SECT. VI.

THere are some other things, that I will but lightly touch, though others of contrary sentiment to you, will lay on load. One is, (at which I am not a little abash'd, as being un∣able to defend, or so much as to excuse it; notwithstanding, I have heard what is commonly pleaded;) that though you, according to your declared Principles and ordinary Practice, are Non-conformists, and Dissenters; yet upon occasion, and to get into Place and Office of Honour or Profit, you will, and can Swear, Renounce, take all or any manner of Oaths, and Page  50Tests, that have of late been injoyned and imposed; also, that you can, on such occasions, take the Sacrament according to the form and way of the Church of England, though you ne∣ver did before, nor (perhaps) will ever do the same again; ex∣cept on the like occasion; and although the making and first forming of these Oaths and Tests, and the taking of the Sacra∣ment, were intended, and done on purpose to keep you, and such as you, out of Office and Place, (whch how well done, and how according to Christian Charity, I will not now dis∣pute) yet by these ways, they have not been able to exclude you, and they think, and sometimes some of them will not for∣bear to swear, that they believe nothing, though never so con∣trary unto you, and to your Principles, can be devised and made to keep you out, and consequently, cannot hold you in, but that you will break all Bounds, leap over all Hedges, so that they are at a loss what to do with you, &c.

2. But, O! The horrible scandal that comes from hence, upon Religion in general, and to the Party you would seem to own, and especially to your selves. This opens the Mouths, fills many Books and Pulpits, with matter against you; they stick not flatly to say, that you are as bad, and make use of the same Artifices as the Jesuits do in such cases; and though it may vex them, to see you thus too hard for them, yet it a∣gain relieves them by administring to them, and occasion of venting their anger, and disgusts against you; and withal, sometimes it makes them merry and pleasant, to see that they can find as bad (so they think) and as deceitful doings and practices among you, as among those of the illest Name and Character: Persons of those Principles, which your selves use most to exclaim against, that is, the Jesuits, and men of their Spirits and Designs.

I protest, I cannot tell how to answer them, as to this mat∣ter, i. e. To do it with truth and honesty; I know what is pleaded and pretended to justifie it; who knows not? Let things be never so foul when men have done them, and stand declared for them, they will say something; and in this case they pretend it is lawful, and they will prove it so, &c. But at present not to enter into that Controversie, whether it be Page  51lawful yea or nay; but suppose it, and that this thing could be said with some colour, or some satisfaction to themselves yet.

First, I always thought that Christians should and ought to have regard to others, how they take and resent things, ways and actions, and how far a thing may be of use, to the ho∣nour of the Christian Religion and Gospel, and how far other∣wise dishonourable to it; and that this had been a most ex∣cellent rational, (as well as a most Evangelical) Rule in it self, &c.

And that every man should not look altogether on things as they appear to himself, but also, how his ways and actions appear to other men, what aspect they have upon them, and how they stand in their eye; otherwise I do not see how men can intend to adorn the Gospel of our Lord and Saviour Christ Jesus, which every man stands bound to do.

Secondly, Suppose you could prove, what you have done in this matter to be Lawful (which I cannot yet see, and there∣fore not believe:) What is this to the purpose among Chri∣stians, or wise and good men? Though this Principle reigns much in the World, and among the men of the World, yet I think the matter is plain among Christians, that it ought not to be so; yea, I am sure they are to be led by Principles of a more excellent kind, than to do things meerly because Lawful; or to think to justifie themselves, when they have done them, because they can prove them meerly Lawful. One would think, the Apostles Rule were near at hand, and to be heed∣ed, not only because Apostolical, but for the reasonableness, goodness, and worthiness of the Principle it self. In 1 Cor. chap. 6. v. 12: All things are Lawful, i. e. many or most things are so, few things in comparison are absolutely in their own Nature Unlawful. But all things, though Lawful, are not expe∣dient, or profitable, or useful, and (besides Lawful) conducing to some good end and purpose, for the promotion of Goodness, of Peace, of Piety, and the Gospel designs in general; and chap. 10. v. 23. He saith, All things are Lawful for me, but all things are not expedient or convenient, again, All things are Law∣ful for me, but all things edifie not, and I am sure, scandalous Page  52things, and of ill Fame and Report cannot edifie, i. e. cannot build up men in Holyness, in Purity, in the Love of the Truth; but on the contrary, stumble them, and cast them down. Now it is the edification of others, and not the stumbling or scan∣dalizing of them, thereby to hinder them in their love and be∣lief of, and commuance in the truth, which is here pressed, as is manifest in the whole scope of the Chapter, and the Apo∣stles Argumentation in it; and is without dispute, the mean∣ing of the next words immediately following, v. 24. Let no man seek his own, i. e. Only his own, or his own, apart from others good; but so do, and so mind his own ways, as to pre∣vent Counsel, why hath not the Christian World, and men that will be called Christians learned this? Christ the great Lord of Christianity taught it, and was himself, both in Life and Spirit, most exemplary in it.

Thirdly, Besides, it is common among your selves, to con∣demn it in others, that they impose things upon you, meerly because they are, or may be, in their own Nature Lawful. The truth is, there are a thousand things. Lawful, that world be most absurd, under some Circumstances, to do, or put them in practice, and many things, or most things are Lawful in the general Nature of them, and as divested of Circumstances, that yet when they come to be done, or put in practice, will be so inconvenient and unfit, that it may be as bad, and as absurd to do them, as if they were utterly unlawful.

The conclusion is, in short, that a good Christian neither will, nor should do any thing in it self unlawful, nor any thing, meerly and only because it is Lawful: but will mind still, the fitness, the profit, the usefulness of them, as to those Circum∣stances they fall under, when reduced to practice.

Fourthly, I do not speak all this, because I think such Swear∣ing and Communicating, for a present advantage is Lawful; but supposing that it were so, yet is that alone no good Reason nor Argument for the doing of it. Neither a∣gain do I meddle or concern my self with the Law and Au∣thority, that injoyns these things, nor with those Persons, that ordinarily hold and practice them, being in the Commu∣nion Page  53of that Church, for whose sake and interest they are in∣joyned and imposed; but I speak to them who pretending Non∣conformity as their ordinary way, and choice to walk in, that look upon the Oaths and Renunciations, either as unlawful, or oppressive, and uncharitable; and yet on the occasion, and meerly on the account, of a place of Honour and Profit for once, and to serve a turn, will swear, renounce, take the Sa∣crament, do any thing rather than miss it, or for fear of lose∣ing it, or that they may save themselves, or Party by it. If this be not scandalous, offensive, and to Religion and true Piety destructive, I know nothing that is so. I know nothing that will more render you in the eyes of all, as men of flexible and profligate Consciences, that can do any thing, and make you seem more like to such, that are justly esteemed the worst of men. It occasions men to hate both you, and all Religon, at least that which you profess, for your sakes; however, you and men in your Circumstances, may turn and wind, move every stone, break their Brains, and their Wits, to find out distincti∣ons and evasions to salve their Consciences and Reputations, yet the vulgar running sence, will judge otherwise of you and them.

Fifthly, But the common Plea for thus doing and grand Ob∣jection against what is here said, will be this. O! but if we should not do thus; then no honest men would be in Place, none but loose, prophane, wicked, Atheistical, Popish, or Torish men, would get in; and so we should, or might lose our Rights, our Liberties, our All; yea, perhaps our Lives too: But to this I answer.

First, Suppose this, yea, and the worst that can be supposed, yet must we needs do evil, that good may come of it? If it be not evil to do so in it self, nor occasions any evil, nor scandal, for you to swear, renounce, receive, why do you then not or∣dinarily practice it, and so make no breach nor division on that account? Yea, why do you do it so secretly, clandestinely, that it should not be publickly known, if it be well and law∣fully done? But if you think it evil, and so evil, that you can∣not well, and upon other accounts joyn with it, nor with them with whom you differ in these things, it is to be wondered Page  54at, how you can do it, on the account you now do. Certain∣ly, I see not, but upon this account you may comply with any thing.

Secondly, Why cannot you trust God, the Living God, in his own way, but take such unhallowed Courses and Practi∣ces as these, to the great danger and disgrace of Religion, and of your selves? Sure I am, if you have not Faith to trust in God, going in plain honest ways, ye have no reason to expect his Favour in dishonest and suspicious ways and doings.

Thirdly, If this Procedure be according to Law, and the Law made to keep you out, why cannot ye be quiet, and sub∣mit to it, seeing there is no penalty for refusing to serve or swear! And for being shut out of Offices and Places (as to some of them) a man would think it should be a conveniency to be excluded and rendered uncapable. And it is apparent enough, that many, if not the most of you, would in some such way exclude others, if the Power were in your hands, as Papists, and perhaps some other, whose Opinion and Practices in some things you like not. They do not compel you to take Office or Place, and then make you Swear and take the Test, but put those Bars and Blocks in your way, that ye might not come into them, supposing that when they made them, they had laid them so directly contrary to your former declared Prin∣ciples and Practices, that they should certainly exclude and keep you out.

Fourthly, There is great Cause and Reason to believe, that God will sooner help and vindicate you, if there be damage and dishonour in being shut out.

I say, there is according to the Divine Procedure abundant more reason to believe, and ye may rather expect, that God will do for you in this plain honest way of proceeding without sin and scandal, and in the declining of all sinful and suspici∣ous ways, &c. Then think to find his help and blessing in ways of your own devising, not so plain and honest as they should be, but at best doubtful and suspicious; and therefore dan∣gerous.

Page  55And God sometimes will have men to trust him with all, and he tryes them in some way or other, whether they will trust him, yea or no, and whether they will walk in the plain path of Truth and Sincerity, or whether for advantage they will step out of this Path, and leap over the Hedge: He doth this to prove them, and when they are proved, and found faithful, he sooner helps and vindicates them in a way of patient suf∣fering, and constant continuing in well doing, than in any o∣ther way, wherein they think to amend themselves, in Me∣thods and proceedings scandalous and dangerous. Surely, a good honest tender Mind and Conscience that fears Sin and Of∣fences, would not thus adventure to walk so near the Pits brink, but be rather studious, how he may walk farthest from it, &c.

Fifthly, Moreover I cannot see, but that as it appears to be scandalous, and of ill Fame and Report, and very hurtful to Religion and Godliness, for men to enter into Places of Profit upon these Terms: So they also, who are active in the choos∣ing such men, who they know beforehand, must thus debauch their Consciences, and do that, which at other times they would by no means do; I say, such Choosers or Electors must in some kind and degree, at least, be guilty of the same evils or scandals with the other. For how can I put another upon the doing that, which I know is his standing Judgment and Practice not to do? Or why should I be any ways accessary or assistant to any man, to put him upon the doing that, which I my self would not do, and think that he should not? And certainly, upon the whole, all the good that is pretended to be aimed at, in seeking thus unwarrantably to come into Place and Power, is much overballanc'd with the evil attending it.

To Conclude, I say, as before, men will stingle, and wrig∣gle, make use of all their Wits and Strength, appear with all their Evasions and Distinctions, to salve up such a Practice; but if they would take half so much pains to consider the Mat∣ter on the other side, and lay aside themselves, and their own Interest, and follow that which is common, open, and plain, and appears so to all, to the vulgar, and to impartial men, and to enemies too, they whould do better, and appear honester, than now they do, and honour Religion, and the Gospel of Page  56our Lord Jesus our Saviour, better than they do: in 1 Cor. 10. chap. 31. verse 32. Whether therefore ye eat or drink, or whatso∣ever ye do, do all to the glory of God, give none Offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.