do so, it must be supposed, that the Magistrate is to have no Conscience or Religion himself, that other men may have

no check in theirs whatever it be.

2. But if it were true, that the Magistrate might (if he would) indulge all Sects and Opinions, and also were disposed so to do; yet besides the Inconveniencies that would follow, This very thing would be very un∣acceptable to the people of this Nation; amongst whom there is so much sincerity and heartiness in Religion.

It might go down perhaps amongst such as have a great Indifferency and Lukewarm∣ness in Religion, with such people whose God is their Gain, and whose Religion is their Trade or Interest. But devout and se∣rious people had rather suffer some hardship themselves upon the account of their Con∣sciences, than buy their own quiet at the price of Gods dishonour. And whatever kindness they may have to some dissenters, or fondness to some by-path themselves, yet rather than open so wide a Gap as that Popery and Atheism it self should enter in by it, they would deny themselves and think it the duty of all other good Christians to do so too.

2. Comprehension; whereby, I suppose, is

meant the making the terms of Communion more free and easie, an opening the arms of the Church to receive more into her bosome, thereby to enlarge both the Society and Interest of the Church. This is highly re∣commended by some good men as the most proper expedient for a Protestant Church in our condition, as by means whereof it may be both better strengthened and secured against its Enemies abroad, and enjoy Peace and Contentment at home.

And truly for my part, if such a course please our Governours, I have no mind to oppose any thing to it; but only I desire it may be considered, that there are many things that look very probably in the general notion and speculation, and that would flat∣ter one into a great opinion of them, and expectation from them, which when they come to be tryed, they are no wayes answera∣ble to. Many difficulties occurr in the reducing things of this nature to practice that were not foreseen in the theory, and nothing more common, than for mens minds to deceive them, or their constancy to fail them, so as that they shall take no great pleasure in the enjoyment of that which they languisht with desire of, whilest it was sweetned to them

by the poinant sauces of hope and fear. Besides, this is not yet done, nor do we know when it will be set about, and it's pity the wounds of the Church should bleed so long as till that can be effected, espe∣cially if there be any Balm in Gilead, any way of binding them up in the mean time. And there seems to me to remain no other but that of the third Conside∣ration, which is the course I have pitch∣ed upon to recommend in the following Chapters.

By which I mean nothing else but an Endeavour of better informing the minds of men, in the nature of those things which are the matter of our disputes, and occasions of our disturbances, together with the un∣happy consequences of sin and danger in persevering in our present case.

Which if it can be done, we may hope to see the Church recover its antient felicity and peace, and shall not need for cure of our distempers, to resort either to such severities as are abhorrent to all Englishmen, or to such arts as deform Christianity in general, or to be alwayes changing and altering to the great dishonour of Protestant Religion

in particular. And this I do not de∣spair may be obtained, if those Protestants of this Church and Kingdom that at pre∣sent differ from the Church in some parti∣culars, will impartially consider the follow∣ing Propositions.

CHAP. II.

Of the true notion of Schism, the sin and mischievous consequents of it.

THough the Will of man deservedly bear the blame of his miscarriages, as being neither under Fatal necessity, nor subject to violence and compulsion, but that it may suspend its own act till it be rightly informed; yet I have so much cha∣rity to humane nature, as to think that most of its irregularities proceed not meerly from stubborn perversion, but mistake of the ob∣ject. And that therefore Mankind is very pittyable in its errors, having not that clearness of perception, nor presence of mind that higher and more immaterial Spi∣rits have.

And perhaps upon this account, it pleased the Divine Goodness to afford men that which he denyed to the fallen Angels, secundam tabulam postnaufragium, and to

open to them a door of hope by repentance and retrival of their faults. And accordingly I observe, that those that cruelly murdered our Saviour, he prayes for them in this form, Father, forgive them, they know not what they do.

And that it was not only the silly multi∣tude that was so overseen, but also the wisest of his Persecutors, St. Peter bears witness, Acts 3. 17. I wot that ye did it ignorantly, as also did your Rulers. So that I am nei∣ther destitute of reason nor example for my charity, if I think in the present case, con∣cerning the greatest part of those that are guilty of the distractions of this Church, that did they rightly understand the nature of Schism and wherein it consists, or the guilt and mischiefs that attend it, they would ea∣sily be induced to change their course. This therefore I shall first offer to consideration.

Touching the sin of dividing the Church, that it is of the deepest dye and greatest guilt, I suppose we shall easily agree; for indeed no body can well doubt of that, who considers what care our Saviour took to pre∣vent it, what pains he took with his Apo∣stles, that they might be throughly instru∣cted, and not differ in the delivery of his

mind to the world, and with what extraor∣dinary ardour he prayed for them upon this very account, John 17. 11.

And the Apostles themselves answered their Masters care with their own diligence and cir∣cumspection. He that observes how industrious they were to resist all beginnings of Schism in every Church, to heal all breaches, to take away all occasions of division, to unite all hearts and reconcile all minds; How they taught people to detest this distemper as the bane of Christianity, charging them to use the greatest caution against it, to mark and avoid all those men that inclined that way, as persons of a contagious breath and infectious society; What odious names they give it, as Carnality, the work of the flesh and of the Devil:* 1.1 He, I say, that observes all this, cannot but be ap∣prehensive of the greatness of this sin.

But he that shall trace the sense of the Church a little farther, will find the Primitive Christians hating it in such detestation, that they thought it equal to the most notorious sins, Idolatry, Murder and Sacriledge.

St. Cyprian amongst the rest affirms it to be of so horrible a guilt,* 1.2 that Martyrdom was not a sufficient expiation of it; that to dye

for Christ the Head, would not wash out the stain of having divided the Church his Body.

And all this was no more than the case deserved, for had the Christian Church been broken into Factions and Parties in those times, as it hath been since, it is not easie to imagine, how it could have resisted the whole World that was united against it: Or if yet it could have subsisted in its seve∣ral divided Parties, the mischief would have been little less; for then those of after-times would have had the several Opinions and distinct and peculiar Sentiments of those di∣vided Parties, delivered down to them with equal heat and earnestness, so that it would have proved impossible to have distinguisht the Truth of God from the Opinions of men, and the common Faith from the Shiboleth and cognizances of the several Sects and Parties. And for this cause it pleased God that his Church should rather in those early dayes be harassed with persecutions, which made it unite it self the closer, and (paring off all superfluities) keep to the necessary and essential Doctrines delivered to it, than to be softened and made wanton by ease, and so to corrupt the Simplicity of the Gospel.

Nor is the importance of Unity much less

in these latter dayes of Christianity, foras∣much as all Divisions in all times destroy that beauty and loveliness, which would other∣wise attract all mens admiration and affecti∣on. Beauty properly is nothing but order and harmony of parts; the excellency of any Fabrick consists not so much in the qua∣lity of the materials, as in the curious me∣thod they are digested into, and the good respect and correspondence one part hath with another. It is not the sublimity of Christian Doctrine, nor the gloriousness of the Hopes it propounds, that will so re∣commend it to the opinion and esteem of Beholders, as when it shall be said, Ecce ut Christiani amant, when they shall observe the love, concord and unanimity amongst the professors of it. And the want of this har∣dens the hearts of Jews and Turks and Pa∣gans more against it, than all the reasons and proofs we can give for it, will soften them; and instead of opening their ears and hearts to entertain it, opens their mouths in contempt and blasphemy against it.

But besides the disadvantage Christianity is exposed to by its Divisions, in respect of those that are without, it suffers unspeak∣ably within its own Territories. For who will be perswaded patiently to hear, atten∣tively

to consider, or impartially to judge of the discourses of him against whom he hath an ani∣mosity? Every thing the truer it is, the more it is for its advantage to be calmly considered: and by how much of the more importance it is, by so much is he that would have his proposi∣tion successful, bound in wisdome to take care that the minds of men be not by passion and prejudice indisposed to receive it.

Livy observes, that prodigious Stories, Lyes and Fables find best entertainment in troublesome times, quia tutius finguntur & facilius creduntur; men are not then at lei∣sure to consider strictly what is true and false, and so truth loses its advantage∣ground, and error succeeds in it. Our Sa∣viour therefore chose to come into the world in a time of the most profound peace, not only because such a season became the Prince of Peace, but especially for this advantage of his Doctrine we are speaking of, namely, that he might find men in calm thoughts and at leisure to consider the reasonableness of his propositions. For who can maturely weigh things when all is in hurry and tumult? Who can discern exactly the difference of things, when all is in motion? Especially who is there that is willing either to do good to, or to receive good from him,

against whom he hath an exulcerate mind?

In short then, and to speak summarily, From Schisms and Divisions amongst Christi∣ans, comes that prejudice upon the minds of people that discourages the indeavours, and frustrates the labours of the Ministers of Re∣ligion. From thence come all the Suspici∣ons, Jealousies, Whisperings, Backbitings and all other instances of Uncharitableness. These hinder the fervour of mens Prayers, and abate the edge of their Devotions. These evaporate the true Spirit and Life of Religion in impertinent Disputes, so that men lose the substance, whilest they contend for the shadow. By these the sinews of all Society are dissolved; for when the Church is disturbed, it seldome rests here, but the State is concerned too; and Schism in the former, proves Sedition in the latter. And this consideration is able to provoke the Ma∣gistrate to keep a jealous eye upon the Church and Religion.

All these things are so true in themselves, and withal so generally acknowledged by all Parties, that a man might justly wonder, how any Christian should be guilty of Schism, which all so much abominate. Were it not that we may observe too, that some

have found pleasure to get that Child, they would by no means have laid at their own door. Schism is so mishapen as well as ill∣begotten a Brat, that no body is willing to father it. It was the early proof Solomon gave of his wisdom, in discovering the true Mother of the living Child, to which both the Litigants laid equal claim. It is a matter of no less importance, and some think of equal difficulty, to make di∣scovery, who the distractions of the Church are justly to be imputed to. But as that Wise Prince discerned the true Mo∣ther by the tenderness of her bowels towards the Infant, so we perhaps may discover the true Children of the Church by their respect and tenderness, and consequently the Schis∣maticks by their irreverence and unnatural∣ness towards her.

In order to which, I will therefore briefly and plainly describe the true notion of Schism; In hopes that when men shall understand, wherein the guilt of it lyes, they will avoid the evil as well as abomi∣nate the consequence.

Schism is a voluntary departure or sepa∣ration of ones self without just cause given, from that Christian Church whereof he was

once a member; or, Schism is a breach of that Communion wherein a man might have continued without sin.

First, I call it a Departure or Separation from the Society of the Church, to distinguish it from other sins, which though they are breaches of the Laws of our Religion, and consequently of the Church, yet are not a renunciation of the Society. For as there may be a sickly, infirm, nay, an ulcerous member, and yet a member of the body: So there may be such a person, who for his wickedness deserves well to be cast out of the Church, as being a scandal and dishonour to it, yet neither separating himself, nor being cast out of the Society, remains still a member of it.

Now what it is that imports a mans se∣paration of himself or departure from the Church, we shall easily understand; for it is no more but this, When a man shall either expresly declare that he doth renounce such a Society, or shall refuse to joyn in the acts and exercises of Religion used by such a Socie∣ty, and to submit to its Authority. So he sepa∣rates that refuses Baptism, the Lord Supper, or to submit unto the Censures of a Church, and sufficiently declares that he owns himself no longer of it.

Secondly, I call it a Voluntary Separation, to distinguish sin from punishment, or Schism from Excommunication. For though the last makes a man no member of a Church, yet it is supposed involuntary, and he doth not make himself so.

Thirdly, I call it a departure from a par∣ticular Church of Christ, or from a part of the visible Church, to distinguish it from Apo∣stasie, which is a casting off of the whole Religion, the name and profession of Christi∣anity, and not only the particular Society: but the Schismatick is he that, retaining the Religion in general, or at least a pretence of it, changes his Society, associates himself with, or makes up some other body in oppo∣sition to that whereof he formerly was.

Fourthly, I add those words whereof he was a member, because Schism imports divi∣sion and making two of that which was but one before. And so Turks, Pagans, Jews cannot be called Schismaticks, having never been of the Church.

These things I suppose are all generally agreed of; The only difficulty is in that which I subjoyn in these words, an unne∣cessary

separation, or without just cause, or to separate from that Society wherein I may continue without sin. And here we meet with opposition on both sides, some defining too strictly, and others extending too far, the causes of Separation.

Of the first sort are the Zealots of the Church of Rome, who scarcely allow any thing as a sufficient cause of Separation; for being conscious of so many and great Cor∣ruptions in their Church, they know they can scarce allow any thing as a just cause of Separation, that will not be in danger to be used against themselves, and justifie the re∣cession of all Protestants from them.

But on the other side, some Protestants make the causes of Separation as many and as light as the Jews did of Divorce, almost for any matter whatsoever. Josephus put away his Wife (as himself tells us) because she was not mannerly enough; another his, because he saw a handsomer than she; a third his, because she drest not his dinner well. As these Jews did by their Wives, so do many Christians by the Church; One likes not her dress, another thinks her too costly in her ornaments, a third phansies some German beauty or other that he hath

seen in his travails, and all (to make way for new Amours) upon very slender pretences repudiate their former choice. But as our Saviour when the Case was put, found out a middle way betwixt allowing Divorce for no cause at all, and for every cause; so ought it to be done in this business of Schism.

To hit this mark therefore, I say, that then, and then only, is there just cause of Separation, when Perseverance in the Com∣munion of such a Church cannot be without sin; that is, when she shall impose such Laws and terms of Society, as cannot be submitted to without apparent breach of the Divine Law.

And upon this foundation, I doubt not but we shall quit our selves well on both sides; that is, both justifie our Recession from the Church of Rome, and demonstrate the un∣warrantableness of this Separation of the Pro∣testants of this Kingdom from the Commu∣nion of the Church of England. For it's plain on the one hand, that it cannot be sin to separate, when it is sin to communicate, since no Laws of men can abrogate or dis∣solve the obligation of the express Laws of God. And on the other it is as plain, that Schism being so great a sin, and of so ex∣tream

bad consequence, that which must ac∣quit me of the guilt of it in my separation, can be nothing less than equal danger on the other hand, and that when I may persevere without sin, it must of necessity be a sin to separate upon inferiour dislikes.

This methinks is so plain, that I wonder any doubt should be admitted of in the case. Notwithstanding because I observe some men think to wash their hands of the imputation of Schism upon other terms; as namely, Although a Church shall not require or impose such con∣ditions of Communion as are expresly sinful, yet if she shall require indifferent unnecessa∣ry, or at most suspected things; that in this case there is enough to excuse the person that shall separate, from a participation of this sin. And also because this opinion bears it self up by the great name of Mr. Hales, as his declared judgement in a little Tract of Schism now very much in the hands of men, I will therefore for the clearing of this mat∣ter say these three things.

1. I willingly acknowledge, that such a Church as shall studiously or carelesly clog her Communion with unnecessary, burden∣some and suspected conditions, is very high∣ly to blame; yet is it neither burdensomness

nor every light suspicion of sin, but a plain necessity or certainty of sin in complyance, that can justifie my Separation; forasmuch as I cannot be discharged from a plain duty, but by an equal plainness of the sin. And for this phrase suspected, it is so loose and uncertain, that there is no hold of it; men will easily suspect what they have no mind to: and Suspicion having this priviledge, we shall quickly evacute every uneasie duty, and instead of guiding our selves by Gods Word and sound reasoning, we shall give our selves up to the conduct of Passion, Melancholy and Secular Interest.

2. If the non-necessity of some of the terms of Communion be a warrant of sepa∣ration, then there can be no such sin as Schism at all, forasmuch as there never was, nor probably ever will be, such a Church as required nothing of those in her Communi∣on, but things strictly and absolutely neces∣sary; as I have shewed partly in the Intro∣duction, and could easily make appear at large through all Ages. And then may the Author of the Tract about Schism securely, as he doth somewhat too lightly, call it on∣ly a Theological Scarcrow.

3. It will be manifest to any considering

person, that some things are necessary to the Constitution and Administration of a parti∣cular Church, that are not in themselves ne∣cessary absolutely considered. And of this I will give two instances.

The first in the Apostles times; The ab∣staining from things strangled and blood, was by the Council at Jerusalem adjudged and declared necessary to be observed by the Gentiles in order to an accomodation be∣twixt them and the Jews (of which I shall say more hereafter) and yet I suppose scarce any body thinks the observation of that ab∣stinence so enjoyned, necessary in it self.

The second instance shall be Church-Go∣vernment. Whatever disputes there are about the several Forms of it, as whether it ought to be Monarchical or Aristocratical. Episcopal or Consistorial, and whatever zeal for opinion may transport men to say in fa∣vour of either of them, yet I suppose few or none will affirm, that either of these Forms is absolutely necessary; for if one be of ab∣solute necessity, the other must be absolutely unlawful: and not only so, but then also those that do not receive that absolutely necessary Form, can be no Churches, for that Society which is defective in absolutely necessaries,

can be no Christian Church. Notwithstand∣ing it is not only lawful to determine and define this unnecessary point, but it is neces∣sary to the constitution of every particular Church, that it be defined one way or other, I mean so far as concerns that Church; for if this be left indifferent in this parti∣cular Church (as perhaps it is in it self in the general) it is manifest there can be no Superiour nor Inferiour, no Governour nor governed, no Order, and consequently a meer Rout and no Church. Therefore some things not necessary in themselves not only may, but must be defined in a particular Church; and consequently it will be no just exception against a Church, nor excuse from Schism, if we separate from that Communion, because such definitions are made in it.

CHAP. III.

Of the nature and importance of those things that are scrupled, or objected against in this Church; and that they are such as may without sin be sacrificed to Peace, and therefore cannot excuse us from sin in se∣parating from the Church upon their ac∣count.

IT is the custome of those that have a mind to quarrel, to aggravate and heighten the causes of discontent, to the end that the ensuing mischief may not be imputed to the frowardness of their temper, but to the great∣ness of the provocation. And passion is such a Magnifying-glass as is able to extend a Mole-hill to a Mountain. The way of Peace therefore is to take just measures of things; and as upon the account of Truth we must not make the matters of our dispute less than they are, so for the sake of both Truth and Peace we ought not to make them greater. Wherefore if men would be perswaded to

set aside passion, and calmly consider the na∣ture and just value of those things that we in this Church are divided upon, we should then be so far from seeing reason to perpetu∣ate our distance and animosities, that we should on the contrary, be seized with won∣der and indignation, that we have hitherto been imposed upon so far, as to take those things for great deformities, which upon mature consideration are really nothing worse than Moles, which may be upon the most beautiful face.

To this purpose therefore, having in the former Chapter represented the nature of Schism, and the guilt and mischiefs attending it, I proceed now to shew the unreasonable∣ness of the temptations to it, I mean the littleness and small importance of the Obje∣ctions against this Church; and that neither any of them single, nor all of them together can countervail the blessing of Peace or the evil of Division.

In order hereto, I will first shew that the causes of Dissensions amongst us are not like those upon which we separated from the Ro∣man Communion. 2. That something must be given for Peace by them that will have it. 3. That all the scruples and objections

against this Church, are not too great a price to pay for it.

1. Touching the first, it is said by some in heat and passion, That there is as much cause for secession from this Church now, as there was from the Roman in the time of our Ancestors: but with no more reason, than if the arguments and discourses writ∣ten against a notorious Tyrant and Usurper, should be turned against a good and lawful Prince. As will easily be manifest if we consider the just state of the case on either hand.

We could not continue in the Roman Church upon any better conditions than Na∣hash propounded to the men of Jabesh Gilead, 1 Sam. 11. to put out our right Eyes that we might be fit for her blind devotion. We must for the sake of Peace have denyed the Faith, renounced our Reason, and contradi∣cted our very Senses. That Church instead of instructing men in knowledge, professes to nurse them up in ignorance; in lieu of the Scriptures, it gives them Traditions, and in∣stead of such things as were from the begin∣ning, and the faith once delivered to the Saints, it prescribes those things that had their

beginning from private interests and secular advantages.

They make seven Secraments, five more than Christ ever intended for such, and take away from the people the half of one of those he expresly instituted and enjoyned. They teach men to pray to Saints instead of God, and to use a Language in their Devo∣tions which he that pronounces, understands no more than the Saint, he prayes to, doth his Needs and Requests. Nay, they give di∣vine honour to a piece of Bread, and must swallow Idolatry in spite of their teeth; herein little better than the Aegyptians who worshipt that for a God which they put into their Bellies. They have taken away one of the Ten Commandments and have arts of evacuating allthe rest, for they elude the necessity of a true and serious Repentance, and subvert the principles of holy Life. In short, they have brought in Pageantry instead of Piety and Devotion, effaced the true line∣aments of Christianity, and instead thereof recommended and obtruded upon the world the dictates of Ambition, the artifices of Gain, and a colluvies of almost all the Su∣perstitions, Errors and Corruptions of for∣mer Ages, and this must be received and

swallowed by all those that will continue in that Communion.

These things could not be submitted to without grievous Sin and manifest danger of Damnation; therefore there was just ground for our Recession: for, as I said, it could not be sin to depart when it was so to continue. And it is a very reasonable choice rather to be condemned by them of Singularity, than to be damned for Company.

But now it is quite otherwise in the Church of England. No man here parts with his Faith upon his Conformity, no man is bound to give away his Reason and com∣mon Sense for quietness sake. No man needs to hazard the Peace of a good and well instructed Conscience, for the Peace of the Church. No man is tempted to renounce his Integrity, but may be as good and holy a man as he will, and the more of that the better Church-man. This Church keeps none of her Children in an uncomfortable estate of darkness, but teaches the true knowledge of God and Christ sincerely and very advantageously. She hath no half Communions, nor debarrs any of her mem∣bers of the priviledge and comfort of Christs Institutions. She recommends the same

Faith and the same Scriptures that all Prote∣stants are agreed in. The same God, and only he, is worshipped, the same rules of ho∣ly Life are propounded, as well as the same hopes and happiness expected.

By this brief representation the difference between the Church of Rome and the Prote∣stants, appears so wide and vast, that they agree neither in their Creed, nor Object of Worship, nor Sacraments, nor Rules of Life. On the other side, the agreements of Pro∣testants with the Church of England is so full and perfect, that they have not only the same God and Christ, but the same object of Worship, the same way of Devotion in a known Tongue, the same Sacraments and same rule of life, which certainly are all the great things that the Consciences of men are concerned in.

A man might therefore justly wonder, (these things being so) what should make a breach, and what place there is for conten∣tion; or what can remain considerable enough to occasion the dissatisfaction, to provoke the animosity, to countenance that distance that is between us. And I verily believe it would be hard for a stranger to this Church and Nation, that understood the state of the case

thus far, to guess what should be the bone of contention amongst us.

I will now as well as I can both saith∣fully and briefly recite the matters of diffe∣rence. And I must needs confess, if we num∣ber them only, they are many; But if we weigh them (not only against the things we are agreed in, but against peace and agree∣ment it self) I perswade my self they will be very light. But that I must leave to the judgement of the Reader. The things them∣selves are these and such as these.

Whether such Prayers shall make up the body of the publick Liturgy, as have been conceived by the Governours of the Church, and used ever since the Reformation; or such as shall pro re nata be occasionally indited by every private Minister?

Or, which perhaps is much the same, whe∣ther such words, expressions and phrases shall be continued in the publick Service, as are by long use grown familiar to, and intelligi∣ble by vulgar people, or such shall come in their room, as are more modern and grate∣ful to nicer Ears?

About the several postures of Standing,

Kneeling and Sitting; and whether some one of these be more decorous and accommodate to some part of Gods Worship than another, and which to which?

About observation of Dayes and Times; as whether the Anniversaries of the Birth, Death and Resurrection of our Saviour and other great passages of the Gospel be of use, and fit to be observed? And whether some special Time of Abstinence and Mortificati∣on in conformity to the Primitive Church, may now be retained or not?

About Habits and Garments, such as Gown, Surplice, &c. whether the habit used in ministration in the time of King Edward, be not now as lawful as any other?

About the Ceremony of the Cross in Bap∣tism, whether (whilest it is declared not essential to Baptism) it may not upon other considerations be used in that Sacrament?

Or lastly (which I think is as important as any of the rest) whether Subordinacy of the Clergy in the Episcopal way, or Co-or∣dinacy and Parity in the Presbyterian, be ra∣ther to be preferred?

Most of the Disputes we have amongst us, are either upon these questions, or reducible to these, or at least of like nature with these. Now how inconsiderable these things are in themselves, and how fit to be made a Sacrifice to Peace, I forbear to say, till I have in the second place shewn, as I promised, that something must be forgone for it.

2. It was a worthy and memorable say∣ing of Erasmus, Mihi sanè adeò invisa est discordia, ut veritas etiam displiceat sediti∣osa. He did not only suspect that Propositi∣on was not true, that was not also peaceable, but he thought Peace not too dear at the price of some Truth. And he that pretends so high a value for the latter, as to have no esteem for the former, neither understands the one nor the other.

Greg. Nazianz. puts this Question, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and answers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That peace is not only the most beautiful flower in the Garden of Christianity, but also the most soveraign and useful. Though it be commonly dealt with as some famed beauty, admired and courted, but not espoused.

The Apostle, when Rom. 12. 18. he so passionately exhorts, If it be possible, and as far as in you lyes, have peace with all men, surely did not mean, that we should only ac∣cept of Peace when it is offered us for no∣thing, or be quiet till we can pick a quar∣rel; but that we should be at some cost to purchase it, and part with something for it, and deny our selves something which (but upon that account) we might lawfully have enjoyed.

It is true we may buy Gold too dear, and so we must have done our Peace, if we sought it at the hands of those Hucksters of the Church of Rome, as I shewed before. But that we cannot reasonably expect it for no∣thing in any Society in the World, I think is demonstratively evident by this one consi∣deration, That there are scarcely any intelle∣ctual Menaechmi, I mean hardly any two per∣sons perfectly of the same apprehension or stature of understanding in the whole world. So much difference there is in mens Consti∣tutions, such diversity of Education, such variety of Interests and Customs, and from hence so many kinds of Prejudices and vari∣ous Conceptions of things, that he that re∣solves to yield to no body, can agree with

no body, and consequently cannot be happy in any Church or Society on this side of Heaven. There indeed some think mens minds shall be all of one capacity, but what∣ever be the truth in that particular, I much doubt, whether those persons will ever make up that society of the Church Triumphant, that think themselves bound to disturb the state of the Church Militant, unless all things fall in with their own humour. For every peaceable man sees he must either go out of the world, or set it all in flames, if he will not subdue his own passion, and casti∣gate his heat; That he must suffer ship∣wrack in the tempestuous Seas of dispute and contentions, if he will not, both take in his sails, and lighten the ship by casting over∣board the fardles of his private phancies and opinions. He that will require all other men should assent to what he thinks, and will conceal nothing he is perswaded of, and yet expect to live in peace, must either have very little wit or extraordinary for∣tune. And he that will bear nothing that God hath not expresly imposed upon him, nor part with any thing he may lawfully keep, nor offer any Sacrifice to those touchy Deities, received Custome and vulgar Opini∣on, must expect often to feel the effects of their rage and power. In summ, he that will

sacrifice nothing to publick tranquillity, must be sure to live in perpetual flames here, whatsoever become of him hereafter.

The Apostle was not, certainly, of this stubborn humour, who declares of himself that he became all things to all men, that he might gain some. To the Jews he became as a Jew, to gain the Jews; to them that were without Law, as without Law; to them that were weak he became as weak too, 1 Cor. 9. 20. He was now no longer a starcht inflexible Pharisee, but a complaisant Chri∣stian, or as some perhaps would have called him, a Latitudinarian Apostle.

When a whole Council of the Apostles at Jerusalem, Acts 15. (which is a passage I have often occasion to mention, and well de∣serves to be studied by every peaceable Chri∣stian) when I say they decreed that the Gentiles should abstain from things strangled and from blood, they deprived them of a great part of their Christian Liberty meerly to conciliate the Jews to them, and required that to be done for peace, that no Law of God otherwise required at their hands.

St. Greg. Nazianzen affirms of St. Basil that he dissembled the Coessentiality of the

Holy Spirit, and delivered himself in ambi∣guous terms on that great point, lest he should offend and lose the weak; which neither would that holy man have done, nor much less his especial Friend and admirer have told of him, if either of them had thought it to have been too great a price for the purchase.

But we need no other, and can have no greater, instance in this case than our Savi∣our himself, who when he came into the world complyed with the Rites and Customs he found, and condescended to the very hu∣mours of that stubborn people amongst whom he was; he used their phrase in all his di∣scourses, he observed their Feasts, he made his own institutions of Baptism and the Lords Supper as consonant to their Customs as it was possible; to the end that he might not disturb them with Novelty, but ingrati∣ate himself and his Doctrine by these com∣plyances. When a certain Tribute was de∣manded of him, he first proves that he was not obliged to pay it, yet lest he should of∣fend them, determines to pay it, and works a Miracle to make Peter to do it, Mat. 17. 27.

What shall we say to all this? Are these Instances only to trace out an example of

condescension in Magistrates and Governours to their Inferiours? or are they not most certainly as Land-marks to all of what de∣gree or condition soever to direct them how to steer their course, and behave themselves in order to Peace?

Let me appeal to the Consciences of men, Is it not plain from hence, that although I be perswaded such a certain Rite is less com∣mendable in it self, yet if it appear to be an instrument of Accommodation, that it is therefore in that case best upon that account? And that such things as are indifferent, or have no essential goodness of their own, be∣come not indifferent but good, as they are useful or necessary to that end? Or if I am perswaded, that such an opinion is more true than that which is publickly received (so long as the main Doctrine of Christianity is not in dispute) I may not for all this con∣ceal it, rather than disturb the Church? This was the counsel of the famous Constan∣tine for the preventing and silencing disputes at the Council of Nice, though the things in controversie there, were of a higher nature than ours are. But if any man be not satis∣fied with the Judgement of so great and good a Prince, let him go and learn what that of St. Paul, Rom. 14. 22. means, Hast

thou faith? have it to thy self, and that be∣fore God. In short therefore, it will be no hypocritical tergiversation, no wrong either to our Religion or to our Consciences, if when the case shall so require, we change any phrase of speech, how fit soever in our apprehension, for one less fit, but more ac∣ceptable and current; any Rite or Ceremony that we have a great kindness for, for one more grateful to others; and that we may comply with the Laws in being, so they be not palpably contrary to the Scriptures or common reason, though we think better might be made in their room. And that according to the saying of the Lord Bacon, we may take counsel of the elder times what is best, but of the present times, for what as fittest. And in a word, that we part with all that which is no essential point of our Reli∣gion, for Charity, which is.

3. Let us now for a Conclusion of this Chapter reflect back upon the aforementi∣oned Catalogue of things in difference, and see if they will not all appear to be of such a nature as we have hitherto supposed them, that is, such as may be fit to become a Peace∣offering, and sacrificed to the Magistrate, the Laws and the Church. And that we shall be easily able to resolve of, by the

help of these five following Remarques.

1. That the things now scrupled in this Church are such as were heretofore submit∣ted to by the most Leading men of those that now hereupon depart from it; and if those things were in themselves lawful then, they cannot change their nature by time, and be∣come unlawful now. It will not be replyed, That then they made no conscience of what they did, lest it should be suspected they do but pretend it now; for he that confesses a guilt of the same kind, strengthens the suspi∣cion of that whereof he is accused. But if it be said, they did it Ignorantly then, and now having more light, cannot outface it: To this it will be as easie to answer, That the ingagements of Interest and Prejudice are as lyable to be suspected now, as Ignorance heretofore; especially if we consider, that there was no appearance of any extraordi∣nary light breaking in, when our troubles and divisions broke out, but as soon as op∣portunity offered, and occasion invited, that is, when Laws were laid asleep, and Autho∣rity taken up with other cares, then present∣ly without further deliberation, all these ob∣jections start up, and new Models set up for themselves, which if they had been the ef∣fect of light and knowledge must have pro∣ceeded

gradually in proportion to that, and increased by time and deliberation; but this is so far from being the case, that it is scarce (if at all) possible to find any objection that is not much elder than he that makes it.

2. Thanks be to God, some Non-confor∣mists daily come over to the Church, and those not of the meanest Character for abi∣lity or piety; but let them bragg of any one if they can find him, that hath since the re∣setlement of the Church at His Majesties Restauration apostatized to them.

Now they must be horribly uncharitable that can conclude, either all those that con∣tinue in the Church Ignorant, or those that return to it Hypocritical; and if they do not judge so, they confess the matters in diffe∣rence to be not certainly evil, but that pre∣judice hath made them seem so.

3. That there are men of as clear Under∣standing, as good Life and as comfortable Consciences in the Society of this Church as are any where else to be found; and if so (which Impudence it self hath not the face to deny) then there is no capital error in its constitution, since those three answer to the whole design of Christianity; and it can never

be, that there should be danger that neither troubles the Conscience with fears, nor dis∣playes it self in a bad Life, nor is discoverable by an honest heart and sound understanding.

4. The things objected against this Church are but at most disputable matters, because all wise and good men are not agreed upon them. But that which is sub judice, and yet under dispute, cannot be called Evil till the dispute is ended, and the decision made against it.

5. And lastly, the things scrupled in this Church, are such as the like may be found and complained of in any Church of the whole world, at least since the Apostles times.

Now if these things be true, as I am confi∣dent they will appear upon impartial consi∣deration, then are the matters of our diffe∣rence such as I have supposed, namely, of no greater value, than that we may forgo our private opinion, phancy and custome in and concerning them, for the Peace of the Church. And if we resolve not to unite our selves to the Church whilest there is any thing of this nature to discontent us, it is too much to be feared that Peace will for ever be hid from our eyes. But to prevent that, let me here

prevent my self in one thing that will fall in more opportunely hereafter, viz. That since there is no grand matter of Religion concern∣ed in the Controversies between us, nor any violation of the Laws of God in our comply∣ing with the Laws of this Society, and since either Mahomet must go the Mountain, or the Mountain must come to Mahomet, i. e. one side or other must yield, we will be per∣swaded to think it reasonable, that the Sub∣ject should submit to the Governour, and Opinion give place to antient Custome, and Novelty to the Laws in being.

CHAP. IV.

That those that find fault with the Consti∣tution of this Church, will never be able to find out or agree upon a better.

IT was seasonable advice which a Mem∣ber of the Long Parliament is said to have propounded then when all were for pul∣ling down, and Desolation was called Re∣formation; That they should do well to let the old Building stand till they had Materials in readiness, and were agreed upon a model of a Fabrick to be set up in the stead of what they destroyed. And not unlike was the Gloss of the Lord Bacon upon the words of the Prophet Jeremy, Chap. 6. 16. Stand up∣on the wayes and inquire for the good way, &c. that is, saith he, Inquire for a better way, but stand upon the old wayes till you have discovered it. And agreeably Mr. Selden, Accuratius circumspiciendae viae omnes, de semitis antiquis consulendum, quae vero sit optima seligenda. And these sayings are not

more valuable for their weight or elegancy, nor for the reputation of their Authors, than considerable in our case. We confess gene∣rally the old way of the Church of England to be right for the main, but certain Circum∣stantials are uneasie to some of us, and they, till those are redrest, will proceed no fur∣ther. But it's reasonable then we should be able to agree upon and produce a better Model, lest instead of having a new Church, we have no Church at all.

For, First, It can never be thought by wise men that such a Society as a Church, can be conserved without some Rites or other, for∣asmuch as no petty Corporation or Compa∣ny can; nor that God can be worshipped without all Circumstance, at least by men, that have Bodies, and are bound to glorifie him with their Bodies as well as Souls.

2. It is as plain, that neither any Society can continue, or any publick Worship be per∣formed, if all Ceremonies and circumstances, such as of time, place, persons and the like, be left indefinite and undetermined; for who shall know whom to obey, whom to hear, where to assemble, or where to meet, if these be not defined?

2. If therefore there must be some deter∣mination in Circumstantials, it must be made either by God or Man; And whether God hath made any such determination in the case we will now consider; and the rather because this is made a popular Theme to de∣claim upon against the Church, and jus di∣vinum is boldly instamped upon those Models that have been designed to supplant it.

Indeed in the Old Testament, so far as con∣cerned the Temple at Jerusalem and the Worship there to be performed, God was very particular in his directions. And we (blind as we are) may discern plain rea∣son for so doing; because both the one and the other, I mean the Temple and the Wor∣ship to be performed thereat, were Mystical and Figurative, and designed by Typical re∣presentations to lead that people into some apprehension of those things that were not then plainly revealed, but were afterwards to be exhibited in the times of the Gospel. Now if it had been lawful for the Jews to have innovated or made alterations in those things whereof they understood not the rea∣sons, they must of necessity have mis-guided themselves, and God had lost the principal end of those institutions. For since (as I

said) they had no sufficient and clear know∣ledge of the things typified, the change in the Rites, (which people (so in the dark) were likely to make,) must of necessity have led them further beside the mark God aimed at; as a Copy the more removes it is from the Original draught, is likely to have less of the Life: and so the effect would have been, that by those alterations they would not have left themselves so much as the shadow to guide them to the knowledge of the substance or body.

But in their Synagogue Worship it is very observable, that they had no such limits set them, nor no such punctual directions given them by Divine Revelation, but were whol∣ly Governed by Prudence and the general reasons of Religion; insomuch that neither the very building of Synagogues, nor any part of the Worship there performed, had any Di∣vine Law concerning it, in all the Old Te∣stament: nor indeed was it needful there should, here being nothing Symbolical (as in the former) but natural Religion, which the notions they had of God, and the com∣mon sense of Mankind was sufficient to guide them in. Or at least, if those common Rules should fall short in any respect, yet by any error of that kind, they could not de∣prive

themselves of any farther advantage or discovery God intended them, as in the Temple worship they might.

Now thus it is in the Gospel; The Chri∣stian Religion being a plain, easie, intelli∣gible and rational way of serving God, it was not necessary that our Saviour or his Apostles should curiously order, or minute∣ly describe what Rites and Circumstances should be used in it, but might safely enough leave those to prudence and expediency; the general reason of so plain and natural a Re∣ligion, being sufficient to secure the Church against any capital mistake. And therefore he that reads the Gospel without coloured Spectacles, will find that our Saviour made it his business to expound the Law, to vindi∣cate it from the corrupt glosses of the Jews, to prescribe men the Rules of true Holiness and Righteousness, to raise them to a noble and generous pitch, and set them an excel∣lent Copy of the Divine Life, and to encou∣rage their endeavours after it, by revealing and demonstrating the Judgement to come, and the rewards in another world; and ne∣ver went about the composure of Laws either of Civil or Ecclesiastical Policy. And for his Apostles, they preached the Gospel of the Kingdom, and gave certain directions

suited to the conditions of the times and places and people respectively, but never composed a standing Ritual for all after∣times; which will be put beyond all dispute by this one Observation, That several things instituted by the Apostles in the Primitive Churches, and given in command in their Sacred Writings, their Epistles, were intend∣ded and so construed to be obliging only so long as circumstances should stand as then they did, and no longer. Of this nature were the Feasts of Love, the Holy Kiss, the Order of Deaconesses; which things with several other are no where, that I know of, now ob∣served, nor is any man scrupled about the abrogation of them. Which is a plain evi∣dence, that the generality of Christians (where passion and prejudice do not mis-guide them) acknowledge it to have been no de∣sign of the Apostles to have strictly obliged men to a certain form of Rituals.

But besides all this, the Religion God in∣stituted amongst the Jews, was only fitted to that people, and appropriate to that place and Countrey, and intended to oblige no bo∣dy else. It was contrived on purpose to di∣stinguish them from all other people in the world, and therefore is called by the Apostle the middle wall of partition,

Eph. 2. 14. And to the end that such sepa∣ration and distance might last, the boundaries of their Rituals must be immoveable. But the Christian Religion was to throw down all Inclosures, to unite all the world under one Head, and make of all Nations one people, and therefore must be left with that freedome as to Circumstantials, as that all Nations, notwithstanding their several Limits, divers Customs and Forms of Government, might be capable of receiving it. For as our Sa∣viour tells us, his Kingdom was not of this world, so he never intended that his Religi∣on should alter the Bounds, or change the Customes, or disturb the Governments of people; but only principle the hearts of men with true holiness and goodness, and so leave them to their distinct Policies. And indeed it was one of the singular advantages of the Christian Religion, and that which made it fit to be the Catholick Religion (that is, of all times, Countreys and people) That the external Policy of it being undetermined, it reconciled it self to the condition and state of things where it came, as well as recom∣mended it self to the minds of men by its rea∣sonableness and goodness. Hereto agrees the known saying of Optatus Millevitanus, Respublica non est in Ecclesia, sed Ecclesia est in Republica, That the Church being con∣tained

in the Civil Society, conforms it self as to Externals, to that which contains it.

Upon all which it is exceedingly evident, That it is very unreasonable to expect, that every Ceremony made use of by Christians should be found prescribed in the Scripture or proved thence, and therefore those that expect to find such definitions in the New Testament, do (as they do too often in other cases, as I have noted heretofore) bring an Old Testament Spirit to the writings of the New, and Jewish prejudices to the Christian Doctrine. And those that can be so fond as to perswade themselves they can find such prescriptions there, it is hard to say whether humour or weakness doth more be∣tray it self in such pretence; for they catch hold of such weak twigs as no body would do, but in desperation of other help, and they plead such obscure passages, as it is a wonder if prejudice it self can be contented with them. And in short, they can as little agree amongst themselves either in the proofs or the things to be proved, as they do with us.

4. If then there must be some determina∣tion of Circumstance or no Society, and God hath made no such determination, what

remains, but that men must? And then who fitter than our Governours who best understand the Civil Policy, and what will suit therewith, and with the customs and inclinations of the people under their Charge? And when such determination is made, what should hinder us from obedi∣ence and conformity thereto, especially when the particulars so determined, (as they are not enjoyned by Scripture, so) are not con∣trary to it, or forbidden by it?

I conclude therefore, Whosoever shall go about to disturb a setled Order, concluded on by good 〈◊〉〈◊〉 men, reverenced and admired by others, incorporated into the Laws of the Land, rivetted by Custome, and that hath now given proof of it self by above an hundred years experience, for the sake of new and unpracticable Notions, shall little consult the real advantage of the present Generation, and less their own repu∣tation for discretion with Posterity.

This occasion brings to my mind, the fa∣mous Story of Pacuvius Calavius of Capua: The people were all in a rage against their Senate; and would needs in a hurry have them all deposed, and have used other out∣rages to their persons. This wise Plebeian

shuts up the Senators all together, and puts a Guard upon them, and then coming to the people, tells them, all was in their power now, advises them to determine their several faces according to their de∣merits one by one. This they very readi∣ly hearkened to. But as they past a Doom upon any one, he approves the Sentence, but before the execution perswades them, to bethink themselves of another and bet∣ter man to be in his Room, since a Senate they could not be without. But here the business stuck, as he had foreseen it would, the people who agreed unanimously against the old Senator, could by no means accord who should succeed, one named this person and another that, but whosoever was named by one party, was rejected by another; that in conclusion, as great a pique as they had conceived against the old Senate, for want of agreement in better men to fill their places, they were constrained to continue them in. I only make this application of the Story, That it is easie and obvious to find fault with things present, but not so to find better for the future. And till that can be done, 'tis neither just to call any thing evil that is the best of its kind, nor done like wise men, to quarrel with a Church

for some infirmities which we know the worst of by long experience, lest thereby we come to have either none at all, or such an one as may give us cause sadly to re∣pent our choice.

CHAP. V.

That God layes very little stress upon Cir∣cumstantials in Religion.

TO make that which we have hitherto discoursed the more clear and convi∣ctive, and to ease the minds of men of their scrupulosities and superstitious fears, let it be considered in the next place, That even then when God Almighty did with the most pun∣ctuality prescribe the Ceremonies and Cir∣cumstantials of Religion, he never laid such stress upon them, but that so long as the main of Religion was provided for, and the sub∣stance of his Institutions observed, Alterati∣ons might be and were made in those lesser matters without his offence.

And if this be made appear, it will tend to beget in men better notions of God, and better measures of Religion, as well as di∣spose them to Conformity to the Church of England. For they will have no reason

to think of God as a captious Deity that watches advantages against his Creatures, nor make Religion a piece of nice scrupulo∣sity, and consequently will neither swallow Camels, nor strain at Gnats, but serve God with the generosity of a free and a comfor∣table mind.

Now to this purpose it will not be un∣useful, to take notice of a distinction men∣tioned by Maimonides,

That the Jews ac∣knowledge some things in their Law to be primae intentionis, and some things secundae; That there were some things God required for themselves, as being in∣trinsecally good, and that other things were only required for the sake of, and in or∣der to, the former.

The first kind that were essentially good, were also absolutely necessary, and never could be otherwise, such as we call moral Duties. The latter kind were of so indifferent a nature, as that not only they might not have been command∣ed, but also having been commanded, they may in some cases not be a Duty; An in∣stance whereof (though the Jews were a great while before they understood it, and soundly smarted for their Ignorance) is that Maxim they have now generally received, Periculum vitae dissolvit Sabbatum. But

the fullest instance of the kind, is that which is remembred by Mr. Selden in his Book de jure Naturali Gentium, lib. 2. cap. 10.

That in case of sickness a Jew might not only eat such meats as were otherwise for∣bidden, but (say they) for the recovery of his health, or avoidance of any great danger, he might break any Precept, save only those Three great ones against Idola∣try, Murder and Incest.

But these things come not home to my purpose, only I note them, to shew that that superstitious people had some general notice, that God did not so precisely animadvert in little matters, so the great were minded.

That which I choose to insist upon for the evidencing of this Observation, is the Passe∣over, which was a great Sacrament insti∣tuted by God himself upon weighty reasons, made a Statute for ever throughout their generations, and the soul that observed it not was to be cut off from among his people, Exod. 12. And in the eleventh verse of that Chapter the most minute circumstances are defined, amongst other that they should eat the Passeover with staves in their hands, shoos on their feet, and their loins girt; by which expressions is plainly intimated (and

accordingly they understood and practised) that they should eat it in the posture of standing.

Nevertheless it is well known, that when they were come into the Land of Canaan to setled habitations, they eat it sitting or lying according to the usual custome of feasting in those Countreys. And this change continued all along till the times of our Saviour, with∣out any reproof from God, and our Saviour himself conforms to them herein, and in the same posture eats the Passeover with his Disciples.

Now this is the rather observable, be∣cause whenas the posture enjoyned by God, was symbolical of the haste in which they went out of Aegypt, They in the change aforesaid instituted a Ceremony which was symbolical too, but quite of another matter, namely, of the rest and peace God had now given them in the good Land of Canaan. And all this alteration made upon prudential considerations, and the reason of the thing, without any warrant from God for their di∣rection, or check for the change.

Let us take another Instance; Though God had so carefully described the Circum∣stances

of the Temple-worship (as I have shewed before, and the especial reasons of so doing) yet we find David distributing the Priests into Orders for the conveniency of their Ministration, which might have been called an Innovation in Religion: but be∣sides that, he institutes instrumental Musick to be used in the Worship of God without any Commission from God (that appears). And yet this novelty also was so far from incurring any reprehension, that it was thenceforward constantly retained and made use of.

I might for the fuller Evidence of this no∣tion observe, That though God had with great solemnity instituted Sacrifices as the means of propitiating his Divine Majesty to∣wards sinful men, and had with great accu∣racy prescribed the Laws thereof, yet he puts a great slight upon all of that nature, as a thing he regarded not in comparison with the sub∣stantial points of Virtue and Obedience. Par∣ticularly, Psal. 50. v. 8. I will not reprove thee for thy sacrifices, &c. v. 14. Offer to God the sacrifices of righteousness. As if he had said, Let me have these latter, and I shall not much complain for defect of the former. But especially Micah 6. 7. Will the Lord be pleased with thousands of Rams, or

ten thousands of rivers of Oyl, &c. but he hath shewed thee O man what is good, and what doth the Lord thy God require of thee but to do justly, to love mercy, and to walk humbly with thy God. For a full explicati∣on of all which and several other passages of Scripture to the same purpose, that Apho∣rism so frequently made use of by our Savi∣our upon several occasions will be very con∣siderable, I will have mercy and not sacrifice. Particularly Matth. 12. when the Pharisees who were mighty curious of little things, censured the Disciples of our Lord for vio∣lating the Sabbath in their rubbing the Ears of Corn as they went through the Fields and were hungry on that day, our Saviour an∣swers, That David did also break one of the Ceremonial Precepts in eating the Shewbread, and v. 7. tells them, If they had known what that meaneth, I will have mercy and not sa∣crifice, they would not have condemned the innocent. Where though it be sure enough, that God did not repeal his Law of Sacri∣ficing by enjoyning Mercy, yet it is suffici∣ently intimated, that God doth not only preser Moral acts before Ceremonial, but al∣so doth make great allowances, limitations and exceptions in the one case and not in the other. For it is as if our Saviour had said, Had you Censorious Pharisees, understood ei∣ther

God or Religion as ye might and ought to have done, ye would have known that so long as there is not contumacy and contempt in the neglect of those rituals, but the ex∣cuse of a just necessity, or the rational consi∣deration of a greater good to preponderate the omission, God doth not impute it for a sin.

And if this was the case and condition of things in the Old Testament, where God seemed so punctual in his Prescriptions, so rigorous in his Animadversions, and where the danger of erring capitally from the de∣sign of those institutions, by the least de∣viation from the line of Divine Revelation, was so great, as I have shewed before; Then certainly in the New Testament, where the Divine Wisdom hath exprest far less concern for such little points, may the minds of men be secure from such supersti∣tious fears.

But I will give one Instance out of the New Testament also. When Circumcision was abolished (the distinction betwixt Jew and Gentile being taken away) and all Believ∣ers become the children of Abraham) And when the Apostle St. Paul had vehemently declaimed against the necessity, and pro∣claimed

the danger of Circumcision, as is obvious to any one that reads his Epistles; yet this same Apostle, Acts 16. 1. circum∣cises Timothy, to the intent that thereby he might render himself and his Ministry more acceptable to the Jews. In which carri∣age of his he hath beyond all exception de∣monstrated to us, that all Ceremonial ap∣pendages are perfectly subordinate, and ought to yield to the designs of Peace, Charity and Edification, as the greater good.

I will conclude this Point with what the Apostle concludes his Discourse about eat∣ing or not eating of meats sacrificed to Idols, Rom. 14. which created as much di∣spute and scruple amongst weak Christians then, as Ceremonies do now. V. 17. he sayes, The Kingdom of God, that is, the Gospel, is not meat and drink, that is, con∣sists not or layes little stress upon those nice and perplexing matters, but in righteousness, peace and joy: all the weight is laid upon the more substantial observances of a righte∣ous and holy life, and a peaceable spirit and conversation. And adds a proof, v. 18. For he that in these things serveth Christ is ap∣proved of God and accepted of men.

CHAP. VI.

That the Magistrate hath Authority to de∣termine such Externals of Religion as are the matters of our disputes, and what deportment is due from Christians towards him.

HAving shewed in the former Chapters, That God hath neither made any ex∣act definition of Religious Circumstances, nor is, very curious about them, further than to secure the great things of Christianity; It follows, that then either those lesser must be determined by men, or not at all. It will therefore now be seasonable to inquire what Authority and Interest the Magistrate hath in this affair.

And although there want not those that Chameleon like live upon the air of vulgar applause, and get themselves a reputation of extraordinary zeal by daring to censure the actions, and asperse the persons of Magi∣strates,

and with such persons, he that shall vindicate the just Rights and Authority of his Superiours, shall hardly escape the re∣proach of flattery and time-serving; yet be∣ing conscious both of the truth and im∣portance of what I am to say, and of the sincerity of my intentions in so doing, I will deliver my self freely in these two points.

1. That the Magistrate exceeds not his Commission when he interposes for the de∣termination of the Circumstantials of Re∣ligion.

2. That common Prudence, Christian Cha∣rity and Humility do all require of us to presume of the wisdom and reasonableness of such his determinations. The result of which two things will be, that it is much more our duty peaceably to comply with and obey them.

1. The former of these hath been so fully and substantially proved by the incompara∣ble Hugo Grotius in a just discourse, and by a late eminent Divine of this Church, that it is enough to refer the Reader to them; yet because some person may perhaps read these Papers, that will not take the pains, or hath

not opportunity to read those larger Discourses (that yet would better compensate his labour) I will therefore say these three things.

1. It is certain, the Magistrate had once a power in the Circumstantials of Religion, and that in the Old Testament. David (as I have shewed before) altered some things and instituted others even in the Temple-ser∣vice it self. Hezekiah without a Scripture for it, broke the brazen Serpent to pieces, though it was a symbolical Ceremony of Gods own institution: but besides this, he caused the Passeover to be kept by all Judah and Israel on the second Moneth, though it was not according to divine institution, but done by the advice of his Council upon pi∣ous and prudential considerations, 2 Chron. 30. 5. He appointed also the Levites to kill the Passeover, v. 17. which by Gods ap∣pointment was to have been performed by the people themselves. And Chap. 29. v. 34. he prefers the Levites to assist the Priests in killing the other Sacrifices, which never be∣fore they were admitted to.

Many other instances might be brought out of the Old Testament to this purpose, but these sufficiently make it appear, that the best Princes did not think they exceeded

their own bounds, or intrenched upon God, when they prudently ordered such particu∣lars; and they are so far from having any blot laid upon their memories for these things, that they are recorded to their im∣mortal honour.

Now since Magistrates had once such a power, how came they to lose it, or be di∣vested of it? Is it that God is more curious and jealous of every punctilio in his Worship now, than he was heretofore? That would be the most absurd supposition in the world, as we have sufficiently demonstrated. And he that without evident proof shall go about to deny them what Christianity found them in possession of, shall do very bad offices to the Religion he pretends such zeal for. For it would be a small encouragement to Princes to entertain and countenance the Christian Religion, if it was told them, That the power which God had allowed them in the Old Testament, was now found too exorbitant, and therefore he had retrencht it in the Go∣spel. Would it not mightily move Kings and Princes to become nursing Fathers to the Church to hear this Doctrine preached to them?

2. The New Testament is frequent in as∣serting

the power of Princes and Magistrates, and requires all to be subject to them and obey them of what quality or condition so∣ever, and no where excepts the case of Reli∣gion; therefore undoubtedly that is under their power, (so far I mean as Circumstan∣tials and those things that God himself hath not defined) For when God hath made them a general commission and made no exception of this kind, who shall put it upon them? If they have not power in such matters of Religion as we speak of, it's manifest they have no Magistracy or Legislative power in Religion at all. And then one would have expected the Text should not have run abso∣lutely and in general terms, Let every soul be subject to the higher powers, but with this limitation, in things Civil only; or at least that some other Scripture should have as plainly restrained them, as this and other impowers them. Which since it is no where done, we wrong both our selves and them, to abridge them herein. Besides that, when our Saviour tells us, his Kingdom is not of this world, he sufficiently intimates, that it was neither necessary that he should, and that consequently he had no intention to alter the forms of Government, or revoke the Authority Governours were in possession of.

3. It is generally acknowledged (and ac∣cordingly practised) that Fathers and Gover∣nours of Families have authority in matters of Religion within their own Families, at least so far as the case in hand. Who doubts but the Father or Head of a Family may pre∣scribe what Chapters shall be read, what Prayers used, what Times shall be set apart for Devotion, what Postures, whether kneel∣ing or standing, and being uncovered, who shall officiate in his Family, and in what Ha∣bit, with innumerable others of a like na∣ture? Do the children or servants use to require of him an express Scripture to autho∣rize his Commands, and to warrant their Conformity, or else they will not obey?

And if he in his private capacity and narrow sphere hath this Authority, with what colour of Reason, or with what Modesty, can every private man deny his Prince what he arrogates to himself? One would reasonably think, that as Civil Government arose out of Paternal, it should by inheritance chal∣lenge that Authority it was born to; and be∣sides that, as it hath a larger sphere and a greater concern, so it should have due to it proportionably a greater latitude of Autho∣rity.

2. If the Magistrate may determine those matters, then not only Christian Charity and Humility, but also common Prudence require us to presume of the Wisdom and Reasona∣bleness of his Determinations, and much more to obey them.

It is enough to warrant and require our Obedience, that a thing is the command of our Superiour, and not beyond the sphere of his Authority; but if he have not only Law but Reason on his side too, then it is both a sin and a shame to disobey. Now Humility requiring that we think meanly and modest∣ly of our own Reasons, Charity that we judge favourably of anothers, and Prudence that we think best of the Magistrates; all these together make it our duty not only to obey, but to do it with all chearfulness imaginable.

It is as great as it is a common mistake, to think Charity and Compassion only due from Governours to their Inferiours in the frame and composure of their Laws; for it is also as due from Inferiours towards them, and that they reciprocally make a fair and candid interpretation of their Injunctions, and that they indispose not themselves nor

others to obedience by irreverent censures of the abilities, and suspicions and jealousies of the ends and intentions of the Law-makers. It was a Saying of Greg. Nazianzen, well worthy of so wise and peceable a man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That any man the more conscious he is to himself of his own honesty and invincible integrity, so much the less prone he is to en∣tertain sinister suspicions of the intentions of others. Christian simplicity, as it means no hurt, so it doth not easily suspect any; and humility and modesty require, that men think others intend as wisely and as honest∣ly as themselves. Charity, (saith the Apo∣stle) hopeth all things, believeth all things, beareth all things. But it is the Genius of an evil man to suspect every man means mis∣chief, because he doth so himself: whereas a good man supposes every man intends well (at least till the contrary appear) because consulting his own breast he finds that he doth so. For its natural for all men to take measures by themselves, nor is it more rea∣sonable that men should do as they would be done unto, than it is common and usual for men to presume that of others which they are privy to in their own bosoms.

It was an ingenious Repartee, that Ter∣tullian

made to the Pagans in his Apology; They accused the Christians that in their nocturnal assemblies, they took a little Child and sealed their confederacy by eating the flesh and drinking the blood of the harmless Infant: But saith he, Since you only suspect and never saw this done, either you could do such a horrid thing your selves, and then you are monstrously unnatural; or you could not, and then you are as unreasonable to suspect that done by others, which you do not think possible to be done by your selves.

There is nothing more frequent than for a silly man to suppose there are no other nor better reasons of things, than what ob∣viously appear, because if there be other or better, he cannot reach them. On the con∣trary, a wise man, when the surface of things is weak and mean, alwayes imagines there is some better foundation at the bottom, be∣cause he knows that he himself would not be led by such weak confiderations as those are that appear. If therefore we would approve our selves either humble, or charitable, or wise, or good, there is no better argument to demonstrate any of these by, than the cen∣sures we make upon the actions and inten∣tions of others. And if any where it be of importance to give such a testimony of our

selves, and to proceed by such measures, it is in the case of the Magistrate, not only for the common equity, but also upon the account of the dignity of his place as Gods Minister, and the usefulness and necessity of his Office and Ministry.

Is it fit, saith Elihu, Chap. 34. 18. to be said unto Princes, Ye are ungodly, or to Ru∣lers, Ye are wicked? Is it tolerable to re∣pute our Governours Dolts and Ideots? to suspect they have no sense of their duty, or to reproach their Sanctions as Tyrannical, Superstitious or Antichristian? If I must put the best construction the case will bear, up∣on the Actions of my Equal or Inferiour, will it become me to make the harshest in∣terpretation of publick Laws and the Actions of my Superiours?

It was an unhappy slip of a great and worthy person, whose name I will conceal, for the reverence I bear to his profession and worth, when reflecting upon the Statute of the fifth year of Queen Elizabeth concer∣ing the Jejunium Cecilianum, or the Wednes∣day-Fast; he calls it a Law and no Law, a meer contradiction, a piece of nonsence. That it must bind the Conscience if it be a Law, but the Law-makers (saith he) declare it

shall not bind the Conscience, and so it is no Law: with a great deal more to that pur∣pose. Now the words of the Statute are these; it is declared penal, if any man shall say, That this Fast is injoyned upon any ne∣cessity for the saving of the Soul or the ser∣vice of God, otherwise than other political Laws be. Had that excellent person read and considered these words, they would have afforded him no colour for the aforesaid imputation; for the Law-makers do not de∣clare, that this Law shall not bind the Con∣science, but the contrary, that it shall as other Political Laws do: but they take care that the end and reason of the Law may be understood, which was not Religious but Po∣litical (for the maintenance of the Wars) I say that clause in the Statute had not the least intention of limiting or declaring the obli∣gation of the Law, but only of preventing rumours of superstitious designs in the end and intentions of the Law-makers. Nor is there any other the least passage in the Law that gives countenance to the reflections he makes either upon the Law it self or the Law-makers. And I note it only for this end, that we may observe how much more prone men are to pass censures, than to consider to the bottom, the true state of the things we pass sentence upon.

But to let pass that as a meer over-sight, it is intolerable to hear the immodest cla∣mours that are raised upon meer mistakes and surmises. Men, it seems, think to re∣commend themselves as persons both of more than ordinary Sagacity and also of singular purity of Conscience by finding faults of this kind. Whereas did they indeed consider either the divine Image born by Magistrates, or the great consequence of publick Peace, and well weighed how much that depends upon publick reputation and reverence, they would certainly choose some other subject to serve those little ends by.

The Scripture calls the Magistrates, Ma∣sters of restraint, Judges 18. 7. (See the He∣brew) and as such they must needs be an eye-sore and grievance to all loose and ex∣orbitant persons, and consequently it is migh∣tily to their wish, that Authority should lose its force, and Laws their veneration, and thereby the sinews of all Society be loosened, that so their Extravagancies may be uncon∣trolled, and their Vices indemnified. There∣fore by how much it is the interest of all evil men to have Magistracy and Laws in contempt, by so much is it the wisdom and concern of all sober and virtuous men to

strengthen those hands that others would en∣feeble, and support that reputation they would infringe and violate. And those that consider this, will not out of levity, wan∣tonness or rashness, controll Laws, or di∣spute with Magistrates about smaller mat∣ters, lest they thereby render them unable to protect them in their greater and more impor∣tant concerns.

Nos ipsius dei imperium in Imperatoribus suspicimus, said Tertullian in the name of the Christians in his time. They then made their interpretation of Authority and Laws in favour of obedience and of the Governour; they did not, as St. James expresses it, in∣stead of being Doers of the Law, make them∣selves Judges of the Law, and Law-makers too.

Nor will it be either a foolish charity or a blind obedience, to permit our selves to the conduct of our Superiours in those little matters we discourse of, since we have great reason to perswade our selves, that as those that stand higher than we, may see further, so those that are concerned for the whole may give a better judgement, than those that re∣spect but a part. And that we our selves may as easily lye under prejudice as they;

and be as much transported with considera∣tion of Ease and Liberty, as they may pro∣bably be suspected to be with Ambition. For why may not they have a reason for their actions which either we cannot reach, or are not come to the knowledge of? Especi∣ally since that may be best for the whole, that is less commodious to us in particular; and by being so, it is not made unlawful for him (that hath the charge and oversight of the whole) to command, nor warrantable for us to disobey. Nulla lex satis commo∣da omnibus, id modò quaeritur si majori par∣ti & in summum prodest, said Cato in Livy.

Besides (as I have intimated before) There are no less different capacities of mind than constitutions of body, and as great a difference in mens outward circumstances as in either of the former; therefore neither can the reasons of Laws be equally under∣stood, nor the matter of Laws or the things imposed be equally easie and accommodate to the practice of all men. And conse∣quently those that would have the Laws ex∣actly fitted to their own humour, without respect to other men, imitate the barbarous custome of the infamous Procrustes, who is said to have either rackt all those persons

that fell into his hands, and stretcht them to his own size if they were too short, or cut them off to his own proportion, if they were too long: So these men would exercise the same cruelty themselves; which they forbid the Magistrate, and lay down a principle of equal severity towards others, as of fondness and indulgence to themselves.

Till we can reconcile the divers Consti∣tutions (I say) of mind and body, the se∣veral humours and contrary Interests of all men to one standard, it will be impossible that the wisest Constitutions imaginable, should prevent all scruple, or be alike ac∣ceptable to all Parties. Either therefore there must be no Laws made, which must be the ruine of the whole, or one of the Parties must be content upon the account of publick good, that their private Interests or Opinions be less complyed with: that is, Since the Laws cannot be fitted to every man, some men must fit and accommodate themselves to the Laws. And this being re∣solved on, the only question remaining will be, on which of the Parties this shall fall; that is, which shall bend to the Law. And the decision of this will be very easie; for though on the one side Self-love and favour to our own Perswasion incline us to contend for

the case and incouragement of our own way, yet Christian Charity on the other side, re∣quires as great a condescension to our Bre∣thren. And if now the scales seem even, then certainly the consideration of the Ma∣gistrate and Laws in being will be of weight enough to turn the balance, and that Hu∣mility and Obedience our Religion teaches will prevail with us to leave it to publick Wisdom to decide between both Parties.

And then the result of all will be, that instead of prescribing to the Magistrate what he shall determine, or disputing what he hath concluded on; we shall compose our minds and order our circumstances to the more easie and cheerful complyance there∣with. And call to mind the saying of Pau∣lus Aemilius, who when several of his Soul∣diers would be suggesting to him, their seve∣ral Models of management, Vos gladios acuite, bids them whet their swords and be ready to execute what should be commanded them, but leave the management of affairs to him their General.

CHAP. VII.

Wherein Christian Liberty consists; and that it doth not discharge us from Obedience to Laws.

ALL that we have hitherto discoursed of the Power of the Magistrate, some think may be avoided by pleading the Mag∣na Charta of Christian Liberty contained in the Gospel. It will therefore be necessary in the next place to consider the true notion and extent of that.

That there is such a Charter is out of doubt, the New Testament frequently making mention of it, putting of us in mind of the gratitude we owe to him that purchased it for us, of the price it cost him, and re∣quiring us to stand fast in the liberty where∣with Christ hath made us free, Gal. 5. 1.

But what are the Contents of it, is not so well agreed on; and indeed it is too evi∣dent

that few of those that contend so much for it, and plead it upon all occasions, know what it is, or wherein it consists. It was a smart Answer of a Spartan Captive, who being exposed to sale in the Market, and there askt (as the manner was) by one that came to buy Slaves, quid sciret, what he was good for, what business he understood: an∣swered, Scio quid sit liberum esse, I know what belongs to freedom. Had Christian Liberty been all along as well understood as talked of, the Religion had obtained more Reputation, the Church more Peace, States and Kingdoms more Security, and more Souls had gone to Heaven: but for want of this, men have committed as gross errors as that Tully complains of Clodius for, That he set up Simulacrum Meretricis Tanagraeae, The Image of a famous Harlot for that of Li∣berty.

The Gnosticks about the Apostles times pleaded Christian Liberty, both on the be∣half of their cowardly Revolts from Christi∣anity in times of Persecutition, and of their sensual Debaucheries: as if the knowledge of the Truth gave a priviledge neither to profess nor practise it, when either the one proved too incommodious to their Secular Interests, or the other

too disgustful to their sensual inclinations.

Others, and they also in the first times of Christianity, thought Christian Liberty had been a Civil Infranchisement, and had ex∣tended so far as to cancell all bonds of peo∣ples subjection to their Princes, or of Ser∣vants to their Masters; and hereupon like the pretence of zeal amongst the Jews (in their degenerate times) Christian Liberty was the Passport of fugitive servants, and the pretext for Outrages and Rebellions. And this made it necessary for the Apostles almost in all their Writings to press Obedi∣ence to Superiours.

A third sort of men have mistaken this Gospel Liberty to be a discharge from the obligation of the Moral Law, and have been so prodigiously absurd as to take the Gospel to contain nothing else properly, but a pub∣lication of Gods Promises or Decrees ra∣ther, and to require only a bare assent to them or belief of them, and that those Pro∣mises are absolute and without any con∣dition of our obedience, save only as that should reciprocally become us by way of gratitude, not that justification or salvation depended upon it. This is the Doctrine of the Antinomians or modern Libertines, and

is a perswasion fit to debauch the whole world, were it not that few men can be so unreasonable as to believe it, though they would. But it is so contrary to the very name and nature of a Covenant, which the Gospel is styled to be, so expresly contra∣ry to the whole design of Christian Doctrine, and goes so cross to the very sense of every honest mind, that I shall not spend any more time or words about it.

There is a fourth mistake, which (though I will not say it is equally dangerous with any of the former, yet) is mischievous e∣nough and equally false. That though the bonds of Civil Subjection are not quite dis∣solved by the Gospel, yet that all Christi∣ans are discharged from the interpositions of the Magistrate in affairs of Religion, and that there he ought no further to intermeddle, than he can produce express warrant from Scripture for his particular Injunctions. But if notwithstanding the Governour shall arro∣gate to himself a larger sphere of Authori∣ty, and make any definitions in Religion, or especially the matters of the first Table, It is then and in that case not only lawful for a good Christian to refuse Obedience, but that it is his duty so to do, to withstand an Invasion of his Christian Liberty, and

an incorachment upon the Prerogative of God.

This is the mistake that is most rife amongst us, and which hath given occasion to much of the unhappiness of this Age. It is not my work laboriously to confute this opinion, nor do I think many words necessa∣ry in the case, yet of the many absurd con∣sequences let us note these following.

1. This opinion makes all Civil Govern∣ment the most ticklish and uncertain, and the condition of Magistrates the most servile and precarious, that can well be imagined; forasmuch as there is scarcely any thing can fall under their care and cognizance, or ca∣pable to be made matter of Law or Injuncti∣on, but hath such affinity to, or connexion with Religion, as to be sufficient (upon this principle) to raise a dispute of Juris∣diction.

So that the case between the Civil Laws and Religion will be like the condition of affairs that often happens in those places where the Supremacy of the Pope and Court of Rome is received, there is a perpetual contention about bounds and limits of Ju∣risdiction between the Civil and Ecclesiasti∣cal

Courts; for whilest the Civil Judge goes about to take cognizance of the cause, the Ec∣clesiastical will (it may be) challenge the person as belonging to his Jurisdiction: or if the person be Laick and alieni fort, yet it will go hard but the cause shall be found to have some connexion with Religion, and so the Ecclesiastical Court either directly or in ordine ad spiritualia draws all matters to it.

And not unlike was the state of affairs a long while together in the Kingdom and Church of Scotland by virtue of this very perswasion: The Prince or the State could enact nothing almost but the Kirk-men found themselves grieved and Religion concerned, and Excommunication is denounced: The Kirk on the other side make their Decrees, and the Civil Power declares them null, and grants Prohibitions, &c. He that will satis∣fie himself of the truth of these things and thereby convince himself of the mischief of the Principle we are speaking of, let him read the Judicious History of the Church of Scotland written by the Most Reverend Arch∣Bishop Spot swood: And he shall find that this unhappy notion raised and maintained for many years a bellum limitaneum, and that it is like the Marches or bateable ground be∣twixt

two bordering Potentates, a Scene of contention and a field of blood. Whereas did we agree of certain Limits, and make the Magistrates Power and Province extend to all that which God hath not taken in by express Law, both Gods Glory and the Ma∣gistrates Authority would be kept entire, and there would be neither cause nor room for Controversie.

2. This opinion at once condemns all the States and Kingdoms in the whole world of Impiety and Irreligion, forasmuch as there neither is, nor ever hath been any such con∣stitution, as hath not had some Laws of Re∣ligion that could not be deduced particular∣ly from the Scriptures. And so he that is of this perswasion and will be true to it, is bound in Conscience to be a Rebel where∣ever he lives.

3. It is an unreasonable Fear, a meer Melancholy Jealousie, and express Supersti∣tion instead of Religion, to suspect that either the Magistrate can offend in making, or the people in obeying such Laws as (though they are not expresly warranted, yet) are no where forbidden by the Scripture. For it is a supposition that a man may be a Sinner, when yet he breaks no Law, contrary to the

express words of St. John, 1 Ep. 3. 4. who defineth Sin to be a transgression of a Law. And as is the usual Genius of all Superstiti∣on, it mis-represents God as cruel and ty∣rannical, that can condemn men ex post sacto, for doing of that against which there was no Law in being. But,

4. Which is most observable, this Do∣ctrine instead of asserting Christian Liberty, in truth subverts it, and layes far more severe bonds upon the Consciences of men than the very Law of Moses did. That was a yoke (say the Apostles, Acts 15. 10.) which nei∣ther we nor our Fathers were able to bear, upon this account, especially, because it in∣joyned a great number of little Observances, which by their multitude were hard to be remembred, by their nicety difficult to be observed, and by their meer positive nature, and having no essential goodness in themselves, had less power upon the Consciences of men to awaken their care and diligence about them. It is manifest that Law contained no precept that was in it self impossible to be performed, but because it is hard for the mind of man to attend to many things at once, especially if also the things in which his care and obedience is required be such, as are not enacted in his Conscience, and

when he can see no other reason of, or ad∣vantage by his obedience, but meerly his obedience, therefore was that Law called im∣possible. Now if a man were bound by the Gospel to avoid all those particulars that were commanded by Moses, it is plain, the servitude and the difficulty would be the same; but if not only so, but he be also bound to avoid all that which the Scripture is silent in, his obligation is infinite, and his servitude intolerable. For Positives are determinate and definite, and so fall more easily within our care and attention: but Negatives are infinite, and therefore such a yoke must be properly impossible.

These mistakes therefore being removed, The true Notion of Christian Liberty will best be understood, if we consider, That in the times of the Old Testament, the visible Church of God was inclosed within a nar∣row pale, and none could be members of it, without submission to Circumscision and the other Rites of Judaism. Whence it came to pass, that at the first publication of the Gospel, it was a riddle and an astonishment to the very Apostles themselves, that the Gentiles were to be taken into it. And when the effecting this was taken in hand, Acts 15. 1. the Jewish Christians stood upon

their priviledge, and would not admit the Gentile Converts into Society, nor become of one body with them, unless they would be circumcised and keep the Law. Hereupon a Council is called, and there the Apostles find out a temper and middle way for both parts to meet in for the present, which was that the Gentile Converts should submit to the terms of Proselytism at large or the precepts given to the Sons of Noah, as some understand the passage, or (as is indu∣bitable) that they should comply with the Jews in these three things, of abstaining from fornication, from things strangled, and from blood. And on the other side, the Jewish Converts should abate of their rigor, and not require of the Gentiles the strict terms of compleat Judaism. At which decision the Gentile Christians were transported with Joy, rejoyced at the consolation, v. 31.

For (as I said) till then, none could be of the same body with the Jews in respect of visible Church Society, without Circumci∣sion and universal submission to the Law of Moses. This therefore was an expedient for the present, till the Jews should be by de∣grees better instructed in the liberty of that Christian Religion they had lately received. But when the Gospel was fully published,

then the aforesaid Inclosure is laid open, and all Nations invited into the Society of the Church upon equal terms, neither party be∣ing bound to those nice Laws of Moses, nor any other but those plain and reasonable ones contained in the Gospel, and such other (not contradictory to them) as publick Wis∣dom, Peace and Charity should dictate and recommend.

And to this purpose is the observation of Eusebius in his Praepaeratio Evangelica,

That Christianity is nothing else but the old Patriarchal Religion revived, a restitution of that Primitive simplicity and liberty that was before the Law of Moses, and that now there lyes no more bonds upon the Consciences of Christians, than did up∣on the Antient Patriarchs, saving those im∣provements our Saviour hath made upon the Law of Nature, and those few positive Institutions of his expresly set down in the Gospel. And that men obeying these are at liberty to conform to whatsoever common Reason and equity, or publick Au∣thority shall impose.

And this discourse of Eusebius is in effect the same with that of the Apostle, Rom. 4. and Gal. 3. especial∣ly v. 19. where he puts this question, Where∣fore then served the Law? he answers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

it was added, &c. it was a kind of interim, or like a parenthesis, which when it shall be left out, the former and latter parts joyn to∣gether again, without any interruption of the sence. That is, when this interim or temporary provision of the Law shall be taken away, the Primitive Patriarchal Religion and that brought in by our Saviour shall seem to be of one piece, the latter beginning where the former ended.

The Contents then of the great Charter purchased for us, and brought in by our Lord Jesus, are these; That beside the free∣ing of us from the power and dominion of sin, which the Law of Moses could not do, and from the Tyranny of Sathan which the Gentile world lay under till Christ came; I say, besides these (which are no matters of our present dispute) our Christian Infran∣chisement discharges us not only from a ne∣cessity of observing the Mosaick Law and Rites of Judaism, but further and especially sets our Consciences at Liberty to pursue our own Reason, and to obey any Laws of men that shall not contradict the express Laws of the Gospel. That we are as perfectly free as those were that lived before any Scripture was written, as to all those things that are not determined in those Scriptures; and

that within all that sphere we may without guilt or burden upon our Consciences, serve all the interests of peace and order in the world. And consequently, that neither the Magistrate need to fetch a particular war∣rant from the Scripture to authorize his Pre∣scriptions, nor we an express licence thence to legitimate our respective obedience; but the former may freely consult his own rea∣son, common prudence and the interest of his Government, and the latter their own peace and tranquillity.

This is true and real Freedom, when with a good and a quiet Conscience we may con∣form our selves to the Wisdom of our Supe∣riours, and the interests of Society; when I have a power in utramque, and may do or leave undone all those matters that are not defined in Scripture, according as pub∣lick Laws and the ends of all Society shall require.

And that this is the true notion of Chri∣stian Liberty will appear further by this, That the Apostle in several of his Epistles, but especially that to the Romans, injoyns the Christians in their scruples about Eating or not Eating of certain Meats, and in the conduct of themselves in all such matters,

to consult charity towards their weak Bre∣thren, the peace of the Church, and their own edification; that is, such principles of resolv∣ing scruples as before I described, and bids them not to apply themselves to any Scripture, or to expect a determination of such questi∣ons thence. See Rom. 14. 3, 5, 13, 14, 15, 19. and chap. 15. v. 2, &c. From whence these two things follow.

1. That Christian Liberty doth consist in a freedom in utramque, that is, that ante∣cedently to the considerations of Prudence, Peace and Charity, it is equally in the power of a Christian to do or not do any or all those things that are not expresly forbid∣den by the holy Scriptures: and that where the Scripture is silent the Conscience is free in the general, and only to be determined by those considerations.

2. That it is no infringement, but an ex∣ercise of this liberty, actually to be deter∣mined to that side towards which Prudence or Charity shall incline, though in the mean time the other side be in the general as lawful as that. Hence it is that we find li∣berty and condescension or self-denyal joyn∣ed together by St. Paul, Gal. 5. 13. Ye have been called unto liberty, only use not liber∣ty

as an occasion to the flesh, but by love serve one another; and by St. Peter, 1 Ep. 2. 16. As free, yet not using your liberty as a cloke of maliciousness, but as the servants of God. Which two places are so clear in themselves, as no Commentary can make them more so, and so full to our purpose, that nothing fur∣ther can reasonably be desired.

And so these two points thus gained, will give abundant foundation for a third to be inferred from them, viz. That whatsoever is so free to me that I may do it or not do it, ac∣cording as I shall be inclined by the consi∣deration of Brotherly Charity and Compas∣sion, must of necessity be also as free to me to obey the Magistrate and serve publick Peace and Order in, without either prosti∣tution of my Liberty, or violation of Gods right and Prerogative. For whatsoever I may do in compassion to my Brothers infir∣mity, surely that I may much more do in re∣verence to Gods Ordinance, the Lawful Ma∣gistrate; which is the point we have all this while drove at.

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.

CHAP. IX.

The great dishonour that disobedience to Laws and Magistrates, and the distractions of Government do to any Profession of Reli∣gion whatsoever.

HAving, as I think, sufficiently demon∣strated the sin and mischiefs of Schism, and evacuated all the excuses and palliations of it from the plea of Christian Liberty or the pretence of Tender Conscience, I cannot see what should remain able to perpetuate our distractions, unless it be a point of ho∣nour, that some think themselves obliged to persevere, because they have begun: A hu∣mour like that Tull notes and taxes in the Stoicks, That when Arguments failed them, Constancy supplyed that defect, and that they were not deserted of their Courage, when they were destitute of Reason. It is, I confess, too common with men, to the in∣tent that they may not seem to have had a bad and indefensible Cause at first, they will

indeavour to give it reputation by the cou∣rage and constancy of the Defendants, where∣by they hope to gain one of these points, that either by Victory they shall have it ad∣judged to them, or at least extort Honoura∣ble conditions to lay down Arms, which is a kind of parting stakes. Hereupon it is far more easie to convince men, than to satisfie them, because at last it comes to be a con∣tention of Honour and Spirit, and not a de∣bate of Truth.

They say, nothing subdues English Spirits but Cession and Condescension; yield them a little, and they will in Bravery and Gene∣rosity, give you up all the rest: but if you continue to contend, they will fight, not be∣cause it's either hopeful or necessary, neither because they can reasonably hope to obtain the victory, nor because they must be ruined if they do not, but because they cannot brook the dishonour of being vanquisht. Ho∣nour is a kind of Gentile Conscience, and tender like that too. And I confess, though it be a very virtuous, yet it is no very easie thing, to come about perfectly, to change ones course, and to proclaim ones self to have been in the wrong before, to forgo a mans opinion and his reputation together,

wholly to yield up the cause we have long contended for, without any conditions to salve our honour, without abatement, quali∣fication or comprehension. For though wise men will censure our obstinacy if we persist, yet the multitude will reproach us with levi∣ty and cowardize if we retreat. And though many a man could contentedly give up him∣self to the instruction of the few, yet to be exposed to the contumelies of the vulgar is harsh and uneasie. This consideration hath, I acknowledge, a great deal of Rhetorick, and I doubt prevails with not a few in our present case. I will therefore endeavour to shew the unreasonableness of it in these two points.

1. I affirm, That it is no real dishonour, but a manly generosity and a Christian vir∣tue to change our minds upon mature deli∣beration, and the evidence of better reason. Indeed to change we know not why, or meerly because we are weary of old things, is a vitious levity; or upon new interests to espouse new perswasions, is base and unwor∣thy either of a Christian or a Man: yet on the other side, obstinately to maintain what∣ever we have asserted, is as far from Chri∣stian stability and perseverance, as it is from

ingenuity. That very temper which our Saviour requires in his Disciples, and which is the preparatory disposition to the enter∣tainment of Christianity, especially consists in a simplicity of mind; and an indifferency to comply with whatsoever shall best recom∣mend it self to our faculties. And whoso∣ever is not of this disposition, it was meerly by chance that he became a Christian; or whatsoever opinions he hath better than any other man, nothing is owing to his virtue, but his fortune; and he is not the better man, but had the happier Education. For since no man is infallible, nor hath an in∣tuitive knowledge of things, he must either make himself a meer Machine to be filled and moved by others, and receive without discrimination whatsoever is instilled into him by others, that doth not think it be∣comes him to leave room for better reasons, and further light in all such matters as we speak of, and where Almighty God hath not once for all expresly delivered himself. And those are not only the most ingenuous men, but ordinarily the most useful also, that are what they are, not by Instinct and the pre∣judices of Education, but by Conviction and Argument. In short, he that resolves never to change his opinion, nor hopes to be wiser

than he is, either will be alwayes a fool, or hath the fortune of such an one, or both.

Now then, he that seeing Reason to in∣cline him to take new measures, shall yet upon Secular considerations think fit not to own a change, may have the reputation of a cunning man, but never of an honest, and shall lose more in the Judgement of wise men, than he shall gain with the vulgar.

2. Epecially let it be considered, how much the honour of our Religion is of more value than our Personal reputation, and how much that is concerned in the peaceable and obedient temper of all those that pretend to it; and withal, what it suffers in defect of this: And surely a due sense of these things will have such weight with all those that are sincerely Christian, as to depress and keep down the turgency of our phancy and vain glory.

It was an effectual course Haman took, Esther 3. 8. (and he had wit in his malice,) when he designing to ruine the whole Church of the Jews, first undermines the reputation

of their Profession, delates their Religion as not fit for the protection of the Prince, and that it contained Laws contrary to all peo∣ple, and that they would not obey the Kings Laws. There is nothing casts so indeleble a blemish upon Religion as when the Profes∣sors of it are turbulent, unperswadable, un∣governable. When that which should strengthen the hands of the Magistrate, shall weaken them, when that which should ease his care and save the labour of his Animad∣versions, shall it self awaken and raise his Jealousie; when that which should enact his Laws in the very Consciences of men, shall pretend to abrogate or dispense with them; when men shall smite and break the two Tables one against another, and put other li∣mitations and conditions upon Princes than God hath, and pretend a revocation of the Broad Seal of Civil Authority by the Privy Signet of Religion: whereever this is done, that Prince or Magistrate had need be a very devout man indeed, that casts a benign aspect upon that Profession which hath so malig∣nant an influence upon his Government. And all considering men will with great reason doubt, whether that Religion be of God that gives such trouble to his Vicegerent, and whether that will carry men to Heaven here∣after,

that makes tumults, confusions and a Hell upon earth.

But I have said so much to this business heretofore, when I considered the mischiefs of Schism, that I shall need to say the less now. Only let me observe, That the more raised and elevated any Religion pretends to be, the more it professes a Contempt of this world, the more it speaks of Patience, Con∣tentation, Humility, and the more it glories in the hopes of another world, still the more horribly absurd and contradictious will it be, that this should give countenance to disobe∣dience and disturbance of Government.

I have also noted before, that it was the great advantage Christianity had for the planting it self in the world, that it distur∣bed no setled Form, made no noise or com∣motion, but fell like the dew of Heaven up∣on a Fleece of Wooll. Our Saviour him∣self was so careful of giving offence, that he not only gave no jealousie to those in possession of the Government, but also abridg∣ed his own Liberty, rather than he would seem to retrench their Power. St. Paul when he was accused by an eloquent Ora∣tor Tertullus, Acts 24. 5. as a mover of Se∣dition,

doth with equal eloquence disprove the charge, and detest the Crime. And that the generality of Christians were of the same temper and spirit, Tertullian gives ample testimony. Externi sumus, & vestra omnia implevimus, urbes, insulas, castella, muni∣cipia, castra ipsa, tribus, decurias, palatium, senatum, forum, &c. cui bello non idenei, &c. Apol. c. 37. We want, saith he, neither num∣bers, nor Leaders, nor Spirit, to inable us for any attempt; but that we have learnt to suffer ill, and not to do it, to obey and submit, not to contend with our Rulers. And Ammianus Marcellinus, a Pagan Soul∣dier in Julian's Army, and therefore the more undeniable witness in the case, gives this short description of the Christian Reli∣gion, Nil nisi justum suadet & lene: It is, saith he, compounded of nothing but mildness and innocency. It makes men just and honest, it fills mens hearts with virtuous principles, but not their heads with troublesome niceties; It teaches men not to be troublers of the World, but to go quietly and inoffensively through it, with as little noise and provocation as is possible, and so to arrive at eternal rest and peace in Heaven. And as this is the

known glory of Christianity in general, so it was peculiarly of the English Reformation in particular, as I shewed before. It was brought in by the Prince, not by the rout of people; it was establisht orderly by Law, did not force its way by popular tumult, and was truly what it ought to be, a revi∣val of Primitive purity and simplicity. And it is infinite pity, that its glory should af∣terwards be stained by the insolence and im∣patience of those that pretend to it. It is a great blot in the writings of Mr. Calvin, that after he had discoursed rarely well of the power of Princes and the duty of Sub∣jects, in the last Chapter of his Institutions and the one and thirtieth Paragraph, he un∣does all again with an unhappy exception, in these words, de privatis hominibus semper loquor: A passage of that ill aspect upon Go∣vernment, that it is suspected by some, and not altogether without cause, that most of the confusions of Kingdoms which have hap∣pened since, and especially the troubles of this Nation, have received incouragement, if not taken rise from thence. But whether that be so or no, it is certain that it hath fur∣nisht the Papists with a recrimination upon the Protestant Doctrine, when we have charged

theirs as blowing a Trumpet to Sedition and Rebellion. And though the true Protestant Doctrine be as innocent, as theirs is guilty in this kind, yet if it can be objected against us, that our Churches are alwayes infested with Divisions, and the States under which we live, imbroyled in troubles, we have rea∣son to be concerned, forasmuch as we have no reason to expect that our Adversaries will be so just or charitable, as to distinguish betwixt the faults of the Doctrine and the miscarri∣ages of those that Profess it, but will be sure to involve both in the dishonour. For it cannot be, but that either the Seed must be very bad, that brings forth such Fruit, or the Soil very corrupt, that makes good Seed so degenerate; that is, either the Religion must be very faulty, that fills men generally with so bad Principles, or at least, the Men must be extreamly evil, that debauch good Do∣ctrine. And whether soever of these two things be concluded on, (as it is certain one must and both may) we ill consult either for our selves or our Profession that by our divisions, disputes, turbulencies and disobedi∣ence, make the aforesaid dilemma inevitable. And all the wit and courage we shew in de∣fending our private opinions, and maintain∣ing

our several parties, when the common cause and interest is by this means rendred odious and contemptible, is but like the fool∣ish sollicitude of him that shall be adorning his private Cabin, when the Ship is sinking. And those men have little cause to triumph in their particular successes, who lose to a common Enemy whatever they gain upon one another.

CHAP. X.

The danger by our Distractions and Di∣visions.

IF neither the consideration of the sin of Schism, nor of the dishonour to our Re∣ligion by our divisions will prevail to unite us, yet perhaps the apprehension of Danger may.

It was observed of old, that the Conquest of this Island by the Romans was facilitated by the Intestine divisions of the Inhabitants, and said, dum singuli pugnant universi vin∣cuntur; whereas had they consulted in com∣mon, and made a joynt defence, they had doubtless either preserved their liberty, or at least sold it at a dearer rate. And we have too great cause to fear the Religions interests of this Nation now, may be endan∣gered upon the same point that the Civil

were lost then; I mean, that whilest we contend with one another, and with our Rulers about little things, we lose the main, and by the opportunity of our Divisions and Subdivisi∣ons, a common enemy break in upon us.

It is certain, that no advantage can more encourage the attempt or befriend the designs of our Adversaries, than the present conditi∣on of our affairs; and therefore unless we could be so fond as to perswade our selves we have no enemies, or so mad as to think them as secure and supine as our selves, it must be unreasonable presumption to think our selves safe in this distracted condition. But because it is observed of Englishmen, that they generally (as conscious to them∣selves of their own undaunted courage in en∣counting dangers) are less vigilant against the approaches of them, I shall therefore for a conclusion, rather hazard the being ac∣counted timorous my self, than that others should be secure and so surprized, and endea∣vour to unite the minds of all true Prote∣stants of this Kingdom, by representing the joynt danger by a threefold enemy ready to attacque them, viz. Atheism, Popery, Fana∣ticism.

1. Atheism. He that hath not observed the prodigious growth and progress of this Mon∣ster in this last Age, and what confidence it is arrived at above the proportion of for∣mer times, either hath lived to little purpose, having made no observation of what hath past by him, or is intolerably overweening to some private opinion.

Heretofore it was only the fool that said there was no God; but now this name Athe∣ist, speaks a Wit and a man of more than ordinary sagacity: And those that were ei∣ther so foolish or so abandoned of all reason and goodness as to doubt whether there was a God or no, yet were not so immodest as to profess their Infidelity, as the Psalmist ex∣presses it, they said in their heart there was no God, but made it not an Hypothesis or a profest Tenet. Time was, that only some hated villain, some man of abject-spirit and desperate fortunes was thought capable of such black impressions, and that nothing but the brawniness of mens consciences or the hopelesness of their condition could be∣tray them to but the suspicious of such a thing; and those that had any taint of it,

the light, and were only to be found in Gaols and Brothel-houses: Now the Atheist is become a Gallant, an Hector, and this uncircumcised Philistin appears armed, and defies the Armies of Israel. The general contempt that such men lay under was such, that heretofore they were not thought fit to live in a Common-wealth, but now they have gotten such heart as to think themselves the only fit persons to prescribe Laws and Models of Government.

It is not uneasie to unfold all the causes that have concurred to the unhappy growth of this extream evil; nor is it necessary that I should now undertake it: yet I pre∣sume I shall easily obtain the Readers par∣don if I gratifie my own and his curiosity so far as to make a little digression to ob∣serve the motion of so unusual and prodigi∣ous a Phaenomenon.

And in the first place it is an Observati∣on of the Lord Bacon's, That Superstition in the foregoing Age, usually becomes Atheism in the succeeding generation. And so it is like∣ly the seeds were sown in the late times, though the unhappy fruit appears but now.

For when witty men shall observe that the generality of those that pretend to the highest pitch of Religion, do either repre∣sent God Almighty so incredibly and contrary to the natural notions men have of him, or Religion so apishly and ridiculously (as is the Genius of Superstition to do) It will be very ready and easie to them to conclude, there is no reality either in the one or the other: Especially if those happen to make the ob∣servation, whose vicious and desperate courses have made it become their interest that there should be no such things. When men shall see the most absurd Propositions, and such as they are sure cannot be true, received with the same credulity, and recommended and contended for with the same zeal that the most certain and most essential points of Re∣ligion are or should be, what can be more na∣tural, than to think those things alike true, that are alike imbraced and have equal stress laid upon them? And then the result is plain, that seeing some are notoriously false, there∣fore it seems more than probable to them that the rest are so too. It is in this case as in the hearing of Civil Causes, when it appears to the Judges, that there is false play made use of and some suborned Witnesses brought to

give evidence, they are hereby prejudiced against the rest.

And (which is further considerable) it is very probable that those very men that were formerly sunk into the mire of the aforesaid Superstitions, may afterwards when they hap∣pen to emerge out of their delusions, make up a considerable part of the Atheists them∣selves. For by the same reason we gave be∣fore, these men finding themselves cheated and imposed upon even in these very points that they were as confident of, as of the Arti∣cles of the Creed, grow hence to suspect even them too, forasmuch as with them it hath no better foundation than the things that now are apparently false: And thus from too large and prodigious a Creed they come to have no Faith at all. When they discover that they believed many things with∣out ground, they think now they have ground to believe nothing, and from fierce and hot Bigots, become cold Scepticks and Atheists.

In the second place I suspect the lewd practices that have gone under the cloak and countenance of Religion, have had a

great hand in this mischief also. That not only the prodigious Faith, but the monstrous Life of some great pretenders to Religion hath made men scorn and abhorr the very notion of it. When not only mens ridi∣culous Follies, but also their Vices, their Pride, and Passion, and Rancour shall be father'd upon the Spirit of God (as we know when and where such things have been done) when men shall seek God for all the Villanies they are resolved to com∣mit, when they make long Prayers to de∣vour Widows houses, and proclaim a Fast that they may kill and take possession; when Religion shall be prostituted to all bad designs, and in nomine Domini incipit omne malum: when, I say, the most spe∣cious Profession is a cloke for the vilest Knavery; It cannot be much wondered if such men as I described before, be inclined by these things to think there is no reality in any of the discourses of God and Reli∣gion. For as, if a man were to observe whether the Sun was risen upon the Hemi∣sphere, he would direct his eyes to the tops of Mountains, expecting to see him display∣ing his beams first upon them that are near∣est Heaven: So a man would think if there

were any such thing as Religion and a sense of Divinity amongst men, it should be found amongst those that have alwayes God in their mouths, and such a Garb of Reli∣gion upon them. But if he find himself disappointed here, and that these men that pretend so high, have as great Sensualities, Passions, Covetousness, Malice as other men, he will despair of finding it any where, and conclude with Brutus, O virtus, quae∣sivi te ut rem, sed tantùm merum nomen es, that there is no such thing at all.

3. To the aforesaid Causes we may well add the perpetual Janglings and Disputes between Professors of Religion, as not on∣ly making Religion unlovely, but even cal∣ling it wholly into question. When so many shall tell us there is such a place and state as Heaven and a World to come, but every one tells us a several way thither; witty men who know that all cannot be true, but all may be false, think it not comporting with their discretion to take the pains of the journey, till the Guides shall be agreed of the way. The disagreement of the two rank Elders in their testimony against Susannah's chastity, whilest one said

the fault was done under one kind of Tree and the other under another, discovered her Innocency and their Hypocrisie.

It is true indeed, there may and must be diversities of apprehensions in several points of Christianity, whilest men are of different capacities, and this need not, nor if things be modestly carryed, will give any just ad∣vantage to the Atheist. But when every private opinion is made necessary to salvati∣on, and men pronounce damnation against one another upon every little diversity, when they make as many Religions as there are Opinions, and as many Wayes to Heaven, as there are Notions amongst men, it cannot be hoped, but that the cold Sceptick should be incouraged in his Neutrality.

4. But if to all these we consider with what rancour and malice the several Parties prosecute one another, what odious and de∣famatory Libels, and bitter Invectives they write one against another, wherein all the secret follies of each party are blazed and published, all the errors aggravated, all the Opinions racked to confess blasphemy in their owners and defenders; one party said

to make God a Tyrant, the other to deny his Wisdom, or Soveraignty; the one side accused of Idolatry, the other of Rebellion: he, I say, that considers how usual all this is, and how ready all those that have no good mind to Religion are to catch up the darts that each of the parties cast at each other, and make use of them against both, and with what seeming Reason they conclude, that the Confession of the Parties against each other, and their mutual Im∣peachments of each other should argue the guilt of both, and observes that all the de∣famatory Sermons and Libels that men write in heat and passion against each other, (wherein they charge folly, blasphemy and nonsense upon each other reciprocally) at last rebound or are retorted upon the wheel of Religion, cannot be altogether to seek of the rise of the Atheism of this Age. But whether these be the principal causes of the great appearance which Atheism makes in this Age above the proportion of other times, or whether there be other of a more latent and malignant influence, I shall not further enquire at present, since it is mani∣fest, that the matter of Fact is true, and that being so, the danger to Religion can∣not

be obscure. We have reason therefore better to govern our passions and lay aside our animosities for the future, and to unite our forces in an uniform order of Religion against this common enemy, lest the gravi∣ty and piety of this Nation end in Buffoon∣ry, and our best heat and spirits being spent upon one another, or against our Governours, the mortal symptome of a cold clammy stu∣pid Atheism succeed.

2. Popery, is another Hannibal ad portas, an enemy that watches but till our Divisi∣ons shall open the Gates to him. I hope I need not exaggerate the formidableness of Po∣pery to those that remember either eighteen thousand souls dispatcht out of the World by the hands of the common Hangman in about three years time in the Low Coun∣treyes under the Government of the Duke of Alva, or the French Massacre, or Queen Maries Reign in England, or the Gunpow∣der Treason. There was a clause in our Litany in Henry the Eighths and Edward the Sixths time, From the tyranny of the Bishop of Rome and his detestable enormi∣ties, Good Lord deliver us; and upon what reasons soever it was since left out, it was

not certainly, because either their Errors are less enormous, or their Spirits less cruel; but God forbid, that because they at present hide their Teeth, we should think they can∣not or will not bite, for if we should be so good natur'd as to warm this Snake in our bosomes that now pretends to have neither power nor will to hurt us, I doubt we should quickly find it to resume its malice and poison together with its warmth and strength.

If any one shall be so hardy as to appre∣hend there is no danger of its return in this Nation, I pray God his foresight be as great as his courage; but he that considers the following Circumstances will think it advise∣able not to be over secure. For,

1. It is not with this party as with any other Sect whatsoever, these have a For∣reign Head and great interests abroad, the Pope and all the Popish Princes to unite, to direct, to animate and imploy them, which must needs render them very dange∣rous to any State that is inclined to middle counsels, that is, that doth not either ef∣fectually please them, or effectually disable

them. And upon this account the Turkish Sultan (who hath scarcely any need to learn reason of State from any body) uses the Latin Christians with greater caution and severity under his Dominion than the Greek, because he accounts the former al∣wayes dangerous upon account of their For∣reign Head and Alliance.

2. We cannot but observe how diligent they have been of late, how full of pro∣jects, and how erect their minds with ex∣pectation of some success. They hereto∣fore walked in Masquerade, disguised them∣selves sometimes in the habit of one Sect and sometimes of another; but of late they have had the confidence to lay off their disguise and play a more open game: And such are the numbers of their Emissaries, so desperate and daring are the Bigots of that party, and so close and crafty are their Insinuations, that we have little reason to think our selves out of danger, especially whilest we have such Divisions and Distractions amongst our selves as at once both incourage them to attempt upon us, and also furnish them with a very popular argument to use with soft∣minded and weakly principled Protestants to

draw them off from us, namely, the consi∣deration of the Divisions in our Church, and the perfect Unity in theirs.

For prevention of all which, there seems no way so effectual as that we learn, if not to submit our private quarrels to the publick Magistrate, yet to publick safety, lest whilest the Gamesters quarrell, those that sit by sweep the stakes. And certainly it's more adviseable to sacrifice our Opinions to our Safety, than our Religion and Liberty to our Humours and Opinions. And although blessed be God, we have now a Prince to whom the Protestant Religion came sealed with his Fathers Blood, and who in his own unhappy Exile had however this ad∣vantage to be well aware of the cheats and impostures, as well as the designs of that Faction: yet if ever it should be our for∣tune to have a Prince indifferent in Reli∣gion, and who preferred his own quiet be∣fore the Civil or Spiritual Interests of his people; the unreasonable petulancies we be∣tray, our untractableness by fair means, and our endless disputes and unnecessary scrupu∣losities would tempt such a Prince (grow∣ing weary of the burden of our unquietness,

and despairing otherwise of bringing us to obedience) to put us under the insolence of that hard-hearted Pharaoh, whose little Fin∣ger would prove heavier than the Loyns of all our present Governours, and set Aegyp∣tian Task-masters over us to break our Spi∣rits by bitter bondage; which Gods Mercy and our Wisdom for the future will I hope prevent.

But if we should escape both these dangers, yet our Divisions and Distractions continu∣ing, there is a third danger that I do not see how it is avoidable. And that is,

3. Fanaticism. For it is not imaginable, but that the Church growing into contempt, and Laws into daily neglect, that things can long stand at this pass, but some change or other must ensue; and if Popery come not in to chastize our follies, nor Atheism (that damp of the bottomless Pit) come over us and stifle all our life and warmth of Religion, but that we must (the aforesaid causes re∣maining and daily increasing) fall into a Religious Phrensie, or that raging Calen∣ture I last named. What that is, and what the insufferable mischiefs of it are, I need

not represent. It is, in short, instead of Church Government to have a Spiritual A∣narchy, where the hottest head is made the highest Governour; where Pride and Impu∣dence are the only qualifications of a Preach∣er; where Humour is called Conscience, and Novelty Religion. This, for ought I can see, is like to be our condition, if nei∣ther the Atheist nor Papist succeed in their projects. But if any man shall be so fond as to hope we shall not fall thus low, but may stay in Presbytery, I shall say but this, Let such person consider how few and incon∣siderable that party is, compared with the vast numbers of Quakers, Ranters, Fifth∣Monarchy-men, Anabaptists, Antinomians, &c. and how little acceptable the Presby∣terian way or interest is to any of those Fa∣ctions, and therefore how unlikly to be set up by their means: But especially let it be remembred that when that Party had the Ball at their soot, they were not able to keep it, but lost it and the Goal too, to those more numerous and adventurous Game∣sters. I therefore say again, I cannot appre∣hend, but that there must be a better union and complyance with the Church of En∣gland, or I do not see it possible, but we

must fall into one or other of the aforesaid dangers. And the calamity will then be so great which way soever we fall, that I pro∣test I think every honest minded Protestant ought to be inclined to bear with cheerful∣ness whatsoever burdens our Superiours can be suspected capable of imposing upon us, rather than make experiment of the danger.

Conclusion.

I Have now adventured to stretch forth my hand to stay the tottering of the Ark, and to cast in my Mite to the publick Treasury for the service of the Church, which I hope God and Good men will ac∣cept of.

Of what efficacy the foregoing Conside∣rations shall be, is at the mercy of the Reader. But if it please Almighty God to give him such candour and so unprejudi∣cate a mind in the reading, as I call him to witness I have been sensible of in the writing, I do not then despair but they will prevail with all Englishmen that love the Protestant Religion better than their own humour, to Conform to the Church

and Laws establisht; or at least that they shall seem of such weight, as that a few scruples shall not be thought a counter-bal∣lance to them.

Yet the more to assure this so desirable an Issue, I will crave leave for a Conclu∣sion, humbly to recommend these follow∣ing particulars.

1. That all those that are zealous of the honour and interest of the Church of En∣gland, will (the more effectually to de∣monstrate the excellency of it, and to stop the mouth of slander,) oblige themselves to a singular holiness of life. Let us be ashamed that since we pretend to have, and have really, a better way of Religion, not to have so much better Lives as we have better Principles. Let us disdain that any petty Sect whatsoever should outgo us in that which is the great end of Church Society. When those that bring prejudice to our publick Worship, reproach it as a cold Service, Let us labour to have our hearts invigorated with such a sense of De∣votion by it, as may not only consute the slander, but maintain a spiritual heat

and life of Godliness in all our conversati∣on. For let us assure our selves, this is that the credit of any Profession depends upon, when we have used all the Argu∣ments, and the best Vindications of our selves and our Church, it is Holiness of life is the best and most prevalent Apo∣logy.

2. That since for the bringing others to Conformity, we must perswade them to for go some part of their natural Liberties, foras∣much as otherwise they can come under no Government whatsoever, but must be ei∣ther Outlaws or absolute Princes: To the end, I say, that we may prevail with them to deny themselves in some things for the publick good, we should do well to give them example in our own self-denyal and abridging our own liberty in conde∣scension to them in such things as are not the matter of Law. And that we will not outrun the Laws to contradict and vex them, but comply with them in what we may without sin. This is that Charity and avoiding Scandal the Apostle so earnestly recommends, of which I have spoken in the Considerations. And the consequence

is plain; If it be their duty to restrain themselves in the use of that Liberty God hath left them, in complyance with the Laws and Magistrate, and for the sake of pub∣lick Peace and Order; then it is our du∣ty to restrain our selves in the use of that Liberty the Laws of God and Man have left us, for the sake of the same Peace and in Charity to our Brethren. Besides that nothing works upon mens ingenuity like Cession and Yielding, and peculiar∣ly with Englishmen, as I have heretofore observed.

3. That we use no provocation or exa∣speration towards Dissenters, nor counte∣nance those inconsiderable persons that have no other way to shew their Zeal to the Church, but by reviling and vexing those that differ from it. It were good all Go∣vernours of the Church did (and I hope they do) imitate Memnon the General for Darius against Alexander, who when he found one of his Souldiers instead of Darts casting Scoffs at the Enemy, tells him, You are not entertained ut maledicas sed ut pugnes. For besides that this carri∣age where ever it is, is but counted a strong

argument of a weak Cause, it stirs up the mud of mens passions, clouds their under∣standings, and by representing men worse than they are, tempts them to be worse than they would be: And if I see I shall be alwayes nosed with my former Ignorance and folly, I am deprived of one of the greatest encouragements to forsake it.

4. Though I have as I hope sufficiently proved in the foregoing Discourse, that there is no absolute necessity of making any abatement of the Legal terms of Com∣munion with this Church, forasmuch as no∣thing is required or imposed by the Con∣stitution thereof, but what may be submit∣ted to without in; And therefore I will not be guilty of the presumption to pre∣scribe to my Superiours either one way or other in that matter: Yet I humbly sug∣gest, that if any such thing shall be thought fit to be done out of condescensi∣on to the Non-conformists, and to gain them to the Church, it may be done free∣ly and spontaneously, nor as extorted ei∣ther by their importunity or the necessity of affairs. For whatsoever is gotten the latter way, is not accounted yielded, but

won, nec amicos parat, nec inimicos tollit, it passes no obligation upon men, but ra∣ther incourages their importunity, and con∣firms their obstinacy. And there is no∣thing that wise men do or ought to re∣sent more, than the miscarriage of their favours, since thereby they lose not on∣ly what they grant, but their reputati∣on too.

The Council of Trent therefore would hearken to no terms nor Propositions on the behalf of the Protestants, lest they should by some few drops of Concession, increase their thirst of more. But had they had as much of the innocency of the Dove as of the subtilty of the Serpent, or been as sincere as they were wise in their generation, they should have prevented all importunities by a liberal Grant of what was fit and just, and by such an act of Goodness and Charity they might either have wrought upon the ingenuity and mo∣derated the heat of the other Party, or at least, having done what became them, they should then have had good ground perempto∣rily to have refused whatsoever should have been arrogantly demanded. But they (as

I have said) wisely enough in their way, considering that if they once came to ac∣knowledge any thing due to the Protestants, must be forced upon the same terms to yield them more than they were willing to part with, and indeed little less than the whole, resolved therefore to yield no∣thing at all.

But as the case of our Church is not like theirs, so there is no necessity we should make use of the same Politicks; for where there is nothing sinful in the Con∣stitution, nothing can be required to be abated but upon the terms of Prudence and Compassion; and if it shall happen that those Arguments be thought fit to be heard, it is great pitty in that case that the resolution should not be so carried, as that it may be evident to all, that those causes only had influence upon the effect.

If these things be considered by those that favour the Church, and the foregoing Considerations be impartially weighed by the Protestant Dissenters from it, I for my part shall conceive good hope that the

Clergy of England shall recover its anti∣ent and due Veneration, our Churches be better filled than the Conventicles, a blessed Symphony in our publick Prayers, and an Universal Peace, Love and Good∣will be restored in this divided and distra∣cted Church and Nation. Which God of his infinite Mercy grant, &c.

FINIS.

Notes

• * 1.1

  1 Cor. 3. 4.
• * 1.2

  De unitati Eccles.