I'JUXCETON. N. J.
Ormion
No. ."^heJf. ^e\tiXn —
No. Booh,
Tho John .>l. Krebs Donation.
THE
WORKS
JOHN OWEN, B.D.
EDITED
BY THOMAS RUSSELL, M.A.
MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.
VOL. XXL
CONTAINING
A DISCOURSE CONCERNING LOVE, CHURCH-PEACE,
AND UNITY; A SURVEY OF A DISCOURSE CONCERNING
ECCLESIASTICAL POLITY;
TRACTS, AND ORATIONES SEX OXONII HABITjE.
LONDON:
PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:
And sold by J. Parker, Oxford; Deighton and Sons, Cambridge ; D. Brown,
Waugh and Innes, and H. S. Baynes and Co. Edinburgh ; Chalmers and
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.
1826.
CONTENTS
TO
THE TWENTY-FIRST VOLUME.
Page
A DISCOURSE CONCERNING EVANGELICAL LOVE, CHURCH-PEACE
AND UNITY.
CHAP. I.
Complaints of want of love and unity among Christians, how to be managed,
and whence fruitless. Charge of guilt on some, why now removed, and for
whose sakes. Personal miscarriages of any not excused. Those who ma-
nage the charge mentioned not agreed 3
CHAP. II.
Commendations of love and unity. Their proper objects, with their general
rules and measures. Of love toward all mankind in general. Allows not sal-
vation unto any without faith in Christ Jesus. Of the diiFereuces in religion
as to outward worship • • 14
CHAP. in.
Nature of the catholic church. The first and principal object of Christian love.
Differences among the membew of this church, of what nature, and how to be
managed. Of the church catholic as visibly professing. The extent of it,
or who belongs unto it. Of union and love in the church-state of the church
of England with respect hereunto. Of particular churches : their institution :
corruption of that institution. Of churches diocesan, &c. Of separation
from corrupt particular churches. The just causes thereof, &c 25
CHAP. IV.
Want of love and unity among Christians justly complained of. Causes of di-
visions and schisms. 1. Misapprehensions of evangelical unity. Wherein
it doth truly consist. The ways and means whereby it may be obtained and
preserved. Mistakes about both. 2. Neglect in churches to attend unto
known gospel duty. Of preaching unto conversion and edification. Care
of those that are really godly. Of discipline : how neglected, how corrupted.
Principles seducing churches and their rulers into miscarriages. 1. Confi-
dence of their place. 2. Contempt of the people. 3. Trust unto worldly
grandeur. Other causes of divisions. Remainders of corruption from the
general apostacy. Meekness and ignorance. Of readiness ti> take of-
fences. Remedies hereof. Pride. False teachers 59
CHAP. V.
Grounds and reasons of nonconformity 104
iv CONTENTS.
Page
A SURVEY OF A DISCOURSE CONCERNING ECCESIASTICAL POLITY.
Review of the preface 163
A survey of the first chapter 205
A survey of the second chapter • 254
A survey of the third chapter 290
A survey of the fourth chapter • 306
A survey of the fifth chapter • 308
A survey of the sixth chapter 318
INDULGENCE AND TOLERATION CONSIDERED : IN A LETTER UNTO A
PERSON OF HONOUR 373
A PEACE-OFFERING, IN AN APOLOGY AND HUMBLE PLEA FOR IN-
DULGENCE AND LIBERTY OF CONSCIENCE '103
A WORD OF ADVICE TO THE CITIZENS OF LONDON 445
THE STATE OF THE KINGDOM, WITH RESPECT TO THE PRESENT BILL
AGAINST CONVENTICLES 457
AN ACCOUNT OF THE GROUNDS AND REASONS ON WHICH PRO-
TESTANT DISSENTERS DESIRE THEIR LIBERTY 467
THE CASE OF PRESENT DISTRESSES ON NONCONFORMISTS EXAMINED 473
A LETTER CONCERNING THE MATTER OF THE 1>RESENT EXCOMMUNI-
CATIONS 481
A DISCOURSE CONCERNING THE ADMINISTRATION OF CHURCH CEN-
SURES 499
AN ANSWER UNTO TWO QUESTIONS: WITH TWELVE ARGUMENTS
AGAINST ANY CONFORMITY TO WORSHIP NOT OF DIVINE INSTI-
TUTION 519
OF MARRYING AFTER DIVORCE, IN CASE OF ADULTERY 537
OF INFANT BAPTISM, AND DIPPING
Of infant baptism 549
A vindication of two passages in Irenaeus against the exceptions of Mr. Tombs 553
Of dipping 55g
REFLECTIONS ON A SLANDEROUS LIBEL AGAINST DOCTOR OWEN, IN
A LETTER TO SIR THOMAS OVERBURr 551
ORATIONES SEX 0X0 Nil HABITJE.
I. 577
II. 581
III 590
IV. 599
V 609
VI. 616
A
DISCOURSE
CONCERNING
EVANGELICAL LOVE,
CHURCH-PEACE AND UNITY.
WITH THE
OCCASIONS AND REASONS OF THE PRESENT DIFFERENCES AND DIVISIONS
ABOUT THINGS SACRED AND RELIGIOUS.
Spociosiini quideiu nomen est pacis, et pulchra opinio uiiitatis : sed quis anibigat
earn solum unicain ecclcsiae pacera esse quas Cliristi est? — Hilar.
VOL. XXI.
A
DISCOURSE
CONCERNING
CHRISTIAN LOVE AND PEACE.
CHAP. L
Complaints of want of love and unity among Christians, how to he managed^
and tvhence fruitless. Charge of guilt on some, ivhy now removed, and
for whose sakes. Personal miscarriages of any not excused. Those who
manage tlie charge mentioned not agreed.
The great'difFerences that are in the world amongst profes-
sors of the gospel about things relating to the worship of
God, do exercise more or less the minds of the generality
of men of all sorts: for either in themselves, or their con-
sequences, they are looked on to be of great importance.
Some herein regard principally that disadvantageous in-
fluence which they are supposed to have into men's spiritual
and eternal concernments j others, that aspect which they
fancy them to have upon the public peace and tranquillity
of this world. Hence in all ages such divisions have caused
' great thoughts of heart ;"" especially because it is very
difficult to make a right judgment either of their nature, or
their tendency. But generally by all they are looked on as
evil : by some, for what they are in themselves ; by others,
from the disadvantage which they bring (as they suppose)
unto their secular interests. Hence there are amongst many
great complaints of them, and of that want of love wiiich is
looked on as their cause. And indeed it seems not only to
be in the liberty, but to be the duty of every man soberly
to complain of the evils which he would, but cannot remedy.
For such complaints testifying a sense of their evil, and a
desire of their cure, can be no more than what love unto
the piiblic good requireth of us. And if in any case this
» Judges V. 15.
b2
4 A DISCOURSE CONCERNING
may be allowed, it must be so in that of divisions about
sacred things, or the worship of God, with their causes and
manner of management amongst men. For it will be granted
that the glory of God, the honour of Christ, the progress of
the gospel, with the edification and peace of the church,
are deeply concerned in them, and highly prejudiced by
them. And in these things all men have, if not an equal,
yet such a special interest, as none can forbid them the due
consideration of. No man therefore ought to be judged as
though he did transgress his rule, or go beyond his line,
who soberly expresseth his sense of their evil, and of the
calamities wherewith they are attended. Yet must it not be
denied, but that much prudence and moderation is required
unto the due management of such complaints. For those
which either consist in, or are accompanied with, invectives
against the persons or ways of others, instead of a rational
discourse of the causes of such divisions, and their remedies,
do not only open, inflame, and irritate former wounds, but
prove matters of new contention and strife, to their great in-
crease. Besides, in the manifold divisions and differences of
this nature amongst us, all men are supposed to be under an
adherence unto some one party or other. Herein every man
stands at the same distance from others as they do from
him. Now all complaints of this kind carry along with
them a tacit justification of those by whom they are made.
For no man can be so profligate as to judge himself, and the
way of religious worship wherein he is engaged, to be the
cause of blameable divisions amongst Christians, and yet
continue therein : reflections therefore of guilt upon others,
they are usually replenished withal. But if those are not
attended with evident light and unavoidable conviction,
because they proceed from persons, supposed not indifferent,
yea, culpable in this very matter more or less themselves, by
them whom they reflect upon, they are generally turned into
occasions of new exasperations and contests. And hence
it is come to pass, that although all good men do on all oc-
casions bewail the want of love, forbearance, and condescen-
sion that is found among professors of the gospel, and the
divisions which follow thereon, yet no comfortable nor ad-
vantageous effects do thence ensue. Yea, not only is all
expectation of that blessed fruit, which a general serious
CHRISTIAN JLOVE AND PEACF:. 5
consent unto such complaints might produce, as yet utterly
frustrated ; but the small remainders of love and peace
amongst us are hazarded and impaired, by mutual charges
of the want and loss of them, on the principles and practices
of each other. We have therefore need of no small watch-
fulness and care, lest in this matter it fall out with us, as
it did with the Israelites of old,"* in another occasion. For
when they had by a sinful sedition cast out David from
amongst them, and from reigning over them, after a little
while seeing their folly and iniquity, they assembled together
with one consent to bring him home again. But in the very
beginning of their endeavours to this purpose, falling into
a dispute about which of the tribes had the greatest interest
in him, they not only desisted from their first design, but
fell into another distemper of no less dangerous importance
than what they were newly delivered from. It must be ac-
knowledged that there hath been a sinful decay of love
among professors of the gospel in this nation, if not a violent
casting of it out, by such prejudices and corrupt affections,
as therewith it is wholly inconsistent. And it would be a
matter of no small lamentation, if upon the blooming of a
design for its recovery and reduction, with all its train of
forbearance, condescension, gentleness, and peace, if any
such design there be, by contests about the occasions and
causes of its absence, with too much fierceness in our own
vindication, and pleas of a special interest in it above others,
new distempers should be raised, hazarding its everlasting
exclusion.
In this state of things we have hitherto contented our-
selves with the testimony of our own hearts unto the since-
rity of our desires, as to walk in love and peace with all
men, so to exercise the fruits of them on all occasions ad-
ministered unto us. And as this alone we have thus far
opposed unto all those censures and reproaches which we
have undergone to the contrary ; so therewithal have we
supported ourselves under other things, which we have also
suffered. Farther to declare our thoughts and principles in
and about the worship of God, than they are evidenced and
testified unto, by our practice, we have hitherto forborne ;
lest the most moderate claims of an especial interest in the
>• 2 Sara. xix. 41—43.
6 A DISCOURSE CONCERNING
common faith and love of Christians, should occasion new
contests and troubles unto ourselves and others. And we
have observed, that sometimes an over-hasty endeavour to
extinguish flames of this nature, hath but increased and
diffused them ; when perhaps if left alone, their fuel would
have failed, and themselves expired. Besides, a peaceable
practice, especially if accompanied with a quiet bearing of
injuries, gives a greater conviction to unprejudiced minds,
of peaceable principles and inclinations, than any verbal
declaration, whose sincerity is continually obnoxious to the
blast of evil surmises. In a resolution therefore to the same
purpose we had still continued, had we not so openly and
frequently been called on, either to vindicate our innocency,
or to confess and acknowledge our evil. One of these we
hope is the aim and tendency of all those charges or accusa-
tions, for want of love, peaceableness, and due compliance
with others, of being the authors and fomentors of schisms
and divisions, that have been published against us, on the
account of our dissent from some constitutions of the church
of England. For we do not think that any good men can
please themselves in merely accusing their brethren, where-
by they add to the weight of their present troubles, and
evidently expose them unto more. For every charge of
guilt on those who are already under sufferings, gives new
encouragement and fierceness to the minds of them from
whom they suffer. And as no greater encouragement can
be given unto men to proceed in any way wherein they are
engaged, than by their justification in what they have
already done ; so the only justification of those who have
stirred up persecution against others, consists in charging
guilt on them that are persecuted. As therefore we shall
readily acknowledge any evil in our persons, principles, or
ways, which we are or may be convinced of; so the sober
vindication of truth and innocency, that none of the ways of
God be evil spoken of by reason of us, is a duty, in the care
whereof we are no less concerned. Yea, did we design and
directly endeavour our own justification, we should do no
more than the prime dictates of the law of nature, and the
example of some of the best of men, will give us a sufficient
warrant for. Besides, the clearing of private persons, espe-
cially if they are many, from undue charges and false accu-
CHRISTIAN LOVE AND PEACE. 7
sations, belongs unto public good ; that those who have the
administration of it committed unto them, may not be misled
to make a wrong judgment concerning what they have to
do; as David was in the case of Mephibosheth "^ upon the
false suggestions of Ziba. Neither could we be justly-
blamed should we be more than ordinarily urgent herein ;
considering how prone the ears of men are to receive ca-
lumnious accusations concerning such as from whom they
expect neither profit nor advantage ; and how slow in giving
admittance to an address of the most modest defensative.
But this is the least part of our present design. Our only
aim is to declare those principles concerning mutual love
and unity among Christians, and practices in the worship of
God, wherein our own consciences do find rest and peace,
and others have so much misjudged us about. This there-
fore we shall briefly do ; and that without such reflections
or recriminations, as may any way exasperate the spirits of
others, or in the least impede that reintroduction of love
and concord, which it is the duty of us all to labour in.
Wherefore we shall herein have no regard unto the revilings,
reproaches, and threatenings of them, who seem to have had
no regard to truth, or modesty, or sobriety, indeed to God
or man, in the management of them. With such it is our
duty not to strive, but to commit our cause to him that
judgeth righteously, especially with respect unto those im-
pure outrages which go before unto judgment. Furious
persons, animated by their secular interests, or desire of re-
venge, unacquainted with the spirit of the gospel, and the
true nature of the religion revealed by Jesus Christ, incom-
passionate towards the infirmities of the minds of men,
whereof yet none in the world give greater instances than
themselves, who have no thoughts but to trample under foot
and destroy all that differ from them, we shall rather pity
and pray for, than either contend withal, or hope to convince.
Such they are, as if outward prevalency were added to their
principles and desires, they would render all Christians like
the Moabites, Ammonites, and Edomites, who came out to
fight against Judah.** The two greater parties, upon some
difference or distaste, conspire at first to destroy the inha-
bitants of Seir ; not doubting but that when they had de-
« 2 Sara. xvi. 4. •* 2 Chron. xx. 23.
8 A DISCOURSE CONCERNING
spatched them out of the way, they should accord well
enough among themselves ; but the event deceived their
exjiectation ; their rage ceased not until issued in the mutual
destruction of them all. No otherwise would it be with
those who want nothing but force or opportunity to exter-
minate their next dissenters in matters of religion. For
when they had accomplished that design, the same principle
and rage would arm them to the wasting of the residue of
Christians, or their own. For a conceit of the lawfulness
hereof, is raised from a desire of enlarging power and domi-
nion, which is boundless. Especially is it so, where an
empire over the reason, faith, and consciences of men is
affected ; which first produced the fatal engine of papal in-
fallibility ; that nothing also could have strained the wit of
men to invent, and nothing less can support. Unto such as
these we shall not so much as tender satisfaction, until they
are capable of receiving the advice of the apostle, Eph. iv.
31. ' Let all bitterness, and wrath, and anger, and clamour,
and evil speaking, be put away from you, with all malice.'
For until this be done, men are to be esteemed but as * rag-
ino- waves of the sea, foaming out their own shame,' whom
it is to no purpose to seek to pacify, much less to contend
withal.
It is for the sake of them alone who really value and
esteem love, peace, and unity among Christians for them-
selves, that we here tender an account of our thoughts and
principles concerning them. For even of them there are
some who unduly charge us with owning of principles, de-
structive unto Christian love and condescension, and suited
to perpetuate the schisms and divisions that are amongst
us. Whether this hath been occasioned by an over-valua-
tion of their own apprehensions, conceiting that their judg-
ments ought to give rule and measure to other men's; or
whether they have been, it may be insensibly unto them-
selves, biassed by provocations as they suppose unjustly
given them, we are not out of hopes but that they may be
convinced of their mistakes. Upon their indications we have
searched our consciences, principles, and practices, to find
whether there be any such way of perverseness in them, as
we are charged withal ; and may with confidence say, that
we have a discharge from thence, where we are principally
CHRISTIAN LOVE AND PEACE. 9
concerned. Having, therefore, satisfied that duty which on
this occasion was in the first place incumbent on us, we shall
now for their satisfaction and our own vindication with all
impartial men, declare what are our thoughts and judgments,
what are our principles, ways, and practices in and about
the great concerns of Christian love, unity, and peace ; re-
ferring the final decision of all differences unto him who
* hath appointed a day wherein he will judge the world in
righteousness, by the man whom he hath ordained.'
This being our present design, none may expect that we
should attempt to. justify or excuse any of those miscar-
riages or failings that are charged on some or all of those
professors of the gospel, who at this day come not up unto
full communion with the church of England. For we know
that' no man liveth and sinneth not;' yea, that ' in many
things we all offend.' We all know but in part and are lia-
ble to manifold temptations, even all such as are common
unto men. Those only we have no esteem of, who through
the fever of pride have lost the understanding of their own
weak, frail, and sinful condition. And we do acknowledge
that there are amongst us, * sins against the Lord our God,' for
which he might not only give us up unto the reproaches and
wrath of men in this world, but himself also cast us off ut-
terly and for ever. We shall not, therefore, in the least com-
plain of those who have most industriously represented unto
the public view of the world, the weakness and miscarriao-es
that have fallen out amongst some or more of them whose
cause we plead, and discovered those corrupt affections, from
whence, helped on with variety of temptations, they mio-ht
probably proceed : nor shall we use any reflections on them
who have severely, and we fear maliciously, laid to their
charge things which they know not ; as hoping that by the
former the guilty may learn what to amend, now they are
taught with such thorns and briers as are the scorns and re-
proaches of the world ; and by the latter the innocent may
know what to avoid. Such charges and accusations, there-
fore, we shall wholly pass over, with our hearty prayers that
the same or worse evils may never be found amongst them
by whom they are accused. Much less shall we concern our-
selves in those r eflections on them, which are raised from
the words,) < oressions, or actions of particular persons, as
10 A DISCOURSE CONCERNING
they have been reported and tossed up and down in the lips
of talkers. The debate of such things tends only to mutual
exasperations and endless strife. It may be also that for
the most part they are false, or misreported invidiously, or
misapplied ; and true or false have been sufficiently avenged
by severe retortions. And in such altercations fevv^ men un-
derstand the sharpness of their own words. Their edge is
towards them whom they oppose : but when a return of the
like expressions is made unto themselves, they are sensible
how they pierce. So are provocations heightened, and the
first intendment of reducing love ends in mutual defamatory
contentions. All things, therefore, of this nature we shall
pass over, and help to bury by our silence.
The principal charge against us, and that whereinto all
other are resolved, is our nonconformity unto the present
constitutions of the church of England. For hence we are
accused to be guilty of the want of Christian love and peace-
ableness, of schism, and an inclination to all sorts of divi-
sions, contrary to the rules and precepts of the gospel. Now
we think it not unreasonable to desire, that those who pass
such censures on us would attend unto the common known
rule, whereby alone a right judgment in these cases may be
made. For it is not equal that we should be concluded by
other men's particular measures, as though by them we were
to be regulated in the exercise of love and observance of
peace. And as we doubt not but that they fix those mea-
sures unto themselves in sincerity, according unto their own
light and apprehension of things ; so we are sure it will be
no impeachment of their wisdom or holiness, to judge that
others who differ from them, do with an equal integrity, en-
deavour the direction and determination of their consciences
in what they believe and practise. Yea, if they have not
pregnant evidence to the contrary, it is their duty so to judge.
A defect hereof is the spring of all that want of love, whereof
so great a complaint is made. And rationally they are to
be thought most sincere and scrupulous herein, who take
up with determinations that are greatly to their outward dis-
advantage. For unless it be from a conviction of present
duty with respect unto God, and their own eternal good,
men are not easily induced to close with a judgment about
sacred things and religious worship, which will not only cer-
CHRISTIAN LOVE AND PEACE. 11
tainly prejudice them, but endanger their ruin in things tem-
poral. It is ordinarily outward secular advantages, where-
with the minds of men are generally too much affected, that
give an easy admission unto persuasions and practices in re-
ligion. By these are men turned and changed every day
from what before they professed when we hear of no turn-
ings unto a suffering profession, but what arise from strong
and unavoidable convictions. Moreover, should we endea-
vour to accommodate ourselves to the lines of other men, it
may make some change of the persons with whom we have
to do, but would not in the least relieve us against the charges
of guilt of schism and want of love which we suffer under.
Some would prescribe this measure unto us, that we should
occasionally join with parish assemblies, as now stated in
all their worship and sacred administrations, but will not
require of us that we should absolutely forbear all other ways
and means of our own edification. Will this measure satisfy
all amongst us ? will it free us from the imputation we suffer
under ? shall we not be said any more to want Christian love,
to be factious or guilty of schism? It is known unto all
how little it will conduce unto these ends, and how little the
most will grant that church-peace is preserved thereby. Yea,
the difficulty will be increased upon us beyond what an ordi-
nary ability can solve, though we doubt not but that it may
be done. For if we can do so much, we may expect justly to
be pressed severely to answer why we do no more. For
others say immediately, that our attendance on the public
worship must be constant, with a forbearance of all other
ways of religious worship beyond that of a family ; yet this
they would have us so to do, as in the mean time studiously
to endeavour the reformation of what is judged amiss in the
doctrine, discipline, and worship of the church. This is the
measure which is prescribed unto us by some, and we know
not how many censures are passed upon us for a noncon-
formity thereunto. Will therefore a compliance unto this
length better our condition ? will it deliver us from the se-
verest reflections of being persons unpeaceable and intole-
rable? shall we live in a perpetual dissimulation of our judg-
ments as to what needeth reformation ? will that answer our
duty? or give us peace in our latter end? shall we profess
the persuasions of our minds in these things, and endeavour
12 A DISCOURSE CONCERNING
by all lawful means to accomplish what we desire ? shall we
then escape the severest censures, as of persons inclined to
schisms and divisions ? Yea, many great and wise men of
the church of England do look on this as the most perni-
cious principle and practice that any can betake themselves
unto. And in reporting the memorials of former times,^ some
of them have charged all the calamities and miseries that
have befallen their church to have proceeded from men of
this principle, endeavouring reformation according unto mo-
dels of their own, without separation.
And could we conscientiously betake ourselves to the
pursuit of the same design, we should not, especially under
present jealousies and exasperations, escape the same con-
demnation that others before us have undergone. And so it is
fallen out with some, which might teach them that their mea-
sures are not authentic ; and they might learn moderation
towards them who cannot come up unto them, by the seve-
rity they meet withal, from those that do outgo them. Shall
we, therefore, which alone seems to remain, proceed yet far-
ther, and making a renunciation of all those principles con-
cerning the constitution, rule, and discipline of the church,
with the ways and manner of the worship of God to be ob-
served in the assemblies of it, which we have hitherto pro-
fessed, come over unto a full conformity unto the present
constitutions of the church of England, and all the proceed-
ings of its rulers thereon ? Yea this is that, say some,
which is required of you, and that- which would put an end
unto all our differences and divisions. We know, indeed,
that an agreement in any thing or way, right or wrong, true or
false, will promise so to do, and appear so to do, for a season ;
but it is truth alone that will make such agreements durable,
or useful. And we are not engaged in an inquiry merely
after peace, but after peace with truth. Yea, to lay aside
the consideration of truth, in a disquisition after peace and
agreement in and about spiritual things, is to exclude a regard
unto God and his authority, and to provide only for ourselves.
And what it is which at present lays a prohibition on our
consciences against the compliance proposed shall be after-
ward declared ; neither will we here insist upon the dis-
couragements that are given us from the present state of the
« Uey\. Hist, of Prcsb.
CHRISTIAN LOVE AND PEACE. 13
church itself, which yet are not a few. Only we must say,
that there doth not appear unto us in many that steadiness
in the profession of the truth owned amongst us upon and
since the reformation, nor that consent upon the grounds
and reasons of the government and discipline in it that we
are required to submit unto, which were necessary to invite
any dissenters to a thorough conformity unto it. That there
are daily inroads made upon the ancient doctrine of this
church, and that without the least control from them who
pretend to be the sole conservators of it, until, if not the
whole, yet the principal parts of it are laid waste, is suffi-
ciently evident and may be easily proved. And we fear not to
own, that we cannot conform to Arminianism, Socinianism, on
the one hand, or popery on the other, with what new or spe-
cious pretences soever they may be blended. And for the
ecclesiastical government, as in the hands of our mere eccle-
sisastical persons, when it is agreed among themselves,
whether it be from heaven or of men, we shall know the bet-
ter how to judge of it. But suppose we should wave all
such considerations, and come up to a full conformity unto
all that is, or shall, or may be required of us ; will this give
us a universally pleadable acquitment from the charges of
the guilt of want of love, schism, and divisions ? We should
indeed possibly be delivered from the noise and clamour of
a few, crying out sectaries, fanatics, schismatics, church-
dividersj but withal should continue under the censures of the
great, and at present thriving church of Rome, for the same
supposed crimes. And sure enough we are, that a com-
pliance with them who have been the real causes and occa-
sions of all the schisms and divisions that are amongst
Christians almost in the whole world, would yield us no solid
relief in the change of our condition. Yet without this no
men can free themselves from the loudest outcries against
them on the account of schism. And this sufficiently manifests
how little indeed they are to be valued, seeing for the most
part they are nothing but the steam of interest and party. It
is therefore apparent, that the accommodations of our judg-
ments and practices to the measures of other men, will afford
us no real advantage as to the imputations we suffer under ; nor
will give satisfaction unto all professors of Christianity that
we pursue love and peace in a due manner : for what one sort
14 A DISCOURSE CONCERNING
requireth of us, another will instantly disallow and condemn.
And it is well if the judgment of the major part of all sorts
be not influenced by custom, prejudices, and secular advan-
tages. We have therefore no way left, but that which in-
deed ought to be the only way of Christians in these things,
namely, to seek in sincerity the satisfaction of our own con-
sciences, and the approving of our hearts unto the searcher
of them, in a diligent attendance unto our own especial duty,
according to that rule which will neither deceive us nor fail
us. And an account of what we do herein we shall now ten-
der unto them that follow truth with peace.
CHAP. II.
Commendations of love and unity. Their prsper objects, with their general
rules and measures. Of love toward all mankind in general. Allows not
salvation unto_ any without faith in Christ Jesus. Of the differences in
religion as to outward worship.
The foundation of our discourse might be laid in the com-
mendation of Christian love and unity ; and thereon we might
easily enlarge, as also abound in a collection of testimonies
confirming our assertions. But the old reply in such a case,
by whom ever were they discommended, evidenceth a labour
therein to be needless and superfluous. We shall therefore
only say, that they are greatly mistaken, who from the con-
dition whereunto at present we are driven and necessitated,
do suppose that we value not these things at as high a rate
as themselves, or any other professors of Christian religion in
the world. A greater noise about them may be made possi-
bly by such as have accommodated their name and notion to
their own interests, and who point their pleas about them,
and their pretences of them, to their own secular advantage;
but as for a real valuation of the things themselves, as they
are required of us, and prescribed unto us in the gospel, we
shall not willingly be found to come behind any that own the
name of Christ in the world. We know that God hath styled
himself, the God of love, peace, and order, in the church,
because they are eminently from him, and highly accepted
with him. And as love is the new commandment which
CHRISTIAN LOVE AND PEACE. 15
Jesus Christ hath given unto his disciples, so he hath ap-
pointed it to be the bond of perfection unto them ; which
nothing else will ever be, however finely invented for them,
or forcibly imposed on them. Without this love, in what
relates to church communion, whatever else we are, we are
but as * sounding brass and tinkling cymbals,' And all
unity or agreement in outward order not proceeding from
and animated by this love, are things wherein neither Christ
nor the gospel are much concerned. An endeavour also
after one mind and one judgment" amongst all believers,
for a help unto us, to keep the ' unity of the spirit in the
bond of peace,' we acknowledge to be indispensably required
of us. And therefore where any opinion or practice in or
about religion or the worship of God, do apparently in them-
selves impair the gracious holy principles of love and peace,
or obstruct men in the exercise of any duties which those
principles require or lead unto, it is a great and weighty
prejudice against their truth and acceptation with God. As,
therefore, we shall not boast of the prevalency of these prin-
ciples in our minds ; seeing, that though we should know
nothing to the contrary by ourselves, yet are we not therefore
justified ; so we are assured that none can justly condemn us
for the want of them, unless they can make good their charge
by instances not relating to the peculiar differences between
them and us. For what doth so will neither warrant any to
make such a judgment, nor carry any conviction in it towards
them that are judged. Upon the whole matter, we shall not
easily be diverted from pursuing our claim unto an equal
interest in these things with any other professors of the
Christian religion ; although at present we do it not by en-
larged commendations of them. Much less are we in the
least moved or shaken in our minds from the accusations of
them, who having the advantage of force and power, do make
a compliance with themselves, in all their impositions and
self-interested conceptions, the sole measure of other men's
exercise and actings of these principles. We have a much
safer rule whereby to make a judgment of them, whereunto
we know we ' shall do well to attend, as unto a light shining
in a dark place.' But now whereas all these things, namely,
love, peace, and unity, are equally dear unto us ; yet there are
» rhil. ii. 2. 1 Cor. i. 10.
16 A DISCOURSE CONCERNING
different rules prescribed for the exercise and pursuit of
them. Our love is to be catholic, unconfined as the beams
of the sun, or as the showers of rain that fall on the whole
earth. Nothing of God's rational creation in this world is
to be exempted from being the object thereof. And where
only any exception might seem to be warranted by some
men's causeless hatred, with unjust and unreasonable perse-
cution of us, there the exercise of it is given us in especial
and strictest charge, which is one of the noble singulari-
ties of Christian religion. But whereas men are cast into
various conditions on account of their relation unto God,
the actual exercise of love towards them is required of us in a
suitable variety. For it is God himself, in his infinite excel-
lencies, who is the first and adequate object of our love,
which descends unto others according to their participations
from him, and the especial relations created by his appoint-
ment; whereof we shall speak afterward. Our duty in the
observance of peace is, as unto its object, equally extended.
And the rule or measure given us herein is the utmost of our
endeavours in all ways of truth and righteousness which are
required, or may have a tendency thereunto. For as we are
commanded to * follow peace with all men"' under the same
indispensable necessity as to obtain and observe holiness in
our own persons, ' without which none shall see God ;' so as
to the measure of our endeavours unto this end, we are di-
rected, ' if it be possible, and as far as in us lieth, to live
peaceably with all men."= The rule for unity, as it is sup-
posed to comprise all church-communion, falls under many
restrictions. For herein the especial commands of Christ,
and institutions o( the gospel committed unto our care and
observance falling under consideration, our practice is pre-
cisely limited unto those commands, and by the nature of
those institutions.
These being the things we are to attend unto, and these
being their general rules and measures, we shall with respect
unto the present state of religious affairs in the world,
amongst those who make profession of the Christian religion,
plainly declare what are our thoughts and judgments, what
we conceive to be our duty, and what is our practice, sub-
mitting them unto the present apprehensions of unprejudiced
'■ lleb. xil. 14. --Roni. xi, 13.
CHRISTIAN LOVE AND PEACE. 17
persons, leaving the final sentence and determination of our
cause to the judgment-seat of Jesus Christ.
Love toward all mankind in general we acknowledge to
be required of us ; and we are debtors in the fruits of it to
the whole creation of God. For he hath not only implanted
the principles of it in that nature whereof we are in common
partakers with the whole race and kind, whereunto all ha-
tred and its effects were originally foreign and introduced
by the devil; nor only given us his command for it, enlarg-
ing on its grounds and reasons in the gospel ; but in his
design of recovering us out of our lapsed condition unto a
conformity with himself, proposeth in an especial manner
the example of his own love and goodness, which are ex-
tended unto all, for our imitation ; Mat. v. 44, 45. His
philanthropy and communicative love, from his own infinite
self-fulness, wherewith all creatures in all places, times, and
seasons, are filled and satisfied, as from an immeasurable
ocean of goodness, are proposed unto us to direct the exer-
cise of that drop from the divine nature, wherewith we are
intrusted. ' Love your enemies,' saith our Saviour, ' bless
them that curse you, do good to them that hate you, and
pray for them which despitefully use you and persecute
you ; that ye may be the children of your Father which is in
heaven, who maketh his sun to rise on the evil and on the
good, and sendeth rain on the just, and on the unjust.' Now
all mankind may be cast into two ranks or orders. For,
first, there are those who are yet ' without Christ, being
aliens from the commonwealth of Israel, and strangers from
the covenants of promise, having no hope, and without God
in the world ;'<> such we mean as are either negatively or pri-
vatively infidels, or unbelievers ; who have yet never heard
the sound of the gospel, or do continue to refuse and reject
it where it is proposed and tendered unto them. And there
are those, secondly, who have in one way or other received
the doctrine of the gospel, and do make profession thereof
in the world. To both these sorts we do acknowledge that
we owe the duty of love. Even towards the infidel, pagan,
and Mahometan world, Jews and Gentiles, we are debtors
in this duty ; and we desire to be humbled for it as our sin,
wherein we are wanting in the discharge of it, or wherein the
'> Eph. ii. 12.
VOL. XXI. C
1^8 A DISCOURSE CONCERNING ^
fruits of it do not abound in us to the praise of God. Now
love, in the first notion of it, is the willing of a wanted good
unto the object of it, or those that are loved, producing an
endeavour to effect it, unto the utmost of the ability of them
in whom it is. Where this absent good is of great impor-
tance, the first natural and genuine effect of love is compas-
sion. This good, as unto all unbelievers, is whatever should
deliver them from present or eternal misery; whatever
should lead, guide, or bring them unto blessedness in the
enjoyment of God. Besides, the absence hereof is accom-
panied, even in this world, with all that blindness and dark-
ness of mind, all that slavery unto sin and the devil, that
can any way concur to make a rational being truly mise-
rable. If we have not hearts like the flint or adamant, we
cannot but be moved with compassion towards so many
perishing souls, originally made like ourselves in the image
of God, and from whom that we differ in any thing, is an
effect of mere sovereign grace, and not the fruit of our own
contrivance, nor the reward of our worth or merit. And
those who are altogether unconcerned in others, are not much
concerned in themselves ; for the true love of ourselves is
the rule of our love unto other men. Again, compassion
proceeding from love will work by prayer for relief: for it is
God alone who can supply their wants ; and our only way of
treating with him about it is by our humble supplications.
And if herein also we should be found wanting, we should
more judge ourselves to be defective in true Christian love
and charity, than we can for many of those mistakes which
are charged on us in other things, were we convinced that
such they are, which as yet we are not. It is therefore our
continual prayer, that God would send out his light and his
truth unto the utmost parts of the earth, to visit by them
those dark places which are yet filled with habitations of
cruelty; that he would remove the veil of covering which is
yet on the face of many great and populous nations, that * the
whole earth may be filled with the knowledge of the Lord,
as the waters cover the sea ;' even that according to his pro-
mise, * he would turn to the people a pure language, that
they may all call upon the name of the Lord, to serve him
with one consent.' And this we desire to be found doing,
not in a formal or customary manner, but out of a sincere
CHRISTIAN LOVE AND PEACE. 19
compassion for the souls of men, a deep sense of the interest
herein of the glory of God, and a desire after the accom-
plishment of those prophecies and promises in the Scripture,
which speak comfortably towards an expectation of abun-
dant grace to be manifested unto the residue of sinners,
both Jews and Gentiles, in the latter days. Moreover, unto
compassion and suppHcations,love requireth that we should
add also all other possible endeavours for their relief. Herein
consists that work and labour of love which are so much
recommended unto us. But the actings of love in these
most useful ways are, for the most part, obstructed unto us
by the want of opportunities, which under the guidance of
divine providence are the rule of our call unto the duties
wherein such endeavours consist, and whereby they may be
expressed. Only this at present we have to rejoice in, that
through the unwearied labours of some holy and worthy
persons, sundry churches of Indians are lately called and
gathered in America, wherein the natives of those parts of
the world, who for so many generations sat in darkness, and
in the shadow of death, do, under the guidance of pastors
and elders of their own, walk in the fellowship of the gos-
pel, giving glory to God by Jesus Christ. And let it not
seem impertinent that we have given this account of our
judgments concerning that love which we do and ought to
bear unto all, even the worst of men; seeing those by whom
our testimony is received, will not, nay cannot, easily sup-
pose that we would wilfully neglect the exercise of the same
affections towards those, concerning whom our obligations
thereunto are unspeakably greater and more excellent.
There is indeed another kind of pretended charity to-
wards this sort of men, which we profess we have not for
them, although we judge we do not want it. For there can
be no want unto any of an error or mistake, wherein the
charity intended doth consist. And this is the judgment of
some, that they or some of them may attain salvation or
eternal blessedness in the condition wherein they are, with-
out the knowledge of Jesus Christ. This we acknowledge
we neither believe nor hope concerning thera ; nor, to speak
plainly, can desire it should be so, unless God had otherwise
revealed himself concerning Jesus Christ and them, than yet
he hath done. And we are so far from supposing that there
c 2
20 A DISCOURSE CONCERNING
is in US on this account any blameable defect of chanty, that
we know ourselves to be freed by this persuasion from a
dangerous error, which if admitted, would both weaken our
own faith, and impair all the due and proper effects of cha-
rity towards others. ' For though there be that are called
gods, whether in heaven or in earth (as there be gods many,
and lords many), yet unto us there is but one God the Fa-
ther, of whom are all things, and we in him ; and one Lord
Jesus Christ, by whom are all things, and we by him.'* We
know * there is no salvation in any other' but by Jesus Christ,
and that * there is no other name under heaven given among
men whereby we must be saved."^ Nor is this name given
any otherwise amongst men but by the gospel : for it is not
the giving of the person of Christ absolutely to be a media-
tor, but the declaration of his name by the gospel, as the
means of salvation, that is intended. Hence our Lord Jesus
Christ, giving that commission to his apostles to preach it,
' Go ye into all the world, and preach the gospel to every
creature,' he adds unto it that decretory sentence, concern-
ing the everlasting condition of all men with respect there-
unto ; * He that believeth and is baptized, shall be saved ;
and he that believeth not, shall be damned.'^ As the preach-
ing of the gospel, and the belief on Jesus Christ thereon,
are the only means of obtaining salvation ; so all those who
are not made partakers of them must perish eternally. So
when the apostle affirms that the Jews would have hindered
them from preaching ' to the Gentiles that they might be
saved,'** he plainly declares that without it they could not so
be. Neither were any of them ever better, or in a better
condition, than they are described by the same apostle, Eph.
ii. 12. and in sundry other places wherein he allows them
no possibility of obtaining eternal blessedness. Neither do
we in this matter consider what God can do, or what he hath
done, to the communicating of grace and faith in Jesus
Christ unto any particular persons at any time, or in any
place, in an extraordinary manner. We are not called to
make a judgment thereof, nor can any rule be hence collected
to regulate the exercise of our love. * Secret things belong to
the Lord our God,but revealed things to us and our children,
that we may do his will.' When and where such grace and
e 1 Cor. viii. 5, 6. ^Actsvi. 12. e Mark xvi. 15. 16. »> iThess, ii. 16.
CHRISTIAN LOVE AND PEACE. 21
faith do manifest themselves by their effects, we ought rea-
dily to own and embrace them. But the only inquiry in this
matter is, what those that are utterly destitute of the reve-
lation of Jesus Christ, either as made originally in the pro-
mise, or as explained in the gospel, may, under the mere
conduct of the light of nature, as consisting of the innate
principles of reason, with their improvement, or as increased
by the consideration of the effects of divine power and pro-
vidence, by the strength and exercise of their own moral
principles attain unto, as unto their present acceptance with
God, and future eternal salvation. That they may be saved
in every sect, who live exactly according to the light of
nature, is a doctrine anathematized by the church of England,
article 18. And the reason given hereof is, because the
Scriptures propose the name of Jesus Christ alone whereby
we may be saved. And if we do believe that description
which is given in the Scripture of men, their moral abilities,
and their works, as they lie in the common state of man-
kind since the entrance of sin, with respect unto God and
salvation, we shall not be able to be of another mind : for
they are said to be blind,' yea, to be darkness, to be 'dead in
trespasses and sins,' no'^ ' to receive the things of the Spirit
of God, because they are foolishness unto them;' and their
minds to be ' enmity against God' ^ himself. That there may
be any just expectation concerning such persons, that they
will ' work out their salvation with fear and trembling,' we
are not convinced : neither do we think that God will accept
of a more imperfect obedience in them that know not Jesus
Christ, than he requires of them who do believe in him, for
then should he prove a disadvantage unto them. Besides,
all their best works are severely reflected on in the Scrip-
ture, and represented as unprofitable : for whereas in them-
selves they are compared to evil trees, thorns, and briers,
we are assured they neither do, nor can bring forth good
grapes or figs. Besides, in the Scripture, the whole business
of salvation in the first place turns upon the hinge of faith
supernatural and divine ; ' for without faith it is impossible
to please God ;'' and ' he that believeth not shall be damned ;'
'he that believeth not in the name of the Son of God is con-
• Luke iv. 18. "* Acts xxvi. 18. Eph. ii. 1 — 3. iv. 18. Rom. viii. 8.
' Heb. xi. 6, John iii, 13. 36. Gal. v. 6.
|22 A DISCOURSE CONCERNING
demned already ; for neither circumcision availeth any thing;,
nor uncircumcision, but faith that worketh by love :' and it
is by faith that the just shall live. That this faith may be
educed out of the obediential principles of nature, it was
indeed the opinion of Pelagius of old ; but it will not now,
we hope, be openly asserted by any. Moreover, this faith
is in the Scripture, if not limited and determined, yet di-
rected unto Jesus Christ as its necessary peculiar object :
• For this is life eternal, that we may know the only true
God, and Jesus Christ whom he hath sent.' It seems there-
fore that the knowledge of the only true God is not sufficient
to attain eternal life, unless the knowledge of Jesus Christ
also do accompany it : for ' this is the record of heaven, that
God hath given unto us eternal life, and this life is in his
Son. He that hath the Son hath life ; and he that hath not
the Son of God hath not life;'" which is enough to determine
the controversy. And those assertions, that * there is no
other name given amongst men whereby they may be saved ;'
and that ' other foundation can no man lay, save what is laid,
that is, Jesus Christ;'" are of the same importance : and it
were needless to multiply the testimonies that are given us
to that purpose elsewhere. Neither can it be made to ap-
pear that the concatenation of the saving means, whereby
men that are adult are brought into glory, is not absolutely
universal : and amongst them there is vocation, or an effec-
tual calling" to the knowledge of Christ by the gospel. Nei-
ther will the same apostle allow a saving invocation of the
name of God to any but those that are brought to believe by
hearing the word preached.*" It is said that God may by
ways secret and unknown to us, reveal Jesus Christ to them,
and so by faith in him sanctify their natures, and endow
them with his Spirit ; which things, it is granted we sup-
pose, are indispensably necessary unto salvation. Those
whom God thus deals withal are not pagans, but Christians,
concerning whom none ever doubted but they might be
saved. It is also granted that men may learn much of the
power, wisdom, and goodness of God, which both require
and teach many duties to be performed towards him ; but
withal we believe, that without the internal sanctification of
"< 1 John V. 11, 12. " Acts iv. 12. 1 Gor. Hi. 11.
" Rom. viii. 29, 30. p Rom. x. 13— l*?.
CHRISTIAN LOVE AND PEACE. 23
the Spirit, communicated by and with the knowledge of
Jesus Christ, no man can be saved. But we intend not here
to dispute about these things. Instead of an effect of love
and charity, it is manifest that the opinion which grants
salvation unto the heathen, or any of them, upon the due
improvement of their rational faculties and moral principles,
ariseth from a want of due consideration of the true nature
of sin and grace, of the fall of man and his recovery, of the
law and gospel, and of the wisdom and love of God in send-
ing Jesus Christ to make atonement for sinners, and to
bring in everlasting righteousness. And not only so, but it
evidently prepares the way unto those noxious opinions
which at this day among many infest and corrupt Christian
religion, and foment those seeds of atheism which spring up
so fast as to threaten the overspreading of the whole field
of Christianity. For hence it will follow by an easy deduc-
tion, that every one may be saved, or attain unto his utmost
happiness in his own religion, be it what it will, whilst
under any notion or conception he acknowledgeth a divine
Being, and his own dependence thereon. And seeing that
on this supposition it must be confessed, that religion con-
sists solely in moral honesty and a fancied internal piety of
mind towards the Deity (for in nothing else can a centring
of all religions in the world unto a certain end be imagined),
it follows, that there is no outward profession of it indispen-
sably necessary, but that every one may take up and make
use of that which is best suited unto his interest in his pre-
sent condition and circumstances. And as this being once
admitted, will give the minds of men an indifferency as unto
the several religions that are in the world, so it will quickly
produce in them a contempt of them all. And from an en-
tertainment of, or an indifferency of mind about, these and
the like noisome opinions, it is come to pass that the gos-
pel, after a continued triumph for sixteen hundred years over
hell and the world, doth at this day in the midst of Chris-
tendom, hardly with multitudes maintain the reputation of its
truth and divinity ; and is by many, living in a kind of out-
ward conformity unto the institutes of Christian religion,
despised and laughed to scorn. But the proud and foolish
atheistical opiniators of our days, whose sole design is to
fortify themselves by the darkness of their minds against
24 A DISCOURSE CONCERNING
the charges of their own conscience upon theit wicked and
debauched conversations, do but expose themselves to the
scorn of all sober and rational persons. For what are a few
obscure, and for the most part vicious renegadoes, in com-
parison of those great, wise, numerous, and sober persons,
whom the gospel, in its first setting forth in the world by the
evidence of its truth, and the efficacy of its power, subdued
and conquered ? Are they as learned as the renowned phi-
losophers of those days, who, advantaged by the endeavours
and fruits of all the great wits of former ages, had advanced
solid rational literature to the greatest height that ever it
attained in this world; or possibly ever will do so; the
minds of men having now something more excellent and
noble to entertain themselves withal? Are they to be
equalled in wisdom and experience with those glorious
emperors, senators, and princes, who then swayed the
sceptres and affairs of the world ? Can they produce any
thing to oppose unto the gospel, that is likely to influence
the minds of men, in any degree comparably to the religion
of these great, learned, wise, and mighty personages, which
having received by theirTathers from days immemorial, was
visibly attended with all earthly glories and prosperities,
which were accounted as the reward of their due observance
of it? And yet, whereas there was a conspiracy of all those
persons, and this influenced by the craft of infernal powers,
and managed with all that wisdom, subtlety, power, and
cruelty, that the nature of man is capable to exercise, on
purpose to oppose the gospel, and keep it from taking root
in the world ; yet, by the glorious evidence of its divine
extract and original wherewith it is accompanied, by the
eflScacyand power which God gave the doctrine of it in and
over the minds of men, all managed by the spiritual wea-
pons of its preachers, ' which were mighty through God, to
the pulling down of those strong holds, casting down ima-
ginations, and every high thing that exalted itself against
the knowledge of God ;'^ it prevailed against them all, and
subdued the world unto an acknowledgment of its truth,
with the divine power and authority of its author. Cer-
tainly there is nothing more contemptible, than that the
indulgence of some inconsiderable persons unto their lusts
y 2 Cor. x. 4, 5.
CHRISTIAN LOVE AND PEACE. 25
and vices, who are void of all those excellencies in notion
and practice, which have already been triumphed over by
the gospel when set up in competition with it, or opposition
unto it, should be once imagined to bring it into question,
or to cast any disreputation upon it. But to treat of these
things is not our present design ; we have only mentioned
them occasionally, in the account which it was necessary
we should give concerning our love to all men in general,
with the grounds we proceed upon in the exercise of it.
CHAP. III.
Nature of the catholic church. The first and principal object of Christian
love. Differences amon^ the members of this church, of what nature,
and hotv to be managed. Of the church catholic as visibly professing.
The extent of it, or ivho belongs unto it. Of union and love in this
church-state of the church of England with respect hereunto. Of par-
ticidar churches : their institution : corruption of that institution. Of
churches diocesan, ^c. Of separation from corrupt jiarticular churches.
The just causes thereof, <^c.
In the second sort of mankind before mentioned, consists
the visible kingdom of Christ in this world. This being
grounded in his death and resurrection, and conspicuously
settled by his sending of the Holy Ghost after his ascen-
sion, he hath ever since preserved in the world, against all
the contrivances of Satan, or oppositions of the gates of
hell, and will do so unto the consummation of all things.
* For he must reign until all his enemies are made his foot-
stool.' Towards these on all accounts our love ought to be
intense and fervent, as that which is the immediate bond of
our relation unto tliem, and union with them. And this
kingdom or church of Christ on the earth may be, and
is generally by all considered under a threefold notion.
First, As therein, and among the members of it, is com-
prised that real living and spiritual body of his, which is
firstly, peculiarly, and properly the catholic church mili-
tant in this world. These are his elect, redeemed, justified,
and sanctified ones, who are savingly united unto their
head, by the same quickening and sanctifying Spirit, dwell-
5^ A DISCOURSE CONCERNING
ing in him in all fulness, and communicated unto them by
him, according to his promise. This is that catholic church
which we profess to believe, which being hid from the eyes
of men, and absolutely invisible in its mystical form, or
spiritual saving relation unto the Lord Christ, and its unity
with him, is yet more or less always visible, by that pro-
fession of faith in him, and obedience unto him, which it
maketh in the world, and is always obliged so to do. ' For
with the heart man believeth unto righteousness ; and with
the mouth confession is made unto salvation.''' And this
church we believe to be so disposed over the whole world,
that wherever there are any societies or numbers of men
who ordinarily profess the gospel, and subjection to the
kingly rule of Christ thereby, with a hope of eternal
blessedness by his mediation ; we no way doubt but that
there are among them some who really belong thereunto.
In and by them doth the Lord Christ continually fulfil and
accomplish the promise of his presence by his Spirit with
them that believe in his name ; who are thereby interested
in all the privileges of the gospel, and authorized unto the
administration and participation of all the holy ordinances
thereof. And were it not that we ought not to boast our-
selves against others, especially such as have not had the
spiritual advantages that the inhabitants of these nations
have been intrusted withal, and who have been exposed
unto more violent temptations than they, we should not
fear to say, that among those of all sorts who in these
nations hold the head, there is probably according unto a
judgment to be made by the fruits of that Spirit which is
savingly communicated unto the church in this sense alone,
a greater number of persons belonging thereunto, than in
any one nation or church under heaven. The charge there-
fore of some against us, that we paganize the nation, by
reason of some different apprehensions from others, con-
cerning the regular constitution of particular churches for
the celebration of gospel worship, is wondrous vain and
ungrounded. But we know that men use such severe
expressions and reflections, out of a discomposed habit of
mind which they have accustomed themselves unto, and not
a Roill, X. 10.
CHRISTIAN LOVE AND PEACE. 27
from a sedate judgment and consideration of the things
themselves. And hence they will labour to convince others
of that, whereof, if they would put it unto a serious trial,
they would never be able to convince themselves.
This then is that church which on the account of their
sincere faith and obedience shall be saved ; and out of
which, on the account of their profession, there is no sal-
vation to be obtained ; which things are weakly and arro-
gantly appropriated unto any particular church or churches
in the world. For it is possible that men may be members
of it, and yet not belong or relate unto any particular
church on the earth; and so it often falleth out, as we could
manifest by instances, did that work now lie before us.
This is the church which the * Lord Christ loved and gave
himself for it ; that he might sanctify and cleanse it with
the washing of water by the word ; that he might present
it unto himself a glorious church, not having spot or
wrinkle or any such thing ; but that it should be holy and
without blemish.''' And we must acknowledge that in all
things this is the church, unto which we have our first and
principal regard, as being the spring from which all other
considerations of the church do flow. Within the verge
and compass of it do we endeavour to be found, the end
of the dispensation of the gospel unto men being that they
should do so. Neither would we to save our lives (which
for the members of this church and their good, we are
bound to lay down,'= when justly called thereunto), wilfully
live in the neglect of that love towards them or any of
them, which we hope God hath planted in our hearts, and
made natural unto us, by that one and selfsame Spirit, by
whom the whole mystical body of Christ is animated. We
do confess, that because the best of men in this life do
knowbut in part, that all the members of this church are
in many things liable to error, mistakes, and miscarriages :
and hence it is, that although they are all internally acted
and guided by the same Spirit, in all things absolutely
necessary to their eternal salvation, and do all attend unto
the same rule of the word, according as they apprehend
the mind of God in it, and concerning it, have all for the
b Ei.h. V. 26, 27. *" 1 Johniii. 16.
28 A DISCOURSE CONCERNING
nature and substance of it, the same divine faith and love,
and are all equally united unto their head ; yet in the pro-
fession which they make of the conceptions and persuasions
of their minds, about the things revealed in the Scripture,
there are, and always have been, many differences among
them. Neither is it morally possible it should be otherwise,
whilst in their judgment and profession they are left unto
the ability of their own minds, and liberty of their wills,
under that great variety of the means of light and truth,
with other circumstances, whereinto they are disposed by
the holy wise providence of God. Nor hath the Lord Christ
absolutely promised that it shall be otherwise with them ;
but securing them all by his Spirit in the foundations of
eternal salvation, he leaves them in other things to the
exercise of mutual love and forbearance ; with a charge of
duty after a continual endeavour to grow up unto a perfect
union, by the improvement of the blessed aids and assist-
ances which he is pleased to afford unto them. And those
who by ways of force would drive them into any other
union or agreement, than their own light and duty will
lead them into, do what in them lies to oppose the whole
design of the Lord Christ towards them, and his rule over
them. In the mean time it is granted, that they may fall
into divisions and schisms, and mutual exasperations among
themselves, through the remainders of darkness in their
minds, and the infirmity of the flesh. '^ And in such cases
mutual judgings and despisings are apt to ensue; and that
to the prejudice and great disadvantages of that common
faith which they do profess. And yet notwithstanding all
this (such cross entangled wheels are there in the course of
our nature), they all of them really value and esteem the
things wherein they agree incomparably above those wherein
they differ. But their valuation of the matter of their
union and agreement is purely spiritual; whereas their dif-
ferences are usually influenced by carnal and secular consi-
derations, which have for the most part a sensible impres-
sion on the minds of poor mortals. But so far as their
divisions and differences are unto them unavoidable, the
remedy of farther evils proceeding from them is plainly
^ Rom. XIV. 3.
CHRISTIAN LOVE AND PEACE. 29
and frequently expressed in the Scripture. It is love, meek-
ness, forbearance, bowels of compassion, with those other
graces of the Spirit, wherein our conformity unto Christ
doth consist, with a true understanding and the due valua-
tion of the * unity of faith/ and the common hope of be-
lievers, which are the ways prescribed unto us, for the
prevention of those evils which, without them, our una-
voidable differences will occasion. And this excellent way
of the gospel, together with a rejection of evil surmises,
and a watchfulness over ourselves against irregular judging
and censuring of others, together with a peaceable walking
in consent and unity so far as we have attained, is so fully
and clearly proposed unto us therein, that they must have
their eyes blinded by prejudices and carnal interests, or
some effectual working of the god of this world on their
minds, into whose understandings the lio;ht of it doth not
shine with uncontrollable evidence and conviction. That
the sons or children of this church of * Jerusalem which is
above, and is the mother of us all,' should on the account
of their various apprehensions of some things relating to
religion or the worship of God, unavoidably attending their
frail and imperfect condition in this world, yea, or of any
schisms or divisions ensuing thereon, proceeding from cor-
rupt and not thoroughly mortified aff'ections, be warranted
to hate, judge, despise, or contemn one another, much more
to strive by external force to coerce, punish, or destroy them
that differ from them, is as foreign to the gospel, as that we
should believe in Mahomet, and not in .Tesus Christ. What-
ever share, therefore, we are forced to bear in differences
with, or divisions from, the members of this church (that
is, any who declare and evidence themselves so to be, by a
visible and regular profession of faith and obedience), as itis
a continual sorrow and trouble unto us ; so we acknowledge
it to be our duty (and shall be willing to undergo any blame,
where we are found defective in the discharge of it, unto
the utmost of our power) to endeavour after the strictest
communion with them in all spiritual things that the gospel
doth require, or whereof our condition in this world is
capable. In the mean time, until this can be attained, it is
our desire to manage the profession of our own light and
apprehensions, without anger, bitterness, clamours, evil
30 A DISCOURSE CONCERNING
speaking, or any other thing that may be irregular in our-
selves, or give just cause of offence unto others. Our prayers
are also continually for the spiritual prosperity of this church,
for its increase in faith and holiness, and especially for the
healing of all breaches that are among them that belong
thereunto throughout the w^orld. And were we not satisfied
that the principles which we own, about the right constitu-
tion of the churches of Christ, and the worship of God to
be observed in them, are singularly suited to the further-
ance and preservation of union and due order among all the
members of this church, we should not need to be excited
by any unto their renunciation. But our main design in all
these things is, that both they, and we with them, may
enjoy that peace which the Lord Christ hath bequeathed
unto us, and walk in the way which he hath prescribed for
us. And these things we mention, neither to boast of, nor
yet to justify ourselves, but only to acknowledge what is
our conviction concerning our duty in this matter. And
might there any sedate, peaceable, unprejudicate endea-
vours be countenanced and encouraged, for the allaying of
all occasional distempers, and the composing of all differ-
ences among them who belong to this church of Christ, so
as that they might all of them (at least in these nations)
not only ' keep the unity of the Spirit in the bond of peace,'
but also agree and consent in all ways and acts of religious
communion ; we doubt not to manifest, that no rigid adhe-
rence unto the practice of any conceptions of our own, in
things wherein the gospel alloweth a condescension and
forbearance, no delight in singularity, no prejudice against
persons or things, should obstruct us in the promotion of it
to the utmost of our power and ability. Upon the whole
matter we own it as our duty to follow and seek after
peace, unity, consent and agreement in holy worship,
with all the members of this church, or those who by a
regular profession manifest themselves so to be ; and will
with all readiness and alacrity renounce every principle or
practice, that is either inconsistent with such communion,
or directly or indirectly is in itself obstructive of it.
Secondly, The church of Christ may be considered with
respect unto its outward profession, as constitutive of its
being, and the formal reason of its denomination. And
CHRISTIAN LOVE AND PEACE. 31
this is the church catholic visible, whereunto they all
universally belong, who profess the invocation of the name
of our Lord Jesus Christ, their Lord and ours, under the li-
mitations that shall be mentioned afterward. And this is
the visible kingdom of Christ, which on the account of its
profession, and thereby, is distinguished from that world
which lieth in evil, and is absolutely under the power of
Satan. And so in common use the church and the world
are contradistinguished. Yet on other accounts many who
belong unto this church, by reason of some kind of profes-
sion that they make, may justly be esteemed to be the
world, or of it. So our Lord Jesus Christ called the gene-
rality of the professing church in his time : * The world,'
saith he, * hateth me.''' And that we may know that he
thereby intended the church of the Jews, besides that the
circumstances of the place evince it, he puts it out of ques-
tion by the testimony which he produceth in the confirma-
tion of his assertion concerning their unjust and causeless
hatred ; namely, * It is written in their law. They have
hated me without a cause ;' which being taken out of the
Psalms,' was part of the law, or rule of the Judaical church
only. Now he thus terms them, because the generality
of them, especially their rulers, although they professed to
know God, and to worship him according to his word and
the tradition of their fathers, yet were not only corrupt and
wicked in their lives, but also persecuted him and his disci-
ples, in whom the power and truth of God were manifested
beyond what they were able to bear. And hence a general
rule is established, that what profession soever any men do
make of the knowledge and worship of God, to what church
soever they do, or may be thought to belong, yet if they are
wicked or ungodly in their lives, and persecutors of such as
are better than themselves, they are really of the world, and
with it will perish, without repentance. These are they,
who receiving on them a form or delineation of godliness,
do yet deny the power of it ; from whom, we are commanded
to turn away. But yet we acknowledge that there is a real
difference to be made between them who in any way or man-
ner make profession of the name of Christ with subjection
<> John xvii. 18, 19. 25. « Psal. xxxv. 19.
32 A DISCOURSE CONCERNING
unto him, and that infidel world by whom the gospel is
totally rejected, or to whom it was never tendered.
In this catholic visible church, as comprehensive of all
who throughout the world outwardly own the gospel, there
is an acknowledgment of 'one Lord, one faith, one baptism,'
which are a sufficient foundation of that love, union, and
communion among them, which they are capable of, or are
required of them. For in the joint profession of the same
Lord, faith, and baptism, consists the union of the church,
under this consideration, that is, as catholic and visibly pro-
fessing, and in nothing else. And hereunto also is required
as the principle animating that communion, and rendering
it acceptable, mutual love with its occasional exercise ; as a
fruit of that love which we have unto Jesus Christ, who is
the object of our common profession. And setting aside
the consideration of them who openly rejected the principal
fundamentals of Christian religion (as denying the Lord
Christ to be the eternal Son of God, with the use and
efficacy of his death, as also the personal subsistence and
Deity of the Holy Spirit), and there is no known community
of these professors in the world, but they own so much of
the truths concerning ' one Lord, one faith, and one baptism,'
as are sufficient to guide them into life and salvation. And
thereon we no way doubt, but that among them all there are
some really belonging to the purpose of God's election, who
by the means that they do enjoy, shall at length be brought
unto everlasting glory. For we do not think that God, by
his providence, would maintain the dispensation of the gospel
in any place, or among any people, among whom there are
none whom he hath designed to bring unto the enjoyment
of himself. For that is the rule of his sending and continu-
ing of it ; whereon he enjoined the apostle PauF to stay in
such places where he had much people whom he would have
to be converted. He would not continue from generation to
generation, to scatter his pearls where there were none but
rending swine, nor send fishers unto waters wherein he
knew there were nothing but serpents and vipers. It is
true the gospel, as preached unto many, is only a testimony
against them,^ leaving them without excuse; and proves unto
f Acts xviii. 9—11. R Matt. xxiv. 14.
CmUSTIAX LOVF. A \ I) PKACK. 33
them ' a savour of death unto death.' But the first, direct, and
principal design of the dispensation of itbeing the conversion
of souls, and their eternal salvation, it will not probably be
continued in any place, nor is so, where this design is not
pursued nor accomplished towards any. Neither will God
make use of it any where merely for the aggravation of men's
sins and condemnation ; nor would his so doing consist with
the honour of the gospel itself, or the glory of that love and
grace which it professeth to declare. Where it is indeed
openly rejected, there that shall be the condemnation of
men; but where it finds any admittance, there it hath some-
what of its genuine and proper work to effect. And the
gospel is esteemed to be in all places dispensed and admitted,
where the Scripture being received as the word of God, men
are from the light, truth, and doctrine contained therein, by
any means so far instructed, as to take upon them the pro-
fession of subjecting their souls to Jesus Christ, and of ob-
serving the religious duties by him prescribed, in opposition
to all false religions in the world. Amongst all these the
foundations of saving faith are at this day preserved : for
they universally receive the whole canonical Scripture, and
acknowledge it to be the word of God, on such motives as
prevail with them to do so sincerely. Herein they give a
tacit consent unto the whole truth contained in it ; for they
receive it as from God, without exception or limitation. And
this they cannot do without a general renunciation of all
the falsities and evils that it doth condemn. Where these
things concur, men will not believe nor practise any thing
in religion, but what they think God requires of them, and
will accept from them. And we find it also in the event,
that all the persons spoken of, wherever they are, do uni-
versally profess, that they believe in the God and Father of
our Lord Jesus Christ, and in his only and eternal Son.
They all look also for salvation by him, and profess obedi-
ence unto him, believing that God raised him from the
dead. They believe in like manner that the Holy Spirit is
the Spirit of the Father and the Son, with many other sacred
truths of the same importance ; as also, that ' without holi-
ness no man shall see God.' However therefore they are
differenced and divided among themselves, however they are
mutually esteemed heretics and schismatics, however through
vol.. XXI. i>
34 A DISCOURSE CONCERNING
the subtlety of Satan they are excited and provoked to curse
and persecute one another, with wonderful folly, and by an
open contradiction unto other principles which they profess;
yet are they all subjects of the visible kingdom of Christ,
and belong all of them to the catholic church, making pro-
fession of the name of Christ in the world, in which there is
salvation to be obtained, and out of which there is none.
We take not any consideration at present of that absurd,
foolish, and uncharitable error, which would confine the
catholic church of Christ unto a particular church of one
single denomination ; or indeed rather unto a combination
of some persons, in an outward mode of religious rule and
worship ; whereof the Scripture is as silent, as of things
that never were, nor ever shall be. Yea, we look upon it as
intolerable presumption, and the utmost height of unchaa-
tableness, for any to judge, that the constant profession of
the name of Christ, made by multitudes of Christians, with
the lasting miseries and frequent martyrdoms which for his
sake they undergo, should turn unto no advantage either of
the glory of God, or their own eternal blessedness, because
in some things they differ from them. Yet such is the
judgment of those of the church of Rome ; and so are they
bound to judge by the fundamental principles and laws of
their church-communion. But men ought to fear lest they
should ' meet with judgment without mercy, who have
shewed no mercy.'** Had we ever entertained a th ought un-
charitable to such a prodigy of insolence, had we ever ex-
cluded any sort of Christians absolutely from an interest in
the love of God or grace of Jesus Christ, or hopes of salva-
tion, because they do not, or will not, comply with those
ways and terms of outward church-communion which we
approve of, we should judge ourselves as highly criminal in
want of Christian love, as any can desire to have us esteemed
so to be.
It is then the universal collective body of them that pro-
fess the gospel throughout the world which we own as the
catholic church of Christ. How far the errors in judgment,
or miscarriages in sacred worship, which any of them have
superadded unto the foundations of truth which they do
profess, may be of so pernicious a nature as to hinder them
'' James ii. 13.
C H R I ST I A N LO V E A N D }^ E A € E . 5
from an interest in the covenant of God, and so prejudice
their eternal salvation, God only knows. But those notices
which we have concerning the nature and will of God in the
Scriptures, as also of the love, care, and compassion of
Jesus Christ, with the ends of his mediation, do persuade
us to believe, that where men in sincerity do improve the
abilities and means of the knowledge of divine truth where-
with they are intrusted, endeavouring withal to answer
their light and convictions with a suitable obedience, there
are but few errors of the mind, of so malignant a nature, as
absolutely to exclude such persons from an interest in eter-
nal mercy. And we doubt not but that men, out of a zeal
to the glory of God, real or pretended, have imprisoned,
banished, killed, burned others for such errors, as it hath
been the glory of God to pardon in them, and which he hath
done accordingly. But this we must grant, and do, that
those whose lives and conversations are no way influenced by
the power of the gospel, so to be brought to some conformity
thereunto ; or who, under the covert of a Christian profes-
sion, do give themselves up unto idolatry and persecution of
the true Worshippers of God ; are no otherwise to be
esteemed but as enemies to the cross of Christ. For as
' without holiness no man shall see God ;' so ' no idolater, or
murderer, hath eternal life abiding in him.''
With respect unto these things we look upon the church
of England, or the generality of the nation professing Chris-
tian religion (measuring them by the doctrine that hath
been preached unto them, and received by them, since the
reformation), to be as sound and healthful a part of the ca-
tholic church as any in the world. For we know no place,
nor nation, where the gospel for so long a season hath been
preached with more diligence, power, and evidence for con-
viction ; nor where it hath obtained a greater success or ac-
ceptation. Those therefore who perish amongst us, do not
do so for want of truth, and a rig t belief, or miscarriages
in sacred worship, but for their own personal infidelity and
disobedience. For according to the rules before laid down,
we do not judge that there are any such errors publicly ad-
mitted among them, nor any such miscarriages in sacred ad-
' Heb. xii. 14. Rev. xxi. 8. 1 John iii. 15.
D 2
36 A' DISCOURSE CONCERNING
ministration, as should directly or absolutely hinder their
eternal salvation. That they be not any of them, through
the iofnorance or neglio-ence of those who take upon them
the conduct of their souls, encouraged in a state or way of
sin, or deprived of due advantages to further their spiritual
good, or are led into practices in religion neither accepta-
ble unto God, nor tending to their own edification, whereby
they may be betrayed into eternal ruin, is greatly incumbent
on themselves to consider.
Unto this catholic church we owe all Christian love,
and are obliaed to exercise all the effects of it, both towards
the whole, and every particular member, as we have advan-
tage and occasion. And not only so, but it is our duty to
live in constant communion with it. This we can no other-
wise do, but by a profession of that faith, whereby it be-
comes the church of Christ in the notion under considera-
tion. For any failure herein we are not, that we know of,
charged by any persons of modesty or sobriety. The re-
flections that have been made of late by some on the doc-
trines we teach or own, do fall as severely on the generality
of the church of England (at least until within a few years
last past), as they do on us. And we shall not need to own
any especial concernment in them, until they are publicly
discountenanced by others. Such are the doctrines con-
cerning God's eternal decrees, justification by faith, the loss
of original grace, and the corruption of nature, the nature of
regeneration, the power and efficacy of grace in the conver-
sion of sinners, that we say not of the Trinity and satisfac-
tion of Christ. But we do not think that the doctrines pub-
licly taught and owned among us, ever since the reforma-
tion, will receive any great damage by the impotent assaults
of some few; especially considering their management of
those assaults, by tales, railing, and raillery, to the lasting
reproach of the religion which themselves profess, be it what
it will.
Thirdly, The church of Christ, or the visible professors of
the gospel in the world, may be considered as they are dis-
posed of by providence, or their own choice, in particular
churches. These at present are. of many sorts, or are
esteemed so to be. For whereas the Lord Christ hath insti-
tuted sundry solemn ordinances of divine worship to be ob-
CHKISTIAN LOVE AND PEACE. 37
served jointly by his disciples, unto his honour and their
edification, this could not be done but in such societies,
communities, or assemblies of them to that purpose. And
as none of them can be duly performed, but in and by such
societies; so some of them do either express the union, love,
and common hope that is amonsi; them, or do consist in the
means of their preservation. Of this latter sort are all the
ways whereby the power of Christ is acted in the discipline
of the churches. Wherefore we believe that our Lord Jesus
Christ, as the king, ruler, and lawgiver of his church, hath
ordained that all his disciples, all persons belonging unto his
church in the former notions of it, should be gathered into
distinct societies, and become as flocks of sheep in several
folds, under the eye of their great Shepherd, and the respec-
tive conducts of those emjiloyed under him. And this con-
junction of professors in and unto particular churches, for
the celebration of the ordinances of sacred worship appointed
by Christ, and the participation of his institutions for their
edification, is not a matter of accident, or merely under the
disposal of common providence ; but is to be an act in them
of choice and voluntary obedience unto the commands of
Christ. By some this duty is more expressly attended unto
than by others, and by some it is totally neglected. For
neither antecedently nor consequentially unto such their
conj miction, do they consider what is their duty unto the
Lord Christ therein, nor what is most meet for their own
edification : they go on in these things with others, accord-
ing to the customs of the times and places wherein they live,
confounding their civil and spiritual relations. And these
we cannot but judge to walk irregularly, through ignorance,
mistakes, or prejudices : neither will they in their least se-
cular concernments, behave themselves with so much re-
gardlessness or negligence. For however their lot previously
unto their own choice, may be cast into any place or society,
they will make an after-judgment whether it be to their ad-
vantaoe, according to the rules of prudence, and by that
judgment either abide in their first station, or otherwise dis-
pose of themselves. But a liberty of this nature regulated
lay the gospel, to be exercised in and about the great con-
cernments of men's souls, is by many denied, and by most
neglected. Hence it is come to pass, that the societies of
3S A DISCOURSE CONCEJINING
Christians are for the most part mere effects of their political
distributions by civil laws, aiming principally at other ends
and purposes. It is not denied but that civil distributions
of professors of the gospel may be subservient unto the ends
of religious societies and assemblies ; but when they are
made a means to take off the minds of men from all regard
to the authority of the Lord Christ, instituting and appoint-
ing such societies, they are of no small disadvantage unto
true church-communion and love.
The institution of these churches, and the rules for their
disposal and government throughout the world, are the same;
stable and unalterable. And hence there was in the first
churches, planted by the apostles, and those who next suc-
ceeded them in the care of that work, great peace, union,
and agreement. For they were all gathered and planted
alike, according unto the institution of Christ, all regulated
and ordered by the same common rule. Men had not yet
found out those things which were the causes of differences
in after ages, and which yet continue so to be. Where there
was any difference, it was for the most part on the account
of some noisome, foolish, fantastical opinions, vented by im-
postors, in direct opposition to the Scripture, which the ge-
nerality of Christians did, with one consent, abhor. But on
various occasions, and by sundry degrees, there came to be
great variety in the conceptions of men about these parti-
cular churches appointed for the seat and subject of all gos-
pel ordinances, and wherein they were authoritatively to be
administered in the name of Jesus Christ: for the church, in
neither of the former notions, is capable of such administra-
tions. Some therefore rested in particular assemblies, or
such societies, who did or might meet together under the
guidance and inspection of their own elders, overseers,
guides, or bishops :^ and hereunto they added the occasional
meetings of those elders and others, to advise and determine
in common about the especial necessities of any particular
church, or the general concernments of more of them, as the
matter might require. These in name, and some kind of
resemblance, are continued throughout the world in paro-
chial assemblies. Others suppose a particular church to be
^ Acts xiv. 23. XX. 28, 1 Pet. v. 1—3. Acts xv. 2. Phil. i. 1.
CHRISTIAN LOVE AND PEACE. 39
such a one as is now called diocesan ; though that name in
its first use and application to church affairs was of a larger
extent than what it is now applied unto, for it was of old
the name of a patriarchal church. And herein the sole rule,
guidance, and authoritative inspection of many, perhaps a
multitude of particular churches, assembling for sacred wor-
ship and tlie administration of gospel ordinances distinctly,
is committed unto one man, whom, in contradistinction
from others, they call the bishop. For the joining of others
with him, or their subordination unto hira in the exercise of
jurisdiction, hinders not, but that the sole ecclesiastical
power of the diocese may be thought to reside in him alone :
for those others do either act in his name, or by power de-
rived from him, or have no pretence unto any authority
merely ecclesiastical; however in common use, what they
exercised may be so termed. But the nature of such
churches, with the rule and discipline exercised in them and
over them, is too well known to be here insisted on. Some
rest not here, but unto these diocesan add metropolitan
churches, which also are esteemed particular churches,
though it be uncertain by what warrant, or on what grounds.
In these one person hath in some kind of resemblance, a
respect unto, and over, the diocesan bishops, like that which
they have over the ministers of particular assemblies. But
these things being animated and regulated by certain arbi-
trary rules and canons, or civil laws of the nations, the due
bounds and extent of their power cannot be taken from any
nature or constitution peculiar unto them. And therefore
are there, wherever they are admitted, various degrees in
their elevation. But how much or little the gospel is con-
cerned in these things is easy for any one to judge. Neither
is it by wise men pretended to be so, any farther than that,
as they suppose, it hath left such things to be ordered by
human wisdom, for an expediency unto some certain ends.
One or more of these metropolitan churches have been
required, in latter ages, to constitute a church national.
Though the truth is, that appellation had originally another
occasion; whereunto the invention of these metropolitan
churches was accommodated : for it arose not from any
respect unto ecclesiastical order or rule, but unto the su-
preme political power, whereunto the inhabitants of such a
40 A DISCO r us F, COXCEKXIXG
nation as gives denomination to the church, are civilly sub-
ject. Hence that which was provincial at the first erection
of this fabric, which was in the Romish empire, whilst the
whole was under the power of one monarch, became national
when the several provinces were turned into kingdoms, with
absolute sovereign power among themselves, wholly inde-
pendent of any other. And he who, in his own person
and authority, would erect an ecclesiastical image of that
demolished empire, will allow of such provisional churches
as have a dependence upon himself; but cares not to hear
of such national churches, as in their first notion include a
sovereign power unto all intents and purposes within them-
selves. So the church of England became national in the
days of king Henry the Eighth, which before was but pro-
vincial.
Moreover, the consent of many had prevailed, that there
should be patriarchal churches, comprehending under their
inspection and jurisdiction many of these metropolitical
and provincial churches. And these also were looked on as
particular; for, from their first invention, there having been
four or five of them, no one of them could be imagined to
comprise the catholic church; although those who presided
in them, according to the pride and vanity of the declining
ages of the church, styled themselves Oecumenical and Ca-
tholic. Things being carried thus far, about the fifth and
sixth century of years after Christ, one owned as principal
or chief of this latter sort, set up for a church denominated
papal, from a title he had appropriated unto himself. For
by artifices innumerable he ceased not from endeavouring to
subject all those other churches and their rulers unto him-
self: and by the advantage of his pre-eminence over the
other patriarchs, as theirs over metropolitans, and so down-
wards, whereby all Christians were imagined to be comprised
within the precincts of some of them, he fell into a claim of
a sovereignty over the whole body of Christianity and every
particular member thereunto belonging. This he could have
had no pretence for, but that he thought them cast into such
an order, as that he might possess them on the same grounds,
on which that order itself was framed : for, had not dio-
cesan, metropolitical, and patriarchal churches made viay
for it, the thought of a church papal, comprehensive of all
CHRISTIAN LOVE AND PEACE. 41
believers, had never befallen ^the minds of men. For it is
known, that the prodigious empire which the pope claimed,
and had obtained over Christianity, was an emergency of
the contests that fell out amongst the leaders of llie greater
sorts of churches, about the rights, titles, and pre-eminencies
among themselves, with some other occasional and intestine
distempers. Only he had one singular advantage for the
promotion of his pretence and desire. For whereas this
whole contignation of churches into all these stories, in the
top whereof he emerged and lifted up himself, was nothing
but an accommodation of the church and its affairs unto the
government of the Roman empire, or the setting up of an
ecclesiastical image and representation of its secular power
and rule, the centring therein of all subordinate powers and
orders in one monarch, inclined the minds of men to comply
with his design, as very reasonable. Hence the principal
plea for that power over the whole church which at present
he claims, lies in this, that the government of it ought to be
monarchical. And therein consists a chief part of the mys-
tery of this whole work ; that whereas this fabric of church-
rule was erected in imitation of, and compliance with, the
Roman empire ; that he could never effect his sovereignty
whilst that empire stood in its strength and union, under
the command of one or more emperors by consent; yet when
that empire was destroyed, and the provinces thereof became
parcelled out unto several nations, who erected absolute in-
dependent sovereignties among themselves, he was able by
the reputation he had before obtained, so to improve all
emergencies and advantages, as to gather all these new king-
doms into one religious empire under himself, by their com-
mon consent. In the mean time, by the original divisions
of the empire, and the revolutions that happened afterward
amongst the nations of the world, the greatest number of
Christians were wholly unconcerned in this new church-
sovereignty which was erected in the western provinces of
that empire. So was the mystery of iniquity consummated ;
for whereas the pope, to secure his new acquisitions, endea-
voured to empale the title and privileges of the catholic
church, unto those Christians which professed obedience
unto himself, unto an exclusion of a greater number; there
42 A DISCOURSE CONCERNING
ensued such a confusion of the catholic, and a particular
church, as that both of them were almost utterly lost.
Concerning these several sorts of conceited particular
churches, it is evident that some of them, as to their nature
and kind, have no institution in, or warrant from, the Scrip-
ture, but were prudential contrivances of the men of the
days wherein they were first formed ; which they effected
by various degrees, under the conduct of an apprehension
that they tended unto the increase of concord and order
among Christians. Whether really and effectually they
have attained that end, the event hath long since mani-
fested. And it will be one day acknowledged, that no reli-
gious union or order among Christians will be lasting, and
of spiritual use or advantage unto them, but what is
appointed and designed for them by Jesus Christ. The
truth is, the mutual intestine differences and contests among
them who first possessed the rule of such churches, about
their dignities, pre-eminencies, privileges, and jurisdictions,
which first apparently let in pride, ambition, revenge, and
hatred, into the minds and lives of church guides, lost us
the peace of Christendom ; and the degeneracy of their
successors more and more, into a secular interest and
worldly frame of spirit, is one great means of continuing
us at a loss for its retrieval.
How far any man may be obliged in conscience unto
communion with these churches in those thino;s wherein
they are such, and as such behave themselves in all their
rule and administrations, may be inquired into by them who
are concerned. What respect we have unto them, or what
duty we owe them, as they may in any place be established
by the civil laws of the supreme magistrate, is not of our
present consideration. But whereas in their original and
rise, they have no other warrant, but the prudential contri-
vance of some men, who unquestionably might be variously
influenced by corrupt prejudices and affections in the find-
ing out and management of their inventions ; what ground
there is for holding a religious communion with them, and
wherein such communion may consist, is not easy to be
declared. For the notion that the church-communion of
the generality of Christians and ministers, consists only in
CHRISTIAN LOVE AND PEACE. 43
a quiet subjection unto them, who by any means may pre-
tend to be set over them, and claim a right to rule them, is
fond and impious. In the mean time, we wholly deny that
the mistakes or disorders of Christians in complying with,
or joining themselves unto, such churches as have no war-
rantable institution ought to be any cause of the diminish-
ing of our lovc- towar>!s them, or of withdra ing it from
them. For notwithstanding their errors and wanderings
from the paths of truth in this matter, they do, or may
continue interested in all that love which is due from us unto
the church of Christ upon the double account before insisted
on : for they may be yet persons born of God, united unto
Christ, made partakers of his Spirit, and so belong to the
church catholic mystical, which is the first principal object
of all Christian love and charity. The errors wherewith
they are supposed to be overtaken, may befall any persons
under those qualifications, the admittance of them, though
culpable, being not inconsistent with a state of grace and
acceptation with God. And they may also, by a due pro-
fession of the fundamental truths of the gospel, evince
themselves to be professed subjects of the visible kingdom
of Christ in the world, and so belong to the church catho-
lic visibly professing ; under which notion, the disciples of
Christ are in the next place commended unto our love.
And it is the fondest imagination in the world, that we must
of necessity want love towards all those with whom we
cannot join in all acts of religious worship ; or that there
need be any schism between them and us, on the sole
account thereof, taking schism in the common received
notion of it. If we bear unkindness towards them in our
minds and hearts; if we desire or seek their hurt; if we
persecute them, or put them to trouble in the world for
their profession; if we pray not for them; if we pity them
not in all their temptations, errors, or sufferings ; if we say
unto any of them when naked, ' Be thou clothed ;' and when
hungry, ' Be thou fed ;' but relieve them not according unto
our abilities and opportunities ; if we have an aversion to
their persons, or judge them any otherwise than as they
cast themselves openly and visibly under the sentence of
natural reason or Scripture rule, we may bejustly thought to
fail in our love towards them. But if our hearts condemn
44 A DISCOURSE CONCERNING
♦
US not in these things, it is not the difference that is or may
be between them and us, about church-constitutions or
order, that ought to be a cause, or can be an evidence of
any want of love on our parts. There will indeed be a dis-
tinct and sejDarate practice in the things wherein the differ-
ence lies, which in itself, and without other avoidable evils,
need not on either side to be schismatical. If by censures
or any kind of power, such churches or persons would force
us to submit unto, or comply with, such things or ways in
religious worship, as are contrary unto our light, and
which they have no authority from the Lord Christ to impose
upon us, the whole state of the case is changed, as we shall
see afterward.
As for those particular churches, which in any part of
the world consist of persons assembling together for the
worship of God in Christ, under the guidance of their own
lawful pastors and teachers, we have only to say, that we
are full well assured that ' wherever two or more are ga-
thered together in the name of Christ,' there he is present
with them ; and farther than this, there are very few con-
cerning whom we are called to pass any other censure or
judgment. So we hope it is with them, and so we pray
that it may be. And therefore we esteem it our duty to
hold that communion with all these assemblies, when called
thereunto, which is required of any Christians in the like
cases and circumstances. Unless we are convinced that
with respect unto such or such instances, it is the mind of
Christ that neither among ourselves, nor in conjunction
with others, nor for the sake of the present communion
with them, we should observe them in his worship, we
judge ourselves under an obligation to make use of their
assemblies in all acts of religion unto our edification, as
occasion shall require. But where the authority of Christ
in the things of sacred worship doth intervene, all other
considerations must be discarded ; and a compliance there-
with will secure us from all irregular events.
It must be acknowledged that many of these churches
have wofuUy degenerated, and that any of them may so do,
both from their primitive institutio-n, and also the sole rule
of their worship. And this they may do, and have done in
such various degrees and ways, as necessarily requires a
CHRISTIAN LOVE AND PEACE. 45
great variety in our judgments concerning them, and our
communion with them. The whole Christian world gives
us instances hereof at this day; yea, we have it confirmed
unto us in what is recorded concerning sundry churches
mentioned in the Scripture itself. They were newly planted
by the apostles themselves, and had rules given by them
to attend unto for their direction. And besides they were
obliged in all emergencies to inquire after and receive those
commands and directions, which they were enabled infal-
libly to give unto them. And yet notwithstanding these
great advantages, we find that sundry of them were sud-
denly fallen into sinful neglects, disorders, and miscar-
riages, both in doctrine, discipline, and worship. Some of
these were reproved and reformed by the great apostle, in his
epistles written unto them for that end: and some of them
were rebuked and threatened by the- Lord Christ himself
immediately fiom heaven.' That in process of time they
have increased in their degeneracy, waxing worse and
worse; their present state and condition in the world, or
the remembrance of them which are now not at all, with
the severe dealings of God with them in his holy wise pro-
vidence do sufficiently manifest. Yea some of them, though
yet continuing under other forms and shapes, have by their
superstition, false worship, and express idolatry, joined
with wickedness of life and persecution of the true wor-
shippers of Christ; as also by casting themselves into a
new worldly constitution, utterly foreign unto what is ap-
pointed in the gospel, abandoned their interest in the state
and rights of the churches of Christ. So are sundry faith-
ful cities become harlots ; and where righteousness inha-
bited, there dwells persecuting murderers. Such churches
were planted of Christ wholly noble vines, but are dege-
nerated into those that are bitter and wild. Whatever our
judgment may be concerning the personal condition of the
members of such apostatized churches, or any of them ; all
communion with them, as they would be esteemed the seat
of gospel ordinances, and in their pretended administrations
of them, is unlawful for us; and it is our indispensable duty
to separate from them. For whatever indifferency many
' Rev. iii. 3.
46 A DISCOURSE CONCERNING
may be growing into in matter of outward worship, which
ariseth from ignorance of the respect that is between the
grace and institutions of Christ, as that, from an appre-
hension that all internal religion consists in moral honesty
only ; yet we know not any other way whereby we may
approve ourselves faithful in our profession, but in the ob-
servance of all whatever Christ hath commanded,"" and to
abstain from what he condemns. For both our faith and
love, whatever we pretend, will be found vain, if we en-
deavour not to keep his commandments."
Such was the state of things in the church of Israel of
old, after the defection under Jeroboam. It was no more
a true church, nor any church at all, by virtue of positive
institution : for they had neither priests, nor sacrifices, nor
any ordinances of public worship, that God approved of.
Hence it was the duty of all that feared God in the ten
tribes, not to join with the leaders and body of the people
in their worship ; as also to observe those sacred institu-
tions of the law, which were forbidden by them, in the
order that they should not go up to Jerusalem," but attend
unto all their sacred solemnities in the places where the
calves were set up. Accordingly many of the most zealous
professors among them, with the priests and Levites, and
with a great multitude of the people, openly separated from
the rest, and joined themselves unto Judah in the worship
of God, continued therein. Others amongst them secretly
in the worst of times preserved themselves from the abomi-
nations of the whole people. In like manner under the New
Testament, when some have deserved the title of Babylon,
because of their idolatry, false worship, and persecution, we
are commanded ' to come out from among them,' in an open
visible professed separation, that we be not partakers of
their sins and plagues. But this judgment we are not to
make, nor do make concerning any, but such as among
whom idolatry spreads itself over the face of all their solemn
assemblies, and who join thereunto the persecution of them
who desire to worship God in spirit and in truth. The con-
stitution of such churches, as to their being acceptable as-
semblies of worshippers before God, is lost and dissolved :
neither is it lawful for any disciple of Christ to partake with
■" Matt, xxviji. 20. " John xv. 10, 14. o 2 Chron, xi, xiii. 1 Kings xii. xiii.
CHRISTIAN LOVE AND PEACK. 47
them in their sacred administrations ; for so to do, is plainly
to disown the authority of Christ, or to set up that of wicked
and corrupt men above it.
Yet all this hinders not but that there may in such
apostatical churches remain a profession of the fundamental
truths of the gospel. And by virtue thereof, as they main-
tain the interest of Christ's visible kingdom in the world ;
so we no way doubt but that there may be many amongst
them, who by a saving faith in the truths they do profess,
do really belong to the mystical church of Christ.
An instituted church therefore may, by the crimes and
wickedness of its rulers, and the generality of its members,
and their idolatrous administrations in holy things, utterly
destroy their instituted estate, and yet not presently all of
them cease to belong; unto the kingdom of Christ. For we
cannot say, that those things which will certainly annul
church-administrations, and render them abominable, will
absolutely destroy the salvation of all individual persons
who partake in them ; and many may secretly preserve them-
selves from being defiled with such abominations. So in
the height of the degeneracy and apostacy of the Israelitish
church, there were seven thousand who kept themselves
pure from Baalish idolatry, of whom none were known to
Elijah. And therefore did God still continue a respect unto
them as his people, because of those secret ones, and because
the token of his covenant was yet in their flesh ; affording
unto them an extraordinary ministry by his prophets, when
the ordinary by priests and Levites was utterly ceased.
This we are to hope concerning every place where there is
any profession made of the name of Christ ; seeing it was
the passion of Elijah which caused him to oversee so great
a remnant as God had left unto himself in the kingdom of
Israel. And from his example we may learn, that good men
may sometimes be more severe in their censures for God,
than he will be for himself.
Moreover, such as were baptized in those churches, were
not baptized into them as particular churches, nor initiated
into them thereby ; but the relation which ensued unto
them thereon, was unto the catholic church visible, together
with a separation from the infidel world, lying wholly in
darkness and evil, by a dedication unto the name of Christ.
48 A DISCOURSE CONCEUNIXG
Upon a personal avowment of that faith whereinto they were
baptized, they became complete members of that church.
Whatever state they are hereby admitted into, whatever
benefit or privilege they are personally interested in, they
lose them not by the miscarriage of that particular church
whereunto they do relate : yea, losing the whole advantage
of an instituted church-state, they may still retain whatever
belongs unto their faith and profession. Were baptism
only an institution into a particular church, upon the failure
of that church, baptism, as to all its benefits and privileges,
must cease also. We do therefore own, that amongst those
whose assemblies are rejected by Christ, because of their
false worship and wickedness, there may be persons truly
belonging to the mystical church of God, and that also by
their profession are a portion of his visible kingdom in the
world. How far they do consent unto the abominations of
the churches whereunto they do belong, how far they have
lighl against them, how far they do bewail them, how far
they repent of them, what God will bear withal in them, we
know not, nor are called to judge. Our love is to be towards
them as persons relating unto Jesus Christ in the capacity
mentioned ; but all communion with them in the acts of
false worship is forbidden unto us. By virtue also of that
relation which they still continue unto Christ and his church
as believers, they have power, and are warranted (as it is
their duty) to reform themselves, and to join together anew
in church-order, for the due celebration of gospel ordinances,
unto the glory of Christ, and their own edification. For it
is fond to imagine, that by the sins of others, any disciples
of Christ in any place of the world, should be deprived of a
right to perform their duty towards him, when it is dis-
covered unto them. And these are our thoughts concerning
such churches as are openly and visibly apostatical.
Again, there are corruptions that may befall or enter into
churches that are not of so heinous a nature as those before
insisted on: especially if, as it often falls out, the whole lump
be not leavened ; if the whole body be not infected, but only
some part or parts of it, which others more sound do resist and
give their testimony against. And these may have none of the
pernicious consequences before mentioned. Thus many er-
rors in doctrines disorders, and miscarriages in sacred ad-
CHRISTIAN LOVE AND PEACE. 49
ministrationSjirregular walking in conversation, with neglect
or abuse of discipline in rulers, may fall out in some churches,
which yet may be so far from evacuating their church-state,
as that they give no sufficient warrant unto any person imme-
diately to leave their communion or to separate from them.
The instances that maybe given of the failingsof someof the
primitive churches in all these things, with the considera-
tion of the apostolical directions given unto them on such
occasions, render this assertion evident and uncontrollable.
Nor do we in the least approve of their practice (if any such
there be that are considerable), who upon every failing in
these things in any church, think themselves sufficiently
warranted immediately of their own minds, to depart from
its communion. Much more do we condemn them who suf-
fer themselves in these things to be guided by their own
surmises and misapprehensions. For such there may be as
make their own hasty conceptions to be the rule of all
church administrations and communion ; who unless thev
are in all things pleased, can be quiet nowhere. Where-
fore when any church, whereof a man is by his own consent
antecedently a member, doth fall in part or in whole from
any of those truths which it hath professed, or when it is
overtaken with a neglect of discipline, or irregularities in its
administration, such a one is to consider, that he is placed in
his present state by divine providence, that he may orderly
therein endeavour to put a stop unto such defections, and to
exercise his charity, love, and forbearance towards the persons
of them whose miscarriages at present he cannot remedy. In
such cases there is a large and spacious field for wisdom,
patience, love, and prudent zeal to exercise themselves. And
it is a most perverse imagination that separation is the only
cure for church disorders. All the gifts and graces of the
Spirit bestowed on church-members, to be exercised in their
several stations at such a season, all instructions given for
their due improvement unto the good of the whole ; the na-
ture, rules, and laws of all societies, declare that all other
remedies possible and lawful are to be attempted, before a
church be finally deserted. But these rules are to be ob-
served, provided always that it be judged unlawful for any
persons, either for the sake of peace, or order, or concord,
or on any other consideration, to join actually in any thing
VOL. XXI. E
50 A DISCOUUSE CONCERNING
that is sinful, or to profess any opinion which is contrary to
sound doctrine or the form of wholesome words, which we
are bound to hold fast on all emergencies. And farther, if
we may suppose, as sure enough we may, that such a church
so corrupted shall obstinately persist in its errors, miscar-
riages, neglects, and maleadministrations ; that it shall re-
fuse to be warned or admonished, or being so by any means,
shall wilfully reject and despise all instruction; that it will
not bear with them that are yet sound in it, whether elders or
members, in peaceable endeavours to reduce it unto the or-
der of the gospel, but shall rather hurt, persecute, and seek
their trouble for so doing, whereby their edification comes
continually to be obstructed, and their souls to be hazarded
through the loss of truth and peace ; we no way doubt but
that it is lawful for such persons to withdraw themselves
from the communion of such churches, and that without any
apprehension that they have absolutely lost their church-
state or are totally rejected by Jesus Christ. For the
means appointed unto any end, are to be measured and re-
gulated according unto their usefulness unto that end. And
let men's present apprehensions be what they will, it will one
day appear that the end of all church-order, rule, communion,
and administrations, is not the grandeur or secular advan-
tages of some few, not outward peace and quietness, unto
whose preservation the civil power is ordained ; but the edi-
fication of the souls of men in faith, love, and gospel obe-
dience. Where, therefore, these things are so disposed of
and managed, as that they do not regularly further and pro-
mote that end, but rather obstruct it, if they will not be re-
duced unto their due order and tendency, they may be laid
aside and made use of in another way. Much more may
any refuse the communion of such churches, if they impose
on them their corruptions, errors, failings, and mistakes, as
the condition of their communion : for hereby they directly
make themselves lords over the faith and worship of the dis-
ciples of Christ, and are void of all authority from him in
what they so do or impose. And it is so far, that any men's
withdrawing of themselves from the communion of such
churches, and entering into a way of reformation for their
own good, in obedience to the laws of Christ, should infer
in them a want of love and peaceableness, or a spirit of di-
CHRISTIAN LOVE AND PEACE. 51
vision, that to do otherwise were to divide from Christ and
to cast out all true Christian love, embracing a cloud of sloth-
ful negligence and carelessness in the great concernments
of the glory of God and flieir own souls in the room thereof.
We are neither the authors nor the guides of our own love :
he who implants and worketh it in us, hath given us rules
how it must be exercised, and that on all emergencies. It
may work as regularly by sharp cutting rebukes, as by the
most sUken and compliant expressions ; by manifesting an
aversation from all that is evil, as by embracing and approv-
ing of what is good. In all things and cases it is to be
directed by the word. And when under the pretence of it
we leave that rule, and go off from any duty which we owe
immediately unto God, it is will, pride, and self-conceit in
us, and not love. And among all the exhortations that are
given us in the Scripture unto unity and concord, as the
fruits of love, there is not one that we should agree or com-
ply with any in their sins or evil practices. But as we are
commanded in ourselves to abstain ' from all appearance of
evil,' so are we forbidden a participation in the sins of other
men, and all ' fellowship with unfruitful works of darkness.'
Our love towards such churches is to work by pity, compas-
sion, prayer, instructions, which are due means for their
healing and recovery^ not by consent unto them or com-
munion with them, whereby they may be hardened in the
error of their way and our own souls be subverted : for if we
have not a due respect unto the Lord Christ and his autho-
rity, all that we have or may pretend to have unto any
church, is of no value. Neither ought we to take into con-
sideration any terms of communion, whose foundation is not
laid in a regard thereunto.
Moreover (as hath been declared), there is no such so-
ciety of Christians in the world, whose assemblies, as to in-
stituted worship, are rejected by Christ, so that they have a
bill of divorce given unto them by the declaration of the
will of the Lord Jesus to that purpose in the Scripture ; but
that until they are utterly also as it were extirpate by the
providence of God (as are many of the primitive planta-
tions), we are persuaded of them that there are yet some
secret hidden ones among them that belong unto the pur-
pose of God's grace. For we do judge that wherever th
E 2
52 A DISCOURSE CiONCEUNING
name of Jesus Christ is called upon, there is salvation to be
obtained ; however the ways of it may be obstructed unto
the most by their own sins and errors. They may also re-
tain that profession which distinguisheth them from the in-
fidel world. In these things we are still to hold com-
munion with them; and on these accounts is our love to be
continued unto them. Some kind of communion we may
hold with them that are of no instituted or particular
churches, or whose church-state is rejected, even as a per-
son excommunicated is to be admonished as a brother. And
some kind of communion we may la^wfully refuse with some
true churches ; instances whereof shall be given afterward.
There is, therefore, no necessity that any should deny all
them to be true churches, from whom they may have just
reason to withdraw their communion. For such as are so
may require such things thereunto as it is not lawful for them
to accept of or submit unto. What assemblies of Christians
We behold visibly worshipping God in Christ, we take for
granted to be true visible churches. And when we judge of
our own communion with them, it is not upon this question,
whether they are true churches or no, as though the deter-
mination of our practice did depend solely thereon : for as
we are not called to judge of the being of their constitution,
as to the substance of it, unless they are openly judged in
the Scripture, as in the case of idolatry and persecution per-
sisted in ; so a determination of the truth of their constitu-
tion, or that they are true churches, will not presently re-
solve us in our duty as to communion with them for the rea-
sons before given. But in such a case, two things are by
us principally to be considered. 1. That nothing sinful
in itself, or unto us, be required of us as the condition of
communion. 2. That we may in such churches obtain the
immediate end of their institution and our conjunction with
them, which is our edification in faith, love, and obedience.
And the things whereof we have discoursed, comprise
our thoughts concerning those societies of Christians, whose
degeneracy from their primitive rule and institution is most
manifest and notorious. Whilst there is any profession of
the gospel, any subjection of souls unto Jesus Christ
avowed, or any expectation of help from him continued
among them, we cannot but hope that there are in all of
CHRISTIAN LOVE AND PEACE. 53
them, at least some few names that ' are written in the Lamb's
book of life,' and which shall be saved eternally. For as a
relation unto a particular visible church walking according
to the order and rule of the gospel, is the duty of every be-
liever to give himself up unto ; as that which is a means ap-
pointed and sanctified to the furtherance of his edification
and salvation; so where it cannot be obtained through in-
vincible outward impediments, or is omitted through igno-
rance of duty, or is on just causes refused where opportuni-
ties make a tender of it, or where the being and benefit of
it is lost through the apostacy of those churches whereunto
any persons did belong ; the utter want of it, and that always,
is not such as necessarily infers the eternal loss of their
souls who suffer under it.
Other churches there are in the world, which are not evi-
dently guilty of the enormities in doctrine, worship, and dis-
cipline, before discoursed of. These all we judge to be true
churches of Christ ; and do hope that his promised presence
is with them in their assemblies. Answerable hereunto is
our judgment concerning their officers or rulers, and all
their sacred administrations. It becomes us to think and
believe, that the one have authority from Christ ; and that
the other are accepted with him. For it is most un-
warrantable rashness and presumption, yea, an evident fruit
of ignorance, or want of love, or secular private interest,
when, upon lesser differences men judge churches to be no
true churches, and their ministers to be no true ministers,
and consequently all their administrations to be invalid.
So do some judge of churches, because they have no bishops ;
and so do more of others, because they have none. But the
validity or invalidity of the ordinances of Christ, which are
the means of union and communion with him unto all his
disciples, depend not on the determination of things highly
disputable in their notion, and not inconsistent with true
gospel obedience in their practice. And we are unduly
charged with other apprehensions. God forbid that any
such thought should ever enter into our hearts, as though
the churches constituted in all things according unto our
light, and the rules we apprehend appointed in the Scrip-
ture for that purpose, should be the only true churches in
the world. They do but out of design, endeavour to expose
54 A DISCOURSE CONCERNING
US to popular envy and hatred, who invent and publish such
things concerning us, or any of us. But whatever be the
judgment of others concerning us, we intend not to take
from thence any such provocation as might corrupt our
judgments concerning them ; nor to relieve ourselves by re-
turning the like censures unto them, as we receive from them.
Scripture rule and duty must in these matters regulate our
thoughts on all occasions. And whilst we judge others to
be true churches, we shall not be much moved with their
judgment that we are none, because we differ from them. We
stand to the judgment of Christ and his word. We cannot
but judge indeed that many churches have missed, and do
miss in some things the precise rules of their due constitu-
tion and walking ; that many of them have added useless
superfluous rites to the worship of God among them ; that
there is in many of them a sinful neglect of evangelical dis-
cipline, or a carnal rule erected in the stead of it; that errors
in doctrines of importance and danger are prevalent in sun-
dry of them ; that their rulers are much influenced by a spirit
of bitterness and envy against such as plead for reformation
beyond their measure or interest; yet that hereupon they
should all or any of them immediately forfeit their church-
state, so as to have no lawful ministers, nor acceptable sa-
cred administrations, is in itself a false imagination, and such
as was never by us entertained.
In particular, as to those churches in Europe, which are
commonly called reformed ; we have the same thoughts of
them, the same love towards them, the same readiness for
communion with them, as we would desire any disciples of
Christ in the world to have, bear, or exercise towards our-
selves. If we are found negligent in any office of love to-
wards them, or any of their members, in compassion, help,
or assistance, or such supplies in outward or inward things
as we have opportunity or ability for, we are willing to bear
the guilt of it as our sin, and the reproach of it as our shame.
And herein we desire to fulfil the royal law, according to the
Scripture, ' Thou shalt love thy neighbour as thyself.' The
same we say concerning all the churches in England of the
same mould and constitution with them, especially if it be
true which some say, that parochial churches are under a
force and power, whereby they are enjoined the practice of
CHRISTIAX LOVE AND PEACE. 55
sundry things, and forbidden the performance of others,
wherein the compliance of some is not over-voluntary, nor
pleasing to themselves. Neither is there a nullity or invali-
dity in the ordinances administered in them any otherwise
than as some render them ineffectual unto themselves by their
unbelief. And this is the paganizing of England which some
of us are traduced for. We believe that among the visible
professors in this nation, there is as great a number of sin-
cere believers as in any nation under heaven ; so that in it
are treasured up a considerable portion of the invisible mys-
tical church of Christ. We believe that the generality of
the inhabitants of this nation, are by their profession consti-
tuted aneminent part of the kingdom of Christ in this world.
And we judge not, we condemn not those, who walking accord-
ing to their light and understanding in particular rites, do
practise such things in the worship of God as we cannot
comply withal. For we do not think that the things wherein
they fail, wherein they miss, or outgo the rule, are in their
own nature absolutely destructive of their particular church-
state. And what more can reasonably be required of us, or
expected from us in this matter we know not. The causes
of the distance that doth remain between us and them shall
be afterward inquired into. For our duty in particular
presential communion, at the celebration of the same indi-
vidual ordinances, with such churches as are remote from us
in Asia or Africa, we shall we hope be directed to determine
aright concerning it, when we are called thereunto. In the
mean time, what are our thoughts concerning them hatli
been before declared: to love them as subjects of the
kingdom of Jesus Christ in the world, to pray for them that
they may have all needful supplies of grace, and the Holy
Spirit from above, that God would send out his light and
truth to guide them in their worship and obedience, and to
help them in things spiritual and temporal, as we have op-
portunity, is the sum of the duty which is required in us to-
wards them. Those we are more concerned in who are with-
in the lines of our ordinary communication, among whom
we walk and converse in the world. Unto any of these it is
in the liberty and power of every believer to join himself by
his own consent. And no more is required hereunto, in the
present constitution of churches among ourselves, but that
56 A DISCOURSE CONCERNING
♦• ...
a man remove his habitation, to comply with his own desires
herein: and this choice is to be regulated by a judgment
how a man may best improve and promote his own edifica-
tion. We see not therefore how any man, with the least pre-
tence of sobriety or modesty, can charge us with the want of
an esteem and valuation of evangelical unity ; for we em-
brace it on all the grounds that it is in the gospel recom-
mended unto us. And we do know within what narrow
bounds the charity and unity of some are confined, who yet
advantage themselves by a noise of their pretence. But
that we do not in the least disturb, break, or dissent from the
catholic church, either as it is invisible, in its internal form,
by faith and the renovation of the Holy Ghost, or as visibly
professing necessary fundamental truths of the gospel, we
have sufficiently evinced. And the principles laid down
concerning particular churches, congregations, assemblies,
or parishes, have not as yet been detected by any to spring
from want of love, or to be obstructive of the exercise of it.
Having therefore thus briefly given some account of what we
conceive to be our duty in relation unto the whole church
of God, we can with confidence and much assurance of
mind, own as dear a valuation of love, unity, and peaceable-
ness in the profession of the gospel, as any sort of profes-
sors whatever. And we are persuaded that our principles
do as much tend and conduce unto the improvement of
them, as any that are or can be proposed unto that end.
For we either do, or are in a readiness to embrace every
thing or way, that the Lord Christ hath appointed, or doth
bless thereunto.
We doubt not, as hath been before acknowledged, but
that there have been many failings and sinful miscarriages
among all sorts of professors, who separate, or are rather
driven from the present public worship. There is no question
but that in them all there are some remainders of the bitter
root of corrupt affections, which under the various temp-
tations and provocations they have been exposed unto, hath
brought forth fruit of an unpleasant relish. It is no new
thing that irregular prejudices should be found acting them-
selves in professors of the gospel : it hath been so among
them from the beginning. And we hope that where there
is or hath been any guilt of this nature, that the reproofs
CIIHISTIAN LOVE AND PEACE. 57
which have been publicly given unto it (with what spirit or
intention soever managed) may be useful to the amendment
of them who have offended. But for our own parts, we
must bear this testimony unto our sincerity, that we not
only condemn, but abhor all evil surmises among professors,
all rash and uncharitable censures, all causeless aversions
of mind and affections, all strife, wrath, anger, and debate,
upon the account of different apprehensions and practices in
and about the concerns of religious worship. Much more
do we cast out all thoughts of judging men's eternal state
and condition with respect unto such differences ; nor do
we, nor dare we, give countenance unto any thing that is in
the least really opposite to love, peace, unity, or concord,
amongst the disciples of Christ. And as we shall not ex-
cuse any of those extravagancies and intemperate heats in
words or otherwise, which some it may be have been guilty
of, until their repentance must bear their own judgment; so
we will not make a recharge on others who differ in persua-
sion from us, of the same or the like crimes ; nor indeed need
we so to do, their principles and practices, contrary unto all
Christian love and charity, being written as with the beams of
the sun. And we do not complain of our lot in the world,
that the appearance of such things in any of us would be
esteemed a scandalous crime, which others that condemn
them in us indulge in themselves without the least check
or control. The law of this condition is put upon us by
the profession which we do avow. Only we are not willing
that any should make advantage against us by their pleas,
for love, unity, and concord, as if indeed they were for
peace, but that we make ourselves ready for war. Could
they convince us that we come behind them in the valuation
and seeking after these things by all ways and means blessed
by Christ to that purpose, we should judge ourselves with a
severity at least commensurate to the utmost they are able
to exercise against us, whilst free from malice and evil
designs. Only we must add, that there is no true measure
of love to be taken by the accessions that men can make
towards them who depart from truth. If it were so, those
must be judged to abound most with it, who can most com-
ply with the practices of the church of Rome. But we are
persuaded that such discourses, with the application of
58 A DISCOURSE CONCERNING
them unto those who differ from their authors, do proceed
from sincerity in them; only, as we fear, somewhat leavened
with an apprehension that their judgments and practices
being according unto truth, ought to be the standard and
measure of other men's; perhaps no less sincere and confi-
dent of the truth than themselves, though differing from
them. And hence it is unhappily fallen out, that in the
reproofs which some do manage on the foundations men-
tioned, and in the way of their management, many do sup-
pose that there is as great an appearance, if not evidence of
evil surmises, ungrounded temerarious censures, of self-
conceit and elation of mind, of hard thoughts of, undue
charges on, and the contempt of others, and in all of a want
of real love, condescension, and compassion, as in any
things that are true, and to be really found among professors
blamed by them. For these things, both as charged and
recharged, have a double appearance. Those from whom
they proceed look on them in the light of that sincerity and
integrity which they are conscious of to themselves, wherein
they seem amiable, useful, and free from all offence; whereas
others that are concerned viewing of them in the disordered
reflections of their opposition unto them, and the disad-
vantage which they undergo by them, do apprehend them
quite of another nature. And it is a matter of trouble unto
us, to find that when some are severely handled for those
principles and ways wherein they can and do commend
their consciences unto God, and thereby apprehending that
their intentions, purposes, principles, and affections, are
injuriously traduced and perverted ; they fall with an equal
severity on them by whom they are reproved, though their
reproofs proceed from an equal sincerity unto what them-
selves profess and expect to be believed in. Especially are
such mutual reflections grievous and irksome unto men,
when they apprehend that in them, or by them, professed
friends do industriously expose them to the contempt and
wrath of professed adversaries.
CHRISTIAN LOVE AND PJEACE. 69
CHAP. IV.
Want of love and unity among Christians justly complained of. Causes of
divisions ayid schisms. 1. Misapprehensions of evangelical unity . Where-
in it doth truly consist. The ways and means toherehy it may he obtained
and preserved. Mistakes about both. 2. Neglect in churches to attend
unto kmnvn gospel duty. Of preaching unto conversion and edification.
Care of those that are really godly. Of discipline : how neglected, how
corrupted. Principles seducing churches and their rulers into miscar-
riages. 1. Confidence of their place. 2- Contempt of the people, 3.
Trust unto ivorldly grandeur. Other causes of divisions. Remainders
of corruption from the general apostacy. Meekness and ignorance. Of
readiness to take offences. Remedies hereof. Pride. False teachers.
Upon the whole matter, it is generally acknowledged that
there is a great decay of love, a great want of peace and
unity among professors of the gospel in the world. And it
is no less evident, nor less acknowledged, that these things
are frequently commanded and enjoined unto them in the
Scripture. Might they be obtained, it would greatly further
the ends of the gospel and answer the mind of Christ : and
their loss is obstructive unto the one, and no less dishonour-
able unto that profession which is made of the name of the
other. For the divisions of Christians (occasioned chiefly
by false notions of unity, and undue means of attaining it)
are the chief cause of offences unto them who are yet
strangers from Christianity. The Jews object unto us the
wars among Christians, which they suppose shall have no
place under the kingdom and reign of the true Messiah.
And we have been reproached with our intestine differences
by Gentiles and Mahometans. For those who never had
either peace or love or unity among themselves, do yet think
meet to revile us with the want of them ; because they know
how highly we are obliged unto them. But any men may
be justly charged with the neglect of that duty which they
profess, if they be found defective therein. Under the sad
effects of the want of these things we may labour lono-
enough, if we endeavour not to take away the causes of it.
And yet in the entrance of our disquisition after them we
are again entangled. Christians cannot come to an agree-
ment about these causes, and so live under the severity of
60 A DISCOURSE CONCERNING
their effects, as not being able to conclude on a remedy.
The multitude of them is here divided, and one crieth one
thing, another another : most place the cause of all our
differences in a dissent from themselves and their judg-
ments ; yea, they do so apparently who yet disavow^ their so
doing. And it may be here expected that we should give
some account of our thoughts as to the causes of these
differences whereof we also have now complained, so far as
they are contrary to the nature, or obstructive of the ends of
the gospel. We shall therefore briefly endeavour the satis-
faction of such as may have those expectations. Particular
evils which contribute much unto our divisions we shall not
insist upon; much less shall we reflect upon and aggravate
the failings of others, whether persons or societies. Some
of the principal and more general reasons and causes of
them, especially amongst Protestants, it shall suffice us to
enumerate.
The principal cause of our divisions and schisms, is no
other than the ignorance or misapprehension that is among
Christians, of the true nature of that evangelical unity which
they ought to follow after, with the ways and means whereby
it may be attained and preserved. Hence it is come to pass,
that in the greatest pleas for unity and endeavours after it,
most men have pursued a shadow, and fought uncertainly,
as those that beat the air. For having lost every notion of
gospel unity, and not loving the thing itself, under what
terms soever proposed unto them, they consigned the name
of it unto, and clothed with its ornaments and privileges a
vain fio-raent of their own, which the Lord Christ never
required, nor ever blessed any in their endeavours to attain.
And when they had changed the end, it was needful for them
also to change the means of attaining it; and to substitute
those in their room which were suited to the new mark and
aim they had erected. Farther to evidence these things,
we shall give some account of the nature of evangelical
unity, the means of attaining it, with the false notion of it
that some have embraced, and the corrupt means which they
have used for the compassing of the same.
First, That unity which is recommended unto us in the
gospel is spiritual ; and in that which is purely so, lies the
foundation of the whole. Hence it is called * the unity of
CHRISTIAN LOVE AND PEACE.
61
the Spirit,' which is to be kept ' in the bond of peace;' because
there is one body, and one spirit, whereby that body is ani-
mated." Thus all true believers become one in the Father
and the Son; or perfect in one.'' It is their participation of,
and quickening by, the same Spirit that is in Christ Jesus,
whereby they become his body, or members of it, * even of
his flesh and of his bones ;''^ that is, no less really partakers
of the same divine spiritual nature with him,"* than Eve was
of the nature of Adam, when she was made of his flesh and
his bones.® The real union ofall true believers unto the Lord
Christ as their head, wrought by his Spirit which dwelleth
in them, and communicates of his grace unto them, is that
which we intend. For as hereby they become one with, and
in him, so they come to be one among themselves, as his
body; and all the members of the body, being many, are yet
but one body, wherein their oneness among themselves doth
consist. The members of the body have divers forms or
shapes, divers uses and operations, much more may be di-
versely clothed and adorned; yet are they one body still,
wherein their unity doth consist. And it were a ridiculous
thing to attempt the appearance of a dead useless unity
among the members of the body by clothing of them all in
the same kind of garments or covering. But granting them
their unity by their relation unto the head, and thence to one
another, unto the constitution of the whole; and their dif-
ferent forms, shapes, uses, operations, ornaments, all tend to
make them serviceable in their unity unto their propei ends.
And saith the apostle, ' as the body is one, and hath many
members, and all the members of that one body, being many,
are one body; so also is Christ. For by one Spirit we are all
baptized into one body, whether we be Jews or Gentiles,
whether we be bond or free ; and have been all made to drink
into one Spirit.'^ And he doth elsewhere so describe this
fundamental unity of believers in one body, under, and in
dependence on, the same head, as to make it the only means
of the usefulness and preservation of the whole. They
' grow up into him in all things, which is the head, even
Christ: from whom the whole body, fitly joined together and
»Eph. iv. 3, 4. b John xvii.21, 22. "^ Eph. v. 30. '' 2 Pet. i. 4.
<^ Gen. V. 2, 3. '1 Cor. xii. 12, 13.
62 A DISCOURSE CONCERNING
compacted by that which every joint supplieth, according
to the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love.s The
conjunctions of all the members into one body, their mutual
usefulness unto one another, the edification of the whole,
with its increase, the due exercise of love (which things
contain the whole nature, and the utmost ends of all church-
communion) do depend merely and solely upon, and flow
from, the relation that the members have to the head, and
their union with him. He speaketh again to the same pur-
pose in the reproof of them who ' hold not the head from
which all the body by joints and bands having nourishment
ministered and knit together, increaseth with the increase
of God.' ^ This is the foundation of all gospel unity among
believers, whereunto all other things which are required
unto the completing of it, are but accessory ; nor are they,
without this, of any value or acceptation in the sight of
God. Whatever order, peace, concord, union in the church,
any one may hold or keep, who is not interested herein, he
is but like a stone in a building, laid, it may be, in a comely
order, but not cemented and fixed unto the whole, which
renders its station useless to the building, and unsafe unto
itself; or like a dead, mortified part of the body, which
neither receives any vital influence from the head, nor ad-
ministers nourishment unto any other part. Now it cannot
be denied but that in the contests that are in the world
about church-union and divisions, with what is pleaded
about their nature and causes, there is little or no considera-
tion had thereof. Yea, those things are principally insisted
on for the constituting of the one, and the avoiding of the
other, which cast a neglect, yea, a contempt upon it. It is
the Romanists who make the greatest outcries about church-
union, and who make the greatest advantage by what they
pretend so to be. But hereunto they contend expressly on
the one side, that it is indispensably necessary that all
Christians should be subject to the pope of Rome, and
united unto him; and, on the other, that it is not necessary
at all that any of them be spiritually and savingly united
unto Christ. Others also place it in various instances of
« Eph.iv. 15, 16. hCol. ii. 19.
CHRISTIAN LOVE AND PEACE. 63
conformity unto, and compliance with, the commands of men,
which, if they are observed, they are wondrous cold in their
inquiries after this relation unto the head. But the truth
is, that where any one is interested in this foundation of all
gospel unity, he may demand communion with any church
in the world, and ought not to be refused, unless in case of
some present offence or scandal. And those by whom such
persons are rejected from communion, to be held on gospel
terms, on the account of some differences not intrenching
on this foundation, do exercise a kind of church tyranny,
and are guilty of the schism which may ensue thereon. So
on the other side, where this is wanting, men's compliance
with any other terms or conditions that may be proposed
unto them, and their obtainingof church-communion thereon,
will be of little advantage unto their souls.
Secondly, Unto this foundation of gospel unity among
believers, for and unto the due improvement of it, there is
required a unity of faith, or of the belief and profession of
the same divine truth. For as there is one Lord, so also one
faith and one baptism unto believers. And this ariseth from,
and followeth the other. For those who are so united unto
Christ, are all taught of God to believe the truths wluch
are necessarily required thereunto. And however by the
power of temptation they may fall in it, or from it for a sea-
son, as did Peter, yet, through the love and care of Jesus
Christ, they are again recovered. Now unto this unity of
faith two things are required : First, A precise and express
profession of the fundamental articles of Christian religion.
For we outwardly hold the head by a consent unto the form
of wholesome words Vv'herein the doctrine of it is contained.
Of the number and nature of such fundamental truths, whose
express acknowledgment belongs unto the unity of faith, so
much hath been discoursed by others, as that we need not
add any thing thereunto. The sum is, that they are but few,
plainly delivered in the Scripture ; evidencing their own ne-
cessity; all conducing to the begetting and increase of that
spiritual life, whereby we live unto God. Secondly, It is
required hereunto, that in other things and duties, * every
man be fully persuaded in his own mind,' and walking ac-
cording to what he hath attained, do follow peace and
64 . A DISCOURSE CONCEllXING
love, with those who are otherwise persuaded than he is.^
For the unity of faith did never consist in the same precise
conceptions of all revealed objects : neither the nature of
man, nor the means of revelation, will allow such a unity to
be morally possible. And the figment of supplying this va-
riety by an implicit faith, is ridiculous. For herein faith is
considered as professed ; and no man can make profession
of what he knoweth not. It is therefore condescension and
mutual forbearance whereby the unity of faith, consisting in
the joint belief of necessary truths, is to be reserved with re-
spect unto other things about which differences may arise.
Yet is not this so to be understood as though Chris-
tians, especially ministers of the gospel, should content
themselves with the knowledge of such fundamentals, or
confine their Scripture inquiries unto them. Whatever is
written in the Scripture, is 'written for our instruction;"'
and it is our duty to search diligently into the whole
counsel of God therein revealed: yea, to inquire with 'all
diligence," in the use of all means, and the improvement of
all advantages, with fervent supplications for light and aid
from above, into the whole mystery of the will of God, as re-
vealed in the Scripture, and all the parts of it, is the princi-
pal duty that is incumbent on us in this world. And those
who take upon them to be ministers and instructors of others,
by whom this is neglected, who take up with a superficiary
knowledge of general principles, and those such for the most
part as have a coincidence with the light of nature, do but
betray the souls of those over whom ^they usurp a charge,
and are unworthy of the title and office which they bear.
Neither is there any thing implied in the means of preserv-
ing the unity of faith, that should hinder us from explaining,
confirming, and vindicating any truth that we have received,
wherein others differ from us ; provided that what we do, be
done with a spirit of meekness and love : yea, our so doing is
one principal means of minii^tering nourishment unto the
body, whereby the whole is increased as 'with the increase
of God.'
But in the room of all this, what contendings, fightings,
' Rom. xiv. 5. Phil. iii. 15. k l Cor. x. 11.
' iTini. iv. 13—16. 2 Tim. iii. 15—17. 1 Pet. i. 10, 11.
CHRISTIAN LOVE AND PEACE. 65
destructions of men, body, and soul, upon variety of judg-
ments about sacred things, have been introduced by the
crafts of Satan and the carnal interest of men of corrupt
minds, is known to all the world.
Thirdly, There is a unity of love that belongs vinto the
evangelical unity which we are in the description of. For
love is the bond of perfection, that whereby all the members
of the body of Christ are knit together among themselves,
and which renders all the other ingredients of this unity
useful unto them. And as we have discoursed of the nature
of this love before, so the exercise of it, as it hath an actual
influence into gospel unity among Christians, may be re-
duced unto two heads. For, first. It worketh effectually
according to the measure pf them in whom it is, in the con-
tribution of supplies of grace and light, and helps of obe-
dience unto other members of the body. Every one in whom
this love dwelleth, according to his ability, call, and oppor-
tunities, which make up his measure, will communicate the
spiritual supplies which he receiveth from the head Christ
Jesus unto others, by instructions, exhortations, consola-
tions, and example, unto their edification. This he will do
in love, and unto the ends of love; namely, to testify a joint
relation unto Christ the head of all, and the increase of the
whole by supplies of life from him. Instead hereof, some
have invented bonds of ecclesiastical unity, which may bind
men together in some appearance of order, whilst in the
mean time they live in envy, wrath, and malice, biting and
devouring one another; or if there be any thing of love
among them, it is that which is merely natural, or carnal and
sensual, working by a joint consent in delights and pleasure,
or at best in civil things, belonging unto their conversation
in this world. The love that is among such persons in this
world is of the world, and will perish with the world. But
it is a far easier thing to satisfy conscience with a pretence
of preserving church-unity, by anacquiescency in some out-
ward rules and constitutions, wherein men's minds are little
concerned, than to attend diligently unto the due exercise of
this grace of love, against all oppositions and temptations
unto the contrary: for indeed the exercise of this love re-
quires a sedulous and painful labour; Heb. vi. 10. But yet
this is that alone which is the bond of peferction unto the
VOL. XXI, r
66 A DISCOURSE CONCERNING
disciples of Christ, and without which all other pretences or
appearances of unity are of no value with hin>. Secondly,
This love acts itself by forbearance and condescension to-
wards the infirmities, mistakes, and faults of others ; wherein,
of what singular use it is for the preservation of church-
peace and order, the apostle at large declares, 1 Cor. xiii.
Fourthly, The Lord Christ by his kingly authority hath
instituted orders for rule, and ordinances for worship,"^ to be
observed in all his churches. That they be attended unto,
and celebrated in a due manner, belongs unto the unity
which he requires among his disciples. To this end he com-
municates supplies of spiritual ability and wisdom, or the
gifts of his Spirit, unto the guides and rulers of his churches,
for their administration unto edification. And hereon, if a
submission unto his authority be accompanied with a due
attendance unto the rule of the word, no such variety or
difference will ensue as shall impeach that unity which is
the duty of them all to attend unto.
In these things doth consist that evangelical church-
unity which the gospel recommends unto us, and which the
Lord Christ prayed for" with respect unto all that should
believe on his name. One Spirit, one faith, one love, one
Lord, there ought to be in and unto them all. In the pos-
session of this unity, and no other, were the first churches
left by the apostle : and had they in succeeding generations
continued according to their duty in the preservation and
liberty of it, all those scandalous divisions which afterward
fell out among them on account of pre-eminences, jurisdic-
tions, liturgies, rites, ceremonies, violently or fraudulently
obtruded on their communion, had been prevented."
The ways and means whereby this unity may be obtained
and preserved amongst Christians, are evident from the na-
ture of it : for whereas it is spiritual, none other are suited
thereunto ; nor hath the Lord Christ appointed any other but
his Spirit and his word. For to this end doth he promise
the presence of his Spirit^ among them that believe, unto the
consummation of all things. And this he doth, both as to
lead and ' guide them unto all truth' necessary unto the ends
mentioned, so to assist and help them iiT the orderly per-
"Mattxxviii.l9, 20. Eph. iv. 8—13. "John xvli. 20— 22.
»2 Cor. X. 4, 5. p Matt, xxviii, 20. John xiv. 1(3.
CHRISTIAN LOVE AND PEACK. 67
formances of their duties in and about them. His word
also, as the rule which they are to attend unto, he hath
committed unto them ; and other ways and means for the
compassing of this end, besides the due improvement of
spiritual assistances in a compliance v/ith the holy rule, he
hath not designed or appointed.
This is that gospel unity which we are to labour after,
and these are the means whereby we may do so. But now
through the mistake of the minds of men, with the strong
influence which carnal and corrupt interests have upon
them, we know how it hath been despised, and what hath
been set up in the room thereof, and what have been the
means whereby it hath been pursued and promoted. We
may take an instance in those of the church of Rome. No
sort of Christians in the world (as we have already observed)
do at this day more pretend unto unity, or more press the
necessity of it, or more fiercely judge, oppose, and destroy
others for the breach of it which they charge upon them,
nor more prevail or advantage themselves by the pretence of
it, than do they : but yet notwithstanding all their pretences,
it will not be denied, but that the unity which they so make
their boast of, and press upon others, is a thing utterly fo-
reign to the gospel, and destructive of that peace, union,
and concord among Christians, which it doth require. They
know how highly unity is commended in the Scripture, how
much it is to be prized and valued by all true believers, how
acceptable it is to Jesus Christ, and how severely they are
condemned who break it, or despise it : these things they
press, and plead, and make their advantage by. But when
we come to inquire what it is that they intend by church-
unity, they tell us long stories of subjection unto the pope,
to the church in its dictates and resolutions without farther
examination, merely because they are theirs. Now these
things are not only of another nature and kind than the
unity and concord commended unto us by Jesus Christ; but
perfectly inconsistent with them, and destructive of them.
And as they would impose upon us a corrupt confederacy
for their own secular advantage, in the room of the spiritual
unity of the gospel, so it was necessary that they should find
out means suitable unto its accomplishment and preserva-
ion ; as distant from the means appointed by Christ for the
r 2
68 A DISCOURSE CONCERNING
attaining of gospel union, as their carnal confederacy is from
the thing itself. And they have done accordingly: for the
enforcing men by all ways of deceit and outward violence
unto a compliance with, and submission unto, their orders,
is the great expedient for the establishment and preserva-
tion of their perverse union, that they have fixed on. Now
that this fictitious unity and corrupt carnal pursuit of it,
have been the greatest occasion and causes of begetting,
fomenting, and continuing the divisions that are among
Christians in the world, hath been undeniably proved by
learned men of all sorts. And so it will fall out, wherever
any reject the union of Christ's institutions, and substitute
in the room thereof an agreement of their own invention ; as
his will be utterly lost, so they will not be able to retain
their own.
Thus others also, not content with those bounds and mea-
sures which the gospel hath fixed unto the unity of Chris-
tians and churches, will have it to consist almost wholly in
an outward conformity unto certain rites, orders, ceremonies,
and modes of sacred administrations, which themselves have
either invented and found out, or do observe and approve.
Whoever dissents from them in these things, must immedi-
ately be branded as a schismatic, a divider of the church's
unity, and an enemy unto the peace and order of it. How-
beit, of conformity unto such institutions and orders of men,
of uniformity in the observation of such external rites in the
worship of the church, there is not one word spoken, nor any
thing of that nature intimated, in all the commands of unity
which are given unto us, nor in the directions that are sancti-
fied unto the due preservation of it. Yet such a uniformity
being set up in the room of evangelical unity and order, means
suited' unto the preservation of it, but really destructive of
that whose name it beareth, and whose place it possesseth,
have not been wanting. And it is not unworthy considera-
tion, how men endeavour to deceive others, and are deceived
themselves, by manifold equivocations in their arguings about
this matter. For, first, they lay down the necessity of unity
among Christians, with the evil that is in breaches, divisions
and schisms ; which they prove from the commands of the one,
and the reproofs of the other, that abound in the Scripture.
Then, with an easy deduction, they prove that it is a duty
• CHRISTIAN LOVE AND PEACE. 69
incumbent on all Christians in their several capacities to ob-
serve, keep, further, and promote this unity, and to prevent,
oppose, resist, and avoid all divisions that are contrary there-
unto. If so, the magistrate must do the same in his place
and capacity. Now seeing it is his office, and unto him of
God it is committed, to exercise his power in laws and pe-
nalties for the promoting of what is good, and the punishing
of what is contrary thereunto, it is his duty to coerce, re-
strain, and punish all those who oppose, despise, or any way
break or disturb the unity of the church. And this ratio-
cination would seem reasonable, were it not doubly defec-
tive. For first, the unity intended in the first proposition,
whose necessity is confirmed by Scripture testimonies, is
utterly lost before we come to the conclusion, and the out-
ward uniformity mentioned is substituted in the room there-
of. And hereby, in the second place, are they deceived to
believe that external force and penalties are a means to be
used by any for the attaining or preserving of gospel unity.
It is not improbable, indeed, but that it may be suited to
give countenance unto that external uniformity which is in-
tended ; but that it should be so unto the promotion of gos-
pel union among believers, is a weak imagination. Let such
persons keep themselves and their argument unto that union
which the Scripture commends amongst the disciples of
Christ and his churches, with the means fitted and appointed
unto the preservation of it, and they shall have our com-
pliance with any conclusion that will thence ensue.
Herein, therefore, lies the fundamental cause of our divi-
sions, which will not be healed until it be removed and taken
out of the way. Leave believers or professors of the gospel
unto their duty in seeking after evangelical unity in the use
of other means instituted and, blessed unto that end ; im-
pose nothing on their consciences or practice under that
name, which indeed belongs not thereunto ; and althouo-h
upon the reasons and causes afterward to be mentioned,
there may for a season remain some divisions among them,
yet there will be a way of healing continually ready for
them, and agreed upon by them as such. Where, indeed,
men propose unto themselves diiferent ends, though under
the same name, the use of the same means for the compass-
ing of them will but increase their variance : as where
70 A DISCOURSE CONCERNING
some aim at evangelical union, and others at an external
uniformity, both under the name of unity and peace, in the
use of the same means for these ends, they will be more
divided among themselves. But where the same end is
aimed at, even the debate of the means for the attaining of
it, will insensibly bring the parties into a coalition, and work
out in the issue a complete reconciliation. In the mean time,
were Christians duly instructed how many lesser differences
in mind, and judgment, and practice, are really consistent
with the nature, ends, and genuine fruit of the unity that
Christ requires among them, it would undoubtedly prevail
with them so to manage themselves in their differences by
mutual forbearance and condescension in love, as not to con-
tract the guilt of being disturbers or breakers of it. For
suppose the minds of any of them to be invincibly prepos-
sessed with the principles wherein they differ from others ;
yet all who are sincere in their profession, cannot but re-
joice to be directed unto such a managery of them, as to
be preserved from the guiltof dissolving the unity appointed
by Christ to be observed. And to speak plainly, among all
the churches in the world which are free from idolatry and
persecution, it is not different opinions, or a difference in
judgment about revealed truths, nor a different practice in sa-
cred administrations ; but pride, self-interest, love of honour,
reputation, and dominion, with the influence of civil or poli-
tical intrigues and considerations, that are the true cause of
that defect of evangelical unity that is at this day amongst
them. Forget them aside, and the real differences which
would remain, may be so managed in love, gentleness, and
meekness, as not to interfere with that unity which Christ
requireth them to preserve. Nothing will from thence fol-
low which shall impeach their common interest in one Lord,
one faith, one love, one Spirit, and the administration of the
same ordinances according to their light and ability. But
if we shall cast away this evangelical union among the dis-
ciples and churches of Christ, if we shall break up the
bounds and limits fixed unto it, and set up in its place a com-
pliance with or an agreement in the commands and appoint-
ments of men, making their observations the rule and mea-
sure of our ecclesiastical concord, it cannot be but that in-
numerable and endless divisions will ensue thereon. If we
CHRISTIAN LOVE AND PEACE. 71
will not be contented with the union that Christ hath ap-
pointed, it is certain that we shall have none in this world.
For concerning that which is of men's finding out, there have
been and will be contentions and divisions, whilst there are
any on the one side who will endeavour its imposition ; and
on the other, who desire to preserve their consciences entire
unto the authority of Christ in his lav/s and appointments.
There is none who can be such a stranger in our Israel
as not to know that these things have been the great occa-
sion and cause of the divisions and contentions that have
been among us near a hundred years, and which at this day
make our breaches wide like the sea, that they cannot be
healed. Let, therefore, those who have power and ability, be
instrumental to restore to the minds of men the true notion
and knowledge of the unity which the Lord Christ requireth
among his churches and disciples ; and let them be left unto
that liberty which he hath purchased for them, in the pur-
suit of that unity which he hath prescribed unto them ; and
let us all labour to stir up those gracious principles of love
and peace, which ought to guide us in the use of our liberty,
and will enable us to preserve gospel unity, and there will
be a greater progress made towards peace, reconciliation,
and concord, amongst all sorts of Christians, than the spoil-
ing of the goods or imprisoning the persons of dissenters
will ever effect. But it may be such things are required
hereunto, as the world is yet scarce able to comply withal.
For whilst men do hardly believe that there is an efficacy
and power accompanying the institutions of Christ, for the
compassing of that whole end which he aimeth at and in-
tendeth ; whilst they are unwilling to be brought unto the
constant exercise of that spiritual diligence, patience, meek-
ness, condescension, self-denial, renunciation of the world,
and conformity thereunto, which are indispensably necessary
in church-guides and church-members, according to their
measure, unto the attaining and preservation of gospel unity;
but do satisfy themselves in the disposal of an ecclesiastical
union, into a subordination unto their own secular interests
by external force and power ; we have very small expecta-
tion of success in the way proposed. In the mean time we
are herewith satisfied. Take the churches of Christ in
72 A DISCOURSE CONCERNING
the world that are not infected with idolatry or persecu-
tion, and restore their unity unto the terms and con-
ditions left unto them by Christ and his apostles ; and if
in any thing we are found uncompliant therewithal, we shall
without repining bear the reproach of it, and hasten an
amendment.
Another cause of the evil effects and consequences men-
tioned, is the great neglect that hath been in churches,
and church-rulers, in the pursuance of the open direct ends
of the gospel, both as to the doctrine and discipline of it.
This hath been such, and so evident in the world, that it is
altogether in vain for any to deny it, or to attempt an ex-
cuse of it. And men have no reason to flatter themselves,
that whilst they live in an open neglect of their own duty,
others will always, according to their wills or desires, attend
with diligence unto what they prescribe unto them. If
churches or their rulers could excuse or justify their mem-
bers, in all the evils that may befall them through their mis-
carriages and maleadministrations, it might justly be ex-
pected that they should go along with them, under their
conduct, whither ever they should lead them. But if it can
never be obliterated out of the minds and consciences of
men, that they must every one live by his own faith, and
every one give an account of himself unto God, and that
every one, notwithstanding the interposition of the help of
churches and their rulers, is obliged immediately in his
own person, to take care of his whole duty towards God ; it
cannot be, but that in such cases, they will judge for them-
selves, and what is meet for them to do. In case therefore
that they find the churches whereunto they do relate under
the guilt of the neglect mentioned, it is probable that they
will provide for themselves and their own fafety. In this
state of things it is morally impossible, but that differences
and divisions will fall out, which might all of them have
been prevented, had there been a due attention unto the
work, doctrine, order, and discipline of the gospel, in the
churches that were in possession of the care and administra-
tion of them. For it is hard for men to believe, that by
the will and command of Christ they are inevitably shut up
under spiritual disadvantages ; seeing it is certain that he
CHRISTIAN LOVE AND PEACE. 73
hath ordered all things in the church for their edification.
But the consideration of some particular instances, will
render this cause of our divisions more evident and manifest.
The first end of preaching the gospel is the conversion
of the souls of men unto God, Acts xxvi. 17, 18. This
we suppose will not be questioned, or denied. That the
work hereof in all churches ought to be attended and pur-
sued with zeal, diligence, labour, and care, all accompanied
with constant and fervant prayers for success in and by the
ministers and rulers of them, 1 Tim. v. 17. 2 Tim. iv. 1, 2.
is a truth also that will not admit of any controversy among
them that believe the gospel. Herein principally do men
in office in the church, exercise and manifest their zeal
for the glory of God, their compassion towards the souls of
men, and acquit themselves faithfully in the trust committed
unto them by the * great Shepherd of the sheep,' Christ Jesus.
If now in any assembly, or other societies professing them-
selves to be churches of Christ, and claiming the right and
power of churches towards all persons living within the
bounds or limits which they have prescribed unto them-
selves, this work be either totally neglected, or carelessly
and perfunctorily attended unto 5 if those on whom it is im-
mediately incumbent, do either suppose themselves free
from any obligation thereunto, upon the pretence of other
engagements ; or do so dispose of themselves in their rela-
tion unto many charges or employments, as that it is im-
possible they should duly attend unto it, or are unable and
insufficient for it; so that indeed there is not in such
churches a due representation of the love, care, and kind-
ness of the Lord Jesus Christ towards the souls of men,
which he hath ordained the administrations of his gospel to
testify ; it cannot be, but that great thoughts of heart, and
no small disorder of mind, will be occasioned in them who
understand aright how much the principal end of constitut-
ing churches in this world is neglected among them. And
although it is their duty for a season patiently to bear
with, and quietly seek the reformation of, this evil in the
churches whereunto they do belong ; yet when they find
themselves excluded, it may be by the very constitution of
the church itself, it may be by the iniquity of them that
prevail therein, from the performance of any thing that tends
74 A DISCOURSE CONCERNING
thereunto, it will increase their disquietment. And whereas
men do not join themselves, nor are by any other ways
joined unto churches, for any civil or secular ends or pur-
poses, but merely for the promotion of God's glory, and the
edification of their own souls in faith and gospel obedience ;
it is altogether vain for any to endeavour a satisfaction of
their consciences, that it is sin to withdraw from such
churches, wherein these ends are not pursued nor attainable.
And yet a confidence hereof is that which hath countenanced
sundry church-guides into that neglect of duty, which many
complain of, and groan under at this day.
The second end of the dispensation of the gospel in the
assemblies of the churches of Christ by the ministers of
them, is the edification of them that are converted unto
God, and do believe. Herein consists that feeding of his
sheep and lambs that the Lord Christ hath committed unto
them : and it is mentioned as the principal end for which
the ministry was ordained ; or for which pastors and
teachers are granted unto the church, Eph. iv. 8 — 12. And
the Scripture abounds in the declaration of what skill and
knowledge in the mystery of the gospel, what attendance
unto the word and prayer, what care, watchfulness, and
diligent labour in the word and doctrine, are required unto
a due discharge of the ministerial duty. Where it is omitted,
or neglected, where it is carelessly attended unto, where
those on whom it is incumbent, do act more like hirelings
than true shepherds, where they want skill to divide the
word aright, or wisdom and knowledge to declare from it
' the whole counsel of God,' or diligence to be urgent con-
tinually in the application of it; there the principal end of
all church-communion is ruined and utterly lost. And
where it so falls out, let any man judge what thoughts they
are like to be exercised withal, who make conscience of the
performance of their own duty, and understand the neces-
sity of enjoying the means that Christ hath appointed for
their edification. And it is certain, that such churches will
in vain, or at least unjustly, expect that professors of the
gospel should abide in their particular communion, when
they cannot or do not provide food for their souls, whereby
they may live to God. Unless all the members of such
churches are equally asleep in security, divisions among
CHRISTIAN LOVE AND PEACE. 75
them will in this case ensue. Will any disciple of Christ
esteem himself obliged to starve his own soul, for the sake
of communion with them who have sinfully destroyed the
principal end of all church-communion? Is there any law
of Christ, or any rule of the gospel, or any duty of love, that
require them so to do ? The sole immediate end of men's
joining in churches being their own edification, and useful-
ness unto others, can they be bound in conscience always
to abide there, or in the communion of those churches,
where it is not to be attained, where the means of it are ut-
terly cast aside? This may become such as know not their
duty, nor care to be instructed in it, and are willing to perish
in and for the company of others. But for them which in
such cases shall provide according to the rules of the gospel
for themselves, and their own safety, they may be censured,
judged, and severely treated by them whose interest and
advantage it is so to do ; they may be despised by riotous
persons who sport themselves with their own deceivings ;
but with the Lord Christ, the Judge of all, they will be ac-
cepted. And they do but increase the dread of their own
account, who under pretence of church-power and order,
would forcibly shut up Christians in such a condition, as
wherein they are kept short of all the true ends of the
institution of churches. To suppose, therefore, that every
voluntary departure from the constant communion of such
churches, made with a design of joining unto those, where
the word is dispensed with more diligence and efficacy, is a
schism from the church of Christ, is to suppose that which
neither the Scripture nor reason will give the least coun-
tenance unto. And it would better become such churches
to return industriously unto a faithful discharge of their
duty, whereby this occasion of divisions may be removed
out of the way, than to attempt their own justification by
the severe prosecution of such as depart from them.
Thirdly, In pursiiit of the doctrine of the gospel so im-
proved and applied, it is the known and open duty of churches
in their guides or ministers, by all means to countenance and
promote the growth of light, knowledge, godliness, strict-
ness, and fruitfulness of conversation, in those members of
them, in whom they may be found, or do appear in an espe-
cial manner. Such are they to own, encourage, and make
76 A DISCOURSE CONCERNING
their companions, and endeavour that others may become
like unto them. For unless men in their ordinary and com-
mon conversation, in their affections, and the interest which
they have in the administration of discipline, do uniformly
answer the doctrine of truth which they preach, it cannot be
avoided but that it will be matter of offence unto others, and
of reproach to themselves. Much more will it be so, if instead
of these things, those who preside in the churches shall beat
their fellow-servants, and eat and drink with the drunken.
But by all ways it is their duty to separate the precious from
the vile, if they intend to be as the mouth of the Lord, even
in their judgments, affections, and conversations. And
herein what wisdom, patience, diligence,love, condescension,
and forbearance are required, they alone know, and they full
well know, who for any season have in their places consci-
entiously endeavoured the discharge of their duty. But
whatever be the labour which is to be undergone therein,
and the trouble wherewith it is attended, it is that which by
the appointment of Christ all ministers of the gospel are
obliged to attend unto. They are not by contrary actings to
make sad the hearts of them whom God would not have
made sad, nor to strengthen the hands of them whom God
would not have encouraged, as they will answer it at their
peril. The hearts of church-guides, and of those who in an
especial manner fear God, thriving in knowledge and grace
under the dispensation of the word, ought to be knit together
in all holy affections, that they may together grow up into
him who is the head. For where there is the greatest evi-
dence and manifestation of the power and presence of Christ
in any, there ought their affections to be most intense. For
as such persons are the crown, the joy and rejoicing of their
guides, and will appear to be so in the day of the Lord ; so
they do know, or may easily do so, what obligations are on
them to honour and pay all due respects unto their teachers,
how much on all accounts they owe unto them, whereby their
mutual love may be confirmed. And where there is this
uniformity between the doctrine of the gospel as preached,
and the duties of it as practised, then are they both beauti-
ful in the eyes of all believers, and effectual unto their pro-
per ends. But where things in churches, through their neg-
ligence or corruption, or that of their guides, are quite
CHRISTIAN LOVE AND PEACE. 77
Otherwise, it is easy to conjecture what will ensue thereon. If
those who are forwardest in profession, who give the great-
est evidence that they have received the powers of that reli-
gion which is taught and owned among them, who have ap-
parently attained a growth in spiritual light and knowledge
above others, shall be so far from being peculiarly cherished
and regarded, from being loved, liked, or associated withal,
as that on the other side they shall be marked, observed, re-
proached, and it may be on every slight provocation put even
to outward trouble; whilst men of worldly and profane con-
versations, ignorant, perhaps riotous and debauched, shall
be the delight and companions of church-guides and rulers,
it cannot be that such churches should long continue in
peace ; nor is that peace wherein they continue much to be
valued. An agreement in such ways and practices is rather
to be esteemed a conspiracy against Christ and holiness,
than church-order .or concord. And when men once find
themselves hated, and it may be persecuted, for no other
cause, as they believe, but because they labour in their lives
and professions to express the power of that truth wherein
they have been instructed, they can hardly avoid the enter-
tainment of severe thoughts concerning them from whom
they had just reason to expect other usage ; and also to
provide for their own more peaceable encouragement and
edification.
Fourthly, Hereunto also belongeth the due exercise of
gospel discipline, according to the mind of Christ. It is in-
deed by some called into question, whether there be any
rule or discipline appointed by Christ to be exercised in his
churches. But this doubt must respect such outward forms
and modes of the administration of these things, which are
supposed, but not proved necessary. For whether the Lord
Christ hath appointed some to rule, and some to be ruled ;
whether he hath prescribed laws or rules, whereby the one
should govern and the other obey ; whether he hath deter-
mined the matter, manner, and end of this rule and govern-
ment, cannot well be called into controversy by such as pro-
fess to believe the gospel. Of what nature or kind these
governors or rulers are to be, what is their office, how they
are to be invested therewith, and by what authority, how
they are to behave themselves in the administration of the
78 A DISCOURSE CONCERNING
laws of the church, are things determined by him in the
word. And for the matters about which they are to be con-
versant, it is evidently declared of what nature they are,
how they are to be managed, and to what end. The quali-
fications and duties of those who are to be admitted into the
church, their deportment in it, their removal from it, are all
expressed in the laws and directions given unto the same
end. In particular it is ordained, that those who are unruly
or disorderly, who walk contrary unto the rules and ways of
holiness prescribed unto the church, shall be rebuked, ad-
monished, instructed ; and, if after all means used for their
amendment, they abide in impenitency, that they be ejected
out of communion. For the church, as visible, is a society
gathered and erected to express and declare the holiness of
Christ, and the power of his grace in his person and doc-
trine. And where this is not done, no church is of any ad-
vantage unto the interests of his glory in this world. The
preservation therefore of holiness in them, whereof the dis-
cipline mentioned is an effectual means, is as necessary and
of the same importance with the preservation of their being.
The Lord Christ hath also expressly ordained, that in case
offences should arise in and among his churches, that in
and by them they should be composed, according to the
rules of the word and his own laws ; and in particular, that
in sinful miscarriages causing ofll'ence or scandal, there be a
regular proceeding, according unto an especial law and con-
stitution of his, for the removal of the offence and recovery
of the offender ; as also that those who in other cases have
fallen by the power of temptation, should be restored by a
spirit of meekness ; and, not to instance in more particulars,
that the whole flock be continually watched over, exhorted,
warned, instructed, comforted, as the necessities or occa-
sions of the whole, or the several members of it, do require.
Now supposing these and the like laws, rules, and directions,
to be given and enjoined by the authority of Christ (which
gives warranty for their execution unto men prudent for the
ordering of affairs according to their necessary circumstances,
and believers of the gospel, doing all things in obedience
unto him), we judge that a complete rule or government is
erected thereby in the church. However, we know that the
exercise of discipline in every church, so far as the laws and
CHRISTIAN LOVE AND PEACE. 79
rules of it are expressed in the Scripture, and the ends of it
directed unto, is as necessary as any duty enjoined unto us
in the whole course of our gospel obedience. And where
this is neglected, it is in vain for any churches to expect
peace and unity in their communion, seeing itself neglecteth
the principal means of them. It is pleaded, that the mix-
ture of those that are wicked and ungodly in the sacred
administrations of the church, doth neither defile the ad-
ministrations themselves, nor render them unuseful unto
those who are rightly interested in them, and duly prepared
for the participation of them. Hence that no church ought
to be forsaken, nor its communion withdrawn from merely
on that account, many of old and of late have pleaded. Nor
do we say, that this solely of itself is sufficient to justify a
separation from any church. But when a church shall tole-
rate in its communion, not only evil men, but their evils,
and absolutely refuse to use the discipline of Christ for the
reformation of the one, and the taking away of the other,
there is great danger lest the ' whole lump be leavened, '
and the edification of particular persons be obstructed, be-
yond what the Lord Christ requires of them to submit unto
and to acquiesce in.
Neither will things have any better success where the dis-
cipline degenerates into an outward forcible jurisdiction and
power. The things of Christ are to be administered with
the spirit of Christ. Such a frame of heart and mind as was
in him, is required of all that act under him and in his name.
Wherefore charity, pity, compassion, condescension, meek-
ness, and forbearance, with those other graces, which were
so glorious and conspicuous in him, and in all that he did,
are to bear sway in the minds of them who exercise this care
and duty for him in the church. To set up such a form of
the administration of discipline, or to commit the exercise
of it unto such persons, as whereby, or by whom, the Lord
Christ in his rule of the church, would be represented as fu-
rious, captious, proud, covetous, oppressive, is not the way
to honour him in the world, nor to preserve the peace of the
churches. And indeed some, while they boast of the imita-
tion of Christ and his example, in opposition to his grace,
do in their lives and practices make unto the world a repre-
sentation of the devil. But an account of this degeneracy
80 A DISCOURSE CONCERNING
is given so distinctly by Peitro Suave, the author of the His-
tory of the Council of Trent, lib. 4. ad Ann. 1551. that we
think it not unmeet to express it in his own words. He
saith, therefore, that, ' Christ having commanded his apo-
stles to preach the gospel and administer the sacraments, he
left also unto them, in the person of all the faithful, this
principal precept, to love one another, charging them to make
peace between those that dissented, and for the last remedy
giving the care thereof to the body of the church ; promising-
it should be bound and loosed in heaven, whatever they did
bind and loose on earth ; and that whatever they did ask
with a common consent, should be granted by the Father. In
this charitable office, to give satisfaction to the offended,
and pardon to the offender, the primitive church was always
exercised. And in conformity to this, St. Paul ordained,
that brethren having civil suits one against another, should
not go to the tribunals of infidels ; but that wise men should
be appointed to judge the differences; and this was a kind
of civil judgment, as the other had the similitude of a crimi-
nal; but were both so different from the judgments of the
world, that as these are executed by the power of the judge
who enforceth submission, so those only by the will of the
guilty to receive them ; who refusing of them, the ecclesias-
tical judge remaineth without execution, and hath no power
but to foreshew the judgment of God, which according to
his omnipotent good pleasure will follow in this life or the
next. And indeed the ecclesiastical judgment did deserve
the name of charity, in regard that it did only induce the
guilty to submit, and the church to judge with such since-
rity, that neither in the one any bad effect could have place,
nor just complaint in the other ; and the excess of charity
in correcting, did make the corrector to feel greater pain
than the corrected ; so that in the church no punishment
was imposed, without lamentation in the multitude, and
greater of the better sort. And this was the cause why to
correct was called to lament. So St. Paul, rebuking of the
Corinthians, for not chastising the incestuous, said, ' You
have not lamented to separate such a transgressor from you.'
And in another epistle, * I fear that when I come unto you,
I shall not find you such as I desire, but in contentions and
tumults, and that at my coming I shall lament many of those
CHRISTIAN LOVE AND PEACE. 81
who have sinned before.' The judgment of the church (as
it is necessary in every multitude) was fit that it should be
conducted by one, who should preside and guide the action,
propose the matters, and collect the points to be consulted
on. This care, due to the most principal and worthy person,
was always committed to the bishop : and when the churches
were many, the propositions and deliberations were made by
the bishop, first in the college of the priests and deacons,
which they called the presbytery, and there were ripened, to
receive afterward the last resolution in the general congre-
gation of the church. This form was still on foot in the year
250, and is plainly seen by the epistles of Cyprian, who in
the matter concerning those who did eat of meats offered to
idols, and subscribe to the religion of the Gentiles, writeth
to the presbytery, that he doth not think to do any thing with-
out their counsel, and consent of the people, and writeth to
the people, that at his return he will examine the causes and
merits thereof in their presence, and under their judgment ;
and he wrote to those priests, who of their own brain had
reconciled some, that they should give an account to the
people.
' The goodness and charity of the bishops made their
opinion for the most part to be followed, and by little and
little, was cause that the church, charity waxing cold, not
regarding the charge laid upon them by Christ, did lean the
ear to the bishop ; and ambition, a witty passion, which doth
insinuate itself in the show of virtue, did cause it to be rea-
dily embraced. But the principal cause of the change was
the ceasing of the persecutions : for then the bishops did
erect, as it were a tribunal, which was much frequented ;
because as temporal commodities, so suits did increase.
This judgment, though it were not as the former in regard
of the form, to determine all by the opinion of the church,
yet it was of the same sincerity. Whereupon Constantine,
seeing how profitable it was to determine causes, and that
by the authority of religion, captious actions were disco-
vered which the judges could not penetrate, made a law that
there should be, no appeal from the sentences of bishops,
which should be executed by the secular judge. And if, in
a cause depending before a secular tribunal, in any state
thereof, either of the parties, though the other contradict,
VOL. XXI. G
82 A DISCOURSE CONCERNING
shall demand the episcopal judgment, the cause shall be
immediately remitted to him. Here the tribunal of the
bishop began to be a common pleading-place, having exe-
cution by the ministry of the magistrate, and to gain the
name of episcopal jurisdiction, episcopal audience, and such-
like. The emperor Valence did enlarge it ; who, in the year
365, gave the bishop the care over all the prizes of vendi-
ble things : this judicial negociation pleased not the good
bishops. Possidonius doth recount, that Austin being
employed herein, sometimes until dinner-time, sometimes
longer, was wont to say, that it was a trouble, and did divert
him from doing things proper unto him : and himself writeth,
that it was to leave things profitable and to attend things
tumultuous and perplexed. And St. Paul did not take it
unto himself, as being not fit for a preacher ; but would have,
it given to others. Afterward some bishops beginning to
abuse the authority given them by the law of Constantine,
that was seventy years after revoked by Ascadius and Ho-
norius,and an ordinance made, that they should judge causes
of relioion, and not civil, except both parties did consent,
and declared that they should not be thought to have a
court : which law being not much observed in Rome, in re-
gard of the great power of the bishops, Valentinian being in
the city in the year 452 did renew it, and made it to be put
in execution. But a little after, some part of the power
taken away was restored by the princes that followed; so
that Justinian did establish unto them a court and audience,
and assigned unto them the causes of religion, the eccle-
siastical faults of the clergy, and divers voluntary jurisdic-
tions also over the laity. By these degrees the charitable
correction of Christ did degenerate into domination, and
made Christians lose their ancient reverence and obedience.
It is denied in words, that ecclesiastical jurisdiction is do-
minion, as is the secular ; yet one knoweth not how to put
a difference between them. But St. Paul did put it when
he wrote to Timothy, and repeated it to Titus, that a bishop
should not be greedy of gain, nor a striker. Now on the
contrary, they made men pay for processes, and imprison the
parties, as is done in the secular court,' &c.
This degeneracy of discipline was long since esteemed
burdensome, and looked on as the cause of innumerable
CHRISTIAN LOVE AND PEACE. 83
troubles and grievances unto all sorts of people : yea, it hath
had no better esteem among them who had little or no ac-
quaintance with what is taught concerning these things in
the Scripture : only they found an inconsistency in it with
those laws and privileges of their several countries whereby
their civil liberties and advantages were confirmed unto them.
And if at any time it take place or prevail amongst persons
of more light and knowledge, who are able to compare it, or
the practice of it, with the institutions of Christ in the gos-
pel, and the manner of the administration therein also di-
rected, it greatly alienates the minds of men from the com-
munion of such churches. Especially it doth so, if set up
unto an exclusion of that benign, kind, spiritual, and every
way useful discipline, that Christ hath appointed to be ex-
ercised in his church. When corruptions and abuses were
come to the height in the papacy in this matter, we know
what ensued thereon. Divines, indeed, and sundry other
persons learned and godly, did principally insist on the
errors and heresies which prevailed in the church of Rome,
with the defilements and abominations of their worship. But
that which alienated the minds of princes, magistrates, and
whole nations from them, was the ecclesiastical domination
which they had craftily erected and cunningly managed unto
the ends of their own ambition, power, and avarice, under
the name of church-rule and discipline. And wherever any
thing of the same kind is continued, that a rule under the
same pretence is erected and exercised in any church after
the nature of secular courts, by force and power, put forth
in legal citations, penalties, pecuniary mulcts, without an
open evidence of men being acted in what they do herein,
by love, charity, compassion towards the souls of men, zeal
for the glory of God and honour of Christ, with a design for
the purity, holiness, and reformation of the members of it,
that church may not expect unity and peace any longer than
the terror of its proceedings doth overbalance other thoughts
and desires proceeding from a sense of duty in all that be-
long unto it. Yea, whatever is, or is to be the manner of
the administration of discipline in the church, about which
there may be doubtful disputations, which men of an ordi-
nary capacity may not be able clearly to determine ; yet, if
the avowed end of it be not the purity and holiness of the
G 2
84 A DISCOURSE CONCERNING
church, and if the effects of it in a tendency unto that end
be not manifest, it is hard to find out whence our obhgation
to a compliance with it should arise. And where an out-
ward conformity unto some church-order is aimed at alone,
in the room of all other things, it will quickly prove itself
to be nothing, or of no value in the sight of Christ. And
these things do alienate the minds of many from an acqui-
escence in their stations or relations to such churches. For
the principal enforcements of men's obedience and reverence
unto the rulers of the church, is because they 'watch di-
ligently for the good of their souls, as those that must give
an account.'^ And if they see such set over them as give no
evidence of any such watchful care acting itself according
to those Scripture directions which are continually read
unto them, but rather rule them with force and rigour, seek-
ing theirs, not them, they grow weary of the yoke, and
sometimes regularly, sometimes irregularly, contrive their
own freedom and deliverance.
It may not here be amiss to inquire into the reasons and
occasions that have seduced churches and their rulers into
the miscarriages insisted on. Now these are chiefly some
principles with their application that they have trusted unto ;
but which indeed have really deceived them, and will yet
continue so to do. And the first of these is, that whereas
they are true churches, and thereon intrusted with all church-
power and privileges, they need not farther concern them-
selves to seek for grounds or warranty to keep up all their
members unto their communion. For be they otherwise
what they will, so long as they are true churches, it is their
duty to abide in their peace and order. If any call their
church-state into question, they take no consideration of
them, but how they may be punished ; it may be destroyed,
as perverse schismatics. And they are ready to suppose
that upon an acknowledgment that they are true churches,
every dissent from them in any thing must needs be crimi-
nal : as if it were all one to be a true church, and to be in
the truth and right in all things ; a supposition whereof in-
cludes a nullity in the state of those churches which in the
least differ from them ; than which there is no more uncha-
ritable nor schismatical principle in the world : but in the
1 Heb. xiii. 27.
CHRISTIAN LOVE AND PEACE. 85
common definition of schism, that it is a causeless separa-
tion from a true church, that terra of causeless is very little
considered or weighed by them whose interest it is to lay
the charge of it on others. And hence it is come to pass,
that wherever there have been complaints of faults, miscar-
riages, errors, defections of churches in late ages, their
counsels have only been how to destroy the complainers,
not in the least how they should reform themselves ; as
though in church affairs, truth, right, and equity were
entailed on power and possession. How the complaints
concerning the church of Rome, quickened by the out-
cries of so many provinces of Europe, and evidence in
matter of fact were eluded and frustrated in the council of
Trent, leaving all things to be tried out by interest and
force, is full well known. For they know that no reforma-
tion can be attempted and accomplished, but it will be a
business of great labour, care, and trouble, things not de-
lightful unto the minds of men at ease. Besides, as it may
possibly ruffle or discompose some of the chiefs in their pre-
sent ways or enjoyments; so it will, as they fear, tend to
their disreputation, as though they had formerly been out of
the way, or neglective of their duty : and this, as they sup-
pose, would draw after it another inconvenience, by reflect-
ing on them and their practices, as the occasions of former
disorders and divisions. They choose, therefore, generally
to flatter themselves under the name and authority of the
church, and lay up their defence and security against an
humble painful reformation, in a plea that they need it not.
So was it with the church of Laodicea of old, who in the
height of her decaying condition, flattered herself, ' that she
w^as rich, and increased in goods, and had need of nothing ;
and knew not,' or would not acknowledge, ' that she was
wretched, and miserable, and poor, and blind, and naked. '"^
Now it cannot but seem exceeding strange unto men who
wisely consider these things, that whereas the churches
which were planted and watered by the apostles themselves,
and enjoyed for some good season the presence and advan-
tage of their infallible guidance to preserve them in their
original purity and order, did within a few years, many of
them, so degenerate, and stand in need of reformation, that
"^ Rev. iii. 17.
86 A DISCOURSE CONCERNING
our Lord Jesus Christ threatened from heaven to cast them
off and destroy them, unless they did speedily reform them-
selves according to his mind ; that those now in the world,
ordered at first by persons fallible, and who in many things
were actually deceived, should so continue in their purity
and holiness from age to ag;e, as to stand in need of no re-
formation or amendment. Well will it be, if it prove so at
the great day of visitation. In the mean time it becomes the
guides of all the churches in the world, to take care that
there do not such decays of truth, holiness, and purity in
worship, fall out under their hand in the churches wherein
they preside, as that for them they should be rejected by our
Lord Jesus Christ, as he threatens to deal with those who
are guilty of such defections. For the state of the generality
of churches is such at this day in the world, as he who
thinks them not to stand in need of any reformation, may
justly be looked on as a part of their sinful degeneracy.
We are not ignorant what is usually pleaded in bar unto all
endeavours after church-reformation : for, they say, if upon
the clamours of a few humorous, discontented persons, whom
nothing will please, and who, perhaps, are not agreed among
themselves, a reformation must instantly be made or at-
tempted, there will be nothing stable, firm, or sacred left in
the church. Things once well established are not to be
called into question upon every one's exceptions. And these
things are vehemently pleaded, and urged to the exclusion
of all thoughts of changing any thing, though evidently for
the better. But long-continued complaints, and petitions
of multitudes, whose sincerity hath received as great an at-
testation as human nature, or Christian religion can give,
it maybe deserve not to be so despised : however the jea-
lousy which churches and their rulers ought to have over
themselves, their state and condition, and the presence of
the glory of Christ among them, or its departure from them,
especially considering the fearful example of the defection
and apostacy of many churches, which is continually before
their eyes, seems to require a readiness in them on every
intimation or remembrance, to search into their state and
condition, and to redress what they find amiss : for suppose
they should be in the right, and blameless as to those orders
and constitutions wherein others dissent from them, yet
CHRISTIAN LOVE AND PEACE. 87
there may be such defects and declensions in doctrine, ho-
liness, and the fruits of them in the world, as the most strict
observation of outward order, will neither countenance, nor
compensate : for to think to preserve a church by outward
order, when its internal principles of faith and holiness are
decayed, is but to do like him, who, endeavouring to set a
dead body upright, but failing in his attempt, concluded,
that there was somewhat wanting within.
Another principle of the same importance, and applied
unto the same purpose, is. That the people are neither able
nor fit to judge for themselves; but ought, in all things, to
give themselves up unto the conduct of their guides, and to
rest satisfied in what they purpose and prescribe unto them.
The imbibing of this apprehension, which is exceedingly
well suited to be made a covering to the pride and igno-
rance of those unto whose interests it is accommodated,
makes them impatient of hearing any thing concerning the
liberty of Christians in common, to judge of what is their
duty, what they are to do, and what they are not to do, in
things sacred and religious. Only it is acknowledgerd there
is so much ingenuity in the management of this principle,
and its application, that it is seldom extended by any be-
yond their own concernments : for whereas the church of
Home hath no way to maintain itself in its doctrine and es-
sential parts of its constitution, but by an implicit faith and
obedience in its subjects: seeing the animating principles of
its profession, will endure no kind of impartial test or trial,
they extend it unto all things, as well in matters of faith, as
of worship and discipline. But those who are secure that
the faith which they profess will endure an examination by
the Scripture, as being founded therein, and thence educed,
they will allow unto the people, at least a judgment of dis-
cerning truth from falsehood, to be exercised about the doc-
trines which they teach : but as for the things which con-
cern the worship of God, and rule of the church, wherein
they have an especial interest and concern, there they betake
themselves for relief unto this principle. Now as there is
more honesty and safety in this latter way than in the
former ; so it cannot be denied but that there is less of inge-
nuity and self-consistency: for if you will allow the people
to make a judgment in and about any thing that is sacred
88 A DISCOURSE CONCERNING
or religious, you will never know how to hit a joint aright
to make a separation among such things ; so as to say with
any pretence of reason, about these things they may judge
for themselves, but not about those. And it is a little too
open to say, that they may exercise a judgment about
what God hath appointed, but none about what we appoint
ourselves. But without offence be it spoken, this appre-
hension, in its whole latitude, and under its restrictions, is
so weak and ridiculous, that it must be thought to proceed
from an excess of prejudice, if any man of learning should
undertake to patronize it. Those who speak in these things
out of custom and interest, without a due examination of
the grounds and reasons of what they affirm or deny, as
many do, are of no consideration: and it is not amiss for
them to keep their distance, and stand upon their guard,
lest many of those whom they exclude from judging for
themselves, should be found more competent judges in
those matters than themselves. And let churches and
church-rulers do what they please, every man at last will be
■ determined in what is meet for him to do, by his own reason
and judgment. Churches may inform the minds of men,
they cannot enforce them. And if those that adhere unto
any church do not do so, because they judge that it is their
duty, and best for them so to do, they therein differ not
much from a herd of creatures, that are called by another
name. And yet a secret apprehension in some, that the
disposal of the concernments of the worship of God, is so
left and confined unto themselves, as that nothing is left
unto the people but the glory of obedience, without any
sedulous inquiry after what is their own duty, with respect
unto that account which every one must give of himself
unto God, doth greatly influence them into the neglects
insisted on. And when any of the people come to know
their own liberty and duty in these things, as they cannot
but know it, if at all they apply their minds unto the con-
sideration of them, they are ready to be alienated from
those who will neither permit them to judge for themselves,
nor are able to answer for them, if they should be misled.
' For if the blind lead the blind,' as well he that is led, as he
that leads, ' will fall into the ditch.'
Add hereunto the thoughts of some, that secular gran-
CHRISTIAN LOVE AND PEACE. 89
deur, and outward pomp, with a distance and reservedness
from the conversation of ordinary men, are necessary in ec-
clesiastics, to raise and preserve that popular veneration,
which they suppose to be their due. Without this it is
thought government will not be carried on, nor the minds of
men awed unto obedience. Certain it is that this was not
the judgment of the apostles of old, nor of the bishops or
pastors of the primitive churches. It is certain also, that no
direction is given for it, in any of the sacred or ancient ec-
clesiastical writings. And yet they all of them abound with
instructions how the guides of the church should preserve
that respect which is their due. The sum of what they
teach us to this purpose is, that in humility, patience, self-
denial, readiness to take up the cross, in labours, kindness,
compassion, and zeal in the exercise of all the gifts and
graces of the Holy Spirit, they should excel and go before
the flock as their example."^ This way of procuring venera-
tion unto church-guides by worldly state, greatness, seem-
ing domination or power, was, as far as we can find, an utter
stranger unto the primitive times : yea, not only so, but it
seems to be expressly prohibited in that direction of our
Saviour unto them,* for avoiding conformity in these things
unto the rulers of the world. But those times they say are
past and gone : there remains not that piety and devotion in
Christians, as to reverence their pastors for their humility,
graces, labours, and gifts. The good things of this world
are now given them to be used ; and it is but a popular level-
ling spirit that envies the dignities and exaltation of the
clergy. Be it so, therefore, that in any place they are justly
and usefully, at least as unto themselves, possessed of dig-
nities and revenues ; and far be it from us, or any of us, to
envy them their enjoyments, or to endeavour their depriva-
tion of them: but we must crave leave to say, that the use
of them to the end mentioned is vain, and wholly frustrate.
And if it be so, indeed, that Christians, or professors of the
gospel, will not pay the respect and duty which they owe
unto their pastors and guides upon the account of their of-
fice, with their work and labour therein, it is an open evi-
dence how great a necessity there is for all men to endeavour
■• 1 Pet. V. 1—3. Acts \x. 18—21. 31. « Luke xxii. 24—26.
'90 A DISCOURSE CONCERNING
the reduction of primitive light, truth, holiness, and obe-
dience into churches : for this is that which hath endangered
their ruin, and will effect it, if continued ; namely, an ac-
commodation of church-order and discipline, with the state
and deportment of rulers, unto the decays and irreligion of
the people, which should have been corrected and removed
by their reformation. But we hope better things of many
Christians, whose faith and obedience are rather to be imi-
tated, than the corrupt degeneracy of others to be complied
with, or provided for. However, it is evident that this cor-
rupt persuasion hath in most ages, since the days of Paulus
Samosatenus, let out and given countenance unto the pride,
covetousness, ambition, and vain-glory of several ecclesias-
tics. For how can it be otherwise with them, who being
possessed of the secular advantages which some churches
have obtained in the world, are otherwise utterly destitute
of those qualifications, which the names of the places they
possess do require. And yet all this while it will be im-
possible to give one single instance where that respect and
estimation which the Scripture requires in the people to-
wards their spiritual guides, were ingenerated or improved
by that worldly grandeur, pomp, and domination, which
some pretend to be so useful unto that end and purpose. For
that awe which is put thereby on the spirits of the common
sort of men ; that terror which these things strike into the
minds of any who may be obnoxious unto trouble and dis-
advantage from them ; that outward observance which is by
some done unto persons vested with them, with the admis-
sion which they have thereby into an equality of society with
great men in the world, are things quite of another nature.
And those who satisfy and please themselves herewith, in-
stead of that regard which is due unto the officers or guides
of the churches of Christ, from the people that belong unto
them, do but help on their defection from their duty incum-
bent on them. Neither were it difficult to manifest what in-
numerable scandalous offences, proceeding from the pride
and elation of mind that is found among many, who being
perhaps young and ignorant, it may be corrupt in their con-
versations, having nothing to bear up themselves withal, but
an interest in dignities and worldly riches, have been occa-
sioned by this corrupt persuasion. And it is not hard to
CHRISTIAN LOVE AND PEACE. '91
judge how much is lost hereby from the true glory and
beauty of the church. The people are quietly suffered to
decay in that love and respect towards their pastors, which
is their grace and duty, whilst they will pay that outward
veneration which worldly grandeur doth acquire, and pastors
satisfying themselves therewith, grow neglective of that ex-
emplary humility and holiness, of that laborious diligence in
the dispensation of the word, and care for the souls of the
flock, which should procure them that holy respect which
is due unto their office by the appointment of Jesus Christ.
But these things are here mentioned only on the occasion
of what was before discoursed of.
Another great occasion of schisms and divisions among
Christians, ariseth from the remainders of that confusion
which was brought upon the churches of Europe, by that
general apostacy from gospel truth, purity, and order,
wherein they were for sundry ages involved : few churches
in the world have yet totally freed themselves from being
influenced by the relics of its disorders. That such an apos-
tacy did befall these churches we shall not need to prove.
A supposition of it is the foundation of the church-state of
England. That things should so fall out among them, was
of old foretold by the Holy Ghost.' That many churches
have received a signal deliverance from the principal evils
of that apostacy in the reformation, we all acknowledge : for
therein by several ways, and in several degrees of success, a
return unto their pristine faith and order was sincerely en-
deavoured. And so far was there a blessing accompanying
of their endeavours, as that they were«all of them delivered
from things in themselves pernicious and destructive to the
souls of men. Nevertheless it cannot be denied, but that
there do yet continue among them sundry remainders of
those disorders, which under their fatal declension they
were cast into. Nor doth there need any farther proof
hereof, than the incurable differences and divisions that are
found among them : for had they attained their primitive
condition, such divisions with all their causes had been pre-
vented. And the Papists, upbraiding Protestants with their
intestine differences and schisms, do but reproach them that
they have not been able in a hundred years to rectify all
* 2 Thess. ii.
92 A DISCOURSE CONCERNING
those abuses, and remove all those disorders which they
were inventing, and did introduce in a thousand. There is
one thing only of this nature, or that owes itself unto this
original, which we shall instance in, as an occasion of much
disorder in the present churches, and of great divisions that
ensue thereon. It is known none were admitted unto the
fellowship of the church in the days of the apostles, but
upon their repentance, faith, and turning unto God. The
plain story of their preaching, the success which they had
therein, and their proceedings to gather and plant churches
thereon, puts this out of the reach of all sober contradiction.
None will say that they gathered churches of Jews and
Gentiles, that is, while they continued such ; nor of open
sinners continuing to live in their sins. An evidence, there-
fore, and confession of conversion to God, was unavoidably
necessary to the admission of members in the first churches.
Neither will we ever contend with such importune pre-
judices, as, under any pretences capable of a wrangling
countenance shall set up against this evidence. Hence, in
the judgment of charity, all the members of those churches
were looked on as persons really justified and sanctified, as
effectually converted unto God ; and as such were they
saluted and treated by the apostles : as such, we say, they
were looked on and owned ; and as such, upon their confes-
sion, it was the duty of all men, even the apostles them-
selves, to look on them and own them ; though absolutely
in the sight of God, who alone is ' searcher of the hearts of
men,' some among them were hypocrites, and some proved
apostates. But this profession of conversion unto God by
the ministry of the word, and the mutual acknowledgment
of each other as so converted unto God in a way of duty,
was the foundation of holy spiritual love and unity among
them. And although this did not, nor could preserve all
the first churches absolutely free from schisms and divi-
sions, yet was it the most sovereign antidote against that
infection, and the most effectual means for the reduction of
unity, after that by the violent interposition of men's cor-
ruptions and temptations, it had been lost for a season.
Afterward, in the primitive times, when many more took on
them the profession of Christian religion, who had not such
eminent and visible conversions unto God, as most of those
CHRISTIAN LOVE AND PEACE. 93
had who were changed by the ministry of the apostles, that
persons unfit and unqualified for that state and condition of
being members of churches, might not be admitted into them,
unto the disturbance of their order, and disreputation of their
holy conversation ; they were for some good season kept in
the condition of expectants, and called catechumens, or per-
sons that attended the church for instruction. In this state
they were taught the mysteries of religion, and trial was
made of their faith, holiness, and constancy, before their
admission : and by this means was the preservation of the
churches in purity, peace, and order, provided for. Espe-
cially were they so in conjunction with that severe disci-
pline which was then exercised towards all the members of
them. But after that the multitudes of the Gentile world,
in the times of the first Christian emperors, pressed into the
church, and were admitted on much easier terms than those
before mentioned, whole nations came to claim successively
the privilege of church-membership, without any personal
duty performed or profession made unto the purpose on their
part. And so do they continue to do in many places to
this day. Men generally trouble themselves no farther
about a title to church-membership and privileges, but rest
in the prepossession of their ancestors, and their own nati-
vity in such or such places. For whatever may be owned
or acknowledged concerning the necessity of a visible pro-
fession of faith and repentance, and that credible as to the
sincerity of it in the judgment of charity, it is certain for
the most part no such thing is required of any, nor per-
formed by them. And they do but ill consult for the edifi-
cation of the church, or the good of the souls of men, who
would teach them to rest in an outward formal representa-
tion of things, instead of the reality of duties and the power
of internal grace. And no small part of the present ruin of
Christian religion owes itself unto this corrupt principle.
For whereas the things of it which consist in powers inter-
nal, and effectual operations of grace, have outward repre-
sentations of them, which from their relation unto what they
represent, are called by the same names with them, many
take up with and rest in these external things, as though
Christianity consisted in them ; although they are but a
dead carcase, where the quickening life and soul of internal
94 A DISCOURSE CONCERNING
grace is wanting. Thus it is in this matter v;here there is
a shadow and appearance of church -order, when the truth
and substance of it is far away. Men come together unto
all the ends of the church-assemblies whereunto they are
admitted, but on no other grounds, with no other hearts nor
designs, but on and with what they partake in any civil
society, or jointly engage in any other worldly concern.
And this fundamental error in the constitution of many
churches, is the occasion as of other evils, so in particular
of divisions among professed Christians. Hence originally
was the discipline of the church accommodated by various
degrees to the rule and government of such persons as un-
derstood little, or were little sensible of the nature, power,
and efficacy of that spiritual discipline which is instituted
in the gospel, which thereby at last degenerated into the
outward way of force and power before described : for the
churches began to be composed of such as could no other-
wise be ruled. And instead of reducing them to their pri-
mitive temper and condition, whereunto the evangelical rule
was suited, there was invented a way of government
accommodate unto that state whereinto they were lapsed,
which those concerned found to be the far easier work of the
two. Hence did sincere mutual love with all the fruits of it
begin to decay among church-members ; seeing they could
not have that tolerable persuasion of that truth of profession
in each other which is necessary to preserve it without dis-
simulation, and to provoke it unto a due exercise. Hence
did private spiritual communion fail amongst them, the
most being strangers unto all the ways and means of it; yea,
despising and contemning it in all the instances of its exer-
cise ; which will yet be found to be as the life and soul of all
useful church-communion. And where the public commu-
nion is only attended unto with neglect hereof, it will quickly
wither and come to nothing : for on this occasion do all
duties of watchfulness, exhortations, and admonitions, pro-
ceeding from mutual love and care of each other's condition,
so frequently recommended unto us in the Scripture, utterly
cease and become disused. Hence members of the same
church began to converse together as men only, or as the
best civil neighbours ; and if at all as Christians, yet not
with respect unto that especial relation unto a particular
CHRISTIAN LOVE AND PEACE. 95
church," wherein their usefulness as members of the same
organical body is required. Hence some persons looking
on these things as intolerable, and not only obstructive of
their edification, but destructive unto all really useful church-
communion, we ought not to wonder if they have thought
meet to provide otherwise for themselves. Not that we
approve of every departure or withdrawing from the com-
munion of churches, where things continue under such dis-
orders, but only shew what it is that occasioneth many so
to do. For as there may sometimes be just cause hereof,
and persons in so doing may manage what they do accord-
ing unto Scripture rule ; so we doubt not but that some may
rashly and precipitately, without due attendance unto all
the duties which in such undertakings are required of them,
without that charity and forbearance which no circum-
stances can absolve them from, make themselves guilty of
a blameable separation. And these are some of those
things which we look upon as the general causes or occa-
sions of all the schisms and divisions that are at this day
found among professors of the gospel. Whether the guilt
of them will not much cleave unto them by whom they are
kept on foot and maintained, is worth their inquiry ; for
so doth it befall our human nature, apt to be deceived
and imposed on by various pretences and prejudices, that
those are oftentimes highly guilty themselves of those mis-
carriages, whose chiefest satisfaction and glory consist in
charging them on others. However, if these things do not
absolutely justify any in a secession from the churches
whereunto they did relate ; yet they render the matter so
highly questionable, and the things themselves are so bur-
densome upon the minds of many, as that divisions will
thereon undoubtedly ensue. And when it is so fallen out, to
design and contrive the reduction of all unto outward unity
and concord, by forcing them, who on such occasions have
dissented and withdrawn themselves from the communion
of any church, without endeavouring the removal of these
occasions of their so doing, and the reformation of those
abuses which have given cause thereunto, is severe, if not
unjust. But when the Lord Jesus Christ in his care to-
wards his churches, and a watchfulness over them, shall be
" 1 Cor. xii. 14—20.
96 A DISCOURSE CONCERNING
pleased to remove these and the like stumbling-blocks out of
the way, there will, we hope, be a full return unto gospel
unity and peace among them that serve and worship him on
the earth.
In this state of things, wherever it be found, it is no
wonder if the wickedness, ignorance, prejudices, and temp-
tations of men do interpose themselves unto the increase
and heightening of those divisions, whose springs and occa-
sions lie elsewhere. When none of these provocations were
given them, yet we know there was enough in professors
themselves to bring forth the bitter fruit of differences and
schisms,'' even in the days of the apostles. How much more
may we fear the like fruits and effects from the like prin-
ciples and corrupt affections ? Now the occasions of draw-
ing them forth are more, temptations unto them greater,
directions against them less evident and powerful, and all
sense of ecclesiastical authority, through its abuse and male-
administration, is, if not lost and ruined, yet much weakened
and impaired. But from the darkness of the minds of men,
and their unmortified affections (as the best know but in
part, nor are they perfectly sanctified) it is, that they are
apt to take offence one at another, and thereon to judge
and censure each other temerariously ; and which is worst
of all, every one to make his own understanding and per-
suasion thereon, the rule of truth and worship unto others.
All such ways and courses are against us in the matter of
love and union, all tending to make and increase divisions
among us. And the evil that is in them, we might here
declare, but that it falls frequently under the chastisement
of other hands : neither indeed can it well meet with too
much severity of reproof. Only it were desirable that those
by whom such reproofs are managed, would take care not
to give advantages of retortion or self-justification unto
them that are reproved by them : but this they do unavoid-
ably, whilst they seem to make their own judgments and
practices the sole rule and measure of what they approve or
disallow. In what complies with them there is nothing
perverse, and in what differs from them there is nothing-
sincere. And on this foundation, whilst they reprove cen-
suring, rash-judging, and reproaching of others, with pride,
X 1 Cor. i. ll.iii. 3.
CIIUISTIAN LOVE AND PEACE. 97
self-conceiteclness, false opinions, irregular practices in
church worship, or any other concerns of religion, back-
biting, easiness in taking up false reports, with the like
evils, as they deserve severely to be rebuked, those reproved
by them are apt to think, that they see the guilt of many of
the crimes charged on themselves, in them by whom they
are reproved. So on all hands things gender unto farther
strife ; whilst every party being conscious unto their own
sincerity, according unto the rule of their present light,
which is the only measure they can take of it, are ready to
impeach the sincerity of them by whom they suppose them-
selves causelessly traduced and condemned. This evil
therefore is to be diligently watched against by all that love
unity, truth, holiness, or peace. And seeing there are rules
and precepts given us in the Scriptures to this purpose, it
may not be unmeet to call over some of them. One rule of
this nature and import is, that we should all of us ' study to
be quiet, and to do our own business, '^ in things civil and
sacred. Who will harm men, who will be offended with
them, whilst they are no otherwise busied in the world ?
And if any attempt to do them evil, what need have they to
be troubled thereat ? Duty and innocency will give peace
to a worthy soul in the midst of all storms, and whatever
may befall it. Now will any one deny, or can they, but that
it is the duty, and ought to be the business, of every man to
seek his own edification, and the saving of his soul ? Deny
this unto any man, and you put yourself in the place of
God to him, and make him more miserable than a beast.
And this, which no man can forbid, no man can otherwise
do, than according to that light and knowledge of the will
of God which he hath received : if this therefore be so at-
tended to, as that we do not thereby break in upon the con-
cerns of others, nor disturb them in what is theirs, but be
carried on quietly and peaceably with an evidence in what
we do, that it is merely our own personal duty, that we are
in the pursuance of; all cause of offence will be taken away.
For if any will yet be offended with men, because they
peaceably seek the salvation of their own souls, or do that
in order thereunto, which they cannot but do, unless they
will cast off all sense of God's authority over them, it is to
y 1 Thess. iv. 11.
VOL. XXI. H
98 A DISCOURSE CONCERNING
seek occasions of offence against them, where none are
given. But when any persons are acted by a pragmatical
curiosity to interpose themselves in the ways, affairs, and
concerns of other men, beyond what the laws of love, use-
fulness, and mutual Christian aid do require, tumults, dis-
orders, vexations, strife, emulations, with a world of evils,
will ensue thereon 5 especially will they do so, when men
are prone to dwell on the real or supposed faults of otherS;.
which on various pretences of pity for their persons, or a
detestation of their evils, or public reproof of them, they
will aggravate, and so on all occasions expose them to
public censure, perhaps, as they think, out of zeal to God'&
glory, and a desire for the church's good : for the passions
and interests of such persons, are ready to swell over the
bounds of modesty, sobriety, and peace, though through the
blindness which all self-love is accompanied withal, they
seldom see clearly what they do. Would we therefore
labour to see a beauty, desirableness, and honour in the
greatest confinement of our thoughts, words, and actions,
unto ourselves and our own occasions, that express duty
will admit of, it might tend very much to the preservation
of love and peace among professors, for unto this end it is
prescribed unto us.
Secondly, It is strictly commanded us that we should
*not judge, that we be not judged.'^ There is no rule for
mutual conversation and communion, in the Scripture, that
is oftener repeated, or more earnestly inculcated :* nor is there
any of more use, nor whose grounds and reasons are more
evident or more cogent.^ Judging and determining in our-
selves, or divulging censures concerning others, their per-
sons, states, and conditions towards God, their principles
as to truth and sincerity, their ways as to righteousness and
holiness, whether past or present, any otherwise than by the
' perfect law of liberty,''^ and that only when we are called
thereunto in a way of duty, is the poison of common love
and peace, and the ruin of all communion and society, be it
of what nature it will. For us to judge and determine
whether these or those churches are true churches or no,
whether such persons are godly or no, whether such of their
principles and actions are regular or no, and so condemn them
* Matt, vii, 1, 2. » Luke vi, 37. b Rom. xiv. 3, 4. 10. •^ James iv. 12.
CHRISTIAN LOVE AND PEACE. 99
in our minds (unless where open wickedness will justify
the severest reflections), is to speak evil of the law, and to
make ourselves judges of it, as well as of them who together
with ourselves are to be judged by it. Nor is a judgment
of that nature necessary unto our advantage in the discharge
of any duty required at our hands. We may order all our
concernments towards churches and persons without making
any such judgment concerning them. But so strong is the
inclination of some persons unto an excess in this kind,
that no consideration can prevail with them to cast it out
according to its desert. Whether they do it as approving
and justifying themselves in what they condemn in others,
or as a thing conducing unto their interests, or out of fac-
tion and an especial love to some one party of men, or some
secret animosities and hatred against others, it is a matter
they seldom will quit themselves of, whilst they are in this
world. Yea, so far do some suffer themselves to be trans-
ported, as that they cannot restrain from charging of others
with the guilt of such things as they know to be charged
on themselves, by them who pretend to be the only com-
petent judges in such cases. And so will they also reflect
upon, and complain of other men for miscarriages by seve-
rities, in instances exceedingly inferior, as by themselves re-
presented, unto what it is known they were engaged in. But
men are apt to think well of all they do themselves, or those
whom they peculiarly regard, and to aggravate whatever
they conceive amiss in such as they dislike. Were it not
better by love to cover a multitude of faults, and to leave
the judgment of persons and things, wherein we are not
concerned, unto him 'who judgeth righteously, and will
render unto every man according to his works V However,
certain it is, that until this evil fountain of bitter waters be
stopped, until we cease to bless God even the Father, and
at the same time to curse men made after the similitude of
God, the wounds tliat have been given to the love and peace
of professors will not be healed.
Thirdly, Unto the same end are all men forbidden to
think that they have a dominion over the faith of others, or
that the ordering and disposal of it is committed unto them.
It is Christ alone who is the Lord of the consciences of his
disciples. And therefore the best and greatest of the sons of
h2
100 A DISCOURSE CONCERNING
men, who have been appointed by him to deal with others
in his name, have constantly disclaimed all thoughts of
power or rule over the consciences or faith of the meanest
of his subjects.'' How many ways this may be done we are
filled with experiences; for no way whereby it may be so
hath been left unattempted. And the evil of it hath in-
vaded both churches and particular persons : some whereof
who have been active in casting off the dominion of others,
seemed to have designed a possession of it in themselves.
And it is well if where one pope is rejected, many do not rise
in his place who want nothing but his power and interest to
do his work. The indignation of some, that. others do not
in all things comply with their sentiments, and subject
themselves unto their apprehensions and dictates, ariseth
from this presumption : and the persecutions wherein others
engage, do all grow out of the same bitter root. For men
can no otherwise satisfy their consciences herein, but by a
supposition that they are warranted to give measures unto
the minds and practices of others, that is, their faith and
consciences in sacred things. And whilst this presump-
tuous supposition under any pretence or colour possesseth
the minds of men, it will variously act itself unto the de-
struction of that gospel unity which it is our duty to pre-
serve. For when they are persuaded that others ought to
give up themselves absolutely to their guidance in thethings
of religion, either because of their office and dignity, or
because they are wiser than they, or it may be are only able
to dispute more than they,'if they do not immediately so do,
especially seeing they cannot but judge themselves in the
right in all things, they are ready to charge their refusal on
all the corrupt affections, principles, and practices, which
they can surmise, or their supposed just indignation suggest
unto them. That they are proud, ignorant, self-conceited,
wilful, factions, is immediately concluded ; and a semblance
unto such charges shall be diligently sought outand improved.
Nothing but a deceiving apprehension that they are some
way or other meet to have a dominion over the faith of their
brethren and fellow-servants, would prevail with men other-
wise sober and learned, so to deal with all that dissent from
them, as they are pleased to do.
d 2 Cor. i. 24. 1 Pet. v. 3.
CHRISTIAN LOVE AND PEACE. 101
Fourthly, All these evils mentioned are much increased
in the minds of men, when they are puffed up with a con-
ceit of their own knowledge and wisdom.'^ This therefore
we are warned to avoid, that the edification of the church
may be promoted, and love preserved. For hence are very
many apt to take false measures o^ things, especially of
themselves, and thereon to cast themselves into many mis-
chievous mistakes.*^ And this is apt to befall them, who for
ends best known unto themselves, have with any ordinary
diligence attended to the study of learning. For on a sup-
posal of some competent furniture with natural abilities,
they cannot but attain some skill and knowledge that the
common sort of unstudied persons are unacquainted withal.
Ofttimes, indeed, their pre-eminence in this kind consists in
matters of very small consequence or importance. But
whatever it be, it is ready to make them think strange of
the apostle's advice, * If any man seemeth to be wise in this
world, let him become a fool, that he may be wise :'s apt it is
to puff them up, to influence their minds with a good conceit
of themselves, and a contempt of others. Hence may we
see some when they have got a little skill in languages, and
through custom advantaged by the reading of some books,
are able readily to express some thoughts, perhaps not
originally their own, presently conceit themselves to be so
much wiser than the multitude of unlettered persons, that
they are altogether impatient that in any thing they should
dissent from them ; and this is a common frame with them
whose learning and wit being their all, do yet but reach half
way towards the useful ends of such things. Others also
there are, and of them not a few, who having been in the
ways wherein the skill and knowledge mentioned are usually
attained, yet through their incapacity or negligence, or some
depraved habit of mind or course of life, have not really at all
improved in them. And yet these also, having once attained
the countenance of elccesiastical offices or preferments, are
as forward as any to declaim against, and pretend a contempt
of, that ignorance in others, which they are not so stupid as
not to know that the guilt of it may be reflected on them-
selves. However, these things at best, and in their highest
improvement, are far enough from solid wisdom ; especially
e Rom. xii. 3. 1 Cor. viii. 1. f 2 Cor. x. 12. « 1 Cor. iii. IS.
102 A DISCOURSE CONCERNING
that which is from above, and which alone will promote the
peace and edification of the church. Some have no advan-
tage by them, but that they can declare and speak out their
own weakness ; others that they can rail, and lie, and falsely
accuse, in words and language wherewith they hope to
please the vilest of men. And certain it is, that science,
which whatever it be without the grace of God, is but
falsely so called, and oftentimes falsely pretended unto, for
this evil end of it alone is apt to lift up the minds above
others, who perhaps come not behind them in any useful
understanding. Yea, suppose men to have really attained
a singular degree in useful knowledge and wisdom, and that
either in things spiritual and divine, or in learning and
sciences, or in political prudence ; yet experience shews us,
that a hurtful elation of mind is apt to arise from them, if
the souls of men be not well balanced with humility, and
this evil particularly watched against. Hence ariseth that
impatience of contradiction, that jealousy and tenderness
of men's own names and reputations, those sharp revenges
they are ready to take of any supposed inroads upon them,
or disrespects towards them, that contempt and undervalua-
tion of other men's judgments, those magisterial impositions
and censures which proceed from men under a reputation
of these endowments. The cautions given ns in the Scrip-
ture against this frame of spirit, the examples that are pro-
posed unto us to the contrary, even that of Christ himself,
the commands that are multiplied for lowliness of mind,
jealousy overourselves, the sovereignty of God in choosing
whom he pleaseth to reveal his mind and truth unto and by,
may in the consideration of them be useful to prevent such
reprisals with pride, self-conceit, and contempt of others, as
supposed or abused knowledge are apt to cast men into,
whereby divisions are greatly fomented and increased among
us. But it may be these things will not much prevail with
them, who pretending a zeal and principle above others in
preaching and urging the examples of Christ, do in most of
their ways and actings, and in some of their writings, give
us an unparalleled representation of the devil.
Lastly, It is confessed by all, that false teachers, seducers,
broachers of novel, corrupt, and heretical doctrines, have
caused many breaches and divisions among such as once
CHRISTIAN LOVE AND PEACE. 103
agreed in the profession of the same truths and points of
faith : by means of such persons, whether within the pre-
sent church-state or without, there is scarce any sacred
truth, which had formerly secured its station and possession
in the minds of the generality of Christians in this nation,
but what hath been solicited or opposed. Some make their
errors the principal foundation, rule, and measure, in com-
munion ; whoever complies with them therein, is of them ;
and whoso doth not, they avoid ; so at once they shut up
themselves from having any thing to do with them that love
truth and peace. And where these consequents do not
€nsue, men's zeal for their errors being overbalanced by
their love of, and concern in, their secular interest, and
their minds influenced by the novel prevailing opinion of
a great indifFerency in all things appertaining unto outward
worship ; yet the advancing and fomenting of opinions con-
trary unto that sound doctrine which hath been generally
owned and taught by the learned and godly pastors, and
received by the people themselves, cannot but occasion
strife, contentions, and divisions among professors. And
it may be, there are very few of those articles or heads of
religion, which in the beginning of the reformation, and a
long time after, were looked on as the most useful, import-
ant, and necessary parts of our profession, that have not
been among us variously opposed and corrupted. And in
these differences about doctrine, lie the hidden causes of
the animosities whereby those about worship and discipline
are managed. For those who have the advantage of law and
power on their side in these lesser things, are not so un-
wise as to deal openly with their adversaries about those
things wherein the reputation of established and commonly
received doctrines lie against them. But under the pre-
tence and shelter of contending for legal appointments, not
a few do exercise an enmity against those who profess the
truth, which they think it not meet as yet openly to
oppose.
Such are the causes, and such are the occasions of the
differences and divisions in and about religious concerns,
that are among us; by which means they have been fo-
mented and increased : heightened they have been by the
104 A DISCOURSE CONCERNING
personal faults and miscarriages of many of all sorts and
parties. And as the reproof of their sinful failings is in
its proper season a necessary duty; so no reformation or
amendment of persons will give a full relief, nor free us
from the evil of our divisions, until the principles and ways
which occasion them be taken out of the way.
CHAP. V.
Grounds and reasons of noncortformilij .
Having briefly declared our sense concerning the general
causes and occasions of our differences, and that present
want of Christian love which is complained of by many ; we
shall now return to give some more particular account con-
cerning our inconformity unto, and non-compliance with, the
observances and constitutions of the church of England. It
is acknowledged, that we do in sundry things dissent from
them; that we do not, that we cannot, come up unto a joint
practice with others in them. It is also confessed, that
hereon there doth ensue an appearance of schism between
them and us, according as the common notion of it is re-
ceived in the world. And because in this distance and dif-
ference, the dissent unto compliance is on our parts ; there
is a semblance of a voluntary relinquishment of their com-
munion. And this we know exposeth us, in vulgar judg-
ments and apprehensions, unto the charge of schism, and
necessitateth us unto self-defence ; as though the only matter
in question were, whether we are guilty of this evil or no.
For that advantage have all churches which have had an op-
portunity to fix terms of communion, right or wrong, just or
unequal ; the differences which ensue thereon, they will try
out on no other terms, but only whether those that dissent
from them, are schismatics or not. Thus they make them-
selves actors ofttimes in this cause, who ought in the first
place to be charged with injury ; and a trial is made merely
at the hazard of the reputation of those, who are causelessly
put upon their purgation and defence. Yea, with many, a
kind of possession and multitude, do render dissenters un-
CHRISTIAN LOVE AND PEACE. 105
questionably schisraatical ; so that it is esteemed an unrea-
sonable confidence in them, to deny themselves so to be. So
deals the church of Rome with those that are reformed. An
open schism there is between them ; and if they cannot suffi-
ciently fix the guilt of it on the reformed, by confidence and
clamours, with the advantage of prepossession ; yet, as if
they were perfectly innocent themselves, they will allow of
no other inquiry in this matter, but what consists in calling
the truth and reputation of the other party into question. It
being our present condition to lie under this charge from
many, whose interest it is to have us thought guilty thereof,
we do deny that there is any culpable secession made by us,
from the communion of any that profess the gospel in these
nations, or that the blame of the appearing schism that is
among us, can duly or justly be reflected on us ; which in
the remainder of our discourse, we shall make to appear.
What are our thoughts and judgments concerning the
church-state and interest of the professors of the gospel in
this nation, we have before declared. And we hope they are
such, that in the judgment of persons sober and impartial,
we shall be relieved from those clamorous accusations, which
are without number or measure, by some cast upon us. Our
prayers are also continually unto the God of love and peace
for the taking away of all divisions and their causes from
among us. Nor is the satisfaction which ariseth from our
sincerity herein, in the least taken off, or rent from us, by
the uncharitable endeavours of some, to rake up pretences
to the contrary. And should those, in whose power it is,
think meet to imitate the pastors and guides of the churches
of old, and to follow them in any of the ways which they
used for the restoration of unity and agreement unto Chris-
tians, when lost or endangered, we should not decline the
contribution of any assistance, by counsel or fraternal com-
pliance, which God should be pleased to supply us withal.
But whilst some whose advantages render them considerable
in these matters, seem to entertain no other thoughts con-
cerning us, but what issue in violence and oppression, the
principal duty incumbent on us is, quietly to approve our
consciences unto God, that in sincerity of heart we de-
sire in all things to please him, and to conform our lives,
principles, and practices to his will, so far as he is graciously
106 A DISCOURSE CONCERNING
pleased to make it known unto us. And as for men, we
hope so to discharge the duty required of us, as that none
may justly charge us with any disorders, unpeaceableness,
or other evils : for we do not apprehend that we are either
the cause or culpable occasion of those inconveniencies and
troubles which some have put themselves unto by their en-
deavours for our disturbance, impoverishing, and ruin. Let
none imagine, but that we have considered the evils, and evil
consequents of the schisms and divisions that are among
us ; and those who do so, do it upon the forfeiture of their
charity. We know how much the great work of preaching
the gospel unto the conversion of the souls of men is impeded
thereby ; as also what prejudice ariseth thence against the
truth, wherein we are all agreed ; with what temptations and
mutual exasperations, to the loss of love, and the occasion-
ing of many sinful miscarriages in persons of all sorts, do
hereon ensue : but we deny that it is in our power to remove
them, or take them out of the way ; nor are we conscious
unto ourselves of any sin or evil, in what we do, or in what
we do not do, by our not doing of it in the worship of God.
It is duty alone unto Jesus Christ, whereunto in these
things we attend, and wherein we ought so to do. And
where matters of this nature are so circumstanced, as that
duty will contribute nothing towards unity, we are at a loss
for any progress towards it. The sum of what is objected
unto us (as hath been observed) is our nonconformity,
or our forbearance of actual personal communion with
the present church-constitutions, in the modes, rites, and
ceremonies of its worship : hence the schism complained of
doth ensue. tFnless the communion be total, constant,
without endeavour of any alteration or reformation, we can-
not in the judgment of some, be freed from the guilt hereof.
This we deny, and are persuaded that it is to be charged
elsewhere. For,
First, All the conditions of absolute and complete com-
munion with the church of England which are proposed
unto us, and indispensably required of us, especially as we
are ministers, are unscriptural ; such as the word of God
doth neither warrant, mention, nor intimate, especially not
under any such consideration, as necessary conditions of
communion in or among the churches of Christ. We dispute
CHRISTIAN LOVE AND PEACE. 107
not now about the lawfulness or unlawfulness of things in
themselves ; nor whether they may be observed or no, by
such as have no conviction of any sin or evil in them.
Neither do we judge or censure them, by whom they are ob-
served : our inquiry is solely about our own liberty and duty.
And what concerneth them, is resolved into this one ques-
tion, as to the argument in hand : Whether such things or
observances in the worship of God, as are wholly unscrip-
tural, may be so made the indispensable condition of com-
munion with any particular church, as that they by whom
they are so made and imposed on others, should be justified
in their so doing ; and that if any differences, divisions, or
schisms do ensue thereon, the guilt and blame of them must
necessarily fall on those who refuse submission to them, or
to admit of them as such ? That the conditions proposed
unto us, and imposed on us indispensably, if we intend to
enjoy the communion of this church, are of this nature, we
shall afterward prove by an induction of instances. Nor is
it of any concernment in this matter, what place the things
inquired after do hold, or are supposed to hold in the wor-
ship of God ; our present inquiry is about their warranty
to be made conditions of church-communion. Now we are
persuaded that the Lord Christ hath set his disciples at
liberty from accepting of such terras of communion from
any churches in the world. And on the same grounds we
deny, that he hath given or granted unto them authority, to
constitute such terms and conditions of their communion,
and indispensably to impose them upon all that enjoy it,
according to their several capacities and concerns there-
in. For,
1. The rule of communion among the disciples of Christ
in all his churches, is invariably established and fixed by
himself. His commission, direction, and command, given
out unto the first planters and founders of them, containing
an obliging rule unto all that should succeed them through-
out all generations, hath so established the bounds, limits,
and conditions of church-communion, as that it is not law-
ful for any to attempt their removal or alteration. ' Go ye,'
saith he to them, * and teach all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy
Ghost ; teaching them to observe all things whatsoever
108 A DISCOURSE CONCERNING
I have commanded you : and, lo, I am with you always, even
unto the end of the world.'* All the benefits and blessings,
all the comfort and use of church-assembles and communion,
depends alone on the promise of the presence of Christ with
them. Thence doth all the authority that may be exercised
in them proceed ; and thence doth the efficacy of what they
do unto the edification of the souls of men, arise and flow.
Now that any one may thus enjoy the presence of Christ in
any church, with the fruits and benefits of it, no more can
be required of him, but that through the preaching of the
gospel, and baptism, being made a professed disciple, he do
or be ready to do and observe all whatsoever Christ hath
commanded. This hath he established as the rule of com-
munion among his disciples and churches in all generations.
In all other things which do relate unto the worship of God,
he hath set them and left them at liberty,'' which so far as it
is a grant and privilege purchased for them, they are obliged
to make good and maintain. We know it will be here re-
plied, that among the commands of Christ, it is, that we
should hear the church, and obey the guides and rulers
thereof: whatever therefore is appointed by them, we are to
submit unto and observe, even by virtue of the command of
Christ. And indeed it is certainly true, that it is the will
and command of the Lord Jesus, that we should both hear
the church and obey the guides of it: but by virtue of this
rule, neither the church nor its guides can make any thing
necessary to the disciples of Christ, as a condition of com-
munion v/ith them, but only what he hath commanded. For
the rule here laid down is given unto those guides or rulers,
who are thereby bound up, in the appointments of what the
disciples are to observe, unto the commands of Christ. And
were a command included herein, of obeying the commands
or appointments of church-guides, and the promise of the
presence of Christ annexed thereunto ; as he had given them
all his own power, and placed them in his throne, so we had
been all obliged to follow them whither ever they had carried
or led us, although it were to hell itself, as some of the ca-
nonists, on this principle, have spoken concerning the pope.
Here therefore is a rule of communion fixed, both unto them
that are to rule in the church, and them that are to obey.
» Matt, xxviii. 19, 20. b Ga). vi 1.
CHRISriAN^ LOVE AND PEACE. 109
And whereas, perhaps it may be said, that if the rulers of
the churcli may appoint notiiingin and unto the communion
of the church, but what Christ hath himself commanded,
then indeed is their authority little worth, yea, upon the
matter none at all : for the commands of Christ are suffi-
ciently confirmed and fixed by his own authority ; and to
what end then serves that of the rulers of the church ? We
must say, that their whole authority is limited in the text,
unto teaching of men to observe what Christ hath com-
manded. And this they are to do with authority; but un-
der him and in his name, and according to the rules that he
hath given them. And those who think not this power suf-
ficient for them, must seek it elsewhere ; for the Lord Christ
will allow no more in his churches.
To make this yet more evident, we may consider that par-
ticular instance, wherein the primitive Christians had a trial
in the case as now stated before us : and this was in the
matter of Mosaical ceremonies and institutions, which some
would have imposed on them, as a condition of their com-
munion in the profession of the gospel: in the determination
hereof, was their liberty asserted by the apostles, and their
duty declared to abide therein. And this was the most spe
cious pretence of imposing on the liberty of Christians^-
that ever they were exercised withal. For the observation
of these things had countenance given unto it, from their
divine original, and the condescending practice of the apo-
stles for a good season. That other instances of the like na-
ture should be condemned in the Scripture is impossible,
seeing none had then endeavoured the introduction of any
of that nature. But a general rule may be established in
the determination of one case, as well as in that of many ;
provided it be not extended beyond what is eminently in-
cluded in that case. Herein, therefore, was there a direction
given for the duty and practice of churches in following
ages; and that in pursuit of the law and constitution of the
Lord Christ before mentioned. Neither is there any force in
the exception, that these things were imposed under a pre-
tence of being commanded by God himself: for tliey say, to
require any thing under that notion, which indeed he hath
not commanded, is an adding to his command, which ought
not to be admitted : but to require things indifferent, with-
110 A DISCOURSE CONCERNING
out that pretence, may be allowed. But as in the former
way, men add unto the commands of God formally, so in this
latter, they do it materially, which also is prohibited : for
in his worship, we are forbidden to add to the things that he
hath appointed, no less than to pretend commands from him
which he hath not given. He, therefore, who professeth and
pleadeth his willingness to observe and do in church-com-
munion, whatever Christ hath instituted and commanded,
cannot regularly be refused the communion of any church,
under any pretence of his refusal to do other things, which
confessedly are not so required.
It is pleaded, indeed, that no other things, as to the sub-
stance of the worship of God, can or ought to be appointed,
besides what is instituted by Jesus Christ : but as to the
manner or modes of the performance of what he doth com-
mand, with other rites and ceremonies to be observed for
order and decency, they may lawfully be instituted by the
rulers of the church. Let it therefore at present be granted,
that so they may be by them who are persuaded of the lawful-
ness of those modes, and of the things wherein they consist;
seeing that is not the question at present under agitation.
Neither will this concession help us in our present inquiry,
unless it be also granted, that whatever may be lawfully
practised in the worship of God, may be lawfully made a
necessary condition of communion in that worship : but this
will not be granted, nor can it ever be proved. Besides, in
our present difference, this is only the judgment of one party,
that the things mentioned may be lawfully observed in and
among sacred administrations : and thereon the conclusion
must be, that whatever some think may be lawfully prac-
tised in divine worship, may lawfully be made an indispensable
condition of communion unto the whole. Nor will it give
force unto this inference, , that those who judge them lawful
are the rulers and guides of the church, unto whose deter-
mination the judgment of private persons is not to be op-
posed : for we have shewed before, that a judgment concern-
ing what any one is to do or practise in the worship of God,
belongs unto every man who is to do or practise aught there-
in; and he who makes it not, is brutish. And the judgment
which the rulers of the church are to make for the whole, or
to go before it, is in what is commanded, or not so, by Jesus
CHRISTIAN LOVE AND PEACE. Ill
Christ, not in what is fit to be added thereunto by them-
selves. Besides, if it must be allowed that such things may
be made the conditions of church-communion, then any who
are in place of authority, may multiply such conditions ac-
cording- unto the utmost extent of their judgments, until
they become burdensome and intolerable unto all, or really
ridiculous in themselves, as it is fallen out in the church of
Rome. But this would prove expressly destructive unto that
certain and unvariable rule of church-communion, which
the Lord Christ hath fixed and established, whereof we shall
speak again afterward.
Neither will that plea, which is by some insisted on in
this case, yield any solid or universal relief. It is said, that
some may warrantably and duly observe in the worship of
God, what is unduly and unwarrantably imposed on them by
others. And indeed all controversies about church-consti-
tution, discipline, and external worship, are by some reduced
unto these two heads ; that the magistrate may appoint ^hat
he pleaseth, and the people may observe whatever he ap-
points : for as there is no government of the church deter-
mined in the Scripture, it is meet it should be erected and
disposed by the supreme magistrate, who, no doubt, upon
that supposition, is only fit and qualified so to do : and for
outward worship, and the rites thereof, both it and they are
so far indifferent, as that we may comply with whatever is
imposed on us ; whether they be good, or useful, or evil, lies
at the doors of others to answer about. But this seems to
rise up in express contradiction unto those commands which
are given us, to ' stand fast in the liberty wherewith Christ
hath made us free ;' and in these things, not to be ' the ser-
vants of men.' For what do we do less than renounce the
privilege of our liberty purchased for us at a high rate and
price, or what are we less than ' servants of men,' whilst we
bring ourselves in bondage unto the observation of such
things in the worship of God, as we judge neither com-
manded by him, nor tending unto our own edification, but
merely because by them ordained ? Moreover, suppose it
be the judgment of some, as it is of many, that the things
mentioned, though in their own nature indifferent, do become
unlawful unto them to observe when imposed as necessary
conditions of all church-communion, contrary to the command
112 A DISCOURSE CONCERNING
and appointment of Christ? We know this is exceedingly
declaimed against as that which is perverse and froward.
For what, say many, can be more unreasonable, than that
things in their own nature indifferent should become unlaw-
ful because they are commanded? But it is at least no less
unreasonable, that things confessedly indifferent should not
be left so, but be rendered necessary unto practice, though
useless in it, by arbitrary commands. But the opinion tra-
duced, is also much mistaken. For although it be granted
that the things themselves are indifferent in their own na-
ture, not capable, but as determined by circumstances, of
either moral good or evil; yet it is not granted that the ob-
servation of them, even as uncommanded, is indifferent in
the worship of God. And although the command doth not
alter the nature, and make that which was indifferent be-
come evil, yet that command of itself being contrary to
many divine commands and instructions given us in the
Scripture, a compliance with the things commanded therein
may become unlawful to us. And what shall they do whose
judgment this is? shall they admit of them as lawful, upon
the consideration of that change about them which renders
them unlawful ? This they will not easily be induced to give
their assent unto.
Let therefore the rule of church-communion be observed,
which our Lord Jesus Christ hath fixed ; and no small occa-
sion of our strifes and divisions will be removed out of the
way. But whilst there is this contest amongst us, if one
pleads his readiness ' to do and observe whatever the Lord
Christ hath commanded,' and cannot be convinced of insin-
cerity in his profession, or of want of understanding in any
known institution of his, and thereon requires the commu-
nion of any church ; but others say, Nay, you shall observe
and do sundry other things that we ourselves have appointed,
or you shall have no communion with us ; as it cannot be but
that divisions and schisms will ensue thereon, so it will not
be difficult for an indifferent by-stander to judge on whether
side the occasion and guilt of them doth remain.
2. We have the practice of the apostles in the pur-
suance of the direction and command of their Lord and
ours, for our guide in this cause. And it may be well and
safely thought, that this should give a certain rule unto the
CHRrSTlAN LOVE AND PFACE. 113
proceedings and actings of all church-guides in future ages.
Now they did never inalcp any thing unscriptural, or what
they had not received by divine revelation, to be a condition
of communion in religious worship and church-order among
Christians. For as they testified themselves 'that they
would continually give themselves unto prayer and the mi-
nistry of the word/'^ so it was of old observed concerning
them, * that their constant labour was for the good of the
souls of men in their conversion unto God, and edification
in faith and holiness j'"^ but as for the institution of festivals
or fasts, of rites or ceremonies to be observed in the worship
of the churches, they intermeddled with no such things.
And thence it came to pass, that in the first entrance and
admission of observances about such things, there was a
great and endless variety in them, both as to the things
themselves observed, and as to the manner of their obser-
vation. And this was gradually increased unto such a
height and excess as that the burden of them became into-
lerable unto Christendom. Nor indeed could any better
success be expected in a relinquishment and departure from
the pattern of church-order, given us in their example and
practice. Neither is the plea from hence built merely on
this consideration, that no man alive, cither from their writ-
ings, or the approved records of those times, can manifest
that they ever prescribed unto the churches, or imposed on
them the observance of any uninstituted rite, to be observed
as a measure and rule of their communion ; but also it so fell
out in the good providence of God, that the case under de-
bate was proposed unto them, and jointly determined by
them. For being called unto advice and counsel in the
difference that was between the Jewish and Gentile con-
verts and professors, wherein the former laboured to impose
on the latter the observation of Moses's institutions as the
condition of their joint communion, as was mentioned even
now, they not only determine against any such imposition,
but also expressly declare, that nothing but necessary things
(that is, such as are so from other reasons antecedently unto
their prescriptions and appointments) ought to be required
of any Christians in the communion or worship of the
church.* And as they neither did nor would on that oreat
«Acts vi. 4. «> Socrat. Hist. lib. 5. e Acts xv.
VOL. XXI. I
114 A DISCOURSE CONCERNING
occasion, in that solemn assembly, appoint any one thing to
be observed by the disciples and churches which the Lord
Christ had not commanded ; so in their direction given unto
the Gentile believers for a temporary abstinence from the
use of their liberty in one or two instances whereunto it did
extend, they plainly intimate, that it was the avoidance of
a present scandal which might have greatly retarded the pro-
gress of the gospel, that was the reason of that direction.
And in such cases it is granted, that we may in many things
for a season forego the use of our liberty. This was their
way and practice, this the example which they left unto all
that should follow them in the rule and guidance of the
church. Whence it is come to pass in after ages, that men
should think themselves wiser than they, or more careful to
provide for the peace and unity of the church, we know not.
But let the bounds and measures of church-communion fixed
in and by their example, stand unmoved, and many causes
of our present divisions will be taken away. But it may be
it will be offered, that the present state of things in the world
requires some alteration in, or variation from, the precise
example of the apostles in this matter. The due observation
of the institutions of Christ in such manner as the nature of
them required, was thpn sufl&cient unto the peace and unity
of the churches. But primitive simplicity is now decayed
among the most ; so that a multiplication of rules and ob-
servances is needful for the same ends. But we have shewed
before, that the accommodation of church-rule and commu-
nion to the degeneracy of Christians or churches, or their
secular engagements, is no way advantageous unto religion.
Let them whose duty it is endeavour to reduce professors
and profession to the primitive standard of light, humility,
and holiness, and they may be ordered in all church con-
cerns according to the apostolical pattern. Wherefore, when
Christians unto the former plea of their readiness to observe
and do whatsoever Christ hath commanded them, do also
add their willingness to comply with whatever the apostles
of Christ have either by precept, or example in their own
practice, commended unto them, or did do or require in the
first churches, and cannot be convinced of failing to make
good their profession ; we do not know whence any can de-
rive a warranty enabling them to impose any other condi-
CHRISTIAN LOVE AND PEACE. 115
tions of communion on them. The institution therefore of
the Lord Christ, and the practice of the apostles, lie directly
against the imposing of the conditions inquired about. And
first to invent them, then to impose them, making them ne-
cessary to be observed, and then to judge and censure them
as schismatics, as enemies to love and peace, who do not
submit unto them, looks not unlike the exercise of an un-
warrantable dominion over the faith and consciences of
the disciples of Christ.
.**. Not only by their example and practice, but they
havfe also doctrinally declared what is the duty of churches,
and what is the liberty of Christians in this matter. The
apostle Paul discourseth at large hereon, Rom. xiv. xv.
The attentive reading of those two chapters is sufl&cient
to determine this cause among all uninterested and unpre-
judiced persons. He supposeth in them, and it is the
case which he exemplifies in sundry instances, that there
were among Christians and churches at that time different
apprehensions and observances about some things apper-
taining unto the worship of God : and these things were
such as had some seeming countenance of a sacred and
divine authority, for such was their original institution.
Some in the consideration hereof, judged that they were still
to be observed, and their consciences had been long exer-
cised in a holy subjection unto the authority of God in the
observance of them. Nor was there yet any express and
positive law enacted for their abrogation ; but the ceasing of
any obligation under their observance from their primitive
institution, was to be gathered from the nature of God's
economy towards his church. Many therefore continued
to observe them, esteelming it their duty so to do. Others
were persuaded and satisfied that they were freed from any
obligation unto the owning and observance of them. And
whereas this liberty was given them by Jesus Christ in the
gospel, they were resolved to make use of it, and not to
comply with the other sort, who pressed conformity upon
them in their ceremonies and modes of divine worship. So
it may fall out in other instances. Some may be persuaded
that such or such things may be lawful for them to observe
in the worship of God ; they may be so unto them, and, as
is supposed, in their own nature. On the consideration of
i2
116 A DISCOURSE CONCERNING
some circumstances they may judge that it is convenient or
expedient to attend unto their observance ; lastly, all coin-
cidences weighed, that it is necessary that so they should
do ; and that others also that walk with them in the profes-
sion of the gospel should conform themselves unto their
order and practice. On the other hand some there are, who,
because the things of the joint practice required, are not
appointed by Jesus Christ, nor doth it appear unto them
that he hath given power unto any others to appoint them,
do not judge it expedient, nor yet, all circumstances consi-
dered, lawful to observe them. Now whereas this case
answers unto that before proposed, the determination thereof
given by the apostle may safely be applied unto this also.
What rule therefore doth he give therein, which he would
have attended unto, as the means for the preservation of
love, peace, and unity among them ? Is it that the former
sort of persons, provided they be the most, or have the most
power, ought to impose the practice of those things which
they esteem lawful and convenient, on those who judge them
not so ; when it is out of question that they are not ap-
pointed by Christ ; only it is pretended that they are not
forbidden by him ? Where indeed the question was about
the institutions nf Christ, he binds up the churches precisely
unto what he had received from him.^ But in cases of this
nature, wherein a direct command of Christ cannot be
pleaded, nor is pretended, he absolutely rejects, and con-
demns all thoughts of such a procedure. But supposing
that differences in judgment and practice were and would be
among Christians, the sum of his advice is, that all offences
and scandals ought to be diligently avoided; that censuring,
judging, and despisings, on the account of such differences,
be cast out ; that tenderness be used towards them that are
weak, and nothing severely pressed on them that doubt;
and for their different apprehensions and ways, they should
all walk in peace, condescending unto, and bearing with, one
another. Nothing can more evidently determine the un-
lawfulness of imposing on Christians unscriptural conditions
of communion, than do the discourses of that great apostle
to this purpose. Yea, better it is, and more agreeable unto
the mind of Christ, that persons and particular churches
' 1 Cor, xi. 23.
CHRISTIAN LOVE AND PEACE. 117
should be left unto different observations in sundry things
relating unto sacred worship, wherein they cannot join with
each other, nor communicate together, endeavouring in the
mean time to ' keep the unity of the Spirit in the bond of
peace,' than that they should be enforced unto a uniformity
in the practice of things that have not the immediate autho-
rity of Christ enstamped on them. Accordingly it so fell
out among them unto whom the apostle gave these directions,
and that suitably unto his intention in them. For the dis-
senting parties agreeing in the common faith and profession
of the gospel, did yet constantly meet in distinct assemblies
or churches for the celebration of holy worship, because of
the different rites wherein they did not agree. And in this
posture were peace and love continued among them, until
in process of time their differences through mutual forbear-
ance being extinguished, they coalesced into one church-
state and ordelr: and the former peace which they had in
their distances was deemed sufficient, whilst things were
not measured nor regulated by secular interest or advan-
tages. But it is a part of our present unhappiness, that such
a peace among Christians and particular churches is mistaken
to have an ill aspect upon the concerns of some belonging
unto the church in power, honour, and revenue. But as we
apprehend there is, as things are now stated among us, a
plain mistake in this surmise ; so, if the glory of God and
the honour of the gospel were chief in our consultations
about church affairs, it would be with us of no such consi-
deration, as to hinder us from committing quietly the suc-
cess and events of duty unto the providence of God.
4. There was also a signal vindication of the truth
pleaded for, in an instance of fact among the primitive
churclies. There was an opinion which prevailed very early
among them, about the necessary observation of Easter, in
the room of the Jewish passover ; for the solemn comme-
moration of the death and resurrection of our Saviour: and
it was taken for granted by most of them, that the observ-
ance hereof was countenanced, if not rendered necessary
unto them, by the example of the apostles. For they
generally believed that by them it was observed, and that it
was their duty to accommodate themselves unto their prac-
tice ; only there was a difference about the precise time or
118 A DISCOURSE CONCERNING
day, which they were to solemnize as the head and rule of
their festival ; as every undue presumption hath one lame-
ness or other accompanying it : it is truth alone which is
square and steady. Some therefore pleaded the example
of John the apostle and evangelist, who as it is strongly
asserted and testified by multitudes, kept his Easter at such
a time, and by such a rule, whom they thought meet to fol-
low and imitate. Others, not inferior unto them in number
or authority, opposed unto their time the example of Peter,
whom they affirmed (on what grounds and reasons they
know best, for they are now lost) to have observed his
Easter at another time, and according unto a different rule.
And it is scarcely imaginable how the contests hereabouts
troubled the churches both of Europe and Asia ; who cer-
tainly had things more material to have exercised themselves
about. The church of Rome embraced that opinion, which
at length prevailed over the other, and obtained a kind of
Catholicism against that which was countenanced only by
the authority of St. John ; as that church was always
wondrous happy in reducing other churches unto an acquies-
cency in its sentiments, as seldom wanting desire or skill
dexterously to improve its manifold advantages. Now this
was that Easter was to be celebrated on the Lord's day only,
and not by the rule of the Jewish passover, on the four-
teenth day of the first month, what day of the week soever
it fell out upon. Hereon Victor, the bishop of that church,
being confident that the truth was on his side, namely, that
Easter was to be observed on the Lord's day, resolved to
make it a condition of communion, unto all the churches ; for
otherwise he saw not how there could be either union, peace,
or uniformity among them. He did not question but that
he had a good foundation to build upon : for that Easter
was to be observed by virtue of apostolical tradition, was
generally granted by all. And he took it as unquestionable
upon a current and prevalent rumour, that the observation of
it was confined to the Lord's day by the example of St.
Peter. Hereupon he refused the communion of all that
would not conform unto his resolution for the observation of
Easter on the Lord's day; and cast out of communion all
those persons and churches who would observe any other
day; which proved to be the condition of the principal
CHRISTIAN LOVE AND P£ACE. 119
churches of Asia, amongst whom the apostle John did
longest converse. Here was our present case directly ex-
emplified, or represented so long beforehand; the success
only of this fact of his, remaineth to be inquired into. Now
it is known unto all what entertainment this his new rule of
communion found among the churches of Christ. The re-
proof of his precipitancy, and irregular fixing new bounds
unto church-communion, was famous in those days : espe-
cially the rebuke given unto him and his practice, by one of
the most holy and learned persons then living, is eminently^
celebrated, as consonant to truth and peace, by those who
have transmitted unto us the reports of those times. He
who himself first condemned others rashly, was for his so
doing generally condemned by all. Suppose now that any
persons living at Rome, and there called into communion
with the church, should have had the condition thereof pro-
posed unto them; namely, that they should assent and
declare, that 'the observation of Easter by apostolical tra-
dition was to be on the Lord's day only ; and upon their
refusal so to do, should be excluded from communion, or
on their own accords should refrain from it ; where should
the guilt of this disorder and schism be charged ? And
thus it fell out, no<- only with those who came out of Asia to
Rome, who were not received by thp.ir Diotrcphcs ; but also
with sundry in that church itself, as Blastus and others ; as
what great divisions were occasioned hereby between the
Saxons and Britains, hath been by many declared. But in
the judgment of the primitive churches, the guilt of these
schisms was to be charged on them that coined and imposed
these new rules and conditions of communion. And had
they not been judged by any, the pernicious consequences
of this temerarious attempt are sufficient to reflect no incon-
siderable guilt upon it. Neither could the whole observ-
ance itself, from first to last, ever compensate that loss of
love and peace among Christians and churches, which was
occasioned thereby; nor hath the introduction of such
things ever obtained any better success in the church of
God. How free the churches were until that time, after
they were once delivered from the attempt of the circum-
cised professors to impose upon them the ceremonies of
Moses, from any appearance of unwritten conditions of
r20 A DISCOURSE CONCERNING
communion, is manifest unto all, who have looked into the
monuments which remain of those times. It it very true,
that sundry Christians took upon them very early, the ob-
servation of sundry rites and usages in religion, whereunto
they had no guidance or direction by the word of God. For
as the corrupted nature of man, is prone to the invention
and use of sensible present things in religion, especially
where persons are not able to find satisfaction in those that
are purely spiritual, requiring great intention of mind and
aifections in their exercise; so were they many of them
easily infected by that tincture which remained in them from
the Judaism or Gentilism from which they were converted.
But these observances were free, and taken up by men of
their own accord ; not only every church, but every person
in the most of them, as far as it appears, being left unto
their own liberty. Some ages it was before such things
were turned into laws and canons ; and that perhaps first by
heretics, or at least under such a degeneracy, as our minds
and consciences cannot be regulated by. The judgment,
therefore, and practice of the first churches are manifest
against such impositions.
5. Upon a supposition that it should be lawful for
any persons or churches to assifrn nnsrriptnral conditions
of their cnrmmiTiion, it will follow, that there is no certain
rule of communion amongst Christians fixed and determined
by Christ. That this is otherwise we have before declared,
and shall now only manifest the evil consequences of such
a supposition. For if it be so, no man can claim an admis-
sion into the society or communion of any church, or a par-
ticipation in the ordinances of the gospel with them, by
virtue of the authority of Jesus Christ. For notwithstand-
ing all his pleas of submission to his institutions, and the
observation of his commands, every church may propose
something, yea, many things unto him, that he hath not
appointed, without an admission whereof, and subjection
thereunto, he may be justly excluded from all church privi-
leges among them. Now this seems not consonant unto the
authority that Christ hath over the church, nor that honour
which ought to be given unto him therein. Nor on the
same supposition are his laws sufficient to rule and quiet the
consciences, or to provide for the edification of his disciples.
CHRISTIAN LOVE AND PEACE. 121
Now if Diotrephes is blamed, for not receiving the bre-
thren, who were recommended unto the church by the
apostle,t probably because they would not submit to that
pre-eminence which he had obtained among them, they will
scarcely escape without reproof, who refuse those whom the
Lord Christ commends unto them by the rules of the gospel,
because they will not submit unto such new impositions as
by virtue of their pre-eminence they would put upon them.
And what endless perplexities they must be cast into, who
have learned in these things to call him only Lord and
Master, is apparent unto all. Baptism, with a voluntary
credible profession of faith, repentance, and obedience unto
the Lord Christ in his commands and institutions, is all the
warranty which he hath given unto any of his disciples, to
claim their admission into his churches, which are instituted
and appointed to receive them, and to build them up in
their faith. And if any person who produceth this war-
ranty, and thereon desir<^th, according to order, the commu-
nion of any church; if he may be excluded from it, or for-
bidden an entrance into it, unless it be on grounds sufficient
in the judgment of charity to evince the falseness and hypo-
crisy of his profession, little regard is had to the authority
of Christ, and too much unto men's own. Churches indeed
may more or less insist upon the explicitness of this profes-
sion, and the evidences of its sincerity, as they find it tend
to their peace and edification, with a due attendance unto
the rule and example left unto them in this matter in the
gospel. And that the exercise of this power in any churches
may not turn to the prejudice of any, every professor is
allowed, with reference unto particular assemblies, to make
his choice of the measure he will comply withal j at least if
he will make the choice of his habitation subservient unto
his edification. Hereby the peace and duty, both of churches
and private persons are secured. And this rule of church
admission and communion, furnished Christians with peace,
love, and unity for many ages, setting aside the ruffle given
them in the rashness of Victor before mentioned. It was
also rendered practicable and easy, by virtue of their com-
munion as churches among themselves : for from thence,
commendatory letters supplied the room of actual profes-
s 3 John 9, 10.
122 A DISCOURSE CONCERNING
fession in them who having been admitted into one church,
did desire the same privilege in any other. And on this
rule w^ere persons to be received, though w^eak in the faith,
though it may be in some things otherwise minded than the
generality of the church, though babes and unskilful, as to
degrees, in the word of truth.'* But this rule was always
attended with a proviso, that men did not contradict or
destroy their own profession by any unholy conversation :
for such persons never were, nor never are to be admitted
unto the especial ordinances of the church ; and a neglect
of due attendance hereunto, is that which principally hath
cast us into all our confusions, and rendered the institutions
of Christ ineffectual. And if this warranty which the Lord
Christ hath given unto his disciples, of claiming a partici-
pation in all the privileges of his churches, an admission
unto a joint performance of all the duties required in them,
may, upon the supposition of a power left to impose other
conditions of communion on them, be rejected and rendered
useless, all church-communion is absolutely resolved into
the variable wills of men. The church no doubt may judge
and determine upon the laws of Christ, and their due ap-
plication unto particular occasions ; as whether such per-
sons may according to them be admitted in their fellowship.
To deprive churches of this liberty, is to take away their
principal use and service. But to make laws of their own, the
subject matter whereof shall be things not commanded by
Christ, and to make them the rule of admitting professed
Christians unto their communion, is an assumption that
cannot be justified. And it is certain, that the assuming
of an authority by some churches for such-like impositions,
is that which hath principally occasioned many to deny
them so to be ; so at once to overthrow the foundation of
all that authority, which in so many instances they find to
be abused. And although the church of Rome may prevail
on weak and credulous persons, by proposing unto them an
absolute acquiescency in their dictates and determinations,
as the best, readiest, and most facile means of satisfaction;
yet there is nothing that doth more alienate wise and con-
scientious persons from them, than doth that unreasonable
proposal. Moreover, it is highly probable that endless dis-
"' Rom. xiv. 1, Phil. iii. 15. Heb. v. 12—11.
CHUISTIAX LOVE AND PEACE. 123
putes will arise on this supposition, about what is meet and
convenient, and wliat not, to be added unto the Scripture
rules of communion. They have done so in the ages past,
and continue yet to do. Nor can any man on this principle
know, or probably conjecture, when he hath a firm station
in the church, or an indefeasible interest in the privileges
thereof. For supposing that he hath concocted the imposi-
tions of one church, on the first removal of his habitation,
he may have new conditions of communion prescribed unto
him. And from this perplexity nothing can relieve him,
but a resolution to do in every place whereunto he may
come, according to the manner of the place, be it good or
bad, right'or wrong. But neither hath the Lord Christ left
his disciples in this uncertainty which the case supposeth,
nor will accept of that indifFerency which is in the remedy
suggested. They therefore who regulate their communion
with any churches, by the firm stated law of their right and
privilege, if they are not received thereon, do not by their
abstinence from it, contract the guilt of schism or any
blameable divisions.
Moreover, upon a supposition of such a liberty and
power to prescribe and impose unwritten conditions of
church-communion on Christians, who or what law doth, or
shall prescribe bounds unto men, that they do not proceed
in their prescriptions beyond what is useful unto edifica-
tion, or unto what will be really burdensome and intolerable
unto churches. To say that those who claim this power
may be securely trusted with it, for they will be sure not to
fall into any such excesses, will scarcely give satisfaction :
for besides that such a kind of power is exceedingly apt to
swell and extend itself unmeasurably, the common experi-
ence of Christendom lies against this suggestion. Was not
an excess of this kind complained of by Austin of old, when
yet the observation of ecclesiastical customs was much
more voluntary than in after ages ; neither were they made
absolutely conditions of communion, unless among a very
few? Do not all Protestants grant and plead that the papal
church hath exceeded all bounds of moderation and sobriety
herein ; so that from thence they take the principal war-
ranty of their secession from it ? Do not other churches
mutually charge one another on the same account ? Hath
not a charge of this excess been the ball of contention in
124 A DISCOURSE CONCERNING
this nation ever since the reformation ? If then there be
such a power in any, either the exercise of it is confined
unto certain instances by some power superior unto them,
or it is left absolutely, as unto all particulars whereunto it
may be extended, unto their own prudence and discretion.
The first will not be asserted, nor can be so, unless the in-
stances intended can be recounted, and the confirming
power be declared. If the latter be affirmed, then let them
run into what excesses they please, unless they judge them-
selves that so they do, which is morally impossible that
they should, none ought ever to complain of what they do :
for there is no failure in them who attend unto their rule ;
•which in this case is supposed to be men's own prudence
and discretion. And this was directly the state of things in
the church of Rome ; whence they thought it always ex-
ceedingly unequal that any of their ecclesiastical laws
should be called in question ; since they made them accord-
ino- to their own judgment, the sole rule of exercising their
authority in such things. Where is the certainty and stabi-
lity of this rule? Is it probable that the communion and
peace of all churches, and all Christians, are left to be re-
gulated by it? And who will give assurance that no one
condition directly unlawful in itself shall be prescribed and
imposed by persons enjoying this pretended power? Or
who can undertake that the number of such conditions as
may be countenanced by a plea of being things in their own
nature indifferent, shall not be increased until they come to
be sach a burden and yoke as are too heavy for the disciples
of Christ to bear, and unlawful for them to submit themselves
unto? May any make a judgment but themselves who im-
pose them, when the number of such things grows to a
blameable excess ? If others may judge, at least for them-
selves, and their own practice, and so of what is lawful or
not, it is all that is desired. If themselves are the only
judges, the case seems very hard, and our secession from
the church of Rome scarcely warrantable. And who sees
not what endless contests and differences will ensue on
these suppositions, if the whole liberty of men's judgments,
and all apprehensions of duty in professors, be not swallowed
up in the gulf of atheistical indifferency, as to all the con-
cerns of outward worship ?
The whole of what hath been pleaded on this head, might
CHRISTIAN LOVE AND PEACE. 125
be confirmed with the testimony of many of the learned
writers of the church of England, in the defence of our
secession from that of Rome. But we shall not here pro-
duce them in particular. The sum of what is pleaded by
them, is. That the being of the catholic church lies in essen-
tials ; that for a particular church to disagree from all other
particular churches "in some extrinsical and accidental
things, is not to separate from the catholic church, so as
to cease to be a church ; but still whatever church makes
such extrinsical things the necessary conditions of com-
munion, so as to cast men out of the church, who yield not
to them, is schismatical in its so doing, and the separation
from it is so far from being schism, that being cast out of
that church on those terms only, returns them unto the
communion of the catholic church. And nothing can be
more unreasonable, than that the society imposing such
conditions of communion, should be judge whether those
conditions be just and equitable or no. To this purpose do
they generally plead our common cause. Wherefore, from
what hath been discoursed, we doubt not but to affirm,
that where unscriptural conditions of communion, indis-
pensably to be submitted unto and observed, are by any
church imposed on those whom they expect or require to
join in their fellowship, communion, and order ; if they on
whom they are so imposed, do thereon withhold or with-
draw themselves from the communion of that church, espe-
cially in the acts, duties, and parts of worship, wherein a
submission unto these conditions is expressed either ver-
bally or virtually, they are not thereon to be esteemed guilty
of schism ; but the whole fault of the divisions which ensue
thereon, is to be charged on them who insist on the neces-
sity of their imposition.
That this is the condition of things with us at present,
especially such as are ministers of the gospel, with reference
unto the church of England, as it is known in itself, so it
may be evidenced unto all, by an enumeration of the parti-
culars that are required of us, if we will be comprehended
in the communion and fellowship thereof.
For,l. It is indispensably enjoined, that we give a solemn
attestation unto the liturgy, and all contained in it, by the
subscription or declaration of our assent and consent there-
126 A DISCOURSE CONCERNING
unto ; which must be accompanied with the constant use of
it in the whole worship of God. As was before observed, we
dispute not now about the lawfulness of the use of liturgies,
in the public service of the church ; nor of that in particular
which is established among us by the laws of the land.
Were it only proposed or recommended unto ministers for
the use of it in whole or in part, accoi*ding as it should be
found needful unto the edification of their people, there
would be a great alteration in the case under consideration.
And if it be pretended, that such a liberty would produce
greater diversity, yea, and confusion in the worship of God,
we can only say, that it did not so of old, when the pastors
of churches were left wholly to the exercise of their own
gifts and abilities in all sacred administrations. But it is
the making of an assent and consent unto it, with the con-
stant use of it, or attendance unto it, a necessary condition
of all communion with the church, which at present is called
into question. It will not, we suppose, be denied, but that
it is so made unto us all, both ministers and people ; and
that by such laws, both civil and ecclesiastical, as are suf-
ficiently severe in their penalties : for we have rules and
measures of church-communion assigned unto us, by laws
merely civil. Were there auy colour or pretence of denying
this to be so, we should proceed no farther in this instance ;
but things are evidently and openly with us as here laid
down. Now this condition of communion is unscriptural ;
and the making of it to be such a condition, is without war-
ranty or countenance from the word of God, or the practice
of the apostolical and primitive churches. That there are
no footsteps of any liturgy, or prescribed forms for the ad-
ministration of all church ordinances to be imposed on the
disciples of Christ in their assemblies, to be found in the
Scripture, no intimation of any such thing, no direction
about it, no command for it, will, we suppose, be acknow-
ledged. Commanded indeed we are to make prayers and
supplications for all sorts of men in our assemblies, to in-
struct, lead, guide, and feed the flock of Christ,"" to administer
the holy ordinances instituted by him, and to do all these
things decently and in order. The apostles also describing
the work of the ministry in their own attendance unto it, affirm
»" 1 Tim. ii. 1.. Acts xx. 28, 1 Pet. v. 2. ■■
CHrilSTIAX LOVE AND PEACE. 127
that they would * give themselves continually unto prayer
and the ministry of the word.'' But that all these things
should be done (the preaching of the word only excepted)
in and by the use or reading of a liturgy, and the prescribed
forms of it, without variation or receding from the words
and syllables of it in any thing, that the Scripture is utterly
silent of. If any one be otherwise minded, it is incumbent
on him to produce instances unto his purpose. But withal
he must remember, that in this case it is required not only
to produce a warranty from the Scripture for the use of
such forms or liturgies, but also, that rules are given therein,
enabling churches to make the constant attendance unto
them, to be a necessary condition of their communion. If
this be not done, nothing is offered unto the case as at pre-
sent stated. And whatever confidence may be made use of
herein, we know that nothing unto this pui'pose can be
thence produced. It is pleaded, indeed, that our Saviour
himself composed a form of prayer, and prescribed it unto
his disciples : but it is not proved that he enjoined them
the constant use of it in their assemblies, nor that they did
so use it, nor that the repetition of it should be a condition
of communion in them, though the owning of it as by him
proposed, and for the ends by him designed, may justly be
made so ; least of all is it, or can it be proved, that any rule
or just encouragement can hence be taken for other men,
who are neither Jesus Christ nor his apostles, but weak and
fallible as ourselves, to compose entire liturgies, and im-,
pose the necessary use of them in all the worship of the
church.
Neither is there the least countenance to be obtained
unto such impositions, from the practice or example of the
first churches. Liturgies themselves were an invention of
after ages, and the use of them now inquired after of a much
later date. For those which pretend unto apostolical anti-
quity, have long since been convicted to be spurious and
feigned : nor is there scarce any learned man who hath the
confidence to assert them to be genuine, and on a supposi-
tion that so they are, no tolerable reason can be given why
the use of them should be neglected, and such others taken
up as are of a most uncertain ori-ginal. The first condition
* Acts vi. 4.
128 A DISCOURSE CONCERNING
therefore of communion proposed unto us is not only un-
scriptural, which is sufficient unto our present argument, but
also destitute of any ancient example or usage among the
churches of Christ, to give countenance unto it. This if we
admit not of, if we attend not unto, we are not only refused
communion in other things, but also excommunicated, or
cast out of the whole communion of the church, as many are
at this day ; yet some are so, not only for refusing compli-
ance with the whole of it in general, but for not observing
every particular direction belonging unto it (as might be
manifested in instances) of no great importance. If there-
fore any divisions or schisms do ensue among us on this
account, that some indispensably require an assent and con-
sent unto the liturgy, and all things contained in it, as the
condition of complete church-communion, or a necessary
attendance on the whole religious worship thereby performed,
and therein prescribed, which others refuse to admit of as
such, and thereon forbear the communion proposed unto
them, it is evident from the rules laid down, where the guilt
of them is to be charged. And we do not discourse of what
any may do among themselves, judging it meet for their edi-
fication, nor of what a civil law may constitute with respect
unto public places, employments, and preferments ; but only
where lies the sin and evil that attends divisions arising
on these impositions, and which, by their removal, would
be taken away. And there seems to be an aggravation of
this disorder, in that' not only all men are refused commu-
nion who will not submit unto these terms of it, but also,
they are sought out and exposed unto severe penalties if
they will not admit of them, though expressly contrary to
their consciences and persuasions.
2. Canonical submission unto the present ecclesiastical
government of the church, and the administration of the
discipline thereof, in their hands by whom the power of it is
possessed, with an acquiescency therein, are to the same
purpose required of us, and expected from us. Who these
are, and what are the ways and means of their administra-
tions, we shall not repeat, as unwilling to give offence unto
any. We cannot but know how, and in what sense these
things are proposed unto us, and what is expected from us
thereon. Neither dare we give another sense of them in our
CHRISTIAN LOVE AND PEACE. 129
minds, than what we judge to be the sense and intention of
them who require our submission and obedience unto them.
It is not certainly their design nor mind, that we should look
on the offices of the church as unwarrantable, and on their
rule as inconvenient, so as to endeavour a reformation in the
one and of the other. It is such a conformity they intend,
as whereby we do, virtually at least, declare our approbation
of all these things in the church, and our acquiescency in
them. Neither can we be admitted to put in any exception,
nor discharge our consciences by a plain declaration of what
we dislike or dissent from, or in what sense we can submit
unto any of these things. We take it therefore for granted,
that in the conformity required of us, we must cordially and
sincerely approve the present ecclesiastical government, and
the administration of church-discipline thereby. For it is
the profession of our acceptance of it as proposed unto us;
and if we acquiesce not therein, but express an uneasiness
under it, we do it at the hazard of the reputation of our sin-
cerity and honesty in conforming. Now this condition of
communion with the church of England is also unscriptura],
and consequently unlawful to be made so. This is by many
now plainly acknowledged : for they say there is no govern-
ment determined in the Scripture. But this now in force
amongst us is erected by the authority of the magistrate,
who hath supreme power in things ecclesiastical : and on
that ground a lawful government they plead it to be, and
lawful to be exercised, and so also by others to be submitted
to. But we have now sundry times declared that this is not
our present question. We inquire not whether it be lawful
or no, or on what account it may be so esteemed, or how far
it may be submitted unto, or wherein ; but we say, the pro-
fessed acknowledging of it with submission unto it, as the
government of the church, is required of us as a necessaiy
condition of oiu* communion. If they are not so, give us
liberty to declare our sense concerning it without prejudice:
and if it be so, then may we refuse this condition as un-
scriptural. For in the case of conformity, there is not only
a submission to the government required, but expressly (as
was said) an approbation of it, that it is such as it ought to
be. For in religious things our practice declares a cordial
approbation, as being a part of our profession wherein we
VOL. XXI. K
130 A DISCOURSE CONCERNING
ought to be sincere. Some again make some pleas, that
bishops, and some government by them, are appointed by
the apostles; and therefore a submission unto them may be
justly required as a condition of communion. For we will
not now dispute, but that whatever is so appointed may be
so required ; although we believe that every particular in-
stance of this nature is not rigidly to be insisted on, if it
belong not unto the essentials of the church, and it be du-
bious to some whether it be so appointed or no. But yet nei-
ther doth an admittance of this plea, give us any relief in
this matter. For suppose it should or might be proved that
there ought to be, according to the mind of Christ in all
churches, bishops, with a pre-eminence above presbyters in
order or degree, and that the rule of the church doth prin-
cipally belong unto them that are so ; yet will not this con-
cession bear an application to the present question, so as to
afford us any relief. For the granting of things so dubious
and questionable, can never give them such an evidence of
truth and firmitude in the church, as to warrant the making
of them necessary conditions of communion unto all Chris-
tians. Neither doth it follow from any thing that pretendeth
to fall under Scripture proof, that such bishops should be
diocesan ; that they should depend on archbishops over
them ; that they should assume the whole power of church-
rule and discipline into their hands ; that they should admi-
nister it by chancellors, archdeacons, commissaries, and the
like ; that this should be done by presentments, or indict-
ments, citations, processes, litigious pleadings, after the
manner of secular or civil courts, to the exclusion of that
rule and discipline which the gospel directs unto, with the
management of it in love and brotherly compassion in the
name and by the Spirit of our Lord Jesus Christ. But these
things we shall not in particular insist upon, for the reason
before given. This we must say, that take the whole of the
government and the administration thereof together, which
by the conformity required of us we must testify our appro-
bation of, and acquiescence in, or we deal hypocritically
with them that require it of us ; and we know it to be so far
unscriptural, as that an acknowledgment of it, and submis-
sion unto it, cannot duly and justly be made a necessary
condition of communiou unto us. It may be it will be said.
CHRISTIAN LOVE AND PEACE. 131
that submission unto the government of the church is not
so much a condition of communion with it as it is that
wherein our communion itself with it doth consist; and it is
but a fancy to think of communion with a church without it.
But this is otherwise; as appears in those churches where
all rule and government being left in the hand of the civil
magistrate, there communion is merely spiritual in the admi-
nistration of evangelical ordinances. And might but that
be admitted which nature, reason, the law of the Christian
faith, and gospel obedience, do require, namely, that church-
fellowship and communion be built upon men's own judg-
ment and choice; and this would go a great way towards the
pacification of our differences. But if this be so, and that
all church-communion consists in submission to the govern-
ment of it, or at least that it doth so principally, it becomes
them by whom it is owned and avowed so to do, to take
care that that government be derived from the authority of
Christ, and administered according to his mind ; or all
church-communion, properly so called, will be overthrown.
3. We are required to use and observe the ceremo-
nies in worship which the present church hath appointed,
or doth use and observe. This also is made a necessary
condition of communion unto us. For many are at this day
actually cast out of all communion for not observing of
them. Some are so proceeded against for not observing of
holy days ; some for not kneeling at the sacrament of the
Lord's supper; some for not using the sign of the cross in
baptism : and what would become of ministers that should
neglect or omit to wear the surplice in sacred administra-
tions, is easy to conjecture. But these things are all of
them unwritten and unscriptural. Great and many indeed
have been the disputes of learned men, to prove that al-
though they have no divine institution, nor yet example of
apostolical or primitive practice, yet that they may be law-
fully used for decency and order in the worship of God.
Whether they have evinced what they aimed at is as yet
undetermined. But supposing in this case all to be as they
would pretend, and plead that it should be, yet because
they are all granted to be arbitrary inventions of men, and
very few of those who make use of them are agreed what is
their proper use and signification, or whether they have any
K 2
132 A DISCOURSE CONCERNING
or no, they are altogether unmeet to be made a necessary
condition of communion. For inquiry may be made, on
what warranty, or by what rule they may be appointed so to
be ? Those who preside in and over the churches of Christ,
do so in his name, and by his authority : and therefore they
can impose nothing on them as a condition of their commu-
nion together but what his name is upon, or what they have
his authority for : and it will be dangerous to set his seal
unto our own appointments. For what men think meet to
do themselves in the matters of the house of God and his
worship, it maybe measured and accepted with him accord-
ing to their light and design : but for what they impose on
others, and that under no less penalty than the deprivation
of the outward administration of all the privileges procured
for them by Jesus Christ, they ought to have his warrant
and authority for. And their zeal is to be bewailed, who
not only cast men out of all church-communion, so far as in
them lieth, for a refusal to observe those voluntarily imposed
ceremonies in sacred worship, but also prosecute them with
outward force to the ruin of them and their families ; and we
cannot but wonder that any should as yet think meet to
make use of prisons and the destruction of men thereby, as
an appendix of their ecclesiastical discipline, exercised in
the highest severity, on no greater occasions than the omis-
sion of the observance of these ceremonies. Whether such
proceedings are measured by present interest, or the due
consideration of what will be pleasing to the Lord Jesus
Christ at the last day, is not difficult to determine.
4. As we are ministers, there is in some cases re-
quired of us under the same penalty, an oath of canonical
obedience. We need not labour to prove this to be unscrip-
tural ; nor, to avoid provocations, shall at present declare
the rise, nature, and use of it, with the fierce digladiations
that have formerly been about it. We can look upon it no
otherwise, but as that which is contrary to the liberty, and
unworthy of the office of a minister of the gospel.
We know not any thing else which is required of us unto
the end mentioned, unless it be of some a subscription unto
the articles of religion. And this, because the Scripture en-
joins unto all a consent unto sound doctrine and a form of
wholesome words, may be admitted so far as those articles
CHRISTIAN LOVE AND PEACE. 133
concern only points of faith ; but whereas there is annexed
unto them, and enjoined with other things, an approbation
of all those instances of conditions of communion before
insisted on, a subscription unto the whole becomes of the
same nature with things themselves therein approved of.
These are the conditions of communion with the church
of England, which are proposed unto us, and which we are
indispensably to submit unto if we intend to be partakers
thereof; and these are all that we know of that nature. That
any of these are in particular prescribed in the word of God,
much less that they can derive any warranty from thence to
be made necessary conditions of church-communion, will
not we suppose be pretended by any. If therefore any di-
visions do ensue on the refusal of some to admit of these
conditions, the guilt of them cannot by any rule of Scrip-
ture, or from any example of the first churches, be charged
on them who make that refusal. Other groundless accusa-
tions and charges we value not ; for this is but man's day,
the judgment whereof we neither stand nor fall unto. Yea,
we esteem oui'selves obliged, in all peaceableness and so-
briety, to bear witness against such impositions, and unto
that liberty wherewith the Lord Christ hath made his
churches and disciples free. And if once things were come
unto that state, that men would assign no other terms of
church-communion than what Christ hath appointed, it
would quickly appear where the guilt of our divisions would
remain, if any such divisions would yet remain. But so long
as there is a desire to make the wills and wisdoms of some
men, fallible even as others, the rule and measure of obedi-
ence in spiritual things, an end of strife and contention
among Christians will be expected in vain. And this we
say with hearts in some measure sensible and pained, to
see the body of Christ torn in pieces, by the lusts, passions,
and carnal interests of men. Could we contribute any thing
to the healing of the wounds and ruptures that are amongst
Christians, provided it may have a consistency with the
mind of Christ, and the duty we owe unto him (as indeed
nothing else will really contribute any thing thereunto), we
should with all readiness and faithfulness give up our best
endeavours therein. And where we can do nothing else, we
hope we shall bear with patience those disdainful reproaches
134 A nnscouRSE concerning
which the pride of men, blown up by a confluence of secular
perishing advantages, prompts them to pour out upon us,
for our non-compliance with their impositions.
Secondly, By the conformity required of us, we must con-
sent unto the omission of sundry duties, which are made so
unto us by the command and appointment of Jesus Christ.
If we are at any time hindered in the discharge of any neces-
sary duty by others, w^e have somewhat to plead in our own
excuse: but if we ourselves voluntarily consent to the neg-
lect or omission of them, we cannot avoid the guilt of sin.
And the worst way whereby such a consent may be ex-
pressed, is by compact and agreement with others ; as
though it were in our power to bargain with other men, what
duties we will observe, and what we will omit in the worship
of God. Now in the conformity required of us, we are to
give this consent, and that as it were by compact and agree-
ment, which deprives us of all pretence of excuse in our
omissions. It is no time afterward to plead that w^e would
discharge such duties, were we not hindered or forbidden : we
have ourselves antecedently and voluntarily renounced a
concern in such forbidden duties. For no man can honestly
conform, but it is with a declared resolution to accept of all
the terms and consequents of it, with an approbation of
them. Under this notion it is, that we look on conformity ;
and what others apprehend thereby, or understand therein,
who seem to press men to conform unto what they do not
approve, we know not. If then there be any omission of
known duties inseparably accompanying our conformity, that
thereby we solemnly consent unto.
This therefore we are obliged to refuse, because without
sin, in the voluntary neglect and omission of duty, we can-
not comply with it ; which therefore can be no schism in us,
nor what might in any way render us blameable. The Lord
Christ hath prescribed no such law of unity and peace unto
his churches, as that his disciples should be bound con-
stantly to neglect any known duty, which they owe to him-
self, for their sakes. Nor do his institutions interfere, that
the observance of any one should exclude a due attendance
unto another. Neither doth he by his commands, bring any
one into a necessity of doing that which is evil, or of omit-
ting any thing that is required of him in the way of duty.
CHRISTIAN LOVE AND PEACE. 135
However, therefore, we value church-peace and union, we
dare not purchase it by an abrenunciation of any duty we
owe to Jesus Christ ; nor would an agreement procured on
such terms be of any use unto us, or of advantage to the
church itself. Wherefore that compliance in church-com-
munion which would be obstructive of any necessary duties,
is not by the Lord Christ enjoined us, and therefore its omis-
sion cannot be culpable in us, but it would itself be our sin :
especially would it be thus, where the duties so to be omit-
ted, are such as are incumbent on us, by virtue of especial
ofl5ce, wherein we are peculiarly required to be faithful. It
remaineth therefore only, that we declare wherein we should
by conformity engage unto the omission of such duties as
are indispensably required of us. And this we shall do in
some few instances.
1. Every minister of the gospel hath, by the appoint-
ment of Jesus Christ, the whole immediate care of the
flock, whereof he is overseer, committed unto him. That no
part hereof which belongs unto their edification is exempted
from him, the charge that is given unto him, and the ac-
count which will be expected from him, do sufficiently evi-
dence. For as ministers are called overseers, rulers, guides,
pastors, and the like ; so are they commanded to feed the
flock, to take the oversight of it, and to rule the house of
God,** a discharge of all which must come into their account.
Nor is there any word spoken in the whole Scripture, relat-
ing to the rule and government of the church, which is not
spoken principally with respect unto them. Nor is there the
least intimation of an exemption of any part of the discipline
of the gospel, from their office or care. If it be pretended
that there is, let the places be produced wherein such an ex-
emption is made, or any instances of it among the first
churches, and they shall be considered ; for hitherto no such
thing has been attempted that we know of. Nor is it at
all concluded from the plea, that some are appointed unto a
superior degree above others in the rule of the church. For
a man may have the whole-rule of his flock committed unto
him, although he should be obliged to give an account unto
others of his discharge thereof. It is therefore the duty of
all ministers of the gospel, not only to teach, instruct, and
" Acts XX. 17.28. iTim. iii. h. 1 Pet. v. 1—5. Heb. v. 17,
136 A DISCOURSE CONCERNING
preach to their flocks, but to go before them also in rule and
government, and in the exercise of the spiritual discipline
appointed in the gospel, in the order wherein it is appointed
for their edification. The keys of the kingdom of heaven
are committed unto them, or they are not: if they are not, by
what authority do they take upon them to open and shut in
the house of God, in ministerial teaching, and authoritative
administrations of sacred ordinances? For these things be-
long unto the authority which is given by Christ under
that metaphorical expression of * the keys of the king-
dom of heaven ;' the reason of the allusion and its ap-
plication being obvious. And if these are not received by
any, they are usurpers, if they undertake to administer unto
the church authoritatively in the name of Jesus Christ. IT
they are given or granted unto them, how may it be made to
appear that they are so, for the ends mentioned only, but
not for the rule and government of the church, which also
belongs unto them? where is the exemption in the grant
made to them? where are the limits assigned unto their
power, that they shall exercise it in some concerns of the
kingdom of heaven, but not in others ? And whereas the
greatest and most necessary parts of this power, such as are
ministerial teaching, and the administrations of the sacra-
ments, are confessedly committed unto them, how comes it
to pass that the less should be reserved from them ? For
whereas the former are necessary to the very being of the
church, the latter are esteemed by some scarcely to belong
unto it. To say that bishops only receive these keys, and
commit or lend the use of them to others, for such ends and
purposes as they are pleased to limit, is both foreign to the
Scripture, and destructive of all ministerial power. And if
ministers are not the ministers of Christ, but of men ; if they
have not their authority from him, but from others ; if that
may be parcelled out unto them which they have from him,
at the pleasure of any over them, there needs not much con-
tending about them or their ofiice.
Besides, the relation of these things one to another is
such, as that if they were absolutely separated, their efficacy
unto edification will be exceedingly impaired, if not de-
stroyed. If those who have the dispensation of the word
committed unto them, have not liberty and authority ; if it be
CHRISTIAN LOVE AND PEACE, 137
not part of their office-duty to watch over them unto whom
it is dispensed, and that accompanied with spiritual wea-
pons, ' mighty through God,' towards the fulfilling of the
obedience of some, and the 'revenging of disobedience,' in
others; if they have no power to judge, admonish, or cen-
sure them that walk unanswerably to the doctrine of the
gospel preached unto them, and whose profession they have
taken upon them ; they will be discouraged in the pursuit of
their work, and the word itself be deprived of a helpful
means appointed by Christ himself to further its efficacy.
And those who shall content themselves with the preaching
of the word only, without an inquiry after its success in the
minds and lives of them that are committed to their charge,
by virtue of that care and authoritative inspection which
indeed belongs to their office, will find that as they do dis-
charge but one part of their duty, so they will grow cold and
languid therein also. And when there hath been better
success, as there hath, where some against their wills have
been hindered by power from the exercise of the charge laid
on them by Christ in this matter, making up as they were
able by private solicitude and persuasion, what they were
excluded from attending unto in public ministerial acts, it
hath been an effect of especial favour from God, not to be
ordinarily expected on the account of any rule. And thence
it is, that for the most part things openly and visibly do fall
out otherwise ; the people being little reformed in their
lives, and preachers waxing cold and formal in their work.
And if the censures of the church are administered by them
who preach not the word unto the people, they will be weak
and enervous as unto any influence on the consciences of men.
Their minds indeed may be affected by them, so far as they
are attended with outward penalties ; but how little this
tends unto the promotion of holiness, or the reformation of
men's lives, experience doth abundantly testify. Church-
discipline and censures are appointed merely and solely to
second, confirm, and establish the word, and to vindicate it
from abuse and contempt ; as expressing the sense that
Jesus Christ hath of them by whom it is received, and of
them by whom it is despised. And it is the word alone
which gives authority unto discipline and censures. Where
therefore they are so separated, as that those by whom the
138 A DISCOURSE CONCERNING
word is administered, are excluded from an interest in the
exercise of discipline ; and those unto whom the adminis-
tration of discipline is committed, are such as neither do,
nor for the most part ought, to preach the word, it cannot
be, but that the efficacy and success of them both will be
impeded.
It is so also as to tlie administration of the Sacraments,
especially that of the supper of the Lord. These are the
principal mysteries of our religion, as to its external form
and administration ; the sacred rites whereby all the grace,
mercy, and privileges of the gospel, are sealed and confirmed
unto them who are in a due manner made partakers of them.
About them, therefore, and their orderly administration, did
the primitive church always use their utmost care and dili-
gence ; and these in an especial manner did they make use
of, with respect unto them, to whom they were to be com-
municated. For they feared, partly, lest men should be
made partakers of them to their disadvantage, being not so
qualified as to receive them to their benefit; as knowing
that where persons through their own defaults obtain not
spiritual profit by them, they are in no small danger of hav-
ing them turned into a snare ; and partly, that these holy
and sacred institutions themselves might neither be pro-
faned, contaminated, nor exposed unto contempt. Hence,
of those who gave up their names unto the church, and took
upon them the profession of the gospel, the greatest part were
continued for a long season under their care and inspection,
but were not admitted into the society of the church in
those ordinances, until upon good trial they were approved.
And if any one after his admittance was found to walk un-
answerably unto his profession, or to fall into any known
sin, whence offence did ensue among the faithful, he was
immediately dealt withal in the discipline of the church ;
and in case of impenitency, separated from the congrega-
tion. Nor did the guides or pastors of the churches think
they had any greater trust committed unto them than in
this, that they should use their utmost care and diligence,
that persons unmeet and unworthy might not be admitted
into that church relation, wherein they should have a right
to approach unto the table of the Lord ; and to remove from
thence such as had demeaned themselves unworthy of that
CHRISTIAN LOVE AND PEACE. 139
communion. This they looked on as belonging unto their
ministerial office, and as a duty required of them in the dis-
charge thereof, by Jesus Christ. And herein they had suf-
ficient direction, both in the rule of the word, as also in the
nature of the office committed unto them, and of the work
wherewith they were intrusted. For all ministers are stew-
ards of the mysteries of Christ, of whom it is required that
they should be faithful. Now as it belongs unto a faithful
steward to distribute unto the household of his lord the
provision which he hath made for them, and allows unto
them, in due senson ; so also to keep off those from partak-
ing in them, who, without his master's order and warrant,
would intrude themselves into his family, and unjustly pos-
sess themselves of the privileges of it. In these things doth
the faithfulness of a steward consist. And the same is re-
quired in ministers of the gospel with respect unto the
household of their Lord and Master, and the provision that
he hath made for it. These therefore being undeniably parts
of the duty of faithful pastors or ministers, it is evident how
many of them we must solemnly renounce a concernment in,
upon a compliance with the conformity, in matter and man-
ner, required of us. Neither are these duties such as are of
light importance ; or such as may be omitted without any
detriment unto the souls of men. The glory of Christ, the
honour of the gospel, the purity of the church, and its edifi-
cation, are greatly concerned in them. And they in whose
minds a neglect of these things is countenanced by their
attendance unto some outward forms and appearances of
order, have scarcely considered him aright, with whom they
have to do. Some therefore of these duties we shall instance
in. First, It is the duty of all faithful ministers of the gos-
pel, to consider aright who are so admitted into the church,
as to obtain a right thereby unto a participation of all its
holy ordinances. Take care they must, that none who have
that right granted them by the law of Christ, be discouraged
or excluded ; nor any altogether unworthy admitted. And
hereunto, as it is generally acknowledged, a credible pro-
fession of repentance, faith, and obedience, that is of those
which are sincere and saving, is required. To neglect an
inquiry after these things, in those that are to be admitted
unto the table of the Lord, is to prostitute the holy ordi-
140 A DISCOURSE CONCERNING
nances of the gospel unto contempt and abuse ; and to run
cross to the constant practice of the church in all ages,
even under its greatest degeneracy. And the right dis-
charge of this duty, if we may be allowed to be in earnest
in spiritual things ; if it be believed, that it is internal
grace and holiness, for the sake whereof all outward admi-
nistrations are instituted and celebrated, is of great weight
and importance to the souls of men. For on the part of
persons to be admitted, if they are openly and visibly un-
worthy, what do we thereby, but what lies in us to destroy
their souls ? It cannot be, but that their hardening and im-
penitency in sin will be hazarded thereby. For whereas
they have granted unto them the most solemn pledge of the
Lord Christ's acceptance of them, and of his approbation
of their state towards God, that the church is authorized to
give ; what reason have they to think that their condition is
not secure, or to attend unto the doctrine of the church,
pressing them to look after a change and relinquishment of
it? For although the administration of the sealing ordi-
nances doth not absolutely set the approbation of Christ
unto every individual person made partaker of them, yet it
doth absolutely do so to the profession which they make.
They witness in the name of Christ, his approbation of it,
and therewithal of all persons according to their real inte-
rest in it, and answering of it. But those who in no consi-
derable instances do answer this profession, can obtain
nothing unto themselves but an occasion of hardening, and
rendering them secure in a state of impenitency. For tell
men whilst you please of the necessity of conversion to God,
of reformation, and a holy life, yet if in the course of their
unholiness, you confirm unto them the love of Christ, and give
them pledges of their salvation by him, they will not much re-
gard your other exhortations. And thence it is come to pass
in the world, that the conformity (worth that we contend
about ten thousand times over) which ought to be between the
preaching of the word, the administration of the sacraments,
and the lives of them who are partakers of them, is for the
most part lost. The word still declares, that without rege-
neration, without saving faith, repentance, and obedience,
none can enter into the kingdom of God. In the adminis-
tration of the other ordinances there is an abatement made
CHRISTIAN LOVE AND PEACE. 141
of this rigorous determination, and men have their salvation
assured unto them without a credible profession, yea, or a
pretence of these qualifications : and the lives of the most
who live in the enjoyment of these things, seem to declare,
that they neither believe the one, nor much regard the
other.
In the mean time the church itself, as to its purity, and
the holiness of its communion, is damaged by the neglect
of a careful inspection into this duty. For it cannot be,
but that ignorance, worldliness, and profaneness, will spread
themselves as a leprosy over such a chxirch ; whence their
communion will be of very little use and advantage unto
believers. And hereby do churches, which should be the
glory of Christ, by their expression of the purity, the holi-
ness, and excellency of his person and doctrine, become the
principal means and occasions of his dishonour in the world;
and he that shall read that ' Christ loved his church, and
gave himself for it ; that he might sanctify and cleanse it
withthe washing of water by the word, that he might pre-
sent it unto himself a glorious church, not having spot or
wrinkle, or any such thing ; but that it should be holy and
without blemish ;'' will be much to seek after the effects of
this design of Christ in his love and death, if he measure
them by what appears in churches under the power and in-
fluence of this neglect. Nor do those who plead for the
continuance of things in such a state without reformation,
sufficiently consider the representation that the Lord Christ
made of himself, when he was about to deal with his churches,
some of which were overtaken with carelessness and negli-
gence in this matter. And yet hath he therein laid down a
rule, as to what kind of proceedings particular churches
are to expect from him in all generations. And it is a mat-
ter of no small amazement, that any churches dare approve
and applaud themselves in such a state of impurity and de-
fection, as is evidently condemned by him in those primi-
tive patterns. Do men think he is changed, or that he will
approve in them what he judged and condemned in others?
or do they suppose he minds these things no more ; and
because he is unseen, that he seeth not? But we shall
all find at length that he is ' the same yesterday, to-day,
1 Eph. V. 25—27.
142 A DISCOURSE CONCERNING
and for ever;' and that as the judge of all, he stands at the
door.
Now this duty, by conformity, we renounce a concern-
ment in, so as to attend unto it, by virtue of ministerial
authority; whence the guilt of all the evil consequents
thereof before mentioned, must fall on us. For it is known,
that a mere shadow of the work of this duty, and not so
much as a shadow of authority for it, would be left unto us;
for what is allowed in case of a sudden emergency, upon
an offence taken by the whole congregation at the wicked-
ness of any (which is instructed beforehand that this ought
to be no matter of offence unto them), as it may be it can-
not be proved ever to have been observed in any one instance,
so the allowed exercise of it would yield no relief in this
case. And if any should extend the rule beyond the inter-
pretation that is put upon it by the present current adminis-
tration of church-discipline, there is no great question to be
made what entertainment he would meet withal for his so
doing. And it is to no purpose to come into the church, as it
were on purpose to go out again. And if instead of deal-
ing with the souls and consciences of men, in the name and
authority of Christ, as stewards of his mysteries, and can
content themselves to be informers of crimes unto others,
we desire their pardon if we cannot comply with them
therein. And this is the sum of what at present we are
pleading about. It is the duty of ministers of particular
churches, to judge and take care concerning the fitness of
them, according unto the rule of the gospel and the nature
of the duty required of them, who are to be admitted into
the fellowship of the church, and thereby unto a participa-
tion of all the holy ordinances thereof. This charge the
Lord Christ hath committed unto them, and hereof will
require an account from them. Upon the neglect, or right
discharge of this duty, consequents of great moment do
depend ; yea, the due attendance unto it hath a great in-
fluence into the preservation of the being of the church, and
is the hinge whereon the well-being of it doth turn. But
the power of exercising ministerial authority in a just attend'-
ance unto this duty, we must renounce in our conformity,
if we should submit thereunto. For we have shewed before,
that after we have conformed, we can pretend no excuse
CHRISTIAN LOVE AND PEACE. 143
from what is enjoined of us, or forbidden unto us by virtue
thereof, all being founded in our own voluntary act and con-
sent. Hence the guilt of this omission must wholly fall on
us, which we are not willing to undergo.
There are we know many objections raised against the
committing of this power and trust unto the ministers of
particular congregations. Great inconveniences are pre-
tended as the consequences of it. The ignorance and unfit-
ness of most ministers for the discharge of such a trust, if it
should be committed unto them, the arbitrariness and par-
tiality which probably others will exercise therein, the yoke
that will be brought on the people thereby, and disorder
in the whole, are usually pleaded to this purpose, and in-
sisted on.
But, 1. This trust is committed unto some or other by
Christ himself, and it is necessary that so it should be.
Never did he appoint, nor is it meet, nor was it ever prac-
tised in the primitive church, that every one should at his
pleasure, on his own presumption, intrude himself into a
participation of the holy things of the house of God. The
consideration of men's habitations, with their age, and the
like, are of no consideration with respect unto any rule of
the gospel. Either therefore it must be left unto the plea-
sure and will of every man, be he never so ignorant, wicked,
or profligate, to impose himself on the communion of any
church of Christ, or there must be a judgment in the
church concerning them who are to be admitted unto their
communion.
2. From the first planting of the Christian religion, those
who preached the gospel unto the conversion of the souls of
men were principally intrusted with this power, and it was
their duty to gather them who were so converted, into that
church-order and fellowship, wherein they might partake of
the sacred mysteries or solemn ordinances of the Christian
worship. And this course of proceeding continued uninter-
rupted, with some little variation in the manner of the exer-
cise of this power and duty, until corruption had spread
itself over the face of the whole professing church in the
world. But still a shadow and resemblance of it was re-
tained, and in the papal church itself to this day, particular
confessors are esteemed competent judges of the meetness
144 A DISCOURSE CONCERNING
of their penitents for an admission unto the sacraments of
their church. And who shall now be esteemed more meet
for the discharge of this duty, than those who succeed in
the office and work of preaching the word, whereby men
are prepared for church-society ? And as it is a thing utterly
unheard of in antiquity, that those who dispensed the word
unto the illumination and conversion of nien, should not
have the power of their disposal as to their being added to
the church, or suspended for a time, as there was occasion;
so it is as uncouth, that those who now sustain the same
place and office unto several congregations attending on their
ministry, should be deprived of it.
3. If there be that ignorance and disability in ministers
as is pretended, the blame of it reflects on them by whom
they are made. And we are not obliged to accommodate
any of the ways or truths of Christ unto the sins and igno-
rance of men. And if they are insufficient for this work,
how come they to be so sufficient for that which is greater;
namely, to divide the word aright unto all their hearers ?
But we speak of such ministers as are competently quali-
fied according to the rule of the gospel, for the discharge
of their office; and no other ought there to be. And
siich there are, blessed be God, through the watchful care
of our Lord Jesus Christ over his church, and his supplies
of the gifts of his Spirit unto them. And such as these
know it is their duty to study, meditate, pray, ask counsel
and advice of others, perhaps of more wisdom and experi-
ence than themselves, that they may know how in all things
to behave themselves in the house of God. Nor will God be
wanting unto them who in sincerity seek direction from him,
for the discharge of any duty which he calls them unto.
Other security of regular, orderly, and useful proceedings in
this matter, Christ hath not given us ; nor do we need: for
the due observance of his appointments will not fail the at-
taining of his ends ; which ought to be ours also.
4. The judgment and acting of the church-officers in the
admission of persons into the complete society of the faith-
ful, is not arbitrary, as is pretended. They have the rule of the
Scripture, which they are diligently to attend unto. This is the
entire rule which the Lord Christ hath left unto his church,
both for their doctrine and discipline : whatever is beyond
CHRISTIAN LOVE AND PEACE. 145
this, or beside it, is not his, nor owned by him. What is
not done according to this rule, is of no force in the con-
sciences of men, though it may stand, until lawfully recalled,
for the preservation of outward order. And whatever arbitra-
riness may be supposed, in maki ng a j udgment upon the rule of
the word, or in the application of its rule untothe present case,
it must abide in some or other. And who shall be thought
more meet or able to make a right determination thereon,
than those whose duty it is, and who have the advantage to
be acquainted with all circumstances belonging to the case
proposed ? Besides, there is the judgment of the church, or
the congregation itself, which is greatly to be regarded.
Even in the church of England a suspension of any from the
Lord's supper is allowed unto the curate, upon the offence
of the congregation ; which is a sufficient evidence that a
judgment in this case is owned to be their due : for none can
take offence, but upon a judgment of the matter at which he
is offended ; nor in this case, without a right to determine
that some offences ought to debar persons from a participa-
tion of the holy ordinances ; as also what those offences are.
This therefore is to be considered as an aid and assistance
unto ministers in the discharge of their duty. It is the
church into whose communion persons are to be admitted.
And although it be no way necessary, that determinations
in this case should be always made by suffrage, or a plu-
rality of votes in the body of the church ; yet if the sense or
mind of the congregation may be known, or is so (upon the
inquiry that ought to be made unto that purpose), that any
persons are unmeet for their communion, it is not convenient
they should be received ; nor will their admission in this
case be of any advantage to themselves or the church. The
light of reason, and the fundamental constitutive principles
of all free societies, such as the church is, ascribe this li-
berty unto it; and the primitive church practised accord-
ingly :■" so also is the judgment and desire of the congrega-
tion to be considered in the admission of any, if they are
made known to the guides of it. For it is expected from
them they should confirm their love unto them without dis-
simulation, as members of the same body; and therefore in
m Actsix. 26 — 28. Rom. xtv. 1.
VOL. XXI. h
146 A IJISCOL'KSE CONCERNING
their approbation of what is done, their rulers have light
and encouragement in their own duty. Besides, there is ap-
pointed, and ought to be preserved, a communion among
churches themselves : by virtue hereof, they are not only to
make use of mutual aid, advice, and counsel, antecedently
unto actings of importance ; but each particular church is
upon just demand to give an account unto other churches
of what they do in the administration of the ordinances of
the gospel among them ; and if in any thing it hath mis-
taken or miscarried, to rectify them upon their advice and
judgment. And it were easy to manifest how, through these
means and advantages, the edification of the church and the
liberty of Christians is sufficiently secured, in that discharge
of duty which is required in the pastors of the churches,
about the admission of persons unto a participation of holy
ordinances in them.
5. This duty therefore, must either be wholly neglected,
which will unavoidably tend to the corrupting and debauch-
ing of all churches, and in the end unto their ruin ; or it
must be attended unto by each particular church under the
conduct of their guides and rulers ; or some others must
take it upon themselves. What hath been the issue of a
supposal, that it may be discharged in the latter way, is too
well known to be insisted on : for whilst those who under-
take the exercise of church power are such as do not dis-
pense the word, or preach it unto them towards whom it is
to be exercised, but are strangers unto their spiritual state,
and all the circumstances of it; whilst they have no way to
act or exercise their presumed authority, but by citations,
processes, informations, and penalties, according to the man-
ner of secular courts of judicature in causes civil and crimi-
nal ; and whilst the administration of it is committed unto
men utterly unacquainted with, and unconcerned in, the dis-
cipline of the gospel, or the preservation of the church of
Christ in purity and order ; and whilst herein many, the
most, or all of them are so employed, have thereby outward
emoluments and advantages, which they do principally re-
gard; the due and proper care of the right order of the
churches, unto the glory of Christ, and their own edification,
is utterly omitted and lost. It is true, many think this the
CHRISTIAN LOVE AND PEACE, 147
only decent, useful, and expedient way for the government
of the church, and think it wondrous unreasonable that
others will not submit thereunto, and acquiesce therein. But
what would they have us do ? or what is it that they would
persuade us unto ? Is it that this kind of rule in and over
the church, hath institution given it in the Scripture, or
countenance from apostolical practice ? Both they and we
know that no pretence of any such plea can be made. Is it
that the first churches after the apostles, or the primitive
church, did find such a kind of rule to be necessary, and
therefore erected it among themselves ? There is nothing
more remote from truth. Would they persuade us, that as
ministers of the gospel, and such as have, or may have, the
care of particular churches committed unto us, that we have
no such concernment in these things, but what we may
solemnly renounce and leave them wholly to the manage-
ment of others ? We are not able to believe them. The
charge that is given unto us, the account that will be re-
quired of us, the nature of the office we are called unto, con-
tinually testify other things unto us. Wherefore we dare
not voluntarily engage into the neglect or omission of
this duty, which Christ requireth at our hands, and of whose
neglect we see so many sad consequents and effects. The
Lord Christ we know hath the same thoughts, and makes
the same judgment of his churches, as he did of old, when
he made a solemn revelation and declaration of them : and
then we find that he charged the failings, neglects, and mis-
carriages of the churches principally upon the angels or mi-
nisters of them. And we would not willingly, by our neg-
lect, render ourselves obnoxious unto his displeasure, nor
betray the churches whereunto we do relate, unto his just
indignation, for their declension from the purity of his insti-
tutions, and the vigour of that faith and love, which they
had professed. We should moreover by the conformity re-
quired of us, and according to the terms on which it is pro-
posed, engage ourselves against the exercise of our ministe-
rial office and power, with respect unto them who are al-
ready members of particular churches. For this we carry
along with us, that by conforming we voluntarily consent
unto the whole state of conformity, and unto all that we are
to do, or not to do, by the law thereof. Now it is not to be
L 2
148 A DISCOURSE CONCERNING
expected that all who are duly initiated or joined unto any
church, shall always walk blameless according unto the
evangelical rule of obedience, without giving ofifence unto
others. The state of the church is not like to be so blessed
in this world, that all who belong unto it should be con-
stantly and perpetually inoffensive. This indeed is the duty
of all, but it will fall out otherwise. It did so amongst the
primitive churches of old, and is not therefore otherwise to
be expected amongst us, on whom the ends of the world are
come, and who are even pressed with the decays and ruins
of it. Many hypocrites may obtain an admission into
church societies, by the strictest rules that any can proceed
upon therein : and these, after they have known and professed
the ways of righteousness, may, and often do, turn aside
from the holy commandment delivered unto them, and fall
again into the pollutions of the world. Many good men,
and really sincere believers, may, through the power of temp-
tations, be surprised into faults and sins, scandalous to the
gospel, and offensive to the whole congregation whereof they
are members. Hath the Lord Christ appointed no relief in
and for his churches in such cases ? no way whereby they
may clear themselves from a participation in such impieties,
or deliver themselves from being looked on as those who give
countenance unto them, as they who continue in this com-
munion may and ought to be ? no power whereby they may
put forth from among them the old leaven which would
otherwise infect the whole ? no way to discharge themselves
and their societies of such persons as are impenitent in their
sins ? no means for the awakening, conviction, humilia-
tion, and recovery of them that have offended? no way to
declare his mind and judgment in such cases, with the sen-
tence that he denounceth in heaven against them that are
impenitent ?° If he hath done none of these things, it is evi-
dent, that no churches in this world can possibly be pre-
served from disorder and confusion. Nor can they by love
and the fruits of a holy communion be kept in such a condi-
tion, as wherein he can be pleased with them, or continue to
walk amongst them. For let men please themselves whilst
they will with the name of the church, it is no otherwise
» 1 Cor. V. 1. 6, 7. 2 Cor. ii. 6. 2 Cor. vu. 11. Matt. xvi. 18. xviii. 15-20.
Rev. ii. 2.
CHRISTIAN LOVE AND PEACE. 149
with them, where persons obstinately and impenitently
wicked, and whose lives are wholly discrepant from the rule
of the gospel, are suffered to abide without control. But if he
hath made the provision inquired after in this case, as it is
evident that he hath, both the authority he hath granted un-
to his church for these ends, his commands to exercise it
with care and watchfulness, with the rules given them to pro-
ceed by, with the known end of all instituted churches for the
promotion of holiness, being all open and plain in the Scrip-
ture; it must then be inquired, unto whom this trust is firstly
committed, and of whom these duties are principally required.
For private members of the church, what is their duty,
and the way how they may regularly attend unto the dis-
charge of it according to the mind of Christ, in case of
scandalous sins and offences among them, they are so
plainly and particularly laid down and directed, as that
setting aside the difficulties that are cast on the rule herein,
by the extremely forced and unprovable exceptions of some
interested persons ; that none can be ignorant of what is
required of them, Matt, xviii. 15 — 20. And a liberty to
discharge their duty herein, they are bound by the law of
Christ in due order to provide for. If they are abridged
hereof, and deprived thereby of so great a means of their
own edification, as also of the usefulness required in them
towards the church whereof they are members, it is a
spiritual oppression that they suffer under. And where it is
voluntarily neglected by them, not only the guilt of their
own, but of other men's sins also lies upon them. Neither
is their own guilt small herein ; for suffering sin to abide on
a brother without reproof, is a fruit of hatred in the inter-
pretation of the law; and this hatred is a sin of a heinous
nature, in the sense of the gospel." The duty also of the
whole church in such cases is no less evidently declared.
For from such persons as walk disorderly, and refuse to
reform, on due admonition, they are to withdraw, and to
put from amongst them such obstinate offenders ; as also
previously thereunto, to * watch diligently lest any root of
bitterness spring up among them, whereby they might be
defiled.' And hereunto also are subservient all the com-
mands that are given them to exhort and admonish one an-
" Lev. xix. 17. 1 John ii. 9, 10. iit. 15.
150 A DISCOURSE CONCERNING
other, that the whole church may be preserved in purity,
order, holiness, and faithfulness. But the chief inquiry is.
With whom rests the principal care and power, according to
the mind of Christ, to see the discipline of the church in
particular congregations exercised, and to exercise it accord-
ingly ? If this should be found to be in the ministers, and
through their neglect in the administration of it, offenders
be left in their sins and impenitency, without a due applica-
tion of the means for their healing and recovery; if the
church itself come to be corrupted thereby, and to fall
under the displeasure of Jesus Christ ; as these things, in
one degree or other, more or less, will ensue on that neglect,
it will not turn unto their comfortable account at the great
day. That this is their duty, that this authority and in-
spection is committed unto them, the reasons before insisted
on, in the case of admission, do undeniably evince. And if
those ministers who do conscientiously attend unto the dis-
charge of their ministerial ofBce towards particular flocks,
■would but examine their own hearts by the light of open
and plain Scripture testimonies, with the nature of their
office, and of the work they are engaged in, there would
need little arguing to convince them of what trust is com-
mitted unto them, or what is required from them. If the
consciences of others are not concerned in these things, if
they have no light into the duty which seems to be in-
cumbent on them ; their principles and practices, or as we
think mistakes and neglects, can be no rule unto us. What
we may be forbidden, what we may be hindered in, is of an-
other consideration. But for us voluntarily to engage unto
the omission of that duty, which we cannot but believe that
it will be required of us, is an evil which we are every way
obliged to avoid.
There are also sundry particular duties, relating unto
these that are more general, which in like manner, on the
terms of communion proposed unto us, must be foregone
and omitted. And where by these means or neglects some
of the principal ways of exercising church-communion are
cast out of the church, some of the means of the edification
of its members are wholly lost, and sundry duties incumbent
on them are virtually prohibited unto them, until they are
utterly grown into disuse, it is no wonder if in such churches
CHRISTIAN LOVE AND PEACE. 151
where these evils are inveterate and remediless, particular
persons do peaceably provide for their own edification by
joining themselves unto such societies as wherein the rule
of the gospel is more practically attended unto. It is taken
for granted that the church is not corrupted by the wicked
persons that are of its communion ; nor its administrations
defiled by their presence and communication in them ; nor
the edification of others prejudiced thereby, because it hath
been so said by some of the ancients ; though whether
suitably unto the doctrine of the apostlesi" or no, is very
questionable. But suppose this should be so ; yet where
wicked persons are admitted, without distinction or discri-
mination, unto the communion of the church where they
are tolerated therein, without any procedure with them or
against them, contrary to express rules of the Scripture given
to that purpose; so that those who are really pious among
them can by no means prevail for the reformation of the
whole, they may, not only without breach of charity, im-
pairing of faith or love, or without the least suspicion of the
guilt of schism, forsake the communion of such a congre-
gation, to join unto another, where there is more care of
piety, purity, and holiness ; but if they have any care of
their own edification, and a due care of their salvation, they
will understand it to be their duty so to do.
And we may a little touch hereon once for all. The
general end of the institution of churches, as such, is the
visible management of the enmity on the part of the seed
of the woman, Christ the head, and the members of his
body mystical, against the serpent and his seed. In the
pursuit of this end, God ever had a church in the world,
separate from persons openly profane, doing the work of
the devil their father. And there is nothing in any church-
constitution which tends unto, or is compliant with, the
mixing and reconciling these distinct seeds, whilst they are
such, and visibly appear so to be. And therefore as the types,
prophecies, and promises of the Old Testament, did declare
that when all things were actually brought unto a head in
Christ Jesus, the churches and all things that belong unto
it should be holy ; that is, visibly so ; so the description
generally, and uniformly given us of the churches of the
r 1 Cor. V, 6. 9, 10. 3 Thess. iii. 6.
152 A DISCOURSE CONCERNING
New Testament, when actually called and erected, is, that
they consisted of persons called, sanctified, justified, in-
grafted into Christ;'' or saints, believers, faithful ones,
purified and separate unto God/ Such they professed
themselves to be, such they were judged to be by them
that were concerned in their communion ; and as such they
engage themselves to walk in their conversation. By what
authority so great a change should be now wrought in the
nature and constitution of churches, that it should be alto-
gether indiflTerent of what sort of persons they do consist,
we know not. Yea, to speak plainly, we greatly fear that
both the worship and worshippers are defiled,^ where open
impenitent sinners are freely admitted unto all sacred ad-
ministrations, without control. And we are sure, that as
God complaineth that his sanctuary is polluted, when there
are brought into it, ' strangers uncircumcised in heart, and
uncircumcised in flesh ;'* so the true members of the church
are warned of the evil and dangers of such defiling mixtures,
and charged to watch against them."
We might yet farther insist on the great evil it would
be in us, if we should give a seeming outward approbation
unto those things, and their use, which we cannot but con-
demn, and desire to have removed out of the worship of
God. And moreover, there is, as we believe, an obligation
upon us, to give a testimony unto the truth about the worship
of God in his church, and not absolutely to hide the light
we have received therein under a bushel. Nor would we
render the reformation of the church absolutely hopeless,
by our professed compliance with the things that ought
to be reformed. But what hath been pleaded already is
sufiicient to manifest that there neither is, nor can be,
a guilt of schism charged either on ministers or people
who withhold themselves from the communion of that
church, or those churches, whereof the things mentioned
are made conditions necessary and indispensable ; and that
wherein they must be denied the liberty of performing many
duties made necessary unto them by the command of Jesus
Christ. And as the rigid imposition of unscriptural condi-
tions of communion is the principal cause of all the schisms
1 1sa. xxvi. 2. Ezek. xliii. 12. xliv. 9.
» Levit. xi. 44. Rom. i. 6, 1 Cor. i. 1, 2. xii. 13. Phil. i. 4. Col. ii. 11.
» 2 Tim. ii. 22. ' Esek. xliv. 7. " l Cor. v. 6. Heb. xii. 15, 16.
CHRISTIAN LOVE AND PEACfJ. 153
and divisions that are among us ; so let them be removed
and taken out of the way, and we doubt not, but that
among all that sincerely profess the gospel, there may be
that peace, and such an agreement obtained, as in observ-
ance whereof, they may all exercise those duties of love,
which the strictest union doth require. These we profess
ourselves ready for, so far as God shall be pleased to help
us in the discharge of our duty; as also to renounce every
principle or opinion whereof we may be convinced that they
are in the least opposite unto, or inconsistent with, the
royal law of love, and the due exercise thereof. If men will
continue to charge, accuse, or revile us, either out of a
causeless distaste against our persons, or misunderstanding
of our principles and ways, or upon uncertain reports, or
merely prompted thereunto through a vain elation of mind
arising from the distance wherein, through their secular
advantages, they look upon us to stand from them ; as we
cannot help it, so we shall endeavour not to be greatly
moved at it : for it is known, that this hath been the lot and
portion of those who have gone before us, in the profession
of the gospel, and sincere endeavours to vindicate the wor-
ship of God from the disorders and abuses that have been
introduced into it; and probably will be theirs who shall
come after us. But the whole of our care is, that ' in godly
simplicity and sincerity we may have our conversation in
the world, not corrupting the word of God, nor using our
liberty as a cloak of maliciousness, but as becomes the ser-
vants of God.'
But perhaps it will yet be pleaded, that this is not the
whole which we are charged withal : for it is said that we
do not only withdraw ourselves from the communion of the
church of England, but also that we assemble in separate
congregations for the celebration of the whole worship of
God, whereby we evidently make a division in the church,
and contract unto ourselves the guilt of schism ; for what
can there be more required thereunto. But what would
those who make use of this objection have us to do ? would
they have us starve our souls, by a wilful neglect of the
means appointed for their nourishment? or would they
have us live in a constant omission of all the commands of
Christ ? By them, or those whose cause they plead, we are
154 A DISCOURSE CONCERNING
cast out and excluded from church-communion with them,
by the unscriptural conditions of it which they would force
upon us. The distance between us that ensues hereon,
they are the causes of, not we ; for we are ready to join with
them, or any others, upon the terms of Christ and the
gospel. And do they think it meet that we should revenge
their fault upon ourselves, by a voluntary abstinence from
all the ways and means of our edification? Doth any
man think that Jesus Christ leaves any of his disciples
unto such a condition, as wherein it is impossible they
should observe his commands and institutions without sin?
That we should join in some societies, that in them we should
assemble together for the worship of God in him, and that
we should in him do and observe whatever he hath ap-
pointed, we look upon as our indispensable duty, made so
unto us by his commands. These things, say some, you
shall not do with us, if you will do no more ; and if you do
them among yourselves, you are schismatics. But this is a
severity, which we know we shall not meet with at the last
day. We stand at the judgment seat of Jesus Christ.
It will, it may be, be demanded, by what warrant or au-
thority we do assemble ourselves in church societies for the
administration of gospel ordinances ; and who gave us this
authority ? We answer. That it is acknowledged there is a
difference between them and us, so that with them we can-
not enjoy the worship of God. But of this difference we are
not the cause, nor do give occasion to any blameable divi-
sions by our principles or practices. Where the cause is
found, there the guilt remains. This being the state of
things with us, it is fond to imagine that any professors of
the gospel do absolutely want a warranty or authority to
obey Jesus Christ, to observe his commands, and to serve
him according to his revealed will. His command in his
word, his promise of the acceptance of them, and of his
presence among them in all the acts of their holy obedience,
the assistance and guidance of his Holy Spirit, which he
affords graciously unto them, are a sufficient warranty and
authority for what they do in express compliance with his
commands, and more they will not plead a power for. Where
the Spirit and word of Christ are, there is his authority.
And this is no otherwise committed unto men, but to enable
CHRISTIAN LOVE AND PEACE. 155
them to act obediently towards him, and ministerially to-
wards others. And were church actings considered more
with respect unto the obedience that in them is performed
unto Christ, which is their first and principal consideration,
it would quickly be evident whence men might have autho-
rity for their performance. And by the same means are we
directed in their order and manner. Besides, the ministers
who go before the people in their assemblies, are all of them
(so far as we know) solemnly set apart unto their office and
work, according unto what Christ hath appointed ; and
their duty it is to teach unto all men the good ways of
Christ, and to go before them who are convinced and per-
suaded by them in their practice. These things hath their
Lord and Master required of them, and an account concern-
ing them will he call them unto at the last day. A dispen-
sation is committed unto them, and a necessity is thence
incumbent on them to preach the gospel ; and who shall
excuse them if they neglect so to do ? For that all those
who are ministers of the gospel are called to preach the gos-
pel, and that diligently, every one, according as he hath
received the gift of the grace of God, is out of question with
them that do believe the gospel : and of the stewardship
which is committed unto them herein, are they to give an
account. And we do know that * it is a fearful thing' for
sinners, that is, wilful neglectors of his commands, * to fall
into the hands of the living God. Our Lord Jesus Christ
also hath testified beforehand, that 'he who setteth his
hand to this plough, and look backs again, is not fit for the
kingdom of God.' He alone who calls them to this work
can discharge them of it, and that either by the rule of his
word, or his providence. And when men are invincibly hin-
dered, as many are at this day, it is their suffering, but not
their sin. Otherwise none can absolve them from the duty
they owe to Jesus Christ in this matter, and that debt which
they owe to the souls of men, in undertaking the work of
the ministry. Some indeed suppose, or pretend to sup-
pose, that a prohibition given them by superiors, forbidding
them to preach, though not by nor according unto any rule
of the gospel, doth discharge them from any obligation so to
do, that it shall be no more their duty. It would do so no
doubt, had they received no other command to preach the
156 A DISCOURSE CONCERNING
gospel, nor from any other authority, than that of and from
those superiors by whom they are forbidden ; but being
persuaded that they have so from him who is higher than
the highest, they cannot acquiesce in this discharge, nor
being ' bought with a price' can they now be servants of
men/ But by whom are they thus forbidden to preach?
It will be supposed, that the church which differs from them,
and which originally makes itself a part in these differences,
by the conditions of communion which it would impose
upon them, is no competent judge in this case: nor will
their prohibitions, who apparently thereby revenge their own
quarrel, influence the consciences of them that dissent
from them. For we speak not of what will or may take
place, but what the consciences of men will or may be con-
cerned in. By the civil magistrate they are not forbidden
to preach, that we know of: it is true, they are prohibited to
preach in the legal public meeting-places or churches ; and
these places being in the power and care of the magistrate,
it is meet his terms and conditions of their use should be
accepted of, or his prohibition observed, or his penalty
quietly undergone, where a peaceable occasion is made use
of contrary unto it. As to other places, ministers are not
absolutely forbid to preach in them, no such power is as yet
assumed or exercised ; only the manner of assemblies for
sacred worship, and the number of them that may assemble,
are regulated by laws for secular ends, or civil security; and
that under express penalties incurred on a contrary practice.
But the consciences of ministers cannot be concerned in
such laws, so far as to be exempted by them from the obli-
gation that lies upon them from the command of Christ to
preach the gospel. This they are commanded by him to
do, and others know the penalties from men, under the
danger whereof they must attend unto them. Besides, the
reason of these legal prohibitions, so far as they do extend,
are taken from civil considerations alone, namely, of the
peace and quiet of the nation; and not from any Scripture
or religious rules. And were these prohibitions only tem-
porary or occasional, suited unto such emergencies as may
give countenance unto their necessity, there might be a pro-
portionable compliance with them. But whereas they re-
spect all times alike, it is no doubt incumbent on them who
CHRISTIAN LOVE AND PEACE. 157
act any thing contrary unto such prohibitions, to secure
their own consciences, that they no way interfere with the
intention and end of the law, by giving the least countenance
or occasion unto civil disturbances ; and others also, by
their peaceable deportment in all they do. But whereas
they have received a talent from the Lord Christ to trade
withal, have accepted of his terms, and engaged into his
service without any condition of exception in case of such
prohibitions, it is not possible they should satisfy their con-
sciences in desisting from their work on such occurrences,
any farther than in what they must yield unto outward force
and necessity. It is pretended by some, that if such a legal
prohibition were given unto all the ministers of the gospel,
it would not be obligatory unto them : for if it should be so
esteemed, it were in the power of any supreme magistrate
lawfully to forbid the whole work of preaching the gospel
unto his subjects; which is contrary to the grant made by
God the Father unto Jesus Christ, that ' all nations shall
be his inheritance,' and the commission he gave thereon unto
his apostles, to ' teach all nations,' and to * preach the
gospel to every creature' under heaven. But it being some
only that are concerned in this prohibition, it is their duty
for peace sake, to acquiesce in the will of their superiors
therein, whilst there are others sufficient to carry on the
same work. That peace is or may be secured on other
terms, hath been already declared. But that one man's
liberty to attend unto his duty, and his doing it accordingly,
should excuse another from that which is personally incum-
bent on himself, is a matter not easily apprehended, nor can
be readily digested. Besides, what is pretended of the suffi-
cient number of preachers without any contribution of aid
from the nonconformists, is indeed but pretended : for if all
that are found in the faith, gifted and called to the work of
the ministry in these nations, were equally encouraged unto
and in their work, yet would they not be able to answer the
necessities of the souls of men requiring an attendance unto
it in a due measure and manner ; and those who have exer-
cised themselves unto compassionate thoughts towards the
multitudes of poor sinners in these nations, will not be
otherwise minded. Wherefore these things being premised,
we shall shut up these discourses with a brief answer unto
158 A DISCOURSE CONCERNING
the foregoing objection which was the occasion of them.
And we say,
1. That schism being the name of a sin, or somewhat that
is evil ; it can in no circumstances be any man's duty. But
we have manifested as satisfactorily unto our own con-
sciences, so we hope unto the minds of unprejudiced per-
sons, that in our present condition, our assemblies for the
worship of God are our express duty, and so can have no
affinity with any sin or evil. And those who intend to charge
us with schism in or for our assemblies, must first prove
them not to be our duty.
2. Notwithstanding them, or any thing by us performed
in them, we do preserve our communion entire with the
church of England (that is, all the visible professors of the
gospel in this nation), as it is a part of the catholic church,
in the unity of the faith owned therein, provided it be not
measured by the present opinions of some who have evi-
dently departed from it. Our non-admittance of the pre-
sent government and discipline of the church, as appre-
hended national, and as it is in the hands of merely eccle-
siastical persons, or such as are pretended so to be, we have
accounted for before. But we are one with the whole body
of the professors of the Protestant religion, in a public
avowment of the same faith.
3. Into particular churches we neither are, nor can be
admitted, but on those terms and conditions, which not
only we may justly, but which we are bound in a way of
duty, to refuse. And this also hath been pleaded before.
Besides, no man is so obliged unto communion with any
particular or parochial church in this nation, but that it is
in his own power at any time to relinquish it, and to secure
himself also from all laws which may respect that commu-
nion, by the removal of his habitation. It is therefore evi-
dent, that we never had any relation unto any parochial
church but what is civil and arbitrary, a relinquishment
whereof is practised at pleasure every day by all sorts of
men. Continuing therefore in the constant profession of
the same faith with all other Protestants in the nation, and
the whole body thereof, as united in the profession of it
under one civil or political head ; and having antecedently
no evangelical obligation upon us unto local communion in
CHRISTIAN LOVE AND PEACE. 159
the same ordinances of worship numerically with any parti-
cular or parochial church ; and being prohibited from any
such communion by the terms, conditions, and customs
indispensably annexed unto it by the laws of the land and
the church, which are not lawful for us to observe, being
Christ's freemen ; it being moreover our duty to assemble
ourselves in societies for the celebration of the worship of
God in Christ, as that which is expressly commanded ; we
are abundantly satisfied, that however we may be censured,
judged, or condemned by men, in and for what we do, yet
that he doth both accept us here, and will acquit us hereaf-
ter, whom we serve and seek in all things to obey. Where-
fore we are not convinced that any principle or practice
which we own or allow, is in any thing contrary to that love,
peace, and unity which the Lord Christ requireth to be kept
and preserved among his disciples, or those that profess
faith in him, and obedience unto him according to the gos-
pel. We know not any thing in them but what is consistent
and compliant with that evangelical imion which ought to
be in and among the churches of Christ, the terms whereof
we are ready to hold and observe even with them that in
sundry things differ from us ; as we shall endeavour also to
exercise all duties of the same love, peaceableness, and gen-
tleness towards them by whom we are hated and reviled.
TRUTH AND INNOCENCE
VINDICATED :
IN
A SURVEY OF A DISCOURSE
CONCERNING
ECCLESIASTICAL POLITY;
ANDTilE AUTHORITY OF THE CIVIL MAGISTRATE OVER THE CONSCIENCES
OF SUBJECTS IN MATTERS OF RELIGION.
Non partum studiis agimur; sed sumsimus anna,
Consiliis inniniica tuis, discordia vaecors.
OvHv otTEf ygcKfSf. — Clemens Alexand.
VOL. XXI. M
A
SURVEY OF A DISCOURSE
CONCERNING
ECCLESIASTICAL POLITY.
Review of the preface.
Among the many disadvantages, which those who plead in
any sense for liberty of conscience are exposed unto, it is
not the least, that in their arguings and pleas they are en-
forced to admit a supposition, that those whom they plead
for, are indeed really mistaken in their apprehensions about
the matters concerning which they yet desire to be indulged
in their practice. For unless they will give place to such a
supposition, or if they will rigidly contend that what they
plead in the behalf of is absolutely the truth, and that obe-
dience thereunto is the direct will and command of God,
there remains no proper field for the debate about indul-
gence to be managed in. For things acknowledged to be
such are not capable of an indulgence, properly so called •
because the utmost liberty that is necessary unto them, is
their right and due in strict justice and law. Men therefore
in such discourses, speak not to the nature of the thino-s
themselves, but to the apprehensions of them with whom
they have to do. But yet against this disadvantage, every
party which plead for themselves are relieved by that secret
reserve that they have in the persuasion of the truth and >
goodness of what they profess, and desire to be indulp-ed in
the practice of. And this also, as occasion doth offer itself,
and in defence of themselves from the charge of their ad-
versaries, they openly contend and avow. Neither was it
judged formerly, that there was any way to deprive them of
this reserve and relief, but by a direct and particular de-
bate of the matters specially in difference, carried on unto
their conviction by evidence of truth, managed from the com-
mon principles of it. But after trial made, this way to con-
vince men of their errors and mistakes, who stand in need
M 2
164 TRUTH AND INNOCENCE
of indulgence with respect unto the outward administration
of the powers that they are under, is found, as it should
seem, tedious, unreasonable, and ineffectual. A new way
therefore to this purpose is fixed on, and it is earnestly
pleaded, that there needs no other argument or medium to
prove men to be mistaken in their apprehensions, and to
miscarry in their practice of religious duties, than that at
any time, or in any place, they stand in need of indulgence.
To dissent, at all adventures, is a crime ; and he whom
others persecute, tacitly at least, confesseth himself guilty.
For it is said, that the law of the magistrate being the sole
rule of obedience in religious worship ; their non-compliance
with any law by him established, evidencing itself in their
desire of exemption, is a sufficient conviction, yea, a self-
acknowledgment not only of their errors and mistakes in
what they apprehend of their duty in these things, and of
their miscarriages in what they practise, but also that them-
selves are persons turbulent and seditious in withdrawing
obedience from the laws which are justly imposed on them.
With what restrictions and limitations, or whether with any
or no, these assertions are maintained, we shall afterward
inquire.
The management of this plea (if I greatly mistake him
not), is one of the principal designs of the author of that
discourse, a brief survey whereof is here proposed. The
principle which he proceeds herein upon, himself it seems
knew to be novel and uncouth, and therefore thought it in-
cumbent on him, that both the manner of its handling, and
the other principles that he judged meet to associate with
it, or annex unto it, should be of the same kind and com-
plexion. This design hath at length produced us this dis-
course; which, of what use it may prove to the church of
God, what tendency it may have to retrieve or promote love
and peace among Christians, I know not. This I know,
that it hath filled many persons of all sorts with manifold
surprisals, and some with amazement. I have therefore on
sundry considerations, prevailed with myself much against
my inclinations, for the sake of truth and peace, to spead a
few hours in the examination of the principal parts and
seeming pillars of the whole fabric. And this I was in my
own mind the more easily induced unto, because there is no
VINDICATED. 165
concernment either of the church or state in the things here
under debate, unless it be, that they should be vindicated
from having any concern in the things and opinions here
pleaded and argued. For as to the present church, if the
principles and reasonings here maintained and managed, are
agreeable unto her sentiments, and allowed by her ; yet
there can be no offence given in their examination, because
she hath nowhere yet declared them so to be. And the
truth is, if they are once owned and espoused by her, to
the ends for which they are asserted, as the Christians of
old triumphed in the thoughts of him who first engaged in
ways of violence against them among the nations in the
world, so the nonconformists will have no small relief to
their minds in their sufferings, when they understand these
to be the avowed principles and grounds on which they are
to be persecuted and destroyed. And for the power of
ecclesiastical jurisdiction belonging to the kings of this
nation, as it hath been claimed and exercised by them in all
ages since the establishment of Christian religion among
us, as it is declared in the laws, statutes, and customs of the
kingdom, and prescribed unto an acknowledgment in the
oaths of allegiance and supremacy, it hath not the least
concern in the matter here in question ; yea, it is allowed,
acknowledged, and pleaded for, by those whom this author
designs to oppose. Whatever then shall be spoken of this
subject, it is but a bare ventilation of private opinions ; and
those such, as which if one doctor's judgment may advance
into the reputation of probability, so that some may venture
to act upon them, yet are they not so far thereby secured as to
have sanctuary given them, even from private men's examina-
tions. Herein then I suppose, a liberty may be exercised
without just offence to any; and our disquisition after the
truth of the principles and theorems that will come under
consideration, may be harmlessly accompanied with a mode-
rate plea in the behalf of their innocency who are invidiously
traduced, contemptuously reproached, unduly charged and
calumniated, beyond, I am sure, any ordinary examples or
presidents among men of any sort, rank, degree, difference,
or profession in the world. Yea, this seems to be called
for, by the light and law of nature, and to be useful, yea,
needful to public tranquillity, beyond what in this present
hasty review shall be attempted.
106 TRUTH AND INNOCENCE
For the author of this discourse, he is to me utterly
unknown ; neither do I intend either to make any inquiry
after him, or hastily to fix a credit unto any reports con-
cerning either who he is, or of what consideration in the
world. I am not concerned to know, what it seems he was
concerned to conceal. Nor do I use to consider reasons,
arguments, or writings under a relation to any persons,
which contributes nothing to their worth or signification.
Besides, I know how deceitful reports are in such matters
and no way doubt, but that they will betray persons of an
over-easy credulity into those mistakes about the writer of
this survey, which he is resolved to avoid with reference to
the author of the discourse itself. Only the character that
in the entrance of it he gives of himself, and such other
intimations of his principles as he is pleased to communi-
cate, I suppose he will be willing we should take notice of,
and that we may do so without offence.
Thus in the entrance of his preface he tells us, that he
is ' a person of such a tame and softly humour, and so cold
a complexion, that he thinks himself scarce capable of hot
and passionate impressions,' though I suppose he avow him-
self, p. 4. to be chafed into some heat and briskness, with
that evenness and steadiness of expression, which we shall
be farther accustomed unto. But in what here he avers of
himself, he seems to have the advantage of our Lord Jesus
Christ, who, upon less provocations than he hath undertaken
the consideration of (for the Pharisees with whom he had
to deal, were gentlemen he tells us, unto those with whom
himself hath to do), as he saith, ' fell into a hot fit of zeal,
yea, into a height of impatience, which made him act
with a seeming fury and transport of passion;' p. 7. And
if that be indeed his temper which he commends in himself,
he seems td me to be obliged for it unto his constitution
and complexion, as he speaks, and not to his age; seeing
his juvenile expressions and confidence will not allow us to
think that he suffers under any defervescency of spirit by
his years. The philosopher tells us, that old men in matters
dubious and weighty, are not over-forward to be positive,
but ready to cry, tcrwc koi Taxa, perhaps, and it may be so,
and this St ifivHpiav, because they have experience of the
uncertainty of things in this world. As indeed those who
know what entanglements all human affairs are attended
VINDICATED. 167
withal, what appearing causes and probable reasons are to
be considered and examined about them, and how all
rational determinations are guided and influenced by un-
foreseen emergencies and occasions, will not be over-forward
to pronounce absolutely and peremptorily about the dis-
posal of important affairs. But as the same author informs
us, ot vioi eldivai iravra oiovrai koL dua^vpit^ovTat; ' young men
suppose that they know all things, and are vehement in
their asseverations ;' from which frame proceeded all those
dogmatical assertions of what is politic and impolitic in
princes, of what will establish or ruin governments, with
the contempt of the conceptions of others about things con-
ducing to public peace and tranquillity, which so frequently
occur in our author. This makes him smile at as serious
consultations for the furtherance of the welfare and prospe-
rity of this nation, as it may be in any age or juncture of
time have been upon the wheel; preface, p. 48. These con-
siderations made it seem to me, that in an ordinary course,
he hath time enough before him to improve the notions he
hath here blessed the world with a discovery of; if upon
second thoughts he be equally enamoured of them unto
what now he seems to be.
I could indeed have desired, that he had given us a more
clear account of that religion which in his judgment he doth
most approve. His commendation of the church of Eng-
land, sufliciently manifesteth his interest to lie therein ; and
that in pursuit of his own principles he doth outwardly ob-
serve the institutions and prescriptions of it. But the
scheme he hath given us of religion, or religious duties,
wherein there is mention neither of sin, nor a Redeemer,
without which no man can entertain any one true notion of
Christian religion, would rather bespeak him a philosopher,
than a Christian. It it not unlikely, but that he will pre-
tend he was treating of religion, as religion in general, with-
out an application of it to this or that in particular; but to
speak of religion as it is among men in this world, or ever
was since the fall of Adam, without a supposition of sin,
and the way of a relief from the event of it mentioned, is to
talk of chimeras, things that neither are, ever were, or
will be. On the other hand, the profit and advantage of his
design falls clearly on the papal interest. For whereas it is
framed and contrived for the advantage, security, and urif*
168 TRUTH AN!) INNOCENCE
questionableness of absolute compliers with the present pos"
sessors of power, it is evident, that in the state of Europe,
the advantage lies incomparably on that hand. But these
things are not our concernment. The designs which he
manageth in his discourse, the subject matter of it, the
manner how he treats those with whom he hath to do, and
deports himself therein, are by himself exposed to the judg-
ment of all, and are here to be taken into some examination.
Now because we have in his preface a perfect representation
of the things last mentioned throughout the whole, I shall
in the first place take a general view and prospect of it.
And here I must have regard to the judgment of others.
I confess, for my own part, 1 do not find myself at all con-
cerned in those invectives, tart and upbraiding expressions,
those sharp and twinging satires against his adversaries,
which he avoweth or rather boasteth himself to have used.
If this unparalleled heap of revilings, scoffings, despiteful
reproaches, sarcasms, scornful contemptuous expressions,
false criminations, with frequent intimations of sanguinary
affections towards them do please his fancy, and express
his morality to his own satisfaction, I shall never complain
that he hath used his liberty ; and do presume that he judgeth
it not meet that it should be restrained. It is far from my
purpose to return him any answer in the like manner to these
things ; to do it
opus est mangone perito
Qui Smithfieldensi polleat eloquio :
Yet some instances of prodigious excesses in this kind,
will in our process be reflected on. And it may be the re-
petition of them may make an appearance unto some less
considerate readers, of a little harshness in some passages
of this return. But as nothing of that nature in the least is
intended, nothing that might provoke the author in his own
spirit, were he capable of any hot impressions, nothing to
disadvantage him in his reputation or esteem, so what is
spoken being duly weighed, will be found to have nothing
sharp or unpleasant in it, but what is unavoidably infused
into it from the discourse itself, in its approach unto it to
make a representation of it.
It is of more concernment to consider with what frame
and temper of spirit he manageth his whole cause and
rfebate ; and this is such as that a man who knows nothing
VINDICATED. 169
of him, but what he learns from this discourse, would sup-
pose that he hath been some great commander.
In carapis Gurgustidoniis
Ubi Bombamachides Cluninstarydisarchides
Erat iraperator summus; Neptuni nepos.
Associate unto him who with his breath blew away and
scattered all the legions of his enemies, as the wind doth
leaves in autumn.
Such confidence in himself and his own strength ; such
contempt of all his adversaries, as persons silly, ignorant,
illiterate; such boastings of his achievements, with such
a face and appearance of scorning all that shall rise up
against him 5 such expressions * animi gladiatorii ' doth he
march withal as no man sure will be willing to stand in his
way, unless he think himself to have lived, at least quietly,
long enough. Only some things there are, which I cannot
but admire in his undertaking and management of it ; as
first, that such a man of arms and art as he is, should
harness himself with so much preparation, and enter the lists
with so much pomp and glory, to combat such pitiful, poor,
baffled ignoramuses as he hath chosen to contend withal ;
especially considering that he knew he had them bound
hand and foot, and cast under his strokes at his pleasure.
Methinks it had more become him to have sought out some
giant in reason and learning, that might have given him at
least ' par animo periculum,' as Alexander said in his conflict
with Porus, a danger big enough to exercise his courage,
though through mistake it should in the issue have proved
but a windmill. Again; I know not whence it is, nor by
what rules of errantry it maybe warranted, that being to con-
flict with such pitiful trifles, he should before he come near
to touch them, thunder out such terrible words, and load
them with so many reproaches and contemptuous revilinos,
as if he designed to scare them out of the lists, that there
might be no trial of his strength, nor exercise of his skill.
But leaving him to his own choice and liberty in these
matters, I am yet persuaded that if he knew how little
his adversaries esteem themselves concerned in, or worsted
by his revilings, how small advantage he hath brought
unto the cause managed by him, with what severity of cen-
sures, that I say not indignation, his proceedings herein
TRUTH AND INNOCENCE
are reflected on by persons sober and learned, who have any
respect to modesty or sobriety, or any reverence for the
things of God, as debated among men, he w^ould abate some-
what of that self-delight and satisfaction which he seems to
take in his achievement.
Neither is it in the matter of dissent alone from the esta-
blished forms of worship that this author, and some others,
endeavour by their revilings and scoflfings to expose non-
conformists to scorn and violence ; but a semblance at least
is made of the like reflections on their whole profession ot
the gospel, and their worship of God ; yea, these are the
special subjects of those swelling words of contempt, those
sarcastical invidious representations of what they oppose,
which they seem to place their confidence of success in ;
but what do they think to eflTect by this course of pro-
cedure ? do they suppose that by crying out canting,
phrases, silly, nonsense, metaphors, they shall shame the
nonconformists out of the profession of the gospel, or make
them forgo the course of their ministry, or alienate one soul
from the truth taught and professed amongst them ? They
know how their predecessors in the faith thereof, have been
formerly entertained in the world : St. Paul himself, falhng
among the gentlemen philosophers of those days was termed
by them <jinpno\6yoQ, a ' babbler,' or one that canted ; his doc-
trine despised as silly and foolish, and his phrases pretended
to be unintelligible. These things move not the noncon-
formists, unless it be to a compassion for them whom they
see to press their wits and parts to so wretched an employ-
ment. If they have any thing to charge on them with respect
to gospel truths, as that they own, teach, preach, or publish
any doctrines or opinions that are not agreeable thereunto,
and doctrine of the ancient and late (reformed) churches,
let them come forth, if they are men of learning, reading, and
ingenuity, and in ways used and approved from the begin-
ning of Christianity for such ends and purposes, endeavour
their confutation and conviction ; let them, I say, with the
skill and confidence of men, and according to all rules of
method and art, state the matters in difference between them-
selves and their adversaries, confirm their own judgments
with such reasons and arguments as they think pleadable in
their behalf, and oppose the opinions they condemn with
VINDICATED. 171
lestimoHies and reasons suited to their aversion. The course
at present steered and engaged in, to carp at phrases, ex-
pressions, manners of the declaration of men's conceptions,
collected from, or falsely fathered upon particular persons,
thence intimated to be common to the whole party of non-
conformists (the greatest guilt of some whereof, it may be,
is only their too near approach to the expressions used in
the Scripture to the same purpose, and the evidence of their
being educed from thence), is unmanly, unbecoming persons
of any philosophic generosity, much more Christians and
ministers ; nay, some of the things or sayings reflected on
and carped at by a late author, are such, as those who have
used or asserted them, dare modestly challenge him in their
defence to make good his charge in a personal conference,
provided it may be scholastical or logical, not dramatic or
romantic. And surely were it not for their confidence in
that tame and patient humour, which this author so tramples
upon, p. 15. they could not but fear that some or other by
these disingenuous proceedings might be provoked to a recri-
mination, and to give in a charge against the cursed oaths,
debaucheries, profaneness, various immoralities, and sottish
ignorance, that are openly and notoriously known to have
taken up their residence among some of those persons, whom
the railleries of this and some other authors are designed to
countenance and secure.
Because we may not concern ourselves again in things
of this nature, let us take an instance or two of the manner
of the dealing of our author with nonconformists, and those
as to their preaching and praying, which of all things they
are principally maligned about; for their preaching he thus
sets it out, p. 75. * Whoever among them can invent any new
language presently sets up for a man of new discoveries,
and he that lights upon the prettiest nonsense, is thought by
the ignorant rabble to unfold new gospel mysteries, and thus
is the nation shattered into infinite factions with senseless
and fantastic phrases ; and the most fatal miscarriage of
them all lies in abusing Scripture expressions, not only with-
out, but in contradiction to their sense ; so that had we but
an act of parliament to abridge preachers the use of fulsome
and luscious metaphors, it might perhaps be an effectual
cure of all our present distempers. Let not the reader smile
172 TRUTH AND INNOCENCE
at the oddness of the proposal ; for were men obliged to
speak sense as well as truth, all the swelling mysteries of
fanaticism would then sink into flat and empty nonsense :
and they would be ashamed of such jejune and ridiculous
stuff as their admired and most profound notions would ap-
pear to be.' Certainly there are few who read these expres-
sions that can retain themselves from smiling at the pitiful
fantastic souls that are here characterized ; or from loath-
ing their way of preaching here represented. But yet if any
should by a surprisal indulge themselves herein, and one
should seriously inquire what it is that stirred those humours
in them, it may be they could scarce return a rational ac-
count of their commotions : for when they have done their
utmost to countenance themselves in their scorn and derision,
they have nothing but the bare assertions of this author for
the proof of what is here charged on those whom they de-
ride ; and how if these things are most of them, if not all of
them, absolutely false ? how if he be not able to prove any
of them by any considerable avowed instance ? how if all the
things intended, whether they be so or no as here represented,
depend merely on the judgment and fancy of this author,
and it should prove in the issue that they are no such rules,
measures, or standards of men's rational expressions of their
conceptions, but that they may be justly appealed from?
and how if sundry things so odiously here expressed, be
proved to have been sober truths declared in words of wis-
dom and sobriety ? what if the things condemned as fulsome
metaphors prove to be Scriptural expressions of gospel
mysteries? what if the principal doctrines of the gospel about
the grace of God, the mediation of Christ, of faith, justifi-
cation, gospel obedience, communion with God, and union
with Christ, are esteemed and stigmatized by some as swell-
ing mysteries of fanaticism ; and the whole work of our re-
demption by the blood of Christ, as expressed in the Scrip-
ture, be deemed metaphorical? In brief, what if all this
discourse concerning the preachings of nonconformists be,
as unto the sense of the words here used, false, and the
crimes in them injuriously charged upon them ? what if
the metaphors they are charged with, are no other but their
expression of gospel mysteries ' not in the words which man's
wisdom teacheth, but which the Holy Ghost teacheth, com-
VINDICATED. 173
paring spiritual things with spiritual?' as these things may
and will be made evident when particulars shall be instanced
in. When, I say, these things are discovered and laid open,
there will be a composure possibly of those affections and
disdainful thoughts, which these swelling words may have
moved in weak and inexperienced minds. It may be also
it will appear, that upon a due consideration there will be
little subject matter remaining to be enacted in that law or
act of parliament which he moves for; unless it be from that
uncouth motion that men may be ' obliged to speak sense as
well as truth ;' seeing hitherto it hath been supposed that
every proposition that is either true or false, hath a proper
and determined sense ; and if sense it have not, it can be
neither. I shall only crave leave to say, that as to the doc-
trine which they preach, and the manner of their preaching,
or the way of expressing those doctrines or truths which they
believe and teach, the nonconformists appeal from the rash,
false, and invidious charge of this author, to the judgment of
all learned, judicious, and pious men in the world ; and are
ready to defend them against himself, and whosoever he shall
take to be his patrons or his associates, before any equal,
competent, and impartial tribunal under heaven. It is far
from me to undertake the absolute defence of any party of
men, or of any man because he is of any party whatever;
much less shall I do so of all the individual persons of any
party, and least of all, as to all their expressions, private
opinions, and peculiar ways of declaring them, which too
much abound among persons of all sorts. I know there is
no party but have weak men belonging to it; nor any men
amongst them but have their weaknesses, failings, and mis-
takes. And if there are none such in the church of England,
I mean those that universally comply with all the obser-
vances at present used therein, I am sure enough that there
are so amongst all other parties that dissent from it. But
such as these are not principally intended in these asper-
sions : nor would their adversaries much rejoice to have them
known to be, and esteemed of all what they are. But it is
others whom they aim to expose into contempt; and in the
behalf of them, not the mistakes, misapprehensions, or un-
due expressions of any private persons, these things are
pleaded.
174 TRUTH AND INNOCENCE
But let US see if their prayers meet with any better enter-
ainment ; an account of his thoughts about them he gives
us, p. 19. * It is the most solemn strain of their devotion to
vilify themselves with large confessions of the heinousest
and most aggravated sins : they will freely acknowledge
their offences against all the commands, and that with the
foulest and most enhancing circumstances ; they can rake
together, and confess their injustice, uncleanness, and ex-
tortion, and all the publican and harlot sins in the world;
in brief, in all their confessions, they stick not to charge
themselves with such large catalogues of sin, and to amass
together such a heap of impieties, as would make up the
completest character of lewdness and villany ; and if their
consciences do really arraign them of all those crimes
whereof they so familiarly indict themselves, there are no
such guilty and unpardonable wretches as they. So that
their confessions are either true or false ; if false, then they
fool and trifle with the Almighty ; if true, then I could easily
tell them the fittest place to say their prayers in.'
I confess this passage at its first perusal surprised me
with some amazement. It was unexpected to me, that he
who designed all along to charge his adversaries with phari-
saism, and to render them like unto them, should instance in
their confession of sin in their prayers, when it is even a
characteristical note of the Pharisees, that in their prayers
they made no confession of sin at all. But it was far more
strange to me, that any man durst undertake the'reproach-
ing of poor sinners with the deepest acknowledgment of
their sins before the holy God, that they are capable to con-
ceive or utter. Is this, thought I, the spirit of the men
with whom the nonconformists do contend, and upon whose
instance alone they suffer ? Are these their apprehensions
concerning God, sin, themselves, and others ? Is this the
spirit wherewith the children of the church are acted? Are
these things suited to the principles, doctrines, practices of
the church of England ? Such reproaches and reflections,
indeed, might have been justly expected from those poor
deluded souls, who dream themselves perfect and free from
sin ; but to meet with such a treaty from them who say or
sing, ' O God, the Father of heaven, have mercy upon us mi-
serable sinners,' at least three times a week, was some sur-
VINDICATED. 175
prisal. However, I am sure, the nonconformists need re-
turn no other answer to them who reproach them for vilify-
ing themselves in their confessions to God, but that of
David to Michal, ' It is before the Lord, and we will yet
be more vile than thus, and will be base in our own sight.'
Our author makes no small stir with the pretended censures
of some whom he opposes ; namely, that they sliould
' esteem themselves and their party to be the elect of God,
all others to be reprobates, themselves and theirs to be godly, .
and all Others ungodly;' wherein I am satisfied, that he
unduly chargeth those whom he intends to reflect upon.
However I am none of them ; I do not judge any party to
be all the elect of God, or all the elect of God to be confined
unto any party; I judge no man living to be a reprobate,
though I doubt not but that there are living men in that
condition ; I confine not holiness or godliness to any party ;
not to the church of England, nor to any of those who
dissent from it ; but am persuaded that in all societies of
Christians that are under heaven that hold the head, there
are some really fearing God, working righteousness, and
accepted with him. But yet neither my own judgment, nor
the reflections of this author, can restrain me from profess-
ing that I fear that he who can thus trample upon men, scoff
at and deride them for the deepest confessions of their sins
before God which they are capable of making, is scarce
either well acquainted with the holiness of God, the evil of
sin, or the deceitfulness of his own heart, or did not in his
so doing, take them into sufficient consideration. The
church of England itself requires its children to ' acknow-
ledge their manifold sins and wickednesses, which from
time to time they have grievously committed by thought,
word, and deed, against the divine Majesty;' and what in
general others can confess more, I know not. If men that are,
through the light of God's Spirit and grace, brought to an
acquaintance with the deceitful workings of sin in their own
hearts, and the hearts of others, considering aright the terror
of the Lord, and the manifold aggravations wherewith
all their sins are attended, do more particularly express
these things before and to the Lord, when indeed nor they,
nor any gther can declare the thousandth part of the vile-
ness and unworthiness of sin and sinners on the account
176 TRUTH AND INNOCENCE
thereof, shall they be naw despised for it, and judged to be
men meet to be hanged ? If this author had but seriously-
perused the confessions of Austin, and considered how he
traces his sin from his nature in the womb, through the
cradle, into the whole course of his life, with his marvel-
lous and truly ingenuous acknowledgments and aggravations
of it, perhaps the reverence of so great a name might have
caused him to suspend this rash, and I fear, impious dis-
course.
For the particular instances wherewith he would coun-
tenance his sentiments and censures in this matter, there is
no difficulty in their removal. Our Lord Jesus Christ hath
taught us to call the most secret workings of sin in the
heart, though resisted, though controlled, and never suffered
to bring forth, by the names of those sins which they lie in
a tendency unto ; and men in their confessions respect more
the pravity of their natures, and the inward working and
actings of sin, than the outward perpetrations of it, wherein
perhaps they may have little concernment in the world ; as
Job, who pleaded his uprightness, integrity, and righteous-
ness against the charge of all his friends, yet when he came
to deal with God, he could take that prospect of his nature
and heart, as to vilify himself before him, yea, to abhor him-
self in dust and ashes.
Again, ministers who are the mouths of the congrega-
tion to God may, and ought to acknowledge, not only the
sins whereof themselves are personally guilty, but those
also which they judge may be upon any of the congrega-
tion. This assuming of the persons of them to whom they
speak, or in whose name they speak, is usual even to the
sacred writers themselves. So speaks the apostle Peter,
1 Epist. iv. 3. ' For the time past of our lives may suffice us
to have wrought the will of the Gentiles, when we walked
in lasciviousness, lusts, excess of wine, revellings, banquet-
ings, and abominable idolatries.' He puts himself amongst
them, although the time past of his life in particular was
remote enough for being spent in the manner there de-
scribed : and so it may be with ministers when they confess
the sins of the whole congregation. And the dilemma of
this author about the truth or falsehood of these confessions,
will fall as heavy on St. Paul as on any nonconformist in
ViyDJCATKl). 177
the world. For besides the acknowledgment that he makes
of the former sins of his life when he was injurious, a blas-
phemer, and persecutor (which sins I pray God deliver
others from), and the secret working of indwelling sin, which
he cries out in his present condition to be freed from ; he
also when an apostle professeth himself the ' chiefest of sin-
ners ;' now this was either true, or it was not ; if it was not
true, God was mocked; if it were, our author could have
directed him to the fittest place to have made his acknow-
ledgements in. What thinks he of the confessions of Ezra,
of Daniel, and others in the name of the whole people of
God? Of David concerning himself, whose self-abase-
ments before the Lord, acknowledgments of the guilt of
sin in all its aggravations and effects, far exceed any thing
that nonconformists are able to express.
As to his instances of the confession of injustice, un-
cleanness, and extortion, it may be as to the first and last,
he would be put to it to make it good by express particu-
lars; and I wish it be not found that some have need lo
confess them, who cry at present, they are not of these pub-
licans. Uncleanness seems to bear the worst sound, and to
lead the mind to the worst apprehensions of all the rest ;
but it is God with whom men have to do in their confes-
sions ; and before him, ' What is man that he should be
clean? and he that is born of a woman, that he should be
righteous ? Behold he putteth no trust in his saints; yen,
the heavens are not clean in his sight. How much more abo-
minable and filthy is man, who drinketh iniquity like water,'
Job XV. 14 — 16. and the whole church of God in their confes-
sion cry out, * We are all as an unclean thing, and all our
righteousnesses are as filthy rags ;' Isa. Ixiv. 6. There is a pol-
lution of flesh and spirit, which we are still to be cleansing
ourselves from whilst we are in this world.
But to what purpose is it to contend about these things .'
I look upon this discourse of our author as a signal instance
of the power of prejudice and passions over the minds of
men. For, setting aside the consideration of a present in-
fluence from them, 1 cannot believe that any one that pro-
fesseth the religion taught by Jesus Christ, and contained
in the Scripture, can be so ignorant of the terror of the
Lord, so unaccustomed to thoughts of his infinite purity,
VOL. XXI. N
178 TRUTH AND INNOCENCE
severity, and holiness; such a stranger to the accuracy, spi-
rituality, and universality of the law; so unacquainted with
the sin of nature, and the hidden deceitful workings of it in
the hearts, minds^, and affections of men ; so senseless of the
great guilt of the least sin, and the manifold inexpressible
aggravations wherewith it is attended; so unexercised to
that self-abasement and abhorrency which becomes poor
sinners in their approaches to the holy God, when they con-
sider what they are in themselves ; so disrespective of the
price of redemption that was paid for our sins, and the mys-
terious way of cleansing our souls from them by the blood
of the Son of God, as to revile, despise, and scoff at men
for the deepest humblings of their souls before God, in the
most * searching and expressive acknowledgments of their
sins, that they do or can make at any time.
The like account may be given of all the charges that
this author manageth against the men of his indignation ;
but I shall return at present to the preface under consi-
deration.
In the entrance of his discourse, being, as it seems, con-
scious to himself of a strange and wild intemperance of
speech in reviling his adversaries, which he had either used,
or intended so to do, he pleads sundry things in his excuse
or for his justification. Hereof the first is, his zeal for the re-
formation of the church of England, and the settlement
thereof with its forms and institutions ; these, he saith, are
* countenanced by the best and purest times of Christianity,
and established by the fundamental laws of this land' (which
yet, as to the things in contest between him and noncon-
formists, I greatly doubt of, as not believing any fundamen-
tal law of this land to be of so late a date) ; to see this
* opposed by a wild and fanatic rabble, rifled by folly and
ignorance, on slender and frivolous pretences so often and
so shamefully baffled, yet again revived by the pride and
ignorance of a few peevish, ignorant, and malapert preach-
ers, brainsick people' (all which gentle and peaceable ex-
pressions are crowded together in the compass of a few
lines), is that which hath ' chafed him into this heat and
briskness ;' if this be not to deal with gainsayers in a spirit
of meekness, if herein there be not an observation of the
Vules of speaking evil of no man, despising no man, of not
VINDICATED. 179
saying * Raca,' to our brother, or calling of him ' fool ;' if here
be not a discovery how remote he is from self-conceit, ela-
tion of mind, and the like immoralities, we must make
inquiry after such things elsewhere ; for in this whole in-
suing treatise we shall scarce meet with any thing more
tending to our satisfaction. For the plea itself made use of,
those whom he so tramples on do highly honour the refor-
mation of the church of England, and bless God for it con-
tinually, as that which hath had a signal tendency unto his
glory, and usefulness to the souls of men. That as to the
outward rites of worship and discipline contested about, it
was in all things conformed unto the great rule of them, our
author doth not pretend ; nor can he procure it in those
things, whatever he says, any countenance from the best
and purest times of Christianity : that it was every way per-
fect in its first edition, I suppose, will not be affirmed ; nor,
considering the posture of affairs at the time of its framing
both in other nations and in our own, was it like it should
so be. We may rather admire that so much was then done
according to the will of God, than that there was no more.
Whatever is wanting in it, the fault is not to be cast on the
first reformers, who went as far as well in those days could
be expected from them. Whether others whohave succeeded
in their place and room, have since discharged their duty in
perfecting what was so happily begun, is 'subjudice,' and
there will abide after this author and I have done writing.
That as to the things mentioned, it never had an absolute
quiet possession or admittance in this nation, that a con-
stant and no inconsiderable suffrage hath from first to last
been given in against it, cannot be denied ; and for any 'sa-
vage worrying' or 'rifling of it' at present, no man is so bar-
barous as to give the least countenance to any such thing.
That which is intended in these exclamations is only a de-
sire that those who cannot comply with it as now established
in the matters of discipline and worship before mentioned,
may not merely for that cause be worried and destroyed, as
many as have already been.
Again, the chief glory of the English reformation con-
sisted in the purity of its doctrine, then first restored to the
nation. This, as it is expressed in the articles of religion,
and in the publicly authorized writings of the bishops and
N 2
i80 TRUTH AND INXOCENCK
chief divines of the church of England, is, as was said, the
glory of the English reformation. And it is somewhat
strange to me, that whilst one writes against original sin,
another preaches up justification by works, and scoffs at
the imputation of the righteousness of Christ to them that
believe ^ yea, whilst some can openly dispute against the
doctrine of the Trinity, the Deity of Christ, and the Holy
Ghost ; whilst instances may be collected of some men's
impeaching all the articles almost throughout, there should
be no reflection in the least on these things ; only those
who dissent from some outward methods of worship must
be made the object of all this wrath and indignation.
Quis tulerit Gracchos de seditione querentes?
Some men's guilt in this nature, might rather mind them of
pulling out the beam out of their own eyes, than to act with
such fury to pull out the eyes of others, for the motes which
they think they espy in them. But hence is occasion given
to pour out such a storm of fury, conveyed by words of as
great reproach and scorn as the invention of any man I
think could suggest, as is not lightly to be met withal :
might our author be prevailed with to mind the old rule,
* mitte male loqui, die rem ipsam,' these things might cer-
tainly be debated with less scandal, less mutual offences and
provocations.
Another account of the reasons of his intemperance in
these reproaches, supplying him with an opportunity to in-
crease them in number and weight, he gives us, pp. 6, 7.
of his preface, which because it may well be esteemed a
summary representation of his way and manner of arguing
in his whole discourse, I shall transcribe.
* I know,' says he, * but one single instance in which zeal
or a high indignation is just and warrantable : and that is
when it vents itself against the arrogance of haughty,
peevish, and sullen religionists, that under higher pretences
of godliness supplant all principles of civility and good-
nature ; that strip religion of its outside to make it a cover-
ing for spite and malice ; that adorn their peevishness with
a mark of piety, and shrowd their ill-nature under the demure
pretences of godly zeal, and stroke and applaud themselves
as the only darlings and favourites of heaven ; and with a
VINDICATED. 181
scornful pride disdained all the residue of mankind as a rout
of worthless and unregenerate reprobates. Thus the only
hot fit of zeal we find our Saviour in, was kindled by an in-
dignation against the pride and insolence of the Jews, when
he whipped the buyers and sellers out of the outward court
of the temple ; for though they bore a blind and superstitious
reverence towards that part of it that was peculiar to their
own worship, yet as for the outward court, the place where
the Gentiles and proselytes worshipped, that was so unclean
and unhallowed, that they thought it could not be profaned
by being turned into an exchange of usury : now this inso-
lent contempt of the Gentiles, and impudent conceit of their
own holiness, provoked the mild spirit of our blessed Saviour
to such an height of impatience and indignation, as made
him with a seeming fury and transport of passion whip the
tradesmen thence, and overthrew their tables.'
What truth, candour, or conscience hath been attended
unto in the insolent reproaches here heaped up against his
adversaries, is left to the judgment of God and all impartial
men ; yea, let judgment be made, and sentence be past ac-
cording to the ways, course of life, conversation, usefulness
amongst men, readiness to serve the common concerns of
mankind, in exercising loving-kindness in the earth, of those
who are thus injuriously traduced, compared with any in
the approbation and commendation of whom they are covered
with these reproaches, and there lives not that person who
may not be admitted to pronounce concerning the equity
and righteousness or iniquity of these intemperances. How-
ever, it is nothing with them with whom he hath to do to be
judged by man's day; they stand at the judgment-seat of
Christ, and have not so learned him as to relieve themselves
by false or fierce recriminations. The measure of the cover-
ing provided for all these excesses of unbridled passion is
that alone which is now to be taken. The case expressed,
it seems, is the only single instance in which zeal is just and
warrantable. How our author came to be assured thereof I
know not ; sure I am that it doth neither comprise in it, nor
hath any aspect on, the ground, occasion, or nature of the
zeal of Phinehas, or of Nehemiah, or of David, or of Joshua,
and least of all of our Saviour, as we shall see. He must
needs be thought to be over-intent upon his present occa-
182 TRUTH AxN'D INNOCENCE
sion, when he forgot not one, or two, but indeed all instances
of just and warrantable zeal that are given us in the only
sacred repository of them.
For what concerns the example of our blessed Saviour
particularly insisted on, I wish he had offended one way
only in the report he makes of it. For let any sober man
judge, in the first place, whether those expressions he useth
of the * hot fit of zeal' that he was in, of the ' height of im-
patience' that he was provoked unto, the ' seeming fury and
transport of passion' that he acted withal, do become that
reverence and adoration of the Son of God which ought to
possess the hearts, and guide the tongues and writings of
men that profess his name. But whatever other men's ap-
prehensions may be, as it is not improbable but that some
will exercise severity in their reflections on these expressions,
for my part, I shall entertain no other thoughts but that our
author being engaged in the composition of an invective
declamation, and aiming at a grandeur of words, yea to fill it
up with tragical expressions, could not restrain his pen
from some extravagant excess when the Lord Christ him-
self came in his way to be spoken of.
However, it will be said the instance is pertinently al-
leged, and the occasion of the exercise of the zeal of our
blessed Saviour is duly represented. It may be some will
think so, but the truth is, there are scarce more lines than
mistakes in the whole discourse to this purpose. What
court it was of the temple wherein the action remembered
was performed, is not here particularly determined ; only
it is said to be the ' outward court wherein the Gentiles and
proselytes worshipped, in opposition to that which was pecu-
liar to the worship of the Jews.' Now of old from the first
erection of the temple there were two courts belonging unto
it, and no more ; the inward court, wherein were the brazen
altar, with all those utensils of worship which the priests
made use of in their sacred offices ; and the outward court,
whither the people assembled, as for other devotions, so to
behold the priests exercising their function, and to be in a
readiness to bring in their own especial sacrifices, upon
which account they were admitted to the altar itself. Into
this outward court, which was a dedicated part of the tem-
ple, all Gentiles who were proselytes of righteousness, that
VINDICATED. 183
is, who being circumcised had taken upon them the observa-
tion of the law of Moses, and thereby joined themselves to
the people of God, were admitted, as all the Jewish writers
agree. And these were all the courts that were at first
sanctified, and were in use when the words were spoken by
tlie prophet, which are applied to the action of our Saviour;
namely, ' my house shall be called a house of prayer, but
ye have made it a den of thieves ;' afterward, in the days of
the Herodians, another court was added by the immuring
of the remainder of the hill, whereunto a promiscuous en-
trance was granted unto all people. It was therefore the
ancient outward court whereinto the Jews thought that
Paul had brought Trophimus the Ephesian, whom they
knew to be uncircumcised. I confess some expositors
think that it was this latter area from whence the Lord
Christ cast out the buyers and sellers ; but their conjecture
seems to be altogether groundless ; for neither was that
court ever absolutely called the temple, nor was it esteemed
sacred, but common or profane ; nor was it in being when
the prophet used the words mentioned concerning the tem-
ple. It was therefore the other ancient outward court com-
mon to the Jews and proselytes of the Gentiles that is in-
tended ; for as there the salt and wood were stored, that
were daily used in their sacrifices, so the covetous priests,
knowing that many who came up to offer were wont to buy
the beasts they sacrificed at Jerusalem to prevent the charge
and labour of bringing them from far; to further, as they pre-
tended, their accommodation, they appropriated a market to
themselves in this court, and added a trade in money, relating
it may be thereunto, and other things for their advantage.
Hence the Lord Christ twice drove them ; once at the begin-
ning, and once at the end of his ministry in the flesh; not with
a seeming transport of fury, but with that evidence of the
presence of God with him, and majesty of God upon him,
that it is usually reckoned amongst one of the miracles that
he wrought, considering the state of all things at that time
amongst the Jews. And the reason why he did this, and
the occasion of the exercise of his zeal, is so express in
the Scripture, as I cannot but admire at the invention of
our author, who could find out another reason and occasion
of it. For it is said directly, that he did it because of their
184 TRUTH AN]1 INNOCENCE
wicked profanation of the house of God, contrary to his ex-
press institution and command; of a regard to' the Jews'
contempt of the Gentiles there is not one word, not the
least intimation ; nor was there in this matter the least oc-
casion of any such thing.
These things are not pleaded in the least to give coun-
tenance to any in their proud supercilious censures and
contempt of others, wherein if any person living have out-
done our author, or shall endeavour so to do, he will not fail
I think to carry away the prize in this unworthy contest.
Nor is it to apologize for them whom he charges with extra-
vagancies and excesses in this kind. I have no more to say
in their behalf, but that, as far as I know, they are falsely
accused and calumniated, though I will not be accountable
for the expressions of every weak and impertinent person.
Where men indeed sin openly in all manner of transgres-
sions against the law and gospel, where a spirit of enmity to
holiness and obedience unto God discovers and acts itself
constantly on all occasions ; in a word, where men wear
sin's livery, some are not afraid to think them sin's servants.
But as to that elation of mind in self-conceit wherewith
they are charged, their contempt of other men upon the
account of party, which he imputes unto them, I must ex-
pect other proofs than the bare assertion of this author
before I join with him in the management of his accusa-
tions. And no other answer shall I return to the ensuing
leaves, fraught with bitter reproaches, invectives, sarcasms,
far enough distant from truth and all sobriety. Nor shall I,
though in their just and necessary vindication, make men-
tion of any of those things which might represent them per-
sons of another complexion. If this author will give those
whom he probably most aims to load with these aspersions,
leave to confess themselves poor and miserable sinners in
the sight of God, willing to bear his indignation against
whom they have sinned, and to undergo quietly the severest
rebukes and revilings of men, in that they know not but
that they have a providential permissive commission from
God so to deal with them, and add thereunto, that they yet
hope to be saved by Jesus Christ, and jn that hope endea-
vour to give up themselves in obedience to all his commands,
it contains that description of them which they shall al-
VINDICATED. 185
ways and in all conditions endeavour to answer. But I have
only given these remarks upon the preceding discourse, to
discover upon what feeble grounds our author builds for his
own justification in his present engagement.
Page 13. of his preface, he declares his original design
in writing this discourse, which was to ' represent to the
world the lamentable folly and silliness of those men's reli-
gion with whom he had to do,' which he farther expresses
and pursues with such a lurry of virulent reproaches, as I
think is not to be paralleled in any leaves but some others
of the same hand ; and in the close thereof he supposeth he
hath evinced that in comparison of them ' the most inso-
lent of the Pharisees were gentlemen, and the most savage
of the Americans philosophers.' I must confess myself an
utter stranger unto that generous disposition and philosophic
nobleness of mind which vent themselves in such revenge-
ful scornful wrath, expressed in such rude and barbarous
railings against any sort of men whatever, as that here ma-
nifested in, and those here used by this author. If this be a
just delineation and character of the spirit of a gentleman, a
due portraiture of the mind and affections of a philosopher,
I know not who will be ambitious to be esteemed either the
one or the other. But what measures men now make of
gentility I know not ; truly noble generosity of spirit was
heretofore esteemed to consist in nothing more than remote-
ness from such pedantic severities against, and contemptu-
ous reproaches of persons under all manner of disadvantages,
yea, impossibilities to manage their own just vindication, as
are here exercised and expressed in this discourse. And the
principal pretended attainment of the old philosophy was a
sedateness of mind, and a freedom from turbulent passions
and aifections under the greatest provocations, which if
they are here manifested by our author, they will give the
greater countenance unto the character which he gives of
others ; the judgment and determination whereof is left unto
all impartial readers.
But in this main design he professeth himself prevented
by the late learned and ingenious discourse. The Friendly
Debate ; which to manifest, it may be, that his rhetorical
faculty is not confined to invectives, he spendeth some pages
in the splendid encomiums of. There is no doubt, I sup-
186 TKUril AND INNOCENCE
pose, but that the author of that discourse will on the next
occasion requite his panegyric, and return him his commen-
dations for his own achievements with advantage ; they are
like enough to agree like those of the poet,
Discedo Alcffius puncto illius, ille mcoquis ?
Quis nisi Callituachus ?
For the present, his account of the excellencies and suc-
cesses of that discourse minds me of the dialogue between
Pyrgopolynices and Artotrogus :
^ Pyrg. Ecquid meministi ? Art. Meniini; centum in Cilicia,
Etquinquagirjta centum SycolatronidEe,
Triginta Sardi, sexaginla Macedones,
Sunt homines tu quos occidisti uno die.
Py^S' Quanta istlijec hominura sumnia est?
Art. Scpteni niillia,
Py^g- Tantum esse oportet ; recte rationem tenes.
Art. At nuUos habeo scriptos, sic memini tamen.
Although the particular instances he gives of the man's
successes, are prodigiously ridiculous, yet the casting up of
the sum total to the completing of his victory, sinks them
all out of consideration : and such is the account we have
here of the Friendly Debate. This and that it hath effected,
which though unduly asserted as to the particular instances,
yet altogether comes short of that absolute victory and
triumph which are ascribed unto it. But I suppose that upon
due consideration, men's glorying in those discourses will
be but as the crackling of thorns in the fire, noise and smoke,
without any real and solid use or satisfaction. The great
design of the author, as is apparent unto all, was to render the
sentiments and the expressions of his adversaries ridiculous,
and thereby to expose their persons to contempt and scorn,
Egregiam vero laudem et spolia ampla !
And to this end his way of writing by dialogues is ex-
ceedingly suited and accommodated : for although ingeni-
ous and learned men, such as Plato and Cicero, have handled
matters of the greatest importance in that way of writing,
candidly proposing the opinions and arguments of adverse
parties in the persons of the dialogists, and sometimes used
that method to make their design of instruction more easy
and perspicuous, yet it cannot be denied that advantages
may be taken from this way of writing to represent both per-
sons, opinions, and practices, invidiously and contemptu-
ously, above any other way ; and therefore it hath been prin-
VINDICATED. 187
cipally used by men who have had that design. And I know
nothing in the skilful contrivance of dialogues, which is
boasted of here with respect unto the Friendly Debate, as al-
so by the author of it in his preface to one of his worthy
volumes, that should free the way of writing itself from
being supposed to be peculiarly accommodated to the ends
mentioned. Nor will these authors charge them with want
of skill and art in composing of their dialogues, who have
designed nothing in them but to render things uncouth, and
persons ridiculous, with whom themselves were in worth and
honesty no way to be compared.
An instance hereof we have in the case of Socrates. Sun-
dry in the city being weary of him for his uprightness, in-
tegrity, and continual pressing of them to courses of the like
nature ; some also being in an especial manner incensed at
him, and provoked by him ; amongst them they contrived
his ruin. That they might effect this design, they procured
Aristophanes to write a dialogue, his comedy which he en-
titled Ne(piXai, ' The Clouds ;' wherein Socrates is introduced
and personated, talking at as contemptible and ridiculous
a rate, as any one can represent the nonconformists to do ;
and yet withal to commend himself as the only man consi-
derable amongst them. Without some such preparation of the
people's minds, his enemies thought it impossible to obtain
his persecution and destruction; and they failed not in their
projection. Aristophanes being poor, witty, and as is sup-
posed, hired to this work, lays out the utmost of his endea-
vours so to frame and order his dialogues, with such ele-
gancy of words and composure of his verses, with such a
semblance of relating the words and expressing the manner
of Socrates, as might leave an impression on the minds of
the people. And the success of it was no way inferior to
that of the Friendly Debate; for though at first the people
were somewhat surprised with seeing such a person so tra^
duced, yet they were after a while so pleased and tickled
with the ridiculous representation of him and his philosophy,
wherein there was much of appearance and nothing of truth,
that they could make no end of applauding the author of the
Dialogues. And though this was the known design of that
poet, yet that his Dialogues were absurd and inartificial, I
suppose will not bo affirmed ; seeing few were ever more
|8S
TRUTH AND INNOCENCE
skilfully contrived. Having got this advantage of exposing
him to public contempt, his provoked malicious adversaries
began openly to manage their accusation against him. The
principal crime laid to his charge was nonconformity, or
that he did not comply with the religion which the supreme
magistrate had enacted ; or as they then phrased it, he
esteemed not them to be gods whom the city so esteemed.
By these means, and through these advantages, they ceased
not until they had destroyed the best and wisest person that
ever that city bred in its heathen condition, and whereof
they quickly repented themselves. The reader may see the
whole story exactly related in iEIian. lib. 2. Var. Histor.
cap. 13. Much of it also may be collected from the Apolo-
logies of Xenophon and Plato in behalf of Socrates, as also
Plutarch's Discourse concerning his Genius. To this pur-
pose have dialogues very artificially written been used, and
are absolutely the most accommodate of all sorts of writing
unto such a design. Hence Lucian, who aimed particularly
to render the things which he disliked ridiculous and con-
temptible, used no other kind of writing ; and I think his
Dialogues will be allowed to be artificial, though sundry of
them have no other design but to cast contempt on persons
and opinions better than himself and his own. And this
way of dealing with adversaries in points of faith, opinion,
and judgment, hath hitherto been esteemed fitter for the
stage, than a serious disquisition after truth, or confutation
of error. Did those who admire their own achievements in
this way of process, but consider how easy a thing it is for
any one, deposing that respect to truth, modesty, sobriety,
and Christianity which ought to accompany us in all that we
do, to expose the persons and opinions of men by false, par-
tial, undue representations, to scorn and contempt, they
would perhaps cease to glory in their fancied success. It is
a facile thing to take the wisest man living, and after he is
lime-twigged with ink and paper, and gagged with a quill,
so that he can neither move nor speak, to clap a fool's coat
on his back, and turn him out to be laughed at in the streets.
The stoics were not the most contemptible sort of philoso-
phers of old, nor will be thought so by those, who profess
their religion to consist in morality only : and yet the Ro-
man orator, in his pleading for Muraena, finding it his present
VINDICATED. 189
interest to cast some disreputation upon Cato his adversary
in that cause, who was addicted to that sect, so represented
their dogmas, that he put the whole assembly into a fit of
laughter ; whereunto Cato only replied, that he made others
laugh, but was himself ridiculous ; and it may be some will
find it to fall out not much otherwise with themselves by
that time the whole account of their undertaking is well
cast up.
Besides, do these men not know, that if others would
employ themselves in a work of the like kind by way of re-
tortion and recrimination, that they would find real matter
amongst some whom they would have esteemed sacred, for
an ordinary ingenuity to exercise itself upon unto their dis-
advantage ? But what would be the issue of such proceed-
ings? Who would be gainers by it? Every thing that is
professed among them that own religion, all ways and
means of their profession, being by their mutual reflections
of this kind rendered ridiculous, what remains but that men
fly to the sanctuary of atheism to preserve themselves from
being scoffed at and despised as fools. On this account
alone I would advise the author of our late debates to sur-
cease proceeding in the same kind, lest a provocation unto
a retaliation should befall any of those who are so foully
aspersed.
But, as I said, what will be the end of these things,
namely, of mutual virulent reflections upon one another?
Shall this ' sword devour for ever? And will it not be bitter-
ness in the latter end V For, as he said of old of persons
contending with revilings,
^TpETTT)) Si yhSio'ir' larl ^^orZv ttoXUui; S' evi fxvQoi
TJavroXa-t, iTreaiv Ss itToXvg vo/t*oj 'hda Kal hda ;
OTTorov »' enraTBa 'iiroq, toUqv x,' iTraxova-aig.
Great store there are of such words and expressions on
every hand, and every provoked person if he will not bind
his passion to a rule of sobriety and temperance, may at his
pleasure take out and use what he supposeth for his turn.
And let not men please themselves with imagining that it is
not as easy, though perhaps not so safe, for others to use
towards themselves haughty and contemptuous expressions,
as it is for them to use them towards others. But shall this
190 TRUTH. AND INNOCENCE
wrath never be allayed? Is this the way to restore peace,
quietness, and satisfaction to the minds of men ? Is it meet
to use her language in this nation concerning the present
diflferences about religion,
Nullus amorpopulis, nee foedera sunto;
Imprecor arma armis, pugnentipsique ; nepotesi
Is agreement in all other things, all love and forbearance,
unless there be a centring in the same opinions absolutely,
become criminal, yea detestable ? Will this way of proceed-
ing compose and satisfy the minds of men ? If there be no
other way for a coalescence in love and unity in the bond of
peace, but either that the nonconformists do depose and
change in a moment, as it were, their thoughts, apprehen-
sions, and judgments about the things in difference amongst
us, which they cannot, which is not in their power to do ; or
that in the presence, and with a peculiar respect unto the
eye and regard of God, they will act contrary unto them,
which they ought not, which they dare not, no not upon the
present instruction, the state of these things is somewhat
deplorable.
That alone which in the discourses mentioned seemeth
to me of any consideration, if it have any thing of truth to
give it countenance, is that the nonconformists under pre-
tence of preaching mysteries and grace, do neglect the
pressing of moral duties, which are of near and indispensa-
ble concernment unto men in all their relations and actions,
and without which religion is but a pretence and covering
for vice and sin. A crime this is unquestionably of the
highest nature if true, and such as might justly render the
whole profession of those who are guilty of it suspected.
And this is again renewed by our author, who, to charge
home upon the nonconformists, reports the saying of Flacius
Illyricus, a Lutheran, who died a hundred years ago ;
namely, that * bona opera sunt perniciosa ad salutem,*
though I do not remember that any such thing was main-
tained by Illyricus, though it was so by Amsdorfius against
Georgius Major. But is it not strange how any man can
assume to himself, and swallow so much confidence as is
needful to the management of this charge ? The books
and treatises published by men of the persuasion traduced,
their daily preaching witnessed unto by multitudes of all
VINDICA'I i:i). 191
sorts of people, the open avowing of their duty in this mat-
ter, their principles concerning sin, duty, holiness, virtue,
righteousness, and honesty, do all of them proclaim the
blackness of this calumny, and sink it with those who have
taken, or are able to take, any sober cognizance of these
things, utterly beneath all consideration ; moral duties they
do esteem, commend, count as necessary in religion as any
men that live under heaven : it is true they say that on a
supposition of that performance whereof they are capable
without the assistance of the grace and Spirit of God,
though they may be good in their own nature and useful to
mankind, yet they are not available unto the salvation of
the souls of men ; and herein they can prove that they have
the concurrent suffrage of all known churches in the world,
both those of old, and these at present : they say, moreover,
that for men to rest upon their performances of these moral
duties for their justification before God, is but to set up
their own righteousness through an ignorance of the righ-
teousness of God, for we are freely justified by his grace ;
neither yet are they sensible of any opposition to this
assertion.
For their own discharge of the work of the ministry they
endeavour to take their rule, pattern, and instruction from
the precepts, directions, and examples of them who were first
commissionated unto that work, even the apostles of our
Lord Jesus Christ, recorded in the Scripture, that they might
be used and improved unto that end. By them are they
taught to endeavour the declaring unto men all the counsel
of God concerning his grace, their obedience, and salvation ;
and having the word of reconciliation committed unto them,
they do pray their hearers in 'Christ's stead to be reconciled
unto God ;' to this end do they declare the ' unsearchable
riches of Christ,' and comparatively determine' to know no-
thing in this world but ' Christ, and him crucified,' whereby
their preaching becometh principally the word or doctrine
of the cross, which by experience they find to be a * stum-
bling block' unto some, and ' foolishness' unto others ; by
all means endeavouring to make known what * is the riches
of the glory of the mystery of God in Christ, reconciling
the world unto himself;' praying withal for their hearers that
192 TRUTH AND INNOCENCE
* the God of our Lord Jesus Christ, the Father of glory,
would give unto them the spirit of wisdom and revelation
in the knowledge of him, that the eyes of their understand-
ing being enlightened, they may learn to know what is the
hope of his calling, and what the riches of the glory of his
inheritance in the saints ;' and in these things are they ' not
ashamed of the gospel of Christ, which is the power of God
unto salvation.'
By this dispensation of the gospel do they endeavour to
ingenerate in the hearts and souls of men, ' repentance to-
wards God, and faith in our Lord Jesus Christ.' To pre-
pare them also hereunto, they cease not by the preaching
of the law, to make known to men the terror of the Lord, to
convince them of the nature of sin, of their own lost and
ruined condition by reason of it, through its guilt as both
original in their natures, and actual in their lives, that they
may be stirred up to ' fly from the wrath to come,' and to
Jay hold on eternal life; and thus as God is pleased to suc-
ceed them, do they endeavour to lay the great foundation
Jesus Christ, in the hearts of their hearers, and to bring
them to an interest in him by believing. In the farther
pursuit of the work committed unto them, they endeavour
more and more to declare unto, and instruct their hearers
in all the mysteries and saving truths of the gospel, to the
end that by the knowledge of them, they may be wrought
unto obedience, and brought to conformity to Christ, which
is the end of their declaration ; and in the pursuit of their
duty, there is nothing more that they insist upon, as far as
ever I could observe, than an endeavour to convince men,
that that faith or profession that doth not manifest itself,
which is not justified by works, which doth not purify the
heart within, that is not fruitful in universal obedience to
all the commands of God, is vain and unprofitable ; letting
them know that though we are saved by grace, yet we are
the workmanship of God created in Christ Jesus to good
works, which he hath ordained for us to walk in them ; a
neglect whereof doth uncontrollably evict men of hypocrisy
and falseness in their profession ; that therefore these things
in those that are adult, are indispensably necessary to salva-
tion. Hence do they esteem it their duty continually to
press upon their hearers the constant observance and doing
VINDICATED. 193
of * whatsoever things are honest, whatsoever things are just,
whatsoever things are pure, whatsoever things are comely,
whatsoever things are of good report ;' letting them know
that those who are called to a participation of the grace of
the gospel, have more, higher, stronger obligations upon
them to righteousness, integrity, honesty, usefulness amongst
men, in all moral duties, throughout all relations, conditions,
and capacities, than any others whatever.
For any man to pretend, to write, plead that this they
do not, but indeed do discountenance morality and the
duties of it, is to take a liberty of saying what he pleases
for his own purpose, when thousands are ready from the
highest experience to contradict him. And if this false
supposition should prove the soul that animates any dis-
courses, let men never so passionately admire them, and ex-
patiate in the commendation of them, I know some that will
not be their rivals in their extasies. For the other things
•which those books are mostly filled withal, setting aside
frivolous trifling exceptions about modes of carriage, and
common phrases of speech, altogether unworthy the review
or perusal of a serious person, they consist of such excep-
tions against expressions, sayings, occasional reflections on
texts of Scripture, invectives, and impertinent calling over
of things past and by-gone, as the merit of the cause under
contest is no way concerned in. And if any one would
engage in so unhandsome an employment, as to collect
such fond speeches, futilous expressions, ridiculous exposi-
tions of Scripture, smutty passages, weak, and impertinent
discourses, yea, profane scurrilities, which some others,
whom for their honour's sake and other reasons I shall not
name, have in their sermons and discourses about sacred
things been guilty of, he might provide matter enough for a
score of such dialogues as the Friendly Debates are com-
posed of.
But to return ; that the advantages mentioned are some-
what peculiar unto dialogues, we have a sufficient evidence in
this, that our author having another special design, he chose
another way of writing suited thereunto. He professeth,
that he hath neither hope nor expectation to convince his
adversaries of their crimes or mistakes, nor doth endeavour
any such thing. Nor did he merely project to render them
VOL. XM. O
194 TRUTH AND INNOCENCE
contemptible and ridiculous ; which to have effected, the
writing of dialogues in his management would have been
most accommodate. But his purpose was to expose them to
persecution, or to the severity of penal laws from the magi-
strate, and if possible, it may be, to popular rage and fury.
The voice of his whole discourse is the same with that of
the Jews concerning St. Paul, * Away with such fellows from
the earth, for it is not meet they should live.' Such an ac-
count of his thoughts he gives us, p. 253. saith he, * the
only cause of all our troubles and disturbances' (which what
they are he knows not, nor can declare) * is the inflexible
perverseness of about a hundred proud, ignorant, and sedi-
tious preachers, against whom if the severity of the laws
were particularly levelled how easy would it be,' &c.
Macte nova virtute puer, sic itur ad astra.
But I hope it will appear before the close of this discourse,
that our author is far from deserving the reputation of in-
fallible in his politics, whatever he may be thought to do
in his divinity. It is suflSciently known how he is mistaken
in his calculation of the numbers of those whom he designs
to brand with the blackest marks of infamy, and whom he
exposeth in his desires to the severities of law for their
ruin. I am sure, it is probable, that there are more than a
hundred of those whom he intends, who may say unto him,
as Gregory of Nazianzen introduceth his father speaking to
himself,
Nondum tot sunt anni tui, quot jam in sacris nobis sunt peracti victimis,
who have been longer in the ministry than he in the
world. But suppose there were but a hundred of them ;
he knows, or may know, when there was such a disparity
in the numbers of them that contested about religion, that
it was said of them, ' All the world against Athanasius, and
Athanasius against the world;' who yet was in the right
against them all, as they must acknowledge who frequently
say or sing, his * Quicunque vult.'
But how came he so well acquainted with them all and
every one, as to pronounce of them that they are proud,
ignorant, and seditious. Allow him the liberty, which I see
he will take whether we allow it him or no, to call whom he
pleaseth seditious upon the account of real or supposed
VINDICATED. 195
principles not compliant with his thoughts and apprehen-
sions ; yet that men are proud and ignorant, how he can
prove but by particular instances from his own acquaintance
with them, I know not. And if he should be allowed to be a
competent judge of knowledge and ignorance in the whole
compass of wisdom and science, which it may be some will
except against, yet unless he had personally conversed with
them all, or were able to give sufficient instances of their
ignorance from actings, writings, or expressions of their
own, he would scarce be able^to give a tolerable account of
the honesty of this his peremptory censure. And surely this
must needs be looked on as a lovely, gentle, and philo-
sophic humour, to judge all men proud and ignorant, who
are not of our minds in all things, and on that ground
alone.
But yet let them be as ignorant as can be fancied, this
will not determine the difference between them and their
adversaries. One unlearned Paphnutius in the council of
Nice stopped all the learned fathers, when they were preci-
pitately casting the church into a snare ; and others, as un-
learned as he, may honestly attempt the same at any time.
And for our author's projection for the obtaining of quiet by
severe dealings with these men in an especial manner, one
of the same nature failed in the instance mentioned. For
when Athanasius stood almost by himself in the eastern
empire for a profession in religion, which the supreme
magistrate and the generality of the clergy condemned, it
was thought the levelling of severity in particular against
him would bring all to a composure. To this purpose after
they had again and again charged him to be proud and
seditious, they vigorously engaged in his prosecution, ac-
cording to the projection here proposed, and sought him
near all the world over, but to no purpose at all, as the
event discovered. For the truth which he professed having
left its root in the hearts of multitudes of the people, on the
first opportunity they returned again to the open avowing
of it.
But to return from this digression : this being the design
of our author, not so much to expose his adversaries to
common contempt and laughter, as to ruin and destruc-
tion, he diverted from the beaten path of dialogues, and
o 2
196 TRUTH AND INNOCENCE
betook himself unto that of rhetorical invective declama-
tions, which is peculiarly suited to carry on and promote
such a design, I shall therefore here leave him for the pre-
sent, following the triumphant chariot of his friend, sing-
ing ' lo triumphe !' and casting reflections upon the captives
that he drags after him at his chariot wheels ; which will
doubtless supply his imagination with a pleasing entertain-
ment, until he shall awake out of his dream, and find all the
pageantry that his fancy hath erected round about him to
vanish and disappear.
His next attempt is upon athiests, wherein I have no con-
cern, nor his principal adversaries the nonconformists. For
my part I have had this advantage by my own obscurity and
small consideration in the world, as never to converse with
any persons that did or durst question the being or provi-
dence of God, either really or in pretence. By common
reports, and published discourses, I find that there are not
a few in these days, who either out of pride and ostenta-
tion, or in a real compliance with their own darkness and
ignorance, do boldly venture to dispute the things which we
adore; and if I am not greatly misinformed, a charge of
this prodigious licentiousness and impiety may, from preg-
nant instances, be brought near the doors of some who on
other occasions declaim against it. For practical atheism,
the matter seems to be unquestionable : many live as though
they believed neither God nor devil in the world but them-
selv'es. With neither sort am I concerned to treat at present,
nor shall I examine the invectives of our author against
them ; though I greatly doubt, whether ever such a kind of
defence of the being of God was written by any man before
him. If a man would make a judgment upon "the genius
and the way of his discourse, he might possibly be tempted
to fear, that it is persons, rather than things, that are the
object of his indignation ; and it may be the fate of some to
suffer under the infamy of atheism, as it is thought Diagoras
did of old, not for denying the Deity, nor for any absurd
conceptions of mind concerning it, but forderiding and con-
temning them, who without any interest in, or sense of reli-
gion, did foolishly, in idolatrous instances, make a pre-
tence of it in the world. But whatever wickedness or mis-
carriages of this nature our author hath observed, his zeal
VINDICATED. 197
against them were greatly to be commended, but that it is
not in that only instance wherein he allows of the exercise
of that virtue. Let it then be his anger or indignation, or
what he pleases, that he may not miss of his due praises and
commendation. Only I must say, that I question whether
to charge persons inclined to atheism with profaning John-
son and Fletcher, as well as the Holy Scriptures, be a way
of proceeding probably suited to their conviction or re-
duction.
It seems also that those who are here chastised do vent
their atheism in scoffing and drollery, jesting, and such
like contemptible efforts of wit, that may take for a while
amongst little and unlearned people, and immediately eva-
porate. I am afraid more of those who, under pretences of
sober reason, do vent and maintain opinions and principles
that have a direct tendency to give an open admission unto
atheism in the minds of men, than of such fooleries. When
others' fury and raving cruelties succeeded not, he alone pre-
vailed, ' qui solus accessitsobriusad perdendam remp.' One
principle contended for as rational and true, which if ad-
mitted will insensibly seduce the mind unto, and justify a
practice ending in atheism, is more to be feared, than ten
thousand jests and scoffs against religion, which methinks,
amongst men of any tolerable sobriety, should easily be
buried under contempt and scorn. And our author may do
well to consider whether he hath not, unwittingly I pre-
sume, in some instances, so expressed and demeaned him-
self, as to give no small advantage to those corrupt inclina-
tions unto atheism, which abound in the hearts of men. Are
not men taught here to keep the liberty of their minds and
judgments to themselves, whilst they practise that which they
approve not, nor can do so; which is directly to act against
the light and conviction of conscience ? And yet an associate
of his in his present design, in a modest and free conference,
tells us, that there is* not a wider step to atheism than to do
any thing against conscience;' and informs his friend, that
' dissent out of grounds that appear to any founded on the will
of God, is conscience;' but against such a conscience, the
light, judgment, and conviction of it, are men here taught to
practise; and thereby, in the judgment of that author, are
instructed unto atheism. And indeed if once men find
198 TRUTH AND INNOCENCE
themselves at liberty to practise contrary to what is pre-
scribed unto them in the name and authority of God, as all
things are which conscience requires, it is not long that they
will retain any regard of him, or reverence unto him. It hath
hitherto been the judgment of all who have inquired into
these things, that the great concern of the glory of God in
the world, the interest of kings and rulers, of all govern-
ments whatever, the good and welfare of private persons,
lies in nothing more, than in preserving conscience from
being debauched in the conducting principles of it ; and in
keeping up its due respect to the immediate sovereignty of
God over it in all things. Neither ever was there a more
horrid attempt upon the truth of the gospel, all common
morality, and the good of mankind, than that which some of
late years or ages have been engaged in, by suggesting in
their casuistical writings such principles for the guidance of
the consciences of men, as in sundry particular instances
might set them free, as to practice, from the direct and im-
mediately influencing authority of God in his word. And
yet I doubt not but it may be made evident, that all their
principles in conjunction are scarce of so pernicious a ten-
dency as this one general theorem, that men may lawfully
act in the worship of God, or otherwise, against the light,
dictates, or convictions of their own consciences. Exempt
conscience from an absolute, immediate, entire, univer-
sal dependence on the authority, will, and judgment of
God, according to what conceptions it hath of them, and
you disturb the whole harmony of divine Providence in the
government of the world, and break the first link of that
great chain whereon all religion and government in the
world do depend. Teach men to belike Naaman the Syrian,
to believe only in the God of Israel, and to worship him
according to his appointment by his own choice, and from a
sense of duty, yet also to bow in the house of Rimmon, con-
trary to his light and conviction, out of compliance with his
master •, or with the men of Samaria to fear the Lord, but
to worship their idols, and they will not fail at one time or
other, rather to seek after rest in restless atheism, than to
live in a perpetual conflict with themselves, or to cherish an
everlasting sedition in their own bosoms.
I shall not much reflect upon those expressions which
VINDICATED. 109
our author is pleased to vent his indignation by ; such as
* religious rage and fury, religious villany, religious luna-
cies, serious and conscientious villanies, wildness of godly
madness ; men lead by the Spirit of God to disturb the
public peace ; the world filled with a buzz and noise of the
Divine Spirit, sanctified fury, sanctified barbarism, pious
villanies, godly disobedience, sullen and cross-grained god-
liness,' with innumerable others t)f the like kind ; which
although perhaps he may countenance himself in the use of,
from the tacit respect that he hath to the persons whom he
intends to vilify and reproach ; yet in themselves, and to
others, who have not the same apprehensions of their occa-
sion, they tend to nothing but to beget a scorn and derision
of all religion, and the profession of it; a humour which
will not find where to rest or fix itself, until it comes to be
swallowed up in the abyss of atheism.
We are at length arrived at the last act of this tragical
preface ; and as in our progress we have rather heard a great
noise and bluster, than really encountered either true diffi-
culty or danger, so now I confess that weariness of con-
versing with so many various sounds of the same significa-
tion, the sum of all being knaves, villains, fools, will carry
me through the remainder of it with some more than ordi-
nary precipitation, as grudging an addition in this kind of
employment to those few minutes wherein the preceding
remarks were written or dictated.
There are two or three heads which the remainder of this
prefetory discourse may be reduced unto. First, a magnifi-
cent proclamation of his own achievements, what he hath
proved, what he hath done, especially in representing the
' inconsistence of liberty of conscience with the first and
fundamental laws of government;' and I am content that he
please himself with his own apprehensions, like him who
admired at the marvellous feats performed in an empty
theatre. For it may be, that upon examination it will be
found, that there is scarce in his whole discourse any one
argument offered at that hath the least seeming cogency
towards such an end. Whether you take liberty of conscience
for liberty of judgment, which himself confesseth uncon-
trollable, or liberty of practice upon indulgence, which he
seems to oppose, an impartial reader will, I doubt, be so fiir
200 TRUTH AND INNOCENCE
from finding the conclusion mentioned to be evinced, as he
will scarcely be able to satisfy himself that there are any
premises that have a tendency thereunto. But I suppose he
must extremely want an employment, who will design him-
self a business in endeavouring to dispossess him of his self-
pleasing imagination. Yea, he seems not to have pleaded
his own cause absurdly at Athens, who giving the city the
news of a victory when they had received a fatal defeat,
affirmed that public thanks were due to him for affording
them two days of mirth and jollity, before the tidings came
of their ill success, which was more than they were ever
like to see again in their lives. And there being as much
satisfaction in a fancied as a real success, though useless and
failing, we shall leave our author in the highest contentment
that thoughts of this nature can afford him. However, it
may not be amiss to mind him of that good old counsel,
' Let not him that girdeth on his armour boast like him that
putteth it off.'
Another part of his oration is to decry the folly of that
brutish apprehension that men can possibly live peaceably
and quietly if they enjoy the liberty of their consciences;
where he fears not to affirm, that it is more eligible to tole-
rate the highest debaucheries than liberty for men to wor-
ship God according to what they apprehend he requires :
whence some severe persons would be too apt, it may be, to
make a conjecture of his own inclinations ; for it is evident
that he is not absolutely insensible of self-interest in what
he doth or writes. But the contrary to what he asserts
being a truth at this day written with the beams of the sun
in many nations of Europe, let envy, malice, fear, and re-
venge suggest what they please otherwise ; and the nature of
the thing itself denied being built upon the best, greatest,
and surest foundations and warranty that mankind hath to
build on, or trust unto, for their peace and security, I know
not why its denial was here ventured at, unless it were to
embrace an opportunity once more to give vent to the re-
mainders of his indignation, by revilings and reproaches
which I had hoped had been now exhausted.
But these things are but collateral to his principal de-
sign in this close of his declamation ; and this is, the removal
of an objection, that 'liberty of conscience would conduce
VINDICATED. 201
much to the improvement of trade in the nation.' It is
known that many persons of great wisdom and experience,
and who, as it is probable, have had more time to consider
the state and proper interest of this nation, and have spent
more pains in the weighing of all things conducing there-
unto than our author hath done, are of this mind and judg-
ment. But he at once strikes them and their reasons dumb,
by drawing out his Gorgon's head ; that he hath proved it
inconsistent with government, and so it must needs be a
foolish and silly thing to talk of its usefulness to trade.
* Verum, ad populum phalera ;' if great blustering words, dog-
matical assertions, uncouth, unproved principles, accom-
panied with a pretence of contempt and scorn of all excep-
tions and oppositions to what is said, with the persons of
them that make them, may be esteemed proofs, our author
can prove what he pleaseth, and he is to be thought to have
proved whatever he affirms himself so to have done. If
sober reason, experience, arguments derived from common
acknowledged principles of truth, if a confirmation of de-
ductions from such principles by confessed and commonly
approved instances, are necessary to make up convincing
proofs in matters of this nature and importance, we are yet
to seek for them, notwithstanding any thing that hath been
offered by this author, or as far as I can conjecture is likely
so to be. In the mean time I acknowledge many parts of
his discourse to be singularly remarkable. His insinuation,
* that the affairs of the kingdom are not in a fixed and esta-
blished condition, that we are distracted amongst ourselves
with a strange variety of jealousies and animosities,' and
such like expressions, as if divulged in a book printed with-
out licence, would, and that justly, be looked on as seditious,
are the foundations that he pi'oceedeth upon. Now as I am
confident that there is very little ground, or none at all, for
these insinuations, so the public disposing of the minds of
men to fears, suspicions, and apprehensions of unseen dan-
gers by such means, becomes them only who care not what
disadvantage they cast others, nay, their rulers under, so
they may compass and secure their own private ends and
concerns.
But yet not content to have expressed his own real or
pretended apprehensions, he proceeds to manifest his scorn
202 TRUTH AND INNOCENCE
of those, or his smiling at them, who ' with mighty proj ects
labour for the improvement of trade ;' which the council ap-
pointed, as I take it, by his majesty thence denominated, is
more concerned in than the nonconformists, and may do
well upon this information, finding themselves liable to scorn,
to desist from such a useless and contemptible employment.
They may now know, that to erect and encourage trading
combinations is only to build so many nests of faction and
sedition; for he says, ' there is not any sort of people so
inclinable to seditious practices as the trading part of a
nation, and that their pride and arrogance naturally increase
with the improvement of their stock.' Besides * the fanatic
party,' as he says, ' live in these greater societies, and it is
a very odd and preposterous folly to design the enriching of
that sort of people ; for wealth doth but only pamper and
encourage their presumption ; and he is a very silly man,
and understands nothing of the follies, passions, and incli-
nations of human nature, who sees not that there is no crea-
ture so ungovernable as a wealthy fanatic'
It cannot be denied, but that this modern policy runs con-
trary to the principles and experience of former ages. To
preserve industrious men in a peaceable way of improving
their own interests, whereby they might partake in their own
and family concerns, of the good and advantages of govern-
ment, hath been, by the weak and silly men of former gene-
rations, esteemed the most rational way of inducing their
minds unto peaceable thoughts and resolutions. For as the
wealth of men increaseth, so do their desires and endea-
vours after all things and ways whereby it may be secured ;
that so they may not have spent their labour and the vigour
of their spirits, with reference unto their own good and that
of their posterity, in vain. Yea, most men are found to be of
Issachar's temper, who when he saw, 'that rest was good, and
the land pleasant,' wherein his own advantages lay,'bowed his
shoulder to bear, and became a servant unto tribute ;' ' fortes,'
and ' miseri,' have heretofore been only feared, and not such
as found satisfaction to their desires in the increases and suc-
cesses of their endeavours. And as Caesar said, he feared
not those fat and corpulent persons, Antony and Dolabella,
but those pale and lean discontented ones, Brutus and Cas-
sius ; so men have been thought to be far less dangerous, or
VINDICATED. 203
to be suspected in government, who are well clothed with
their own wealth and concerns, than such as have nothing
but themselves to lose, and by reason of their straits and
distresses, do scarce judge them worth the keeping.
And hath this gentleman really considered what the
meaning of that word trade is, and what is the concernment
of this nation in it ? or is he so fond of his own notions and
apprehensions, as to judge it meet that the vital spirits and
blood of the kingdom should be offered in sacrifice unto
them ? Solomon tells us, that the ' profit of the earth is for
all, and the king himself is served by the field ;' and we
may truly in England say the same of trade : all men know
what respect unto it there is in the I'evenues of the crown,
and how much they are concerned in its growth and promo-
tion ; the rents of all, from the highest to the lowest, that have
an interest in the soil are regulated by it, and rise and fall
with it; nor is there any possibility to keep them up to their
present proportion and standard, much less to advance them,
without the continuance of trade in its present condition at
least, nay, without a steady endeavour for its increase, fur-
therance, and promotion. Noblemen and gentlemen must be
•contented to eat their own beef and mutton at home, if trade
decay ; to keep up their ancient and present splendour, they
will find no way or means. Corporations are known to be
the niost considerable and significant bodies of the common
people, and herein lies their being and bread; to diminish
or discountenance their trade, is to starve them, and dis-
courage all honest industry in the world. It was a sad de-
solation that not long since befell the great city by fire : yet
through the good providence of God, under the peaceable
government of his majesty, it is rising out of its ashes, with
a new signal beauty and lustre. But that consumption and
devastation of it, which the pursuit of this counsel will in-
evitably produce, would prove fatal and irreparable. And
as the interest of all the several parts of the commonwealth
do depend on the trade of the people amongst ourselves, so
the honour, power, and security of the whole in reference
unto foreign nations, are resolved also into the same princi-
ples ; for as our soil is but small in comparison of some of
our neighbours, and the numbers of our people no ways to
204 TRUTH AND INNOCENCE
be compared with theirs, so if we should forego the advan-
tages of trade for which we have opportunities, and unto
which the people of this nation have inclinations, above any
country or nation in the world, we should quickly find how
unequal the competition between them and us would be : for
even our naval force, which is the honour of the king, the se-
curity of his kingdoms, the terror of his enemies, oweth its
rise and continuance unto that preparation of persons em-
ployed therein, which is made by the trade of the nation.
And if the counsel of this author should be followed, to sus-
pend all thoughts of the supportment, encouragement, and
furtherance of trade, until all men by the severities of penal-
ties should be induced to a uniformity in religion ; I doubt
not but our envious neighbours would as readily discern the
concernment of their malice and ill-will therein, as Hannibal
did his, in the action of the Roman general, who at the bat-
tle of Cannae, according to their usual discipline (but fatally
at that time misapplied), caused in the great distress of the
army, his horsemen to alight and fight on foot, not consider-
ing the advantage of his great and politic enemy, as things
then stood, who immediately said, ' I had rather he had de-
livered them all bound unto me,' though he knew there was
enough done to secure his victory.
VINDICATED. 205
SURVEY OF THE FIRST CHAPTER.
The author of this discourse seems in this first chapter to
design the stating of the controversy, which he intendethto
pursue and handle, (as he expresseth himself, p. 11.) as also
to lay down the main foundations of his ensuing superstruc-
ture. Nothing could be more regularly projected, nor more
suited to the satisfaction of ingenious inquirers into the mat-
ters under debate ; for those who have any design in read-
ing, beyond a present divertisement of their minds, or enter-
tainment of their fancies, desire nothing more than to have
the subject matter which they exercise their thoughts about
clearly and distinctly proposed, that a true judgment may
be made concerning what men say, and whereof they do
afiirm. But 1 fear our author hath fallen under the misad-
venture of a failure in these projections; at least as unto
that certainty, clearness, and perspicuity in the declaration
of his conceptions, and expression of his assertions and
principles ; without which all other ornaments of speech in
matters of moment, are of no use or consideration. His
language is good and proper, his periods of speech laboured,
full, and even ; his expressions poignant towards his adver-
saries, and singly taken, appearing to be very significative
and expressive of his mind. But I know not how it is come
to pass, that what either through his own defect, as to a due
comprehension of the notions whose management he hath
undertaken, or out of a design to cloud and obscure his sen-
timents, and to take the advantage of loose declamatory ex-
pressions, it is very hard, if possible, to gather from what he
hath written, either what is the true state of the controversy
proposed to discussion, or what is the precise determinate
sense of those words wherein he proposeth the principles
that he proceeds upon. Thus in the title of the book he
206 TRUTH AND INNOCENCE
asserts the power of the magistrate over the consciences
of men ; elsewhere confines the whole work and duty of
conscience to the inward thoughts and persuasions of the
mind, over which the magistrate hath no power at all. ' Con-
science itself/ he sometimes says, ' is every man's opinion ;'
sometimes he calls it an ' imperious faculty,' which surely
are not the same ; sometimes he pleads for the uncontrol-
lable power of magistrates over religion and the consciences
of men ; sometimes asserts their ecclesiastical jurisdiction
as the same thing, and seemingly all that he intends ; whereas,
I suppose, no man ever yet defined ecclesiastical jurisdic-
tion to be, ' an uncontrollable power over religion and the
consciences of men.' The magistrate's power over religion
he asserts frequently, and denieth outward worship to be any
part of religion, and at last pleads upon the matter only for
his power over outward worship. Every particular virtue he
affirms to be such, because it is a resemblance and imitation
of some of the divine attributes; yet also teacheth that there
may be more virtues, or new ones that were not so, and that
to be virtue in one place which is not so in another : some-
times he pleads that the magistrate hath power to impose
any religion on the consciences of his subjects, that doth
not countenance vice, or disgrace the Deity ; and then anon
pleads for it in indifferent things, and circumstances of out-
ward worship only. Also that the magistrate may oblige his
subjects' consciences to the performance of moral duties,
and other duties in religious worship under penalties, and
yet punisheth none for their crime and guilt but for the ex-
ample of others. And many other instances of the like na-
ture may be given. Now, whatever dress of words these
things may be set off withal, they savour rankly of crude
and undigested notions, not reduced unto such a consistency
in his mind, as to suffer him to speak evenly, steadily, and
constantly to them. Upon the whole matter, it may not be
unmeetly said of his discourses, what Tully said of Rullus's
oration about the Agrarian law ; ' Concionem advocari
jubet ; summa cum expectatione concurritur ; explicat ora-
tionem sane longam et verbis valde bonis ; unum erat quod
mihi vitiosum videbatur ; quod tanta ex frequentianemo in-
veniri potuit qui intelligere posset quid diceret. Hoc ille
iutrum insidiarum causa fecerit, an hoc genere efoquentias
VINDICATED. 207
delectetur, nescio ; tamen siqui acutiores in concione stete-
rant, de lege Agraria nescio quidvoluisse eum dicere suspi-
cabantur.' Many good words it is composed of, many-
sharp reflections are made on others, a great appearance
there is of reason ; but besides that it is plain that he treats
of the nonconformists and the magistrate's power, and would
have this latter exercised about the punishment or destruc-
tion of the former (which almost every page expresseth), it is
very hard to gather what is the case he speaks unto, or what
are the principles he proceeds upon.
The entrance of his discourse is designed to give an
account of the great difficulty which he intends to assail, of
the controversy that he will handle and debate, and of the
difference which he will compose. Here, if any where, ac-
curacy, perspicuity, and a clear distinct direction of the
minds of the readers unto a certain just apprehension of the
matter in question and difference, ought to be expected.
For if the foundation of discourses of this nature be laid in
terras general, ambiguous, loose, rhetorical, and flourishing,
giving no particular determinate sense of the controversy
(for so this is called by our author), all that ensues in the
pursuit of what is so laid down, must needs be of the same
complexion. And such appears to be the declamatory en-
trance of this chapter. For instead of laying a solid founda-
tion to erect his superstructure upon, the author seems in it
only to have built a castle in the air, that makes a goodly
appearance and show, but is of no validity or use. Can he
suppose that any man is the wiser, or the more intelligent in
the difference about liberty of conscience, the power and
duty of magistrates in granting or denying an indulgence
unto the exercise of it, by reading an elegant parabolical
discourse of two supreme powers, the magistrate and con-
science, contesting for sovereignty, in and about no man
knows what What conscience is ; what liberty of con-
science ; what it is pleaded for to extend unto ; who are con-
cerned in it ; whether its plea be resolved absolutely into its
own nature and constitution, or into that respect which it
hath to another common rule of the minds and conceptions
of men in and about the worship of God, is not declared :
nor is it easily discernible, what he allows and approves of
in his own discourse, and what he introduceth to reflect
208 TRUTH AND INNOCENCE
upon, and so reject. Page 5. he tells us, that ' conscience is
subject and accountable to God alone, that it owns no su-
perior but the Lord of consciences.' And, p. 7. * That those
who make it accountable to none but God alone, do in effect
usurp their prince's crown, defy his authority, and acknow-
ledge no governor but themselves.' If it be pleaded that in
the first place, not what is, but what is unduly pretended is
declared, his words may be as well so expounded in all his
ascriptions unto magistrates also ; namely, that it is not with
them as he asserts, but only it is unduly pretended so to be,
as to any thing that appears in the discourse. The distinct
consideration of the principles of conscience, and the out-
ward exercise of it, can alone here give any shew of relief.
But as no distinction of that nature doth as yet appear, and
if rested on, ought to have been produced by any one who
understood himself, and intended not to deceive or entangle
others, so when it is brought on the stage, its inconsistency
to serve the end designed shall be evinced. But that a plea
for the consciences of private men (submitting themselves
freely and willingly to the supreme power and government of
magistrates in all things belonging to public peace and tran-
quillity), to have liberty to express their obedience unto God
in the exercise of his outward worship, should receive such
a tragical description of a ' rival supreme power set up
against the magistrate to the usurpation of his crown and
dignity,' is a new way of stating controversies whether in
divinity or policy, which this author judgeth conducing to
his design and purpose. And I shall say no more but that
those who delight in such a way of writing, and do receive
light and satisfaction thereby, do seem to be exercised in a
logic that I was never acquainted withal, and which I shall
not now inquire after.
What seems to be of real difficulty in this matter which
is so rhetorically exaggerated, our blessed Saviour hath stated
and determined in one word ; * Give,' saith he, ' unto Caesar
the things that are Caesar's, and to God the things that are
God's ;' and this he did, when he gave his disciples com-
mand not only to think, judge, and believe according to
what he should propose and reveal unto them, but also to
observe and do in outward practices whatever he should
command them. As he requires all subjection unto the ma-
VINDICATED. 209
gistrate in things of his proper cognizance, that is, all things
necessary to public peace and tranquillity in this world, the
great end of his authority ; so he asserts also that there are
things of God which are to be observed and practised,
even all and every one of his own commands ; in a neg-
l-ect whereof, on any pretence or account, we give not unto
God that which is his. And he doubted not, but that these
things, these distinct respects to God and man, were exceed-
ingly well consistent, and together directive to the same
end of public good. Wherefore passing through the
flourishes of this frontispiece with the highest unconcern-
ment, we may enter the fabric itself, where possibly we may
find him declaring directly what it is that he asserts in this
matter, and contendeth for; and this he doth, p. 10. 'And
therefore it is the design of this discourse, by a fair and im-
partial debate, to compose all these differences, and adj ust all
these quarrels and contentions, and settle things upon their
true and proper foundations ; first, by proving it to be abso-
lutely necessary to the peace and government of the world,
that the supreme magistrate of every commonwealth should
be vested with a power to govern and conduct the consciences
of subjects in affairs of religion.'
I am sure our author will not be surprised, if after he
hath reported the whole party whom he opposeth, as a com-
pany of silly, foolish, illiterate persons, one of them should
60 far acknowledge his own stupidity, as to profess that,
after the consideration of this declaration of his intention
and mind, he is yet to seek for the direct and determinate
sense of his words, and for the principle that he designs the
confirmation of. I doubt not but that the magistrate hath
all that power which is absolutely necessary for the preser-
vation of public peace and tranquillity in the world ; but if
men may be allowed to fancy what they please to be neces-
sary unto that end, and thence to make their own measures
of that power which is to be ascribed unto him, no man
knows what bounds will be fixed unto that ocean wherein
the leviathians they have framed in their imaginations may
sport themselves. Some will perhaps think it necessary to
this purpose, that the magistrate should have power to de-
clare and determine whether there be a God or no; whe-
ther if there be, it be necessary he should be worshipped or
VOL. XXI. p
210 TRUTH AND IXXOCENCE
no ; whether any religion be needful in, or useful to, the
world; and if there be, then to determine what all subjects
shall believe and practise from first to last in the whole of
it. And our author hopes that some are of his mind.
Others may confine it to lesser things, according as their
own interest doth call upon them so to do ; though they are
not able to assign a clear distinction between what is sub-
jected unto him, and what may plead an exemption from
his authority. He indeed who is the fountain and original
of all power, hath both assigned its proper end, and fully
suited it to the attainment thereof. And if the noise of
men's lusts, passions, and interests, were but a little si-
lenced, we should quickly hear the harmonious consenting
voice of human nature itself, declaring the just proportion
that is betvi^een the grant of power and its end ; and unde-
niably express it in all the instances of it. For as the prin-
ciple of rule and subjection is natural to us, concreated
with us, and indispensably necessary to human society
in all the distinctions it is capable of, and the relations
whence those distinctions arise ; so nature itself, duly at-
tended unto, will not fail by the reason of things, to direct
us unto all that is essential unto it, and necessary unto its
end. Arbitrary fictions of ends of government, and what is
necessary thereunto, influenced by present interest, and
arising from circumstances confined to one place, time, or
nation, are not to be imposed on the nature of government
itself; which hath nothing belonging unto it but what inse-
parably accompanieth mankind as sociable.
But to let this pass ; the authority here particularly
asserted is a ' power in the supreme magistrate to govern
and guide the consciences of his subjects in affairs of reli-
gion.' Let any man duly consider these expressions, and if
he be satisfied by them as to the sense of the controversy
under debate, I shall acknowledge that he is wiser than I,
which is very easy for any one to be. What are the 'affairs of
religion' here intended, all or some ? Whether in religion,
or about it; what are the consciences of men, and how ex-
ercised about these things ; what it is to govern and con-
duct them ; with what power, by what means this may be
done ; I am at a loss for aught that yet is here declared.
There is a guidance, conduct, yea, government of the con-
VINDICATED. 211
sciences of men, by instructions and directions in a due pro-
posal of rational and spiritual motives for those ends ; such
as is that which is vested in, and exercised by, the guides of
the church ; and that in subjection to, and dependance on,
Christ alone, as hath been hitherto apprehended; though
some now seem to have a mind to change their master, and to
take up * prassente Numine' who may be of more advantage
to them. That the magistrate hath also power so to govern
and conduct the consciences of his subjects in his way of
administration, that is by ordering them to be taught, in-
structed, and guided in their duty, I know none that doth
deny. So did Jehoshaphat, 2 Chron. xvii. 7 — 9. But it
seems to be a government and guidance of another nature
that is here intended. To deliver ourselves therefore from
the deceit and entanglement of these general expressions,
and that we may know what to speak unto, we must seek
for a declaration of their sense and importance from what
is elsewhere in their pursuit affirmed and explained by their
author.
His general assertion is, as was observed, that * the ma-
gistrate hath power over the consciences of his subjects in
religion,' as appears in the title of his book ; here, p. 10. that
power is said to be ' to govern and conduct their con-
sciences in religious affairs:' p. 13. 'that religion is sub-
ject to his dominion as well as all other affairs of state :' p. 27.
* it is a sovereignty over nien's consciences in matters of
religion, and this universal, absolute, and uncontrollable.'
Matters of religion are as uncontrollably subject to the su-
preme power, as all other civil concerns ; ' he may if he
please reserve the exercise of the priesthood to himself;'
p. 32. that is, what now in religion corresponds unto the an-
cient priesthood, as the ordering bishops and priests, admi-
nistering sacraments and the like ; as the Papists in Queen
Elizabeth's time did commonly report, in their usual man-
ner, that it was done by a woman amongst us, by a fiction
of such principles as begin it seems now to be owned. That
if this ' power of the government of religion be not univer-
sal and unlimited it is useless;' p. 35. that this ' power is not
derived from Christ, nor any grant of his, but is antecedent
to his coming, or any power given unto him or granted by
him;' p. 40. ' Magistrates have a power to make that a
p2
212 TRUTH AND INNOCENCE
particular of the divine law, which God had not made so ;'
p. 80. * and to introduce new duties in the most important
parts of religion. So that there is a public conscience which
men are in things of a public concern (relating to the wor-
ship of God) to attend unto and not to their own. And if
there be any sin in the command, he that imposed it shall
answer for it, and not I whose whole duty it is to obey ;'
p. 308. Hence the command of ' authority will warrant obe-
dience, and obedience will hallow my actions, and excuse
me from sin ;' ibid. Hence it follows, that whatever the
magistrate commands in religion, his authority doth so im-
mediately affect the consciences of men, that they are bound
to observe it on the pain of the greatest sin and punishment ;
and he may appoint and command whatever he pleaseth
in religion, * that doth not either countenance vice, or dis-
grace the Deity;' p. 85. And many other expressions are
there of the general assertion before laid down.
This, therefore, seems to me, and to the most impartial
considerations of this discourse that I could bring unto it,
to be the doctrine or opinion proposed and advanced for
the quieting and composing of the great tumults described
in its entrance ; namely, that the supreme magistrate in
every nation hath power to order and appoint what religion
his subjects shall profess and observe, or what he pleaseth
in religion as to the worship of God required in it, provided
that he 'enjoineth nothing that countenance vice, or dis-
grace the Deity ;' and thereby binds their consciences to
profess and observe that which is by him so appointed (and
nothing else are they to observe), making it their duty in
conscience so to do, and the highest crime or sin to do any
thing to the contrary ; and that whatever the precise truth in
these matters be, or whatever be the apprehensions of their
own consciences concerning them. Now if our author can
produce any law, usage, or custom of this kingdom, any
statute or act of parliament, any authentic record, any acts
or declarations of our kings, any publicly authorized writ-
ing before or since the reformation, declaring, asserting, or
otherwise approving the power and authority described to
belong unto, to be claimed or exercised by, the kings of this
nation, I will faithfully promise him never to write one word
against it, although I am sure I shall never be of that mind.
VINDICATED. 213
And if I mistake not in a transient reflection on these prin-
ciples, compared with those which the church of England
hath formerly pleaded against them who opposed her con-
stitutions, they are utterly by them cast out of all conside-
ration; and this one notion is advanced in the room of all
the foundations which for so many years her defenders (as
wise and as learned as this author), have been building upon.
But this is not my concernment to examine ; I shall leave it
unto them whose it is, and whose it will be made appear to
be, if we are again necessitated to engage in this dispute.
For the present be it granted, that it is the duty, and in
the power of every supreme magistrate, to order and deter-
mine what religion, what way, what modes in religion shall
be allowed, publicly owned and countenanced, and by pub-
lic revenue maintained in his dominions. That is, this is
allowed with respect to all pretensions of other sovereigns,
or of his own subjects ; with respect unto God, it is his truth
alone, the religion by him revealed, and the worship by him
appointed, that he can so allow or establish. The rule that
holds in private persons with respect to the public magis-
trate, holds in him with respect unto God. 'Illud possumus
quod jure possumus.' It is also agreed, that no men, no
individual person, no order or society of men, are either in
their persons or any of their outward concerns, exempted, or
may be so on the account of religion, from his power and
jurisdiction ; nor any causes that are liable unto a legal, poli-
tical disposal and determination ; it is also freely acknow-
ledged that whatever such a magistrate doth determine about
the observances of religion, and under what penalties soever,
his subjects are bound to observe what he doth so command
and appoint, unless by general or especial rules their-con-
sciences are obliged to a dissent or contrary observation by
the authority of God and his word : in this case they are to
keep their souls entire in theirspiritual subjection unto God,
and quietly and peaceably to bear the troubles and incon-
veniences which on the account thereof may befall them,
without the least withdrawing of their obedience from the
magistrate. And in this state of things as there is no neces-
sity or appearance of it, that any man should be brought
into such a condition, as wherein sin on the one hand or
the other cannot be avoided ; so that state of things will
214 TRUTH AND INNOCENCE
probably occur in the world, as it hath done in all ages hi-
therto, that men may be necessitated to sin or suffer.
To wind up the state of this controversy, we say, that
antecedent to the consideration of the power of the magis-
trate, and all the influence that it hath upon men or their
consciences, there is a superior determination of what is
true, what false in religion, what right and what wrong in
the worship of God, wherein the guidance of the consciences
of men doth principally depend, and whereinto it was ulti-
mately resolved. This gives an obligation or liberty unto
thera, antecedent unto the imposition of the magistrate, of
whose command, and our actual obedience unto them in these
things, it is the rule and measure. And I think there is no
principle, no common presumption of nature, nor dictate of
reason more evident, known, or confessed than this, that
whatever God commands us in his worship or otherwise,
that we are to do ; and whatever he forbids us, that we are
not to do, be the things themselves in our eye great or small.
Neither is there any difference in these things with re-
spect unto the way or manner of the declaration of the will
of God; whether it be by innate common light, or by revela-
tion, all is one ; the authority and will of God in all is to be
observed. Yea, a command of God made known by revela-
tion (the way which is most contended about), may suspend,
as to any particular instance, the greatest command that we
are obliged unto by the law of nature in reference unto one
another, as it did in the precept given to Abraham for the
sacrificing of his son. And we shall find our author himself
setting up the supremacy of conscience in opposition unto,
and competition with, that of the magistrate (though with
no great self-consistency) ascribing the pre-eminence and
prevalency in obligation unto that of conscience, and that
in the principal and most important duties of religion and
human life. Such are all those moral virtues which have in
their nature a resemblance of the divine perfections, wherein
he placeth the substance of religion; with respect unto
these, he so setteth up the throne of conscience as to affirm,
that if any thing be commanded by the magistrate against
them, to disobey him is no sin,but a duty ; and we shall find
the case to be the same in matters of mere revelation. For
what God commands that he commands, by what way soever
VINDICATED. 215
that command be made known to us. And there is no con-
sideration that can add any thing to the obligatory power
and efficacy of infinite authority. So that where the will of
God is the formal reason of our obedience, it is all one how
or by what means it is discovered unto us. Whatever we
are instructed in by innate reason or by revelation, the rea-
son why we are bound by it is neither the one nor the other,
but the authority of God in both.
But we must return unto the consideration of the senti-
ments of our author in this matter as before laid down. The
authority ascribed to the civil magistrate being as hath been
expressed ; it will be very hard for any one to distinguish
between it and the sovereignty that the Lord Christ himself
hath in and over his church ; yea, if there be any advantage
on either side, or a comparative pre-eminence, it will be
found to be cast upon that of the magistrate. Is the Lord
Christ the Lord of the souls and consciences of men? Hath
he dominion over them to rule them in the things of the
worship of God ? It is so with the magistrates also ; he
hath a universal power over the consciences of his sub-
jects. Doth the Lord Christ require his disciples to do and
observe in the worship of God whatever he commanded
them ? So also may the magistrate, the rule and conduct
of conscience in these matters belonging unto him ; pro-
vided that he command nothing that may countenance vice,
or disgrace the Deity ; which, with reverence be it spoken,
our Lord Jesus Christ himself, not only on the account of
the perfection and rectitude of his own nature, but also of
his commission from the Father, could not do. Is the autho-
rity of Christ the formal reason making obedience necessary
to his commands and precepts ? So is the authority of the
magistrate in reference unto what he requires. Do men
therefore sin if they neglect the observance of the commands
of Christ in the worship of God, because of his immediate
authority so to command them binding their consciences ?
So do men sin if they omit or neglect to do what the magis-
trate requires in the worship of God because of his authority,
without any farther respect. Hath the Lord Christ insti-
tuted two sacraments in the worship of God, that is outward
visible signs, or symbols, of inward invisible or spiritual
grace ? The magistrate if he please may institute and appoint
216 TRUTH AND INNOCENCE
twenty under the names of significant ceremonies ; that is
' outward visible signs of inward spiritual grace/ which
alone is the significancy contended about. Hath the ma-
gistrate this his authority in and over religion and the con-
sciences of men from Jesus Christ? No more than Christ
hath his authority from the magistrate; for he holds it by
the law of nature antecedent to the promise and coming of
Christ. Might Christ in his own person administer the
holy things of the church of God ? Not in the church of the
Jews, for he ' sprang of the tribe of Judah, concerning which
nothing was spoken as to the priesthood ;' only he might in
that of the gospel, but hath judged meet to commit the
actual administration of them to others. So it is with the
magistrate also. Thus far then Christ and the magistrate
seem to stand on even or equal terms; but there are two
things remaining that absolutely turn the scale and cast the
advantage on the magistrate's side. For, first. Men may do
and practise many things in the worship of God which the
Lord Christ hath nowhere, nor by any means required ; yea,
to think that his word, or the revelation of his mind and will
therein, is the sole and adequate rule of religious worship,
is reported as an opinion foolish, absurd, and impious,
and destructive of all government. If this be not supposed,
not only the whole design of our author in this book
is defeated, but our whole controversy also is composed
and at an end. But on the other hand, no man must do
or practise any thing in that way, but what is prescribed,
appointed, and commanded by the magistrate, upon pain of
sin, schism, rebellion, and all that follows thereon. To
leave this unasserted is all that the nonconformists would
desire in order unto peace. Comprehension and indulgence
would ensue thereon. Here I think the magistrate hath the
advantage. But that which follows will make it yet more
evident ; for secondly, Suppose the magistrate require any
thing to be done and observed in the worship of God, and
the Lord Christ require the quite contrary in a man's own ap-
prehension, so that he is as well satisfied in his apprehension
of his mind as he can be of any thing that is proposed to
his faith and conscience in the word of God ; in this case
he is to obey magistrate, and not Christ, as far as I can
learn ; unless all confusion and disorder be admitted an
VINDICATED* 217
entrance into the world. Yea, but this seems directly con-
trary to that rule of the apostles, which hath such an evi-
dence and power of rational conviction attending it, that
they refer it to the judgment of their adversaries, and those
persons of as perverse corrupt minds and prejudicate en
gageraents against them and their cause, as ever lived in
the world ; namely, * Whether it be meet to obey God or
man, judge ye.' But we are told, that 'this holds only in
greater matters ;' the logic (by the way) of which distinction,
is as strange as its divinity. For if the formal reason of the
difference intimated, arise from the comparison between the
authority of God and man, it holds equally as to all things
small or great that they may be oppositely concerned in.
Besides, who shall judge what is small, or what is great, in
things of this nature ? * Cave ne titubes.' Grant but the
least judgment to private men themselves in this matter, and
the whole fabric tumbles ; if the magistrate be judge of what
is great and of what is little, we are still where we were
without hopes of delivery. And this to me is a notable in-
stance of the pre-eminence of the magistrate above Christ in
this matter. Some of the old Irish have a proverbial speech
amongst them, * That if Christ had not been Christ when he
was Christ, Patrick had been Christ ;' but it seems now that
taking it for granted that he was Christ, yet we have another
that is so also ; that is lord over the souls and consciences of
men ; and what can be said more of him, ' who sits in the
temple of God, and shews himself to be God V
As we formerly said, nonconformists who are unac-
quainted with the mysteries of things of this nature, must
needs desire to know whether these be the avowed principles
of the church of England, or whether they are only inventions
to serve a present turn of the pursuit of some men's designs.
Are all the old pleas of the * jus divinum' of episcopacy, of
example and direction apostolical, of a parity of reason
between the condition of the church whilst under extraordi-
nary officers, and whilst under ordinary ; of the power of the
church to appoint ceremonies for decency and order, of the
consistency of Christian liberty with the necessary practice
of indifferent things, of the pattern of the churches of old,
which (whether duly or otherwise we do not now determine)
have been insisted on in this cause, swallowed all up in this
218 TRUTH Ax\D INNOCENCE
abyss of magistratical omnipotency, which plainly renders
them useless and unprofitable ? How unhappy hath it been
that the Christian world was not sooner blessed with this
great discovery of the only way and means of putting a
final end unto all religious contests ? That he should not
until now appear,
Qui genus humaiium ingenio superavit, et otnnes
Preestrinxit stellas, exortus ut aetherius sol.
But every age produceth not a Columbus. Many indeed
have been the disputes of learned men about the power of
magistrates in and concerning religion. With us it is stated
in the recorded actings of our sovereign princes, in the
oath of supremacy, and the acts of parliament concerning
it, with other authentic writings explanatory thereof. Some
have denied him any concern herein ; our author is none of
them ; but rather like the phrenetic gentleman who, when he
was accused in former days for denying the corporeal pre-
sence of Christ in the sacrament, replied in his own de-
fence, that he ' believed him to be present booted and
spurred as he rode to Capernaum.' He hath brought him
in booted and spurred, yea, armed cap-a-pie into the church
of God, and given all power into his hands to dispose of the
worship of God according to his own will and pleasure. And
that not with respect unto outward order only, but with
direct obligation upon the consciences of men.
But doubtless it is the wisdom of sovereign princes to
beware of this sort of enemies ; persons who to promote
their own interest make ascriptions of such things unto
them, as they cannot accept of without the utmost hazard
of the displeasure of God. Is it meet that to satisfy the
desires of any, they should invade the prerogative of God,
or set themselves down at his right hand in the throne of
his only-begotten son ? I confess they are no way concerned
in what others for their advantage' sake, as they suppose,
will ascribe unto them, which they may sufficiently disown
by scorn and silence. Nor can their sin involve them in
any guilt. It was not the vain acclamation of the multitude
unto Herod, * the voice of God and not of man,' but his own
arrogant satisfaction in that blasphemous assignation of
divine glory to him, that exposed him to the judgments
and vengeance of God. When the princes of Israel found
VINDICATED. 219
by the answer of the Reubenites that they had not trans-
gressed against the law of God's worship, in adding unto it
or altering of it, which they knew would have been a provo-
cation not to have been passed over without a recompense
of revenge ; they replied unto them, 'Now have you delivered
the children of Israel out of the hand of the Lord ;' and it is
to be desired that all the princes of the Israel of God in the
world, all Christian potentates, would diligently watch
against giving admission unto any such insinuations as
would deliver them into the hand of the Lord.
For my own part, such is my ignorance, that I know
not that any magistrate from the foundation of the world,
unless it were Nebuchadnezzar, Caius Caligula, Domitian,
and persons like to them, ever claimed or pretended to ex-
ercise the power here assigned unto them. The instances
of the laws and edicts of Constantino in the matters of reli-
gion and the worship of God, of Theodosius and Gratian,
Arcadius, Martian, and other emperors of the east remain-
ing in the Code and Novels ; the capitular of the western
emperors, and laws of Gothish kings, the right of ecclesi-
astical jurisdiction inherent in the imperial crown of this
nation, and occasionally exercised in all ages, are of no con-
cernment in this matter. For no man denies but that it is
the duty of the supreme magistrate to protect and farther
the true religion and right worship of God, by all ways and
means suited and appointed of God thereunto. To encou-
rage the professors thereof, to protect them from wrong and
violence, to secure them in the performance of their duties,
is doubtless incumbent on them. Whatever under pretence
of religion brings actual disturbance unto the peace of man-
kind, they may coerce and restrain. When religion, as es-
tablished in any nation by law, doth or may interest the
professors of it, or guides in it, in any privileges, advantages,
or secular emoluments, which are subject and liable, as
all human concerns, to doubts, controversies, and litigious
contests in their security and disposal, all these things de-
pend merely and solely on the power of the magistrate, by
whose authority they are originally granted, and by whose
jvirisdictive power both the persons vested Avith them, and
themselves are disposable. But for an absolute power over
the consciences of men to bind or oblige them formally
220 TRUTH AND INNOCENCE
thereby, to do whatever they shall require in the worship of
God, so as to make it their sin deserving eternal damnation
not so to do, without any consideration whether the things
are true or false, according to the mind of God, or otherwise,
yea, though they are apprehended by them who are so obliged
to practise them to be contrary to the will of God, that
this hath hitherto been claimed by any magistrate, unless
such as those before mentioned, I am yet to seek. And the
case is the same with respect unto them who are not satis-
fied that what is so prescribed unto them will be accepted
with God. For whereas in all that men do in the worship
of God, they ought to be fully persuaded of its acceptable-
ness to God in their own minds, seeing 'whatever is not of
faith is sin ;' he that doubteth is in a very little better capa-
city to serve God on such injunctions, than he who appre-
hendeth them to be directly contrary to his mind.
If an edict were drawn up for the settlement of religion
and religious worship in any Christian nation, according to
the principles and directions before laid down, it may be
there would be no great strife in the world by whom it
should be first owned and espoused. For it must be of this
importance.
' Whereas we have a universal and absolute power over
the consciences of all our subjects in things appertaining
to the worship of God ; so that if we please we can intro-
duce new duties, never yet heard of, in the most important
parts of religion, (p. 80.) and may impose on them in the
practice of religion and divine worship what we please; so
that in our judgment it doth not countenance vice, nor dis-
grace the Deity, (p. 85.) and whereas this power is natu-
rally inherent in us, not given or granted unto us by Jesus
Christ, but belonged to us, or our predecessors before ever
he was born, nor is expressed in the Scripture, but rather
supposed ; and this being such as that we ourselves
if we would, whether we be man or woman' (here France
must be excepted by virtue of the Salique law, though
the whole project be principally calculated for that me-
ridian), * might exercise the special offices and duties of
religion in our own person, especially that of the priesthood,
though we are pleased to transfer the exercise of it unto
others ; and whereas all our prescriptions, impositions, and
VINDICATED. 221
injunctions, in these things, do immediately affect and bind
the consciences of our subjects because they are ours, whe-
ther they be right or wrong, true or false, so long as in our
judgment they neither, as was said, countenance vice nor
disgrace the Deity, we do enact and ordain as foUoweth.'
(Here, if you please, you may intersert the scheme of
religion given us by our author in his second chapter, and
add unto it, * that because sacrifices were a way found out
by honest men of old, to express their gratitude unto God
thereby, so great and necessary a part of our religious duty ;
it be enjoined that the use of them be again revived; seeing
there is nothing in them that offends against the bounds pre-
scribed to the power to be expressed ; and that men in all
places do offer up bulls and goats, sheep and fowls, to God;'
with as many other institutions of the like nature, as shall
be thought meet.) Hereunto add,
' Now our express will and pleasure is, that every man
may, and do think and judge what he pleaseth concerning
the things enjoined and enacted by us ; for what have we to
do with their thoughts and judgments? they are under the
€mpire and dominion of conscience, which we cannot invade
if we would ; they may if they please judge them inconve-
nient, foolish, absurd, yea, contrary to the mind, will, and
law of God : our only intention, will, and pleasure is, to bind
them to the constant observation and practice of them, and
that under the penalties of hanging and damnation.'
I know not any expression in such an impious and fu-
tilous edict, that may not be warranted out of the principles
of this discourse ; the main parts of it being composed
out of the words and phrases of it, and those used, to the
best of my understanding, in the sense fixed to them by our
author.
Now, as was said before, I suppose Christian princes
will not be earnest in their contests, who shall first own the
authority intimated, and express it in a suitable exercise.
And if any one of them should put forth his hand unto it, he
will find that
Furiarum maxima juxta
Accubat, et manibus prohibet contingere mensas.
There is one who lays an antecedent claim to a sole interest
in this power, and that bottomed on other manner of preten-
222 TRUTH AND INNOCENCE
sions than any as yet have been pleaded in their behalf. For
the power and authority here ascribed unto princes, is none
other but that which is claimed by the pope of Rome with
some few enlargements, and appropriated unto him by his
canonists and courtiers. Only here the old gentleman (as he
is called by our author) hath the advantage ; that beside the
precedency of his claim, it being entered on record at least
six or seven hundred years before any proctor or advocate
appeared in the behalf of princes, he hath forestalled them
all in the pretence of infallibility ; which doubtless is a mat-
ter of singular use in the exercise of the power contended
about. For some men are so peevish as to think that thus
to deal with religion and the consciences of men, belongs to
none but him, who is absolutely, yea, essentially so, that is
infallible. For as we have now often said (as contrary to
their design men in haste oftentimes speak the same things
over and over) as to all ecclesiastical jurisdiction over per-
sons and causes ecclesiastical, and the sovereign disposal of
all the civil and political concernments of religion which is
vested in the imperial crown of this nation, and by sundry
acts of parliament is declared so to be, I shall be always
ready to plead the right of our kings, and all Christian kings
whatever, against the absurd pleas and pretences of the pope ;
so as to this controversy between him and such princes as
shall think meet to contend with him about it, concerning
the power over the consciences of men before described, I
shall not interpose myself in the scuffle ; as being fully sa-
tisfied they are contending about that which belongs to
neither of them.
But what reason is there, why this power should not be
extended unto the inward thoughts and apprehensions of men
about the worship of God, as well as the expression of them
in pure spiritual acts of that worship ? The power asserted
I presume will be acknowledged to be from God; though I
can scarce meet with the communication and derivation of it
from him in this discourse. But whereas, it is granted on
all hands, that ' the powers that be are of God,' and that none
can have authority over another, unless it be originally
given him from above ; I desire to be informed why the other
part of the power mentioned, namely, over the thoughts,
judgments, and apprehensions of men in the things of the
VINDICATED. 223
worship of God, should not be invested in the magistrate
also ; that so he having declared what is to be believed,
thought, and judged in such things, all men shouldbe obliged
so to believe, think, and judge ; for this power God can give,
and hath given it unto Jesus Christ. I presume it will be
said, that this was no way needful for the preservation of
peace in human society, which is the end for which all this
power is vested in the magistrate. For let men believe,
think, and judge what they please, so long as their outward
actings are, or may be overruled, there is no danger of any
public disturbance. But this seems to be a mighty uneasy
condition for mankind ; namely, to live continually in a con-
tradiction between their judgments and their practices,
which in this case is allowed to be incident unto them.
Constantly to judge one way best and most according to the
mind of God in his worship, and constantly to practise
another, will, it is to be feared, prove like the conflicting
of vehement vapours with their contrary qualities, that
at one time or other will produce an earthquake. How
then if men, weary of this perplexing distorting condition of
things in their minds, should be provoked to run to excesses
and inordinate courses for their freedom and rest, such as our
author excellently displays in all their hideous colours and
appearances, and which are really pernicious to human
policy and society? Were it not much better that all these
inconveniences had been prevented in the first instance, by
taking care that the faith, thoughts, persuasions, and judg-
ments of all subjects about the things of God, should be
absolutely bound up unto the declared conceptions of their
rulers in these matters ? Let it not be pretended that this
is impossible, and contrary to the natural liberty of the minds
of men, as rational creatures guiding and determining them-
selves according to their own reason of things and under-
standings. For do but fix the declared will of the ruler, in
the room and place of divine revelation (which is no hard
matter to do, which some actually do universally, and our au-
thor as to a great share and proportion), and the obligation
sought after to prevent all inconveniences in government, falls
as full and directly upon the minds, thoughts, and judgments
of men, as upon any of their outward actions. And this,
for the substance of it, is now pleaded for ; seeing it is pre-
224 TRUTH AND INNOCENCE
tended that in all things dubious, where men cannot satisfy
themselves that it is the will of God that they should do a
thing or no, the declaration of the magistrate determines not
only their practice, but their judgment also, and gives them
that full persusion of their minds which is indispensably
required unto their acting in such things ; and that faith
which frees them from sin j * for he that doubteth,is damned
if he eat.'
But it will be said, that there will be no need hereof;
for let men think and judge what they please, whilst they are
convinced and satisfied that it is their duty not to practise
any thing outwardly in religion but what is prescribed by
their rulers, it is not possible that any public evil should
ensue upon their mental conceptions only. We observed be-
fore, that the condition described is exceedingly uneasy ;
which I suppose will not be denied by men who have seri-
ously considered, what it is either to judge or practise any
thing that lies before them with reference unto the judgment
of God. And that which should tie men up to rest perpetu-
ally in such a restless state, is as it seems a mere conviction
of their duty. They ought to be, and are supposed to be,
convinced that it is their duty to maintain the liberty of
their minds and judgments, but to submit in their outward
practice universally to the laws of men that are over them.
And this sense and conviction of duty, is a sufficient secu-
rity unto public tranquillity, in all that contrariety and oppo-
sion of sentiments unto established religion and forms of
worship that may be imagined. But if this be so, why will
not the same conviction and sense of duty restrain them,
who do peaceably exercise the worship of God according to
the light and dictates of their consciences, from any actings
whatever that may tend to the disturbance of the public
peace ? Duty, nakedly considered, is even as such, the
greatest obligation on the minds of men; and the great se-
curity of others in their actings ariseth from thence. But
the more it is influenced and advantaged by outward con-
siderations, the less it is assaulted and opposed by things
grievous and perplexing in the way of the discharge of it,
the more efficacious will be its operations on the minds of
men, and the firmer will be the security unto others that
thence ariseth. Now these advantages lie absolutely on the
VINDICATED. 225
part of them who practise, or are allowed so to do, accord-
ing to their own light and persuasion in the worship of God,
wherein they are at rest and full satisfaction of mind ; and
not on theirs who all their days are bound up to a perverse
distorted posture of mind and soul, in judging one thing to be
best and most pleasing unto God, and practising of the con-
trary. Such a one is the man that of all others rulers have
need, I think, to be most jealous of. For what security can
be had of him, who hath inured himself unto a continual
contradiction between his faith and his practice? For my
part, I should either expect no other measure from him in
any other thing, nor ever judge that his profession and ways
of actings are any sufficient indications of his mind (which
takes away all security from mankind), or fear that his con-
victions of light and knowledge, as he apprehends, would
r.t one time or other precipitate him into attempts of irregu-
larity and violence for his own relief.
Hie niger est, hunc tu Romanecaveto.
It will be said, perhaps, that we need not look farther
for the disturbance of public peace, from them who practise
outwardly any thing in the worship of God, but what is pre-
scribed, established, and enjoined ; seeing that every such
practice is such a dist^irbance itself. I say this pretence is
miserably ridiculous and contemptible, and contrary to the
common experience of mankind. If this were so, the whole
world for three hundred years lived in one continual dis-
turbance and tumult upon the account of Christian religion,
whose professors constantly practised and performed that in
the worship of God, which was so far from being established
or approved by public authority, that it was proscribed and
condemned under penalties of all sorts, pecuniary, corporeal,
and sanguinary or capital. But we see no such matter
ensued, nor the least disquietment unto the world, but
what was given unto it by the rage of bloody persecutors,
that introduced the first convulsions into the Roman em-
pire, which were never well quieted, but ended in its
dissolution. The experience also of the present and next
preceding ages, casts this frivolous exception out of con-
sideration. And as such a practice, even against legal
prohibitions, though it be by the transgression of a penal
law, is yet in itself and just consequence remote enough
VOL. XXI. Q
226 TRUTH AND INNOCENCE
from any disturbance of government (unless we should
suppose that every non-observance of a penal statute inva-
lidates the government of a nation, which were to fix it upon
such a foundation, as will not afford it the steadiness of a
weathercock) ; so being allowed by way of exemption, it
contains no invasion upon, or intrusion into, the rights of
others ; but being accompaniedwith the abridgment of the
privileges of none, or the neglect of any duty required to
the good of the commonwealth, it is as consistent with, and
may be as conducing to, public good and tranquillity, as any
order of religious things in the world, as shall be elsewhere
demonstrated.
It remains, therefore, that the only answer to this consi-
deration is, that men who plead for indulgence and liberty
of conscience in the worship of God according to his word,
and the light which he hath given them therein, have indeed
no conscience at all, and so are not to be believed as to what
they profess against sinister and evil practices. This flail
I know no fence against, but this only, that they have as
good and better grounds to suspect him to have no con-
science at all, who upon unjust surmises shall so injuriously
charge them, as finding him in a direct transgression of the
principal rules that conscience is to be guided and directed
by, than he hath to pronounce such a judgment concerning
them and their sincerty in what they profess. And whether
such mutual censures tend not to the utter overthrow of
all peace, love, and security amongst mankind, is easy to de-
termine. Certainly it is the worst game in the world for the
public, to have men bandying suspicions one against an-
other; and thereon managing mutual charges of all that
they do surmise, or what else they please to give the coun-
tenance of surmise unto.
I acknowledge the notion insisted on, namely, * that
whilst men reserve to themselves the freedom and liberty
of judging what they please, or what seems good unto them
in matters of religion and the worship of God, they ought to
esteem it their duty to practise in all things according to
the prescription of their rulers, though every way contrary
unto, and inconsistent with, their own judgments and per-
suasions, unless it be in things that countenance vice or
disgrace the Deity' (whereof yet it may be, it will not be
VIN^DICATED. 227
thought meet that they themselves should judge for them-
selves and their own practice, seeing they may extend their
conceptions about what doth so unto such minute instances
as would frustrate the whole design), is exceedingly accom-
modated to the corrupt lusts and affections of men, and
suited to make provision for their security in this world, by
an exemption from the indispensable command of professing
the truth communicated and known unto them ; a sense of
the obligation whereof, hath hitherto exposed innumerable
persons in all ages to great difficulties, dangers, and suffer-
ings, yea, to death, the height and sum of all. For whereas
men have been persuaded that * with the heart man believeth
unto righteousness, and with the mouth confession is made
unto salvation ;' the latter clause is in many cases he^reby
sufficiently superseded ; and the troublesome duty seeming
to be required in it, is removed out of the way. It will not,
it may be, be so easy to prove that in the religion of the
Mahometans there is any thing enjoined in practice, that
will directly fall under the limitations assigned unto the
compliance with the commands of superiors contended
for. And therefore let a man but retain his own apprehen-
sions concerning Jesus Christ and the gospel, it may be
lawful for him, yea, be his duty, to observe the worship en-
joined by the law of Mahomet, if his lot fall to live under
the power of the Grand Seignior, or any sovereign prince
of the same persuasion. But the case is clear in the religion
of the Papists, which is under the protection of the greatest
number of supreme magistrates in Europe. It will not be
pretended, I suppose, by our author, that there is any thing
in the confession of the church of Rome, or imposed by it
on the practices of men, that directly gives countenance
unto any immorality, especially as the sense of that term is
by him stated ; and it is no easy matter for ordinary men to
prove and satisfy themselves, that there is aught in their
modes of worship of such a tendency, as to cast disgrace
upon the Deity ; especially considering with how much
learning and diligence the charge of any such miscarriage is
endeavoured to be answered and removed ; all which pleas
ought to be satisfied, before a man can make sedately a de-
terminate judgment of the contrary. Let then men's judg-
ments be what they will in the matters of difference between
q2
228 TRUTH AND INNOCENCE
Protestants and Papists, it is on this hypothesis, the duty of
all that live under the dominion of sovereign popish princes,
outwardly to comply with and practise that religious wor-
ship that is commanded by them and enjoined. The case is
the same also as to the religion of the Jews. Now as this
casts a reflection of incredible folly and unexpiable guilt
upon all Protestant martyrs, in casting away their own lives,
and disobeying the commands of their lawful sovereigns,
so it exposeth all the Protestants in the world, who are still
in the same condition of subjection, to the severe censures
of impiety and rebellion ; and must needs exasperate their
rulers to pursue them to destruction, under pretence of un-
warrantable obstinacy in them. For if we wholly take off
the protection of conscience in this matter, and its subjec-
tion to the authority of God alone, there is no plea left to
excuse dissenting Protestants from the guilt of such crimes,
as may make men justly cry out against them as the Jews
did against St Paul, ' Away with them, away with them, it
is not meet that such fellows should live ;' or, ' Protestantes
ad leones,' according to the old cry of the pagans against
the primitive Christians. But if this should prove to be a
way of teaching and justifying the grossest hypocrisy and
dissimulation that the nature of man is capable of, a means
to cast off all regard unto the authority of God over the
ways and lives of men, all the rhetoric in the world shall
never persuade me that God hath so moulded and framed
the order and state of human affairs, that it should be any
way needful to the preservation of public peace and tran-
quillity. Openness, plainness of heart, sincerity in our ac-
tions and professions, generous honesty, and a universal
respect in all things to the supreme rector of all, the great
possessor of heaven and earth, with an endeavour to comply
with his present revealed mind and future judgment, are far
better foundations for, and ligaments of, public peace and
quietness. To make this the foundation of our political
superstructure, that * divisum imperium cum Jove Caesar
habet,' God hath immediate and sole power over the minds
and inward thoughts of men ; but the magistrate over the
exercise of those thoughts in things especially belonging to
the worship of God, and in the same instances, seems not
to prognosticate a stable or durable building. The prophet
VINDICATED. 229
was not of that mind of old, who in the name of God blamed
the people for willingly walking after the commandment of
their ruler, in concerns of worship not warranted by divine
appointment ; nor was Daniel so, who, notwithstanding the
severe prohibition made against his praying in his house,
continued to do so three times a day. ■
But, besides all this, I do not see how this hypothesis is
necessarily subservient to the principal design of the author,
but it may be as well improved to quite distant, yea, con-
trary ends and purposes. His design plainly is to have one
fabric of religion erected, one form of external worship en-
acted and prescribed, which all men should be compelled by
penalties to the outward profession and observance of ; these
penalties he would have to be such as should not fail of
their end, namely, of taking away all professed dissent from
his religious establishment; which if it cannot be effected
without the destruction and death of multitudes, they also
are not to be forborne. Now how this ensues from the fore-
mentioned principle I know not. For a supreme magistrate,
finding that the minds of very many of his subjects are in
their judgments and persuasions engaged in a dissent unto
the religion established by him, or somewhat in it, or some
part of it, especially in things of practical worship, though
he should be persuaded that he hath so far a power over
their consciences as to command them to practise contrary
to their judgment, yet knowing their minds and persuasions
to be out of his reach and exempted from his jurisdiction,
why may he not think it meet and conducing to public tran-
quillity and all the ends of his government, even the good of
the whole community committed to his charge, rather to
indulge them in the quiet and peaceable exercise of the
worship of God according to their own light, than always to
bind them up unto that unavoidable disquietment which will
ensue upon the conflict in their minds between their judg-
ments and their practices, if he should oblige them as is
desired. Certainly, as in truth and reality, so according to
this principle he hath power so to do. For to fancy him
such a power over the religion and consciences of his sub-
jects, as that he should be inevitably bound on all occur-
rences and in all conditions of affairs, to impose upon them
the necessary observation of one form of worship, is that
230 TRUTH AND INNOCENCE
which would quickly expose him to inextricable troubles.
And instances of all sorts might be multiplied to shew the
ridiculous folly of such a conception. Nay, it implies a per-
fect contradiction to what is disputed before. For if he be
obliged to settle and impose such a form on all, it must be
because there was a necessity of somewhat antecedent to
his imposition, whence his obligation to impose it did arise.
And on such a supposition it is in vain to inquire after his
liberty or his power in these things, seeing by his duty he
is absolutely determined, and whatever that be which doth
so determine him and put an obligation upon him, it doth
indispensably do the same on his subjects also ; which as it
is known utterly excludes the authority pleaded for.
This principle, therefore, indeed asserts his liberty to do
what he judgeth meet in these matters, but contains nothing
in it to oblige him to judge, that it may not be meet and
most conducing unto all the ends of his government to in-
dulge unto the consciences of men peaceable (especially if
complying with him in all the fundamentals of the religion
which himself professeth), the liberty of worshipping God
according to what they apprehend of his own mind and will.
And let an application of this principle be made to the pre-
sent state of this nation, wherein there are so great multi-
tudes of persons peaceable and not unuseful unto public
good, who dissent from the present establishment of out-
ward worship,andhaveitnot in their power either to change
their judgments or to practise contrary unto them ; and as
it is in the power of the supreme magistrate to indulge them
in their own way, so it will prove to be his interest as he is
the spring and centre of public peace and prosperity.
Neither doth it appear that in this discourse our author
hath had any regard either to the real principles of the
power of the magistrate as stated in this nation, or to his
own, which are fictitious ; but yet such as ought to be obliga-
tory to himself; his principal assertion is, that ' the supreme
magistrate hath power to bind the consciences of men in
matters of religion,' that is, bylaws and edicts to that pur-
pose. Now the highest and most obligatory way of the su-
preme magistrate's speaking in England, is by acts of parlia-
ment ; it is therefore supposed that what is so declared in
or about matters of religion, should be obligatory to the
VINDICATED. 231
conscience of this author ; but yet quite otherwise, p. 59.
He sets himself to oppose and condemn a pubhc law of the
land, on no other ground than because it stood in his way,
and seemed incompliant with his principles. For whereas
the law of 2 and 3 Edw.VI. which appointed two weekly days
for abstinence from flesh, had been amongst other reasons
prefaced with this, 'That the king's subjects having now a
more clear light of the gospel through the infinite mercy of
God' (such canting language was then therein used), ' and
thereby the king's majesty perceiving that one meat of itself
was not more holy than another, &c. yet considering that
due abstinence was a means to virtue, and to subdue men's
bodies to their souls and spirits,' 8tc. And it being after
found (it should seem by a farther degree of light) that
those expressions, meeting with the inveterate opinions of
some, newly brought out of popery, had given countenance
to them to teach or declare that something of religion was
placed therein ; thereon, by the law made 5 Eliz. adding
another weekly day to be kept with the former for the same
purpose, the former clause was omitted, and mention only
made therein of the civil and politic reasons inducing the
legislators thereunto ; and withal a penalty of inflicting pu-
nishment on those who should afSrm and maintain that there
was any concernment of conscience and religion in that
matter. This provision hath so distasted our author, that
forgetting it seems his own design, he reproaches it with the
title of 'jejunium cecilianum ;' and thinks it so far from oblig-
ing his conscience to acquiesce in the determination therein
made, that he will not allow it to give law to his tongue or
pen ; but (' vexet censura columbas') it seems they are the
fanatics only that are thus to be restrained.
Moreover, on occasion hereof, we might manifest how
some other laws of this land do seem carefully to avoid that
imposition on conscience, which against law and reason he
pleadeth for ; for instance, in that of 21 Jac. touching
usury, and the restraint of it unto the sum therein esta-
blished, it was provided, ' that no words in this act contained
shall be construed or expounded to allow the practice of
usury in point of religion and conscience.' And why did
not the supreme magistrate in that law determine and bind
the consciences of men, by a declaration of their duty in a
232 TRUTH AND INNOCENCE
point of religion ; seeing whether way soever the determi-
nation had been made, neither would immorality have been
countenanced, nor the Deity disgraced ? But plainly it is
rather declared, that he hath not cognizance of such things
with reference to the consciences of men to oblige them, or
set them at liberty, but only power to determine what may
be practised in order to public profit and peace. And there-
fore the law would neither bind, nor set at liberty the con-
sciences of men in such cases, which is a work for the su-
preme lawgiver only.
Neither, as it hath been before observed, do the princi-
ples here asserted and contended for, either express or re-
present the supremacy of the kings of this nation in matters
ecclesiastical, as it is stated and determined by themselves
in parliament ; but rather so, as to give great offence and
scandal to the religion here professed and advantage to the
adversaries thereof; for after there appeared some ambiguity
in those words of the oath enacted 1 Eliz. of 'testifying the
queen to be supreme governor as well in all spiritual or
ecclesiastical things or causes, as in temporal ;' and many
doubts and scruples ensued thereon, as though there were
assigned to her a power over the consciences of her subjects
in spiritual things, or that she had a power herself to
order and administer spiritual things ; in 5 Eliz. it is en-
acted by way of explanation, that the oaths aforesaid shall
be expounded in such form as is set forth in the admonition
annexed to the queen's injunctions, published in the first
year of her reign, where disclaiming the power of the mi-
nistry of divine offices in the church, or the power of the
priesthood here by our author afiixed to the supreme ma-
gistrate, her power and authority is declared to be a sove-
reignty over all manner of persons born within this realm,
whether they be ecclesiastical or temporal, so that no foreign
power hath, or ought to have, any superiority over them; and
so is this supremacy stated in the articles, anno 1562, namely,
an authority to rule all estates and degrees committed to the
charge of the supreme magistrate by God, whether they be
ecclesiastical or temporal, and to restrain the stubborn or
evil-doers. Of the things contended for by our author, the
authority of the priesthood, and power over the consciences
of men in matters of religion, there is not one word in our
VINDICATED. 233
laws, but rather they are both of them rejected and con-
demned.
I have yet laid the least part of that load upon this prin-
ciple, which if it be farther pressed it must expect to be
burdened withal, and that from the common suffrage of
Christians in all ages. But yet that I may not transgress
against the design of this short and hasty discourse, I shall
proceed no farther in the pursuit of it; but take a little sur-
vey of what is here pleaded in its defence. Now this is un-
dertaken and pursued in the first chapter, with the two next
ensuing, where an end is put to this plea. For if I under-
stand any thing of his words and expressions, our author in
the beginning of his fourth chapter, cuts down all those
gourds and wild vines that he had been planting in the
three preceding; for he not only grants but disputes also
for an obligation on the consciences of men antecedent and
superior unto all human laws and their obligation ; his
words are as followeth, p. 115, * It is not because sub-
jects are in any thing free from the authority of the supreme
power on earth, but because they are subject to a superior
in heaven ; and they are only then excused from the duty
of obedience to their sovereign when they cannot give it
without rebellion against God ; so that it is not originally
any right of their own that exempts them from a subjection
to the sovereign power in all things : but it is purely God's
right of governing his own creatures that magistrates then
invade when they make edicts to violate or control his laws,
and those who will take off from the consciences of men,
all obligations antecedent to those of human laws, instead
of making the power of princes supreme, absob e, and un-
controllable, they utterly enervate all their authority, and set
their subjects at perfect liberty from all their commands.'
I know no men that pretend to exemption from the ob-
ligation of human laws, but only on this plea, that God by
his law requires them to do otherwise ; and if this be so, the
authority of such laws as to the consciences of men, is su-
perseded by the confession of this author. Allow therefore
but the principles here expressed, namely, that men have a
superior power over them in heaven, whose laws, and the
revelation of whose will concerning them, is the supreme
rule of their duty, whence an obligation is laid upon their
234 TRUTH AND INNOCENCE
consciences of doing whatever is commanded, or not doing
what is forbidden by him, which is superior unto, and
actually supersedes all human commands and laws that
interfere therev/ith, and I see neither use of, nor place for,
that power of magistrates over the consciences of men,
which is so earnestly contended for. And our author also
in his ensuing discourse in that chapter, placeth all the
security of government in the respect that the consciences
of men have to the will and command of God; and which
they profess to have ; which in all these chapters he pleads
to be a principle of all confusion. But it is the first chapter
which alone we are now taking a view of. •
The only argument therein insisted on to make good the
ascription unto the magistrate of the power over religion
and the consciences of men before described, is * the abso-
lute and indispensable necessity of it, unto public tran-
quillity, which is the principal, and most important end of
government.' In the pursuit of this argument, sometimes,
yea often, such expressions are used concerning the magis-
trate's power, as in a tolerable construction declare it to be
what no man denies nor will contend about. But it is ne-
cessary that they be interpreted according to the genius
and tenor of the opinion contended for, and accordingly we
will consider them. This alone, I say, is that which is here
pleaded, or is given in as the subject of the ensuing dis-
course. But after all, I think that he who shall set himself
seriously to find out how any thing here spoken, hath a
direct and rational cogency towards the establishment of
the conclusion before laid down, will find himself engaged
in no easy an undertaking. We were told I confess at the
entrance (so as that we may not complain of a surprisal) that
we must expect to have invectives twisted with arguments,
and some such thing seems here to be aimed at ; but if a
logical chemist come, and make a separation of the elements
of this composition, he will find, if I mistake not, a heap
of the drossy invective, and scarce the least appearance of
any argument ore. Instead of sober rational arguing.
criraina rasis
Librat in antithetis ;-
great aggravations of mere's miscarriages in the pursuit of
the dictates of their consciences, either real or feigned, edged
VINDICATED. 235
against, and fiercely reflected upon, those whom he makes
his adversaries, and these the same for substance, repeated
over and over in a great variety of well-placed words, take
up the greatest part of his plea in this chapter, especially
the beginning of it, wherein alone the controversy as by
himself stated is concerned.
But if the power and authority over religion, and the
consciences of men here ascribed unto supreme magistrates,
be so indispensably necessary to the preservation of public
tranquillity as is pretended, a man cannot but wonder how
the world hath been in any age past kept in any tolerable
peace and quietness ; and how it is any where blessed with
those ends of government at this day. For it will not be an
easy task for our author or any one else to demonstrate that
the power mentioned hath ever been either claimed or exer-
cised by any supreme magistrate in Christendom, or that it
is so at this day. The experience of past and present ages
is therefore abundantly sufficient to defeat this pretence,
which is sufficiently asserted without the least appearance
of proof or argument to give it countenance or confirmation ;
or they must be very charitable to him, or ignorant in them-
selves, who will mistake invectives for arguments. The re-
membrance indeed of these severities I would willingly lay
aside, especially because the very mention of them seems to
express a higher sense of and regret concerning them than I
am in the least subject unto, or something that looks like a
design of retaliation ; but as these things are far from ray
mind, so the continual returns that almost in every page I
meet with, of high and contemptuous reproaches, will not
allow that they be always passed by without any notice, or
remark.
It is indeed indispensably necessary that public peace
and tranquillity be preserved ; but that there is any thing in
point of government necessary hereunto, but that God have
all spiritual power over the consciences of men, and rulers
political power over their actings wherein public peace and
tranquillity are concerned, the world hath not hitherto es-
teemed, nor do I expect to find it proved by this author. If
these things will not preserve the public peace, it will not
be kept if one should rise from the dead to persuade men
unto their duty. The power of God over the consciences
236 TRUTH AND INNOCENCE
of men I suppose is acknowledged by all who own any such
thing as conscience, or believe there is a God over all. That
also in the exercise of this authority he requires of men all
that obedience unto rulers that is any way needful or expe-
dient unto the preservation of the ends of their rule, is a
truth standing firm on the same foundation of imiversal
consent, dtrived from the law of creation ; and his positive
commands to that purpose have an evidence of his will in this
matter not liable to exception or control. This conscience
unto God our author confesseth (as we have observed in his
fourth chapter, to be the great preservation and security of
government and governoib, with respect unto the ends men-
tioned. And if so, what becomes of all the pretences of dis-
order and confusion that will ensue, unless this power
over men's consciences be given to the magistrate and taken
as it were out of the hands of God? Nor is it to be supposed
that men will be more true to their consciences, supposing
the reiglement of them in the hand of men, than when they
are granted to be in the hand and power of God ; for both at
present are supposed to require the same things. Certainly
where conscience respects authority, as it always doth, the
more absolute and sovereign it apprehends the authority by
which it is obliged, the greater and more firm will be the
impressions of the obligation upon it. And in that capa-
city of pre-eminence it must look upon the authority of
God compared with the authority of man. Here then lies
the security of public peace and tranquillity, as it is backed
by the authority of the magistrate, to see that all outward
actions are suitable unto what conscience toward God doth
in this matter openly and unquestionably require.
The pretence indeed is, that the placing of this authority
over the consciences of men in the supreme ruler, doth ob-
viate and take away all grounds and occasions of any such
actings on the account of religion as may tend unto public
disturbance. For suppose conscience, in things concerning
religion and the worship of God, subject to God alone, and
the magistrate require such things to be observed in the one
or the other as God hath not required, at least in the judg-
ments and consciences of them of whom the things pre-
scribed are required, and to forbid the things that God re-
quires to be observed and done ; in this case it is said they
VINDICATED. 237
cannot or will not comply in active obedience with the com-
mands of the magistrate. But what if it so fall out ? Doth it
thence follow that such persons must needs rebel and be sedi-
tious and disturb the public peace, of the society whereof
they are members? Wherefore is it that they do not do or
observe what is required of them by the magistrate in reli-
gion or the worship of God, or that they do what he forbids ?
Is it not because of the authority of God over their minds
and consciences in these things ? And why should it be sup-
posed that men will answer the obligations laid by God on
their consciences in one thing and not in another ; in the
things of his worship and not of obedience unto civil power,
concerning which his commands are as express and evident
as they can be pretended to be in the things which they
avow their obligation unto ?
Experience is pretended to the contrary. It is said
again and again, that * men under pretence of their con-
sciences unto God in religion have raised wars and tumults,
and brought all things into confusion in this kingdom and
nation especially;' and what will words avail against the
evidence of so open an experience to the contrary ? But
what if this also should prove a false and futilous pretence ?
Fierce and long wars have been in this nation of old, upon
the various titles of persons pleading their right unto su-
preme government in the kingdom against one another; so
also have there been about the civil rights and the privileges
of the subjects in the confusions commonly called the Ba-
rons' Wars. The late troubles, disorders, and wars amongst
us, must bear the weight of this whole charge. But if any
one will take the pains to review the public writings, decla-
rations, treatises whereby those tumults and wars were
begun and carried on, he will easily discern that liberty of
conscience in practice, or the exemption of it from the
power of the magistrate as to the rule and conduct of it now
ascribed unto bim, in the latitude by sober persons de-
fended or pleaded for, had neither place in, nor influence
into the beginnings of those troubles.- And when such con-
fusions are begun, no man can give assurance or conjecture
where they shall end.
Authority, laws, privileges, and I know not what things
wherein private men of whom alone we treat, have no pre-
238 TRUTH AND INNOCENCE
tence of interest, were pleaded in those affairs. He that
would judge aright of these things, must set aside all other
considerations, and give his instance of the tumults and
seditions that have ensued on the account of men's keeping
their consciences entire for God alone, without any just plea,
or false pretence of authority, and the interest of men in the
civil concerns of nations.
However, it cannot be pretended that liberty of con-
science gave the least occasion unto any disorders in those
days. For indeed there was none, but only that of opinion
and judgment, which our author placeth out of the magis-
trate's cognizance and dispose ; and supposeth it is a thing
wherein the public peace neither is nor can be concerned.
It is well if it prove so ; but this liberty of judgment, con-
stantly pressed with a practice contrary to its own determina-
tions, will, I fear, prove the most dangerous posture of the
minds of men, in reference to public tranquillity, that they
can be well disposed into. However, we may take a little
nearer view of the certain remedy provided for all these evils
by our author, and satisfy ourselves in some inquiries about
it. Shall then, according to this expedient, the supreme ma-
gistrate govern, rule, and oblige unto obedience the con-
sciences of his subjects universally in all things in religion
and the worship of God, so that appoint what he please,
forbid what he please, subjects are bound in conscience to
observe them and yield obedience accordingly ? His an-
swer, as far as I can gather his meaning, is, that he may and
must do so in all things, taking care that what he commands
shall neither countenance vice, nor disgrace the Deity, and
then the subjects are obliged according to the inquiry. But
there seems another limitation to be given to this power, p. 37.
where he affirms, that the ' Lord Christ hath given severe
injunctions to secure the obedience of men to all lawful su-
periors, except where they run directly cross to the interest
of the gospel ;' and elsewhere he seems to give the same
privilege of exemption, where a religion is introduced that
is idolatrous or superstitious. I would then a little farther
inquire, who shall judge whether the things commanded in
religion and the worship of God be idolatrous and supersti-
tious ? Whether they cross directly the interest of the gos-
pel? Whether they countenance vice, and disgrace the
VINDICATED. 239
Deity or no ? To say that the magistrate is to judge and de-
termine hereof, is the highest foppery imaginable. For no
magistrate, unless he be distracted, will enjoin such a reli-
gion to observance, as he judgeth himself to fall under the
qualifications mentioned ; and when he hath done, declare
that so they do, and yet require obedience unto them. Be-
sides, if this judgment be solely committed unto him, indeed
in the issue there neither is, nor can be any question for a
judgment to be passed upon in this matter. For his injunc^
tion doth quite render useless all disquisitions to that pur-
pose. The judgment and determination hereof therefore is
necessary to be left unto the subjects, from whom obedience
is required. So it lies in the letter of the proposal, they
must obey in all things but such; and therefore surely must
judge what is such and what is not. Now who shall fix
bounds to what they will judge to fall under one or other of
these limitations ? if they determine according to the best
light they have, that the religious observances enjoined by
the magistrate do directly cross the interest of the gospel,
they are absolved by our author from any obligation in con-
science to their observation. And so we are just as before ;
and this great engine for public tranquillity vanisheth into
air and smoke.
Thus this author himself, in way of objection, supposeth
a case of a magistrate enjoining, as was said, a religion su-
perstitious and idolatrous ; this he acknowledgeth to be an
inconvenience ; yet such as is far beneath the mischiefs
that ensue upon the exemption of the consciences of men in
religion from the power of the magistrate, which I confess I
cannot but admire at, and can give reasons why I do so ad-
mire it ; which also may be given in due season. But what
then is to be done in uiis case ? He answers, ' It is to be
borne.' True ; but how ? Is it to be so borne as to practise
and observe the things so enjoined though superstitious and
idolatrous? Though his words are dubious, yet I suppose he
he will not plainly say so ; nor can he unless he will teach
men to cast off' all respect unto the authority of God, and
open such a door to atheism, as his rhetorical prefatory in-
vective will not be able to shut. The bearing then intended
must be by patient suffering in a refusal to practise what is
so commanded, and observing the contrary commands of
240 TRUTH AND INNOCENCE
God. But why in this case ought they to suffer quietly for
refusing a compliance with what is commanded, and for their
observance of the contrary precepts of the gospel? Why,
they must do so because of the command of God, obliging
their consciences unto obedience to. the magistrate in all
things wherein the public peace is concerned, and so that is
absolutely secured. Is it not evident to him that hath but
half an eye that we are come about again where we were be-
fore ? Let this be applied to all the concernments of religion
and religious worship, and there will arise with respect unto
them, the same security which in this case is deemed suffi-
cient, and all that human affairs are capable of. For if in
greater matters men may refuse to act according to the ma-
gistrate's command out of a sense of the authority of God
obliging them to the contrary, and yet their civil peaceable-
ness and obedience be absolutely secured from the respect
of their consciences to the command of God requiring it;
why should it not be admitted that they may and will have
the same respect to that command, when they dissent from
the magistrate's constitution in lesser things, on the same
account of the authority of God requiring the contrary of
them ? Shall we suppose that they will cast off the authority
of God requiting their obedience, on the account of their
dissatisfaction in lesser things of the magistrate's appoint-
ment, when they will not do so for all the violences that may
be offered unto them in things of greater and higher import-
ance ? The principle therefore asserted is as useless as it
is false, and partakes sufficiently. of both these properties to
render it inconsiderable and contemptible. And he that can
reconcile these things among themselves, or make them use-
ful to the author's design, will achieve what I dare not
aspire unto.
I know not any thing that remains in the first chapter
deserving our farther consideration ; what seems to be of
real importance, or to have any aspect towards the cause in
hand, may undergo some brief remarks, and so leave us at
liberty to a farther progress. In general a supposition is
laid down, and it is so vehemently asserted as is evident
that it is accompanied with a desire that it should be taken
for granted ; namely, that if the consciences of men be not
regulated in the choice and practice of religion by the au-
VINDICATED.
241
thority of the magistrate over them, they will undoubtedly
run into principles and practices inconsistent with the
safety of human society, and such as will lead them to
seditions and tumults ; and hence (if I understand him, a
matter lam continually jealous about from the looseness
of his expressions, though I am satisfied I constantly
take his words in the sense which is received of them by
the most intelligent persons) he educeth all his reasonings,
and not from a mere dissent from the magistrate's injunc-
tions, without the entertainment of such principles, or an
engagement into such practices. I cannot, I say, find the
arguments that arise from a mere supposition that men in
some things relating to the worship of God, will or do
practise otherwise than the magistrate commands, which
are used to prove the inconsistency of such a posture of
things with public tranquillity, which yet alone was the
province our author ought to have managed. But there is
another supposition added, that where conscience is in any
thing left unto its own liberty to choose or refuse in the
worship of God, there it will embrace, sure enough, such
wicked, debauched, and seditious principles, as shall dispose
men unto commotions, rebellions, and all such evils as will
actually evert all rule, order, and policy amongst men. But
now this supposition will not be granted him, in reference
unto them who profess to take up all their profession of re-
ligion from the command of God, or the revelation of his
will in the Scripture, wherein all such principles and prac-
tices as those mentioned are utterly condemned ; and the
whole professionof Christianity being left for three hundred
years without the rule, guidance, and conduct of conscience
now contended for, did not once give the least disturbance
unto the civil governments of the world. Disturbances indeed
there were, and dreadful revolutions of government in those
days and places when and where the professors of it lived ;
but no concerns of religion being then involved in or with
the civil rights and interests of men, as the professors of it
had no engagements in them, so from those alterations and
troubles no reflection could be made on their profession.
And the like peace, the like innocency of religion, the like
freedom from all possibility of such imputations as are now
cast upon it, occasioned merely by its intertexture with the
VOL. XXI. R
242 TRUTH AND INNOCENCE
affairs, rights, and laws of the nations, and the interests of
its professors as such therein, will ensue, when it shall be
separated from that relation wherein it stands to this world,
and left at the pure naked tendency of the souls of men to
another, and not before.
But what says our author? ' If for the present the minds
of men happen to be tainted with such furious and boister-
ous conceptions of religion as incline them to stubtjornness
and sedition, and make them unmanageable to the laws of
government, shall not a prince be allowed to give check to
such unruly and dangerous persuasions V I answer ; That
such principles which being professed and avowed, are in
their own nature and just consequence destructive to public
peace and human society, are all of them directly opposite
to the light of human nature, that common reason and con-
sent of mankind wherein and whereon all government is
founded, with the prime fundamental laws and dictates of
the Scripture, and so may and ought to be restrained in the
practices of the persons that profess them; and with re-
ference unto them the magistrate ' beareth not the sword
in vain.' For human society being inseparably consequent
unto, and an effect of, the law of our nature, or concreated
principles of it, which hath subdued the whole race of man-
kind in all times and places unto its observance ; opinions,
persuasions, principles opposite unto it, or destructive of it,
manifesting thevuselves by any sufficient evidence, or in
overt acts, ought to be no more allowed than such as pro-
fess an enmity to the being and providence of God himself.
For men's inclinations indeed, as in themselves considered,
there is no competent judge of them amongst the sons of
men ; but as to all outward actions that are of the tendency
described, they are under public inspection to be dealt withal
according to their demerit.
I shall only add that the mormo here made use of, is not
now first composed or erected ; it hath for the substance of
it been flourished by the Papists ever since the beginning
of the reformation. Neither did they use to please them-
selves more in, or to dance more merrily about, any thing
than this calf; let private men have their consciences ex-
empted from a necessary obedience to the prescriptions of
the church, and they will quickly run into all pernicious
VINDICATED. 243
fancies and persuasions. It is known how this scare-crow
hath been cast to the ground, and this calf stamped to
powder by divines of the church of England. It is no
pleasant thing, I confess, to see this plea revived now with
respect to the magistrate's authority, and not the pope's ; for
I fear that when it shall be manifested, and that by the con-
sent of all parties, that there is no pleadable argument to
bottom this pretension for the power of the magistrate upon,
some rather than forego it, will not be unwilling to recur to
the fountain from whence it first sprang, and admit the pope's
plea as meet to be revived in this case. And indeed if we
must come at length for the security of public peace, to de-
prive all private persons of the liberty of judging what is
right and wrong in religion in reference to their own prac-
tice, or what is their duty towards God about his worship
and what is not, there are innumerable advantages attend-
ing the design of devolving the absolute determination of
these things upon the pope, above that of committing it to
each supreme magistrate in his own dominions. For besides
the plea of at least better security in his determinations
than in that of any magistrates, if not his infallibility which
he hath so long talked of, and so sturdily defended as to
get it a greater reputation in the world, the delivering up of
the faith and consciences of all men unto him, will produce
a seeming agreement, at least of incomparably a larger ex-
tent, than the remitting of all things of this nature to the
pleasure of every supreme magistrate, which may probably
establish as many different religions in the v^^orld, as there
are different nations, kingdoms, or commonwealths.
That which alone remains seeming to give countenance
to the assertions before laid down, is our author's assigna-
tion of the priesthood by natural right unto the supreme
magistrate, which in no alteration of religion he can be di-
vested of, but by virtue of some positive law of God, as it
was for a season in the Mosaical institution and govern-
ment. But these things seem to be of no force. For it
never belonged to the priesthood, to govern or to rule the
consciences of men with an absolute uncontrollable power ;
but only in their name, and for them, to administer the holy
things, which by common consent were admitted, and re-
ceived amongst tliera. Besides, our author by his discourse
R 2
244 TRUTH AND INNOCENCE
seems not to be much acquainted with the rise of the office
of the priesthood amongst men, as shall be demonstrated, if
farther occasion be given thereunto. However by the way
we may observe what is his judgment in this matter. The
magistrate we are told hath not his ecclesiastical authority
from Christ; and yet this is such as that the power of the
priesthood is included therein; the exercise whereof 'as he
is pleased to transfer to others, so he may, if he please, re-
serve it to himself,' p. 32. whence it follows, not only that it
cannot be given by Christ unto any other, for it is part of
the magistrate's power, which he hath not limited, nor con-
fined by any subsequent law, nor can there be a co-ordinate
subject of the same power of several kinds ; so that all the
interest or right, any man or men have in or unto the ex-
ercise of it, is but transferred to them by the magistrate ;
and therefore they act therein in his name, and by his au-
thority only ; and hence the bishops, as such, are said to be
* ministers of state,' p. 49. Neither can it be pretended that
this was indeed in the power of the magistrate before the
coming of Christ, but not since. For he hath as we are
told, all that he ever had, unless there be a restraint put
upon him by some express prohibition of our Saviour, p. 41.
which will hardly be found in this matter. I cannot there-
fore see how in the exercise of the Christian priesthood
there is (on these principles) any the least respect unto
Jesus Christ, or his authority ; for men have only the ex-
ercise of it transferred to them by the magistrate, by virtue
of a power inherent in him antecedent unto any concessions
of Christ; and therefore in his name and authority they
must act in all the sacred offices of their functions. It is
well if men be so far awake as to consider the tendency of
these things.
At length Scripture proofs for the confirmation of these
opinions are produced, pp. 35, 36. And the first pleaded is
that promise, that * kings shall be nursing fathers unto the
church.' It is true this is promised, and God accomplish it
more and more ; but yet we do not desire such nurses, as
beget the children they nurse ; the proposing, prescribing,
commanding, binding religion on the consciences of men,
is rather the begetting of it than its nursing. To take care
of the church and religion, that it receive no detriment, by
VINDICATED. 245
all the ways and means appointed by God, and useful there-
unto, is the duty of the magistrates ; but it is so also antece-
dently to their actings unto this purpose, to discern aright
which is the church whereunto this promise is made, without
which they cannot duly discharge their trust, nor fulfil the
promise itself; the very words, by the rules of the meta-
phor, do imply, that the church, and its religion, and the
worship of God observed therein, is constituted, fixed, and
regulated by God himself, antecedently unto the magistrate's
duty and power about it. They are to nurse that which is
committed to them, and not what themselves have framed or
begotten. And we contend for no more but a rule concern-
ing religion, and the worship of God antecedent unto the
magistrate's interposing about it, whereby both his actings
in his place, and those of subjects in theirs, are to be regu-
lated. Mistakes herein have engaged many sovereign princes
in pursuit of their trust as nursing fathers to the church, to
lay out their strength and power for the utter ruin of it; as
may be evidenced in instances too many of those, who in a
subserviency to, and by the direction of, the papal interest,
have endeavoured to extirpate true religion out of the world.
Such a nursing mother we had sometimes in England, who
in pursuit of her care burned so many bishops and other
holy men to ashes.
He asks farther, ' What doth the Scripture mean when it
styles our Saviour the King of kings, and maketh princes
his vicegerents here on earth?' I confess, according to this
gentleman's principles, I know not what it means in so
doing : kings, he tells us, have not their authority in and
over religion and the consciences of men from him, and
therefore in the exercise of it cannot be his vicegerents ; for
none is the vicegerent of another in the exercise of any
power and authority, if he have not received that power
and authority from him. Otherwise the words have a pro-
per sense, but nothing to our author's purpose. It is his
power over them, and not theirs over the consciences of their
subjects, that is intended in the words. Of no more use in
this controversy is the direction of the apostle, that we
• should pray for kings, that under them we may lead a quiet
and peaceable life;' for no more is intended therein, but
that, under their peaceable and righteous administration of
246 TRUTH AND INNOCENCE
human affairs, we may live in that godliness and honesty
which is required of us. Wherefore then are these weak
attempts made to confirm and prove what is not? Those, or
the most of them, whom our author in this discourse treats
with so much severity, do plead that it is the duty of all
supreme magistrates to find out, receive, embrace, promote
the truths of the gospel, w'itli the worship of God appointed
therein, confirming, protecting, and defending them, and
those that embrace them, by their power and authority. And
in the discharge of this duty, they are to use the liberty of
their own judgments, informed by the ways that God hath
appointed, independently on the dictates and determinations
of any other persons whatever. They affirm also, that to this
end they are intrusted v/ith supreme power over all persons
in their respective dominions, who on no pretence can be
exempted from the exercise of that power, as occasion in
their judgments shall require it to be exercised ; as also that
all causes, wherein the profession of religion in their domi-
nions is concerned, which are determinable in 'foro civili' by
coercive umpirage or authority, are subject unto their cog-
nizance and power. The sovereign power over the con-
sciences of men to institute, appoint, and prescribe religion
and the worship of God, they affirm to belong unto him
alone, who is the ' author and finisher of our faith, who is
the head over all things to the church.' The administration
of things merely spiritual in the worship of God is, they
judge, derived immediately from him to the ministers and
administrators of the gospel, possessed of their offices by
his command, and according to his institution ; as to the
external practice of religion, and religious worship as such,
it is, they say, in the power of the magistrate to regulate all
the outward civil concernments of it, with reference unto the
preservation of public peace and tranquillity, and the pros-
perity of his subjects ; and herein also they judge that such
respect is to be had to the consciences of men, as the Scrip-
ture, the nature of the thing itself, and the right of the
Lord Christ to introduce his spiritual kingdom into all
nations do require.
That which seems to have imposed on the mind of this
author is, that if the magistrate may make laws for the
regulating of the outward profession of religion, so as public
VINDICATED. 247
peace and tranquillity may be kept, added to what is his
duty to do in the behalf of the truth ; then he must have the
power over religion, and the consciences of men by him
ascribed unto him; but there is no privity of interest
between these things ; the laws which he makes to this
purpose, are to be regulated by the word of God and the
good of the community, over which in the name of God he
doth preside ; and whence he will take his warranty to for-
bid men the exercise of their consciences in the duties of
spiritual worship, whilst the principles they profess are
suited to the light of nature, and the fundamental doctrines
of the gospel, with the peace of mankind, and their prac-
tices absolutely consistent with public welfare, I am yet to
seek ; and so, as far as I can yet perceive, is the author of
the discourse under consideration. It will not arise from a
parity of reason from the power that he hath to restrain
cursed swearing and blasphemies, by penal coercions. For
these things are no less against the light of nature, and no
less condemned by the common suffrage of mankind (and
the persons that contract the guilt of them may be no less
effectually brought to judge and condemn themselves) than
are the greatest outrages that may be committed in and
against human society. That the gospel Avill give no counte-
nance hereunto, he seems to acknowledge, in his assigna-
tion of several reasons why the use of the power, and exer-
cise of it in the way of compulsion by penalties, pleaded for
by him, is not mentioned therein ; that ' Christ and his apo-
stles behaved themselves as subjects; that he neither took
nor exercised any sovereign power ; that he gave his laws to
private men as such, and not to the magistrate, that the
power that then was, was in bad hands,' are pleaded as ex-
cuses for the silence of the gospel in this matter. But lest
this should prove farther prejudicial to his present occasion,
he adds, p. 42. ' the only reason why the Lord Christ bound
not the precepts of the gospel upon men's consciences by
any secular compulsories, was not because compulsion was
an improper way to put his laws in execution ; for then he
had never established them with more enforcing sanctions,
but only because himself was not vested with any secular
power, and so could not use those methods of government
which are proper to its jurisdiction.' This in plain English
248 TRUTH AND INNOCENCE
is, that if Christ had had power, he would have ordered the
gospel to have been propagated as Mahomet hath done his
Alcoran ; an assertion untrue and impious, contrary to the
whole spirit and genius of the gospel, and of the author of
it, and the commands and precepts of it. And it is fondly
supposed, that the Lord Christ suited all the management
of the affairs of the gospel unto that state and condition in
this world, wherein he * emptied himself, and took upon
him the form of a servant, making himself of no reputation,
that he might be obedient unto death, the death of the
cross.' He lays the foundation of the promulgation and pro-
pagation of it in the world, in the grant of all power unto
him in heaven and earth. * All power,' saith he to his
apostles, ' is given unto me in heaven and earth. Go ye,
therefore, and baptize all nations, teaching them to observe
all things whatsoever I have commanded you ;' Matt, xxviii.
18 — 20. He is considered in the dispensation of the gospel,
as he who 'is head over all things to the church, the Lord of
lords, and King of kings,' whom our author acknowledgeth
to be his vicegerents. On this account the gospel, with
all the worship instituted therein and required thereby, is
accompanied with a right to enter into any of the kingdoms
of the earth, and spiritually to make the inhabitants of them
subject to Jesus Christ ; and so to translate them ' out of the
power of darkness into the kingdom of the Son of God.' And
this right is antecedent and paramount to the right of all
earthly kings and princes whatever, who have no power or
authority to exclude the gospel out of their dominions; and
what they exercise of that kind is done at their peril.
The penalties that he hath annexed to the. final rejection
of the gospel, and disobedience thereunto, are pleaded by
our author, to justify the magistrate's power of binding men
to the observation of his commands in religion on tempo-
ral penalties to be by him inflicted on them ; unto that is
the discourse of this chapter arrived which was designed
unto another end. I see neither the order, method, nor
projection of this procedure; nor know.
Amphora cum cepit institui, cur urceus exit.
However, the pretence itself is weak and impertinent. Man
was originally made under a law and constitution of eternal
bliss or woe. This state, with regard to his necessary de-
VINDICATED. 249
pendence on God, and respect to his utmost end, was ab-
solutely unavoidable unto him. All possibility of attaining
eternal happiness by himself he lost by sin, and became in-
evitably obnoxious to eternal misery, and the wrath to come.
In this condition the Lord Jesus Christ, the supreme Lord of
the souls and consciences of men, interposeth his law of re-
lief, redemption, and salvation, the great means of man's re-
covery, together with the profession of the way and law
hereof. He lets them know, that those by whom it is re-
fused shall perish under that wrath of God, which before
they were obnoxious unto, with a new aggravation of their
sin and condemnation, from the contempt of the relief pro-
vided for them, and tendered to them. This he applies to
the souls and consciences of men, and to all the inward
secret actings of them, in the first place, such as are ex-
empted not only from the judicature of men, but from the
cognizance of angels. This he doth by spiritual means in a
spiritual manner, with regard to the subjection of the souls of
men unto God, and with reference unto their bringing to him,
and enjoyment of him, or their being eternally rejected by
him. Hence to collect and conclude that earthly princes,
who (whatever is pretended) are not the sovereign lords of
the souls and consciences of men, nor do any of them, that
I know of, plead themselves so to be; who cannot interpose
any thing by their absolute authority, that should have a
necessary respect unto men's eternal condition ; who have
no knowledge of, no acquaintance with, nor can judge of the
principal things whereon it doth depend, from whose tem-
poral jurisdiction and punishment, the things of the gospel,
and the worship of God as purely such, are (by the nature
of them, being spiritual and not of this world, thouo-h exer-
cised in it, having their respect only unto eternity, and by
their being taken into the sole disposal of the sovereio-n Lord
of consciences, who hath accompanied his commands con-
cerning them with his own promises and threateninos),
plainly exempted ; should have power over the consciences
of men, so to lay their commands upon them in these
spiritual things, as to back them with temporal, corporeal re-
straints and punishments, is a way of arguing that will not
be confined unto any of those rules of reasoning, which
hitherto we have been instructed in. When the magistrate
hath ' an arm like God,' and ' can thunder with a voice like
250 TRUTH AND INNOCENCE
him ;' when he judgeth * not after the sight of his eyes, nor
reproveth after the hearing of his ears ; when he can smite
the earth with the rod of his mouth, and slay the wicked
with the breath of his lips;' when he is constituted a judge
of the faith, repentance, and obedience of men, and of
their efficacy in their tendency unto the pleasing of God
here, and the enjoyment of him hereafter; when spiritual
things in order to their eternal issues and effects are made
subject unto him ; in brief, when he is Christ, let him act as
Christ, or rather most unlike him, and guide the consciences
of men by rods, axes, and halters (whereunto alone his power
can reach), who in the mean time have an express command
from the Lord Christ himself, not to have their con-
sciences influenced in the least by the consideration of
these things.
Of the like complexion is the ensuing discourse, wherein
our author, p. 43. having spoken contemptuously of the
spiritual institutions of the gospel, as altogether ' insufficient
for the accomplishment of the ends whereunto they are de-
signed,' forgetting that they respect only the consciences of
men, and are his institutions who is the Lord of their con-
sciences, and who will give them power and efficacy to attain
their ends, when administered in his name, and according to
his mind, and that because they are his ; would prove the ne-
cessity of temporal coercions, and penalties in things spiri-
tual, from the extraordinary effects of excommunication in
the primitive times, in the 'vexation and punishment of per-
sons excommunicate by the devil.' This work the devil
now ceasing to attend unto, he would have the magistrate to
take upon him to supply his place and office, by punish-
ments of his own appointment and infliction; and so at
last, to be sure of giving him full measure, he hath ascribed
two extremes unto him about religion, namely, to act the
part of God and the devil. But as this inference is built
upon a very uncertain conjecture, namely, that upon the giv-
ing up of persons to Satan in excommunication, there did
any visible, or corporeal vexation of them by his power en-
sue, or any other effects but what may yet be justly expected
from an influence of his terror on the minds of men, who are
duly and regularly cast out of the visible kingdom of Christ
by that censure ; and whereas, if there be any truth in it, it
was confined unto the days of the apostles, and is to be
VINDICATED. 251
reckoned amongst the miraculous operations granted to them
for the first confirmation of the gospel ; and the continuance
of it, all the time the church wanted the assistance of the
civil magistrate, is most unduly pretended without any-
colour of proof or instance, beyond such as may be evi-
denced to continue at this day ; supposing it to be true, the
inference made from it, as to its consequence on this con-
cession, is exceeding weak and feeble. For the argument
here amounteth to no more but this; God was pleased, in
the days of the apostles, to confirm their spiritual censures
against stubborn sinners, apostates, blasphemers, and such
like heinous offenders, with extraordinary spiritual punish-
ments (so in their own nature, or in the manner or way of
their infliction), therefore the civil magistrate hath power to
appoint things to be observed in the worship of God, and
forbid other things, which the light and consciences of men,
directed by the word of God, require the observation of,
upon ordinary, standing, corporeal penalties, to be inflicted
on the outward man ; ' quod erat demonstrandum.'
To wind up this debate, I shall commit the umpirage of
it to the church of England, and receive her determination in
the words of one who may be supposed to know her sense and
judgment, as well as any one who lived in his days or since.
And this is Doctor Bilson bishop of Winchester, a learned
man, skilled in the laws of the land, and a great adversary
unto all that dissented from church constitutions. This man
therefore treating, by way of dialogue, in answer to the Je-
suits' Apology and Defence, in the third part, p. 293. thus
introduceth Theophilus a Protestant divine, arguing with
Philandera Jesuit about these matters. * Theoph. As for the
supreme head of the church ; it is certain that title was first
transferred from the pope to King Henry the Eighth, by the
bishops of your side, not of ours. And though the pastors
in King Edward's time might not well dislike, much less dis-
suade the style of the crown, by reason the king was under
years, and so remained until he died ; yet as soon as it
pleased God to place her majesty in her father's throne, the
nobles and preachers perceiving the words, * head of the
church' (which is Christ's proper and peculiar honour), to
be offensive unto many that had vehemently repelled the
same in the pope, besought her highness the meaning of
252 TRUTH AND INNOCENCE
that word which her father had used, might be expressed in
some plainer apter terms ; and so was the prince called su-
preme governor of the realm ; that is, ruler and bearer of the
sword, with lawful authority to command and punish, answer-
able to the word of God, in all spiritual or ecclesiastical
things or causes, as well as in temporal. And no foreign
prince or prelate, to have any jurisdiction, superiority, pre-
eminence, or authority to establish, prohibit, correct, and
chastise with public laws, or temporal pains, any crimes or
causes ecclesiastical or spiritual within her realm. Philand.
Calvin saith this is sacrilege and blasphemy. Look you
therefore with what consciences you take that oath, which
your own master so mightily detesteth. Theoph. Nay, look
you with what faces you alledge Calvin, who maketh that
style to be sacrilegious and blasphemous, as well in the pope
as in the prince ; reason therefore you receive or refuse his
judgment in both. If it derogate from Christ in the prince,
so it doth in the pope. Yet we grant the sense of the word
supreme, as Calvin perceived it by Stephen Gardiner's an-
swer and behaviour, is very blasphemous and injurious to
Christ and his word, whether it be prince or pope that so
shall use it.' What this sense is, he declares in the words
of Calvin, which are as followeth, in his translation of them:
* That juggler, which after was chancellor, I mean the bishop
of Winchester, when he was at Rentzburge, neither would
stand to reason the matter, nor greatly cared for any. testi-
monies of the Scripture, but said it was at the king's discre-
tion to abrogate that which was in use, and appoint new. He
said the king might forbid priests' marriage, the king might
bar the people from the cup in the Lord's supper ; the king
might determine this or that in his kingdom : and why? for-
sooth, the king had supreme power. This sacrilege hath
taken hold on us, whilst princes think they cannot reign ex-
cept they abolish all the authority of the church, and be
themselves supreme judges as well in doctrine as in all
spiritual regiment.' To which he subjoins ; * This was
the sense which Calvin aflSrmed to be sacrilegious and
blasphemous ; for princes to profess themselves to be su-
preme judges of doctrine and discipline ; and indeed it is
the blasphemy which all godly hearts reject and abomine, in
the bishop of Rome. Neither did King Henry take any such
VINDICATED. 253
thing on him for aught that we can learn; but this was Gar-
diner's stratagem, to convey the reproach and shame of the
six articles from himself and his fellows that were the au-
thors of them, and to cast it on the king's supreme power.
Had Calvin been told, that supreme was first received to de-
clare the prince to be superior to the prelates (which ex-
empted themselves from the king's authority by their church
liberties and immunities), as well as to the laymen of this
realm, and not to be subject to the pope, the word would
never have offended him.' Thus far he; and if these con-
troversies be any farther disputed, it is probable the next
defence of what is here pleaded, will be in the express words
of the principal prelates of this realm since the reformation,
until their authority be peremptorily rejected.
Upon my first design to take a brief survey of this dis-
course, I had not the least intention to undertake the exa-
mination of any particular assertions or reasonings that
might fall under controversy, but merely to examine the
general principles whereon it doth proceed. But passing
through these things ' currente calamo,' I find myself engaged
beyond my thoughts and resolutions ; I shall therefore here
put an end to the consideration of this chapter, although I
see sundry things as yet remaining in it that might imme-
diately be discussed with ease and advantage, as shall be
manifest, if we are called again to a review of them. I have
neither desire nor design ' serram reciprocare,' or to engage in
any controversial discourses with this author. And I pre-
sume himself will not take it amiss, that I do at present
examine those principles whose novelty justifies a disquisi-
tion into them ; and whose tendency, as applied by him, is
pernicious and destructive to so many quiet and peaceable
persons who dissent from him. And yet I will not deny
but that I have that valuation and esteem for that sparkling
of wit, eloquence, and sundry other abilities of mind, which
appear in his writing, that if he would lay aside the manner
of his treating those from whom he dissents with revilings,
contemptuous reproaches, personal reflections, sarcasms,
and satirical expressions, and would candidly and perspi-
cuously state any matter in difference; I should think that
what he hath to offer may deserve the consideration of them
who have leisure for such a purpose. If he be otherwise
254 TRUTH AND INNOCENCE
minded, and resolved to proceed in the way, and after the
manner here engaged in, as I shall in the close of this dis-
course absolutely give him my ' salve seternumque vale,' so 1
hope he will never meet with any one who shall be willing to
deal with him at his own weapons.
A SURVEY OF THE SECOND CHAPTER.
The summary of this chapter must needs give the reader
a great expectation, and the chapter itself no less of satis-
faction, if what is in the one briefly proposed, be in the
other as firmly established. For amongst other things, a
scheme of religion is promised, reducing all its branches
either to moral virtues or instruments of morality, which
being spoken of Christian religion, is, as far as I know, an
undertaking new and peculiar unto this author, in whose
management all that reads him must needs weigh and con-
sider, how dexterously he hath acquitted himself. For as
all men grant that morality hath a great place in religion, so
that all religion is nothing but morality, many are now to
learn. The villany of those men's religion that are wont to
distinguish between grace and virtue (that is moral virtue),
is nextly traduced and inveighed against. I had rather I
confess that he had affixed the term of villany to the men
themselves, whom he intended to reflect on, than to their
religion ; because as yet it seems to me that it will fall on
Christianity, and no other real or pretended religion that is,
or ever was in the world. For if the professors of it have in
all ages according to its avowed principles, never before
contradicted, made a distinction between moral virtues
(since these terras were known in the church) and evangeli-
cal graces, if they do so at this day, what religion else can
be here branded with this infamous and horrible reproach, I
know not. A farther inquiry into the chapter itself may
possibly give us farther satisfaction, wherein we shall deal
as impartially as we are able, with a diligent watchfulness
against all prejudicate affections, that we may discover
what there is of sense and truth in the discourse, being
ready to receive whatever shall be manifested to have an
interest in them. The civil magistrate we are also here in-
VINDICATED.
255
formed, amongst many other things that he may do, * may
command any thing in the worship of God that doth not
tend to debauch men's practices, or to disgrace the Deity.'
And that ' all subordinate duties both of morality and reli-
gious worship' (such as elsewhere we are told the sacraments
are) 'are equally subject to the determination of human au-
thority.' These things, and sundry others represented in this
summary, being new, yea some of them, as far as I know,
unheard of amongst Christians until within a few years last
past, any reader may justify himself in the expectation of
full and demonstrative arguments to be produced in their
proof and confirmation. What the issue will be, some dis-
covery may be made by the ensuing inquiry, as was said,
into the body of the chapter itself.
The design of this chapter in general is, to confirm the
power of the magistrate over religion, and the consciences
of men ascribed unto him in the former, and to add unto it
some enlargements not therein insisted on. The argument
used to this purpose, is taken from the power of the magis-
trate over the consciences of men in matters of morality, or
with respect unto moral virtue ; whence it is supposed the
conclusion is so evident unto his power over their con-
sciences in matters of religious worship, that it strikes our
author with wonder and amazement that it should not be
received and acknowledged. Wherefore, to further the con-
viction of all men in this matter, he proceeds to discourse
of moral virtue, of grace, and of religious worship, with his
wonted reflections upon, and reproaches of the noncon-
formists, for their ignorance about, and villanous misrepre-
sentation of these things, which seem more to be aimed at
than the argument itself.
I must here wish again that our author had more per-
spicuously stated the things which he proposeth to debate
for the subject of his disputation. But I find an excess of
art is as troublesome sometimes as the greatest defect
therein. From thence I presume it is, that things are so
handled in this discourse, that an ordinary man can seldom
discern satisfactorily what it is that directly and determi-
nately he doth intend, beyond reviling of nonconformists.
For in this proposition, which is the best and most intelli-
gible that I can reduce the present discourse unto, ' the su-
256 TRUTH AND INNOCENCE
preme civil magistrate hath power over the consciences of
men in morality, or with respect unto moral virtue ;' except-
ing only the subject of it, there is not one term in it that
may not have various significations; and those such as have
countenance given unto them in the ensuing disputation
itself-i" But, ' contenti sumus hoc Catone/ and make the best
we can of what lies before us.
I do suppose that in the medium made use of in this
argument there is, or I am sure there may be, a controversy
of much more importance than that principally under consi-
deration. It therefore shall be stated and cleared in the
first place, and then the concernment of the argument itself
in what is discoursed thereupon shall be manifested. It is
about moral virtue and grace, their coincidence, or distinc-
tion, that we are in the first place to inquire. For without a
due stating of the conception of these things, nothing of
this argument, nor what belongs unto it, can be rightly
understood. We shall therefore be necessitated to premise
a brief explanation of these terms themselves, to remove as
far as may be all ambiguity from our discourse.
First, then. The very name of virtue, in the sense wherein
it is commonly used and received, comes from the schools of
philosophy, and not from the Scripture. In the Old Testa-
ment we have * uprightness, integrity, righteousness, doing
good and eschewing evil, fearing, trusting, obeying, believ-
ing in God, holiness,' and the like ; but the name of virtue
doth not occur therein. It is true we have translated
^>n Dti'K 'a virtuous woman;' and once or twice the same
word ' virtuously,' Ruth iii. 11. Prov. xii. 4. xxxi, 10. 39.
but that word signifies as so used, ' strenuous, indus-
trious, diligent,' and hath no such signification as that we
now express by ' virtue.' Nor is i tany where rendered apsr^
by the LXX. although it may have some respect unto it,
as aperri may be derived from a'jorjc, and peculiarly denote
the exercise of industrious strength, such as men use in
battle. For b>n is ' vis, robur, potentia,' or ' exercitus' also.
But in the common acceptation of it, and as it is used by phi-
losophers, there is no word in the Hebrew or Syriac properly
to express it. The rabbins do it by mo which signifies
properly 'a measure.' For studying the philosophy of Aris-
totle, and translating his Ethics into Hebrew, which was
VINDICATED. 257
done by Rabbi Meir, and finding his virtue placed in medio-
crity, they applied rno to express it. So they call Aristotle's
Ethics nnonnDD 'the Book of Measures,' that is of virtues.
And nntO nno are 'boni mores.' Such a stranger is this very
word unto the Old Testament. In the New Testament aper^
occurs four times; but it should not seem any where to be
taken in the sense now generally admitted, in some of the
places it rather denotes the excellency and praises that do
attend virtue, than virtue itself. So we render aperaQ
' praises,' 1 Pet. ii. 8. as the Syriac doth also nnnniiTi,
' praises ;' and the same translation, Phil. iv. 9. renders
ti Tig aperrj, * if there be any virtue,' by xn:i1!i>T Ntliy, ' works
glorious,' or 'praiseworthy ;' 2 Pet. i. 9. It is a peculiar gra-
cious disposition, operation of mind, distinguished from
faith, temperance, patience, brotherly kindness, godliness,
charity, &c. and so cannot have the common sense of the
word there put upon it.
The word ' moral' is yet far more exotic to the church and
Scripture. We are beholden for it, if there be any advan-
tage in its use, merely to the schools of the philosophers,
especially of Aristotle. His doctrine irtpX ?j2rwv, commonly
called his 'H^tka or ' Moralia,' his Morals, hath begotten this
name for our use. The whole is expressed in Isocrates to
Demonicus by ri tCjv tt/jottwv apirr], ' the virtue of manners.' If
then the signification of the words be respected as usually
taken, it is virtue in men's manners that is intended. The
schoolmen brought this expression with all its concerns, as
they did the rest of Aristotle's philosophy, into the church
and divinity. And I cannot but think it had been well if
they had never done it; as all will grant they might have
omitted some other things without the least disadvantage
to learning or religion. However, this expression of' moral
virtue' having absolutely possessed itself of the fancies and
discoursesof all, and it maybe of the understanding of some,
though with very little satisfaction when all things are con-
sidered, I shall not endeavour to dispossess it, or eliminate
it from the confines of Christian theology. Only I am sure
had we been left unto the Scripture expressions, of * repent-
ance towards God, and faith towards our Lord Jesus Christ,
of the fear of God, of holiness, righteousness, living unto
God, walking with God, and before him,' we might have
VOL. XXI. S
258 TRUTH AND INNOCENCE
been free from many vain wordy perplexities; and the whole
wrangle of this chapter in particular, had been utterly pre-
vented. For let but the Scripture express what it is to be
religious, and there will be no contesting about the differ-
ence or no difference between grace and moral virtue. It is
said, that 'some judge those who have moral virtue to want
grace, not to be gracious.' But say, that men ' are born of
God, and do not commit sin,' that they ' walk before God
and are upright,' that they 'cleave unto God with full purpose
of heart,' that they ' are sanctified in Christ Jesus' and the
like, and no man will say that they have not grace, or are not
gracious, if they receive your testimony. But having, as
was said, made its entrance amongst us, we must deal with
it as well as we can, and satisfy ourselves about its common
acceptation and use.
Generally, moral virtues are esteemed to be the duties of
the second table. For although those who handle these
matters more accurately, do not so straiten or confine them,
yet it is certain that in vulgar and common acceptation
(which strikes no small stroke, in the regulating of the
conceptions of the wis-est men, about the signification of
words), nothing else is intended by moral virtues or duties
of morality, but the observation of the precepts of the second
table. Nor is anything else designed by those divines, who
in their writings so frequently declare, that it is not morality
alone that will render men acceptable to God. Others do
extend these things farther, and fix the denomination of
moral, firstly upon the law or rule of all those habits of the
mind and its operations, which afterward thence they call
moral. Now this moral law is nothing but the law of na-
ture, or the law of our creation ; which the apostle aflSrms
to lie equally obligatory on all men, even all the Gentiles
themselves, Rom. ii. 14, 15. and whereof the Decalogue is
summarily expressive. This moral law is therefore the law
written in the hearts of all men by nature, which is resolved
partly into the nature of God himself, which cannot but re-
quire most of the things of it from rational creatures; partly
into that state and condition of the nature of things and their
mutual relations, wherein God was pleased to create arid set
them. These things might be easily instanced and exem-
plified, but that we must not too much divert from our pre-
VINDICATED. 259
sent occasion. And herein lies the largest sense and accep-
tation of the law moral, and consequently of moral virtues,
which have their form and being from their relation and
conformity thereunto. Let it be then, that moral virtues
consist in the universal observance of the requisites and
precepts of the law of our creation and dependence on God
thereby. And this description, as we shall see for the sub-
stance of it, is allowed by our author.
Now these virtues, or this conformity of our minds and
actions unto the law of our creation, may be, in the light and
reason of Christian religion, considered two ways. First,
as with respect unto the substance or essence of the duties
themselves, they may be performed by men in their own
strength, under the conduct of their own reason, without
any special assistance from the Spirit, or sanctifying grace
of Christ. In this sense, they still bear the name of virtues,
and for the substance of them deserve so to do. Good they
are in themselves, useful to mankind, and seMom in the
providence of God go without their reward in tills world. I
grant, I say, that they may be obtained and acted without
special assistance of grace evangelical ; though the wiser
heathens acknowledged something divine in the communica-
tion of them to men. Papinius speaks to that purpose,
Diva Jovis solio juxta comes ; unde per orbem
Rara dari, terrisque solet contingere virtus.
Seu Pater Oninipotens tribuit, sive ipsa capaces
Elegit penetrare viros.
But old Homer put it absolutely in the will of his God.
Zeu; J' apiTr.v avJpso"a"iV o^eXXoi te fA,iv60ei te
Thus we grant moral virtue to have been in the heathen
of old. For this is that alone whereby they were distin-
guished amongst themselves. And he that would exclude
them all from any interest in moral virtue, takes away all
difference between Cato and Nero, Aristides and Tiberius,
Titus and Domitian ; and overthrows all natural difference
between good and evil ; which besides other abominations
that it would plentifully spawn in the world, would inevita-
bly destroy all human society. But now these moral vir-
tues thus performed, whatever our author thinks, are distinct
from grace, may be without it, and in their present descrip-
tion, which is not imaginary, but real, are supposed so to be.
s2
260 TRUTH AND INNOCENCE
And if he pleases he may exercise himself in the longsome
disputes of Bellarmine, Gregory de Valentia, and others to
this purpose innumerable ; not to mention reformed divines,
lest they should be scornfully rejected as systematical.
And this is enous:h I am sure to free their religion from vil-
lany, who make a distinction between moral virtue and
grace. And if our author is otherwise minded, and doth
believe that there is grace evangelical wherever there is
moral virtue, or that moral virtues may be so obtained and
exercised without the special assistance of grace, as to be-
come a part of our religion, and accepted with God, and will
maintain his opinion in writing, I will promise him if I live
to return him an answer, on one only condition, which is,
that he will first answer what Augustine hath written against
the Pelagians on this subject.
Again, these moral virtues, this observance of the pre-
cepts of the law of our creation, in a consonancy whereunto
originally the image of God in us did consist, may now
under the gospel be considered, as men are principled,
assisted, and enabled to and in their performance by the
grace of God, and as they are directed unto the especial
€nd of living unto him in and by Jesus Christ. What is
particularly required hereunto, shall be afterward declared.
Now in this sense no man living ever distinguished between
grace and virtue, any otherwise than the cause and the
effect are to be, or may be distinguished : much less was
any person ever so brutish as to fancy an inconsistency be-
tween them. For take grace in one sense, and it is the
efficient cause of this virtue, or of these virtues which are
the effects of it ; and in another they are all graces them-
selves. For that which is wrought in us by grace is grace ;
as that which is born of the Spirit is spirit.
To this purpose something may be spoken concerning
grace also, the other term, whose ambiguity renders the
discourse under consideration somewhat intricate and per-
plexed. Now as the former term of moral virtue owes its
original to the schools of philosophy, and its use was bor-
rowed from them ; so this of grace is purely scriptural and
evangelical. The world knows nothing of it but what is de-
clared in the word of God, especially in the gospel, ' for the
Jaw was given by Moses, but grace and truth came by Jesus
VINDICATED. 261
Christ.' All the books of the ancient philosophers, will not
give us the least light into that notion of grace, which the
Scripture declares unto us. As then we allowed the sense
of the former term given unto it by its first coiners and
users, so we cannot but think it equal, that men be precisely
tied up in their conceptions about grace, unto what is de-
livered in the Scripture concerning it ; as having no other
rule either to frame them, or judge of them. And this we
shall attend unto. Not that I here design to treat of the
nature of gospel grace in general ; but whereas all the
divines that ever I have read on these things, whether
ancient or modern (and I have not troubled myself to con-
sider whether they were systematical ones only or otherwise
qualified) allow some distinctions of this term to be neces-
sary, for the right understanding of those passages of Scrip-
ture wherein it is made use of, I shall mention that or those
only, which are so unto the right apprehension of what is at
present under debate.
First, therefore, Grace in the Scripture is taken for the
free grace or favour of God towards sinners by Jesus Christ.
By this he freely pardoneth them their sins, justifieth and
accepteth them, or makes them ' accepted in the beloved.*
This certainly is distinct from moral virtue. Secondly, It is
taken for the effectual working of the Spirit of God in and
upon the minds and souls of believers, thereby quickening
them when they were ' dead in trespasses and sins,' regene-
rating of them, creating a new heart in them, implanting his
image upon them : neither I presume will this be called
moral virtue. Thirdly, For the actual supplies of assistance
and ability given to believers, so to enable them unto every
duty in particular, which in the gospel is required of them;
• for he works in them both to will and to do of his own good
pleasure.' As yet the former distinction will appear neces-
sary. Fourthly, For the effects wrought and produced by
this operation of God and his grace in the hearts and minds
of them that believe ; which are either habitual in the spiri-
tual disposition of their minds, or actual in their operation ;
all which are called grace. It may be our author will be apt
to think that I ' cant,' * use phrases,' or' fulsome metaphors.'
But besides that I can confirm these distinctions, and the
necessity of them, and the words wherein they are expressed.
2G2 TRUTH AND INNOCENCE
from the Scriptures and ancient fathers,! can give them him
for the substance of them out of very learned divines, whe-
ther systematical or no I know not ; but this I know, they
were not long since bishops of the church of England.
We are now in the next place to inquire into the mind of
our author in these things ; for, from his apprehensions about
them, he frames a mighty difference between himself and
those whom he opposeth, and from thence takes occasion
and advantage afresh to revile and reproach them.
First, therefore. He declares his judgment that the moral
virtues which he treats of do consist of men's observance of
the law of nature, of the dictates of reason and precepts
thereof.
Secondly, That the substance, yea, the whole of religion
consists in these virtues or duties ; so that by the observa-
tion of them men may attain everlasting happiness.
Thirdly, That there is no actual concurrence of present
grace enabling men to perform these duties, or to exercise
these virtues, but they are called grace on another account.
Fourthly, That his adversaries are so far from making
virtue and grace to be the same, that they make them incon-
sistent. And these things shall we take into a brief exami-
nation according as indeed they do deserve.
The first of them he plainly and more than once affirms ;
nor shall I contend with him about it. So he speaks, p. 68.
* The practice of virtue consists in living suitably to the dic-
tates of reason and nature, and this is the substance and
main design of all the laws of religion, to oblige mankind to
behave themselves in all their actions as becomes creatures
endowed with reason and understanding, and in ways suit-
able to rational beings, to prepare and qualify themselves for
the state of glory and immortality.' This is a plain descrip-
tion both of the rule of moral virtues and of the nature of
them. The law of reason and nature is the rule; and their
own nature, as acting or acted, consists in a suitableness
unto rational beings acting to prepare themselves for the
state of immortality and glory. The first end of all virtue
no doubt. We need not therefore make any farther inquiry
into this matter, wherein we are agreed.
Secondly, That the substance, yea, the whole of religion
consists in these moral virtues, he fully also declares p. 69.
VINDICATED. 263
* Moral virtue having the strongest and most necessary in-
fluence upon the end of all religion, viz. man's happiness, it
is not only its most material and useful part, but the ulti-
mate end of all its other duties (though I know not how
the practice of virtue in this life can be the ultimate end of
other duties), ' and all true religion can consist in nothing else
but either the practice of virtue itself or the use of those
means and instruments that contribute unto it.' So also,
p. 70. ' All duties of devotion, excepting only our returns of
gratitude, are not essential parts of religion, but are only in
order to it, as they tend to the practice of virtue and moral
goodness ; and their goodness is derived upon them from the
moral virtues to which they contribute ; and in the same
proportion they are conducive to the ends of virtue, they are
to be valued among the ministers of religion.' So then the
whole duty of man consists in being virtuous, and all that is
enjoined beside, is in order thereunto. Hence we are told
elsewhere, that ' outward worship is no part of religion.'
Again, p. 76. ' All religion must of necessity be resolved
into enthusiasm or morality; the former is mere imposture,
and therefore all that is true must be reduced to the latter.'
But we need not insist on particulars, seeing he promoteth
this to confirmation by the best of demonstrations, i. e. an
induction of all particulars, which he calls ' a scheme of reli-
gion ;' wherein yet if any thing necessary be left out or omit-
ted, this best of demonstrations is quickly turned into one of
the worst of sophisms. Therefore we have here, no doubt,
a just and full representation of all that belongs to Christian
religion ; and it is as follows, p. 69. 'The whole duty of man
refers either to his Creator, or his neighbour, or himself.
All that concerns the two last is confessedly of a moral
nature ; and all that concerns the first consists either in
praising of God or praying to him ; the former is a branch
of the virtue of gratitude, and is nothing but a thankful and
humble temper of mind arising from a sense of God's great-
ness in himself, and his goodness to us. So that this part'
of devotion issues from the same virtuous quality, that is,
the principle of all other resentments and expressions of
gratitude, only those acts of it that are terminated on God
as their object are styled religious ; and therefore gratitude
and devotion are not divers things, but only differing names
264 TRUTH AND INNOCENCE
of the same thing ; devotion being nothing else but the vir-
tue of gratitude towards God. The latter, viz. prayer, is
either put up in our own or other men's behalf; if for others,
it is an act of that virtue we call kindness or charity ; if for
ourselves, the things we pray for, unless they be the com-
forts and enjoyments of this life, are some or other virtuous
qualities; and therefore the proper and direct use of prayer
is to be instrumental to the virtues of morality.' It is of
Christian religion that this author treats, as is manifest from
his ensuing discourse, and the reason he gives why moral
virtues are styled graces. Now I must needs say, that I look
on this of our author as the rudest, most imperfect, and
weakest scheme of Christian religion that ever yet I saw ;
60 far from comprising an induction of all particulars belong-
ing to it, that there is nothing in it that is constitutive of
Christian religion, as such, at all. I wish he had given us a
summary of the * credenda' ofit as hehath done of its 'agenda,'
that we might have had a prospect of the body of his divi-
nity. The ten commandments would in my mind have done
twice as well on this present occasion, with the addition of
the explication of them given us in the church catechism.
But I am afraid that very catechism may ere long be es-
teemed fanatical also. One I confess I have read of before,
who was of this opinion, that all religion consisted in mo-
rality alone. But withal he was so ingenuous as to follow
the conduct of his judgment in this matter', unto a full re-
nunciation of the gospel, which is certainly inconsistent
Wch it. This was one Martin Sidelius, a Silesian, who gave
Ihe Ci'isuing account of his faith unto Faustus Socinus and
his soci'ety at Cracovia.
' CeetOTum ut sciatis cujus sim religionis, quamvis id
ficripto mec^ quod habetis, ostenderim, tamen hie breviter
repetam. E<t primum quidem doctrina de Messia, seu rege
illo promis&o, ad meam religionera nihil pertinet: nam rex
ille tantum JucJseis promissus erat, sicut et bona ilia Canaan.
Sic'etiam circumcisio sacrificia, et reliquse ceremonise Mosis
ad me non pertinent, sed tantum populo Judaico promissa
data et mandata sunt. Neque ista fuerunt cultus Dei apud
Jud^os, sed inserviebant cultui divino, et ad cultum dedu-
«ebajat Judseos. Verus autem cultus Dei quern meam re-
ligioaemappello^estDecalogus: qui est ceterna Dei voluntas.
VINDICATED. 265
qui Decalogus ideo ad me pertinet, quia etiam mihi a Deo
datus est, non quidem per vocem sonantem de coela, sicut
populo Judaico, at per creationem insita est menti mese;
quia autem insitus Decalogus, per corruptionem naturae
humanse, et pravis consuetudinibus, aliqua ex parte obscu-
ratus est, ideo ad illustrandum eum, adhibeo vocalem De-
calogum, qui vocatis Decalogus, ideo etiam ad me, ad omnes
populos pertinet, quia cum insito nobis Decalogo consentit,
imo idem ille Decalogus est. Hsec est mea sententia de
Messia seu rege illo promisso, et hsec est mea religio, quana
coram vobis ingenue profiteor. Martin Seidelius Olavensis
Silesius.'
That is, ' But that you may know of what religion I am,
although it is expressed in that writing which you have
already, yet I will here briefly repeat it. And first of all,
the doctrine of the Messiah, or King that was promised, doth
not belong to my religion ; for that King was promised to
the Jews only ; as was the good land of Canaan. So in like
manner circumcision, sacrifices, and the rest of the cere-
monies of Moses belong not to me, but were promised,
given, and granted unto the people of the Jews alone.
Neither were they the worship of God among the Jews, but
were only subservient unto divine worship, and led the
Jews unto it' (the same opinion is maintained by our author
concerning all exterior worship) : * but the true worship which
I call my religion, is the Decalogue, which is the eternal and
immutable will of God' (and here also he hath the consent and
concurrence of our author); ' which Decalogue doth there-
fore belong unto me, because it is given by God to me also ;
not indeed by a voice sounding from heaven as he gave it
to the people of the Jews, but it is implanted in my mind by
nature. But because this implanted Decalogue by reason
of the corruption of human nature, and through depraved
customs, is in some measure obscured, for the illustration
of it I make use of the vocal Decalogue, which therefore also
belongs unto me and all people ; because it consenteth with
the Decalogue written in our hearts ; yea, is the same law
with it. This is my opinion concerning the Messiah, or the
promised King ; and this is my religion, which I freely ac-
knowledge before ye.' So he : this is plain dealing. He
saw clearly, that if all religion and the worship of God con-
sisted in morality only, there was neither need nor use of
266 TRUTH AND INNOCENCE
Christ, nor the gospel. And accordingly, having no out-
ward advantage by them, discarded them. But setting aside
his bold renunciation of Christ as promised, I see not any -
material difference betvsreen the religion of this man and that
now contended for. The poor deluded souls among our-
selves, who leaving the Scripture, pretend that they are
guided by the light within them, are upon the matter of
the same religion. For that light being nothing but the
dictates of reason and a natural conscience, it extends not
itself beyond morality ; which some of them understanding,
we know what thoughts and apprehensions they have had
of Christ and his gospel, and the worship of God instituted
therein. For hence it is (and not as our author pretends,
with a strange incogitancy concerning them and the Gnos-
tics, that they assert the Scripture to be the only rule of
religious worship) that they are fallen into these fond ima-
ginations. And these are the effects which this principle
doth naturally lead unto. I confess, then, that I do not
agree with our author in and about this scheme of Christian
religion ; which I shall therefore first briefly put in my ex-
ceptions unto, and then offer him another in lieu of it.
First, then, This scheme seems to represent religion unto
us as suited to the state of innocency, and that very imper-
fectly also. For it is composed to answer the former asser-
tions of confining religion to moral virtues, which are granted
to consist in our conformity unto and expression of the dic-
tates of reason and the law of nature. Again, the whole duty
of man is said to I'efer either to his Creator, or his neighbour,
or himself. Had it been said to God absolutely, another
interpretation might have been put upon the words. But
being restrained unto him as our Creator, all duties referring
to our Redeemer are excluded, or not included, which cer-
tainly have some place in Christian religion. Our obedience
therein is the obedience of faith, and must answer the spe-
cial objects of it. And we are taught in the church cate-
chism to believe in God the Father, who made us and all the
world ; and in God the Son, who redeemed us and all man-
kind ; and in God the Holy Ghost, who sanctifies us and
all the elect people of God. Now these distinct acts of
faith, have distinct acts of obedience attending them ;
whereas none here are admitted, or at least required, but
those which fall under the first head. It is also very im-
VINDICATED. 267
perfect as a description of natural religion, or the duties of
the law of nature. For the principal duties of it, such as
fear, love, trust, affiance of and in God, are wholly omitted ;
nor will they be reduced unto either of the heads which all
religion is here distributed unto. For gratitude unto God
hath respect formally and directly to the benefits we our-
selves are made partakers of. But these duties are eternally
necessary on the consideration of the nature of God him-
self, antecedent unto the consideration of his communicating
of himself unto us by his benefits. Prayer proceeds from
them ; and it is an odd method to reduce the cause under
the head of its effect. And prayer itself is made at length
not to be so much a moral virtue, as somewhat instrumental
to the vitues of morality.
Secondly, I cannot think we have here a complete re-
presentation of Christian religion, nor an induction of all its
particulars, because we have neither supposition nor asser-
tion of sin, or a Redeemer, or any duty with respect unto
them. Gratitude and prayer I confess are two heads, where-
unto sundry duties of natural i^eligion without respect unto
these things may be reduced. But since the fall of Adam,
there was never any religion in the world accepted with
God, that was not built and founded on the supposition of
them, and whose principal duties towards God did not re-
spect them. To prescribe now unto us a religion as it re-
spects God, without those duties which arise from the con-
sideration of sin, and a Redeemer, is to persuade us to throw
away our bibles. Sin, and the condition of all men on the
account thereof, what God requires of them with reference
thereunto, the way that God hath found out, proposed, and
requires of us to make use of, that we may be delivered
from that condition, with the duties necessary to that end,
do even constitute and make up that religion which the
Scripture teacheth us, and which as it summarily expresseth
itself, consists in repentance towards God, and faith in our
Lord Jesus Christ; neither of which, nor scarce any thing
that belongs unto tliem, appears in this scheme. So that.
Thirdly, The most important duties of Christian religion
are here not only omitted but excluded. Where shall we
find any place here to introduce repentance ; and as belong-
ing thereunto conviction of sin, humiliation, godly sorrow.
268 TRUTH AND INNOCENCE
conversion itself to God ? For my part I will never be of
that religion where these duties towards God have no
place. Faith in our Lord Jesus Christ, with all that is
necessary to it, preparatory for it, included in it, and
consequential on it, are in like manner cast out of the
verge of religious duties here schematized. An endea-
vour to fly from the wrath to come, to receive Jesus Christ,
to accept of the atonement, to seek after the forgiveness of
sins by him (that we may cant a little), and to give up our
souls in universal obedience to all his commands, belong
also to the duties of that religion towards God which the
Scripture prescribeth unto us ; but here they appear not in
the least intimation of them. No more do the duties which
though generally included in the law of loving God above
all, yet are prescribed and determined in the gospel alone.
Such are self-denial, readiness to take up the cross, and the
like. Besides, all the duties wherein our Christian conflict
against our spiritual adversaries doth consist, and in espe-
cial the whole of our duty towards God in the mortifica-
tion of sin, can be of no consideration there, where no
supposition of sin is made or allowed. But there would be
no end if all exceptions of this nature, that readily offer
themselves, might here have admittance. If this be the
religion of our adversaries in these things, if this be a per-
fect scheme of its duties towards God, and induction of all
its particulars ; let our author insult over, and reproach them
whilst he pleaseth, who blame it as insufficient without
grace and godliness : I would not be in the condition af
them who trusttheir eternal concernment to mere observance
of it; as knowing that' there is no name under heaven given
unto men whereby they may be saved, but only the name o-f
Jesus Christ.' It will be in vain pretended, that it is not a
description of Christian religion, but of religion as religion
in general, that is here attempted. For besides that, it is
Christian religion, and that as used and practised by Chris-
tians, which is alone under consideration ; and an introduc-
tion of religion here under any other notion would be griev-
ously inconsistent and incoherent with the whole discourse.
It is acknowledged by our author in the progress of his dis-
putation, as was before observed, when he gives a reason why
moral virtue is styled grace, which is peculiar and appro-
VINDICATED. 269
priate to Christian religion alone. Besides, to talk now of
a religion in the world, which either hath been, or may be,
since the fall of Adam without respect unto sin, is to build
castles in the air. All the religion that God now requires,
prescribes, accepts, that is or can be, is the religion of sin-
ners, or of those who are such, and of them as such, though
also under other qualifications. On many accounts, there-
fore, this scheme of religion or religious duties towards
God, is exceedingly insufficient and imperfect. To lay it
therefore as a foundation whereon to stand, and revile them
who plead for a superaddition unto it of grace and god-
liness, is an undertaking from whence no great success is
to be expected.
I can easily supply another scheme of religion in the
room of this, which though it have not any such contexture
of method, nor is set out with such gaudy words as those
which our author hath at his disposal, yet I am confident in
the confession of all Christians shall give a better account
than what is here offered unto us both of the religion we
profess, and of the duties that God requires therein ; and
this taken out of one epistle of St. Paul ; namely, that to the
Romans. And I shall do it as things come to mind in the
haste wherein I am writing. He then gives us his scheme
to this purpose : as first. That all men sinned in Adam,
came short of the glory of God, and rendered themselves
liable to death and the whole curse of the law. Then, that
they do all, as left to themselves, accumulate their original
sin and transgression, with a world of actual sins, and pro-
vocations of God. That against men in this condition,
God testifies his wrath and displeasure, both in his works
and by his word. Hence itnecessarily follows, that the first
duty of man towards God is to be sensible of this condition,
of the guilt of sin, with a fear of the wrath and judgment
due to them. Then he informs us, that neither the Jews by
the law, nor the Gentiles by the light of nature, could dis-
entangle themselves from this state, or do that which is
pleasing unto God, so as they might obtain forgiveness of
sin and acceptation with him. This bespeaks unto all the
great duty towards God, of their acknowledgment unto
him of their miserable and helpless condition, with all
those affections and subordinate duties, wherewith it is
attended. In this state he declares, that God himself in his
270 TRUTH AND INNOCENCE
infinite wisdom, goodness, and grace, provided a remedy,
a way of relief; on which he hath put such an impression
of his glorious excellencies, as may stir up the hearts of his
creatures to endeavour a return unto him from their apos-
tacy ; and that this remedy consists in his ' setting forth
Jesus Christ to be a propitiation through faith in his blood,
to declare his righteousness for the forgiveness of sin;' which
he proposeth unto men for their receiving and acceptance.
This renders it the greatest duty of mankind towards God,
to believe in the Son of God so set forth, to seek after an
interest in him, or being made partaker of him ; for this is
the great work that God requires, namely, that we believe
on him whom he hath sent. Again, he declares that God
justifieth them who so believe, pardoning their sins, and
imputing righteousness unto them; whereon innumerable
duties do depend, even all the obedience that Christ re-
quires of us; seeing in our believing in him, we accept him
to be our king to rule, govern, and conduct our souls to
God. And all these are religious duties towards God. He
declares, moreover, that whereas men are by nature ' dead
in trespasses and sins,' and stand in need of a new spiritual
life, to be born again, that they may live unto God ; that
God in Jesus Christ doth by his Spirit quicken them, and
regenerate them, and work in them a new principle of spiri-
tual life ; whence it is their great duty towards God (in this
religion of St. Paul) to comply with, and to yield obedience
unto, all the ways and methods that God is pleased to use in
the accomplishment of this work upon them, the especial
duties whereof are too many to be instanced in. But he
farther manifests, that notwithstanding the regeneration of
men by the Spirit, and their conversion to God, there yet
continues in them a remainder of the principle of corrupted
nature, which he calls ' the flesh,' and ' indwelling sin,' that
is of itself wholly ' enmity against God,' and as far it abides
in any, inclines the heart and mind unto sin, which is to be
watched against and opposed. And on this head, he intro-
duceth the great religious duty towards God of our spiritual
conflict against sin, and of the mortification of it, wherein
those that believe are to be exercised all the days of their
lives, and wherein their principal duty towards God doth con-
sist, and without which they can perform no other in a due
manner. Moreover, he farther adds the great gospel privi-
VINDICATED. 271
lege of the communication of the Spirit of Christ unto be-
lievers, for their sanctification, consolation, and edification ;
with the duties of thankfulness towards God, joy and re-
joicing in him, cheerfulness under trials, afflictions, and per-
secutions, and sundry others that on that account are re-
quired of us, all religious duties towards God, in the religion
by him proposed unto us. Having laid these foundations,
and manifested how they all proceed from the eternal coun-
sel and free grace of God, in which it is our duty to admire,
adore, and praise him, he declareth how hereby, and on the
account of these things, we are bound unto all holiness,
righteousness, godliness, honesty, and usefulness in this
world, in all relations and conditions whatsoever; declaring
our duties in churches, according to our especial interest in
them towards believers, and towards all men in the world
in our several relations ; in obedience to magistrates, and
all superiors ; in a word, in universal observance of the whole
will and all the commands of God. Now v^hether any one
will call this a scheme or no, or allow it to have any thing of
method in it or no, I neither know nor care ; but am per-
suaded that it makes a better, more plain, and intelligible
representation of the religious duties towards God which
Christian religion requires of us, unto all that suppose this
whole religion to depend on divine revelation, than that of
our author. But I find myself in a digression ; the end of
this discourse was only to manifest the sentiments of our
author, on the second head before laid down, which I think
are sufficiently evinced.
The third is. That there is no actual work of present
grace, either to fit the persons, of whom these duties of
moral virtues are required unto the performance of them, or to
work and effect them in them. For although they are called
graces, and the graces of the Spirit, in the Scripture, yet that
is upon another account; as he declares himself, p. 72.
' All that the Scripture intends by the graces of the Spirit,
are only virtuous qualities of the soul that are therefore
styled graces, because they are derived purely from God's
free grace and goodness, in that in the first ages of Christi-
anity, he was pleased, out of his infinite concern for its pro-
pagation, in a miraculous manner to inspire its converts with
all sorts of virtue.' 'Virtuous qualities of the soul' is a very
272 TRUTH AND INNOCENCE
ambiguous expression. Take these virtuous qualities for a
new principle of spiritual life, consisting in the habitual dis-
position, inclination, and ability of mind unto the things re-
quired of us in the will of God, or unto the acts of religious
obedience, and it may express the graces of the Spirit;
which are yet far enough from being so called upon the ac-
count here mentioned. But these virtuous qualities, are to
be interpreted according to the tenour of the preceding dis-
courses, that have already passed under examination. Let
now our author produce any one writer of the church of God,
from first to last, of any repute or acceptation, from the day
that the name of Christian was known in the world, unto this
wherein we live, giving us this account why the fruits of the
Spirit, the virtuous or gracious qualities of the minds of be-
lievers, are called graces that here he gives, and I will give
him my thanks publicly for his discovery. For if this be the
only reason why any thing in believers is called grace, why
virtues are graces, namely, because God was pleased in the
first ages of Christianity miraculously to inspire its converts
with all sorts of virtue, then there is no communication of
grace unto any, no work of grace in and upon any, in an
ordinary way, through the ministry of the gospel, in these
latter ages. The whole being and efficacy of grace, accord-
ing to this notion, is to be confined unto the miraculous
operations of God in gospel concernments, in the first ages,
whence a denomination in the Scripture is cast upon our
virtues, when obtained and exercised by and in our own
strength. Now this plainly overthrows the whole gospel,
and contains a Pelagianism that Pelagius himself never did
nor durst avow.
Are these things then so indeed ? that God did from his
free grace and goodness, miraculously inspire the first con-
verts of Christianity with all sorts of virtues, but that he
doth not still continue to put forth in any, actually, the effi-
cacy of his grace, or make them gracious, holy, believing,
obedient to himself, and to work in them all suitable actings
towards himself and others? Then farewell Scripture, the
covenant of grace, the intercession of Christ, yea, all the
ancient fathers, councils, schoolmen, and most of the Jesuits
themselves. Many have been the disputes amongst Chris-
tians about the nature of grace, the rule of its dispensation.
VINDIC/VTED. 273
the manner and way of its operation, its efficacy, concur-
rence, and co-operation in the wills of men ; but that there
is no dispensation of it, no operation but what was miracu-
lous in the first converts of the gospel, was, I think, until
now undiscovered. Nor can it be here pretended, that al-
though the virtuous qualities of our minds and their exercise,
by which it is intended all the obedience that God requireth
of us, in principle and practice, that we may please him,
and come to the enjoyment of him, are not said to be called
graces, only on the account mentioned : for as in respect of
us they are not so termed at all, so if the term ' only' be not
understood, the whole discourse is impertinent and ridicu-
lous. For those other reasons and accounts that may be
taken in, will render that given utterly useless unto our au-
thor's intention, and indeed are altogether inconsistent with
it. And he hath given us no reason to suppose that he talks
after such a weak and preposterous a rate. This then is that
which is here asserted, the qualities of our minds and their
exercise wherein the virtues pleaded about, and affirmed to
contain the whole substance of religion, do consist, are not
wrought in us by the grace or Spirit of God through the
preaching of the gospel, but are only called graces as before.
Now, though here be a phiin contradiction to whatis delivered
but two pages before, namely, ' that we pray for some or other
virtuous qualities,' that is doubtless to be wrought in us by
the grace of God ; yet this present discourse is capable of
no other interpretation but that given unto it. And indeed
it- seems to be the design of some men, to confine all real
gifts and graces of the Spirit of God to the first ages of the
gospel, and the miraculous operations in it ; which is to over-
throw the whole gospel, the church, and the ministry of it,
as to their use and efficacy, leaving men only the book of the
Bible to philosophize upon, as shall be elsewhere demon-
strated. Our author indeed tells us, that on the occasion
of some men's writings in theology, 'there hath been a buzz
and a noise of the Spirit of God in the world.' His expres-
sions are exceedingly suited to pour contempt on what he
doth not approve ; not so to express what he doth himself
intend. But I desire that he and others would speak plain
and openly in this matter, that neitlier others may be de-
ceived nor themselves have occasion to complain that they
VOL. XXI. T
274 TRUTH AND INNOCENCE
are misrepresented; a pretence whereof would probably
give them a dispensation to deal very roughly, if not de-
spitefully with them with whom they shall have to do.
Doth he therefore think or believe, that there are not now
any real gracious operations of the Spirit of God upon the
hearts and minds of men in the world ? that the dispensation
of the Spirit is ceased, as well unto ordinary ministerial gifts,
with its sanctifying, renewing, assisting grace, as unto gifts
miraculous and extraordinary? that there is no work at all of
God upon the hearts of sinners, but that which is purely
moral and persuasive by the word? that what is asserted by
some concerning the efficacy of the grace of the Spirit, and
concerning his gifts, is no more but * a buzz and a noise?' I
wish he would explain himself directly and positively in
these things ; for they are of great importance. And the
loose expressions which we meet with, do give great offence
unto some who are apt to think, that as pernicious a heresy
as ever infested the church of God, may be covered and
cloaked by them.
But to return ; in the sense that moral virtue is here
taken, I dare boldly pronounce, that there is no villany in
the religion of those men, who distinguish between virtue
and grace ; that is, there not in their so doing ; this being the
known and avowed religion of Christianity. It is granted,
that wherever grace is, there is virtue. For grace will produce
and effect all virtues in the soul whatever. But virtue on
th(^ other side maybe where there is no grace, which is suffi-
cient to confirm a distinction between them. It was so in
sundry of the heathen of old ; though now it be pretended
that grace is nothing but an occasional denomination of vir-
tue, not that it is the cause or principle of it. But the proofs
produced by our author are exceedingly incompetent unto
the end whereunto they are applied. For that place of the
apostle, Gal. v. 22, 23. * The fruit of the Spirit is love, joy,
peace, long-suffering, gentleness, goodness, faith, meekness,
temperance.' Though our author should be allowed to turn
joy into cheerfulness, peace into peaceableness, faith into
faithfulness, as he hath done, corruptly enough, to accom-
modate it to his purpose, yet it will no way reach his end,
nor satisfy his intention. For doth it follow, that because
the Spirit effects all these moral virtues in a new and gra-
VINDICATED, '275
cious manner, and with a direction to a new and special end
in believers, either that these things are nothing but mere
moral virtues, not wrought in us by the grace of God (the
contrary whereof is plainly asserted in calling them fruits of
the Spirit), or that wherever there is moral virtue, though
not so wrought by the Spirit, that there is grace also, be-
cause virtue and grace are the same ? If these are the ex-
positions of Scripture, which we may expect from them who
make such outcries against other men's perverting and cor-
rupting of it, the matter is not like to be much mended with
us, for aught I can see, upon their taking of that work into
their own hands. And indeed his quotation of this place is
pretty odd. He doth not in the print express the words as
he useth, and as he doth those of another Scripture imme-
diately, in a different character, as the direct words of the
apostle, that no man may charge him with a false allegation
of the text. Yet he repeats all the words of it which he in-
tends to use to his purpose, somewhat altering the expres-
sions. But he hath had, I fear, some unhappiness in his
explanations. By joy he would have cheerfulness intended.
But what is meant by cheerfulness is much more uncertain
than what is intended by joy. Mirth it may be in conver-
sation is aimed at, or somewhat of that nature. But how
remote this is from that spiritual joy, which is recommended
unto us in the Scripture, and is affirmed to be unspeakable
and full of glory, he that knows not is scarce meet to para-
phrase upon St. Paul's epistles. Neither is that peace with
God through Jesus Christ, which is wrought in the hearts of
believers by the Holy Ghost, who ' creates the fruit of the
lips, peace, peace, unto them,' a matter of any more affinity
with a moral peaceableness of mind and affections. Our
faith also in God, and our faithfulness in our duties, trusts,
offices, and employments, are sufficiently distinct. So pal-
pably must the Scripture be corrupted and wrested to be
made serviceable to this presumption. He yet adds another
proof to the same purpose, if any man know distinctly what
that purpose is ; namely, Titus ii. 11. where he tells us that
the same apostle makes the grace of God to consist in gra-
titude towards God, temperance towards ourselves, and jus-
tice towards our neighbours. But these things are not so.
For the apostle doth not say, that the grace of God doth con-
t2
276 TRUTH AND INNOCENCE
sist in these things, but that the ' grace of God teacheth us
these things.' Neither is the grace here intended any sub-
jective or inherent grace, or, to speak with our author, any
virtuous quality or virtue, but the love and grace of God
himself, in sending Jesus Christ as declared in the gospel,
vi?as, is manifest in the words and context beyond contradic-
tion. And I cannot but wonder how our author, desirous to
prove that the whole of our religion consists in moral virtues,
and these only called graces because of the miraculous oper-
ations of God from his own grace in the first gospel converts,
should endeavour to do it by these two testimonies : the first
whereof expressly assigns the duties of morality as in be-
lievers, to the operations of the Spirit, and the latter in his
judgment makes them to proceed from grace.
Our last inquiry is into what he ascribes unto his ad-
versaries in this matter, and how he deals with them there-
upon. This therefore he informs us, p. 71. ' Itis not enough,
say they, to be completely virtuous, unless ye have grace too.'
I can scarce believe that ever he heard any one of them say so,
or ever read it in any of their writings. For there is nothing
that they are more positive in, than that men cannot in any
sense be completely virtuous unless they have grace ; and
so cannot suppose them to be so, who have it not. They
say, indeed, that moral virtues, as before described, so far as
they are attainable by, or may be exercised in, the strength
of men's own wills and natural faculties, are not enough to
please God and to make men accepted with him. So that
virtue as it may be without grace, and some virtues may be
so for the substance of them, is not available unto salvation.
And I had almost said, that he is no Christian that is of
another mind. In a word, virtue is, or may be without
grace, in all or any of the acceptations of it before laid down.
Where it is without the favour of God and the pardon of
sin, where it is without the renewing of our natures, and the
endowment of our persons with a principle of spiritual life,
where it is not wrought in us by present efficacious grace, it
is not enough ; nor will serve any man's turn with respect
unto the everlasting concernments of his soul.
But he gives in his exceptions, p. 71. ' But when,' saith
he, ' we have set aside all manner of virtue, let them tell
me what remains to bo called grace, and give me any notion
VINDICATED. 277
of it distinct from all morality, that consists in the right
order and government of our actions in all our relations, and
so comprehends all our duty ; and therefore if grace be not
included in it, it is but a phantasm and an imaginary thing.'
I say, first, where grace is, we cannot set aside virtue, because
it will and doth produce and effect it in the minds of men.
But virtue may be where grace is not, in the sense so often
declared. Secondly, Take moral virtue in the notion of it
here received and explained by our author, and I have given
sundry instances before of gracious duties that come not
within the verge or compass of the scheme given us of it.
Thirdly, The whole aimed at lies in this, that virtue that go-
verns our actions in all our duties may be considered either
as the duty we owe to the law of nature for the ends of it, to
be performed in the strength of nature and by the direction
of it, or it may be considered as it is an especial effect of the
grace of God in us, which gives it a new principle and a new
end, and a new respect unto the covenant of grace wherein
we walk with God, the consideration whereof frustrates the
intention of our author in this discourse.
But he renews his charge, p. 73. ' So destructive of all
true and real goodness is the very religion of those men that
are wont to set grace at odds with virtue, and are so far from
making them the same, that they make them inconsistent;
and though a man be exact in all the duties of moral good-
ness, yet if he be a graceless person (i. e. void of I know not
what imaginary godliness) he is but in a cleaner way to
hell, and his conversion is more hopeless than the vilest and
most notorious sinners ; and the morally righteous man is at
a greater distance from grace than the profane; and better
be lewd and debauched than live an honest and virtuous life,
if you are not of the godly party;' with much more to this
purpose. For the men that are wont to set grace at odds
with virtue, and are so far from making them the same that
they make them inconsistent, I wish our author would dis-
cover them, that he might take us along with him in his
detestation of them. It is not unlikely, if all be true that is
told of them, but that the Gnostics might have some princi-
ples not unlike this ; but beside them I never heard of any
that were of this mind in the world. And in truth, the li-
berty that is taken in these discourses is a great instance of
TRUTH AND INNOCENCE
the morality under consideration. But the following words
will direct us where these things are charged. For some
say, that if ' a man be exact in all the duties of moral good-
ness, yet if he be a graceless person, void of I know not what
imaginary godliness, he is but in a cleaner way to hell.' I
think I know both what, and who are intended, and that
both are dealt withal with that candour we have been now
accustomed unto. But, first, you will scarce find those you
intend over-forward in granting that men may be * exact in
all the duties of moral goodness,' and yet be graceless per-
sons. For taking moral virtues to comprehend, as you do,
their duties towards God, they will tell you such persons
cannot perform one of them aright, much less all of them ex-
actly. For they can neither trust in God, nor believe him,
nor fear him, nor glorify him, in a due manner. Take the
duties of moral goodness for the duties of the law between
man and man, and the observation of the outward duties of
God*s worship, and they say, indeed, that they may be so
performed as that in respect of them men may be blameless,
and yet be graceless. For that account, if they mistake not,
the apostle Paul gives of himself, Phil. iii. 6 — 8. They do
say, therefore, that many of these duties, so as to be use-
ful in the world and blameless before men, they may perform
who are yet graceless. Thirdly, This gracelessness is said
to consist in being * void of I know not what imaginary god-
liness.' No, no ; it is to be void of the Spirit of God, of the
grace of Christ, not to be born again, not to have a new spi-
ritual life in Christ, not to be united to him, or ingrafted in
him, not to be accepted and made an heir of God, and en-
abled to a due spiritual evangelical performance of all duties
of obedience, according to thetenour of the covenant; these
are the things intended. And as many with their moral
duties may come short of them and be graceless ; so those
to whom they are imaginary must reject the whole gospel of
Christ as an imagination. And I must say, to give matter
of a new charge, that to the best observation that I have
been able to make in the world, none have been, nor are
more negligent in the principal duties of morality, than those
who are aptest to exalt them above the gospel and the whole
mystery of it, unless morality do consist in such a course of
life and conversation as I will not at present characterize.
VINDICATED. 279
It is farther added, that the ' conversion of such a one is
more hopeless than the vilest and most notorious sinners ;
and the morally righteous man/ &c. Setting aside the invi-
dious expression of what is here reflected upon, and there is
nothing more openly taught inthe gospel . The Pharisees were
a people morally righteous, whereon they trusted to them-
selves that they were righteous ; and yet our Lord Jesus Christ
told them, that 'publicans and harlots,' the vilest and most
notorious of sinners, entered before them into the kingdom
of God. And where men trust to their own righteousness,
their own duties, be they moral or what they will, there are
no men farther from the way of the gospel than they. Nay,
our Saviour lets us know, that as such the gospel is not con-
cerned in them, nor they in it. ' He came not,' he says, 'to
call the righteous, but sinners to repentance;' not men jus-
tifying, or lifting up themselves in a conceit of their moral
duties, but those who are burdened and laden with a sense of
their sins. And so in like ma^nner, that ' the whole have no
need of the physician, but the sick ;' and St. Paul declares
what enemies they were to the righteousness of God ' who
went about to set up their own righteousness ;' Rom. x.
Now because moral duties are incumbent on all persons, at
all times, they are continually pressed upon all, from a sense
of the authority and command of God, indispensably re-
quiring all men's attendance unto them. Yet such is the
dcceitfulness of the heart of man, and the power of unbelief,
that oftentimes persons, who through their education, or fol-
lowing convictions, have been brought to some observance
of them ; and being not enlightened in their minds to dis-
cern their insufficiency unto the great end of salvation, in
and of themselves, are apt to take up with them, and to rest
in them, without ever coming to sincere repentance to-
wards God, or faith in our Lord Jesus Christ ; whereas
others, the guilt of whose sins doth unavoidably press
upon them, as it did on the publicans and sinners of old,
are ofttimes more ready lo look out after relief. And those
who question these things do nothing but manifest their ig-
norance in the Scripture, and want of experience in the work
of the ministry. But yet, upon the account of the charge
mentioned, so unduly framed, and impotently managed, our
author makes an excursion into such an extravagancy of
280 TRUTH AND INNOCENCE
reproaches as is scarce exceeded in his whole book : part of
it I have considered before in our view of his preface ; and
I am now so used to the noise and bluster wherewith he
pours out the storm of his indignation, that I am altogether
unconcerned in it, and cannot prevail with myself to give it
any farther consideration.
These things, though not direct to the argument in hand,
and which on that account might have been neglected, yet
supposing that the author placed as much of his design in
them, as in any part of his discourse, I could not wholly
omit the consideration of; not so much out of a desire for
their vindication who are unduly traduced in them, as to
plead for the gospel itself, and to lay a foundation of a far-
ther defence of the truths of it, if occasion shall so require.
And we have also here an insight into the judgment of our
author, or his mistake in this matter. He tells us, that it
is better to tolerate debaucheries and immoralities, than
liberty of conscience, for men to worship God according to
their light and persuasion. Now all religion according to
him consisting in morality, to tolerate immoralities and
debaucheries in conversation, is plainly to tolerate atheism ;
which, it seems, is more eligible than to grant liberty of con-
science, unto them who differ from the present establish-
ment, only as to some things belonging to the outward wor-
ship of God.
These things being premised, the argument itself, pleaded
in this chapter, is capable of a speedy dispatch. It is to this
purpose : * The magistrate hath power over the consciences
of men in reference to morals, or moral virtues, which are
the principal things in religion, and therefore much more
hath so in reference to the worship of God, which is of less
importance.' We have complained before of the ambiguity
of these general terms, but it is to no purpose to do so any
more, seeing that we are not like to be relieved in this dis-
course. Let us then take things as we find them, and
satisfy ourselves in the intention of the author, by that decla-
ration which he makes of it up and down the chapter; but yet
here we are at a loss also. When he speaks, or seems to
speak to this purpose, whether in the confirmation of the
proposition, or the inference, whereof his arguments consists,
what he says is cast into such an inteitexture v^ith invec-
VINDICATED. 281
tives and reproaches, and expressed in such a loose decla-
matory manner, as it is hard to discover or find out what it
is that he intends. Suppose therefore, in the first place,
that a man should call his consequent into question ; namely,
that because the magistrate hath power over the consciences
of his subjects in morals, that therefore he hath so also in
matters of instituted worship ; how would he confirm and
vindicate it'.' Two things are all I can observe that are
offered in the confirmation of it. First, That ' these things of
morality, moral virtues, are of more importance in religion
than the outward worship of God,' which the amplitude of
power before asserted is now reducing to a respect unto.
Secondly, That 'there is much more danger of his erring and
mistaking in things of morality, than in things of outward
worship, because of their great weight and importance.'
These things are pleaded, p. 28. and elsewhere up and
down. That any thing else is offered in the confirmation
of this consequent I find not. And it may be some will
think these proofs to be very weak and feeble, unable to sus-
tain the weight that is laid upon them. For it is certain that
the first rule, that he that hath power over the greater hath
so over the lesser, doth not hold unless it be in things of the
same nature and kind; and it is no less certain and evident,
that there is an especial and formal difference between these
things, namely, moral virtues, and instituted worship ; the
one depending as to thei'-t being and discovery on the light
of nature, and the dictates of that reason which is common
to all, and speaks the same language in the consciences of
all mankind ; the other on pure revelation, which may be,
and is variously apprehended. Hence it is, that whereas
there is no difference in the world about what is virtue and
what is not, there is no agreement about what belono's to
divine worship and what doth not.
Again, lesser things may be exem])ted from that power
and authority by especial privilege or law, which hath the
disposal of greater committed unto it, and intrusted with
it. As the magistrate amongst us may take away the life
of a man, which is the greatest of his concernments, the name
of his all, for felony ; but cannot take away his estate or in-
heritance of land, wliich is a far less coacernment unto him.
282 • TRUTH AND INNOCENCE
if it be antecedently settled by law to other uses than his
own. And if it cannot be proved that the disposal of the
worship of God, as to what doth really and truly belong unto
it, and all the parts of it, is exempted from all human power
by special law and privilege, let it be disposed of as whoso
will shall judge meet.
Nor is the latter consideration suggested to enforce this
consequent of any more validity ; namely, ' that there is
more danger of the magistrate's erring or mistakes about
moral virtue, than about rites of worship ;' because that is
of most concernment in religion. For it is true, that sup-
pose a man to walk on the top of a high house or tower, on
a plain floor with battlements or walls round about him,
there will be more danger of breaking his neck, if he should
fall from thence, than if he should fall from the top of a
narrow wall that had not the fourth part of the height of
the house. But there would not be so much danger of fall-
ing. For from the top of the house as circumstantiated he
cannot fall, unless he will wilfully and violently cast him-
self down headlong ; and on the top of the wall, it may be,
he cannot stand, with the utmost of his heed and endea-
vours. The magistrate cannot mistake about moral virtues
unless he will do it wilfully. They have their station fixed
in the world, on the same ground and evidence with the ma-
gistracy itself. The same evidence, the same common con-
sent and suffrage of mankind is ^ven unto moral virtues,
as is to any government in the world. And to suppose a
supreme magistrate, a lawgiver, to mistake in these things,
in judging whether justice, and temperance, or fortitude, be
virtues or no, and that in their legislative capacity, is ridi-
culous. Neither Nero nor Caligula were ever in danger of
any such misadventure. All the magist.rates in the world at
this day, are agreed about these things. But as to what
concerns the worship of God, they are all at variance. There
is no such evidence in these things, no such common suf-
frage about them, as to free any absolutely from failings and
mistakes; so that in respect of them, and not of the other,
lies the principal danger of miscarrying, as to their determi-
nation and administration. Supposing therefore the pre-
mises our author lays down to be true, his inference from
VINDICATED. 283
them is feeble, and obnoxious to various impeachments,
whereof I have given some few instances only, which shall
be increased if occasion require.
But the assertion itself, which is iiie foundation of these
consequences, is utterly remote from accuracy and truth.
It is said, that ' the magistrate hath power over the con-
sciences of men in reference unto moral duties, which are the
principal parts of religion.' Our first and most difficult in-
quiry, is after the meaning of this proposition, the latter
after its truth. I ask then, first. Whether he hath power over
the consciences of men with respect unto moral virtue, and
over moral virtue itself, as virtue, and as a part of religion,
or on some other account ? If his power respect virtue as a
part of religion, then it equally extends itself to all that is
so, by virtue of a rule which will not be easily everted. But
it doth not appear that it so extends itself as to plead an
obliging authority in reference unto all duties. For let but
the scheme of moral duties, especially those whose object is
God, given us by our author, be considered, and it will
quickly be discerned how many of them are exempted from
all human cognizance and authority; and that from and by
their nature as well as their use in the world. And it is in
vain to ascribe an authority to magistrates which they have
no power to exert, or take cognizance whether it be obeyed
or no. And what can they do therein with respect unto
gratitude to God, which holds the first place in the scheme
of moral virtues here given in unto us. We are told also,
p. 83. ' That in matters both of moral virtue, and divine wor-
ship, there are some rules of good and evil that are of an
eternal and unchangeable obligation, and these can never
be prejudiced or altered by any human power, because the
reason of their obligation arises from a necessity and consti-
tution of nature, and therefore must be as perpetual as that ;
but then there are other rules of duty that are alterable ac-
cording to the various accidents, changes, and conditions of
human hfe, and depend chiefly upon contracts and positive
laws of kingdoms.' It would not be unworthy our inquiry
to consider what rules of moral duty they are, which are al-
terable and depend on accidents and contracts. But we
might easily find work enough, should we call all such fond
assertions to a just examination. Neither doth the distinc-
284 TRUTH AND INNOCENCE
tion here given us between various rules of moral virtue,
very well answer what we are told, p. 69. namely, ' that every
particular virtue is therefore such, because it is a resem-
blance and imitation of some of the divine attributes,' which
I suppose they are not, whose rules and forms are alterable
upon accidents and occasions. And we are taught also,
p. 68. that the * practice of virtue consists in living suitable to
the dictates of reason and nature ;' which are rules not vari-
able and changeable. There must be some new distinction
to reconcile these things, which I cannot at present think of.
That which I would inquire from hence is. Whether the ma-
gistrate have power over the consciences of men in reference
unto those things in morality, whose rules of good and evil
are of an eternal obligation? That he hath not is evidently
implied in this place. And I shall not enter into the con-
fusion of the ensuing discourse, where the latter sort of rules
for virtue, the other member of the distinction, are turned
into various methods of executing laws about outward acts
of virtue or vice ^ and the virtues themselves into out-
ward expressions and significations of duty; for I have at
present no contest with this author about his manner of
writing, nor do intend to have. It is enough that here at
once all the principal and most important virtues are vin-
dicated to their own unalterable rules as such, and the
consciences of men in reference unto them put under
another jurisdiction. And what then becomes of this
argument. That the magistrate must have power over the
consciences of men in matters of divine worship, because
he hath so in things moral which are of greater import-
ance, when what is so of importance, is exempted from his
power.
Hence it sufficiently appears, that the authority of the
magistrate over men, with reference unto moral virtue and
duty, doth not respect virtue as virtue, but hath some other
consideration. Now what this is, is evident unto all. How
moral virtues do belong unto religion and are parts of it,
hath been before declared. But God, who hath ordered all
things in weight and measure, hath fore-designed them also
to another end and purpose. For preparing mankind for
political society in the world among themselves for a time,
as well as for rehgious obedience unto himself, he inlaid his
VINDICATED. 285
nature and composition with principles suited to both those
ends, and appointed them to be acted with different respects
unto them. Hence moral virtues, notv/ithstanding their pe-
culiar tendency unto him, are appointed to be the instrument
and ligament of human society also. As the law of Moses
had in it a typical end, use, and signification, with respect
to Christ and the gospel, and a political use as the instrument
of the government of the nation of the Jews. Now the
power of the magistrate in respect of moral virtues, is in
their latter use ; namely, as they relate to human policy,
which is concerned in the outward actings of them. This
therefore is granted; and we shall inquire farther. Whether
any more be proved, namely, that the magistrate hath power
over the outward actings of virtue and vice, so far as human
society or public tranquillity is concerned in them, and on
that account ?
Secondly, It may be inquired, what is the power and au-
thority over moral virtues, which is here ascribed unto the
civil magistrate, and over the consciences of men with re-
spect unto them ? Is it such as to make that to be virtue
which was not virtue before, or which was vice, and oblige
men in conscience to practirse it as virtue ? This would go
a great way indeed, and answer somewhat of what is, or as
it is said, may be done in the worship of God, when that is
made a part of it which was not so before. But what name
shall these new virtues be called by? A new virtue, both
as to its acts and objects, will as much fly the imaginations
of men, as a sixth sense doth. It maybe our author will
satisfy us as to this inquiry; for he tells us, p. 80. that he
hath power ' to make that a particular of the divine law, that
God hath not made so.' I wish he had declared himself how,
and wherein ; for I am afraid this expression as here it lies
is offensive. The divine law is divine, and so is every par-
ticular of it; and how a man can make a thing divine, that
is not so of itself, nor by divine institution, is hard to find
out. It may be that only the subject matter of the law, and not
the law itself formally is intended ; and to make a thing a par-
ticular of the divine law, is no more but to make the divine law
require that in particular of a man which it did not require
of him before. But this particular, refers to the nature, es-
sence, and being of the thing, or to the acting and occasion
286 TRUTH AND INNOCENCE
of it in particular. And if it be taken in the latter sense,
here is no more ascribed unto the magistrate, than is com-
mon with him to every man in the world. For every one
that puts himself into new circumstances, or new relations,
doth so make that unto him to be a particular of the divine
law, which was not so before ; for he is bound and obliged
unto the actual performance of many duties, which as so
circumstantiated, he was not bound unto before.
But somewhat else seems to be intended from the en-
suing discourse : ' they are fully empowered to declare new
instances of virtue and vice, and to introduce new duties in
the most important parts of religion.' And yet I am still at
the same loss. For by his ' declaring new instances of virtue
and vice,' I suppose he intends an authoritative declaration,
such as that they have no other foundation, nor need none
to make them what they are. They are new instances of
virtue and vice, because so declared. And this suits unto
the 'introducing of new duties in the most important parts
of religion,' made duties by that introduction. I wish I
could yet learn what these * new instances of virtue and vice*
are, or mean ; whether they are new as virtues and vices,
or as instances. For the first, would I could see a new
practice of old virtues ; but to tell you the truth, I care not
for any of the new virtues, that I have lately observed in the
world ; nor do I hope ever to see any better new ones.
If it be the instances that are new, I wish again I knew
what were more in them, than the actual and occasional
exercise of old duties. Pages 79, 80. conduce most to extricate
us out of these ambiguities. There we are informed, * that
the laws of every nation do distinguish and settle men's
rights and properties,' and that distinctly with respect
whereunto justice, that prime natural virtue, is in particular
instances to be exercised. And, p. 84. it is farther de-
clared, ' that in the administration of justice, there may be
great difference in the constitution of penalties and execu-
tion of men.' This it seems is that which is aimed at; the
magistrate by his laws determines, whether Titius have set
his hedge upon Caius's ground ; and whether Sempronius
hath rightly conveyed his land or house, to his son, or
neighbour; whereby what is just and lawful in itself, is ac-
commodated to the use of political society. He determines
VINDICATED. 287
also how persons guilty of death shall be executed, and by
whom, and in what manner; whence it must needs follow
that he hath power to assign new particulars of the divine
law, to declare new bounds, or hedges, of right and wrong,
vv liich the law of God neither doth, nor can limit, or hath
power over the consciences of men with respect to moral
virtues; which was to be demonstrated. Let us lay aside
these swelling expressions, and we shall find that all that
can be ascribed unto the civil magistrate in this matter,
is no more than to preserve property and peace by that
rule and power over the outward actions of men which is
necessary thereunto.
Having made some inquiry into the terms of moral virtue
and the magistrate's power, it remains only that we consider
what respect this case hath unto the consciences of men,
with reference unto them. And I desire to know, whether
all mankind be not obliged in conscience to the observa-
tion of all moral virtue, antecedently to the command or
authority of the magistrate, who doth only inspect their
observation of them as to the concerns of public peace and
tranquillity? Certainly, if all moral virtue consists in living
suitable to the dictates of reason, as we are told, and in a
sense rightly, if the rule of them all and every one, which
gives them their formal nature, be the law of our creation,
which all mankind enter the world under an indispensable
obligation unto, it cannot be denied but that there is such
an antecedent obligation to the consciences of men, as that
inquired after. But the things mentioned are granted by
our author; nor can by any be denied, without offering the
highest outrage to Scripture, reason, and the common con-
sent of mankind. Now if this obligation be thus on all men,
unto all virtue as virtue, and this absolutely from the au-
thority of God over them and their consciences, how comes
an inferior authority to interpose itself between that of
God and their consciences, so immediately to oblige them ?
It is granted, that when the magistrate commandeth and re-
quireth the exercise of any moral duty, in a way suited unto
public good and tranquillity, he is to be obeyed for con-
science' sake ; because he who is the Lord of conscience
doth require men to be obedient unto him, whereon they are
obliged in conscience so to be. Bur. if the things required
288 TRUTH AND INNOCENCE
of them be in themselves moral duties, as they are such,
their consciences are obliged to observe and exercise them
from the command of God, and other obligation unto them
as such, they neither have nor can have. But the direction
and command for the exercise of them, in these and those
circumstances, for the ends of public good vv'hereunto they
are directed, belongs unto the magistrate, who is to be
obeyed. For as in things merely civil, and which have
nothing originally of morality in them, but secondarily only,
as they tend to the preservation and welfare of human so-
ciety, which is a thing morally good, the magistrate is to
be obeyed for conscience' sake, and the things themselves,
as far as they partake of morality, come directly under the
command of God which affects the conscience ; so in things
that have an inherent and inseparable morality, and so re-
spect God in the first place, when they come to have a civil
sanction iu reference to their exercise unto public political
good, that sanction is to be obeyed out of conscience ; but
the antecedent obligation that was upon the conscience
unto a due exercise of those duties, when made necessary
by circumstances, is not superseded, nor any new one added
thereunto.
I know what is said, but I find not as yet what is proved
from these things concerning the uncontrollable and ab-
solute power of the supreme magistrate over religion and
the consciences of men. Some things are added indeed
here up and down, about circumstances of divine worship,
and ftie power of ordering them by the magistrate, which
though there may be some different conceptions about, yet
they no way reach the cause under debate. But as they are
expressed by our author, I know not of any one writer in
and of the church of England, that hitherto hath so stated
them, as they are by him. For he tells us, p. 85. that 'all
rituals, ceremonies, postures, and manners of performing the
outward expressions of devotion, that are not chargeable
with countenancing vice or disgracing the Deity, are capa-
ble of being adopted into the ministries of divine service,
and are not exempted from being subject to the determina-
tions of human power.' Whether they are so or no, the
magistrate, I presume, is to judge; or all this flourish of
words and concessions of power, vanish into smoke. His
VI xDiCATF.i:). 289
command of them binds the consciences of men to observe
them, according to the principle under consideration. Hence
it must be absolutely in the power of every supreme magis-
trate to impose on the Christian subjects, a greater number
of ceremonious observances in the worship of God, and those
of greater weight than ever were laid upon the Jews. For
who knows not that under the names of ' rituals, ceremonies,
postures, manners of performing all divine service,' what a
burdensome heap of things are imposed in the Roman
church ; whereunto as far as I know a thousand more may
be added, not chargeable in themselves with either of the
crimes, which alone are allowed to be put in, in bar or plea
against them? And whether this be the liberty whereunto
Jesus Christ hath vindicated his disciples and church, is left
unto the judgment of sober men. Outward religious wor-
ship we know is to be performed by natural actions ; these
have their circumstances, and those ofttimes because of the
public concernments of the exercise of religion of great im-
portance. These may be ordered by the power, and ac-
cording to the wisdom of those in authority. But that they
should make so many things, as this assertion allows them
to make, to belong unto and to be parts of the worship of
God, whereof not. one is enjoined or required by him, and
the consciences of men be thereby obliged unto their obser-
vance ; I do not believe, nor is it here at all proved.
To close this discourse about the power of obliging the
consciences of men, I think our author grants that conscience
is immediately obliged to the observation of all things that
are good in themselves from the law of our creation. Such
things as either the nature of God or our own require from
from us, our consciences surely are obliged immediately by
the authority of God to observe. Nor can we have any dis-
pensation for the non-performance of our duty, from the in-
terposition of the commands and authority of any of the
sons of men. For this would be openly and directly to set
up men against God, and to advance them or their authority
above him or his. Things evidently deduced, and necessa-
rily following the first principles and dictates of nature, are
of the same kind witli themselves, and have the authority of
God no less enstamped on them than the other; and in re-
spect unto them, conscience cannot by virtue of inferior
VOL. XXI. u
290 TRUTH AND INNOCENCE
commands plead an exemption. Things of mere revelation
do remain ; and concerning them I desire to know, whether
we are not bound to observe and do whatever God in his
revealed will commands us to observe and do, and to ab-
stain from whatever he forbids, and this indispensably ? If
this be denied, 1 will prove it with the same arguments
whereby I can prove that there is a God, and that we are his
creatures made to serve him ; for the reason of these things
is inseparable from the very being of God. Let this be
granted, and ascribe what ye will, or please, or can, to the
supreme magistrate, and you shall not from me have the
least contradiction.
A SURVEY OF THE THIRD CHAPTER.
The third chapter entertains us with a magnificent grant
of liberty of conscience. The very first paragraph asserts,
a ' liberty of conscience in mankind over all their actions,
whether moral or strictly religious.' But lest this should
prove a bedlam concession that might mischief the whole
design in hand, it is delivered to the power of a keeper, who
yet upon examination is no less wild and extravagant, than
itself is esteemed absolutely to be. This is, that they
have it as far as concerns their judgments, but not their
practice ; that is, they have liberty of conscience over their
actions but not their practices, or over their practices but not
over their actions. For upon trial their actions and prac-
tices will prove to be the same. And I do not as yet well
understand what is this liberty of conscience over men's
actions. Is it to do, or not to do, as their consciences dictate
to them? This is absolutely denied and opposed in the
chapter itself. Is it to judge of their actions as done, whe-
ther they be good or evil ? This conscience is at no liberty
in. For it is determined to a judgment in that kind natu-
rally and necessarily, and must be so whilst it hath the light
of nature and word of God to regard, so far as a rule is ca-
pable of giving a measure and determination to things to be
regulated by it ; that is, its moral actings are morally deter-
mined. What then this liberty of conscience over men's
VINDICATED. 291
actions should be, where they can neither act freely accord-
ing to their consciences what they are to do, nor abstain
from what they are not to do, nor are at liberty to judge
what they have done to be good or bstd, I cannot divine.
Let us search after an explication of these things in the
paragraph itself, whose contents are represented in the
words mentioned. Here we are told, that this liberty con-
sists in ' men's thinking of things according to their own per-
suasion, and therein asserting the freedom of their judg-
ments.' I would be loath to think that this liberty of men's
consciences over all their moral actions, should at first dash
dwindle into a liberty in speculations ; that men may think
what they will, opine as they please, in or about things that
are not to be brought into practice ; but yet as far as I can per-
ceive, I must think so, or matters will come to a worse issue.
But these things must be a little farther examined, and
that very briefly. Here is mention of liberty of conscience ;
but what conscience is, or what that liberty is, is not de-
clared. For conscience, it is called sometimes the mind,
sometimes the understanding, sometimes opinion, sometimes
described by the liberty of thinking, sometimes termed an
imperious faculty, which things without much discourse, and ,
more words than I can now afford to use, are not reconcile-
able among themselves. Besides, liberty is no proper affec-
tion of the mind or understanding. Though I acknowledge
the mind and its actings to be naturally free from outward
compulsion or coaction, yet it is capable of such a deter-
mination from the things proposed unto it, and the manner
of their proposal, as to make necessary the elicitation of its
acts. It cannot but judge that two and three make five.
It is the will that is the proper seat of liberty, and what some
suppose to be the ultimate determination of the practical
understanding, is indeed an act of the will. It is so if you
speak of liberty naturally and morally, and not of state and
condition, which are here confounded. But suppose what
you will to be conscience, it is moral actions or duties that
are here supposed to be the objects of its actings. Now
what are, or can be, the thoughts or actings of the mind of
man about moral actions, but about their virtue or their
vice, their moral good or evil? Nor is a conclusion of what
is a man's own duty in reference to the practice of them pos-
u 2
292 TRUTH AND INNOCENCE
sibly to be separated from them. That then which is here
asserted is. That a man may think, judge, or conceive such or
such a thing to be his duty, and yet have thereby no obliga-
tion put upon him to perform it ; for conscience, we are in-
formed, hath nothing to do beyond the inward thoughts of
men's minds.
To state this matter a little more clearly, let us take
conscience in the most usual acceptation of it, and that
which answers the experience of every man that ever looks
into the affairs and concerns within; and so it is the prac-
tical judgment that men make oY themselves and of their
actions, or what they are to do and what they are not to do,
what they have done or what they have omitted, with refer-
ence unto the judgment of God, at present declared in their
own hearts, and in his word, and to be fully executed at the
last day. For we speak of conscience as it is amongst Chris-
tians who acknowledge the word of God, and that for a
double end : first, as the rule of conscience itself; secondly, as
the declaration of the will of God, as to his approbation or
rejecting of what we do or omit. Suppose then that a man
make a judgment in his conscience, regulated by the word
of God, and with respect unto the judgment of God concern-
ing him, that such and such a thing is a duty, and whose
performance is required of him; I desire to know whether
any obligation be upon him from thence to act accordingly ?
It is answered, that * the territory of conscience is confined
unto men's thoughts, judgments, and persuasions, and these
are free : yea, no doubt; 'but for outward actions there is no
remedy, but they must be subject to the cognizance of
human laws ;' p. 9. Whoever doubted of it? He that would
have men so have liberty from outward actions, as not to
have those actions cognoscible by the civil power as to the
end of public tranquillity, but to have their whole station
firmed absolutely in the world upon the plea of conscience,
would no doubt lay a foundation for confusion in all govern-
ment. But what is this to the present inquiry, whether con-
science lay an obligation on men, as regulated by the word
of God, and respecting him, to practise according to its
dictates? It is true enough, that if any of its practices do
not please or satisfy the magistrate, their authors must, for
aught I know, stand to what will follow, or ensue on them
VINDICATED. 293
to their prejudice; but this frees them not from the obliga-
tion that is upon them in conscience unto what is their duty.
This is that which must be here proved, if any thing be in-
tended unto the purpose of this author, namely, that not-
withstanding the judgment of conscience concerning any
duty, by the interposition of the authority of the magistrate
to the contrary, there is no obligation ensues for the per-
formance of that duty. This is the answer that ought plainly
to be returned, and not a suggestion that outward actions
must fall under the cognizance of the magistrate ; which
none ever doubted of, and which is nothing to the present
purpose; unless he would have them to fall under the ma-
gistrate's cognizance, as that his will should be the supreme
rule of them ; which I think he cannot prove. But what
sense the magistrate will have of the outward actions,
wherein the discharge of man's duty doth consist, is of an-
other consideration.
This therefore is the state of the present case applied
unto religious worship. Suppose the magistrate command
such things in religion, as a man in his conscience guided
by the word, and respecting God, doth look upon as un-
lawful, and such as are evil and sin unto him if he should
perform them ; and forbid such things in the worship of
God, as he esteems himself obliged in conscience to observe
as commands of Christ; if he may practise the thino-s so
commanded, and omit the things so forbidden, I fear he will
find himself within doors continually at confession, saying
with trouble enough ; ' I have done those things, which I
ought not to have done, and I have left undone those things
which I ought to have done, and there is no health in
me;' unless this author can prove that the commands of
God respect only the minds of men, but not their outward
actions, which are left unto the authority of the magistrate
alone. If no more be here intended, but that whatever con-
science may require of any, it will not secure them, but that
when they come to act outwardly according to it, the civil
magistrate may and will consider their actions, and allow
them or forbid them according to his own judgment, it were
surely a madness to deny it, as great as to say the sun
shineth not at noonday. If conscience to God be confined
to thoughts, and opinions, and speculations about the Q;e-
294 TRUTH AND INNOCliNCE
neral notions, and notices of things, about true and false,
and unto a liberty of judging, and determining upon them
what they are, whether they are so or no, the whole nature
and being of conscience, and that to the reason, sense, and
experience of every man, is utterly overthrown. If con-
science be allowed to make its judgment of what is good or
evil, what is duty or sin, and no obligation be allowed to
ensue from thence unto a suitable practice, a wide door is
opened unto atheism, and thereby the subversion of all reli-
gion and government in the world.
This therefore is the sum of what is asserted in this mat-
ter; Conscience, according to that apprehension which it
hath of the will of God about his worship (whereunto we
confine our discourse), obligeth men to act or forbear ac-
cordingly : if their apprehensions are right and true, just
and equal, what the Scripture, the great rule of conscience
doth declare and require, I hope none upon second thoughts
will deny, but that such things are attended with a right
unto a liberty to be practised, while the Lord Jesus Christ
is esteemed the Lord of lords, and King of kings, and is
thought to have power to command the observance of his
own institutions. Suppose these apprehensions to be such
as may in those things, be they more or less, be judged not
to correspond exactly with the great rule of conscience,
yet supposing them also to contain nothing inconsistent
with, or of a disturbing nature to, civil society and public
tranquillity, nothing that gives countenance to any vice or
evil, or is opposite to the principal truths and main duties
of religion, wherein the minds of men in a nation do coalesce
nor carry any politic entanglements along with them ; and
add thereunto the peaceableness of the persons' possessed
with those apprehensions, and the impossibility they are
under to divest themselves of them, and I say natural right,
justice, equity, religion, conscience, God himself in all, and
his voice in the hearts of all unprejudiced persons, do re-
quire that neither the persons themselves, on the account of
their consciences, have violence offered unto them, nor
their practices in pursuit of their apprehensions, be re-
strained by severe prohibitions and penalties. But whereas
the magistrate is allowed to judge, and dispose of all out-
ward actions in reference to public tranquillity, if any shall
VINDICATED. 295
assert principles, as of conscience, tending or obliging unto
the practice of vice, immorality, or sin, or to the disturb-
ance of public society ; such principles beingall notoriously
judged by Scripture, nature, the common consent of man-
kind, and inconsistent with the fundamental principles of
human polity, may be in all instances of their discovery and
practice, coerced and restrained. But plainly, as to the
commands of conscience, they are of the same extent with
the commands of God: if these respect only the inward
man, or the mind, conscience doth no more ; if they respect
outward actions, conscience doth so also.
From the liberty of conscience, a proceed is made to
Christian liberty, which is said to be a duty or privilege
founded upon the (chimerical) liberty of conscience before
granted. But these things stand not in the relation imagined ;
liberty of conscience is of natural right. Christian liberty
is a gospel privilege, though both may be pleaded in unwar-
rantable impositions on conscience. But these things are
so described by our author, as to be confounded. For the
Christian liberty described in this paragraph, is either re-
strained to matters of pure speculation, wherein the mind of
man is left entirely free to judge of the truth and falsehood
of things; or as it regards things that fall under laws and
impositions, wherein men are left entirely free to judge of
them, as they are objects of mere opinion. Now how this
differs from the liberty of conscience granted before, I know
not. And that there is some mistake in this description of
Christian liberty, need no other consideration to evince but
this; namely, that Christian liberty, as. our author tells us,
is a privilege, but this is not so, being that which is equally
common unto all mankind. This liberty is necessary unto
human nature, nor can it be divested of it, and so it is not a
privilege that includes a specialty in it. Every man cannot
but think what he thinks, and judge what he judgeth, and
that when he doth so, whether he will or no ; for every thing
when it is, and as it is, is necessary. In the use of what
means they please, to guide, direct, and determine their
thoughts, their liberty doth consist. This is equal in all,
and natural unto all. Now this inward freedom of our judg-
ment is, it seems, our Christian liberty, consistent with any
impositions upon men in the exercise of the worship of God,
TRUTH AND INNOCENCE
with an obligation on conscience, unto their use and prac-
tice ; a liberty, indeed, of no value, but a mere aggravation
of bondage. And these things are farther discoursed, sect. 3.
|). 95. wherein we are told, ' That this prerogative of our
Christian liberty, is not so much any new favour granted in
the gospel, as the restoration of the mind of man to its na-
tural privilege, by exempting' us from the yoke of the cere-
monial law, whereby things in themselves indifferent were
tied upon the conscience with as indispensable an obligation,
as the rule of essential goodness and equity during the
whole period of Mosaic dispensation ; which being corrected
by the gospel, those indifferent things, that have been made
necessary by a divine positive command, returned to their
own nature to be used, or omitted, only as occasion shall
direct.'
It is true, that a good part of our Christian liberty con-
sists in our deliverance from the yoke of Mosaical institu-
tions ; but that this * is not so much a new favour granted
in the gospel, as the restoration of the mind of man to
its natural privilege,' is an insertion that runs parallel
with many others in this discourse. This privilege, as all
others of the gospel are, is spiritual, and its outward con-
cerns and exercise are of no value, where the mind is not
spiritually made free by Christ. And it is uncertain what is
meant by the ' restoration of the mind to its natural privi-
lege.' If the privilege of the mind in its natural purity is
intended, as it was before the entrance of sin, it is false ; if
any privilege, the mind of man in its corrupt depraved con-
dition is capable of, be designed, it is no less untrue. In
things of this nature, the mind in that condition is in bon-
dage, and not capable of any liberty ; for it is a thing ridicu-
lous, to confound the mere natural liberty of our wills, which
is an affection inseparable from that faculty, with a moral or
spiritual liberty of mind, relating unto God and his worship.
But this whole paragraph runs upon no small mistake ;
namely, that the yoke of Mosaical institutions consisted in
their impositions on the minds and judgments of men, with
an opinion of the antecedent necessity of them. For al-
though the words recited, ' things in themselves indifferent,
Avere tied upon the conscience with as indispensable an obli-
gation as the rules of essential goodness and equity,' may
VINDICATED. 257
be restrained to their use, exercise, and observation; yet
the conclusion of it, that 'whatever our superiors impose
upon us, whether in matters of religious worship, or any other
duties of morality, there neither is nor can be any intrench-
ment upon our Christian liberty, provided it be not imposed
with an opinion of antecedent necessity of the thing itself,'
with the whole scope of the argument insisted on, makes it
evident to be the sense intended. But this is wide enough
from the mark ; the Jews were never obliged to judge the
whole system of their legal institutions to be any way
necessary, antecedent unto their institution and appoint-
ment ; nor were they obliged to judge their intrinsic nature
changed by their institution; only they knew they were
obliged to their constant and indispensable practice, as parts
of the worship of God, instituted and commanded by him,
who hath the supreme authority over their souls and con-
sciences. There was indeed a bondage frame of spirit upon
them in all things, especially in their whole worship of God,
as the apostle Paul several times declares. But this is a
thing of another nature, though our delivery from it be also
a part of Christian liberty. This was no part of their in-
ward, no more than their outward bondage, that they should
think, believe, judge, or esteem the things themselves en-
joined them, to be absolutely of any other nature than they
were. Had they been obliged unto any such judgments of
things, they had been obliged to deceive themselves, or to
be deceived. But by the absolute authority of God, they
were indispensably bound in conscience to the actual obser-
vance, and continual use of such a number of ceremonies,
carnal ordinances, and outward observances, as being things
in themselves low and mean, called by the apostle ' beggarly
elements,' and enjoined with so great strictness, and under
so severe penalties, many of them, of excision, or extermina-
tion from among the people, as became an intolerable, and
insupportable yoke unto them. Neither doth the apostle
Peter dispute about a judgment of their nature, but the ne-
cessity of their observation, when he calls them ' a yoke,
which neither they nor their fathers were able to bear ;' Acts
XV. 10. And when St. Paul gives a charge to believers, 'to
stand fast in the liberty wherewith Christ hath made them
298 TRUTH AND INNOCENCE
free,' it is with respect to the outward observation of Mo-
saical rites, as by him instituted, and not as to any inward
judgment of their minds concerning their nature, antecedent
unto that institution. His whole disputation on that sub-
ject, respects only men's practice with regard unto an autho-
ritative obligation thereunto, which he pleaded to be now
expired and removed. And if this Christian liberty, which
he built and proceeded upon, be of force to free, not our
minds from the judgment that they had before of things in
themselves, but our persons from the necessary practice
and observance of things instituted of God, however antece-
dently indifferent in themselves ; I think it is, at least, of
equal efficacy, to exempt us from the necessary practice of
things imposed on us in the worship of God, by men. For,
setting aside the inequality of the imposing authority, which
casts the advantage on the other side (for these legal insti-
tutions were imposed on the church by God himself; those
now intended are such matters, as our superiors of them-
selves impose on us in religious worship), the case is abso-
lutely the same ; for as God did not give the ' law of com-
mandments contained in ordinances' unto the Jews, from the
goodness of things required therein, antecedent to his com-
mand, which should make them necessary to be practised by
them for their good ; but did it of his own sovereign arbitrary
will and pleasure ; so he obliged not the people themselves
unto any other judgment of them, but that they were neces-
sarily to be observed ; and setting aside the consideration of
his command, they were things in their own nature alto-
gether indifferent ; so is it in the present case. It is pleaded
that there is no imposition on the minds, consciences, or
judgments of men, to think or judge otherwise of what is
imposed on them, than as their nature is, and doth require ;
only they are obliged unto their usage, observance, and prac-
tice ; which is to put us into a thousand times worse condi-
tion than the Jews, if instances of them should be multi-
plied, as they may lawfully be every year; seeing it much
more quiets the mind, to be able to resolve its thoughts im-
mediately into the authority of God under its yoke, than into
that of man. If therefore we are freed from the one by our
Christian liberty, we are so much more from the other; so
VINDICATED. 299
as that ' being made free by Christ,' we should not be the
* servants of men,' in things belonging to his service and
worship.
From this discovery here made of the nature of Christian
liberty, our author makes some deductions, pp. 98, 99. con-
cerning the nature of religious worship, wherein he tells us,
that * the whole substance of religious worship is transacted
within the mind of man, and dwells in the heart and
thoughts, the soul being its proper seat and temple, where
men may worship their God as they please without offend-
ing their prince; and that external worship is no part of
religion itself.' I wish he had more clearly and distinctly
expressed his mind in this matter : for his assertions, in the
sense the words seem to bear, are prodigiously false, and
such as will open a door to atheism, with all villany and
confusion in the world. For who would not think this to
be his intention ; Let inen keep their minds and inward
thoughts and apprehensions right for God, and then they
may practise outw^ardly in religion what they please ; one
thing one day, another another ; be Papists and Protestants,
Arians and Homousians; yea, Mahometans and Christians;
any thing, every thing, after the manner of the country and
laws of the prince where they are and live ; the rule that
Ecebolius walked by of old? I think there is no man, that
owns the Scripture, but will confess that this is, at least, if
not a direct, yet an interpretative rejection of the whole au-
thority of God. And may not this rule be quickly extended
unto oaths themselves, the bonds and ligaments of human
society ? For whereas in their own formal nature they be-
long to the worship of God, why may not men pretend to
keep up their reverence unto God, in the internal part of
them, or their esteem of him in their invocation of his
name, but as to the outward part, accommodate it unto
what by their interest is required of them; so swearing with
their tongues, but keeping their mind at liberty? If the
principles laid down be capable of any other more tolerable
sense, and such as may be exclusive of these inferences, I
shall gladly admit it ; at present what is here deduced from
them, seems to be evidently included in them.
It is true, indeed, that natural, moral, or internal worship,
consisting in faith, love, fear, thankfulness, submission.
300 TRUTH AND INNOCENCE
dependence, and the like, hath its constant seat and re-
sidence in the souls and minds of men ; but that the ways
whereby these principles of it are to be outwardly exercised
and expressed, by God's command and appointment, are not
also indispensably necessary unto us, and parts of his wor-
ship, is utterly false. That which principally in the Scrip-
ture, comes under the notion of the worship of God, is the
due observance of his outward institutions ; which divines
have, upon unquestionable grounds, contended to be com-
manded and appointed in general in the second command-
ment of the Decalogue, whence all particular institutions in
the several seasons of the church are educed, and resolved
into the authority of God therein expressed. And that ac-
count which we have here given us of outward worship,
namely, that it is ' no part of religion itself, but only an in-
strument to express the inward veneration of the mind, by
some outward action or posture of the body,' as it is very
difficultly to be accommodated unto the sacrifices of old, or
the present sacraments of the church, which were, and are
parts of outward worship, and, as I take it, of religion;
so the being an instrument unto the purpose mentioned,
doth not exclude any thing from being also a part of reli-
gion and worship itself, if it be commanded by God to be
performed in his service, unto his glory. It is pretended
that all outward worship is only ' an exterior signification
of honour;' but yet all the parts of it in their performance,
are acts of obedience unto God, and are the proper actings
of faith, love, and submission of soul unto God, which if
they are not his worship, and parts of religion, I know not
what maybe so esteemed. Let then outward worship stand
in what relation it will to inward spiritual honour, where
God requires it, and commands it, it is no less necessary
and indispensably to be performed, than any part of inward
worship itself, and is a no less important duty of religion.
For any thing comes to be a part of religious worship out-
wardly to be performed, not from its own nature, but from
its respect unto the commands of God ; and the end where-
unto it is by him designed. So the apostle tells us, * that
with the heart man believeth unto righteousness, and with
the mouth confession is made unto salvation;' Rom. x. 10.
Confession is but the exterior signification of the faith
VINDICATED. 301
that is in our hearts ; but yet it is no less necessary to sal-
vation, than faith itself is to righteousness. And those
who regulate their obedience and religious worship by the
commands of God, knowing that which way ever they are
signified, by inbred light, or superadded revelation, it is
they which give their obedience its formal nature, making
it religious, will not allow that place and use of the outward
worship required by God himself, which should exclude it
from being religious, or a part of their religion.
But upon the whole matter our author affirms, * that in
all ages of the world, God hath left the management of his
outward worship unto the discretion of men, unless when to
determine some particulars hath been useful to some other
purpose ;' p. 100. * The management of outward worship,'
may signify no more but the due performance of it; and so
I acknowledge that though it be not left unto men's discre-
tion to observe, or not observe it, yet it is too their duty
and obedience, which are their discretion and their wisdom.
But the management here understood, is opposed to God's
own determination of particular forms, that is, his especial
institutions ; and hereof I shall make bold to say, that it was
never in any age so left to the discretion of men. To prove
this assertion, sacrifices are singled out as an instance ; it is
known and granted, that these were the most solemn part of
the outward worship of God for many ages ; and that there
was a general consent of mankind unto the use of them; so
that however the greatest part of the world apostatized from
the ti;ue, only, and proper object of all religious worship,
yet they retained this mode and medium of it. These
sacrifices we are told, p. 101. ' did not owe their original
unto any divine institution, but were made choice of by
good men as a fit way of imitating the grateful resentments
of their minds.' The argument alone, as far as I can find,
fixed on to firm this assertion is, that those who teach the
contrary, and say that this mode of worship was commanded,
do say so without proof or evidence. Our author, for the
most part, sets off his assertions at no less rate than as
such, without whose admittance, all order and government,
and almost every thing that is good amongst mankind,
would be ruined and destroyed. But he hath the unhappi-
ness to found them ordinarily, not only on principles and
302 TRUTH A]VJ^D INNOCENCE
opinions dubious and uncertain; but on such paradoxes, as
have been by sober and learned men generally decried.
Such is this of the original of sacrifices here insisted on.
The divines of the church of Rome, do generally contend
that religion and sacrifices are so related, that the one can-
not be without the other. Hence they teach God would
have required sacrifices in the state of innocency, had man-
kind continued therein. And though the instance be ill
laid, and not proved, yet the general rule applied unto the
religion of sinners, is not easily to be evicted. For as in
Christian religion we have a sacrifice that is Trp6(y(f>aTog koI
Zuxra, as to its efficacy, always ' newly offered and living;' so
before the personal offering of it in the body of Christ, there
was no season or age, without a due representation of it in
sacrifices typical, and of mystical signification. And although
there be no express mention in the Scripture of their insti-
tution (for these are ancient things), yet there is as good
warrant for it, as for offering and burning incense only with
sacred fire taken from the altar, which was of a heavenly
traduction; for a neglect whereof the priests were consumed
with fire before the Lord ; that is, though an express com-
mand be not recorded for their institution and observation,
yet enough may be collected from the Scripture that they
were of a divine extract and original. And if they were
arbitrary inventions of some men, I desire to have a rational
account given me of their Catholicism in the world; and one
instance more of any thing not natural or divine, that ever
prevailed to such an absolute universal acceptance amongst
mankind. It is notso safe,, I suppose, to assign an arbitrary
original unto any thing that hath obtained a universal con-
sent and suffrage ; lest men be thought to set their own
houses on fire, on purpose to consume their neighbours'.
Besides, no tolerable colour can be given to the assertion,
that they were the invention of good men. The first notice
we have of them is in those of Cain and Abel, whereof one
was a bad man, and of the evil one, and yet must be looked
on as the principal inventor of sacrifices, if this fiction be
allowed. Some of the ancients indeed thought, that Adam
sacrificed the beasts to God, whose skins his first garments
were made of: and if so, he was very pregnant and sudden
in his invention, if he had no direction from God. But
VINDICATED. 30 3
more than all this, bloody sacrifices were types of Christ
from the foundation of the world ; and Socinus himself, who,
and his followers, are the principal assertors of this paradox,
grants that Christ is called the ' Lamb of God,' with respect
unto the sacrifices of old, even before the law; as he is
termed ' a Lamb slain from the foundation of the world,' not
only with respect unto the efficacy of his sacrifice, but to the
typical representation of it. And he that shall deny, that
the patriarchs in their sacrifices had respect unto the pro-
mised seed, will endeavour the shaking of a pillar of the
church's creed. Now I desire to know how men, by their
own invention or authority, could assign such an end unto
their sacrifices, if they were not of divine prescription, if
not designed of God thereunto.
Again ; the apostle tells us, ' Abel offered his sacrifice
by faith ;' Heb. xi. 4. And faith hath respect unto the tes-
timony of God, revealing, commanding, and promising to
accept our duty. Wherever any thing is done in faith, there
an assent is included to this, ' that God is true ;' John iii. 33.
And what it doth, is thereby distinguished from will-wor-
ship, that is resolved into the commandments and doctrines
of men, which whoso rest on, ' make void the commandment
of God;' Matt. XV. 3. 6. And the faith of Abel as to its
general nature was ' the evidence of things not seen, and
the substance of things hoped for,' Heb. xi. 1. which in this
matter it could not be, if it had neither divine command, nor
promise to rest upon. It is evident, therefore, that sacrifices
were of a divine original ; and the instance in them to
prove, that the outward worship of God hath in all ages been
left unto the prudence and management of men, is feeble,
and such as will give no countenance unto what it is pro-
duced in the justification of; and herewith the whole dis-
course of our author on this subject falls to the ground,
where I shall at present let it lie, though it might in sundry
particulars be easily crumbled into useless asseverations,
and some express contradictions.
Li the close of this chapter an application is made of
what hath been before argued, or rather dictated, upon a par-
ticular controversy about significant ceremonies. I am not
willing to engage in any contests of that nature ; seeing, to
the due handling of them, a greater length of discourse would
304 TRUTH AND INNOCENCE
be necessary than I think meet at present to draw forth this
survey unto. Only seeing a very few words may serve to
manifest the looseness of what is here discoursed, to that
purpose I shall venture on the patience of the reader v;ith an
addition of them. We have, therefore, in the first place, a
reflection on * the prodigious impertinency of the clamour
against the institution of significant ceremonies, when it is
the only use of ceremonies, as all other outward expressions
of religion, to be significant.' I do somewhat admire at the
temper of this author, who cannot express his dissent from
others in controversial points of the meanest and lowest con-
cernment, but with crying out 'prodigies, clamours, imper-
tinencies,' and the like expressions of astonishment in him-
self, and contempt of others. He might reserve some of
these great words for more important occasions. But yet I
join with him thus far in what he pleads, that ceremonies
instituted in the worship of God that are not significant, are
very insignificant, and such as deserve not the least conten-
tion about them. He truly also in the next words tells us,
that all * outward worship is a sign of inward honour.' It is
so, both in civil things and sacred. All our question is. How
these instituted ceremonies come to be significant, and what
it is they signify, and whether it be lawful to assign a signi-
ficancy to them in the worship of God, when indeed they
have none of the kind intended ? To free us from any dan-
ger herein he informs us, p. 108. 'That all the magistrate's
power of instituting significant ceremonies, amounts to no
more than a power of determining what shall, or what shall
not, be visible signs of honour, and this can be no usurpa-
tion upon the consciences of men.' This is new language,
and such as we have not formerly been used unto in the
church of England, namely, that of the ' magistrate's institut-
ing significant ceremonies ;' it was of old, the church's ap-
pointing ceremonies for decency and order. But all the
terms of that assertion are now metamorphosed ; the church
into the magistrate's ; appointing, which respects exercise,
into institution, which respects the nature of the thing, and
hath a singular use and sense in this matter (or let them pass
for the same); and order and decency, into ceremonies signi-
ficant. These things were indeed implied before, but not
so fully and plainly expressed or avowed. But the honour
VINDICATED. 305
here intended in this matter is the honour which is given to
God in his worship. This is the honour of faith, love, fear,
obedience, spiritual and holy in Jesus Christ, To say that
the magistrate hath power to institute visible signs of this
honour to be observed in the outward worship of God, is
upon the matter to say that he hath power to institute new
sacraments; for so such things would be ; and to say what
neither is nor can be proved, nor is here either logically, or
any way regularly, attempted so to be.
The comparing of the ceremonies and their signification,
with words and their signification, will not relieve our author
in this matter. Some things are naturally significant of one
another; so effects are of causes ; so is smoke of fire; and
such were the signs of the weather mentioned by our Sa-
viour, Matt. xvi. 2, 3. Thus I suppose ceremonies are not
significant ; they do not naturally signify the things where-
unto they are applied ; for if they did there would be no need
of their institution. And they are here said to be instituted
by the magistrate. Again, there are customary signs, some
it may be catholic, many topical, that have prevailed by
custom and usage to signify such things, as they have no
absolute natural coherence with, or relation unto ; such are
putting off the hat in sign of reverence, with others innume-
rable. And both these sorts of signs may have some use
about the service and worship of God as might be manifested
in instances. But the signs we inquire after are voluntary,
arbitrary, and instituted as our author confesseth ; for we do
not treat of appointing some ceremonies for order and de-
cency which our canons take notice of, but of instituting
ceremonies for signification, such as neither naturally nor
merely by custom and usage, come to be significant, but
only by virtue of their institution. Now concerning these
one rule may be observed; namely, that they cannot be of
one kind, and signify things of another, by virtue of any
command and consent of men, unless they have an absolute
authority both over the sign and thing signified, and can
change their natures, or create a new relation between them.
To take therefore things natural, that are outward and visi-
ble, and appoint them to be signs not natural, nor civil, nor
customary, but mystical of things spiritual, supernatural,
^nward, and invisible, and as such to have them observed in
VOL. XXI. X
306 TRUTH AND INNOCENCE
the church or worship of God, is a thing which is not as yet
proved to be lawful; signify thus naturally they never can,
seeing there is no natural relation between them ; civilly, or
by consent they do not so, for they are things sacred which
they are supposed to signify, and are so far from signifying
by consent, that those who plead for their signification do
not agree wherein it doth consist. They must therefore sig-
nify so mystically and spiritually, and * signa, cum ad res di-
vinas pertinent, sunt sacramenta,' says Austin ; these things
are sacraments. And when men can give mystical and spiri-
tual efficacy to any of their own institutions, when they can
make a relation between such signs and the things signified
by them, when they can make that teaching and instructing
in spiritual things and the worship of God, which he hath
not made so, nor appointed, blessed, or consecrated to that
end ; when they can bind God's promises of assistance and
acceptance to their own inventions ; when they can advance
what they will into the same rank and series of things in the
worship of God with the sacrifices of old, or other parts of
instituted worship into the church by God's command, and
attended with his promise of gracious acceptance ; then, and
not before, may they institute the significant ceremonies here
contended for. Words, it is true, are signs of things, and
those of a mixed nature ; partly natural, partly by consent.
But they are not of one kind, and signify things of another ;
for, say the schoolmen, ' where words are signs of sacred
things, they are signs of them as things, but not as sacred.*
A SURVEY OF THE FOURTH CHAPTER.
In the fourth chapter we have no concern ; the hypothesis
whose confutation he hath undertaken, as it is in itself false,
so it is rather suited to promote what he aims at, than what
he opposeth ; and the principles which himself proceedeth
on, do seem to some to border on, if not to be borrowed
from his, and those which are here confuted. And thence
:it is that the foundations which he lays down in the en-
trance of this discourse, are as destructive of his own pre-
VIN^DICATED. 307
tensions, as of those, against which they are by himself im-
proved. For it is granted, and asserted by him, that there
are actions and duties, in and about which the consciences
of men are not to be obliged by human authority, but have
an antecedent obligation on them from the authority of God
himself; ' so that disobedience unto the contrary commands
of human authority is no sin, but an indispensable duty.'
And although he seems at first to restrain things of this
nature unto things natural, and of an essential rectitude ;
that is, the prime dictates of the law of nature ; yet he ex-
pressly extends it in instances, unto the belief of the truth
of the gospel, which is a matter of mere and pure revela-
tion. And hereon he adds, the formal and adequate reason
of this exemption of conscience from human authority, and
its obligation unto duty, before its consideration without it
and against it, 'which is, not because subjects are in any
thing free from the authority of the supreme power on earth,
but becaftse they are subject to a superior in heaven, and
they are then only excused from' the duty of obedience to
their sovereign, when they cannot give it without rebellion
against God ; so that it is not originally any right of their
own, that exempts them from a subjection to the sovereign
power in all things, but it is purely God's right of governing
his own creatures, that magistrates then invade, when they
make edicts to violate or control his laws.'
It is about religion and the worship of God that we are
discoursing. Now in these things no man ever thought that
it was originally a right of subjects, as subjects, abstracting
from the consideration of the authority of God, that should
exempt them from a subjection to the sovereign power. For
though some of the ancients discourse at large, that it is of
natural right and equity, that every one should worship
God as he would himself, yet they founded this equity in
the nature of God, and the authority of his commands.
This exemption then ariseth merely, as our author observes,
because they are subject to a superior power in heaven,
which excuseth them from the duty of obedience to their
superiors on earth, when they cannot give it without rebel-
lion against God ; whence it undenialily follows, that that
supreme power in heaven exempted these things from all
inferior powers on earth. Extend this now unto nil things
X 2
SOS TRUTH AND INNOCENCE
wherein men have, and ought to have, a regard unto that
superior power in heaven, as it must be extended, or the
vv'hole is ridiculous (for that heavenly supremacy is made
the formal reason of the exemption here granted), and all
that our author hath been so earnestly contending for in
the preceding chapters, falls to the ground. For no man
pleads exemption from subjection unto, yea, from givino-
active obedience unto, the authority and commands of the
magistrate, even in things religious, but merely on the ac-
count of his subjection to the authority of God in heaven;
and, where this is so, he is set at liberty by our author from
all contrary commands of men. This is Bellarmine's ' Tu-
tissimum est,' which, as King James observed, overthrows
all that he had contended for in his five books, de Justifi-
catione.
A SURVEY OF THE FIFTH CHAPTER.
The fifth chapter is at such variance with itself, and what
is elsewhere dictated in the treatise, that it would require
no small labour, to make any tolerable composition of
things between them. This I shall not engage in, as not
being of my present concernment. What seems to tend
unto the carrying on of the design of the whole, may be
called unto some account. In the beginning of it he tells
us, that *a belief of the indifferency or rather imposture of
all religions, is made the most effectual, not to say the most
fashionable argument for liberty of conscience.' For my
part, I never read, I never heard of this pretence or argu-
ment, to be used to that purpose. It wants no such de-
fence. Nay, the principle itself, seems to me to be suited
directly to oppose and overthrow it. For if there be no such
thing in reality as religion in the world, it is certainly a very
foolish thing to have differences perpetuated amongst men
upon the account of conscience, which without a supposition
of religion, is nothing but a vain and empty name. But hence
our author takes occasion to discourse of the use of religion
and conscience in the government of affairs in the world j
VINDICATED. 309
and proves in many words, that 'conscience unto God, with
a regard to future eternal rewards or punishments, is the
great ligament of human society, the security of govern-
ment.. th3 strongest bond of laws, and only support of rule,
without which every man would first and last be guided by
mere self-interest, which would reduce all power and autho-
rity to mere force and violence.' To this purpose doth he
discourse at large in one section of this chapter ; and in an-
other, with no less earnestness and elegancy of words,- and
repetition of various expressions of the same signification,
that the * use and exercise of conscience, will certainly
overthrow all government, and fill the world with confu-
sion.' In like manner, whereas we have been hitherto
throughly instructed, as I thought, that men may think
what they will in the matters of religion, and be of what
persuasion they please, no man can or ought to control
them therein ; here we are told, that * no power nor policy
can keep men peaceable, until some persuasions are rooted
out of their minds by severity of laws and penalties;' p. 145.
And whereas heretofore, we were informed, that men 'mi^ht
believe what they would,' princes were concerned only in
their outward practice ; now are we assured, that 'above all
things, it concerns princes to look to the doctrines and ar-
ticles of men's belief;' p. 147. But these things, as was
before intimated, are not of our concern.
Nor can I find much of that importance, in the third
and fourth paragraphs of this declamatory invective. It is
evident whom he regards and reflects upon, and with what
false, unmanly, unchristian revilings, he endeavours to tra-
duce them. He would have the world believe, that there is
a generation of men, whose principles of religion teach them
to be proud, peevish, malicious, spiteful, envious, turbu-
lent, boisterous, seditious, and whatever is evil in the world;
when others are all for candour, moderation, and ingenuity;
amongst whom, no doubt, he reckons himself for one, and
gives in this discourse in evidence thereof. But what are
these doctrines and articles of men's belief, which dispose
them inevitably to all the villanies that our author could find
names for? A catalogue of them he gives us, pp. 147, 148.
Saith he, ' What if they believe that princes are but the exe-
cutioners of the decrees of the presbytery; and that in case
310 TRUTH AND INNOCENCE
of disobedience to their spiritual governors, tliey may be
excommunicated, and by consequence deposed ? What if
they believe that dominion is founded in grace, and there-
fore all wicked kings forfeit their crowns, and that it is in
the power of the people of God to bestow them where they
please? And what if others believe that to pursue their
successes in villany and rebellion is to follow providence?'
All the world knows what it is that hath given him the ad-
vantage of providing a covering for these monstrous fictions;
and an account thereof hath been given elsewhere. And what
now if those intended do not believe these things, nor any
one of them? What if they do openly disavow every one
of them, as for aught I ever heard or know they do, and as
I do myself? What if some of them are ridiculously framed
into articles of faith, from the supposed practices of some
individual persons ? And what if men be of never so vile
opinions about the pursuit of their successes, so they have
none to countenance them in any unlawful enterprises,
which I think must go before successes ? What if only the
Papists be concerned in these articles of faith ; and they
only in one of them about the excommunication and depo-
sition of princes, and that only some of them ; and not one
of those have any concern in them, whom he intends to re-
proach ? I say, if these things are so, we need look no far-
ther for the principles of that religion, which hath furnished
him with all this candour, moderation, and ingenuity, and hath
wrought him to such a quiet and peaceable temper, by teach-
ing him that humility, charity, and meekness, which here
bewray themselves.
Let it be granted, as it must and ought to be, that all
principles of the minds of men, pretended to be from appre-
hensions of religion, that are. in themselves inconsistent
with any lawful government, in any place whatever, ought
to be coerced and restrained. For our Lord Jesus Christ,
sending his gospel to be preached and published in all na-
tions and kingdoms of the world, then, and at all times,
under various sorts of governments, all for the same end of
public tranquillity and prosperity, did propose nothing in it,
but what a submission and obedience unto, might be con-
sistent with the government itself, of what sort soever it
were. He came, as they used to sing of old, * to give men
VINDTCATED. 311
a heavenly kingdom, and not to deprive tliem, or take iVom
them their earthly temporal dominions.' There is therefore
nothing more certain, than that there is no principle of the
religion taught by Jesus Christ, which either in itself, or in
the practice of it, is inconsistent with any righteous govern-
ment on the earth. And if any opinions can truly and really
be manifested so to be, I will be no advocate for them, nor
their abettors. But such as these, our author shall never
be able justly to affix on them whom he opposeth ; nor the
least umbrage of them ; if he do but allow the gospel, and
the power of Christ to institute those spiritual ordinances,
and requiring their administration, which do not, which
cannot extend unto any thing wherein a magistrate, as such,
hath the least concernment in point of prejudice. For if on
a false or undue practice of Uiem, any thing should be done
that is not purely spiritual, or that being done, should be
esteemed to operate upon any of the outward concerns,
relations, interests, or occasions of men, they may be re-
strained by the power of him who presides over public good.
But besides these pretences, our author, I know not how,
chargeth also the humours, inclinations, and passions of
some men, as inconsistent with government, and always
disposing men to fanaticism and sedition ; and on occasion
thereof falls out into an excess of intemperance in reproach-
ing them whom he opposeth ; such as we have not above
once or twice before met with the like. And in particular
he raves about that zeal, as he calls it, for the glory of
God, which hath * turned whole nations into shambles, filled
the world with butcheries and massacres, and fleshed itself
with slaughters of miriads of mankind.' Now omitting all
other controversies, I shall undertake to maintain this
against any man in the world, that the effects here so
tragically expressed, have been produced by the zeal our
author pleads for, in compelling all unto the same sentiments
and practices in religion, incomparably above what hath
ensued upon any other pretence in or about religion what-
ever. This, if need require, I shall evince with such in-
stances, from the entering of Christianity into the world to
this very day, as will admit of no competition with all those
together, which on any account or pretence have produced
the like effects. This it was, and is, that hath soaked the
earth with blood, depopulated nations, ruined families, coun-
312 TRUTH AND INNOCENCE
tries, kingdoms, and at length made innumerable Christians
rejoice in the yoke of Turkish tyranny, to free themselves
from their perpetual persecutions, on the account of their
dissent from the worship publicly established in the places
of their nativity. And as for the humours, inclinations, and
passions of men, when our author will give such rules and
directions, as whereby the magistrate may know how to
make a true and legal judgment of who are fit on their
account, to live in his territories, and who are not, I sup-
pose there will not be any contest about them; until then,
we may leave them as here displayed and set up by our
author, for every one to cast a^ cudgel at them that hath a
mind thereunto.
For to what purpose is it to consider the frequent occa-
sions he takes, to discourse about the ill tempers and hu-
mours of men, or of inveighing against them for being
'morose, and ungentle, unsociable, peevish, censorious,' with
many other terms of reproach, that do not at present occur
to my memory, nor are doubtless worth the searching after?
Suppose he hath the advantage of a better natural temper,
have more sedate affections, a more compliant humour, be
more remote from giving or receiving provocations, and have
learned the ways of courtly deportment, only was pleased
to veil them all and every one, in the writing of this dis-
course; is it meet that they should be persecuted and de-
stroyed, be esteemed seditious and I know not what, because
they are of a natural temper not so disposed to affability and
sweetness of conversation as some others are? For my
part, I dislike the humour and temper of mmd characterized
by our author, it may be as much as he ; I am sure, I think,
as much as I ought. But to make it a matter of such huge
importance, as solemnly to introduce it into a discourse
about religion and public tranquillity, will not it may be,
on second thoughts, be esteemed over-considerately done.
And it is not unlikely, but that our author seems of as un-
toward a composition, and peevish a humour to them whom
he reflects upon, as they do to him ; and that they satisfy
themselves as much in their disposition and deportment, as
he doth himself in his.
Niniirum idem omnes fallimur ; neque est quisquam
Quem non in aliqua re, vidcre Suffenum
Possis
VINDICATED. ' 313
Sect. 5. pp. 155, 156. he inveighs against the events that
attend the permission of different sects of religion in a com-
monwealth. And it is not denied, but that some inconve-
niences may ensue thereon. But as himself hath well ob-
served in another place, we do not in these things inquire
what is absolutely best, and what hath no inconvenience at-
tending it; but what is the best which in our present con-
dition we can attain unto ; and what in that state answers
the duty that God requireth of us. Questionless, it were
best that we should be all of one mind in these things of
God ; and it is no doubt also our duty on all hands to en-
deavour so to be. But seeing, ' de facto,' this is not so, nor
is it in the power of men, when and how they will to depose
those persuasions of their minds, and dictates of their con-
sciences, from whence it is not so, on the one part or the
other (although in some parts of our differences, some may
do so and will not, namely, in things acknowledged to be of
no necessity antecedent to their imposition ; and some would
do so and cannot) ; it is now inquired. What is the best way
to be steered in, for the accomplishment of the desired end
of peace and tranquillity for the future ; and maintaining
love, quietness, and mutual usefulness at present amongst
men? Two ways are proposed to this purpose; the one is
to exercise mutual forbearance to each other, whilst we are
inevitably under the power of different persuasions in these
things, producing no practices that are either injurious unto
private men in their rights, or hurtful unto the state, as to
public peace ; endeavouring in the mean time, by the evidence
of truth, and a conversation suited unto it, to win upon each
other to a consent and agreement in the things wherein we
differ. The other is, by severe laws, penalties, outward force,
as imprisonments, mulcts, fines, banishments, or capital
punishments, to compel all men out of hand, to a uniformity
of practice, whatever their judgments be to the contrary.
Now as the state of things is amongst us, which of these
ways is most suitable to the law of our being and creation,
the best principles of the nature of man, and those which
have the most evident resemblance of divine perfections, the
gospel, the spirit and letter of it, with the mind of its Author
our Lord Jesus Christ, which is most conducing to attain
the end aimed at, in ways of a natural and genuine compli-
314 TRUTH AND INNOCENCE
ance with the things themselves of religion, conscience, and
divine worship, is left unto the judgment of God, and all
good men.
In the mean time, if men will make declamations upon
their own surmises, jealousies, and suspicions of things
which are either so indeed, that is really surmised, or pre-
tended to be so for some private interests or advantages of
their own, which no man can answer or remove ; if they may
fancy at their pleasure ghosts, goblins, fiends, walking
sprights, seditions, drums, trumpets, armies, bears, and ti-
gers ; every difference in religion, be it never so small, be
the agreement amongst them that differ never so great, be
it the visible, known, open interest of them that dissent from
what is established to live quietly and peaceably, and to pro-
mote the good of the commonwealth wherein they live ; do
they profess that it is their duty, their principle, their faith
and doctrine, to obey constantly their rulers and governors
in all things, not contrary to the mind of God, and pretend
no such commands of his as should interfere in the least
with their power in order to public tranquillity; do they offer
all the security of their adherence to such declared princi-
ples as mankind is necessitated to be contented and satis-
fied with, in things of their highest concernment ; do they
avow an especial sense of the obligation that is put upon
them by their rulers, when they are protected in peace ; have
they no concernment in any such political societies, com-
binations, interests, as might alone give countenance unto
any such disturbance ; all is one, every different opinion is
press-money, and every sect is an army, although they be all
and every one of them Protestants, of whom alone we do
discourse. Other answer therefore I shall not return unto
this part of our author's arguing, than what he gave of old.
Ne adinittain culpara, ego meo sum pro promus pectoti.
Suspicio est in pectore alieno sita.
Nam nunc ego te si surripuisse suspicer,
Jovi coronam de capite e capitolio,
Quod in culmine astat summo, si non id feceris ;
Atque id tanien milii lubeat suspicarier ;
Qui tu id prohibere me potes, ne suspicer.
Only, I may add, that sundry of the instances our author
makes use of are false, and unduly alleged. For what is
here charged on differences in and about religion, in refer-
ence unto public tranquillity, might have been, yea, and was
VINDICATED. 315
charged on Christian religion for three hundred years, and is
so by many still on protestancy, as such ; and that it were a
very easy and facile task, to set out the pernicious evils of a
compelled agreement in the practice of religion, and those
not fancied only or feigned, but such as do follow it, have
followed it, and will follow it in the world.
An inquiry in this invective, tending to evince its reason-
ableness is offered in p. 158. namely, ' Where there are di-
vided interests in religion in the same kingdom, it is asked.
How shall the prince behave himself towards them?' The
answer thereunto is not I confess easy, because it is not easy
to be understood what is intended by 'divided interests in
religion.' We will therefore lay that aside, and consider
what really is amongst us, or may be according to what we
understand by these expressions. Suppose, then, that in the
same profession of Protestant religion, some different ways
and observances in the outward worship of God should be
allowed, and the persons concerned herein have no other,
cannot be proved to have any other interest, with respect
unto religion, but to ' fear God and honour the king ;' it is
a very easy thing to return an answer to this inquiry. For
not entering into the profound political speculation of our
author, about' balancing of parties, or siding with this or that
party,' where the differences themselves constitute no dis-
tinct parties, in reference to civil government and public
tranquillity ; let the prince openly avow by the declaration
of his judgment, his constant practice, his establishing of
legal rights, disposing of public favours in places and pre-
ferments, that way of religion which himself owns and ap-
proves ; and let him indulge and protect others of the same
religion, for the substance of it with what himself pro-
fesseth, in the quiet and peaceable exercise of their con-
sciences in the worship of God, keeping all dissenters within
the bounds allotted to them, that none transgress them to
the invasion of the rights of others ; and he may have both
the reality and glory of religion, righteousness, justice, and
all other royal virtues which will render hira like to him
whose vicegerent he is; and will undoubtedly reap the
blessed fruits of them, in the industry, peaceableness, and
loyalty of all his subjects whatever.
There ar^ sundry things in the close of this chapter ob-
316 TRUTH AND INNOCENCE
jected against such a course of procedure ; but those such
as are all of them resolved into a supposition, that they who
in any place or part of the world desire liberty of conscience
for the worship of God, have indeed no conscience at all.
For it is thereon supposed, without farther evidence, that
they will thence fall into all wicked and unconscientious
practices. I shall make, as I said, no reply to such sur-
mises. Christianity suffered under them for many ages.
Protestancy hath done so in sundry places for many years.
And those who now may do so, must as they did, bear the
effects of them as well as they are able. Only I shall say,
first. Whatever is of real inconvenience in this pretension on
the supposition of liberty of conscience, is no way removed
by taking away all different practices, unless ye could also
obliterate all different persuasions out of the minds of men ;
which although in one place he tells us ought to be done by
severe penalties, yet in another he acknowledgeth that the
magistrate hath no cognizance of any such things, who yet
alone is the inflicter of all penalties. Nay, where different
apprehensions are, the absolute prohibition of different an-
swerable practices doth a thousand times more dispose the
minds of men to unquietness, than where they are allowed
both together, as hath been before declared. And he that
can obliterate out of, and take away all different apprehen-
sions and persuasions about the worship of God from the
minds and consciences of men, bringing them to centre in
the same thoughts and judgments absolutely, in all particu-
lars about them,
Discendum est Deus ille fuit, Deus inclyte Memnii
Qui princeps vita; rationem invenit earn ;
he is God and not man.
Secondly, It is granted that the magistrate may, and
ought to restrain all principles and outward practices that
have any natural tendency unto the disturbance of the peace ;
which being granted, and all obligations upon dissenting
parties being alone put upon them by the supreme legisla-
tive and executive power of the kingdoms and nations of the
world, public tranquillity is and will be as well secured on
that respect, as such things are capable of security in this
world. All the longsome discourse therefore which here en-
sues, wherein all the evils that have been in this nation are
VINDICATED. 317
charged on liberty of conscience, from whence not one of
them did proceed, seeing there was no such thing granted,
until upon other civil and political accounts, the floodgates
were set open unto the following calamities and confusions,
is of no use, nor unto any purpose at all. For until it can
be demonstratively proved that those who do actually suf-
fer, and are freely willing so to do (as far as the foregoing
otherwise lawful advantages open unto them as well as
others may be so called), and resolved to undergo what may
farther to their detriment, yea, to their ruin, be inflicted on
them, to preserve their consciences entire unto some com-
mands of God, have no respect unto others of as great evi-
dence and light to be his (as are those which concern their
obedience unto magistrates, compared with those which they
avow about the worship of God) ; and that private men, un-
interested in, and incapable of, any pretence unto public
authority of any sort, do always think themselves warranted
to do such things as others have done, pleading right and
authority for their warranty ; and until it be made manifest
also, that they have any other or greater interest than to en-
joy their particular conditions and estates in peace, and to
exercise themselves in the worship of God according as they
apprehend his mind to be, these declamations are altogether
vain, and as to any solid worth, lighter than a feather.
And I could desire that if these controversies must be far-
ther debated, that our author would omit the pursuit of those
things which are really e^w tov TrpajfiaTog ; and according to
the ancient custom attended avtv Trpooijuiwv koX iraOuJv, without
rhetorical prefaces, or unreasonable passions, unto the merit
of the cause. To this purpose I suppose it might not be
amiss for him to consider a few sheets of paper lately pub-
lished under the title of A Case stated, &c. wherein he will
find the main controversy reduced to its proper heads, and
a modest provocation unto an answer to what is proposed
about it.
ilium aspice contra
Qui vocat.
318 TRUTH AND INNOCENCE
A SURVEY OF THE SIXTH CHAPTER.
The sixth chapter in this discourse, which is the last that at
the present I shall call to any account (as being now utterly
wearied with the frequent occurrence of the same things in
various dresses), is designed to the confutation of a princi-
ple which is termed the ' foundation of all puritanism,' and
that wherein * the mystery of it' consisteth. Now this is,
that * nothing ought to be established in the worship of God
but what is authorized by some precept or example in the
word of God, which is the complete and adequate rule of
worship.' Be it so, that this principle is by some allowed,
yea, contended for. It will not be easy to affix a guilt upon
them on the account of its being so ; for, lay aside preju-
dices, corrupt interests, and passions, and I am persuaded
that at the first view it will not seem to be foreign unto what
is in a hundred places declared and taught in the Scripture.
And certainly a man must be master of extraordinary projec-
tions who can foresee all the evil, confusion, and desolation
in the world which our author hath found out, as inevitable
consequences of its admittance. It hath, I confess, been
formerly disputed with colourable arguments, pretences, and
instances, on the one side and the other, and variously stated
amongst learned men, by and on various distinctions, and
with divers limitations. But the manner of our author is,
that whatever is contrary to his apprehensions must pre-
sently overthrow all government, and bring in all confusion
into the world. Such huge weight hath he wonted himself
to lay on the smallest different conceptions of the minds of
men, where his own are not enthroned. Particularly it is
contended, that there can be no peace in any churches or
states whilst this principle is admitted: when it is easily
demonstrable, that without the admittance of it, as to its
substance and principal end, all peace and agreement among
churches are utterly impossible. The like also maybe said
of states, which indeed are not at all concerned in it, any
farther than as it is a principal means of their peace and
security where it is embraced ; and that which would reduce
rulers to a stability of mind in these things, after they have
been tossed up and down with the various suggestions of
VINDICATED. 319
men, striving every one to exalt their own imaginations.
But seeing it is pretended and granted to be of so much
importance, I shall, without much regard to the exclama-
tions of this author, and the reproachful contemptuous ex-
pressions which, without stint or measure, he pours out upon
the assertors of it, consider both what is the concern of his
present adversaries in it, and what is to be thought of the
principle itself; so submitting the whole to the judgment of
the candid reader. Only I must add one thing to the posi-
tion, without which it is not maintained by any of those
with whom he hath to do, which may deliver him from com-
bating the air in his next assault of it ; and this is. That no-
thing ought to be established in the worship of God as a
part of that worship, or made constantly necessary in its
observance, without the warranty before mentioned ; for this
is expressly contended for by them who maintain it, and
who reject nothing upon the authority of it, but what they
can prove to be a pretended part of religious worship as
such. And, as thus laid down, I shall give some farther ac-
count both of the principle itself, and of the interest of the
nonconformists in it; because both it and they are toge-
ther here reproached.
What then, I say, is the true sense and importance of that
which our author designs to oppose, according to the mind
of them who assert it ; how impotent his attempts against
it are for its removal, shall briefly be declared. In the mean
time I cannot but, in the first place, tell him, that if by any
means this principle truly stated, as to the expression wherein
it is before laid down, and the formal terms whereof it con-
sisteth, should be shaken, or rendered dubious, yet that the
way will not be much the plainer, or clearer, for the intro-
duction of his pretensions. There are yet other general
maxims, which nonconformists adhere unto, and suppose
not justly questionable, which they can firmly stand and
build upon in the management of their plea, as to all difler-
ences between him and them. And because, it may be, he
is unacquainted with them, I shall reckon over some of them
for his information. And they are these that follow :
1. That whatever the Scripture hath indeed prescribed,
and appointed to be done and observed in the worship of
God and the government of the church, that is indeed to be
320 TRUTH AND INNOCENCE
done and observed. This, they suppose, will not be opposed :
at least they do not yet know, notwithstanding any thing
spoken or disputed in this discourse, any pretences, on
which it may honestly so be. It is also, as 1 think, secured.
Matt, xxviii. 20.
2. That nothing in conjunction with, nothing as an addi-
tion or supplement unto what is so appointed, ought to be
admitted, if it be contrary either to the general rules, or par-
ticular preceptive instructions of the Scripture. And this
also, I suppose, will be granted : and if it be not freely,
some are ready by arguments to extort the confession of it
from them that shall deny it.
3. That nothing ought to be joined with, or added unto,
what in the Scripture is prescribed and appointed in these
things, without some cogent reason, making such conjunc-
tion or addition necessary. Of what necessity may accrue
unto the observation of such things, by their prescription,
we do not now dispute : but at present only desire to see the
necessity of their prescription. And this can be nothing,
but some defect in substance or circumstance, matter or
manner, kind or form, in the institutions mentioned in the
Scripture, as to their proper ends. Now when this is dis-
covered, I will not, for my part, much dispute by whom the
supplement is to be made. In the mean time I do judge it
reasonable, that there be some previous reasons assigned
unto any additional prescriptions in the worship of God unto
what is revealed in the Scripture, rendering the matter of
those prescriptions antecedently necessary and reasonable.
4. That if any thing or things in this kind shall be found
necessary to be added and prescribed, then that and those
alone be so, which are most consonant unto the general rules
of the Scripture, given us for our guidance in the worship
of God, and the nature of those institutions themselves,
wherewith they are conjoined, or whereunto they are added.
And this also I suppose to be a reasonable request, and such
as will be granted by all men who dare not advance their
own wills and wisdom above or against the will and wisdom
of God.
Now if, as was said, the general principle before men-
tioned, should by any means be duly removed, or could he
so ; if entangled or rendered dubious ; yet as far as I can
VINDICATED. 321
learn, the nonconformists will be very far from supposing
the matters in contest between them and their adversaries
to be concluded. But as they look upon their concern-
ments to be absolutely secured in the principles now men-
tioned, all which they know to be true, and hope to be un-
questionable; so the truth is, there is by this author very
small occasion administered unto any thoughts of quitting
the former more general thesis as rightly stated ; but rather,
if his ability be a competent measure of the merit of his
cause, there is a strong confirmation given unto it in the
minds of considering men, from the impotency and success-
lessness of the attempt made upon it. And that this may
appear to the indifferent reader's satisfaction, I shall so far
divert in this place from the pursuit of my first design, as to
state the principle aright, and briefly to call the present op-
yjosition of it unto a new account.
The sum, in general, of what this author opposeth with
so much clamour is. That divine revelation is the sole rule
of divine religious worship ; an assertion, that in its lati-
tude of expression, hath been acknowledged in and by all
nations and people. The very heathen admitted it of old,
as shall be manifested, if need require, by instances sufficient.
For though they framed many gods in their foolish darkened
imaginations, yet they thought that every one of them would
be worshipped according to his own mind, direction, and
prescription. So did, and I think do. Christians generally
believe : only some have a mind to pare this generally avowed
principle,tocurbit, and order it so by distinctions and restric-
tions, that it may serve their turn, and consist with their in-
terest. For an opposition unto it nakedly, directly, and ex-
pressly, few have had the confidence yet to make. And the
nonconformists need not go one step farther, in the expres-
sion of their judgments and principles in this matter. For
who shall compel them to take their adversaries' distinc-
tions (which have been invented and used by the most
learned of them) of ' substantial and accidental ; proper and
reductive ; primitive and accessary ; direct and consequen-
tial; intrinsic and circumstantial worship,' and the like ; for
the most part unintelligible terms in their application into
the state of the question ? If men have a mind, let them op-
pose this thesis as laid down; if not, let them let it alone :
322 TRUTH AND INNOCENCE
and they who shall undertake the confirmation of it, will
no doubt carry it through the briers of those unscriptural
distinctions. And that this author may be the better in-
structed in his future work, I shall give him a farther account
of the terms of the assertion laid down.
Revelation is either Ivdui^erog, or irpocpopiKog, and con-
taineth every discovery or declaration that God hath made
of himself, or of his mind and will, unto men. Thus it is
comprehensive efthat concreated light, which is in all men,
concerning him and his will. For although we say, that
this is natural, and is commonly contradistinguished to reve-
lation properly so called, which for perspicuity sake we call
revelation supernatural ; yet whereas it doth not so neces-
sarily accompany human nature, but that it may be sepa-
rated from it ; nor is it educed out of our natural faculties
by their own native or primogenial virtue, but is or was
distinctly implanted in them by God himself, I place it
under the general head of revelation. Hence, whatever is
certainly from God, by the light of nature and instinct
thereof declared so to be, is no less a certain rule of worship
and obedience, so far forth as it is from him, and concerneth
those things, than anything that comes from him by express
vocal revelation. And this casts out of consideration a vain
exception wherewith some men please themselves ; as though
the men of this opinion denied the admittance of what is
from God, and by the light of nature discovered to be his
mind and will. Let them once prove any thing in contest
between them and their adversaries to be required, pre-
scribed, exacted, or made necessary by the light of nature,
as the will of God revealed therein, and I will assure them,
that as to ray concern, there shall be an end to all difference
about it. But yet, that I may add a little farther light into
the sense of the nonconformists in this matter, I say,
1. That this inbred light of reason guides unto nothing at
all in or about the worship of God, but what is more fully,
clearly, and directly taught and declared in the Scripture.
And this may easily be evinced, as from the untoward mixture
of darkness and corruption that is befallen our primogenial in-
bred principles of light and wisdom, by the entrance of sin ;
so also from the end of the Scripture itself; which was to
restore that knowledge of God and his mind, which was
VINDICATED. 323
lost by sin; and which might be as useful to man in his
lapsed condition, as the other was in his pure and uncor-
rupted estate. At present, therefore, I shall leave this asser-
tion, in expectation of some instance, in matters great or
small, to the contrary, before I suppose it be obnoxious to
question or dispute.
2. As there can be no opposition nor contradiction
between the light of nature and inspired vocal or Scrip-
tural revelation, because they are both from God ; so if in
any instance there should appear any such thing unto us,
neither faith nor reason can rest in that which is pretended
to be natural light, but must betake themselves for their
resolution unto express revelation. And the reason hereof
is evident; because nothing is natural light, but what is
common to all men; and where it is denied, it is frustrated as
to its ruling efficacy. Again, it is mixed, as we said before;
and it is not every man's work to separate the chaff from the
wheat, or what God hath implanted in the mind of man
when he made him upright, and what is since soaked into
the principles of his nature, from his own inventions. But
this case may possibly very rarely fall out, and so shall not
much be insisted on.
3. Our inquiry in our present contest is solely about
instituted worship, which we believe to depend on superna-
tural revelation : the light of nature can no way relieve or
guide us in it or about it,because it refers universally to things
above and beyond that light; but only with reference unto
those moral, natural circumstances, which appertain unto
those actings or actions of men whereby it is performed,
which we willingly submit unto its guidance and direction.
Again, vocal revelation hath come under two conside-
rations: First, As it was occasional. Secondly, As it be-
came stated.
First, As it was occasional. For a long time God was
pleased to guide his church in many concerns of his wor-
ship, by fresh occasional revelations ; even from the giving
of the first promise unto Adam, unto the solemn giving of
the law by Moses. For although men had in process of
time many stated revelations, that were preserved by tradi-
tion among them, as the first promise, the institution of
sacrifices, and the like; yet as to sundry emergencies of
Y 2
324 TRUTH AND INNOCENCE
his worship, and parts of it, God guided them by new occa-
sional revelations. Now those revelations being not re-
corded in the Scripture, as being only for present or emergent
use, we have no way to know them, but by what those, to
whom God was pleased so to reveal himself, did practise ;
and which, on good testimony, found acceptance with him.
Whatever they so did, they had especial warranty from God
for ; which is the case of the great institution of sacrifices
itself. It is a sufficient argument that they were divinely
instituted, because they were graciously accepted.
Secondly, Vocal revelation, as the rule of worship, be-
came stated and invariable, in and by the giving and writing
of the law. From thence, with the allowances before men-
tioned, we confine it to the Scripture, and so unto all suc-
ceeding generations. I confess many of our company, who
kept to us hitherto in granting divine revelation to be the
sole principle and rule of religious worship, now leave us,
and betake themselves to paths of their own. The postmis-
nical Jews, after many attempts made that way by their
predecessors, both before and after the conversation of our
Lord Christ in the flesh, at length took up a resolution, that
all obligatory divine revelation was not contained in the
Scripture, but was partly preserved by oral tradition. For,
although they added a multitude of observances unto what
were prescribed unto their fathers by Moses, yet they would
never plainly forego that principle, nor do to this day,
that divine revelation is the rule of divine worship. Where-
fore, to secure their principle and practice, and to reconcile
them together (which are indeed at an unspeakable va-
riance), they have fancied their oral law; which they assert
to be of no less certain and divine original than the law that
is written. On this pretence they plead, that they keep
themselves unto the forementioned principle, under the
superstition of a multitude of self-invented observances.
The Papists also here leave us; but still with a semblance
of adhering to that principle, which carries so great and
uncontrollable an evidence with it, as that there are a very
few, as was said, who have hitherto risen up in a direct and
open opposition unto it. For whereas they have advanced
a double principle for the rule of religious worship besides
the Scripture ; namely, tradition, and the present determi-
VINDICATED. 325
nations of their church, from thence educed ; they assert
the first to be divine or apostolical, which is all one ; and
the latter to be accompanied with infallibility, which is the
formal reason of our adherence and submission unto divine
revelations. So that they still adhere in general unto the
forementioned principle, however they have debauched it
by their advancement of those other guides. But herein
also, we must do them right, that they do not absolutely
turn loose those two rude creatures of their own, traditions
and present church determinations, upon the whole face of
religion, to act therein at their pleasure ; but they secure
them from whatever is determined in the written word,
affirming them to take place only in those things that are
not contrary to the word, or not condemned in it; for in such,
they confess, they ought not, nor can take place. Which I
doubt whether our author will allow of or no, in reference to
the power by him asserted.
By religious worship, in the thesis above, we understand,
as was said before, instituted worship only, and not that
which is purely moral and natural ; which, in many instances
of it, hath a great coincidence with the light of nature, as
was before discoursed.
We understand also the solemn or stated worship of the
church of God. That worship, I say, which is solemn and
stated for the church, the whole church, at all times and
seasons, according to the rules of his appointment, is that
which we inquire after. Hence in this matter we have no
concernment in the fact of this or that particular person,
which might be occasionally influenced by necessity, as
David's eating of the shewbread was ; and which, how far it
may excuse or justify the persons that act thereon, or regu-
late their actions directly, I know not, nor am any way en-
gaged to inquire.
This is the state of our question in hand, the mind of the
assertion, which is here so hideously disguised, and repre-
sented in its pretended consequences. Neither do I think
there is any thing needful farther to be added unto it ; but
yet for the clearing of it from mistakes, something may be
discoursed which relates unto it. We say then ;
First, That there are sundry things to be used in, about,
and with those actions, whereby the worship of God is per-
326 TRUTH AND INNOCENCE
formed, which yet are not sacred, nor do belong unto the
worship of God as such ; though that worship cannot be
performed without them. The very breath that men breathe,
and the light whereby they see, are necessary to them in the
worship of God, and yet are not mad^ sacred or religious
thereby. Constantine said of old, that he was ' a bishop, but
without the church :' not a sacred officer, but one that took
care, and had a supervisorship of things necessarily belong-
ing to the performance of God's worship, yet no parts or ad-
juncts of it as such. For it was all still without. Now all
those things in or about the worship of God, that belonged
unto Constantine's episcopacy, that is the ordering and dis-
posal of things without the church, but about it ; without
worship, but about it ; we acknowledge to be left unto com-
mon prudence, guided by the general rules of Scripture, by
which the church is to walk and compose its actings. And
this wholly supersedes the discourse of our author concerning
the great variety of circumstances wherewith all human ac-
tions are attended. For in one word, all such circumstances
as necessarily attend human actions as such, neither are sa-
cred, nor can be made so without an express institution of
God, and are disposable by human authority. So that the
long contest of our author on that head is altogether vain.
So, then.
Secondly, By all the concernments of religious worship,
which any affirm, that they must be directed by divine reve-
lation, or regulated by the Scripture ; they intend all that is
relfgious, or whatever belongs to the worship of God, as it is
divine worship : and not what belongs unto the actions
wherein and whereby it is performed, as they are actions.
Thirdly, That when any part of worship is instituted in
special, and general rules are given for the practice of it,
' hie et nunc :' there the warranty is sufficient for its practice
at its due seasons ; and for those seasons, the nature of the
thing itself, with what it hath respect unto, and the light of
the general Scripture rules, will give them an acceptable
determination.
And these few observations will abundantly manifest,
the impertinency of those who think it incumbent on any,
by virtue of the principle before laid down, to produce ex-
press warranty in vv'ords of Scripture, for every circumstance
VINDICATED. . 327
that doth attend and belong unto the actions whereby the
worship of God is performed, which as they require not, so
no such thing is included in the principle as duly stated. For
particular circumstances that have respect to good order,
decency, and external regulation of divine worship, they are
all of them either circumstances of the actions themselves,
whereby divine worship is performed and exercised, and so in
general they are natural and necessary ; which in particular,
or *actu exercito,' depend on moral prudence; or religious
rites themselves, added in and to the whole, or any parts of
divine service, which alone in this question come under
inquiry.
I know there are usually sundry exceptions put into this
thesis, as before stated and asserted ; and instances to the
contrary are pretended, some whereof are touched upon by
our author, p. 181. which are not now particularly and at
large to be considered. But yet because I am, beyond ex-
pectation, engaged in the explication of this principle, I shall
set it so far forth right and straight unto further examination,
as to give in such general observations as, being consistent
with it, and explanatory of it, will serve to obviate the most
of the exceptions that are laid against it. As,
1. Wherever in the Scripture we meet with any reli-
gious duty that had a preceding institution, although we
find not expressly a consequent approbation, we take it for
granted that it was approved ; and so on the contrary, where
an approbation appears, an institution is concealed.
2. The question being only about religious duties, or
things pertaining to, or required in or about the worship of
God, no exception against the general thesis can take place,
but such as consists in things directly of that nature. In-
stances in and about things civil and belonging merely to
human conversation, or things natural, as signs and me-
morials one of another, are in this matter of no consideration.
3. Things extraordinary in their performance, and which,
for aught we know, may have been so in their warranty or
rule, have no place in our debate. For we are inquiring only
after such things as may warrant a suitable practice in us
without any farther authority, which is the end for which
instances against this principle are produced ; this actions
extraordinary will not do.
328 TRUTH AND INNOCENCE
4. Singular and occasional actions, which may be va-
riously influenced and regulated by present circumstances,
are no rule to guide the ordinary stated worship of the
church. David's eating of the shew-bread, wherein he was
justified because of his hunger and necessity, was not to be
drawn into example of giving the shew-bread promiscuously
to the people. And sundry instances to the same purpose
are given by our Saviour himself.
5. There is nothing of any dangerous or bad consequence
in this whole controversy, but what lies in the imposition on
men's practices of the observation of uncommanded rites,
making them necessary unto them in their observation.
The things themselves are said, in their own nature, antece-
dent to their injunction for practice, to be indifferent, and
indifferent as unto practice. What hurt would it be to leave
them so ? They cannot, say some, be omitted for such and
such reasons. Are there then reasons for their observation
besides their injunction, and such as on the account whereof
they are enjoined? Then are they indeed necessary in some
degree before their injunction. For all reason for them must
be taken from themselves. And things wholly indifferent
have nothing in themselves, one more than another, why one
should be taken, and another left. For if one have the ad-
vantage of another in the reasons for its practice, it is no
more indifferent; at least it is not comparatively so. Grant-
ing, therefore, things enjoined to be antecedently to their in-
junction, equally indifferent in their own nature, with all
other things of the same or the like kind, which yet are re-
jected or not enjoined; and then to give reasons taken from
themselves, their decency, their conducingness to edification,
their tendency to the increase of devotion, their significancy
of this or that, is to speak daggers and contradictions; and
to say a thing is indifferent before the injunction of its
practice; but yet if we had thought so, we would never have
enjoined it; seeing we do so upon reasons. And without
doubt this making necessary the practice of things in the
worship of God, proclaimed to be indifferent in themselves,
and no way called for by any antecedent reason, is an act of
power.
6. Where things are instituted of God, and he himself
makes an alteration in or of his own institutions, those in
VINDICATED. 329
stitutions may be lawfully practised and observed, until the
mind of God for their alteration and abolition be sufficiently
revealed, proposed, and confirmed unto them that are con-
cerned in them. For as the making of a law doth not oblige,
until and without the promulgation of it, so as that any
should offend in not yielding obedience unto it; so upon the
abrogation of a law, obedience may be conscientiously and
without sin yielded unto that law, until the abrogation, by
what act soever it was made, be notified and confirmed. An
instance hereof we have in the observation of Mosaical rites,
in the forbearance of God, after the law of their institution
was enervated, and the obligation of it unto obedience
really dissolved, at least the foundation of it laid; for the
actual dissolution of it depended on the declaration of the
fact, wherein it was founded.
7. There may be a coincidence of things performed by
sundry persons, at the same time and in the same place ;
whereof some may have respect unto religious worship di-
rectly, and so belong unto it ; and others only occasionally,
and so not at all belong therevjnto. As if when the Athe-
nians had been worshipping of their altars, St. Paul had
come, and reading the inscription of one of them, and thence
taking occasion and advantage to preach * the unknown God'
unto them ; their act was a part of religious veneration, his
presence and observation of them, and laying hold of that
occasion for his own purpose, was not so.
8. Many things, which are mere natural circumstances,
requisite unto the performance of all actions in communities
whatever, and so to be ordered by prudence according unto
general rules of the word of God, may seem to be adjuncts
of worship, unless they are followed to their original, which
will discover them to be of another nature.
9. Civil usages and customs observed in a religious man-
ner, as they are all to be by them that believe, and directed
by them unto moral ends, may have a show and appearance
of religious worship ; and so, according to the principle be-
fore stated, require express institution. But although they
belong unto our living unto God in general; as do all things
that we do, seeing ' whether we eat or drink, we are to do all
to the glory of God ;' and therefore are to be done in faith ;
yet they are or may be no part of instituted worship, but
330 TRUTH AND INNOCENCE
such actions of life as in our whole course, we are to regu-
late by the rules of the Scripture, so far as they afford us
guidance therein.
10. Many observances in and about the worship of God
are recorded in the Scripture, without especial reflecting
any blame or crime on them by whom they were performed
(as many great sins are historically only related, and left to
be judged by the rule of the word in other places, without
the least remark of displeasure on the persons guilty of
them), and that by such whose persons were accepted of
God ; yea, it may be in that very service, wherein less or
more they failed in their observation ; God being merciful
to them, though not in all things prepared according to the
preparation of the sanctuary, and yet the things themselves
not to be approved nor justified, but condemned of God.
Such was the fact of Judas Maccabeus in his offering sacri-
fices for the sin of them that were dead ; and that of insti-
tuting an anniversary feast in commemoration of the dedica-
vtion of the altar.
This little search have I made into this great mystery, as
it is called, of puritanism, after which so mighty an outcry is
raised by this author ; and if it might be here farther pur-
sued, it would, as stated by us in these general rules and
explications, be fully manifested to be a principle in general
admitted, until of late, by all sorts of men : some few only
having been forced sometimes to corrupt it, for the security
of some especial interest of their own. And it were an easy
thing to confirm this assertion by the testimonies of the most
learned Protestant writers, that have served the church in
the last ages. But I know how with many amongst us they
are regarded; and that the citation of some of the most
reverend names among them, is not unlikely to prejudice
and disadvantage the cause wherein their witness is pro-
duced. I shall not therefore expose them to the con-
tempt of those, now they are dead, whb would have been
unwilling to have entered the lists with them in any kind
of learning, when they were alive. There is, in ray ap-
prehension, the substance of this assertion still retained
among the Papists. Bellarmine himself lays it down as the
foundation of all his controversies ; and endeavours to prove,
* Propheticos et apostolicos libros verum esse verbum Dei,
VINDICATED. 331
et certam et stabilem regulam fidei ;' de Verbo Dei. lib. 1.
cap. 1. 'That the prophetical and apostolical books are the
true word of God, a certain and stable rule of faith/ will go
a great way in this matter. For all our obedience in the
worship of God, is the obedience of faith ; and if the Scrip-
ture be the rule of faith, our faith is not in any of its con-
cerns to be extended beyond it, no moi'e than the thing re-
gulated is to be beyond the rule.
Neither is this opinion of so late a date as our author
and others would persuade their credulous followers. The
full sense of it was spoken out roundly of old. So speaks
the great Constantine (that an emperor may lead the way)
in his oration to the renowned fathers assembled at Nice.
EvayyeXtKoi /3/^Xot koL aTTOffroXiicai, koX tCjv iraXaiCjv irpo^t)-
T(jjv ^eaTTicTfjiaTa crcKpwg rifiag a ^pi) irepl tov ^dov (ppnvHv eicttoi-
Stvovai; Tj/v TroXsfioiroibv ovv airEXdaavTig tpiv, he tCjv S'eo-
TrvEwoTwi; Xo-ywy XajSwjitfv tmv Z,r\TOvp.ivwv Tr\v\vaiv. i. e. 'The
evangelical and apostolical books, and the oracles of the
ancient prophets, do plainly instruct us, what we are to think
of divine things. Laying aside therefore all hostile discord,
let us resolve the things brought into question, by the testi-
monies of the writings given by divine inspiration.' We
have here the full substance of what is pleaded for ; and might
the advice of this noble emperor be admitted, we should
have a readier way to expedite all our present differences,
than as yet seems to be provided for us. The great Basil
speaks yet more expressly than Constantine the Great, lib.
de Confes. Fid. ^av^pa. tKTCTwaiq, koL vireprjijiaviaQ Karrjywp/a,
7) a^£THV TL tCjv yeypafxivdjv, v iTTuaayeiv twv /u?) yey pajufxiviov.
i.e. 'It hath the manifest guilt of infidelity and pride, to
reject any thing that is written, or to add or introduce any
thing that is not written;' which is the sum of all that in
this matter is contended for. To the same purpose he dis-
courseth, epist. 80. ad Eustath : where moreover he rejects
all pretences of customs and usages of any sorts of men,
and will have all differences to be brought for their deter-
mination to the Scripture. Chrysostom, in his Homily
on Psalm xcv. speaks the same sense : saith he ; kuX
Tig 6 TavTci iyyvwfxzvog\ Ylavkog. ov^lv yap Sd Xtyetv a/xap-
Tvpov, ovSe otto \oyi(Tp(I)v juovov. iav tl yap v.ypa(pov Xiyr}-
Tttt, Yi duwoia tCjv aKpouTMV aKatiu, vy plv Eirivevovaa, Try St
332 TRUTH AND INNOCENCE
wapaypa^OfxivT], koX ttote /uv tov \6yov wg ?wXov airoaTpE(f>ofx(vrj,
TTOTE ce b)g TTi^avov TTapaSt^OjUEVT/. orav Ss eyypa(f)og tj fxaprvpia
Trig ^tiag (jxjjvrig irpoiX^t}, koi tov Xiyovrog tov \6yov, KaX tov
QKOvovTog Triv Biavotav £j3£|3atw(T8. * Who is it that promiseth
these things ? Paul. For we are not to say any thing
without testimony, nor upon our mere reasonings. For if
any thing be spoken without Scripture (testimony), the mind
of the hearers fluctuates, now assenting, anon hesitating,
sometimes rejecting what is spoken as frivolous, sometimes
receiving it as probable. But where the testimonies of the
divine voice comes forth from the Scripture, it confirmeth
the word of the speaker, and the mind of the hearer.' It is
even so ; whilst things relating to religion and the worship
of God are debated and disputed by the reasonings of men,
or on any other principles besides the express authority of the
Scriptures, no certainty or full persuasion of mind can be
attained about them. Men under such actings are as Lucian,
in his Menippus, says he was between the disputations of
the philosophers; sometimes he nodded one way, sometimes
another, and seemed to give his assent backwards and for-
wards to express contradictions. It is in the testimony of
the Scripture alone, about the things of God, that the con-
sciences of those that fear him can acquiesce and find satis-
faction. The same author, as in many other places, so in his
13th Homily on the 2Epist. to the Corinth, expressly sends
us to the Scripture to inquire after all things, as that which is
the exact canon, balance, and rule of religion. Uapa twv ypa-
^biv TovTa iravTa -nvvQavia^e. Among the Latins Tertullian
is express to the same purpose. In his book against Hermo-
genes,'Adoro,'said he * plenitudinem Scripturarum quze mihi
factorem manifestat et facta.' Again, ' Scriptum esse hoc
doceat Hermogenis officina, aut timeat, ira& illud, adjicienti-
bus, aut detrahentibus destinatum.' ' I adore the fulness of
the Scripture ; — and let Hermogenes prove what he saith, to
be written, or fear the woe denounced against them, who add
to, or take from, the word.' And again, in his book, de Came
Christi ; *Non recipio quod extra Scripturum de tuo infers.'
* I do not receive what you bring of your own without
Scripture.' So also in his book, de Praescriptionibus: 'No-
bis nihil ex nostro arbitrio indulgere licet; sed nee eligere
quod aliquis de arbitrio suo induxerit. Apostolos domini
VINDICATED. 333
habemus authores, qui nee ipsi quicquam ex suo arbitrio
quod inducerent elegerunt, sed acceptam a Christo disci-
plinam, fideliter nationibus assignaverunt.' * It is not lawful
for us' (in these things) * to indulge unto our own choice ; nor
to choose what any one brings in of his choosing. We have
the apostles of our Lord for our example, who brought in
nothing of their own minds or choice; but having received
the discipline' (of Christian religion) ' from Christ, they faith-
fully communicated it to the nations.' Jerome is plain to
the same purpose in sundry places. So Comment, in 23
Matth. 'Quod de Scripturis authoritatem non habet, eadem
facilitate contemnitur, qua probatur.' * That which hath not
authority from the Scripture, is as easily despised as as-
serted.' Comm. in Hagg. cap. 1 . * Sed et alia quse absque au-
thoritate et testimoniis Scripturarum, quasi traditione apo-
stolica sponte reperiunt atque confingunt, percutit gladius
Dei.' * But those other things which without authority or
testimony of the Scriptures, they find out or feign of their
own accord, as of apostolical tradition ; the sword of God
smites through.' It were easy to produce twenty other tes-
timonies out of the ancient writers of the church, giving
sufficient countenance to the assertion contended about.
What account our author gives of this principle is now, very
briefly, to be considered.
First, therefore, pp. 174, 175. he reviles it as * a pretence
wild and humoursome, which men must be absurd if they
believe, or impudent if they do not; seeing it hath not the
least shadow or foundation either from Scripture or reason :'
though it be expressly asserted either in its own terms, or
confirmed by direct deductions, in and from above forty
places of Scripture. And so much for that part of the
assault.
The next chargeth it with infinite follies and mischiefs in
those which allow it. And it is said that ' there can never
be an end of alterations and disturbances in the church
whilst it is maintained.' The contrary whereof is true, con-
firmed by experience and evidence of the thing itself. The
admittance of it would put an end to all disturbances. For
let any man judge whether, if there be matters in difference,
as in all these things there are and ever were, the bringing
them to an issue and settled stability, be not likelier to be
334 TRUTH AND INNOCENCE
effected by all men's consenting unto one common rule,
whereby they may be tried and examined, than that every
party should be left at liberty to indulge to their own affec-
tions and imaginations about them. And yet we are told,
p. 178. ' that all the pious villanies that ever have disturbed
the Christian world, have sheltered themselves in this grand
maxim, that Jesus Christ is the only law-maker to his
church.' I confess, I could heartily desire that such ex-
pressions might be forborne. For, let what pretence men
please to be given to them, and colour put upon them, they
are full of scandal to the Christian religion. The maxim
itself here traduced, is as true as any part of the gospel. And
it cannot be pretended that it is not the maxim itself, but
the abuse of it (as all the principles of the gospel, through
the blindness and lusts of men, have been abused), that is
reflected on : seeing the design of the whole discourse is ta
evert the maxim itself. Now whatever apprehensions our
author may have of his own abilities, I am satisfied that
they are no way competent to disprove this principle of the
gospel; as will be evident on the first attempt he shall make
to that purpose ; let him begin the trial as soon as he
pleaseth.
In the third section we have a heap of instances raked
together to confront the principle in its proper sense before
declared and vindicated, in no one whereof it is at all con-
cerned. For the reasons of things in matters civil and reli-
gious, are not the same. All political government in the
world consists in the exercise of principles of natural right,
and their just application to times, ages, people, occasions,
and occurrences. Whilst this is done government is acted
regularly to its proper end: where this is missed, it fails.
These things God hath left unto the prudence of men and
their consent; wherein they cannot for the most part fail,
unless they are absolutely given up unto unbridled lusts;
and the things wherein they may fail are always convenient
or inconvenient, good and useful, or hurtful and destructive ;
not always, yea, very seldom, directly and in themselves
morally good or evil. In such things men's ease and profit,
not their consciences, are concerned. In the worship of God
things are quite otherwise. It is not convenience or incon-
venience, advantage or disadvantage, as to the things of this
^ VINDICATED. 335
life, but merely good or evil, in reference to the pleasing of
God, and to eternity, that is in question. Particular aj)pli-
cations to the manners, customs, usages of places, times,
countries, which is the proper field of human authority,
liberty, and prudence in civil things (because their due,
useful, and regular administration depends upon them) ;
have here no place. For the things of the worship of God
being spiritual, are capable of no variations from temporal
earthly varieties among men ; have no respect to climates,
customs, forms of civil government, or any thing of that na-
ture. But considering men quite under other notions,
namely, of sinners and believers ; with respect utterly unto
other ends, namely, their living spiritually unto God here,
and the eternal enjoyment of him hereafter, are not subject
to such prudential accommodations or applications. The
worship of God is, or ought to be, the same at all times, in
all places, and amongst all people, in all nations ; and the
order of it is fixed and determined in all particulars that
belong unto it. And let not men pretend the contrary, until
they can give an instance of any such defect in the institu-
tions of Christ, as that the worship of God cannot be carried
on, nor his church ruled and edified, without an addition of
something of their own for the supply thereof; which there-
fore should and would be necessary to that end antecedent
unto its addition; and when they have so done, I will sub-
scribe mito whatsoever they shall be pleased to add of that,
or indeed any other kind. ' Customs of churches,' and ' rules
of decency,' which our author here casts under the magis-
trate's power, are ambiguous terms, and in no sense express
the hypothesis he hath undertaken the defence of. In the
proper signification of the words, the things intended may
fall under those natural circumstances, wherein religious
actions in the worship of the church may have their concern,
as they are actions, and are disposable by human authority.
But he will not, I presume, so soon desert his fundamental
principle, of the magistrate's appointing things in, and parts
of, religious worship, nowhere described or determined in
the word of God ; which alone we have undertaken to op-
pose. The instances he also gives us about actions, in their
own nature and use indifferent; as going to law, or taking-
physic ; are not, in the least, to his purpose. And yet if I
336 TRUTH AND INNOCENCE
should say, that none of these actionfs are indeed indifferent
in *actu exercito/ as they speak, and in their individual per-
formance, but have a moral good or evil, as an inseparable
adjunct, attending them, arising out of respect to some rule,
general or particular, of divine revelation, I know he cannot
disprove it; and much more is not pleaded concerning re-
ligious worship.
But this principle is farther charged with mischief equal
to its folly, which is proved by instances in sundry unin-
stituted observances, both in the Jewish and primitive
Christian churches ; as also in Protestant churches abroad.
I answer, that if this author will consent to umpire these dif-
ferences by either the Old or New Testament, or by any
Protestant church in the world, we shall be nearer an end
of them, than, as far as I can see, yet otherwise we are. If
he will not be bound, neither to the example of the church
of the Jews, nor of the churches of the New Testament,
nor of the present Protestant churches, it must be confessed
that their names are here made use of only for a pretence
and an advantage. Under the Old Testament we find, that
all that God required of his church, was, that they should
observe 'the law of Moses his servant, which he commanded
to him in Horeb, for all Israel, with his statutes and judg-
ments ;' Mai. iv. 4. And when God had given out his insti-
tutions,and the whole order of his worship, itbeingfixed in the
church accordingly; it is added eight or ten times in one chap-
ter, that this was done, ' as the Lord commanded Moses, even
so did he ;' Exod. xl. After this God gives them many strict
prohibitions, from adding any thing to what he had so com-
manded ; as Deut. iv. 2. xii. 32. Prov. xxx. 6. And as he had
in the Decalogue rejected any worship not of his own appoint-
ment, as such, Exod. xx. 4, 5. so he made it afterward the rule
of his acceptation ofthat people and what they did, or his re- ,
fusal of them and it, whether it was by him commanded or no.
So in particular, he expressly rejects that which was so added,
as to days, and times, and places, though of the nearest afr
finity and cognation to what was appointed by himself,
because it was invented by man ; yea, by a king ; 1 Kings
xii. 33. And when in process of time, many things of an
uncertain original were crept into the observance of the
church, and had firmed themselves with the notion oftra-
VINDICATED. 337
ditions; they were all at once rejected in that word of the
blessed Holy One ; ' in vain do ye worship me, teaching for
doctrines' (that is, what is in my worship to be observed)
* the traditions of men.' For the churches of the JYew Testa-
ment, the foundation of them is laid in that command of our
Saviour, Matt, xxviii. 20. * Go and teach all nations ; teach-
ing them to observe and do all whatsoever I command you :
and lo, I am with you to the end of the world.' That they
should be taught to do or observe any thing but what he
commanded; that his presence should accompany them in
the teaching or observation of any superadditions of their
own ; we nowhere find written, intimated, or exemplified by
any practice of theirs. Nor, however, in that juncture of
time, the like whereunto did never occur before, nor ever
shall do again, during the expiration and taking down of
Mosaical institutions, before they became absolutely un-
lawful to be observed, the apostles, according to the liberty
given them by our Lord Jesus Christ, and direction of the
Holy Ghost, did practise some things compliant with both
church -states, did they, in any one instance, impose any
thing on the practice of the churches in the worship of God,
to be necessarily and for a continuance observed among
them, but what they had express warrant and authority, and
command of our Lord Christ for. Counsel they gave in par-
ticular cases, that depended upon present emergencies; di-
rections for the regular and due observation of institutions,
and the application of general rules in particular practice :
they also taught a due and sanctified use of civil customs,
and the proper use of moral or natural symbols. But to
impose any religious rites on the constant practice of the
church in the worship of God, making them necessary to be
always observed by that imposition, they did not once attempt
to do, or assume power for it to themselves. Yea, when
upon an important difficulty, and to prevent a ruining scandal,
they were enforced to declare their judgment to the churches
in some points, wherein they were to abridge the practice of
their Christian liberty for a season ; they would do it only
in things made necessary by the state of things then among
the churches (in reference to the great end of edification,
whereby all practices are to be regulated), before the de-
claration of their judgment, for the restriction mentioned,
VOL. XXI. V.
^ner-
338 TRUTH AND INNOCENCE
Acts XV. So remote were they from assuming unto them-
selves a dominion over the religion, consciences, or faith of
the disciples of Christ ; or requiring any thing in the
constant worship of the church, but what was according to
the will, appointment, and command of their Lord and Master.
Little countenance therefore is our author like to obtain
unto his sentiments, from the Scriptures of the Old and New
Testament ; or the example either of the Jews or Christians
mentioned in them.
The instances he gives from the church of the Jews, or
that may be given, are either civil observances, as the feast
of Purim ; or moral conveniencies directed by general rules,
as the building of synagogues ; or customary signs suited to
the nature of things, as wearing of sackcloth ; or such as
have no proof of their being approved, as the feast of dedica-
tion, and some monthly fasts taken up in the captivity ; from
none of which any objection can be taken against the position
before laid down. Those from the church of the New Tes-
tament had either a perpetual binding institution from the
authority of Christ, as the Lord's day sabbath ; or contain
only a direction to use civil customs and observances in a
holy and sanctified manner, as the love feasts and kiss of
charity ; or such as were never heard of in the New Testa-
ment at all, as the observation of Lent and Easter. He that
out of these instances can draw a warranty for the power of
the civil magistrate over religion and the consciences of
men, to institute new duties in religion when he pleaseth, so
these do ' not countenance vice, nor disgrace the Deity ;' which
all his Christian subjects shall be bound in conscience to
observe ; or otherwise make good any of those particular
conclusions, that therefore Christ is not the only lawgiver to
his church ; or that divine revelation is not the adequate rul e
of divine worship ; or that men may add any thing to the
worship of God, to be observed in it, constantly and indis-
pensably, by the whole church ; will manifest himself to
have an excellency in argumentation, beyond what I have
ever yet met withal.
A removal of the argument taken from the perfection of
the Scripture, and its sufficiency to instruct us in the whole
counsel and will of God, concerning his worship and our
obedience unto him, is nextly attempted: but with no
VINDICATED. 339
engines, but what have been discovered to be insufficient to
that purpose a hundred times. It is alleged, *That what
the Scripture commands in the worship of God, is to be ob-
served; that what it forbids, is to be avoided.' Which if
really acknowledged, and a concernment of the consciences
of men be granted therein, is sufficiently destructive of the
principal design of our author. But moreover, I say, that it
commands and forbids things by general rules, as well as
by particular precepts and inhibitions ; and that, if what is
so commanded be observed, and what is so forbidden be
avoided, there is a direct rule remaining in it for the whole
worship of God.
But this is said here to be of ' substantial duties, but not
of external circumstances ;' and if it be so even of substantial
duties, it perfectly overthrows all that our author hath been
pleading in the three first chapters of his discourse. For
external circumstances ; of what nature those are which are
disposable by human authority and prudence, hath been
now often declared, and needs not here to be repeated.
The sum of his apprehensions in this matter, about the
perfection and sufficiency of the Scripture in reference to
the worship of God, our author gives us, p. 189. 'Any thing,'
saith he, 'is lawful' (that is, in the worship of God) ' that is not
made unlawful by some prohibition : for things become evil,
not upon the score of their being not commanded ; but upon
that of their being forbidden. And what the Scripture
forbids not, it allows ; and what it allows, is not unlawful ;
and what is not unlawful, may lawfully be done.' This tale,
I confess, we have been told many and many a time; but it
hath been as often answered, that the whole of it, as to any
thing of reasoning, is captious and sophistical.
Once more, therefore; what is commanded in the wor-
ship of God is lawful, yea, is our duty to observe. All par-
ticular instances of this sort, that are to have actual place
in the worship of God, were easily enumerated, and so ex-
pressly commanded. And why among sundry things that
might equally belong thereunto one should be commanded,
and another left at liberty without any institution, no man
can divine. Of particular things not to be observed there is
not the same reason. It is morally impossible, that all in-
stances of men's inventions, all that they can find out to
z2
340 TRUTH AND INNOCENCE
introduce into the worship of God, at any time, in any age,
and please themselves therein, should be beforehand enu-
merated, and prohibited in their particular instances. And
if because they are not so forbidden, they may lawfully be
introduced into divine worship, and imposed upon the prac-
tices of men ; ten thousand things may be made lawful, and
be so imposed. But the truth is, although a particular pro-
hibition be needful to render a thing evil in itself, a general
prohibition is enough to render any thing unlawful in the
worship of God. So we grant, that what is not forbidden is
lawful; but withal say, that every thing is forbidden, that
should be esteemed as any part of divine worship, that is not
commanded ; and if it were not, yet for want of such a com-
mand, or divine institution, it can have neither use nor
efl&cacy, with respect to the end of all religious worship.
Our author speaks with his wonted confidence in this
matter; yea, it seems to rise to its highest pitch: as also
doth his contempt of his adversaries, or whatever is or may
be offered by them in the justification of this principle.
' Infinite certainty' on his own part, p. 193. 'baffled and into-
lerable impertinencies ; weak and puny arguments ; cavils
of a few hot-headed and brainsick people/ with other oppro-
brious expressions of the like nature, filling up a great part
of his leaves, are what he can afford unto those whom he
opposeth. But yet I am not, for all this bluster, well satis-
fied, much less ' infinitely certain,' that he doth in any com-
petent measure understand aright the controversy, about
which he treats with all this wrath and confidence. For the
sum of all that here he pleads, is no more but this; that
*the circumstances of actions in particular are various, and
as they are not, so they cannot be determined by the word
of God; and therefore must be ordered by human prudence
and authority:' which if he suppose that any man deny, I
shall the less wonder at his severe reflections upon them ;
though I shall never judge them necessary or excusable in
any case whatever. Page 198. he imposeth it on others that
lie under the power of this persuasion, ' That they are obliged
in conscience to act contrary to whatever their superiors
command them in the worship of God :' which farther suf-
ficiently evidenceth, that either he understands not the con-
troversy under debate, or that he believes not himself in
VINDICATED. 341
what he saith : which, because the harsher imputation, I
shall avoid the owning of in the least surmise.
Section 6. From the concession, that the magistrate ' may
take care, that the laws of Christ be executed;' that is, com-
mand and require his subjects to observe the commands of
Christ, in that way, and by such means, as those commands,
from the nature of the things themselves, and according to
the rule of the gospel, may be commanded and required;
he infers, that he hath himself power of making laws in
religion. But why so? and how doth this follow? Why,
saith he, * It is apparently implied, because whoever hath a
power to see that laws be executed, cannot be without a
power to command their execution.' Very good : but the
conclusion should have been, He cannot be without a power
to make laws in the matter, about which he looks to the
execution : which would be good doctrine for justices of the
peace to follow. But what is here laid down is nothing but
repeating of the same thing in words a little varied ; as if it
had been said. He that hath power to see the laws executed,
or a power to command their execution, he hath power to
see the laws executed, or a power to command their exe-
cution : which is very true. And this we acknowledge the
magistrate hath, in the way before declared. But that
because he may do this, he may also make laws of his own
in religion, it doth not at all follow from hence, whether it
be true or no. But this is farther confirmedTrom ' the nature
of the laws of Christ, which have only declared the substance
and morality of religious worship: and therefore must needs
have left the ordering of its circumstances to the power and
wisdom of lawful authority.' * The laws of Christ,' which are
intended, are those which he hath given concerning the
worship of God. That these have determined the 'morality
of religious worship,' I know not how he can well allow, who
makes the law of nature to be the measure of morality, and
all moral religious worship. And for 'the substance of re-
ligious worship,' I wish it were well declared what is intended
by it. For my part I think that whatever is commanded by
Christ, the observation of it is of the substance of religious
worship ; else I am sure the sacraments are not so. Now
do but give men leave, as rational creatures, to observe those
commands of Christ in such a way and manner as the nature
342 TRUTH AND INNOCENCE
of them requires them to be observed ; as he hath himself in
general rules prescribed ; as the concurrent actions of many
in society make necessary; and all this controversy will be
at an end. When a duty, as to the kind of it, is commanded
in particular, or instituted by Christ in the w^orship of God,
he hath given general rules to guide us in the individual
performance of it, as to the circumstances that the actions
whereby it is performed will be attended withal. For the
disposal of those circumstances according to those rules,
prudence is to take place and to be used. For men who
are obliged to act as men in all other things, are not to be
looked on as brutes in what is required of them in the wor-
ship of God.
But to institute mystical rites, and fixed forms of sacred
administrations, whereof nothing in the like kind doth neces-
sarily attend the acting of instituted worship, is not to de-
termine circumstances, but to ordain new parts of divine
worship : and such injunctions are here confessed by our
author, p. 191. to be 'new and distinct commands by them-
selves,' and to enjoin something that the Scripture nowhere
commands : which when he produceth a warranty for, he
will have made a great progress towards the determining of
the present controversy.
Page 192. he answers an objection, consisting of two
branches, as by him proposed ; whereof the first is, ' That it
cannot stand with the love and wisdom of God, not to take
order himself for all things that immediately concern his
own worship and kingdom.' Now though I doubt not at all,
but that God hath so done ; yet I do not remember at
present, that I have read any imposing the necessity hereof
upon him, in answer to his love and wisdom. I confess
Valerianus Magnus, a famous writer of the church of Rome,
tells us, that never any one did so foolishly institute or order
a commonwealth, as Jesus Christ must be thought to have
done, if he have not left one supreme judge to determine
the faith and consciences of men in matters of religion and
divine worship. And our author seems not to be remote
from that kind of reasoning, who, without an assignment of
a power to that purpose, contendeth that all things among
men will run into confusion ; of so little concernment do
the Scriptures, and the authority of God in them, to some
VINDICATED. 343
seem to be. We do indeed thankfully acknowledge that
God, out of his love and wisdom, hath ordered all things
belonging to his worship and spiritual kingdom in the world.
And we do suppose we need no other argument to evince
this assertion, but to challenge all men who are otherwise
minded, to give an instance of any defect in his institutions
to that purpose. And this we are the more confirmed in,
because those things which men think good to add unto
them, they dare not contend that they are parts of his wor-
ship ; or that they are added to supply any defect therein.
Neither did ever any man yet say, that there is a defect in
the divine institutions of worship, which must be supplied
by a minister's wearing a surplice. All then that is intended
in this consideration, though not urged, as is here pretended,
is, that God in his goodness, love, and care towards his
church, hath determined all things that are needful in or to
his worship : and about what is not needful, men, if they
please, may contend ; but it will be to no great purpose.
The other part of the objection, which he proposeth to
himself, is laid down by him in these words : ' If Jesus Christ
hath not determined all particular rites and circumstances
of religion, he hath discharged his office with less wisdom
and fidelity than Moses; who ordered every thing apper-
taining to the worship of God, even as far as the pins or
nails of the tabernacle.' And hereunto in particular he
returns in answer not one word ; but only ranks it amongst
idle and impertinent reasonings. And I dare say he wants
not reasons for his silence : whether they be pertinent or
no, I know not. For setting aside the advantage that, it is
possible, he aimed to make in the manner and terms of the
pi'oposal of this objection to his sentiments; and it will
appear, that he hath not much to offer for its removal. We
dispute not about the rites and circumstances of religion,
which are terms ambiguous, and, as hath been declared,
may be variously interpreted, no more than we do about the
nails of the tabernacle, wherein there were none at all. But
it is about the worship of God and what is necessary there-
unto. The ordering hereof, that is, of the house of God and
all things belonging thereunto, was committed to Jesus
Christ, as a Son over his own house ; Heb. iii. 3 — 5. In the
discharge of his trust therein, he was faithful as was Moses;
344 TRUTH AND INNOCENCE
who received that testimony from God, that he ' was faithful
in all his house,' upon his ordering all things in the worship
of God as he commanded him, without adding any thing of
his own thereunto, or leaving any thing uninstituted or un-
determined, which was to be of use therein. From the faith-
fulness of Christ, therefore, in and over the house of God,
as it is compared with the faithfulness of Moses, it may be
concluded, I think, that he ordered all things for the wor-
ship of God in the churches of the New Testament, as far as
Moses did in and for the church of the Old; and more is not
contended for. And it will be made appear, that his com-
mission in this matter was as extensive as that of Moses at
the least ; or he could not, in that trust and the discharge of
it, have that pre-eminence above him, which in this place is
ascribed unto him.
Section 7. an account is given of the great variety of
circumstances, which do attend all human actions; whence
it is impossible that they should be all determined by divine
prescription. The same we say also ; but add withal, that
if men would leave these circumstances free under the
conduct of common prudence in the instituted worship of
God, as they are compelled so to do in the performance of
moral duties, and as he himself hath left them free, it would
be as convenient for the reasons and consciences of men,
as an attempt to the contrary. Thus we have an instance
given us by our author in the moral duty of charity, which
is commanded us of God himself; but the times, seasons,
manner, objects, measures of it are left free, to be determined
by human prudence, upon emergencies and occasions. It
may be now inquired, whether the magistrate, or any other,
can determine those circumstances by a law? and whether
they are not, as by God, so by all wise men, left free, under
the conduct of their reason and conscience, who are obliged
to the duty itself by the command of God? And why may
not the same rule and order be observed with respect to the
circumstances that attend the performance of the duties of
instituted worship? Besides, there are general circum-
stances that are capable of a determination: such are time
and place as naturally considered, without such adjuncts as
might give them a moral consideration, or render them good
or evil ; these the magistrate may determine. But for par-
VINDICATED. 345
ticular circumstances attending individual actions, they will
hardly be regulated by a standing law. But none of these
things have the least interest in our debate. To add things
necessarily to be observed in the worship of God, no way
naturally related unto the actions wherewith prescribed
worship is to be performed, and then to call them circum-
stances thereof, erects a notion of things which nothing but
interest can digest and concoct.
His eighth section is unanswerable. It contains such a
strenuous reviling of the Puritans, and contemptuous re-
proaches of their writings, with such encomiums of their
adversaries, as there is no deahng with it. And so I leave
it. And so likewise I do his ninth, wherein, as hesaith, ' He
upbraids the men of his contest with their shameful over-
throws ; and dares them to look those enemies in the face,
that have so lamentably cowed them, by so many absolute
triumphs and victories.' Which kind of juvenile exulta-
tions on feigned suppositions will, I suppose, in due time,
receive an allay from his own more advised thoughts and
considerations. The instance wherewith he countenanceth
himself in his triumphant acclamations unto the victory of
his party, is the book of Mr. Hooker, and its being un-
answered. Concerning which I shall only say; that, as I
wish the same moderation, ingenuity, and learning, unto all
that engage in the same cause with him in these days ; so
if this author will mind us of any one argument in his long-
some discourse, not already frequently answered, and that
in print long ago, that it shall have its due consideration.
But this kind of discourses, it may be, on second thoughts,
will be esteemed not so comely. And I can mind him of
those, who boast as highly of some champions of their^own
against all Protestants, as he can do of any patron of those
opinions which he contendeth for. But it doth not always
fall out, that those who have the most outward advantao-es
and greatest leisure, have the best cause and abilities to
manage it.
The next sections treat concerning superstition, will-
worship, and popery ; which, as he saith, having been
charged by some on the church unduly, he retorts the crime
of them upon the authors of that charge. I love not to
strive, nor will I contend about words that may have vari-
346 TRUTH AND INNOCENCE
ous significations fixed on them. It is about things that
we differ. That which is evil, is so, however you call it,
and whether you can give it any special name or no. That
which is good, will still be so, call it what and how men
please. The giving of a bad or odious name to any thing,
doth not make itself to be bad or odious. The managing
therefore of those appellations, either as to their charge or
recharge, I am no way concerned in. When it is proved
that men believe, teach, or practise otherwise, than in duty
to God they ought to do, then they do evil : and when
they obey his mind and will in all things, then they do
well; and in the end will have the praise thereof. In par-
ticular, I confess superstition, as the word is commonly
used, denotes a vicious habit of mind with respect unto
God and his worship ; and so is not a proper denomination
for the worship itself, or of any evil or crime in it : but
yet, if it were worth contending about, I could easily mani-
fest, that according to the use of the word by good authors
in all ages, men have been charged with that crime, from
the kind and nature of the worship itself observed by them.
And when St. Paul charged the Athenians with an excess
in superstition, it was from the multiplication of their gods,
and thronging them together, right or wrong, in the dedica-
tion of their altars. But these things belong not at all to
our present design. Let them who enjoin things unto an
indispensable necessary observation in the worship of God,
which are not by him prescribed therein, take care of their
own minds, that they be free from the vice of superstition ;
and they shall never be judged, or charged by me therewith.
Though I must say, that a multiplication of instances in this
kind, as to their own observation, is the principal, if not the
only way whereby men who own the true and proper object
of religious worship, do or may manifest themselves to be
influenced by that corrupt habit of mind ; so that they may
relate unto superstition, as the effect to its cause. But the
recrimination here insisted on, with respect unto them who
refuse admittance unto, or observance of things so enjoined,
is such as ought to be expected from provocations, and a
desire of retortion. Such things usually taste of the cask,
and are sufficiently weak and impertinent For it is a mis-
take that those charged do make, as it is here expressed.
VINDICATED. 347
' any thing necessary not to be done ;' or put ' any religion
in the not doing of any thing,' or the non-observance of any
rites, orders, or ceremonies ; any other, than every one puts
in his abstinence from what God forbids ; which is a part
of our moral obedience.
And the whole question in this matter is not, whether,
as it is here phrased, ' God hath tied up his creatures to
nice and pettish laws ; laying a greater stress upon a doubt-
ful or indifferent ceremony, than upon the great duty of
obedience ;' but merely, whether men are to observe in the
worship of God, what they apprehend he hath enjoined
them ; and to abstain from what he doth forbid ; according
to all the light that they have into his mind and will : which
inquiry, as I suppose, may be satisfied ; that they are so to
practise, and so to abstain, without being liable to the
charge of superstition. No man can answer for the minds
of other men ; nor know what depraved vicious habits and
inclinations they are subject unto. Outward actions are
all that we are in any case allowed to pass judgment upon ;
and of men's minds, as those actions are indications of them.
Let men, therefore, observe and do in the worship of God
whatever the Lord Christ hath commanded them ; and ab-
stain from what he hath forbidden, whether in particular
instances, or by general directive precepts and rules ; by
which means alone many things are capable of falling under
a prohibition, without the least thought of placing any wor-
ship of God in their abstinence from this or that thing in
particular; and I think, they need not much concern them-
selves in the charge of superstition, given in or out by any
against them.
For what is discoursed section 11. about will-worship,
I cannot so far agree with our author, as I could in what
passed before about superstition ; and that partly because I
cannot discern him to be herein at any good agreement with
himself. For * superstition/ he tells us, * consists in the ap-
prehensions of men, when their minds are possessed with
weak and uncomely conceits of God ;' p. 201. here, that * will-
worship consists in nothing else than in men's making their
own fancies and inventions necessary parts of religion;'
which outward actings are not coincident with the inward
frame and habit of mind before described. And I do heartily
348 TRUTH AND INNOCENCE
wish that some men could well free themselves from the
charge of will-worship, as it is here described by our author;
though cautelously expressed, to secure the concernments
of his own interest from it. For although I will not call the
things they contend to impose on others in the worship of
God, their fancies ; yet themselves acknowledge them to
be their inventions : and when they make them necessary
to be observed in the whole worship of God, as public and
stated, and forbid the celebration of that worship without
them; when they declare their usefulness, and spiritual or
mystical significancy in that worship or service, designed
to honour God in or by their use ; setting up some of them
to an exclusion of what Christ hath commanded ; if I can-
not understand, but that they make them necessary parts of
God's worship, as to the actual observance of it, I hope
they will not be angry with me ; since I know the worst
they can possibly with truth charge upon me in this matter,
is, that I am not so wise, nor of so quick an understanding
as themselves. Neither doth our author well remove his
charge from those whose defence he hath undertaken : for
he doth it only by this consideration ; * that they do not
make the things, by them introduced in the worship of God,
to be parts of religion. They are not so,' he saith, ' nor are
made so by them.' For this hinders not but that they may
be looked on as parts of divine worship ; seeing we are
taught by the same hand, * that external worship is no part
of religion at all.' And let him abide by what he closeth
this section withal ; namely, that they make not any addi-
tions to the worship of God, but only provide, that what God
hath required, be performed in an orderly and decent man-
ner, and as to my concern, there shall be an end of this part
of our controversy.
The ensuing paragraphs about ' Christian liberty ;
adding to the commands of God ; and popery ;' are of the
same nature with those preceding about superstition and
will-worship. There is nothing new in them but words,
and they may be briefly passed through. For the charge
of popery, on the one side or other, I know nothing in it ;
but that, when any thing is enjoined or imposed on men's
practice in the worship of God, which is known to have
been invented in and by the papal church during the time
VINDICATED. 349
of its confessed apostacy, it must needs beget prejudices
against it in the minds of them who consider the ways,
means, and ends of the fatal defection of that church ; and
are jealous of a sinful compliance with it in any of those
things. The recharge on those who are said * to set up a
pope in every man's conscience, whilst they vest it with a
power of countermanding the decrees of princes ;' if no
more be intended by ' countermanding,' but a refusal to
observe their decrees, and yield obedience to them in things
against their consciences, which is all can be pretended ; if
it fall not on this author himself, as in some cases it doth ;
and which by the certain conduct of right reason, must be
extended to all, wherein the consciences of men are affected
with the authority of God ; yet it doth on all Christians in
the world, that I know of, besides himself. For ' adding to
the law of God,' it is not charged on any, that they add to
his commands ; as though they made their own divine, or
part of his word and law : but only that they add in his
worship to the things commanded by him, which being for-
bidden in the Scripture, when they can free themselves from
it, I shall rejoice ; but as yet see not how they can so do.
Nor are there any, that I know of, who ' set up any prohibi-
tions of their own,' in or about the worship of God, or any
thing thereunto pertaining, as is unduly, and unrighteously
pretended. There may be indeed some things enjoined by
men, which they do and must abstain from, as they would
do from any other sin whatever. But their consciences are
regulated by no prohibitions, but those of God himself.
And things are prohibited and made sinful unto them, not
only when in particular, and by a specification of their in-
stances, they are forbidden; but also when there lie general
prohibitions against them on any account whatever. Some
men indeed think, that if a particular prohibition of any
thing might be produced, they would acquiesce in it; whilst
they plead an exemption of sundry things from being in-
cluded in general prohibitions ; although they have the
direct formal reason attending them, on which those pro-
hibitions are founded. But it is to be feared, that this
also is but a pretence. For let any thing be particularly
forbidden, yet if men's interest and superstition induce them
to observe or retain it, they Vv-ill find out distinctions to
350 TRUTH AND INNOCENCE
evade the prohibition, and retain the practice. What can
be more directly forbidden, than the making or using of
graven images in or about religious worship ? And yet we
know how little some men do acquiesce in that prohibition.
And it was the observation of a learned prelate of this na-
tion, in his rejection of the distinctions whereby they en-
deavoured to countenance themselves in their idolatry; that
the particular instances of things forbidden in the second
commandment, are not principally intended ; but the general
rule, of not adding any thing in the worship of God without
his institution. ' Non imago,' saith he, * non simulachrum
prohibetur ; sed non facies tibi.' What way, therefore, any
thing becomes a sin unto any, be it by a particular or ge-
neral prohibition ; be it from the scandal that may attend
its practice ; unto him it is a sin. And it is a wild notion,
that when any persons abstain from the practice of that in
the worship of God, which to them is sinful as so practised*
they add prohibitions of their own to the commands of God.
The same is to be said concerning Christian liberty.
No man, that I know of, makes ' things indifferent to be sin-
ful/ as is pretended ; nor can any man in his right wits do
so. For none can entertain contradictory notions of the
same thing, at the same time ; as those are, that the same
things are indifferent, that is, not sinful, and sinful. But
this some say : that things in their own nature indifferent,
that is, absolutely so, may be yet relatively unlawful ; be-
cause, with respect unto that relation, forbidden of God.
To set up an altar of old for a civil memorial in any place,
was a thing indifferent : but to set up an altar to offer sa-
crifices on, where the tabernacle was not, was a sin. It is
indifferent for a man that understands that language, to read
the Scripture in Latin, or in English : but to read it in
Latin unto a congregation that understands it not, as a
part of God's worship, would be sin. Nor doth our Christian
liberty consist alone in our judgment of the indifferency of
things in their own nature, made necessary to practise by
commands, as hath been shewed. And if it doth so, the
Jews had that privilege as much as Christians. And they
are easily offended, who complain that their Christian liberty,
in the practice of what they think meet in the worship of God,
is intrenched on by such, as leaving them to their pleasure.
VINDICATED. 351
because of their apprehension of the will of God to the con-
trary, cannot comply with them in their practice.
The close of this chapter is designed to the removal of
an objection, pretended to be weighty and difficult; but in-
deed made so merely by the novel opinions advanced by this
author. For laying aside all respect unto some uncouth
principles broached in this discourse, there is scarce a
Christian child of ten years old, but can resolve the difficulty
pretended, and that according to the mind of God. For it
is supposed, that the magistrate may * establish a worship
that is idolatrous and superstitious :' and an inquiry is
made thereon, what the subject shall do in that case?
Why? where lies the difficulty? Why, saith he, * in this
case they must be either rebels, or idolaters. If they obey,
they sin against God : if they disobey, they sin against their
sovereign.' According to the principles hitherto received in
Christian religion, any one would reply, and say, No : for it
is certain, that men must obey God, and not contract the
guilt of such horrible sins, as idolatry and superstition ; but
in so doing they are neither rebels against their ruler, nor
do sin against him. It is true, they must quietly and pa-
tiently submit to what they may suffer from him : but they
are in so doing guilty of no rebellion nor sin against him.
Did ever any Christian yet so much as call it into question,
whether the primitive Christians were rebels, and sinned
against their rulers, because they would not obey those
edicts, whereby they established idolatrous worship ? Or
did any one ever think, that they had a difficult case of
conscience to resolve in that matter ? They were indeed
accused by the pagans as rebels against the emperors ;
but no Christian ever yet thought their case to have been
doubtful. But all this difficulty ariseth from the making of
two gods, where there ought to be but one. And this
renders the case so perplexed, that, for my part, I cannot
see directly how it is determined by our author. Some-
times he speaks as though it were the duty of subjects to
comply with the establishment of idolatry supposed, as pp.
214, 215. for with respect, as I suppose it is, to the case as
by him stated, that he says, * Men must not withdraw their
obedience :' and better ' submit unto the unreasonable im-
positions of Nero or Caligula, than to hazard the dissolu-
352 TRUTH AND INNOCENCE
tion of the state.' Sometimes he seems not to oblige them
in conscience to practise according to the public prescrip-
tion ; but only pleads, that the magistrate may punish
them if they do not ; and fain would have it thought, that
he may do so justly. But these things are certain unto us
in this matter, and are so many Kupiat ^o^ai in Christian
religion ; that if the supreme magistrate command any
thing in the worship of God that is idolatrous, we are not
to practise it accordingly ; because we must obey God
rather than men. Nextly, that in our refusal of compliance
with the magistrate's commands, we do neither rebel nor sin
against him. For God hath not, doth not at any time, shut
us up in any conditions unto a necessity of sinning. Thirdly,
that incase the magistrate shall think meet, through his own
mistakes and misapprehensions, to punish, destroy, and burn
them alive, who shall not comply with his edicts, as did
Nebuchadnezzar ; or as they did in England in times of po-
pery ; after all honest and lawful private ways of self-pre-
servation used, which we are obliged unto, we are quietly
and patiently to submit to the will of God in our sufferings,
without opposing or resisting by force, or stirring up sedi-
tions or tumults, to the disturbance of public peace. But
our author hath elsewhere provided a full solution of this
difficulty, chap. viii. p. 308. where he tells us, ' That in cases
and disputes of a public concern, private men are not pro-
perly ' sui juris ;' they have no power over their actions ; they
are not to be directed by their own judgments, or determined
by their own wills ; but by the commands and determinations
of the public conscience. And if there be any sin in the
command, he that imposed it shall answer for it, and not I
whose duty it is to obey. The commands of authority will
warrant ray obedience, my obedience will hallow or at least
excuse my action ; and so secure me from sin, if not from
error, because I follow the best guide and most probable
direction I am capable of; and though I may mistake, my
integrity shall preserve my innocence ; and in all doubtful
and disputable cases it is better to err with authority, than
to be in the right against it.' When he shall produce any
one divine writer, any of the ancient fathers, any sober
schoolmen, or casuists, any learned modern divines, speak-
ing at this rate, or giving countenance unto this direction
VINDICATED. 353
given to men, for the regulating of their moral actions, it
shall be farther attended unto. I know some such thing is
muttered amongst the pleaders for blind obedience upon
vows voluntarily engaged into, for that purpose. But as it
is acknowledged by themselves, that by those vows they
deprive themselves of that right and liberty which naturally
belongs unto them, as unto all other men, wherein they
place much of the merit of them ; so by others those vows
themselves, with all the pretended brutish obedience that
proceeds from them, are sufficiently evidenced to be a
horrible abomination, and such as make a ready way for
the perpetration of all villanies in the world, to which pur-
pose that kind of obedience hath been principally made use
of. But these things are extremely fond ; and not only, as
applied unto the worship of Go:f, repugnant to the gospel,
but also in themselves to the law of our creation, and that
moral dependance on God which is indispensable unto all
individuals of mankind. We are told in the gospel, that
every one is to be fully persuaded in his own mind ; that
whatever is not of faith is sin ; that we are not to be (in
such things) the servants of men ; that other men's lead-
ing of us amiss, whoever they are, will not excuse us ; ' for
if the blind lead the blind, both shall fall into the ditch ;'
and -he that followeth, is as sure to perish as he that leadeth.
The next guides of the souls and consciences of men, are
doubtless those who speak unto them in the name of God,
or preachers of the gospel. Yet are all the disciples of
Christ, frequently warned to * take heed' that they be not
deceived by any, under that pretence, but diligently ex-
amining what is proposed unto them, they discern in
themselves what is good and evil. Nor doth the great
apostle himself require us to be followers of him, any
farther than he was a follower of Christ. They will find
small relief, who at the last day shall charge their sins on
the commands of others, whatever hope to the contrary
they are put into by our author. Neither will it be any ex-
cuse that we have done according to the precepts of men, if
we have done contrary to those of God. Ephraim, of old,
* was broken in judgment, because he willingly walked after
the commandment;' Hos. v. 11. But would not his obedi-
ence hallow, or at least excuse his action ? And would not
VOL. XXI. 2 A
354 TRUTH AND INNOCENCE
the authority of the king warrant his obedience? Or must
Ephraim now answer for the sin, and not he only that im-
posed the command ? But it seems that when Jeroboam sin-
ned, who at that time had this goodly creature of the public
conscience in keeping, he made Israel sin also, who obeyed
him. It is moreover a brave attempt to assert that private
men with respect to any of their moral actions, are not
properly 'sui juris,' have no power over their actions, are
not to be directed by their own judgments, or determined
by their own wills. This is Circe's rod, one stroke whereof
turned men into hogs. For to what purpose serve their
understandings, their judgments, their wills, if not to guide
and determine them in their actions? I think he would
find hard work, that should go about to persuade men to put
out their own eyes, or blind themselves, that they might
see all by one public eye. And I am sure it is no less un-
reasonable, to desire them to reject their own wills, under-
standings, and judgments, to be led and determined by a
public conscience ; considering especially that that public
conscience itself is a mere * tragelaphus/ which never had
existence in * rerum natura.' Besides, suppose men should
be willing to accept of this condition of renouncing their
own understandings and judgments, from being their guides
as to their moral actions ; I fear it will be found that indeed
they are not able so to do. Men's understandings, and their
consciences, are placed in them by him who made them, to
rule in them and over their actions in his name, and with re-
spect unto their dependence on him. And let men endeavour
it whilst they please, they shall never be able utterly to cast
off this yoke of God, and destroy this order of things, which
is by him inlaid in the principles of all rational beings. Men,
whilst they are men, in things that have a moral good or evil
in them or adhering to them, must be guided and determined
by their own understandings whether they will or no. And
if by any means, they stifle the actings of them at present,
they will not avoid that judgment, which, according to them,
shall pass upon them at the last day. But these things may
elsewhere be farther pursued. In the mean time the reader
may take this case as it is determined by the learned prelate
before mentioned, in his dialogue about subjection and obe-
dience against the Papists, whose words are as follow. Part
VINDICATED. 355
iii. p. 297. * Philand. If the prince establish any religion,
whatever it be, you must by your oath obey it. Theoph.
We must not rebel and take arms against the prince ; but
with reverence and humility serve God before the prince,
and that is nothino- aa'ainst our oath. Philand. Then is
not the prince supreme. Theoph. Why so? Philand.
Yourselves are superior, when you serve whom you list.
Theoph. As though to serve God according to his will,
were to serve whom we list, and not whom princes and all
others ought to serve. Philand. But you v/ill be judges,
when God is well served, and when not. Theoph. If you
can excuse us before God when you mislead us, we will
serve him as you shall appoint us ; otherwise, if every man
shall answer for himself, good reason he be master of his
own conscience, in that which toucheth him so near, and
no man shall excuse him for. Philand. This is to make
every man supreme judge of religion. Theoph. The poorest
wretch that is may be supreme governor of his own heart ;
princes rule the public and external actions of their coun-
tries, but not the consciences of men.' This in his days
was the doctrine of the church of England ; and as was
observed before, no person who then lived in it, knew better
what was so.
The sole inquiry remaining is. Whether the magistrate,
having establislied such a religion, as is idolatrous or super-
stitious, may justly and lawfully punish and destroy his sub-
jects, for their noncompliance therewithal? This is that,
which, if I understand him, our author would give counte-
nance unto; contrary to the common sense of all Christians,
yea, of common sense itself. For whereas he interweaves his
discourse with suppositions, that men may mistake in re-
ligion, and abuse it ; all such interpositions are purely so-
phistical, seeing the case proposed to resolution, which
ought in the whole to be precisely attended unto, is about
the refusal to observe and practise a religion idolatrous or
superstitious. Of the like nature is that argument, which
alone he makes use of here and elsewhere, to justify his
principles ; namely, the necessity of government ; and how
much better the worst government is, and the most depraved
in its administration, than anarchy or confusion. For as
this by all mankind is unquestioned; so I do not think there
2 a2
356 TRUTH AND INNOCENCE
is any one among them, who can tell how to use this con-
cession to our author's purpose. Doth it follow, that be-
cause magistrates cannot justly nor righteously prescribe
an idolatrous religion, and compel their subjects to the pro-
fession and obedience of it ; and because the subjects cannot,
nor ought to yield obedience therein, because of the ante-
cedent and superior power of God over them : that there-
fore anarchy or confusion must be preferred before such an
administration of government? Let the magistrate com-
mand what he will in religion, yet whilst he attends unto
the ends of all civil government, that government must
needs be every way better than none ; and is by private
Christians to be borne with, and submitted unto, until God in
his providence shall provide relief. The primitive Christians
lived some ages in the condition described ; refusing to ob-
serve the religion required by law; and exercising them-
selves in the worship of God, which was strictly forbidden.
And yet neither anarchy, nor confusion, nor any disturbance
of public tranquillity did ensue thereon. So did the Protes-
tants here in England in the days of queen Mary, and some
time before. The argument, which he endeavours in these
discourses to give an answer unto, is only of this importance :
If the supreme magistrate may command what religion he
pleaseth, and enact the'observation of it under destructive
penalties ; whereas the greatest part of magistrates in the
world will and do prescribe such religions and ways of di-
vine worship, as are idolatrous or superstitious, which their
subjects are indispensably bound in conscience not to com-
ply withal; then is the magistrate justified in the punishing
of men for their serving of God as they ought ; and they may
suffer as evil doers, in what they suffer as Christians. This,
all the world over, will justify them that are uppermost, and
have power in their hands (on no other ground, but because
they are so, and have so), in their oppressions and destruc-
tions of them, that being under them in civil respects, do
dissent from them in things religious. Now whether this
be according to the mind of God or no, is left unto the
judgment of all indifferent men. We have, I confess, I know
not how many expressions interposed in this discourse, as
was observed, about sedition, troubling of public peace,
men being turbulent against prescribed rules of worship.
VINDICATED. 357
whereof if he pretend, that every peaceable dissenter and
dissent from what is publicly established in religious wor-
ship, are guilty, he is a pleasant man in a disputation ; and,
if he do any thing, he determines his case proposed on the
part of compliance with idolatrous and superstitious wor-
ship. If he do not so, the mention of them in this place is
very importune and unseasonable. All men acknowledge,
that such miscarriages and practices may be justly coerced
and punished. But what is this to a bare refusal to comply
in any idolatrous worship, and a peaceable practice of what
God doth require, as that which he will accept and own?
But our author proceeds to find out many pretences, on
the account whereof, persons whom he acknowledgeth to
be innocent and guiltless, may be punished. And though
their 'apprehensions in religion be not,' as he saith, 'so much
their crime, as their infelicity, yet there is no remedy, but it
must expose them to the public rods and axes;' p. 219. I
have heard of some wise and righteous princes, who have
affirmed, that they had rather let twenty guilty persons go
free, than punish or destroy one that is innocent. This
seems to render them more like him, whose vicegerents
they are, than to seek out colourable reasons for the pu-
nishment of them, whom they know to be innocent ; which
course is here suggested unto them. Such advice might
be welcome to him, whom men called ttijXov ai/naTt
Trefjivpa/xivov, ' clay mingled and leavened with blood;'
others no doubt will abhor it, and detest it. But what
spirit of meekness and mercy our author is acted by, he
discovereth in the close of this chapter, p. 223. for, saith he,
' it is easily imaginable how an honest and well-meaning
man may, through mere ignorance, fall into such errors,
which, though God will pardon, yet governors must punish.
His integrity may expiate the crime, but cannot prevent the
mischief of his error. Nay, so easy is it for man to deserve
to be punished for their consciences, that there is no nation
in the world, in which (were government rightly understood
and duly managed) mistakes and abuses of religion would
not supply the galleys with vastly greater numbers, thaii
villany.' There is no doubt, but that if Phaeton get into
the chariot of the sun, the world will be sufficiently fired.
And if every Absalom who thinks he understands govern-
358 TRUTH AND INNOCENCE
ment and the due management of it, better than its present
possessors, were enthroned, there would be havoc enough
made among mankind. But blessed be God, who in many
places, hath disposed it into such hands, as under whom;,
those who desire to fear and serve him according to his will,
may yet enjoy a more tolerable condition than such adver-
saries are pleased withal. That honest and well-meaning
men, falling into errors about the worship of God, through
their own ignorance, wherein their * integrity may expiate
their crime ; must be punished, must not be pardoned ;'
looks, methinks, with an appearance of more severity than
it is the will of God that the world should be governed by ;
seeing one snd of his instituting and appointing government
among men, is, to represent himself in his power, goodnesS;,
and wisdom unto them. And he that shall conjoin another
assertion of our author, namely, that it is * better and more
eligible to tolerate debaucheries and immoralities in conver-
sation, than liberty of conscience for men to worship God
according to those apprehensions which they have of his
will ;' with the close of this chapter, * that it is so easy for
men to deserve to be punished for their consciences, that
there is no nation in the world, in which, were government
rightly understood, and duly managed, mistakes and abuses
of religion would not supply the galleys with vastly greater
numbers, than villany ;' will easily judge with what spirit,
from what principles, and with what design, this whole dis-
course was composed.
But I find myself, utterly besides and beyond ray inten-
tion, engaged in particular controversies : and finding by
the prospect I have taken of what remains in the treatise
under consideration ; that it is of the same nature and im-
portance, with what is past, and a full continuation of those
opprobrious reproaches of them whom he opposeth ; and
open discoveries of earnest desires after their trouble and
ruin, which we have now sufficiently been inured unto ; I
shall choose rather here to break off this discourse, than
farther to pursue the ventilation of those differences, wherein
I shallnotwillingly,orof choice, at any time engage. Besides,
what is in the whole discourse of especial and particular
controversy, may be better handled apart by itself: as pro-
bably ere long it will be; if this new representation of old
VINDICATED. 359
pretences, quickened by invectives, and improved beyond all
bounds and measures formerly fixed or given unto them, be
judged to deserve a particular consideration. In the mean
time this author is more concerned than I, to consider,
v^rhether those bold incursions, that he hath made upon the
ancient boundaries and rules of religion, and the consciences
of men ; those contemptuous revilings of his adversaries,
which he hath almost filled the pages of his book withal ;
those discoveries he hath made of the want of a due sense
of the weaknesses and infirmities of men, which himself
wants not; and of fierce, implacable, sanguinary thoughts
against them, v/ho appeal to the judgment-seat of God, that
they do not in any thing dissent from him or others, but
out of a reverence of the authority of God, and for fear of
provoking his holy majesty ; his incompassionate insulting
over men in distresses and sufferings, will add to the comfort
of that account, which he must shortly make before his
Lord and ours.
To close up this discourse ; the principal design of the
treatise thus far surveyed, is to persuade or seduce sovereign
princes or supreme magistrates unto two evils, that are in-
deed inseparable, and equally pernicious to themselves and
others. The one of these is, to invade or usurp the throne
of God ; and the other, to behave themselves therein unlike
him. And where the one leads the way, the other will
assuredly follow. The empire over religion, the souls and
consciences of men in the worship of God, hath hitherto
been esteemed to belong unto God alone, to be a peculiar
jewel in his glorious diadem. Neither can it spring from
any other fountain but absolute and infinite supremacy,
such as belongs to him, as he hath alone, who is the first
cause and last end of all. All attempts to educe it from, or
to resolve itinto, any other principle are vain, and will prove
abortive. But here the sons of men are enticed to say with
him of old, 'We will ascend into heaven ; we will exalt our
throne above the stars of God ; we will sit upon the mount
of the congregation, in the sides of the north; we will as-
cend above the heights of the clouds ; we will be like the
Most High.' For wherein can this be effected ? What lad-
ders have men to climb personally into heaven ? And who
shall attend them in their attempt? It is an assuming of a
360 TRUTH AND INNOCENCE
dominion over the souls and consciences of men in the Wof"
ship of God, wherein and whereby this may be pretended,
and therein alone. And all this description of the inva-
sion of the throne of God, whence he, who did so, is com-
pared to Lucifer, who sought supremacy in heaven; is but
the setting up of his power in and over the church in its
worship, which was performed in the temple, the mount
of the congregation, and in Zion, on the north of the city
of Jerusalem; Isa. xiv. This now princes are persuaded
unto : and can scarce escape without reproaches, whei'e
they refuse or omit the attempting of it. Suppose they be
prevailed with, to run the hazard and adventure of such an
undertaking ; what is it that they are thereon persuaded
unto ? How are they directed to behave themselves after
they have assumed a likeness unto theMostHigh, and exalted
themselves to his throne? Plainly that which is now ex-
pected from them, is nothing but wrath, fury, indignation,
persecution, destructions, banishments, ruin of the persons
and families of men innocent, peaceable, fearing God, and
useful in their several stations, to satisfy their own wills, or
to serve the interests ofother men. Is this to act like God,
whose power and authority they have assumed, or like to
his greatest adversary ? Doth God deal thus in this world,
in his rule over the souls of men? Or is not this that
which is set out in the fable of Phaeton, that he, who takes
the chariot of the sun, will cast the whole world into a com-
bustion? So he, who of old is supposed to have affected
the throne of God, hath ever since acted that cruelty to his
power, which manifests what was his design therein, and
what would have been the end of his coveted sovereignty.
And whoever at any time shall take to himself that power
that is peculiar to God, will find himself left in the exercise
of it, to act utterly unlike him, yea, contrary unto him.
Power, they say, is a liquor, that let it be put into what
vessel you will, it is ready to overflow : and as useful as it
is, as nothing is more to mankind in this world, yet when it
is not accompanied with a due proportion of wisdom and
goodness, it is troublesome if not pernicious to them con-
cerned in it. The power of God is infinite, and his so-
vereignty absolute : but the whole exercise of those glorious
dreadful properties of his nature, is regulated by wisdom
VINDICATED. 361
and goodness, no less infinite than themselves. And as he
hath all power over the souls and consciences of men ; so
he exercises it with that goodness, grace, clemency, patience,
and forbearance, which I hope we are all sensible of. If
there be any like him, equal unto him in these things, I will
readily submit the whole of my religion and conscience unto
him, without the least hesitation. And if God, in his do-
minion and rule over the souls and consciences of men, do
exercise all patience, benignity, long-suffering, and mercy ;
' for it is his compassion that we are not consumed ;' doth
he not declare, that none is meet to be intrusted with that
power and rule, but they, who have those things like him-
self: at least, that in what they are or may be concerned in
it, they express, and endeavour to answer his example? In-
deed, sovereign princes and supreme magistrates are God's
vicegerents, and are called gods on the earth ; to represent
his power and authority unto men in government, within
the bounds prefixed by himself unto them, which are the
most extensive that the nature of things is capable of; and
in so doing, to conform themselves and their actings to hira
and his, as he is the great monarch, the prototype of all
rule and the exercise of it, in justice, goodness, clemency,
and benignity ; that so the whole of what they do may tend
to the relief, comfort, refreshment, and satisfaction of man-
kind, walking in the ways of peace and innocency, in answer
unto the ends of their rule, is their duty, their honour, and
their safety. And to this end, doth God usually and ordi-
narily furnish them with a due proportion of wisdom and
understanding : for they also are of God ; he gives them an
understanding suited and commensurate to their work ; that
what they have to do, shall not ordinarily be too hard for
them : nor shall they be tempted to mistakes and miscar-
riages from the work they are employed about, which he
hath made to be their own. But if any of them shall once
begin to exceed their bounds, to invade his throne, and to
take to themselves the rule of any province, belongino- pe-
culiarly and solely to the kingdom of heaven ; therein a
conformity unto God in their actings is not to be expected.
For be they never so amply furnished with all abilities of
mind and soul for the work, and those duties which are their
own, which are proper unto them; yet they are not capable
362 TRUTH AND INNOCENCE
of any such stores of wisdom and goodness, as should fit
them for the work of God, that which peculiarly belongs to
his authority and power. His power is infinite ; his autho-
rity is absolute ; so are his wisdom, goodness, and patience.
Thus he rules religion, the souls and consciences of men.
And when princes partake in these things, infinite power,
infinite wisdom, and infinite goodness, they may assume
the same rule and act like him. But to pretend an interest
in the one and not in the other, will set them in the greatest
opposition to him. Those, therefore, who can prevail with
magistrates to take the power of God over religion, and the
souls of men in their observance of it, need never fear that
when they have so done, they will imitate him in his pa-
tience, clemency, meekness, forbearance, and benignity ;
for they are no way capable of these things in a due propor-
tion to that power, which is not their own ; however they
may be eminently furnished for that which is so. Thus
have we known princes (such as Trajan, Adrian, Julian of
old), whilst they kept themselves to their proper sphere,
ordering and disposing the affairs of this world, and all
things belonging to public peace, tranquillity, and welfare,
to have been renowned for their righteousness, moderation,
and clemency, and thereby made dear to mankind ; who,
when they have fallen into the excess of assuming divine
power over the consciences of men and the worship of God,
have left behind them such footsteps and remembrances of
rage, cruelty, and blood in the world, as make them justly
abhorred to all generations. This alone is the seat and
posture, wherein the powers of the earth are delighted with
the sighs and groans of innocent persons, with the fears and
dread of them that are and would be at peace ; with the
punishment of their obedient subjects ; and the binding of
those hands of industry, which would willingly employ
themselves for the public good and welfare. Take this
occasion out of the way, and there is nothing that should
provoke sovereign magistrates to any thing that is grievous,
irksome, or troublesome to men peaceable and innocent ;
nothing that should hinder their subjects from seeing the
presence of God with them in their rule, and his image upon
them in their authority, causing them to delight in the
thoughts of them, and to pray continually for their con-
VINDICATED. 363
liiiuance and prosperity. It may be some may be pleased
for a season with severities against dissenters, such as con-
cerning whom we discourse ; who falsely suppose their in-
terest to lie therein. It may be they may think meet, rather
to have all ' debaucheries of life and conversation tolerated/
than liberty for peaceable men to worship God, according to
their light and persuasion of his mind and will ; as tlie mul-
titude was pleased of old with the cry of, * release Barrabas,
and let Jesus be crucified ;' magistrates themselves will at
length perceive, how little they are beholden to any, who
importunately suggest unto them fierce and sanguinary
counsels in these matters. It is a saying of jMaximilian
the emperor, celebrated in many authors ; ' Nullum,' said
he, ' enormius peccatum dari potest, quam in conscientias
imperium exercere velle. Qui enim conscientiis imperare
volunt, ii arcem coeli invadunt, et plerumque terree posses-
sionem perdunt.' Magistrates need not fear, but that the
open wickedness a.nd bloody crimes of men, will supply
them with objects to be examples and testimonies of their
justice and severity. And methinks it should not be judged
an unequal petition by them, who rule in the stead and fear
of God, that those who are innocent in their lives, useful in
their callings and occasions, peaceable in the Lord, might
not be exposed to trouble, only because they design and
endeavour, according to their light, which they are invinci-
bly persuaded to be from God himself, to take care, that
they perish not eternally. However I know, I can mind
them of advice, which is ten thousand times more their in-
terest to attend unto, than to any that is tendered in the
treatise we have had under consideration, and it is that
given by a king, unto those that should partake of the like
royal authority \vith himself; Psal. ii. 10 — 12. * Be wise
now therefore, O ye kings ; be instructed, ye judges of the
earth. Serve the Lord with fear, and rejoice with trembling.
Kiss the Son, lest he be angry, and ye perish from the way,
when his wrath is kindled but a little ; blessed are all they
that put their trust in him.' And he who can inform me,
how they can render themselves more like unto God, more
acceptable unto him, and more the concern and delight of
mankind, than by relieving peaceable and innocent persons
from their fears, cares, and solicitousness about undeserved
364 TRUTH AN]:> INNOCENCE
evils, or from the suffering of such things, which no mortal
man can convince them that they have merited to undergo
or suffer ; he shall have my thanks for his discovery.
And what is it that vv'e treat about? What is it, that
a little truce and peace is desired unto, and pleaded for?
What are the concerns of public good therein ? Let a little
sedate consideration be exercised about these things, and the
causelessness of all the wrath we have been conversing withal
will quickly appear. That there is a sad degeneracy of
Christianity in the veorld, amongst the professors of Chris-
tian religion, from the rule, spirit, worship, and conversation
of the first Christians, who in all things observed and ex-
pressed the nature, virtue, and power of the gospel, all must
acknowledge, and many do complain. Whatever of this
kind comes to pass, and by what means soever, it is the in-
terest and design of them, who are present gainers by it in
the world, to keep all things in the posture, that yields
them their advantage. Hence upon every appearance of an
alteration, or apprehension that any will desert the ways of
worship wherein they have been engaged, they are cast into
a storm of passion and outrage, like Demetrius and the rest
of the silversmiths, pretending divisions, present settlement,
ancient veneration, and the like ; when their gain and ad-
vantage, whether known or unknown to themselves, is that,
which both influenceth them with such a frame of spirit,
and animates them to actings suitable thereunto. Thus in
the ages past there was so great and universal an apostacy,
long before foretold, overspreading Christianity, that by in-
numerable sober persons it was judged intolerable: and
that, if men had any regard to the gospel of Christ, their
own freedom in the world, or everlasting blessedness, there
was a necessity of a reformation, and the reduction of the
profession of Christian religion unto some nearer conformity
to the primitive times and pattern. Into this design sundry
kings, princes, and whole nations engaged themselves,
namely, what lay in them, and according to the sentiments
of truth they had received, to reduce religion unto its pris-
tine glory. What wrath, clamours, fury, indignation, re-
venge, malice, this occasioned in them whose subsistence,
wealth, advantages, honour, and reputation, all lay in pre-
serving things in their state of defection and apostacy, is
VINDICATED, 365
known to all the world. Hence therefore arose bloody per-
secutions in all, and fierce wars in many nations, where this
thing was attempted ; stirred up by the craft and cruelty of
them who had mastered and managed the former declen-
sions of religion to their own use and advantage. The guilt
of which mischiefs and miseries unto mankind, is by a late
writer amongst ourselves, contrary to all the monuments of
times past, and confessions of the adversaries themselves,
endeavoured to be cast on the reformers. However, a work
of reformation was carried on in the world, and succeeded
in many places : in none more eminently, than in this nation
wherein we live. That the end aimed at, which was pro-
fessedly the reduction of religion to its ancient beauty and
glor}'^ in truth and worship, is attained amongst us, some
perhaps do judge, and absolutely acquiesce therein : and
for my part I wish we had more did so. For, be it spoken,
as I hope, without oflence on the part of others, so without
fear of giving it, or having it taken, on my own; there are
among many, such evident declensions from the first esta-
blished reformation, towards the old or a new, and it may
be worse apostacy ; such an apparent weariness of the prin-
cipal doctrines and practices, which enlivened the reforma-
tion; as I cannot but be troubled at, and wherewith many
are offended. For although I do own a dissent from some
present establishments in the church of England, yet I have
that honour for the first reformers of it, and reformation it-
self; that love to the truth declared and established in it;
that respect to the work and grace of God, in the conversion
of the souls of thousands by the ministry of the word in
these, nations ; that I cannot but grieve continually to see
the acknowledged doctrines of it deserted, its ancient prin-
ciples and practices derided, its pristine zeal despised by
some who make advantage of its outward constitution ; in-
heriting the profits, emoluments, and wealth which the
bounty of our kings have endowed it withal ; but not its
spirit, its love, its steadfastness in owning the Protestant
truth and cause. But to return ; for these things may bet-
ter elsewhere be complained of, seeing they relate only to
particular persons. That what is done in reformation be
established ; that any farther public work of the same nature
attempted; or the retrievement of what is done to its orioinal
366 TRUTH AND INNOCENCE
condition and estate, belongs to the determination of the
supreme magistrate, and to that alone. Private persons
have no call, no warrant to attempt any thing unto those
purposes. However many there are, who dislike some ec-
clesiastical constitutions and modes of outward worship,
which have been the matter of great contests from the first
reformation : but much more dislike the degeneracy from
the spirit, way, and principles of the first reformers before
mentioned, which in some at present they apprehend. And
therefore though many seem to be at a great distance from
the present established forms of the church of England ;
yet certainly all who are humble and peaceable, when they
shall see the ministry of the church, as in former days in
some measure, acted rightly and zealously towards the
known ends of it, and such as are undeniably by all ac-
knowledged, namely, the conviction of the world, the con-
version of souls, and edification of them that do believe ;
and the discipline of it exercised, in a conformity at least
to the rule of the discipline of the secular powers of the
earth, ' not to be a terror to the good, but to them that do
evil ;' and in these things a demonstration of the meekness,
humility, patience, forbearance, condescension to the weak-
ness, mistakes, errings, and wanderings of others, which
the gospel doth as plainly and evidently require of us, as it
doth, that we should believe in Jesus Christ; will continu-
ally pray for its prosperity, though they cannot themselves
join with it in sundry of its practices and ways. In the
mean time, I say, such persons as these, in themselves and
for their own concerns, do think it their duty, not absolutely
to take up in what hath been attained amongst us ; much
less in what" many are degenerated into; but to endeavour
the reduction of their practice in the worship of God, to
what was first appointed by Jesus Christ ; as being per-
suaded, that he requires it of them ; and being convinced,
that in the unspeakable variety that is in human constitu-
tions, rest unto their souls and consciences is not otherwise
to be obtained. And if at the same time they endeavour
not to reduce the manner and course of their conversation
to the same rule and example, by which they would have
their worship of God regulated; they are hypocrites. Short
enough, no doubt, they come in both of perfection ; but
VINDICATED.
367
both they profess to aim equally at. And herein alone can
their consciences find rest and peace. In the doctrine of
faith, consented on in the first reformation, and declared in
the allowed writings of the church of England, they agree
with others; and wish with all their hearts they had more to
agree withal. Only they cannot come up to the practice of
some things in the worship of God ; which being confessedly
of human prescription, their obedience in them would lie in
a perfect contradiction to their principal design before
mentioned. For those things being chosen out from a
great multitude of things of tlie same nature, invented by
by those whose authority was rejected in the fivst r.eforma-
tion, or reduction of religion from its catholic apostacy ;
they suppose, cannot justly be imposed on them; they are
sure, cannot be honestly received by them, whilst they de-
sign to reduce themselves unto the primitive rules and ex-
amples of obedience. In this design they profess them-
selves ready to be ruled by, and to yield subjection unto,
any truth or direction, that can or may be given them from
the word of God, or any principles lawfully from thence
educed. How their conviction is at present attempted, let
the book under consideration, and some late unparalleled
and illegal acts of violence, conformable to the spirit of it,
be a testimony. But in the management of their design,
they proceed on no other principles, than those of the
liberty of judgment (of discretion or discerning they call
it), for the determining of themselves and their own prac-
tices, in what they believe and profess about religion, and
the liberty of their consciences from all human impositions,
thiU were owned, pleaded, and contended for by the first
reformers, and the most learned defenders of the church of
England, in their disputations against the Papists ; those
they will stand to, and abide by : yea, than what are war-
ranted by the principles of our nature and constitution ; for
no man practiseth any thing, nor can practise it, but ac-
cording to his own will and choice.
Now in these things, in their principle, or in their ma-
nagement of it, it may be they are mistaken ; it may be they
are in an error ; or under many mistakes and errors. But
from their integrity they know themselves innocent, even
in their mistakes. And it is in the nature of men to think
368 TRUTH AND INNOCENCE
strange of sedate violences, that befall them without their
demerit, and of suffering by law without any guilt. Their
design of reducing themselves in worship and conversation
to the primitive pattern, they openly avow : nor dare any
directly condemn that design ; nor can they be convinced
of insincerity in what they profess. And shall they be de-
stroyed, if they miss it in some matters of smaller concern-
ment? which, whatever some may boast of, is not hitherto
tolerably proved. Shall now their dissent in religious ob-
servances on this occasion, and those, and that about things
mostly and chiefly, if not only, that appear neither name
nor thing in the Scripture, be judged a crime not to be ex-
piated, but by their ruin ? Are immoralities or vicious de-
baucheries rather to be tolerated, or exempted from punish-
ment, than such a dissent ? What place of Scripture in the
Old or New Testament, which of the ancient fathers of the
church, do speak at this rate ? Opinions inconsistent with
public tranquillity, with the general rules of moral duties in
all relations and conditions ; practices of any tendency in
themselves to political disturbances, are by none pleaded
for. Mere dissent itself, with different observances in the
outward worship of God, is by some pretended indeed to
be a civil disturbance. It hath always been so by some,
even by those, whose own established ways have been su-
perstitious and idolatrous. But wise men begin to smile,
when they hear private interest pleaded as public good, and
the affections which it begets, as the common reason of
things. And these pretences have been by all parties, at
one time or another, refuted and discarded. Let the merit
of the cause be stated and considered, which is truly as
above proposed, and no other: set aside prejudices, animo-
sities, advantages from things past and by-gone in political
disorders and tumults, wherein it hath no concern ; and it
will quickly appear how little it is, how much, if possible,
less than nothing, that is or can be pleaded for the coun-
tenancing of external severity in this case. Doth it suit
the spirit of the gospel, or his commands, to destroy good
wheat, for standing, as is supposed, a little out of order,
who would not have men pluck up the tares, but to let
them stand quietly in the field until harvest ? Doth it answer
his mind to destroy his disciples, who profess to love and
VINDICATED. 369
obey him, from the earth ; who blamed his disciples of old
for desiring to destroy the Samaritans, his enemies, with
fire from heaven ? We are told, that he who ' was born
after the flesh, persecuted him who was born after the
promise :' and a work becoming him it was. And if men
are sincere disciples of Christ, though they may fall into
some mistakes and errors, the outward persecuting of them
on that account will be found to be of the works of the
flesh. It is certain, that for those in particular, who take
upon them, in ajiy place or degree, to be ministers of the
gospel, there are commands for meekness, patience, and for-
bearance, given unto them ; and it is one of the greatest
duties incumbent on them, to express the Lord Jesus Christ
in the frame of his mind and spirit unto men ; and that
eminently in his meekness and lowliness, which he calls us
all in an especial manner to learn of him. A peculiar con-
formity also to the gospel, to the holy law of love, self-
<ienial, and condescension, is required of them ; that they
may not in their spirits, ways, and actings, make a false
representation of him, and that which they profess.
I know not therefore whence it is come to pass, that
this sort of men do principally, if not only, stir up magis-
trates and rulers to laws, severities, penalties, coercions,
imprisonments, and the like outward means of fierce and
carnal power, against those, who in any thing dissent from
them in religion. Generally abroad throughout Christendom,
those in whose hands the civil powers are, and who may be
supposed to have inclinations unto the severe exercise of
that power w^hich is their own, such as they think possibly
may become them as men and governors, would be inclin-
able to moderation towards dissenters, were they not excited,
provoked, and wearied by them, who pretend to represent
-Jesus Christ to the world ; as if any earthly potentate had
more patience, mercy, and compassion, than he. Look on
those Lutheran countries where they persecute the Cal-
vinists ; it is commonly declared and proved, that the ma-
gistrates, for the most part, would willingly bear with those
dissenters, were they not stirred up continually to severities
by them, whose duty it were to persuade them to clemency
and moderation, if in themselves they were otherwise in-
clined. And this hath ruined the interest of the Protectant
VOL. XXI. 2 B
370 TRUTH AND INNOCENCE
religion in Germany, in a great measure. Do men who de-
stroy no more than they can, nor punish more than they
are able, and cry out for assistance where their own arm
fails them, render themselves hereby like to their heavenly
Father? Is this spirit from above? Doth that, which is
so, teach men to harass the consciences of persons, their
brethren and fellow-servants, on every little difference in
judgment and practice about religious things? Whom
will such men fulfil the commands of patience, forbear-
ance, waiting, meekness, condescension, that the gospel
abounds with, towards ? Is it only towards them who are
of the same mind with themselves ? They stand in no need
of them: they stand upon the same terms of advantage with
themselves. And for those that dissent, ' Arise, kill, and eat,*
seems to be the only command to be observed towards them.
And why all this fierceness and severity? Let men talk
what they please, those aimed at, are peaceable in the land ;
and resolve to be so, whatever may befall them. They de-
spise all contrary insinuations. That they are, in their sta-
tions severally, useful to the commonwealth, and collectively,
in their industry and trading, of great consideration to public
welfare, is now apparent unto all indifferent men. It is, or
must be, if it be for any thing (as surely no men delight in
troubling others for trouble sake), for their errors and mis-
takes, in and about the worship of God. All other pleas
are mere pretences of passion and interest. But who judgeth
them to be guilty of errors ? Why those that stir up others
to their hurt and disquietment. But is their judgment in-
fallible? How if they should be mistaken themselves in
their judgment ? If they are, they do not only err, but per-
secute others for the truth. And this hath been the general
issue of this matter in the world: error hath persecuted
truth ten times, for truth's once persecuting of error. But
suppose the worst ; suppose them in errors and under mis-
takes ; let it be proved, that God hath appointed that all
men who so err should be so punished, as they would have
nonconformists, and though I should believe them in the
truth, I would never more plead their cause. And would
these men be willingly thus dealt withal, by those who
judge, or may judge them to err ? It may be some would ;
because they have a good security, that none shall ever
VINDICATED, 371
judge them so to do, who hath power to punish them; for
they will be of his mind. But sure none can be so abso-
lutely confined unto themselves, nor so nniversally in all
their affections and desires unto their own personal con-
cerns, as not to have a compassion for some or other, who
in one place or other are judged to err by them, who have
power over them to affix what guilt they please unto that,
which is not their crime. And will they justify all their
oppressors? All men have an equal right in this matter;
nothing is required, but being uppermost, to make a differ-
ence. This is that, which hath turned Christendom into a
shambles, whilst every prevailing party hath judged it
their duty and interest to destroy them that do dissent
from them.
Once more ; what name of sin or wickedness will they
find to affix to these errors ? ' Nullum criminis nomen, nisi
nominis crimen.* No man errs willingly, nor ought to be
thought to tempt or seduce his own will, when his error is
to his disadvantage ; and he is innocent whose will is wot
guilty. Moreover, those pretended errors in our case are
not in matters of faith ; nor, for the most part, in or about
the worship of God, or that which is acknowledged so to
be ; but in or about those things, which some think it con-
venient to add unto it, or conjoin with it. And what quiet-
ness, what peace is there like to be in the world, whilst the
sword of vengeance must be continually drawn about these
things? Counsels of peace, patience, and forbearance,
would certainly better become professors of the gospel and
preachers of everlasting peace, than such passionate and
furious enterprises for severity as we meet withal.
And I no way doubt, but that all generous, noble, and
heroic spirits, such as are not concerned in the impaled
peculiar interest and advantages of some, and do scorn the
pedantic humours of mean and emulous souls ; when once a
few more clouds of prejudices are scattered, will be willing
to give up to God the glory of his sovereignty over the
consciences of men ; and despise the thoughts of giving
them disquietments for such things, as they can no way
remedy ; and which hinder them not from being servants of
God, good subjects to the king, and useful in their respec-
tive lots and conditions.
2 b2
372 TRUTH AND INNOCENCE VINDICATED,
And now instead of those words of Pilate, * What I have
written, I have written,' which though uttered by him mali-
ciously and despitefully, as was also the prophecy of Caia-
phas, were by the holy, wise providence of God, turned into
a testimony to the truth ; I shall shut up this discourse
with those of our Saviour, which are unspeakably more our
concernment to consider; Matt. xxiv. 45 — 51. ' Who then
is a faithful and wise servant, whom his lord hath made
ruler over his household, to give them meat in due season ?
Blessed is that servant, whom his lord, when he cometh, shall
find so doing. Verily I say unto you, that he shall make
him ruler over all his goods. But and if that evil servant
shall say in his heart. My lord deferreth his coming ; and
shall begin to smite his fellow-servants, and to eat and drink
with the drunken ; the lord of that servant shall come in
a day when he looketh not for him, and in an hour that he
is not aware of, and shall cut him asunder, and appoint
him his portion with the hypocrites : there shall be weeping
and gnashing of teeth.'
INDULGENCE AND TOLERATION
CONSIDERED :
IN
A LETTER
UNTO
A PERSON OF HONOUR.
INDULGENCE AND TOLERATION
CONSIDERED.
Sir,
I HAVE considered the discourses sent me, published lately
about Indulgence and Toleration. At their first view, I
confess I was not a little surprised with their number, as
not understanding the reason of their multiplication at this
time, nor what it was that had made them swarm so unsea-
sonably. Upon their perusal, I quickly perceived a defect
in them all, which could no other ways be supplied : whether
it be so by this means or no, impartial men will judge. The
design seems to have been, that what is wanting in them
singly in reason, may jointly be made up in noise; and their
respective defects in argument be supplied by their com-
munion in suffrage. It will doubtless be the wisdom of
those who are concerned in what they oppose, to stand out
of their way, at least until the storm is over.
Omnis campis difFugit arator
Oranis et agricola,
Dum pluit in terris, ut possint sole reducto
Exercere diem.
Their reason will be better attended to, when this earnestness
hath a little spent itself; for men who have attained more
than perhaps they ever aimed at, at least than they had just
reason to expect, have commonly for a while strong desires
to secure their possessions, which time and a due considera-
tion of their title and interest may somewhat calm and allay.
In the mean time, because you expect it, I shall give you a
brief account of my thoughts concerning the matter treated
of by them ; and if that do not too long detain me, of the
reasonings also which they make use of. Some things I do
much commend their ingenuity in ; for whereas two things
were proposed to them, a compliance with some by way of
376 INDULGENCE AND
condescension, and a forbearance of others by way of mo-
deration, they equally declare against them both. They
will neither admit others to them, but upon their own terms
to the utmost punctilio ; nor bear with any in their dissent
from them in the least different observances, but all must be
alike pursued by law and force, to their ruin. Whether this
seem not to be the frame of men's spirits, whose ' fortune
and power' (as one of them speaks) * tempts them to an in-
solency,' sober and disinterested persons will judge. The
minds, I confess, of fortunate men are for the most part
equal unto their successes, and what befalls them, they
count their due. Nothing else could persuade these men
that they alone were to be esteemed Englishmen, and that
not only as unto all privileges and advantages attending that
title ; but so far also, as to desire that all who differ from
them should be exterminated from their native soil. It
were well if we could see more of their endeavours to merit
so high a favour, more of that usefulness and advantage
which they bring to the kingdom, that might countenance
them in pleading that they alone ought to be in it. For my
part, I can see little consistency with Christianity, humanity,
or prudence in these resolutions. For certainly, if that be
Christian religion which we are taught in the gospel, it in-
clines men, especially those who are teachers of it (such as
the authors of these discourses, at least most of them, seem
to be), unto a greater condescension than that expressed
upon the causes, and for the ends of its being desired. The
request of some for a condescension seem to be no more, but
that the rulers of the church would forbear the prescription
and imposition of such things on the consciences and
practice of men (for it is vain to pretend that conscience is
not concerned in practice in the worship of God), as there
is not one word about, nor any thing inclining, leading, or
directing towards, in the whole Bible, that were never
thought of, mentioned, or commanded by Jesus Christ, or
his apostles, or any apostolical men ; that if they had not
unhappily fallen upon the minds of some men to invent,
none knows who, nor where, nor when, would have had no
concernment in Christian religion.
They indeed who impose them, say they are things m~
TOLERATION CONSIDERED. 377
different. But the differences that have been almost this
hundred years about these things indifferent, is enough to
frighten and discourage unbiassed men from having any
thing to do with them. And what wise man, methinks,
would not at length be contented that these differences and
indifferent things may be parted with altogether? Besides,
they on whom they are imposed, account them not so : they
look upon them as unlawful for them to use and practis.e
(all circumstances considered), at least most of them do so.
And they plead by the important argument of their suffer-
ings, that it is merely on the account of conscience that
they do not conform unto them. Others think that it is not
so ; but I am sure it is possible that it may be so ; and if it
be so, they cannot use them without endangering the eternal
ruin of their own souls ; though others may speed otherwise
in their observances, who have other thoughts and appre-
hensions of their nature and use. And yet, on the other
side, if those that impose these things can make it appear
with any probability (I had almost said if they would but
pretend) that they were obliged in conscience to impose
them, by my consent there should be an end of this strife.
But whilst there is this left-handed contest, real will and
pretended prudence fighting against conscience and duty,
it is like to be untoward and troublesome. And for what
end is it that some desire that there might be at least some
relaxation as to the present severe impositions of some of
the things which are thus contended about? They say it
is merely that they might serve God in the gospel to the
good of others, without sinning against him, to the ruin of
themselves. They speak particularly unto men who profess
it to be their calling, their work, their design, to promote
the blessed ends of the gospel towards the souls of men :
they desire of them that they may have leave to come and
help them in reference unto this end. Nor can it be pre-
tended, that they themselves are sufficient for the work,
and that they have no need of the assistance of others: God
and men know that this cannot be reasonably pleaded.
And this is a business which, certainly by such men as
profess themselves to be guides and rulers of the church,
can hardly be justified unto him who is the great Lord of it.
When the disciples found some casting out of * devils in his.
378 INDULGENCB, AND
name/ they rebuked them, because they ' followed not with
them ;' a worse and greater nonconformity than that which
some are now charged withal; and yet the rebuke of others
procured only one to themselves. He said well of old, con-
cerning those who contended to promote common good ;
ayaOrj 8' epig tJSe ^poroiai. ' This is a good strife for mortal
men :' so is that which is for promoting of the good of the
souls of men by the preaching of the gospel; and shall it
be forbid for such things,
Qua3 dicere nolo,
of SO little importance are they in this matter, which hath
an influence into eternity ? What is answered unto this re-
quest? Stories are told of things past and gone ; scattered
interest, dissolved intrigues, buried miscarriages, such' as
never can have any aspect on the present posture of affairs
and minds of men in this nation, are gathered together, and
raked out of their graves, to compose mormoes for the
afFrightment of men from a regard to the ways of peace and
moderation : this they enlarge upon, with much rhetoric,
and some little sophistry ; like him of old, of whom it was
said, that being charged with other things,
Crhnina rasis
Librat in antitbetis ; doctas posuisse figures
Laudatur.
Many inconveniences are pretended, as like to ensue
upon such a condescension : but in the mean time men die,
and some, it may be, perish for want of that help and instruc-
tion in the things of eternity, which there are many ready
to give them, whilst it is altogether uncertain whether any
one of the pretended inconveniences will ensue or no : I
fear whilst men are so engaged in their thoughts about
what is good and convenient for them at the present, they
do scarce sufficiently ponder what account of their actions
they must make hereafter.
But neither is this all that these authors contend for :
men are not only denied by them an admission into their
societies to preach the gospel, unless it be on such terms as
they cannot in conscience admit of, and which others are no
way obliged in conscience to impose upon them ; but all
forbearance of, or indulgence unto them who cannot con-
form unto the present establishment, is decried and pleaded
TOLERATION CONSIDEllED. 379
against : What though men are peaceable and useful in the
commonwealth ? What though they are every way sound
in the faith, and cordially embrace all the doctrine taught
formerly in the church of England? What though those
in this condition are many, and such as in whose peace and
industry the welfare of the nation is exceedingly concerned?
What if they offer to be instructed by any who will take that
work upon them, in the things about which their diflPerences
are? What if they plead conscience towards God, and that
alone, in their dissent, it being evidently against their whole
temporal interest ? What if they have given evidence of
their readiness in the ways of Christ and the gospel, to op-
pose every error that is either pernicious to the souls of
men, or any way of an evil aspect to public peace and tran-
quillity? All is one, they are neither severally, nor jointly,
no one of them, nor all of them, in the judgment of these
gentlemen, to be forborn, or to have any indulgence exer-
cised toward them ; but laws are to be made and put in exe-
cution against them to their ruin, extirpation, and destruc-
tion. It may be it will be said, that these things are unduly
imposed on them, seeing they press for a prosecution of men
by laws and rigour, not for dissenting from what is esta-
blished, or not practising what is prescribed in the public
worship of God, but for practising what is of their own
choice therein, in meetings and assemblies of their own ;
otherwise they may keep their consciences unto themselves
without molestation.
But it doth not appear, that this can be justly pleaded
in their defence : for as the prohibition of men, under severe
and destructive penalties, from that exercise of the worship
of God, which is suitable to their light, and which they are
convinced that he requires of them, so that in nothing it in-
terfere with the fundamentals of Christian religion or public
tranquillity, is as destitute of all foundation in Scripture
and reason at all times, and as things may be circumstan-
tiated in prudence or policy, as the enforcing of them to a
practical compliance with any mode or way of worship
against their light and conscience ; so the practice in this
latter case hath been more severe amongst us, than in the
former. For a testimony hereof, we have those great mul-
titudes, which at this day are excommunicated by the courts
380 INDULGENCE AND
ecclesiastical, merely for their not attending the public as-
semblies of the nation in their administrations : and as they
are by this means, as things now stand, cast, as they say,
into the condition of men outlawed and deprived of all pri-
vileges of their birthright as Englishmen (of which sort
there are forty times more than have been proceeded against
unto the same issue in all his majesty's courts of justice in
England for many years), so in the pursuit of that sentence,
many are cast into prisons, where they lie perishing (sundry
being dead in that state already), whilst their families are
starved or reduced to the utmost extremity of poverty, for
want of those supplies which their industry formerly fur-
nished them withal : and what influence this will have into
the state of this nation, time will manifest, if men are not
as yet at leisure to consider. The hands that by this means
are taken off from labour, the stocks from employment, the
minds from contrivances of industry iu their own concerns,
the poverty that is brought on families, in all which the com-
mon good hath no small interest, are not, I fear, sufficiently
considered by persons whose fulness and plenty either
diverts their thoughts from taking notice of them, or keeps
off any impressions on their minds and judgments from
what is represented concerning them. Others begin to feel
the evil, whose morning they saw not, gathering up towards
them, in the decay of their revenues, and entanglements of
their estates, which, without timely remedy, will increase
upon them, until the breach grow too great for an ordinary
healing.
And I am persuaded that none who have been active in
these proceedings, will take upon themselves the trouble
of confirming this kind of church discipline out of the
Scriptures, or examples of the primitive churches, for some
hundreds of years.
This, therefore, is that which by these men is pleaded
for ; namely, that all the Protestants in England, who so
dissent from the established forms and modes of worship,
as either to absent themselves from their observances, or to
attend unto any other way of worship, which being suitable
to the principles of that religion which they profess (namely
protestantism), they are persuaded is according to the mind
of God, and which he requires of them, be proceeded against,
TOLERATION CONSIDERED. 381
not only with ecclesiastical censures, but also with outward,
pecuniary, and corporal punishments, to the depriving of
them, in the progress, of their whole liberty, freedom, and
benefit of the laws of the land, and in some cases unto
death itself ; and that no dispensation or relaxation of this
severity be countenanced or granted. And herein, I confess,
whatever pretences be used, whatever fears and jealousies
of events upon a contrary course, or the granting of an in-
dulgence be pleaded, I am not of their minds ; nor do I
think that any countenance can be given to this severe
principle and opinion, either from the Scriptures of the Old
or New Testament, or from the example of any who ever en-
deavoured a conformity unto the rules of them. This is the
state of the controversy, as by these authors formed and
handled ; nor may any thing else be pretended, when such
multitudes are ready to give evidence unto it, by what they
have suffered and undergone. Do but open the prisons for
the relief of those peaceable, honest, industrious, diligent
men, who some of them have lain several years in durance,
merely in the pursuit of excommunication, and there will be
testimony enough given to this state of the controversy.
This being so, pray give me leave to present you with my
hasty thoughts, both as to the reasonableness, conscience,
and principles of pursuing that course of severity towards
dissenters, which I find so many concerned persons to plead
for; and also of the way of their arguings and pleas.
And first as unto reason and conscience, I think men
had need look well unto the grounds of their actings, in
things wherein they proceed against the common consent
of mankind, expressed in all instances of the like occasion,
that have occurred in the world ; which is as great an evi-
dence of the light and law of nature as any can be obtained ;
for what all men generally consent in, is from the common
nature of all. We are not indeed much concerned to in-
quire after the practice of the heathen in this matter, be-
cause, as the apostle testifies, their idolatrous confusion in
religion was directly and manifestly against the light of
nature ; and where the foundation was laid in a transgression
of that law, it is no wonder if the proceeding upon it be so
also. There was a law amongst the Romans, reported by
the orator to be one of those of the twelve tables, forbidding
382 INDULGENCE AND
any to have private gods of their own : but this regarded
the gods themselves, the object of their worship, and not
the way of worshipping them, which was peculiar and se-
parate to many families and tribes amongst them, and so
observed : scarce any family or tribe of note, that had not
its special and separate * sacra.' Besides, they seemed to
have little need of any new authorized gods, seeing, as Varro
observed, they had of them they owned no less than thirty
thousand. And I have often thought that law was imposed
on them by the craft and projection of Satan, to keep them
off from the knowledge of the true God : for, notwithstand-
ing this law, they admitted into their superstition all sorts
of idols, even the folly of Egyptians themselves, as having
temples in Rome unto Isis and Serapis. Only this law was
pleaded to keep off the knowledge of the true God ; Acts
xviii. 13. and of him they had the highest contempt, calling
the place of his worship the land
Dei incerti.
And the custom among the Athenians not to admit any
strange objects of worship, any unwarranted devotion, was
never made use of, but to oppose the gospel, unless it were
when they destroyed the wisest and best man that evei' the
city bred, for giving some intimation of the true God, and
not consenting with the city in opinion about their esta-
blished devotions : other use of these laws there was none.
it is true, when any * sacra' or superstitious observances were
actually used to induce men and women to sin and wicked-
ness, contrary to the light of nature, the very being of civil
societies, the Romans severely animadverted upon them :
otherwise this law was not made use of, but only against
the Jews first, and the Christians afterward ; whereby it
was consecrated to the use of idolatry, and rendered unmeet
for the church's service or reception.
The Jews were those who were first intrasted with the
truth of religion and the worship of God ; and it is known
what was their law, their custom, their practice in this
matter. Whoever would dwell amongst them, if they
owned their fundamentals, they afforded them the blessing
and peace of the land. All that they required of such per-
sons, was but the observation of the seven Noachical pre-
TOLERATION CONSIDERED. 383
cepts, containing the principles of the light of nature, as to
the worship of one God, and moral honesty amongst men;
whoever would live amongst them of the Gentiles, and took
upon themselves the observation of these fundamentals, al-
though they subjected themselves to no instituted ordinances,
they called ' proselytes of the gate,' and gave them all liberty
and peace. And in those who submitted unto the law of
Moses, who knows not what different sects, and opinions,
and modes of worship there were amongst them, which
they never once supposed that they had any rule to proceed
against by external force and coercion.
The case is yet more evidently expressed in the judg-
ment and actings of the first Christians. It will be utterly
superfluous to shew how that for three hundred years, there
was not any amongst them who entertained thoughts of
outward force against those who differed from the most, in
the things of Christian religion. It hath been done, I per-
ceive, of late by others. And yet in that space of time,
with that principle, the power of religion subdued the
world, and brake the force of that law whereby^^the Romans,
through the instigation of Satan, endeavoured with force
and cruelty to suppress it. When the empire became
Christian, the same principle bare sway. For though there
were mutual violences offered by those who differed in great
and weighty fundamental truths, as the Homousians and
Arians ; as to those who, agreeing in the important doctrines
of the gospel, took upon themselves a peculiar and separate
way of worship and discipline of their own, whereby they
were exempt from the common course and discipline of
the church then in use, never any thoughts entered into
men to give unto them the least disturbance. The kingdom
of Egypt alone had at the same time above forty thousand
persons, m«n and women, living in their private and se-
parate way of worship, without the least control from the
governors of church or state; yea, with their approbation
and encouragement.
So was it all the world over ; not to mention the many
different observances that were in and amongst the churches
themselves, which occasioned not division, much less per-
secution of one another. And so prevalent is this principle,
that notwithstanding all their design for a forcing unto au
384 INDULGENCE AND
uniformity, as their peculiar interest, yet it hath taken
place in the church of Rome itself, and doth so to this day.
It is known to all, that there is no nation wherein that re-
ligion is enthroned, but that there are thousands in it that
are allowed their particular ways of worship, and are exempt
from the common ordinary jurisdiction of the church.
li seems, therefore, that we are some ot the first who
ever any where in the world, from the foundation of it,
thought of ruining and destroying persons of the same re-
ligion with ourselves, merely upon the choice of some pecu-
liar ways of worship in that religion. And it is but reason-
able, as was observed, for men to look well to the grounds
of what they do, when they act contrary to the principles of
the law of nature, expressed in so many instances by the
consent of mankind. And I fear all men do not aright con-
sider, what a secret influence into the enervating of political
societies such intrenchments on the principles of natural
light will assuredly have ; for those things which spring
up in the minds of men without arguing or consideration
from without, will insensibly prevail in them against all law
and constitutions to the contrary. It is in vain to turn
nature out of doors, it will return. And whence shall we
learn what nature inclines unto, unless from the common
practice of mankind in all instances, where an evident de-
monstration may not be given, of the prevalent influence of
the interest of some men unto the contrary ? Which is,
■ Pessiiuus diuturnitatis custos.
It will not always prevail, nor ever at any time without
great regret and commotion in the minds of men, who
have no concern in that interest.
Consider also the thing itself, of forcing the consciences
of men, in manner before expressed; and you will find it so
uncouth, as, I am persuaded, you will not know well what to
make of it. Learned divines tell us, that conscience is
the judgment that a man maketh of himself and his actions,
with reference to the future judgment of God ; or to that
purpose. Now let others do what they will, conscience will
still made this judgment, nor can it do otherwise. What-
ever men can alter in the outward actings of men's lives,
they can alter nothing in the inward constitution of the
TOLERATION CONSIDERED. 385
nature given it by God in its creation, which refers to its
future end. How can this be forced ?
It is said, therefore, Let men take this liberty unto
themselves : Who forbids them to judge of themselves and
of their actions, what they please ? None goes about to take
this liberty from them.
But is this all? Conscience doth not judge of men and
their actions, but with respect unto what in the name of
God it requires them to be, or to do. It first requires
several things of them in the name of God, and then judges
upon their performance, with reference unto the judgment
of God. And this is the sovereign dictate of it. Worship
God according to that light and understanding which you
have, of what is that worship which is acceptable with him,
in matter and manner, and no otherwise. If this ^command
be not obeyed, conscience will judge with reference unto
the judgment to come. Let conscience then have its liberty
for this work, and this differgnce is at an end.
But it will be said. If conscience must be free as to its
first act of directing and commanding, as well as unto its
self-judging, it may lead men to all abominations, wicked-
ness, murders, sedition, and filthiness ; and so a liberty
unto them also must be granted. So I have heard men
speak, but 1 have wondered also that any man that hath a
conscience of his own, or knows what conscience is, should
give entertainment to so fond an imagination. I would ask
any man whether ever he found any such direction in his
own conscience, or any inclination that way ? nay, if he
have not constantly found a severe interdiction given in by
his conscience against all such things ? And how can he
then conceive it possible that the conscience of any man
should be of such a make and constitution, seeing na-
turally it is absolutely the same in all? Besides, as was
said, it is a man's judgment of himself in reference to the
future judgment of God. And this intimation supposeth,
that a man may judge that God at the last day will approve
of adultery, murders, seditions and the like evils ! which is
to suppose all common inbred notions of God to be blotted
out of the mind. Nay, it is utterly impossible, as implying
a contradiction, that any man should consider God as a
judge, as conscience doih always, and suppose his appro-
VOL. XXI. 2 c
386 INDULGENCE AND
bation of the evils specified, or of any of the like nature and
importance. But men will yet say that conscience hath
been pretended for these things. I answer, never by any
in their wits. And what any brainsick, or enthusiastic
person may say or do in his paroxysms, is not to have any
place in considerations of what becomes a guidance of the
actions of mankind one towards another. It is true, that
some things as they have been circumstantiated, have been
debated, even in conscience, whether they have been lawful
or no ; that is, whether God would approve of them, or
condemn them at the last day. But what is evil in itself,
and against the light of nature, there is no direction unto it,
no approbation of it from conscience in the least. To take
away this liberty of conscience in things of its proper cog-
nizance and duty, seems to me to be as much as to say,
men shall not judge themselves with reference to the judg-
ment of God to come ; which is to put God's great vice-
gerent out of his place and thrpne.
Let us now apply this notion of conscience unto the
present occasion. There is prescribed away of divine wor-
ship, with ceremonies, forms of prayer, and orders for the
administration of sacraments, all things that concern the
joint and public worship of God. What is the work or
duty of conscience in reference hereunto ? Is it not, in the
first place, to apply the mind and understanding to consider
of what sort it is, in reference unto the future judgment of
God? This cannot be denied; the first actings of a man
who makes any conscience of what he does, must be of this
sort. If then it apprehend it to be such as God will ap-
prove of the practice and observation of it at the last day,
conscience is satisfied, and reflects no self-condemning
thoughts upon its observance. But suppose a man doth
not understand it so to be; he cannot conceive it to be ap-
pointed so by Christ, nor that any men have warrant, au-
thority, or commission to impose on the practice of others
what is not so appointed by him. How shall he do to be
otherwise minded? Can he force himself to assent unto
that, whereunto in truth he doth not assent? Is it in
his power so to do ? Ask any man who hath an understand-
ing, whether he can apply it to what he will ; that is, to as-
sent or not assent unto what is proposed unto him : all
TOLERATION CONSIDERED. 387
men will assuredly say, that Iheir assent necessarily foi-
loweth the evidence that they have of the truth of any
thing, and that otherwise it is not to be obtained. The
mind despiseth all violence and coaction from the will;
yea, it implies a contradiction that a man should cause
himself to assent unto that unto which he doth not assent.
Can then other men compel this assent? It is so far other-
wise, that God himself will not, yea, be it spoken with re-
verence of his holiness, cannot, force such an assent, seeing
it implies a contradiction ; namely, that a man should assent
and not assent to the same proposition at the same time.
Neither can a man himself force himself, neither can all the
men in the world force him, to understand more than he
doth understand, or can do so. Men do not seem to have
exercised many reflect acts of consideration on themselves,
who suppose that they can command their understandings
to apprehend what they please, or to assent unto things at
their will. These things follow conviction and evidence;
and so God himself procures the assent of men unto what
he revealeth ; and otherwise the understanding is absolutely
free from all imposition.
If a man then cannot understand these things to be ap-
proved of God, and accepted with him ; suppose they are
so, yet if a man cannot apprehend them so to be, what is
the next work that conscience will apply itself unto? Is it
not to declare in the soul, that if it practise these things,
God will judge it the last day, and pronounce sentence
against him? For conscience, as was said, is a man's judg-
ment of himself and his moral actions, with respect unto
the future judgment of God. And I am persuaded that
this is the condition of thousands, in reference to the pre-
sent impositions. Their apprehensions and judgments of
themselves in this matter, are to them unavoidable and in-
superable. It is not in their power to think otherwise than
they do, nor to judge otherwise of themselves in reference
unto the practice of the things miposed on them, than they
do. Neither can all the men in the world force them to
think or judge otherwise. If ever light and evidence unto
their conviction of the contrary is imparted to them, or do
befall them, they will think and judge according to it; in
the mean time, they crave that they may not be forced to act
2 c2
388 IISTDULGENCE AND
against their light and consciences, and so unavoidably
cast themselves into destruction. All then that some desire
of others, is, that they would but give them leave to endea-
vour to please God ; seeing they know it is a fearful thing
to fall into his hands as an avenger of sin. God deals not
thus with men ; for although he requires them to believe
whatever he reveals and proposes as an object of faith,
and to obey whatever he commands, yet he gives them suf-
ficient evidence for the one, and warranty of his authority
in the other ; and himself alone is judge of what evidence is
so sufficient. But men can do neither of these ; they can
neither give evidence to their propositions, nor warrant to
their authority in their impositions in spiritual things, and
yet they exact more than doth God himself. But so it is,
when once his throne is invaded, his holiness, wisdom, and
clemency are not proposed to be imitated, but a fond abuse
of sovereignty alone, is aimed at.
To impose penalties then enforcing men to a compliance
and acting in the worship of God, contrary unto what they
are convinced in their consciences to be his mind and will,
is to endeavour the enforcing of them to reject all respects
unto the future judgments of God ; which as it is the high-
est wickedness in them to do, so hath not God authorized
any of the sons of men, by any means to endeavour their
compulsion unto it. For the former of these, that men
may act in the things of God, contrary unto what they are
persuaded he requires of them ; I suppose none will ever
attempt to persuade themselves or others. Atheism will
be the end of such an endeavour.
The sole question is. Whether God hath authorized, and
doth warrant any man, of what sort soever, to compel others
to worship and serve him, contrary to the way atid manner
that they are in their consciences persuaded that he doth
accept and approve. God, indeed, where men are in errors
and mistakes about his will and worship, would have them
taught and instructed, and sendeth out his own light and
truth to guide them, as seemeth good unto him.
But to affirm that he hath authorized men to proceed in
the way before mentioned, is to say, that he hath set up an
authority against himself, and that which may give con-
trol to his.
TOLERATION CONSIDERED. 389
These tilings being so, seeing men are bound indispen-
Bably not to worship God so as they are convinced and per-
suaded that he will not be worshipped ; and to worship
him as he hath appointed and commanded, upon the penalty
of answering their neglect and contempt hereof with their
everlasting condition at the last day; and seeing God
hath not warranted or authorized any man to enforce them
to act contrary to their light, and that persuasion of his
mind and will which he hath given them in their own con-
sciences ; nor to punish them for yielding obedience in
spiritual things unto the command of God as his mind is by
them apprehended ; if the things themselves, though mis-
taken, are such as no way interfere with the common light
of nature or reason of mankind, the fundamental articles of
Christian religion, moral honesty, civil society, and public
tranquillity ; especially if in the things wherein men acting,
as is supposed, according to their own light and conscience
in difference from others, are of small importance, and such
as they probably plead are unduly and ungroundedly im-
posed on their practice, or prohibited unto them, it remains
to be considered whether the grounds and ends proposed
in exercise of the severity pleaded for, be agreeable to com-
mon rules of prudence, or the state and condition of things
in this nation.
The ground which men proceed upon in their resolu-
tions for severity, seems to be, that the church and com-
monwealth may stand upon the same bottom and founda-
tion ; that their interest may be every way the same, of the
same breadth and length, and to be mutually narrowed or
widened by each other.
The interest of the kingdom they would have to stand
upon the bottom of uniformity ; so that the government of
it should, as to the beneficial ends of government, compre-
hend them only, whom the church compriseth in its uni-
formity ; and so the kingdom's peace, should be extended
only unto them, unto whom the church's peace is extended.
Thus they say, that the kingdom and the church, or its
present order and establishment, are to be like Hypocrates*
twins, not only to be born together, and to die together,
but to cry and laugh together, and to be equally affected
with their mutual concerns. But these things are evident
390 INDULGENCE AND
mistakes in policy, and such as multiplied experience have
evidenced so to be. The comparison of monarchy or the
fundamental constitution of the policy and government of
this nation, with the present church-order, and state, esta-
blished on aright, mutable and changeable laws; and which
have received many alterations, and may at any time when
it seems good to the king and parliament, receive more, is
expressive of a principle of so evil an aspect towards the
solid foundation of the policy of this nation, as undoubtedly
those who are principally concerned in it, are obliged not
to admit an avowance of. For whereas it is not the gospel
in general, nor Christian religion, or religion considered as
it best corresponds with the gospel, or the mind of Christ
therein, but the present church-order, rule, and policy
that is intended ; all men know that it is founded in, and
stands solely amongst us, on such laws, as is usual with
parliaments to enact in one session, and to repeal in an-
other ; or at least to enact in one age, and to repeal in an-
other, according as use* and experience manifests them
to be conducing or obstructing unto public good. And
whereas the constitution of the civil government of the na-
tion, is built upon no such alterable and changeable laws,
but hath quite another foundation, obnoxious to nothing,
but to the all-overruling providence of the Most High, it is
a great shaking and weakening unto its fixation and interest
in the minds of men, to have it compared with things every
day alterable at pleasure. And the attempt to plant the
kingdom's peace on the foundation of the church's unifor-
mity, which may on a thousand occasions wherein the
peace of the kingdom itself is not in the least concerned, be
narrowed unto a scantling wholly unproportionate unto
such a superstruction, is without doubt as great a mistake
in government as any persons can fall into. All the world
knows, how full at this day it is of various opinions and
practices in things concerning religion ; and how unsuc-
cessful the attempts of all sorts have been for their extin-
guishment. It is no less known, as hath in part already
been discoursed, how unavoidable unto men, considering
the various allotments of their condition in divine pro-
vidence, their different apprehensions and persuasi.ons about
these things are. He therefore that will build the interest
TOLERATION CONSIDERED. 391
of a nation on a uniformity of sentiment and practices in
these things, had need well fix this floating Delos, if he
intend not to have his government continually tossed up
and down.
The true civil interest of this nation, in the policy, go-
vernment, and laws thereof, with the benefits and advan-
tages of them, and the obedience that is due unto them,
every Englishman is born unto ; he falls into it from the
womb; it grows up with him, he is indispensably engaged
into it, and holds all his temporal concernments by it. He
is able also by natural reason to understand it, so far as in
point of duty he is concerned, and is not at liberty to dis-
sent from the community. But as for religion, it is the
choice of men, and he that chooseth not his religion, hath
none. For although it is not of necessity that a man
formally chooses a religion, or one way in religion in an
opposition unto, and with the rejection of another, yet it is
so that he so chooses in opposition to no religion, and with
judgment about it, and approbation of that which he doth
embrace, which hath the nature of a voluntary choice.
This being the liberty, this the duty of every man, which
is, always hath been, and probably always will be, issued in
great variety of persuasions, and different apprehensions,
to confine the peace and interest of civil societies unto any
one of them, seems scarce suitable unto that prudence
which is requisite for the steerage of the present state of
things in the world. For my part, I can see no reason the
civil state hath to expose its peace unto all those uncertain
events which this principle will lead unto. And it seems
very strange, and I am persuaded that on due consideration
it will seem strange that any should continue in desire of
confining the bottom of the nation's interest in its rule and
peace, unto that uniformity in religion, which as to a firm
foundation in the minds and consciences of men, hath dis-
covered itself to be no more diffused amongst the body of
the people, than at present it is, and from which such mul-
titudes do, upon grounds to themselves unconquerable, dis-
sent ; resolving to continue so doing, whatever they suffer
for it ; who yet otherwise unanimously acquiesce in the
civil government, and are willing to contribute to the utmost
392 INDULGENCE AND
of their endeavours, in their several places, unto its peace
and prosperity.
Whatever therefore be the resolution as to a present
procedure, I heartily wish that the principle itself might for
the future be cast out of the minds of men ; that the state
and rule of the nation, might not by plausible and specious
pretences, suited to the interest of some few men, be ren-
dered obnoxious unto impression from the variety of
opinions about things religious, which as far as I see, is like
to be continued in the world.
Especially ought this consideration, if I mistake not, be
applied unto those differences about which alone this dis-
course is intended; namely, those which are amongst men
of the same religion in all the substantial of it, and which
having been of long continuance deduced from one age to
another, are greatly diffused, and deeply rooted in the
minds of men; being such also, as no countenance can be
given to act severely towards them, from any thing in the
Scriptures, or practice of the first churches in the world.
And I hope it will never more amongst sober and dis-
engaged persons be said or thought, that the interest of
England, or of its rule and government, is in any thing con-
fined unto a precise determination of the differences in the
minds and consciences of men, so that those who are of one
mind in them, and would impose the apprehension and
practice of their persuasion upon others, should be alone
comprehended therein.
But let the ground of this severity in proceeding against
dissenters be never so weak or infirm, yet if the end pro-
posed in it be accomplished, the counsel will appear at last
to have been advisable. What then is the end of these
things, of this severity so earnestly pressed after, to be en-
gaged into? Suppose the best appearing success that in
this case can be supposed, and all that seems to be desired;
namely, that by external force and compulsion, men be
brought unto an outward conformity in and unto the things
that are imposed on them. This is the utmost of what
seems to be desired or aimed at. For no man surely is so
vain as to imagine that compulsion and penalties are a
means suited to persuade or convince the minds of men.
TOLERATION CONSIDERED. 393
Nay, commonly it is known, that they have a contrary
effect, and do exceedingly confirm men in their own per-
suasions, and into an alienation from the things they are
compelled unto.
Suppose then this end to be obtained ; is there better
peace or establishment assured to the present church-order
thereby, than what it may enjoy whilst men have their
liberty to profess their dissent? Both reason and experience
do testify the contrary.
Nor will the church find any more dangerous opponents,
upon any emergent occasion, than those who have been
compelled to uniformity against their conviction. For
bearing their condition always as their burden, they will
not be wanting unto an opportunity to ease themselves of it.
And it may be sundry persons now vested with ecclesi-
astical jDower, if they would recollect their former thoughts
and expressions, might remember that they both conceived
and declared their mind to this purpose ; that former seve-
rities in the like kind, were unduly and disadvantageously
pursued against that strong inclination in so many unto an
indulgence and freedom from their impositions, which
surely they cannot think to be now lessened or weakened.
But present power is apt to change the minds of men,
and make them neither remember what were their former
apprehensions, nor foresee what would be their thoughts
upon a disappointment in their present undertakings.
But neither yet can this rationally be supposed; nor is it
probable in the least, that the outward conformity intended,
will ever be obtained by rigour; especially where the rea-
sons of it are so remote from the influencing the consciences
of men. For whatever arguments may be used for a re-
straint to be put upon conscience, in things concerning
faith and the worship of God, which must be taken from
the nature of the things themselves, are utterly superseded
and made useless, by the nature of the differences that are
in contest between the imposers, and those that deprecate
their impositions. For as very little hath been done, es-
pecially of late, to prove the lawfulness of the things im-
posed, nothing at all to assert their necessity; so the nature
of the things themselves, about which the difference is,
quite casts them out of the compass and reach of those ar-
394 INDULGENCE AND
guments which are pleaded in the case of coercion and pe-
nalties in the things of religion or the worship of God. For
if men should be able to prove that heresies and idolatries
are to be punished in the persons of them that do assert
them ; no conclusion will or can be thence made, as I sup-
pose, for their punishment and ruin, who by the confession
of them that would punish them, are neither heretics nor
idolaters.
Force must stand alone in this case ; and what small
influence it is like to have on the practices of men, when it
hath no pretence to reason or judgment, wherein con-
science is concerned to give its countenance, is not uneasy
to determine. Nay, experience hath sufficiently in most
places baffled this attempt ; violence hath been used in
matters of religion to the shame and stain of Christianity ;
and yet never succeeded any where, to extinguish that per-
suasion and opinion which it was designed to extirpate.
It may be, for awhile indeed, and sometimes it may ob-
tain such success, as to seem to have elSected the end aimed
at. But still within a short space, mostly in the compass
of the same age, it hath been manifest, that it hath but laid
in provision for future troubles, oppositions, and animosities.
Let the prelates or rulers, therefore, of the church ad-
vise, press unto, and exercise this severity whilst they
please. They may as evidently see the issue of it, as if it
were already accomplished. Some may be ruined, multi-
tudes provoked, the trade of the nation obstructed, some
few be enforced unto an hypocritical compliance with what
is against the light of their consciences, compassion be
stirred up in the residue of the people for innocent sufferers,
and by all indignation against themselves and their ways
increased, considering what are the things about which
these differences ar6, how deeply rooted a dissent from the
present establishment is in the minds of multitudes ; for
how long a season that persuasion hath been delivered down
unto them, even ever since the first reformation, gradually
increasing in its suffrage to this day; the advantages that
it hath had for its growth and improvement, with successes
evidently suitable unto them ; and resolution that men's
spirits are raised unto, to suffer and forego the utmost of
their earthly concernments, rather than to live and die in an
TOLERATION CONSIDERED. 395
Open rebellion to the commanding light of God in their
consciences : it is the utmost vanity to have other expec-
tations of the end of such a course of rigour and prosecution.
In the mean time, I am sure whoever gets by persecu-
tion, the king loseth by it.
For what if some officers of ecclesiastical courts have
been enriched by the booty they got from dissenters? What
advantage is it all this while to the kingdom, when so
many families are impoverished, so many ruined, as are by
excommunications and imprisonments ensuing thereon, so
many more discouraged from the exercise of their faculties,
or improvement of their stocks, so many driven beyond the
seas; and yet all this nothing, unto what in the same kind
must and will ensue, if the course sometimes begun should
be pursued ? To me it seems that an attempt for the pre-
tended conformity (for attained it will never be), is scarce a
due compensation for his majesty's loss in the diminishing
of his subjects and their wealth, wherewith it is and will be
certainly attended. Besides, to ruin men in all their sub-
stantials of body and life, for ceremonies, and those our
own countrymen and neighbours, seems to carry with it
somewhat of that severity which Englishmen, after the sub-
siding of the impetuous impressions of provocations, do
naturally abhor, and will not long by any means give coun-
tenance unto.
On the consideration of these things, and other doubt-
less of more deep investigation, his majesty hath often de-
clared, not only his resolution to grant the indulgence in-
timated in his gracious declaration to that purpose, but
also the exceeding suitableness of these intentions unto his
own inclinations and clemency. The advantages which
have already ensued unto the nation, in the expectation of
indulgence have been also remembered, and repeated by
him with an uncontrollable manifestation of its conducible-
ness for the future, unto the peace and prosperity of the
kingdom. And it seems very strange, that so noble and
royal dispositions, such thoughts and counsels of wisdom
and authority, such projections of care and solicitude for
the kingdom's good, should be all sacrificed to the interest
of any one })arty of men whatsoever.
1 cannot but hope, that his majesty will reassume those
396 INDULGENCE AND
blessed counsels of peace ; especially considering that the
spirits of men are singularly disposed to receive and put a
due valuation upon the execution of them. For all those
who desiring an indulgence, though diflPering amongst them-
selves in some things, do jointly cast their expectations and
desires into a dependance on his majesty, with advice of his
parliament.
And as notwithstanding their mutual differences, they
are united in this expectation, so may they be made par-
takers of it. Although in other things their differences
continue, they cannot but agree in loyalty and gratitude :
when the denial of it unto them, although they still differ
in other things, will reconcile their minds in regret against
the impositions they jointly undergo.
And, whereas men have by the fears, dangers, and suf-
ferings which they have passed through, evidenced to all
the world, that the liberty and freedom of their consciences
is of more consideration with them, than all other things
whatever ; and have learned themselves also how to esteem
and value that liberty, without which they are sensible how
miserable their condition is, and is like to be, it is impossi-
ble that any strange obligation unto peaceableness, loyalty,
and thankfulness, can be put upon the subjects of any na-
tion, than a grant of the indulgence desired would put upon
multitudes in this. This would set their minds at liberty
from fears and contrivances for the avoidance of impendent
dangers ; encourage them to engage the utmost of tlieir
endeavours and abilities in the businesses of peace and
security, leaving them no fears, but only of any disturbance
of the state of things, which hath secured unto them all
their principal interests in the world.
And how foolish, senseless, and unbecoming of men,
would any other thoughts be ? To think, that men who have
given this evidence at least, that they are such as exercise a
good conscience towards God and others, in that they have
suffered for it, and are ready yet farther so to do, should not
despise and contemn all suggestions of unpeaceable disposi-
tions, or should suppose that they have any community of
interest with such as being not concerned in conscience
with them ; at least not so far as to evidence it to be their
chief and principal interest, as theirs it is ; or to have any
TOLERATION CONSIDERED. 397
inclination to the disturbance of the public tranquillity,
wherein all their desires and aims are becured; is to judge
by such imaginations of folly, madness, and wickedness,
as those who use these pretences, would be loath to be
judged by, although they have not given that testimony
of their respects unto conscience which the others have
done.
And hereby, whereas the parliament have been necessi-
tated through the exigence of the public affairs, to engage
the nation in payments not passed through without difficulty,
they will, as was said, put a real and effectual obligation
upon great multitudes of men, without the least semblance
of disadvantage unto any others.
Neither is this a matter of any expense, but only of gene-
rous clemency in themselves, and the deposition of wrath,
envy, and revenge, in some few others ; things that may be
parted withal, without the least detriment unto human'so-
ciety. And, as it is in the matter alone of indulgence and
conscience, wherein the people are capable of a sensible obli-
gation, others not concerned therein being apt to think that
all which is done for them is but their due, and less some-
times than is so ; those partakers of it, by an avowment of
the favour received, will be in their own minds indispen-
sably bound to promote the common interest of public good.
It is true, indeed, that the parliament have thought meet
some years past to direct unto another course of procedure :
but, ' Dies diem docet.'
And wise men are never wont pertinaciously to adhere
unto the pursuit of conjectures and projections about future
events ; such as former laws were suited unto, against expe-
rience, and those second thoughts which a new considera-
tion of things may suggest unto them : besides the altera-
tions of affairs in many concernments, may fully justify the
alteration in resolutions pleaded for; which is not such nei-
ther, as to be contradictory unto any thing already esta-
blished, but what may be brought into compliance with it,
and subordination to it. They may say of what is past, as
was by one said of old ;
Res durae et regni novitas me talia cogunt.
The present assurance of public peace and tranquillity
398 INDULGENCE AND
admits of counsels impartially tending to the good of all,
uninfluenced by a mixture of fears and jealousies.
But suppose the peace and prosperity of the nation to
be much secured and advantaged by an indulgence, as
undoubtedly under the protection and blessing of God it
will be, yet I have heard some say, and it is commonly
pleaded, that the church will not be able to keep its sta-
tion, or to retain its members in compliance ; but they
will many, if not most of them, make use of the liberty de-
sired, especially if it be for and unto Protestants, which
must be prevented. Now this I confess seems strange to
me, that any such events should be feared or expected.
Those who make this objection, suppose the church to be
really possessed of truth and order in the matters that are in
difference ; they express every day not only the great sense
they have of the learning, ability, and piety of the clergy,
but are ready on all occasions to contemn their adversaries,
as men unlearned, weak, and inconsiderate. It is also
granted, that all outward privileges, encouragements, advan-
tages, promotions, preferments, dignities, public conve-
niencies, legal maintenance, are still, to be confined unto the
church, and its conformists ; as also that those who desire
the benefit of indulgence, must, together with an exemption
from all these, pay all dues required by the law to them ;
and if they will join themselves unto others, besides a de-
privation of the great conveniencies of their usual places of
assemblies, and their legal interest in them, and the incon-
veniencies of repairing unto other assemblies, it may be far
remote from their habitations, contribute also to the main-
tenance of their teachers where it is indispensably needed.
If I say, all these and the like considerations, with a re-
putation of public favour and regard with authority, be not
sufficient to preserve and secure the church in its station,
and its members in the communion of it, it is evident that
they are things which have no foundation in the consciences
or minds of men, but stand merely on the props of law and
power : which, if true, is yet a secret which ought not to be
divulged.
I confess chief-justice Hobart, in his Reports, in the
case of Colt and the bishop of Coventry and Lichfield, says,
* That though it be 'de jure divino,' that Christian people
TOLERATION CONSIDERED. 399
be provided of Christian officers and duties, as of teaching,
administration of the sacraments, and the like, and of pas-
tors for that purpose ; and therefore to debar them wholly of
it, were expressly against the law of God, yet all other
things,' as he there shews, * are not so : for,' saith he, ' we
know well that the primitive church in her greatest ]iurity,
were but voluntary congregations of believers, submitting
themselves to the apostles, and after to other pastors, to
whom they did minister of their temporals, as God did move
them.' A liberty for which state is pleaded for, the thing
itself being owned to be according to the pattern of the pri-
mitive church in her greatest purity.
And if it be so as he speaks, all other orders and observ-
ances in the church must be built only on law and custom.
But yet such is their force also on the minds of men, that as
attended with the advantages and conveniences before men-
tioned, and fenced by the inconveniences and disadvantages
which attend dissenters ; the differences also contended
about being of no more weight than they are, there is no
doubt but the most of men, at least to the full as many as
without force to conscience, will do so under the severestpe-
nalties to the contrary, will continue their adherence to the
present church-state, although the liberty of the dissent de-
sired should be indulged.
It may be this suggestion of peace and moderation may
not have an equal relish unto all palates, nor find like re-
ception in the minds of all. The interest of some, and the
prejudices of others, are so important with them, as that
they cannot attend unto impartial reason in this matter. 1
am persuaded that some have scarce any better or more
forcible argument, to satisfy their own minds that they are
in the right in religion, than the inclination they find in
themselves to hate and persecute them whom they suppose
to be in the wrong ; or at least that they can no longer be-
lieve that to be truth which they jirofess, than whilst
they 'are willing and ready to destroy with violence that
which is contrary unto it. For what is forborn, they sup-
pose must needs be approved; all which are so palpable
misapprehensions, as there needs no endeavour to lay them
open.
It is far enough from being an evidence of truth in any,
400 INDULGENCE AND
that they are ready to destroy them that are otherwise
minded. It is error and superstition, which being conscious
of their own weakness are impatient until their contraries
are ruined. And never are there such mutual violences in
matters of religion, as where the several opposite parties
are all of them most grossly erroneous and superstitious.
The Egyptians were of old the scorn and sport of the
world for their devotions in general ; oxen, apes, crocodiles,
garlick, and onions, being some of the best of their deities :
and yet about these they had amongst themselves such end-
less animosities, and mutual persecutions of one another,
as can scarcely be paralleled. So he tells us:
Iramortale odium et nunquam sanabile bellum,
Ardet adhuc ombos et Tent^Ta ; suinraus utrinqae,
Inde furor vulgo, quod numina vicinorura
Odit uterque locus.
And what was the ground and occasion of the quarrel ?
Crocodilon odorat
Pars haec, ilia pavet saturam serpentibus Ibin.
Their controversy was about the worship of a crocodile on
the one hand, and of a fowl that devoured serpents on the
other.
Neither is the difference of much more importance, or
managed with much more moderation, which is at this day
between the Turks and Persians, about the true successors
of Mahomet.
So little reason have men to please themselves with a
surmise of being possessed of the truth, by the inclination
that they find in themselves to persecute the contrary ; see-
ing such an inclination is an inseparable companion of error
and superstition, and is generally heightened to cruelty and
revenge, according as men by them are drenched in folly
and blindness.
It is yet pretended by some, that such a toleration as
will satisfy them that desire it, and secure the public tran-
quillity, however it may please in the notion of it, will yet
be found impracticable when it comes to be examined and
instanced.
But it is evident that these pretences must be counte-
nanced by some peculiar consideration of this nation and
government thereof, seeing the utmost of what is here de-
sired, is both established and practised in other nations.
TOLEHATIOiV CONSIDERED. 401
The whole of it is plainly exercised in the kingdom of
France, where the Protestants paying all duties to the
church, sustaining all burdens and offices in the common-
wealth equal with others, are freed from ecclesiastical
courts, censures, and offices, and all penalties for their dis-
sent, with an allowance for the worship of God in their own
assemblies provided by themselves, and known to the ma-
gistrates under whose jurisdiction they are ; which is the
sum of all that is here desired. The like liberty, if I mis-
take not, is granted to the French and Dutch churches here
in England. The United Provinces of the Netherlands have
continued in the same practice ever since the reformation ;
so also hath the kingdom of Poland, where the dissenters
are both numerous and divided among themselves. Lu-
therans are tolerated in the dominions of the Palsgrave,
elector of Brandenburg, and landgrave of Hessia : so are
Calvinists in many free cities of the empire, in some places
of the kingdom of Denmark ; and both Lutherans and Cal-
vinists in the sundry principalities in Germany, whose ma-
gistrates are of the Romish religion. In the hereditary do-
minions of the emperor, wherever difference in religion
once made an entrance, either a forbearance and toleration
is granted and continued, as in Hungary, or the countries
themselves have been made utterly waste and desolate, as
Bohemia and Moravia, and yet in a great measure continue
so to be. The attempts of the duke of Savoy against it
have been condemned, detested, and abhorred, by all
princes of the same religion with himself, and yet have
ended in some tolerable forbearance. It is also known,
that the kings of England have by virtue of their power in
things ecclesiastical, in all ages as occasion required, and
as they saw meet, exempted persons and societies from the
common and ordinary course and way of church discipline
and inspection.
Certainly, therefore, the unpracticableness of such an
indulgence lies in the desires of them whose interest, as
they apprehend, is opposite unto it : although it is more
probable, that their moderation known and declared in this
matter, would give them a greater interest in public esteem
and veneration, than by any other ways they are like to ob-
tain. Neither is this at all by wise men to be despised, who
VOL. XXI. 2 i>
402 INDULGENCE, &C.
are able to foresee the probable events of continued exaspe-
ration. Why then should men pretend, that that cannot
be done, which hath been done and is done at this day in
so many kingdoms and nations, with the wished-for suc^
cess by peace and happiness?
And as it may be very few instances can be given of
such severity against dissenters, who come up to so full an
agreement in all material things with them from whom they
dissent, as that of late practised and still pressed for in
England ; so it will be found, that whether we respect the
nature and temper of the people of this land, or the admis-
sion of the principles of dissent, with the grounds of theni,
in multitudes, or the resolution to undergo all difficulties
and sufferings, rather than to transgress against the light of
their consciences, or their valuation of forbearance above all
secular things whatever; there is no nation under heaven
wherein such an indulgence or toleration as is desired would
be more welcome, useful, acceptable, or more subservient
to tranquillity, trade, wealth, and peace.
A
PEACE-OFFERING,
IN
AN APOLOGY AND HUMBLE PLEA
Fon
INDULGENCE
AND
LIBERTY OF CONSCIENCE;
BY SUNDRY PROTESTANTS
DIFFERING IN SOME THINGS FROM THE PRESENT ESTABLISHMENT
ABOUT THE WORSHIP OF GOD.
Ambigua de religione capita qiiee plurimura habere videntur obscuritatis, tantis tam-
diu aniinis decertata, apud sapientes hoc fere certum reliqueruiit, nusquam minus
invciiiri veritalera, quam ubi cogitur assensus. — Hugo Grotius.
Exiguam sedem sacris littusque rogamus
Innocuum, et cunctis undamque, auramque patenteru.
2 d2
A
PEACE-OFFERING,
&;c. Sfc.
Xhe infinitely wise and holy God, who disposeth of all
things according to the counsel of his own will, having de-
signed our portion in the world unto the latter days thereof;
wherein, besides those difl&culties which in all ages attend
them who are called unto the search and profession of the
truths of the gospel, we are forewarned of sundry evils pe-
culiar unto them, rendering them perilous : as it is our duty
to apply ourselves to serve his good pleasure in our genera-
tion, without repining at that station which in his work he
hath allotted unto us ; so also diligently to take care that we
add not unto the evils of the days wherein we live ; and that,
what we may be called to suffer in them according to his
will, may not be lost unto his holy ends and purposes in the
world, but some way or other redound unto his glory. What
shall befall us in the course of our pilgrimage, how we shall
be disposed of, as to our outward temporary concernments,
as it is not in our power to order and determine, so neither
ought to be in our care, so as that we should be anxiously
solicitous thereabouts: all things of that nature belong unto
his sovereign pleasure, who will make them work together
for good to them that love him. Resting in his will as to
our outward state and condition in this world, with that of
the times and seasons wherein our lot is fallen, which he
hath put in his own power, we shall endeavour, in reference
thereunto, to possess our souls in patience, waiting for that
day which ' shall manifest every man's work of what sort it
is.' And we know that it is but yet a little while, before it
will be no grief of heart unto us, for to have done or suffered
any thing for the name of the Lord Jesus, according to his
mind and will. For whereas we are well assured, that the
406 A PLEA FOR INDULGENCE
old enemy of mankind who is sometimes awake and sowing
of tares whilst men sleep, is never so far asleep, whilst any are
endeavouring to sow the good seed of the gospel, as not to
stir up an opposition to their work, and to labour the ruin of
their persons ; so we believe that every sincere endeavour to
promote the holy truths and ways of God, according to that
measure of light which he is pleased graciously to impart
unto any of the sons of men, is accepted and owned by him
* who is arewarder of them that diligently seek him;' which
is sufficient to secure their peace and consolation, under all
the evils that on the account of their work they may conflict
withal. Neither is it a small alleviation of any trouble that
we may be exposed unto, that no pretence, colour, reason,
or arguings for our sufferings, no means, ways, or kinds of
them, no ends unto them, can possibly be invented, proposed,
pursued, but what we are fully forwarned of; that so we
might not at any time think ourselves surprised, as though
some strange thing had happened unto us. This then is our
great concernment in the profession of religion, this that
which we ought principally to attend unto, namely, to com-
mend our consciences unto God, that in all sincerity and
godly simplicity, we exercise ourselves in the work that he
calls us unto, not corrupting his word, or staining our pro-
fession by a conversation unbecoming the holiness of the
gospel ; and for what may outwardly befall us, though pro-
ducing heaviness and sorrow for a season, the last day will
manifest to have been unspeakably more the concernment
of other men than our own. It is therefore on this account,
and that duty which we owe unto all the sons of men, espe-
cially those who in any place or degree have rule and dis-
posal of us in this world, and the things thereof committed
unto them, that notwithstanding the hazard that attends us
in the discharge of every duty of this kind, we adventure to
represent our condition and desires unto all that endeavour
to follow after truth with peace. For as the minds of men
are capable of no greater perfection than what consists in
receiving the whole truths of the gospel, nor their souls of
greater blessedness than attends obedience thereunto; so
every mistake of it, every prejudice against it, every opposi-
tion unto it, or any part of it, are not only in themselves a
corruption and debasement of the mind, but are usually at-
AND LIliEIlTY Oh CONSCIENCE, 407
tended with consequents of greater evils, in and unto them
by whom they are entertained. And this condition often-
times are men, otherwise upright and wise, cast into, either
by their own ingrafted prejudices, or neglect of that severe
disquisition after truth, which all the sons of it are obliged
unto, or by suffering themselves to be imposed on, by the
suggestions of others, who perhaps sacrifice their actings in
and about the things of God, to some secular (and it may
be very corrupt) ends of their own. Hence truth and inno-
cence, which cannot be oppressed but when clothed with
misrepresentations and calumnies, have in all ages been
forced to suffer the sad effects of their mistakes, who in the
mean time professed highly an avowment of them. So in
particular, the foundation of all the miseries that ever befell
the professors of the truth of Christ, since the day that the
name of Christian was known in the world, and conse-
quently of all that evil and confusion in the earth which the
lusts of men have produced, and the righteous judgment
of God inflicted, have lain in general, either in the ignorance
of men, of the genuine nature and tendency of the truth it-
self, or in their credulity, in giving credit unto those misre-
presentations of it, which it hath always been the interest
of many in the world, to frame and promote. Hence the
professors of Christianity, and every particular way therein,
in their respective seasons and generations, have esteemed it
their duty, not only unto themselves, to wave their imminent
sufferings, if it were the will of God thereby, but unto others
also, whom they judged to be engaged against God and his
truth, in their persecution of them, to declare freely and fully
what it was that they did believe and practise ; and therein
plead the equity and reasonableness of that deliverance
which they aimed at; of themselves from suffering, and of
others from sinning. And herein had they before their eyes,
the examples of the great apostle of the Gentiles, who with
various success did ofttiraes make use of the like dcfensa-
tives of himself and his doctrine. Nor is it the last pre-
scription of the law of nature implanted in the heart of man
by him that made it, that innocency should so far undertake
its own protection and security, as to endeavour a removal
of prcjudicate imputations out of the minds of them, in whose
judgment it is concerned. And this law all men univer-
408 A PLEA FOR INDULGENCE
sally yield obedience unto, who intend not to abuse such
imputations unto sinister ends, not suitable unto the inno-
cency they profess, and so by deserting their own unblam-
able defence, contract a guilt rendering them incapable of
it for the future. Whereas therefore it hath pleased him in
whose hand our life and breath, and all our ways are, to
place us in that condition, wherein by the apprehensions he
hath given us of his mind and will, in some things relating
unto his worship, we are forced to differ from others, we
conceive it our duty, for the prevention of farther evils,
openly and candidly to declare both what we profess, and
what in all humility we desire thereupon : and we cannot but
hope, that when the matters of our difference are known and
considered, that they will not be judged of so high a de-
merit, as to render a modest peaceable desire of indulgence
in our adherence unto them, a new addition of guilt. For
their case is miserable indeed, who being prejudged into a
condition of sufferings, though not convinced of evil, may
not desire relief from those who alone are able to afford it;
that also being made an aggravation of their misery, by be-
ing made an aggravation of their supposed guilt.
And in particular, this course is made at this season ne-
cessary unto us, from the exasperation of the minds of
many, in reference unto what we possess and desire, with
the prejudices that are taken up and improved unto our dis-
advantage and trouble ; for although we have with the joint
consent of all our churches, some years since, publicly de-
clared what is the faith which we profess, and the way of
the worship of God wherein we Walk, and did hope that it
■would not be looked on as an unseasonable expectation that
our confession might have received a Christian, charitable,
sedate consideration, before it were condemned, or those that
adhere unto it judged as evil-doers for their so doing ; yet
considering the sad exasperations of the minds of men,
though upon occasions wholly foreign to the matter of
our faith and profession, we cannot be without some
apprehensions that far the greatest part of those who are
loudest in their cries for severity against us, have scarce
been so faithful to Christian candour and ingenuity, as seri-
ously to examine whether there be in what we believe and
pr^tise, a just foundation for that kind of proceeding and
AND LIBERTY OF CONSCIENCE. 409
acting towards us, which they so earnestly desire to engage
our rulers unto. If for no other reason, then, but to endea-
vour to call off the thoughts of men from persons, and per-
sonal provocations, unto those things which are the pre-
tended foundation of their actings, and with reference where-
unto their account must be made at the last day, when other
men's real or apprehended miscarriages will give no counte-
nance to theirs, we cannot but judge it a duty incumbent on
us, to remind them what the things are which must give con-
struction unto all that in this matter they shall undertake or
perform ; and whereunto, under all imputations whatever of
things of other natures, our comfort, be it what it will, true
or false, in all our sufferings that we may be called unto, is
resolved. And we do know, that they will one day find
themselves under a woful mistake, who suppose that their
severity against us will be any farther justified, than there
is ground for it in the principles which we profess in the
things of God ; and this cannot but be evident unto them (if
they will give themselves but the liberty of unprejudiced
consideration) who know that a relinquishment of those-
principles would instantly cause all those other pleas and
pretences to vanish out of their minds, which at present
they only make use of. And therefore, also, shall we not
much concern ourselves in any other charge that is laid
against us, but only as to what we profess and practise in
the ways and worship of God, as knowing that from thence
alone, all occasion is taken for them. We shall therefore
only briefly declare our sense of them, and then proceed to
that which is our real concernment. For there is not any
new thing herein under the sun.
In all ages, wherever any way in religion, hath been
judged by the most, rightly or otherwise, to be contrary to
the mind of God, as by them apprehended, it hath been im-
mediately charged with the guilt of all the evils that fell out
in the days of its profession, though evidently they had
other causes and occasions. Such was the condition of
Christianity in general of old ; as is manifest from the apo-
logetical writings of Justin Martyr, Tertullian, Arnobius, Cy-
prian, Lactantius, Minucius Fcelix, Augustine, and others.
Upon every occasion of trouble, the common cry was 'Chris-
tianos ad Leones.' Such was the condition of the professors
410 A PLEA FOR INDULGENCE
of the Protestant religion, upon the first reformation,
throughout the world ; under which prejudice and imputa-
tion, they are yet forced to suffer the wrath of men in many
places. Whatever disadvantages, then, on this account we
may be exposed unto, we have no reason to complain or
think stranoe of, it beina; no other than all men in the like
condition in all ages have had to conflict withal ; and will
have so, whilst sin and darkness continue in the world. To
commend our consciences unto God in well doing, is the
only means of peace in ourselves, and the whole defensative
in reference unto others, which in this cause is left unto us.
Moreover if any who either really make profession of
any way in religion, or are generally esteemed so to do, fall
into personal crimes and miscarriages, which no way can
secure itself against, men justly provoked thereby, have
scarce the patience to attend unto any plea for the way it-
self, or those who peaceably and innocently walk therein,
though the charge against it be altogether groundless and
unreasonable. Thus the abominations of the Gnostics of
old were charged upon the whole body of Christianity ; and
the unwarrantable zeal of one man in firing a temple in the
kingdom of Persia, reflected an imputation of sedition on
all the professors of the gospel, to their extirpation out of
that empire. But the unrighteousness of this charge is, we
hope, evident even to themselves, who would fain make use
of it unto our disadvantage ; for no society in the world
can give security for the deportment of all individuals be-
longing unto it, according unto the rules of the whole ; and
if they may be charged with such miscarriages, it were easy
to demonstrate, that no community, no profession of men in
the world, no order, no way can be acquitted-fiom guilt, or
thought meet to have moderation exercised towards it. Be-
sides, we know not in particular, but that all occasions of
reflecting upon our societies on this account, have by the
goodness of God been prevented ; for which we are humbly
thankful unto his holy Majesty. But if to accuse be enough
to render any men nocent, none can be long innocent.
Thyestsean banquets, promiscuous lusts, and incests, must
on that ground be thought to be the ends of the primitive
assemblies of Christians, If men will take to themselves
the liberty of entertaining evil and groundless surmises, it is
AND LIBERTY OF CONSCIENCE. 411
impossible for us, or any living, to set bounds to their ima-
ginations. So that we have nothing in this case to do, but
to leave the authors of such false and calumnious insinua-
tions unto that reward, which God and their own consciences
will not suffer them to lose ; and our vindication unto the
providence of God, over our present and future deportment.
It may be thought of nearer concernment unto us, when the
late troubles in these nations are objected, and the remem-
brance of them renewed unto our prejudice. But whether
the frequent and importunate urging of them, since by his
majesty's clemency and grace they are put into legal obli-
vion forever, do tend unto the composure and settlement of
the minds of men, which is certainly the duty of all good sub-
jects to aim at, we leave it unto the consideration of those
who are wiser than we, and on whom the care of the peace
and welfare of the kingdom is in an especial manner incum-
bent. For our own parts, we shall only say, that whereas
they were neither begun, nor carried on, upon the account of
that way in the worship of God which we profess ; may the
remembrance of them be never so severely revived, we can-
not fear any just conclusion from thence, unto a suspicion
of troubles of the like nature for the future ; as well knowing
the absolute freedom of our principles from any such ten-
dency, as well as the providential unravelling of all those
interwoven interests and occasions, which individual per-
sons countenanced themselves withal, in their engagements
in them.
Magistracy we own, as the ordinance of God, and his
majesty as the person set over us by his providence, in the
chief and royal administration thereof : in submission unto
him, we profess it our duty to regulate our obedience by the
laws and customs over which he presides in the government
of these nations. So that our practical adherence unto our
own avowed principles, is all that in this matter can fall
under the most suspicious and charitable surmise. That
there is any means of giving such absolute satisfaction con-
cerning future events, which depend on the minds and wills
of men, as to leave all suspicion concerning them impossible,
we know not ; much less to prevent some men's pretending
suspicions for ends best known unto themselves. But this we
know, that what ways or means soever are warranted, or es-
412 A tLEA FOR INDULGENCE
lablished by the laws of this land, or may be so, and they
are such as mankind must content themselves withal, as in-
capable of farther or greater assurance ; or whatever else
may be rationally and justly expected from us; we have
given, and are ready to give security by, against the evils
intimated in this charge upon us ; which being the utmost
that our duty calls upon us for, we hope we shall not always
suffer for being the unhappy objects of some men's ground-
less jealousies, which for us to remove is altogether impos-
sible, God himself having not appointed any way or means
for us to use to that end or purpose.
As then neither we nor others can hinder men from
making use of this pretence, for some ends of their own
(though we know, as it is used by them, it contributes no-
thing to public tranquillity, and the composure of the minds
of men), so we hope that God will so far in his good time
clear up the innocency and sincerity of our intentions, and
their suitableness unto our declared principles, that no just
occasion of reproach be administered unto them who wait
for advantages against us.
And what are we, that public disturbance should be
feared from us? 'Nee pondera rerum, nee momenta sumus.'
By what way or means, were we never so desirous, could we
contribute any thing thereunto ? What designs are we ca-
pable of? What interest have we to pursue ? What assist-
ance to expect or look after? What title to pretend ? What
hopes of success? What reward of any hazard to be under-
gone ? We have no form of government, civil or ecclesias-
tical, to impose on the nation; lay no pretence unto power
to be exercised on the persons of any of his majesty's sub-
jects ; have no expectations from persons or nations, that
might induce us to further or promote any sinister aims of
other men : the utmost of our aim is but to pass the residue
of our pilgrimage in peace, serving God in the way of our de-
votion: we covet no men's silver or their gold, their places or
preferments ; our whole desire is that of Israel of old to their
iDrother Edom ; * Let us pass, we pray, through the country;
we will not pass through the fields, or through the vineyards,
neither will we drink of the water of the wells ; we will go
by the king's highway, we will not turn to the right hand,
nor to the left, until we have passed thy borders.' May we
AND LIBERTY OF CONSCIENCE. 413
thus far prevail, under the protection of God's providence,
his majesty's favour, and our own innocency, we have no
principles, we shall have no reason, farther to trouble our-
selves or others. If it be denied unto us, and we must yet
be scattered over the face of the earth, we shall yet pray for
the prosperity of his majesty, and the land of our nativity,
patiently bearing the indignation of the Lord, against whom
we have sinned, and waiting for his salvation.
That which of late is principally urged unto our preju-
dice, is the prohibition of that way of worship which we de-
sire to walk in, and the establishment of another by law, to
whose authority we owe subjection. When this begins once
to be pleaded, the real merits of the cause in debate is usu-
ally overseen, and the obedience required by law is only in-
sisted on ; as though that were grown a civil difference by
the interposition of a law, which before was purely religious.
This Paul himself found to be one of the most difficult cases
he had to contend withal ; it was objected unto him, that
he tauo-ht * customs which it was not lawful for to do
among the Romans •,' Acts xvi. 21. All that doctrine which
he had to declare, was antecedently in general forbidden by
law ; it being determined by the Romans, that no worship
of God should be admitted amongst them, not established
by public authority. And had not the light and truth of
Christianity broken through that opposition, it must have
lain shut up in darkness to this day. For our parts, we have
only this to say, that there is no reason to urge this as a pe-
culiar objection against us, it being the only foundation of
all others ; and only occasion of the difference about which
we treat. Had not a law enjoined the practice of some things
in the worship of God, which according unto our present
light we cannot assent unto, without ceasing to worship him
(for to worship him in our own thoughts, against his mind
and will, is to profane his name and worship); had it not for-
bidden the exercise and discharge of some duties which we
account ourselves obliged unto by the authority of God
himself, we had had no need to implore the clemency of our
governors to relieve us against that severity which we fear.
This then we acknowledge ; but withal, to state this differ-
ence upon its right foundation, do solemnly in all sincerity
414 A PLEA FOR INDULGENCE
protest before God, his holy angels, and all the world, that
it is not out of any unwarrantable obstinacy that we are con-
scious of unto ourselves, nor from any disaffection unto, or
dissatisfaction in, the government that God hath set over us ;
but merely from a sense of that account which we have one
day to make before Jesus Christ the judge of all, that we
cannot yield that compliance unto the act for uniformity
which it requireth of us. The case, then, notwithstanding
this prejudice, is still the same ; conscience towards God in
the things of his own worship, is still and alone concerned;
whatever other pretences and reasonings may in this case
be made use of (as many are, and ever were in the like cases,
and will so be). The whole real cause of that severity which
we humbly deprecate, and only reason lying against the in-
dulgence we desire, is our profession and practice in the
things that are not of this world, but purely relating to the
revelation of the mind and worship of God. Whatever
therefore men may plead, pretend, or urge, of another na-
ture, we are so far conscious unto our own integrity, as
to be fully satisfied in our minds, that whatever dangers we
may be in this matter exposed unto, or whatever we may be
called to suffer, it is all merely for believing in God, and
worshipping of him, according to what he hath been pleased
to reveal of his mind unto us. And as in this case it is not
in the power of any of the sons of men to deprive us of that
consolation which an apprehension of the truth will afford
unto them that sincerely and conscientiously embrace it ;
so whether any men c^n commend their consciences to God
according to the rules of the blessed gospel of our Lord
Jesus Christ, in our molestation and trouble, we leave it
nnto all unprejudiced men to judge. And that we may yet
farther remove all grounds of mistake, and obviate all other
pretences against us, we shall candidly declare the general
principles both of our faith and worship, and then leave our
condition, whatever it may be, to the judgment of him, who
'hath appointed a day wherein he will judge the world in
righteousness,' of his majesty whom he hath set over us in
supreme power, and of all other persons whatever, who
have any sense of the terror of the Lord, the account we
must make of serving him according to what he is pleased
AND LIBERTY OF CONSCIENCE. 415
to reveal of himself unto us, the nature of things known
only by divine revelation, or of the infirm frail condition of
mankind in this world.
For the faith which we profess, and which we desire to
walk according unto, we need not insist upon the particular
heads of it, having some years since in our confessions pub-
licly declared it, with the joint consent of all our churches ;
neither do we own or avow any doctrine, but what is therein
asserted and discharged. And we hope it will not be looked
upon as an unreasonable request, if we humbly desire, that
it may receive a Christian, charitable, sedate consideration,
before it be condemned. May we be convinced of any
thing therein, not agreeable unto the Scriptures, not taught
and revealed in them, we shall be with the first in its rejec-
tion. That this hatli been by any as yet attempted, we know
not ; and yet we are judged, censured, and reproached upon
the account of it. So far are men degenerated from that
frame of spirit, which was in the Christians of old ; so far
have they relinquished the ways wherein they walked to-
wards those who dissented from them.
Nor do we decline the judgment of the primitive church;
being fully satisfied, that what we teach and adhere unto, is
as consonant unto the doctrine thereof, as that of any church
at this day in the world. The four first general councils, as
to what was determined in them in matters of faith, are con-
firmed by law in this nation ; which is all that from anti-
quity hath any peculiar stamp of authority put upon it
amongst us ; this also we willingly admit of, and fully assert
in our confession. Neither doth the addition of ours disturb
the harmony that is in the confessions of the reformed
churches, being in all material points the same with them,
and no otherwise differing from any of them in things of
less importance, than as they do one from another; and as
all confessions have done, since the first introduction of their
use into the churches of God. That which amongst them
is of most special regard and consideration unto us, is that
of the church of England, declared in the Articles of reli-
gion : and herein in particular, what is purely doctrinal, we
fully embrace and constantly adhere unto. And though we
shall not compare ourselves with others, in ability to assert,
teach, and maintain it ; yet we cjinnot, whilst we are con-
416 A PLEA FOR INDULGENCE
scious unto ourselves of our integrity in our cordial adher-
ence unto it, but bear with regret the clamorous accusations
of some against us, for departing from the church of Eng-
land, who have not given that testimony of their adherence
unto its doctrine, which we have done, and by the help of
God shall continue to do. It is true, indeed, there are some
enlargements in our confession of the things delivered in the
thirty-nine Articles ; some additions of things not expressly
contained in them, which we were necessitated unto, for the
full declaration of our minds, and to obviate that obloquy
which otherwise we might have been exposed unto, as re-
serving our judgment in matters that had received great
public debate since the composure of those Articles : but
yet we are fully persuaded, that there is not any proposition
in our whole confession, which is repugnant unto any thing
contained in the Articles, or is not by just consequence de-
ducible from them. Neither were we the authors of the ex-
planations or enlargements mentioned; there being nothing
contained in them, but what we have learned and been in-
structed in from the writings of the most famous divines of
this nation, bishops and others, ever since the reformation ;
which being published by legal authority, have been always
esteemed, both at home and abroad, faithfully to represent
the doctrine of the church of England. We have no new
faith to declare, no new doctrine to teach, no private opi-
nions to divulge; no point or truth do we profess, no not
one, which hath not been declared, taught, divulged, and
esteemed as the common doctrine of the church of England
ever since the reformation.
If then we evince not the faith we profess to be consonant
unto the Scriptures, the doctrine of the primitive church, of
the four first general councils, the confessions of the reformed
churches beyond the seas, and that in particular of the
church of England, we shall acknowledge the condition of
things in reference unto that liberty which we humbly de-
sire, to be otherwise stated than hitherto we have appre-
hended. But if this be the condition of our profession, as
we hope it is manifest unto all unprejudiced and ingenuous
persons to be, who esteem it their duty not to judge a mat-
ter of so great importance before they hear it, we can hardly
think that they give up themselves to the conduct of the
AND LIBERTY OF CONSCIENCE. 417
meek and Holy Spirit of Christ, who are ready to breathe
out extirpation against us, as to our interest in this world,
for the profession of those principles in the things of God,
which they. pretend to build their own interests upon for
another.
The nonconformity then that we may be charged with,
being very remote from a dissent unto that doctrine which
is here publicly avowed, and confirmed by law, it cannot but
seem strange unto us, that any should endeavour to cast us
under the same severity with them who utterly renounce it;
and would entail upon their posterity, on the forfeiture of
all their public rights, as Englishmen, and benefit of their
private estates, not only an adherence unto the Protestant
religion, but a precise and determinate judgment and prac-
tice in things of very little concernment therein; and of none
at all, as to public tranquillity.
Would it not seem strange, that a man might at as easy
and cheap a rate, renounce the Protestant profession, and the
fundamental doctrines of the church of England, in things
indispensably necessary to salvation, as to be mistaken,
or suspend his assent about things dark and disputable in
their own nature, and of very small importance, which way
soever they are determined? So that men in the embracing
or refusal of them, rebel not against that commanding light
of God set up in their hearts to rule them in his name, in
that apprehension which they have of the revelation of his
will, which is unto them of great and eternal moment.
They are then only things relating unto outward order
and worship, wherein our dissent from the present establish-
ment of religion doth consist; things about which there
hath been variety of judgment, and difference in practice,
from the days of the apostles, and probably will be so until
the end of the world: for we find by experience, that the late
expedient for the ending of differences about them, by vindi-
cating of them into the arbitrary disposal of every church, or
those that preside therein, in whose determinations all per-
sons are to acquiesce; is so far from accomplishing the work
whereunto it is designed, that it contributes largely to their
increase and perpetuation. Our only guilt then is, our not
agreeing with others in those things wherein there never yet
was an agreement among Christians : nor, perhaps, bad the y
VOL. XXI. 2 E
418 A PLEA FOR INDULGENCE '
all that frame of spirit in moderation and mutual forbearance
which the gospel requireth in them, would it ever be any way
needful that there should so be.
For our parts, about these things we judge not other
men, nor do, or ever did, seek to impose our apprehensions
on their judgments or practice. What in them is agreeable
unto truth, God knows, and will one day declare. Unto our
present light in the revelation of his will must our practice
be conformed ; unless to please men, and secure our transi-
tory perishing concernments, we intend to break his bonds
and cast away his cords from us.
And that it may the better appear what is both our judg-
ment and practice in and about these things; unto what we
have declared in the close of our confession (which we sup-
pose they cannot reasonably and with satisfaction to their
own consciences, wholly overlook, who because thereof, are
ready to reflect with severe thoughts upon us), we shall now
only add the general principles whereunto all that we pro-
fess or practise in these things, is resolved. And of them
we humbly desire that a Christian and candid consideration
may be had: as supposing that to pass a sentence of con-
demnation against us for our dissent unto any thing, with-
out a previous weighing of the reasons of that dissent, is
scarce suitable unto that law whereby we are men, and en-
gaged into civil societies. As then religion is publicly re-
ceived and established in this nation, there are many out-
ward concernments of it, relating unto persons and things,
that are disposed and regulated by and according to the laws
thereof: such is that which is called power ecclesiastical,
or authority to dispose of those affairs of the church with
coercive jurisdiction, which relates to the outward public
concernments of it, and the legal interests of men in them.
This we acknowledge and own to be vested in the supreme
magistrate, the king's majesty, who is the fountain and spring
of all jurisdiction in his own kingdoms whatever. No power
can be put forth or exercised towards any of his subjects,
which in the manner or nature of its exertion hath the force
of a law, sentence, or jurisdiction ; or which, as to the effect
of it, reacheth their bodies, estates, or liberties, but what is
derived from him, and binding formally on that sole reason,
and no otherwise.
AND LIBERTY OF CONSCIENCE. 419
Hence we have no principle in the least seducing us to
transgress against any of those laws which in former days
were looked on as safe preservatives of the Protestant reli-
gion and interest in this nation. Did we assert a foreign
power over his majesty's subjects, and claim an obedience
from them in some such cases as might at our pleasure be
extended to the whole that is due unto him ; did we, or any
of us, by virtue of any office we hold in the church of God,
claim and exercise a jurisdiction over the persons of his ma-
jesty's subjects in form and course of law ; or did we so much
as pretend unto the exercise of any spiritual power that
should produce effects on the outward man; we might well
fear, lest just offence should be taken against us. But
whereas the way wherein we worship God is utterly uncon-
cerned in these things, and we willingly profess the spring
of all outward coercive jurisdiction to be in the person of
the king's majesty alone, without the least intermixture of
any other power of the same kind, directly or by conse-
quence ; we cannot but say with confidence, that it will be
utterly impossible to convince us, that on this account we
are offenders.
For the worship of God and order therein (which is
purely spiritual and evangelical), we acknowledge indeed
the Lord Jesus Christ to be the only institutor or author of
it, and the holy Scripture the only principle revealing, the
only rule to judge of it, and to square it by. It is not now
our design to plead the truth of this principle, nor yet to clear
it from mistakes, or vindicate it from opposition : all which
are done elsewhere. Let it be supposed to be an error or
mistake, which is the worst that can be supposed of it, we
must needs say, that it is an error which hath so much
seeming countenance given unto it by innumerable places of
Scripture, and by so many testimonies of the ancient and mo-
dern doctors of the church, and isevery way so free from the
production of any consequent of evil importance ; that if
there be any failure of the minds of men, in and about the
things of God, which from a common sense of the frailty of
human nature may rationally expect forbearance and pardon
from them, who have the happiness to be from all miscar-
riage, of that kind (if any such there be), this may claim a
share and interest among them.
2e2
420 A PLEA FOR INDULGENCE
Nor are we able as yet to discern, how any acceptable
account can be given to the Lord Jesus, at the last day, of
severity against this principle, or those that, otherwise inof-
fensive, walk according to the light of it.
Moreover, whereas principles true in themselves may in
their application unto practice be pressed to give counte-
nance unto that which directly they lead not unto ; we have
the advantage yet farther particularly to declare, that in the
pursuit of it in the worship of God we have no other ordi-
nances or administrations, but what are owned by the law
and church of England. Now whatever other occasion may
be sought against us (which we pray God not to lay to their
charge who delight in such practices), we know full well that
we differ in nothing from the whole form of religion esta-
blished in England, but only in some few things in outward
worship, wherein we cannot consent without the renuncia-
tion of this principle, of whose falsehood we are not con-
vinced. This being our only crime, if it be a crime, this the
only mistake that we are charged with, in the things of God ;
we yet hope that sober men will not judge it of so high a de-
merit, as to be offended with our humble desire of indul-
gence, and a share in that princely favour towards persons
of tender consciences, which his majesty hath often declared
his inclinations for.
We confess that oftentimes, when such dissents are made
a crime, they are quickly esteemed the greatest, yea, almost
all that is criminal : but whether such a judgment owes not
itself more to passion, prejudice, and private interest, than
to right reason, is not hard to determine.
For our parts, as we said before, they are no great things
which we desire for ourselves ; the utmost of our aim being
to pass the remainder of the few days of our pilgrimage in
the land of our nativity, serving the Lord according to what
he hath been pleased to reveal of his mind and will unto us.
And we suppose that those who are forward in suggesting
counsels to the contrary, know not well how to countervail
the king's damage.
That this our desire is neither unreasonable nor unjust;
that it containeth nothing contrary to the will of God, the
practice of the church of old, or to the disadvantage of the
public tranquillity of these nations : but that all outward
AND LIBERTY OF CONSCIENCE. 421
violence and severity on the account of our dissent is des-
titute of any firm foundation in Scripture, reason, or the
present juncture of affairs amongst us, we humbly crave li-
berty in the farther pursuit of our own just defence, briefly
to declare and evidence.
The great fundamental law amongst men, from which all
others spring, and whereby they ought to be regulated, is
that law of nature, by which they are disposed unto civil
society, for the good of the whole and every individual
member thereof. And this good being of the greatest im-
portance unto all, doth unspeakably out-balance those in-
conveniences which may befall any of them through a re-
striction put upon them by the particular laws and bonds of
the society wherein they are engaged. It is impossible, but
that sundry pfirson.s might honestly improve many things
unto their advantage in thp increase of their interest in
things of this world, were not bounds set unto their en-
deavours, by the laws of the community whereof they are
members. But whereas no security may be obtained that
they shall not have their particular limits and concernments
broken in upon by a hand of violence and injustice, but in
a pursuit of that principle of nature which directs them to
the only remedy of that evil in civil society, they are all in
general willing to forego their particular advantages, for that
which gives them assurance and peace in all that they are,
and enjoy besides. All such conveniences, therefore, as
consist in the things that are within the power of men, and
are inferior to that good and advantage which public society
doth afford, the law of nature directing men, and their
chiefest good, commands them as occasion requires, to for-
bear and quit. Nor can any community be established,
without obedience unto that command. But of the things
that are not within the power of men, there is another rea-
son. If the law of society did require that all men engaging
thereunto should be of one stature and form of visage, or
should have the same measure of intellectual abilities, or
the same conception of all objects of a rational understand-
ing, it were utterly impossible that any community should
ever be raised among the sons of men.
As then all inconveniences, yea, and mischiefs relating
unto things within the power of men, are to be undergone
422 A PLEA Foil INDULGENCE
and borne with, that are less than the evils which nothing but
political societies can prevent for the sake thereof; so the
allowance of those differences which are inseparable from
the nature of man, as diversified in individuals, and insu-
perable unto any of their endeavours, is supposed in the
principles of its being and constitution. Yea, this is one prin-
ciple of the law of nature, to which we owe the benefits of
human conversation, and administration of justice, that those
differences amongst men which unto them are absolutely
unavoidable, and therefore in themselves not intrenching
upon, nor disannulling the good of the whole (for nature doth
not interfere with itself), should be forborn and allowed
among them, seeing an endeavour for the extinguishment
must irresistably extinguish the community itself, as taking
away the main supposal on which it is founded. And in
that harmony which by an answerableness of one thing unto
another, rising from such differences, doth the chiefest glory
and beauty of civil society consist ; the several particulars
of it also being rendered useful unto the whole thereby. Of
this nature are the things concerning which we discourse.
They relate, as is confessed, unto things spiritual and superna-
tural : that the will of God in these things cannot be known
but by revelation from himself, all men will acknowledge ;
and we suppose they will with no less readiness consent, that
divine revelation cannot be apprehended or assented unto,
but according to the nature and measure of that light, which
God is pleased to communicate unto them unto whom such
revelation is made : that this light doth so equally affect the
minds of all men, or that it is possible it should do so, con-
sidering the divers ways and means of its communication,
with the different dispositions of them that receive it ; that
they should all have the same apprehensions of the things
proposed unto them, none will judge, but such as take up
their profession in these things on custom, prejudice, or in-
terest. It will then hence evidently follow, that men's ap-
prehensions of things spiritual and supernatural, such we
mean as have no alliance unto the ingrafted light of nature,
a,re not absolutely under their own power, nor depend on the
liberty of their wills, whereunto all law is given. And there-
fore is the diversity in and about them to be reckoned among
these unavoidable differences which are supposed in the law
AND LIBERTY OF CONSCIENCE. 423
of civil society, and without which supposal every attempt
for any such society, would be destructive of itself. Among
these apprehensions, and the exercise of our consciences
towards God upon them, lies all the difference from the pre-
sent establishment, which we desire an indulgence to be
shewed towards ; not at all questioning but that it is lawful
for them who have attained unto an agreement in them, so
far as they have attained, to confirm and strengthen that
agreement among themselves, and render it desirable unto
others, by all such ways and means as by right and the laws
of the society whereof they are, they make use of.
And it is, as we humbly conceive, in vain pretended, that
it is not the apprehensions of men's minds, and their con-
sciences unto God upon them, but only their outward act-
ings that fall under the penalties desired by some to be in-
dispensably imposed on dissenters from the established
form ; seeing those penalties are not only annexed unto ac-
tions which such apprehensions require as duties unto God,
but also unto a not acting contrary unto them, which di-
rectly and immediately reflect on the mind and conscience
itself: other ways to reach the consciences of their brethren,
it is utterly impossible to find out. And to teach men that
their consciences towards God are not concerned either in
not acting according to their light in his worship, or in act-
ing against it, is to teach them to be atheists.
We cannot therefore but hope, that our distance from the
present establishment, in some few things relating unto su-
pernatural revelation (especially whilst in our agreement
with it there is a salve for all things in the least intrenching
on the light of nature, and all things whatever, that even of
revelation itself, are necessary to the grand end of it, with se-
curity against any thing that may any way incommode public
tranquillity),being unto us insuperable, and therefore provided
for by the fundamental law of all civil societies, that it will
not always receive so severe a construction as to deprive us
of the good and benefit thereof. For to annex penalties, which
in the progress will deprive men of all those advantages in
their outward concernments which public society doth or
can afford unto these differences, without a supposition
whereof, and a provision for, there could be no such so-
424 A PLEA FOR INDULGENCE
ciety at all, is to destroy that whose good and preservation
is intended.
And therefore the different conceptions of the minds of
men in the things under consideration, with actings con-
sonant unto them, being not only an unavoidable consequent
of nature's constant production of the race of mankind, in
that various diversity which in all instances we behold, but
also rendered farther insuperable, from the nature of the
things themselves about which they are exercised (being of
divine revelation), they were ever in the world esteemed
without the line of civil coercion and punishment, until it
came to be the interest of some to offer violence to those
principles of reason in themselves, which any outward al-
teration in the state of things is capable of rendering their
own best protection and defence.
And on these grounds it is, that force never yet attained,
or long kept that in religion which it aimed at.
And the great Roman historian tells us, that it is ' inde-
corum principi attrectare, quod non obtineat ;' no way
honourable unto a sovereign prince, to attempt that which
will never be accomplished.
But because what may seem obscure in this reason of
things, and principles of community (which usually affect
them only who, without interest or prejudice, give up them-
selves to the conduct of rational and sedate consideration,
with which sort of persons alone, we have not to deal), is ex-
emplified in the gospel, whose furtherance is on all hands
pretended ; we shall thence also briefly manifest, that the
way pretended for the promotion of its interest, by severity
in external penalties, on the account of such differences as
we are concerned in, is both opposite unto the spirit of its
author, and contrary to the rules of it, with the practice of
those who have walked according to them.
As among the many blessed ends of the conversation of
our Lord Jesus Christ in the flesh, it was not of the least mo-
ment, that he might set us a pattern, and give us an example
of that frame of heart and holiness of life, whereby we may
become like unto our heavenly Father, and be acceptable
before him ; so in his carrying on of that design, there was
not any thing that he more emphatically called upon his
AND LIBERTY OF CONSCIENCE. 425
disciples to endeavour a conformity unto him in, than in his
meekness, lowliness, gentleness, and tenderness towards all.
These he took all occasions for our good to shew forth in
himself, and to commend unto others. Whatever provoca-
tion he met withal, whatever injurious opposition he was ex-
posed unto, he did not contend, nor cry, nor cause his voice
to be heard with strife or anger. The sins of men, indeed,
he reproved with all authority ; their groundless traditions in
the worship of God, he rejected; their errors he refuted by
the word; but to the persons of men he was always meek and
tender, as coming to save, and not to destroy; to keep alive,
and not to kill. In the things of man, he referred all unto
the just authority and righteous laws of men; but in the
things of God, never gave the least intimation of severity but
only in his holy threats of future evil in the world to come,
upon men's final impenitency and unbelief. Coerce, fine, im-
prison, banish, those that apprehend not aright all and every
thing that I would have them instructed in, are words that
never proceeded out of his holy mouth, things that never
entered into his gracious heart. And we are persuaded,
that it is a thing of marvellous difficulty, for any man
seriously to think, that he who was and is so full of compas-
sion towards all the sons of men, even the worst of them,
should ever give the least consent unto the punishment and
gradual destruction of those who in sincerity desire to love
and obey him, and do yet unavoidably mistake in their ap-
prehensions of some few things, pleaded to be accordino- to
his mind, their love and obedience unto him thereby being
no whit impeached. When some of his disciples of old, in
zeal, as they pretended, unto himself, and the truths preached
by him, would have called for fire from heaven on those
who had contumeliously slighted him upon a supposed di-
versity in religion, for which they thought themselves war-
ranted, though falsely, by a precedent out of the Old Testa-
ment ; he lets them know, that it was an unacquaintedness
with their own spirits, causing them to imagine thatto be zeal
for the truth, which was indeed but self-revenge and private
interest, which had caused them to speak so unadvisedly.
Now that the same mind might be in us that was in Je-
sus Christ, that his example is to be a rule unto us, that we
ought all to be baptized into the same Spirit with iiim ; that
426 A PLEA FOR INDULGENCE
what from his frame of heart and actings, as revealed in his
word, we can rationally conclude that he would approve or
disallow, we ought to square our proceedings and judg-
ments unto, none that own his name can deny.
And if men would not stifle, but suffer themselves to be
guided by the power of their convictions, they would quick-
ly perceive how inconsistent with it, are their thoughts of
rigour and severity towards those which differ from them in
some few things relating to the mind of God in and about
his worship.
Certainly this readiness of servants, who are themselves
pardoned talents, to fall with violence on their fellows
(upon the account of his service, though otherwise it may be
poor and despicable in the world) for lesser debts, and those
only supposed, not proved real, will appear at the last day
not to have been so acceptable unto him, as some men on
grounds and pretences, utterly foreign unto this whole busi-
ness, are willing now to persuade themselves that it is.
Would men in these things, which are principally his, and
not their own concernments, but as his, labour to be always
clothed with his spirit, and do nothing but what they can
rationally satisfy themselves that he himself would do in
like case; there would be an end not only of this debate, but
of many other mischiefs also, which the Christian world is
at this present day pestered withal ; and it must needs seem
strange, that men can persuade themselves that they do that
for Christ which they cannot once think or imagine that he
would do himself. Certainly, setting aside provocations
and prejudices, any man who hath read the gospel, and
gives any credit unto it, is acompetent judge, whether exter-
nal force in these things, do more answer the spirit of
Christ, or that from which he suffered.
But we have not only his heart and actings for our ex-
ample, but his word also, as revealed by himself and his
apostles, as our rule in his matter.
With nothing more doth it abound, as to our duty in
this world, than with precepts for, and exhortation unto, mu-
tual forbearance of one another in our mistakes and failings.
And although there be force and light enough, in its general
rules, to guide us in all particulars, yet, lest any should ima-
gine that the cause und<^r consideration, about different ap-
AND LIBERTY OF CONSCIENCE. 427
prehensions and practices in something relating to the wor-
ship of God, might be exempted from them, even that also
is variously instanced in, and confirmed by examples ap-
proved by himself. The great apostle, who gives us that
general rule, that we ' should walk together in one mind,' so
far as we have attained, and for other things of difference,
wait for the revelation of the mind of God unto them that
differ, Phil. iii. 15, 16. everywhere applies his own rule unto
the great difference that was in those days, and long after,
between the Jewish and Gentile believers. The one con-
tinued under a supposal of an obligation to the observation
of Mosaical rites and ceremonies, from which the other was
instructed that they were set at liberty. This difference,
as is the manner among the sons of men, wrought various
jealousies between them, with disputes and censurings of
each other ; whereof the apostle gives us a particular ac-
count, especially in his Epistle to the Romans, chap. xiv.
XV. Neither did they rest here ; but those of the circumci-
sion everywhere kept their assemblies and worship distinct
from the congregations of the Gentile believers : hence in
most places of note, there were two churches, one of the
Jews, and another of the Gentiles, walking at peace in the
faith of the gospel, but differing as to some ceremonial ob-
servances. The whole society of the apostles, observing their
difference, to prevent any evil consequent, in their assembly
at Jerusalem, assigned to the several parties their particular
bounds, how far they should accommodate themselves unto
one another by a mutual condescension ; that they might
walk in love and peace, as to what remained of difference
among them. The Jews are taught by them not to impose
their rites and ceremonies on the Gentiles ; and the Gentiles
to abstain from some things for a season, whereunto their
liberty did extend, whereby the other were principally pro-
voked.
Their bounds being so fixed, and their general duty
stated, both parties were left at liberty, as to their practice
in the thing, wherein they could not yet be reconciled. And
in that different practice did they continue for many years,
until the occasion of their division was, by the providence of
God in the destruction of the Judaical church, utterly taken
away.
428 A PLEA FOR INDULGENCE
These were the rules they proceeded by, this their course
and practice, who unquestionably under the Lord Jesus were
intrusted with supreme authority over the whole church, of
that kind which is not transmitted unto any of the sons of
men after the ceasing of their office and work, and were
guided infallibly in all their determinations. Coercions, re-
straints, corporal punishments, were far from their thoughts;
yea, the very exercise of any ecclesiastical power against
them who dissented from what they knew to be truth, so
that in general they were sound in the faith, and walked in
their lives as became the gospel.
And whereas they sometimes carry the matter to a sup-
posal of diso-bedience unto those important things which
they taught and commanded in the name of their Lord and
Master, and thereupon proceeded to denounce threatenings
against the disobedient, they expressly disclaim all thoughts
of proceeding against them, or any power or warrant from
Christ committed imto them, or any others, or that after-
wards in his providence should so be, so to do with external
carnal force and penalties ; avowing their authority over all
that was ever to be put forth in things of that nature, to be
spiritual, and in a spiritual manner only to be exercised ;
2 Cor. X. 4, 5.
And because the church might not seem to be disad-
vantaged by this disclaimer of power externally to coerce
such as received not the truth that it embraced, and to be
cast into a worse condition than that of the Jews which
went before, whose ordinances being carnal were esta-
blished and vindicated by carnal power, St. Paul lets them
know that this alteration is for the better ; and the coercion
of miscarriages under the gospel, by threatenings of the
future judgment which would have a special respect unto
them, more weighty than the severest penalties that were
appointed by Moses's law ; Heb. x. 28 — 30.
Not that lesser differences in apprehensions of the mind
of God in his word, had any punishment assigned unto
them under the Old Testament, whose penalties concerned
them only who turned away to the worship of any other
god but the God of Israel (and such no man pleads
for) : but that the whole nature of the ordinances and
worship of the church being changed from carnal and
AND LIBERTY OF CONSCIENCE. 429
earthly to heavenly and spiritual, so also are the laws of re-
wards and punishments annexed unto them. These were
the rules, this the practice in this case, of the apostles of our
Lord Jesus Christ : these rules, this practice hath he re-
corded in his word for our instruction and direction.
Might all those who profess obedience unto his name be
prevailed on to regulate their judgments by them, and square
their proceedings unto them, the church of God would
have peace, and the work of God be effectually carried on
in the world as in the days of old. And for our parts, we
will never open our mouths to deprecate any severity that
may be warranted from the gospel or apostolical direction
and practice, against any mistake of that importance in the
things of God, as our principles and ways may rationally be
supposed to be : for although we are persuaded that what we
profess and practise is according unto the mind of Christ, yet
because it is our lot and portion to have our governors and
rulers otherwise minded, we are contented to be dealt
withal so, as the blessed gospel will warrant any to deal
with them who are so far in the wrong as we are supposed
to be. And if herein we cannot prevail, we shall labour to
possess our souls in patience, and to commit pur cause to
him that judgeth righteously.
This we know, that the judgment and practice of the
first churches, after the days of the apostles, was conform to
the rules and examples that by them were given unto them.
Differences in external rites of worship which were found
amongst them, where the substance of faith was preserved,
they looked upon as no breach of union at all. A long ca-
talogue of such differences as were from time immemorial
amongst them, is given us by Socrates the historian. And
he who first disturbed the peace of the churches about
them, by dividing their communion (Victor of Rome), is
left branded upon record, with the censures of the principal
persons for learning and holiness throughout the world in
those days. Nor is our dissent from the present establish-
ment of any larger extent, than such as the general consent
of all the first churches extended the bond of tlieir com-
munion unto.
Impositions of things indifferent, with subscriptions to
precise determinations on points doubtful and ambiguous
430 A PLEA FOR INDULGENCE
with confinements of men's practices in all outward cere-
monies and circumstances of worship, were things not born
in the world for some hundreds of years after the first plant-
ing of churches. Origen, in his third book against Celsus,
pleads expressly, that there ever were differences amongst
professors of Christianity from the beginning ; and that it
was impossible but that there should so be, which yet he
shews hindered not their faith, love, and obedience. Justin
Martyr, in his second Apology, declares his forbearance,
and the churches of those days, towards those who, though
believing in Christ, yet thought themselves obliged to the
observation of Mosaical rites and ceremonies, provided that
they did not impose the practice of them upon others. Ig-
natius, before them, in his epistle to the Philadelphians,
professeth, * that to persecute men on the account of God or
religion, is to make ourselves conformable to the heathen
that know not God.' TertulUan, Origen, Arnobius, and Lac-
tantius, openly pleaded for a liberty in religion, as founded
in the law of nature, and the inconsistence of faith with
compulsion, in that extent which we aim not at. The synod
of Alexandria, in the case of Athanasius, condemns all
external force in religion, and reproached the Arians as the
first inventors and promoters of it.
It is indeed pleaded by some, that the Christians of
those days had reason to assert this liberty, because there
was then no Christian magistrate who might make use of
the civil sword in their behalf, or for the punishment of
dissenters from them, and that this was the reason of their
so doing.
But the dishonesty of this pretence is notorious. They
affirm directly, that no force, coercion, or restraint, is to be
used in or about the worship of God, nor outward power in
a way of penalties to be exercised over the consciences of
men herein.
To say they thus pleaded and pretended merely to serve
their own present condition and occasion, but that upon the
alteration of things they would be otherwise minded, is ca-
lumniously to reflect upon those holy witnesses of Christ,
the guilt of the highest hypocrisy imaginable : and men
cannot invent a more effectual means to cast contempt on
all religion, and to root a due sense of it out of the world.
AND LIBERTY OF CONSCIENCE. 431
than by fomenting such imaginations. Let them therefore
rest in peace under that reputation of holiness and sincerity
which they justly deserve, whatever be the issue of things
with us, or those which may suffer with us in the like con-
dition.
But neither were they alone ; the great Constautine him-
self, the first Christian magistrate with supreme power, by a
public edict declared, * That the liberty of worship was not
to be denied unto any.' And, until the latter end of his
reign, there were no thoughts of exercising severity, with
reference unto any divisions amongst Christians about the
worship of God.
After the rise of the Arian heresy, when the interposi-
tion of civil censures upon the account of diflPerence about
things spiritual, had made an entrance by the solicitations
of some zealous persons for the banishment of Arius, and
some of his co-partners, it is not easy to relate what mise-
ries and confusions were brought upon the churches thereby.
Imprisonments, banishments, and ruin of churches, make
up much of the ecclesiastical history of those days.
After awhile, Arius is recalled from banishment, and
Athanasius driven into it. In a short tract of time,
Arianism itself got the civil sword in many places, where-
with it raged against all the orthodox professors of the
Deity of the Son of God, as the synod of Alexandria com-
plains.
Much they suffered in the days of Constantius, unto
whom the words of Hilary in this case are worthy consider-
ation : * Let,' saith he, ' your clemency take care and order,
that the presidents of the provinces look to public civil
affairs, which alone are committed to them, but not meddle
in things of religion.' And again, ' Let your gentleness
suffer the people to hear them teaching whom they desire,
whom they think well of, whom they choose. God teacheth,
rather than by force exacteth, the knowledge of himself;
and ascertaining the authority of his commands by works
of power, despiseth all compelled confession of him.- If
force be used to compel men unto the true faith, the bishops
that profess it would interpose, and say, God is the God of
the whole world, he needs no compelled obedience, nor re-
quires any such confession of him. He is not to be de-
432 A PLEA FOR INDULGENCE
ceived, but to be well pleased. Whence is it, then, that
persons are taught how to worship God by bonds and
perils ?' These are the words of Hilary,
But the same persons suffered more during the reign of
Valens, who was dissuaded from cruelty against the Chris-
tians by Themistius, a pagan philosopher, on the principles
of common reason and honesty ; plainly telling him, that by
the way he used, he might force some to venerate his im-
perial robes, but never any one to worship God aright.
But the best emperors in the mean time bewailed those
fierce animosities, whereby every sect and party laboured to
oppress their adversaries, according as they had obtained an
interest in imperial favour, and kept themselves from putting
forth their authority against any dissenters in Christian re-
ligion, who retained the foundation of the faith in any com-
petent measure. Valentinianus, by public decree, granted
liberty of religion unto all Christians, as Sozomen testifies,
lib. 6. Ammianus Marcellinus, in his History, observes the
same. Gratian made a law that religion should be free to
all sorts and sects of Christians, except the Manichees,
Eunoraians, and Photinians ; and that they should have their
meetine:s free ; as both Socrates and Sozomen acquaint us.
Neither have they been without their followers in those
ages wherein the differences about religion have risen to as
great a height as they are capable of in this world.
Nor will posterity be ever able to take off the lasting blot
from the honour of Sigismund the emperor, who suffered
himself to be imposed upon by the council of Constance, to
break his word of safety and liberty, to John Huss and
Jerome of Prague.
And what did Charles the Fifth obtain, by filling the
world with blood and uproars, for the extirpation of pro-
testantism ? Notwithstanding all his victories and successes,
which for awhile smiled upon him, his whole design ended
in loss and disappointment.
Ferdinand, his brother and successor, made wise by his
example, kept constant the peace of the empire, by a constant
peace granted to the consciences of men.
His son Maximilian continually professed, that the em-
pire of conscience belonged unto God alone, wherein he
would never interpose. And upon the return of Henry the
AXD LIBERTY OF CONSCIENCE. 433
Third of France out of Poland, he gave him that advice to
this purpose, which it had been happy for that prince, if he
had understood and followed, before he came to die. But
then even he also, having the severe instruction given him
of his own experience, left that as his last advice to his
counsellors, that they should no more with force interpose
in the matters of religion.
Rodulphus, who succeeded Maximilian, by the same
means for a long time preserved the peace of the empire.
And after he had by the persuasions of some, whose interest
it was so to persuade him, interdicted the Protestants in
Bohemia the use of their religion, upon the tidings of a defeat
given to his forces in Hungary by the Turks, he instantly
replied, ' I looked for no other issue, since I invaded the
throne of God, imposing on the conscience of men :' and
therefore granted them their former liberty.
Doth not all the world behold the contrary issue of the
wars in France, and those in the United Provinces, begun
and carried on on the same account? The great Henry of
France winding up all the differences thereof, by granting
liberty to the Hugonots, laid a firm foundation of the future
peace and present greatness of that kingdom. Whereas the
cruelty of the duke D'Alva and his successors, implacably
pursuing the Netherlands to ruin on the same account, hath
ended in the utter loss of sundry provinces, as to the rule
and authority that he and they endeavoured absolutely to
enthrone, and rendered the rest of them scarce worth the
keeping.
The world is full of instances of the like kind.
On the other hand, when by the crafty artifices and
carnal interests of some, the principles of external coercion
for lesser differences in the matters of Christian religion
came to be enthroned, and obtained place in the imperial
constitutions and laws of other kingdoms, the main use
that was made of it was to drive truth and the purity of the
gospel out of the world, and to force all men to centre in a
profession and worship, framed to the interest of some few
men, who made no small advantage of it.
According as the power and purity of religion decayed,
so did this persuasion get ground in the minds of men, until
it became almost all the religion that was in the world. That
VOL. XXI. 2 F
434 A PLEA FOR INDULGENCE
those who submitted not unto the dictates of them who by
various ways obtained a mixture of power, civil and eccle-
siastical, into their hands, should be destroyed and rooted
out of the earth.
This apostacy from the spirit, principles, rules, and com-
mands of the gospel, this open contradiction to the practice
of the apostles, their successors, first churches, best and
wisest emperors, attended with the woful consequents that
have ensued thereon, in the ruin of souls, proscriptions of
the truth, martyrdom of thousands and ten thousands, com-
motions of nations, and the destruction of many of them,
we hope will not be revived in these days of knowledge, and
near approach of the Judge of all.
We trust that it will not be thought unequal, if we ap-
peal from the example of the professors of Christianity under
its woful degeneracy, unto the first institution and public
instance of its profession : especially being encouraged by
the judgment, example, and practice of many wise and
mighty monarchs in these latter days.
The case is the same as it was of old ; no new pretences
are made use of, no arguments pleaded, for the introduction
of severity, but such as have been pretended at all times by
those who were in possession of power, when they had a
mind to ruin any that dissented from them.
That the end of their conventicles wa'fe for sin and un-
cleanness ; that the permission of them was against the
rules of policy, and laws of the empire ; that they were se-
minaries of sedition ; that God was displeased with the con-
fusion in religions introduced by them ; that errors and
misapprehensions of God were nourished in them ; that
they disturbed the union, peace, and love, that ought to be
maintained among mankind ; that they proceeded upon prin-
ciples of pride, singularity, faction, and disobedience unto
superiors ; was from the first entrance of Christianity into
the world, charged on the professors of it.
The same arguments and considerations are constantly
still made use of, and insisted on, by all men that intend
severity towards them that differ from them.
And they are such as will evidently serve alike any party
or persuasion, that in any place, at any time, shall be accom-
panied with power : and so have been oftener managed in the
AND LIBF.KIV OF CO\SCIF.NCE. 435
hands of error, superstition, and heresy, than of truth and
sobriety.
Wherefore the bishop of Rome, observing the unreason-
ableness of destroying mankind upon such loose principles
and pretences as are indifferently suited unto the interest
and cause of all who have power to make use of them, be-
cause they all suppose the thing in question, namely, that
they who enjoyed power, did also enjoy the truth ; found out
a way to appropriate the whole advantageof them to him-
self, as having attained the ascription of an infallibility unto
him, in determining what is the truth in all things, where
men do or may differ about religion or the worship of God.
This being once admitted and established, there seems
great force in the foregoing pleas and reasonings ; and no
great danger in acting suitably unto them, but that the ad-
mission of it is more pernicious unto religion, than all the
consequents which it pretends to obviate. But where this
infallible determination is disclaimed, to proceed unto out-
ward punishment for such conceptions of men's minds and
consciences in the things of God, as he is pleased to impart
unto them, which may be true and according to his will, upon
reasons and pretences, invented originally for the service of
error, and made use of for the most part unto that purpose,
being more fit for that work than for a contribution of any
assistance unto truth, is that which we know not how
men can commend their consciences unto God in. Besides,
what is it that is aimed at by this external coercion and pu-
nishment ? that all men may be of one mind in the matter of
the worship of God, a thing that never was, nor ever will be
by that means effected in this world, for neither is it abso-
lutely possible in itself, neither is the means suited to the pro-
curement of it, so far as it is possible. But when neither the
reason of the thing itself will convince, northe constantexpe-
rience of so many ages, it is in vain for any to contend withal.
In the mean time we know, that the most of them who
agreed together to press for severity against us for dissent-
ing from them, do differ among themselves in the things of
far greater importance in the doctrine of the gospel than
those are wherein we differ from them; whence it must needs
be evident to all what is the ground of their zeal in reference
unto us and others.
2f2
436 A PLEA FOR INDULGENCE
But all these considerations are quickly in the thoughts
of some removed out of the way, by pretences that the in-
dulgence and liberty desired will certainly produce all sorts
of evils both in religion itself, and in the civil state, which
being mentioned before in general, shall now be a little far-
ther considered ; for this is principally, if not solely pleaded
for the refusal and the rejection of them ; neither doth this
course of procedure seem to be unwisely fixed upon, by those
who suppose it to be their interest to manage their opposi-
tion unto such an indulgence, wherein yet we hope they will
at length discover their mistake.
For whereas the arguments to be in this case insisted on
consist merely in conjectures, jealousies, and suppositions
of what may come to pass, none knows when or where, it is
easy for any to dilate upon them at their pleasure; nor is it
possible for any to give satisfaction to all that men may con-
jecture or pretend to fear. Suppose all things that are evil,
horrid, pernicious to truth and mankind, and when they are
sufficiently aggravated, affirm that they will ensue upon this
forbearance, which that all or any of them will so do, no man
can tell, and this design is satisfied. But it is sufficiently
evident that they are all false or mistaken suppositions, that
can give countenance unto these pretences.
For either it must be pretended, that truth and order,
which those who make use of these reasonings suppose them-
selves possessed of, have lost the power and efficacy of pre-
serving themselves, and of preventing the evils summoned
up to be represented as the consequents of indulgence with-
out external force and coercion, which they have had
sometimes and elsewhere; or that they indeed have all ac-
tually followed and ensued upon such indulgence, in all times
and places. The latter of these is so notoriously contradicted
by the experience of the whole world, especially of sundry
kingdoms and dominions in Europe, as France, Germany,
Poland, and others, that it may not hope for admittance with
the most obnoxious credulity. For the former, it is most
certain that the truth of the gospel did never so prevail in
the world, as when there was a full liberty as unto civil
punishments granted unto persons to dissent in it and
about it.
And if that which is now so called, continueth not to have
AND LIBERTY OF CONSCIENCE. 437
the same effect, it may justly be feared that it is not indeed
what it is called, or that it is not managed in a due man-
ner. It is then altogether uncertain that upon the indul-
gences desired, such variety of opinions will ensue as is pre-
tended, and unquestionably certain, that all such as produce
practices contrary to civil society, moral honesty, or the light
of nature, ought in all instances of them to be restrained.
For the conscience of a man can dictate no such thing unto
him, there being an inconsistency in them with that supreme
light which rules in conscience, whilst it may be so called.
And it is a hard thing to ruin multitudes at present sober
and honest, lest by not doing so, some one or other may
prove brainsick, frantic, or vicious, who also may be easily
restrained when they appear so to be.
And moderate liberty will certainly appear to be religious
security in this matter, if the power of it, as well as the pro-
fession be regarded. For it is the interest of them who plead
for indulgence, to watch and contend against error and heresy,
no less than theirs by whom it is opposed. For professing
all material truths with them, they are not to be supposed to
value or esteem them less than they. And it may be, it will
appear, that they have endeavoured as much their suppres-
sion in the way warranted by the gospel, as those who pro-
fess such fears of their increase.
They are Protestants only of whom we speak, and to
suppose that they will not do their utmost for the opposing
of the rise, growth, or progress of whatever is contrary to
that religion which they profess, or that their interest there-
in is of less concernment unto them than that of others from
whom they differ, is but a groundless surmise.
But it is yet farther objected, that indulgence desired
hath an inconsistency with public peace and tranquillity, the
other head of the general accusation before mentioned. Many
fears and suspicions are mustered up, to contribute assistance
unto this objection also. For we are in the field of surmises,
which is endless and boundless. Unto such as make use of
these pretences we can truly say, that might we by any
means be convinced of the truth of this suggestion, we should
not only desist from our present supplications, but speedily
renounce those very principles which necessitate thereunto.
For we assuredly know, that no divine truth, nothing really
438 A PLEA FOR INDULGENCE
relating unto the worship of God, can cause or occasion any
civil disturbance, unless they arise from corrupt affections
in them that profess it, or in them that oppose it. And as
we shall labour to free ourselves from them on the one hand,
so it is our desire and prayer, that others may do so also on
the other, which will give sufficient assurance to tranquillity.
But we are moreover wholly freed from any concernment in
this objection, in that, he who is undoubtedly the best and
most competent judge of what will contribute to the peace
of the kingdom, and what is inconsistent therewith, and who
is incomparably most concerned in the one or the other, even
the king's majesty himself, hath frequently declared his royal
intentions for the granting of the indulgence desired, who
would never have been induced thereunto, had he not per-
fectly understood its consistency with the peace and wel-
fare of the kingdom. And as our confidence in those royal
declarations hath not hitherto been weakened by the inter-
veniency of so many occasions as have cast us under another
condition, so we hope that our peaceable deportment hath in
some measure contributed, in the thoughts of prudent men,
unto the facilitating of their accomplishment. And as this
will be to the lasting renown of his majesty, so it will ap-
pear to be the most suitable unto the present state of things
in this nation, both with respect unto itself and the nations
that are round about us. And we think it our duty to pray,
that his majesty may acquire those glories in his reign, which
none of his subjects may have cause to mourn for; and such
will be the effect of clemency and righteousness.
We find it indeed still pretended, that the allowance of
meeting for the worship of God, however ordered and bound-
ed, will be a means to procure and further sedition in the
commonwealth, and to advantage men in the pursuit of de-
signs to the disturbance of the kingdom. But it were equal
that it should be proved, that those who desire this indul-
gence have such inclinations and designs, before such pre-
tences be admitted as of any force. For our parts, we ex-
pect no liberty, but from his majesty's favour and authority,
with the concurrence of the parliament, which when we have
obtained (as at no time, whatever our condition be, have we
the least thoughts or inclinations into any sedition or public
disturbance), so having an obligation upon us in the things
AND LIBERTY OF CONSCIENCE. 439
of our greatest interest in this world, we know not from what
sort or party of men, more cordial adherence unto and de-
fence of public peace and tranquillity, can justly be ex-
pected. For where there are more causes and reasons of com-
pliance and acquiescency, than there are on the contrary, it
is rationally to be supposed that they will prevail. And to
surmise the acting of multitudes contrary to their own inter-
ests, and acknowledged obligation of favour, is to take away
all assurance out of human affairs.
Neither is there any colour of sound reason in what is
pretended, of the advantage that any may have to promote
seditious designs by the meetings of the dissenters pleaded
for in the worship of God. For doubtless the public peace
will never be hazarded by such designs, whilst they are
managed by none, but such as think to promote and carry
them on, in assemblies of promiscuous multitudes of men,
women, and children; unknown too for the most part unto
themselves, and to one another. But these things are spoken
because they have been wonted so to be ; other considera-
tions to confirm them are none. Conscience, interest, sense
of obligations, the only safe rules amongst men to judge by
of future events, all plead an expectation of the highest tran-
quillity in the minds and spirits of men, upon the indul-
gence desired.
And there lies a ready security, against the pretended
fears of the contrivance of sedition in assemblies of men
women and children, strangers to one another in a great
measure, by commanding all meetings to be disposed in
such a way, as that they may be exposed to all, and be
under the constant inspection of authority.
As for other courses of severity, with respect to the peace
and prosperity of the kingdom, it may not be amiss a little
to consider who and what are the dissenters from the pre-
sent establishment. For the persons themselves, they are
mostly of that sort and condition of men in the common-
wealth, upon whose industry and endeavours in their several
ways and callings, the trade and wealth of the nation doth
much depend. And what advantage it will be to tlie kingdom
to break in upon them unto their discouragement, fear, or
ruin, we suppose no man can divine. Those who think there
are enough for the work without them, and that their exclu-
44Q A PLEA FOR INDULGENCE
sion will make room for others, do gratify indeed thereby-
some particular persons, intent upon their own private ad-
vantages, which they would willingly advance in the ruin of
their neighbours ; but scarce seem to have taken a right mea-
sure of the state of the whole. For whereas it may be some-
times, there may in some places be too many of them who
manage the affairs of trade and commerce, when their con-
cerns are drawn unto a head, and a readiness for their last
exchange that there should be so of those that do dispose
and prepare things also, to bring them unto that condition,
is impossible. It cannot then be, but that the continuance
of so great fears and discouragements upon men, as those
which their dissent from the established wayof worship doth
at present cast upon them, must of necessity weaken the na-
tion, in that part of it wherein its principal strength doth lie.
Neither are they a few only who will be found to be con-
cerned in this matter, which is not to be despised. Pliny, a
wise counsellor, writing to Trajan, a wise and renowned em-
peror, about Christians who were then the objects of the
public hatred of the world, desires his advice upon the ac-
count of their numbers, not that they were to be feared, but
unmeet to be punished; unless he intended to lay the empire
waste :
'Visa enim est mihi res digna consultatione, maxime prop-
ter periclitantium numerum; multi enimomnis a^tatis, omnis
ordinis utriusque sexus, etiam vocantur in periculum et vo-
cabanlur ; neque enim civitates tantum, sed vicos etiara
atque agros superstitionis istius contagio pervagata est.'
So then thev termed Christian religion ; for the multitude
would still keep the name of truth and religion to them-
selves : the oppressed, the lesser number must bear the
name or title, which they consent or conspire to cast upon
them. But the thing itself, as to the persons at present dis-
senting from the established form, is not unduly expressed.
And as it will be an act of royal clemency, and like to the
work of God himself, to free at once so great multitudes of
all ages, sexes, and conditions, from the fears and dangers
of those evils, which they are fully satisfied they do not
deserve; so any other way of quitting the governors
of this nation, from those uneasy thoughts, which an ap-
prehension of such an effect of their rule upon multitudes
AND LIBERTY OF CONSCIENCE. 441
of subjects must needs produce, will be very difficult, if not
impossible. Shall the course begun in severity against them,
be pursued? What generous spirits employed in the execu-
tion of it, can but be weary at last with undoing and ruining
families, of those persons, v\hom they find to live peaceably
in subjection to the government of the nation, and usefully
amongst their neighbours, merely because they dare not sin
against God, in transgressing against that persuasion con-
cerning his will and worship, which he hath given unto
them ? For they cannot but at last consider, that no man
erreth willingly, or believes any thing against his light, or
hath other thoughts of God and his worship, than what he
apprehends to be from himself; or that any duty is accepted
of God, which springs from compulsion. How much more
noble and honourable will they discern the work of relieving
men sober and peaceable in distress, to be, than to have the
complaints, and tears, and ruin of innocent men and their
families, continually reflecting themselves on their minds?
Nor is there any probability of success in this procedure;
for as time hath always made for rule, and encouragements
which are solely in the power of rulers have effected great
compliance even in things religious ; so force and violent
prosecution in such cases have been always fruitless. For it
is known how much they are disadvantaged as to success, in
that the righteousness and equity of their pretended causes
are always dubious to unconcerned persons, which makes
them think that the true reason of them is other than what is
pretended. When they see men whom they apprehend as in-
nocent and guiltless as themselves, as to all the concernments
of mankind in this world, pursued with penalties equal unto
those that are notoriously criminal, they are greatly inclined
unto commiseration towards them; especially if at the in-
terposition of the name and worship of God in the cause,
they judge for aught appears to them they fear God and en-
deavour to please him, at least a« well as those by whom
they are molested.
And when they farther understand, that those whom they
see to suffer such things as they account grievous, and are
really ruinous to them and their families, do it for their con-
science' sake, it strongly induceth them to believe that it
must needs be something good and honest that men choose
442 A PLEA FOR INDULGENCE
SO to suffer for them, rather than to forego. For all suffering
for religion, they know to be in the power and will of them
that suffer, and not of those that inflict penalties upon them ;
for their religion is their choice, which they may part withal,
if they esteem it not worth the hazard wherewith it is at-
tended.
Thus the Roman historian tells us, in the first sufferings
of the Christians at Rome. ' Quamquam adversus sontes, et
novissima exempla meritos' (for so he thought) * miseratio
oriebatur, tanquam non utilitate publica, sed in saevitiam
aliquorum absumerentur.'
Nor is it a probable way of dealing with the consciences
of men, especially of multitudes who are able to give mutual
testimony and encouragement to one another. Yea, in such
a state of things, dangers of times delight men, and they find
a satisfaction, if not an honour, in their miseries, as having
sufficient assurance that it is a glorious and blessed thins to
suffer things hard and dreadful in the w^orld, when they are
conscious to themselves of no guilt or evil. And therefore,
as severity hath hitherto got no ground on the minds of men
in this matter, no more is it like to do for the future. And
if it be proceeded in, it cannot be avoided but that it must
be perpetuated from one generation to another, and a sad
experiment be made, who will first be wearied, those that in-
flict penalties, or those that undergo them. And what in the
mean time will become of that composure of the spirits of men,
that mutual trust, confidence, and assurance, between all
sorts of persons, which is the abiding foundation of public
peace and prosperity?
Also, what advantages have been made by some neigh-
bour nations, what at present th€y farther hope for, from
that great anxiety which the minds of men are cast into,
merely and solely on the account of what they feel or fear,
from their dissent unto the public worship, which to them-
selves is utterly unavoidable, is known to all.
But we have done? and what are we that we should com-
plain of any whom God is pleased to stir up and use for our
exercise and trial ? We desire in patience and silence to
bear his indignation against whom we have sinned, and for
what concerns those ways and truths of his, for whose pro-
fession we may yet suffer in this world, to approve our con-
AND LIBERTY OF CONSCIENCE.
sciences unto him, and to leave the event of all unto him,
who will one day judge the world in righteousness. We
know that we are poor sinful worms of the earth, in our-
selves meet for nothing but to be trodden down under the
foot of men ; but his ways and the purity of his worship are
dear unto him, which he will preserve and vindicate from all
opposition. In the mean time, as it is our duty to live peace-
ably with all men in a conscientious subjection unto that
authority which he hath set over us, we shall endeavour so
to behave ourselves in the pursuit and observance of it, as
that * whereas we may be evil spoken of, as evil doers, men
may be ashamed, beholding our good conversation in Christ,
and give glory to God in the day of visitation,'
Whatever is ours, whatever is in our power, whatever God
hath intrusted us with the disposal of, we willingly resign
and give up to the will and commands of our superiors ; but
as to our minds and consciences in the things of his worship
and service, he hath reserved the sovereignty of them unto
himself; to him must we give an account of them at the great
day; nor can we forego the care of preserving them entire
for him, and loyal unto him, without a renunciation of all
hopes of acceptance with him, and so render ourselves of all
men the most miserable. May we be suffered herein to be
faithful unto him, and the everlasting concernments of our
own souls, we shall always labour to manifest, that there is
no way or means of peace and reconciliation among those
who, professing faith in God through our Lord Jesus Christ,
yet differ in their apprehensions about sundry things some
way or other belonging thereunto, that is appointed by him,
and may expect a blessing from him, but we will readily
embrace, and, according as we are called, improve to the
utmost.
And if herein also our endeavours meet with nothing but
contempt and reproach, yet none can hinder us but that we
may pour out our souls unto God, for the accomplishment
of his blessed and glorious promises concerning that truth,
peace, and liberty, which he will give unto his church in his
appointed time. For we know, ' That when he shall rise up to
the prey, and devour the whole earth with the fire of hisjea-
lousy, he will turn to the people a pure language, that they
may all call upon the name of the Lord, to serve him with
444 A PLEA FOR INDULGENCE, &C.
one consent, that the earth being filled with the knowledge
of the Lord, as the waters cover the sea, his glory shall be
revealed, so that all flesh shall see it together, and then shall
all his people receive from him one heart, and one way, that
they may fear him for ever, for the good of them and their
children after them, by virtue of the everlasting covenant.'
And for our own parts, whatever our outward condition be,
we know he will perfect that which concerns us, and he will
not forsake the work of his own hands, ' because his mercy
endureth for ever.'
WORD OF ADVICE
THE CITIZENS OF LONDON.
A
WORD OF ADVICE
TO
THE CITIZENS OF LONDON,
1 DO hope you are all sensible of those obligations that are
on you, to seek the public good of the city, whereof you are
members, in your several capacities; I am sure you ougfitso
to be. For all laws, divine and human, all things that are
praiseworthy among men, all your own circumstances in
peace, safety, and profit, all your interest in reputation aijd
posterity, with the oaths you have taken to tlie city, do re-
quire it of you. And you know, that this public good of
the city, which you are so obliged to seek and promote, can-
not consist in the end of any private, separate designs ; but
in what is comprehensive of the whole commonalty, in its
order, state, and circumstances. A steady design and en-
deavour for the promotion hereof, in all that is virtuous and
praiseworthy in you, as citizens ; and for which some have
been renowned in all ages. Where this is not, men's lusts
and passions, and self-interest, will on all occasions be the
rule of their actions. Neither hath the city, as such, any
other animating principle of consistency or stability. Out-
ward order and law without it are but a dead carcase ; and
the citizens a multitude living in one perpetual storm, which
any external impression can easily drive into confusion.
So far, therefore, as this design worketh effectually in you,
regulating your endeavours and actions, you are good and
useful citizens, and no farther. He who is so intent on his
private occasions as to neglect the good of the public, is
useless, a character of no reputation; and he who hath any
desigii inconsistent with it, is treacherous.
And this is worth your consideration, that this city,
whereof you are members, which now consists of you, hath
448 ADVICE TO THE
been for some ages pastjustly esteemed one of the most emi-
nent and renowned cities in the world. For although other
cities may be the seats of greater empires, and some may
exceed it in number of inhabitants ; yet take it in all its
concerns, of religion, government, and usefulness in the
world, by trade and otherwise, and it may he said, without
immodesty, that the sun shines not on any that is to be pre-
ferred before it.
It is therefore unquestionable, that you can have no
greater interest, no more useful wisdom, than in taking care,
and using all diligence, that the decay or ruin of such a city
be not under your hands, nor in your generation : that you
leave not such a detested remembrance of yourselves unto
future ages. To forfeit all the mercies that divine Providence
hath bestowed on this city, to bury its glory and reputation
by and under your miscarriages, would leave such a charac-
ter of yourselves unto posterity, as I hope you will never
deserve.
And you cannot but be stirred up unto your duty herein,
by the consideration of the dealings of God with this city in
late years, which have been great and marvellous. Never
had any city on the earth in so short a time, so many divine
warnings, so many calls from heaven, so many distresses, so
many indications of God's displeasure, as in plague, fire,
war, and the like, and yet continued in its station without a
visible compliance Avith them. Nineveh repented upon one
warning, and was not ruined. Jerusalem refused to do so,
upon many, and perished for ever. Whatever disputes there
may be about the causes of these things, not to take notice
of them as indications of divine displeasure, is a branch of
that atheism which will quickly turn instructive warnings
into desolating judgments. The heathen dealt not so with
their supposed deities on such occasions.
Besides, on the other hand, this city hath bad no less
eminent pledges of divine care and concernment in it. With-
out them, it had either lain in its ashes, or returned into
them again mingled with blood, by the designings of evil
men. And these, no less than the former, call for diligent at-
tendance unto your duty, in the seeking the public good of
the place, in aneglect whereof God himself will be eminently
despised.
CITIZENS OF LONDON. 449
But yet after all these divine warnings and mercies,
whatever other apprehensions any may have, under a pursuit
of their own designs, the present state of your city, in the
judgment of all unprejudiced persons, is deplorable, and in
a tendency unto ruin. For it is filled with divisions, animo-
sities, feuds, and distrusts, on various occasions, from one
end of it unto the other. And whilst it is so, some persons
are allowed and countenanced to increase and inflame them,
by public weekly libels, full of scandalous, illegal, malicious
defamations and provocations, against whole parties of men;
a thing never heard of, at least never tolerated in any go-
vernment, where the subjects of it are at peace, under the
protection of the law. And though it may be that which
pleaseth men light and vain, or malicious and revengeful, or
such as hope for advantage by public confusion ; yet is it
marvellous that wise men should not observe, how disadvan-
tageous it is unto the government itself. Where a city is
thus divided in itself, we have infallible assurance that it
cannot stand. Nor can this so do, for unless its divisions be
healed, they will one way or other, at one time or another,
prove its ruin. At present, it is only divine Providence im-
mediately by itself, supplying the want of an animating
union, that preserves it from dissolution.
At the same time, and by the same means, those public
funds of money, which should give trust and trade their due
circulation, are greatly failed among you. Such things in-
deed should not be mentioned unto the encouragement of
our enemies, could they be concealed. But it is to no pur-
pose to hide that which the sun shines on in the sight of all ;
nor to be silent in that which is the common talk of all that
walk your streets. That renowned name of the chamber of
London, the sacred repository and treasury of the fortunes
and bread of widows and orphans, who are under the espe-
cial care of God, which the city therein have taken upon
them to represent, is so shaken in its reputation as to ren-
der the thing itself useless. And it will be well, if that
which in its righteous administration was the stability of
,the city, do not now, through the cries and tears of the op-
pressed (being of that sort of persons who have an especial
interest in divine justice and compassion), contribute to-
wards the shaking of its foundations. And it is somewhat
VOL. XXI. 2 o
450 ADVICE TO THE
strange to me that men can sleep in peace, in the enjoyment
of their private riches, whilst such a public trust is failing
under their condrxt.
The growth also of penury amongst many, with unparal-
leled failino- of multitudes, whereof there are instances re-
newed almost every day, in coincidence with the divisions
mentioned, hath almost put an end unto the small remainder
of private trust, the only sovereign ligament of your being
and constitution. For from hence many begin to think,
that they have nothing safe but what is by them, or in their
own immediate custody; and when they have so disposed
of their substance, they quickly begin to fear, that it is
most unsafe in that disposal. For when the minds of men
£jr« shaken from the true and real foundation of this trust
and confidence, they know not where to fix again, until they
are pursued by their own fears into farther disorders.
Whereas, therefore, cities stand not on the foundation of
their walls, houses, and buildings; but on the solid, harmo-
nious principles of the minds of the citizens, and unity in
design for the promotion of its public good : where they are
weakened, impaired, perplexed, and cast into such horrid
confusions, as they must be by the ways and means men-
tioned, the least impression on them will rush them into
destruction.
Whilst things are in this state and condition among
you, it is sufficiently known, that the avowed, implacable
enemies of your city, I mean the Papists, are intent on all
advantages, improving them unto their own ends; their pre-
sent design being so open and naked, as that it is the com-
mon discourse of all sorts of persons; yet is it such, as
nothing but. the prudence of the government and patience
of the nation can frustrate and disappoint. And not to re-
flect with any severity on our own countrymen, who are of
that religion, beyond what is openly manifest; you are
much mistaken, if you know not, that your city is the prin-
cipal object of the hatred, malice, revenge, and destructive
designs of the ruling party of that religion or faction abroad,
through the whole world. Unto their conduct of affairs
you owe the flames of sixty-six. Nor will they rest, but in
your utter ruin, or, which is worse, the establishment of
their religion amongst you.
CITIZENS OF LONDOy. 461
I heartily wish, that there might be one short answer
returned unto this representation of things in your city;
namely, that they are not so as they are represented ; but
that these things are only fears, or fictions to promote some
sinister ends. I wish all that hath been spoken, might be
so at once dissipated and blown away. But the truth is, it
is the least part of the ingredients of that direful compo-
sition which threatens the ruin of the city, and but a little
scruple of any of them that hath been mentioned, or can
have any place in the designed brevity of this address. Yea,
sundry things of the same nature with them, and some no
less pernicious than the worst of them, are, for just reasons,
and to avoid all offence, here utterly concealed. There is
scarce a man that walks your streets, unless he reel with
self-interest and prejudice, but can give you a more dread-
ful account of the present state of the city, than here is of-
fered unto you.
This, therefore, being the state of things among you, it
is but a reasonable inquiry, whether you judge not your-
selves obliged in conscience, honour, and interest, to post-
pone all your private inclinations, animosities, designs, and
desires, arising for the most part from things foreign to the
city, unto the public good thereof, and the ways whereby it
may be promoted ; or, whether you had rather sacrifice the
city unto utter ruin, than to forego those inclinations and
aims, which are suggested unto you by the interest of
others, no way belonging unto the peace thereof. And you
may be prompted to make this inquiry of yourselves, be-
cause in the peace of the city you shall have peace, and not
otherwise. There is no assurance unto any of an escape in
public calamities. And those who have most, are most
concerned in the preservation of order. It is a fatal mis-
take in men of high places, and plentiful enjoyments in the
world, to suppose that all things must bow to their humour,
that there is not more care and diligence, more of conde-
scension, compliance, and self-denial required in them, for
the composing of public differences, and the preservation of
tranquillity, than is of others. Nothing but necessity can
countenance wise men to venture much against nothing.
Give me leave, therefore, to offer two things unto you,
the one in general, the other more particular, with respect
2 G 2
452 ADVICE TO THE
unto your present duty, and that in order unto the proposal
of other things of the like kind, if this find acceptance.
And I am in the first place sure enough, that if we are
Christians, if we are not ashamed of our religion, and the
conduct thereof, if we believe either the promises or threat-
enings of God in his word, it is your present duty, and that
which you must give an account of hereafter, to endeavour
in your places and capacities the promotion of all those
things wherewith God is well pleased, and whereon he hath
used to turn away impendent, threatened, deserved judg-
ments from cities and nations. What they are, your teachers
can instruct you, and if they do not, it will be no excuse
unto you in the neglect of them. If the city perish for
want of reformation, or a compliance with divine warnings
in turning unto God, the ruin of it in part will lie at your
doors. And if such considerations are despised, as usually
they are, as impertinent preachments, you will find ere long
your condition remediless.
This is premised only in general, to prepare the way for
an enumeration of the things that belong unto it, that may
be offered hereafter. At present, I shall propose only one
thing unto you in particular; and that is, whether the pre-
sent prosecution of Protestant dissenters in the city, be not
diametrically opposite unto that public good of it, in all its
concerns, which you are obliged to promote ? You will say,
it may be, that this is not your work, but the work of the
law. But I am sure such things are done in your streets
every day, as no law mentioneth, or giveth countenance
unto. Let the matter of fact be rightly stated, and it will
appear, whether any of you have a blameable accession
thereunto or no.
There is no complaint intended against the law about
religion, which have the stamp of authority upon them.
Yet is it no offence to say, that at present they are suited
neither to the good of religion, nor of the city. For this is
the condition of all penal laws, that they have their sole use
from the circumstances which they do respect, and not from
any thing in themselves. And as there may be mistakes in
their first enacting;, rendering: them destructive unto the
ends which they are designed to promote ; so the alteration
of circumstances may make tlieir execution pernicious ; as
CITIZENS OF LONDON. 453
I wish it be not in the present case, as wise men have judged
it would be. However, the present proceedings against Pro-
testant dissenters, under the pretence of law, are accom-
panied with so many unparalleled severities, as no good
man, unbiassed by interests, can possibly give countenance
unto. And hereof we may give some instances.
The prosecution and execution of the laws against dis-
senters, are not left unto the ordinary process of the admi-
nistration of justice, as those against the Papists are, and
all penal laws ought to be ; but the vilest and most profli-
gate villains, that the nation can afford, are entitled, encou-
raged, and employed for their own advantage, under the
name of informers, to rule and control all civil officers, to
force them to serve their known, base ends, in searching
after, finding out, pursuing, and destroying of such as are
supposed to be offenders against those laws. Although
their persons are known to be profligate, and their ends to be
only their own gain ; yet no ordinary magistrate dares deny
them his ready obedience and service, in the intimations of
their pleasure, which makes many men of generous spirits
weary of all public characters and employments. A way of
procedure this is, which the greatest, and wisest pagan em-
peror, who ever suffered any persecution of the Christian re-
ligion, did forbid ; and which hath ever been infamous in
all nations, as that which tended unto the dishonour of the
government, and the disturbance of public tranquillity,
having had formerly a fatal catastrophe in this nation
itself.
Besides, the present procedure in the execution of these
laws is accompanied with clancular convictions, judgments,
and determinations of penalties, with the infliction of them,
for a first, second, third time, and so on, without any the
least notice given of the first pretended offence, without
summons, trial, or hearing of the parties concerned. Now
whatever any may pretend, whose places may give counte-
nance unto their judgments, this way of procedure in the
execution of penal laws, is contrary unto the example given
by God himself unto all mankind in such cases; contrary
to the light of nature and all principles of equity ; contrary
to the usage of all civilized nations in all ages ; contrary to
454 ADVICE TO THE
the true use and end of all penal laws, with the ordinary
administration of justice in this kingdom. An invention it ■
is to make justice abscond itself in corners, like robbers on
the highway, to watch for the ruin and destruction of un-
wary men ; than which nothing is more adverse unto its
nature, use, and end. That pretence of justice in the exe-
cution of penal laws, whose first and principal end is not
the warning of men to avoid the penalty enacted, is op-
pression, and nothing else. Not to reflect any thing there-
fore on the laws themselves, it is manifest that in this
part of their present execution, there hath been high
oppression, to which too many in the city have made an
accession.
Again, the laws made against Papists, or that of the
23d of Eliz. is applied unto these Protestant dissenters.
For that that law was made against popish recusants only
is so notoriously evident, from the time wherein it was made,
with all the circumstances of that season ; the known in-
terest, dangers, and counsels of the kingdom at that season ;
the reason of its making as expressed in the preamble ; the
full description in the law itself of the persons intended ;
the interpretation of it in practice for so long a time ; the
providing of another law many years after, with respect only
unto such dissenters as were not Papists, from whose pe-
nalties the Papists were excepted, because of the provision
made for their restraint and punishment; that it would be
marvellous that any person of an ordinary understanding,
from some general and ambiguous words in an occasional
passage in it, should countenance the application of it unto
Protestant dissenters, but that we know that the whole souls
of some men are forced to bow and yield obedience unto
prejudice and interest.
And the execution of these laws, as managed by the in-
formers, hath been accompanied for the most part with so
much rage and violence, profane swearing, and bloody me-
naces, as hath occasioned the terror and unspeakable damage
of many, if not in the city itself, yet in its suburbs. Whe-
ther this be acceptable unto God, of good report, and praise-
worthy among men, judge ye.
. But that which exceeds all other cxorbitancies in this
CITIZENS OF LONDON. 455
kind is, that whilst these dissenters are thus pursued, under
the pretence of the execution of civil penal statutes, there
is set on foot a course of excommunications, in order unto
the deprivation of their liberties and livelihoods, wherein a
divine institution is so shamefully prostituted unto secular
ends, as that it is highly scandalous unto the Christian
religion.
■ And this is continued to be offered, notwithstanding the
presentment of the late jury amongst you. They pretend
their judgment to be, that the best way for the obtaining
peace and quietness in the city, in its present circumstances,
is the diligent severe execution of the penal statutes agamst
dissenters. They might also have presented as their judg-
ment, with an equal evidence of truth and prudence, that in
time of public danger from fires, by reason of their unpa-
ralleled frequency, the bestway for the quenching of them, is
the diligent casting of fire balls into the houses that do re-
main. They might have given an equal credit to both by
their authority, in the judgment of all men of any tolerable
understanding.
And of the same sort, with the like mixture of good na-
ture, is their oflicious inhumanity, in desiring the prosecu-
tion and ruin of all nonconforming ministers who live in or
about London ; though under great mistakes as to some of
them, whom they thought meet to name in particular. There
are penal laws which respect evils, that are so in their own
nature, antecedently unto the constitution of the penalties
contained in them. Such are murder, adultery, perjury,
profane swearing, drunkenness, cheating, and the like. It
is consistent with the Christian religion, and that common
candour and ingenuity which is required among mankind, for
every man in his station to press for the diligent execution
of those laws. But there is another sort of them, which
first constitute evils and then penalties. They make things
to be faults, which otherwise on no account are so, and then
punish them. Such is the law prohibiting nonconforming
ministers to live in corporations ; this is made a particular
crime by that law, and is so no otherwise. Before the mak-
ing of that law it was as lawful for them so to do, as for any
of this jury ; and it will be so again, when the voice of pub-
456 ADVICE TO THE CITIZENS OF LONDON.
lie good for its legal suspension, or abrogation, shall be heard
above the outcries of some sort of persons. And where
public good is not the only rule and measure of the execution
of such laws, they are all oppressive ; nor are they otherwise
interpreted in any righteous nation. For men voluntarily
to press for the severe execution of such laws, argues a fierce-
ness of disposition, which hath ever its stamp and character
upon it; which the gentlemen of the jury, the next time
they meet, may do well to inquire whose it is.
THE
STATE OF THE KINGDOM
WITH RESPECT TO
THE PRESENT BILL
AGAINST CONVENTICLES.
THE
STATE OF THE KINGDOM,
WITH RESPECT TO
THE PRESENT BILL AGAINST CONVENTICLES.
HE whole kingdom is at present in peace and quietness, all
persons being under the highest satisfaction in his majesty's
government, and absolutely acquiescing therein.
In this condition, all individual men are improving their
industry, according to their best skill and opportunities, for
their own private advantage and service of the public.
Such is the state of things in Europe at present and
among ourselves, that the entire industry of all the inhabit-
ants of this nation, with all possible encouragements given
thereunto, is scarcely able to maintain themselves in their
present respective conditions, and the whole in its due splen-
dour, honour, and strength.
The bill against conventicles, if passed, will introduce a
disturbance into this order of things in every county, every
city, every borough and town corporate, and almost every
village in the nation.
Those on whom this disturbance will fall are, for the
most part, merchants, clothiers, operators in our own manu-
factures, and occupants of land, with the like furtherers and
promoters of trade.
The end aimed at is their conformity, or their ruin. For
the ministers being for the most part poor, and ruined al-
ready, the great penalty directed to be laid on them in the
first place must immediately fall upon the people, those also
that are able being liable to distress for the penalty of others
that are poor, which, if executed, will be the certain ruin of
many.
It is manifest that few will conform upon the severity, if
460 ON THE BILL
any at all ; nor is it a suitable means for the conviction of
any one man in the world.
The people therefore will, some of them, continue to meet,
notwithstanding this act; and some of them at present, it
may be, will forbear.
For those who will continue their meeting, as accounting
themselves obliged in conscience so to do, they will im-
mediately so dispose of their estates and concerns, that they
shall be as much out of the reach of the penalties of the law,
as can well and honestly be contrived ; nor can any man
blame them for so doing. And what an obstruction this
will prove in the circulation of the trade of the nation, is easy
to imagine.
Others, who will forbear going at present to meetings, yet
will prepare themselves so to dispose of their estates and
concerns, as that they and their families may not be ruined
here by penalties, or that they may not subsist elsewhere.
In the mean time, all trust will fail between persons of
mutual engagements. Those who are not obnoxious to the
penalties of this act, will fear that others who are so will be
ruined by it ; and so take their concerns out of their hands :
those who are so obnoxious will call in theirs out of the
hands of others, lest they should be there liable to distress ;
and so all mutual trust in the nation will fail.
The minds of innumerable persons now at peace and rest,
will be cast into fears, troubles, perplexities, and restless con-
trivances for their own safety, by hiding, flying, or the like
ways of escape ; and thereby an issue will be put to all their
industry at present, not useless to the commonwealth.
The residue of the body of the people, not delighted with
these severities, will stand and gaze, looking on with great
discouragement as to their own endeavours, being many of
them entangled with the concernments of those that suffer,
and naturally disliking informers upon penal statutes, which
sort of men they will not rejoice to see enriched with their
peaceable neighbours' goods.
That under this great change in the minds and industry
of so considerable a part of the nation, there will hardly, by
the remaining discomposed party, be a revenue raised for
the private occasions of the subjects, and a surplusage for
AGAINST CONVENTICLES. 461
the necessity of the government, as things are stated at this
day in the world, is evident to all impartial men.
There can be but two things pleaded to give countenance
to this high severity, which will certainly be attended with
all the consequences mentioned.
The first is, that an evil greater than all those enumerated,
will be prevented by it: and of evils, the least is to be
chosen.
The other, that a good, which shall outbalance all those
evils, will be attained.
The evil to be prevented is sedition, commotions, and
tumults, which the meetings now to be prohibited will
occasion.
It is acknowledged, that there is more evil in these things
than in all those before mentioned. But it is positively
denied, that there is the least cause of suspicion of any
such evils from the meetings now prohibited, at least as
they may be stated under the inspection of the magis-
trate. For,
Experience of the resolved peaceableness under great
opportunities to attempt disturbances during the plague,
fire, and war, in those who thus meet, evidence the contrary
against all exceptions.
Their declared principles are for all due subjection to his
majesty ; and they are ready to give that security of their
adherence to their principles, which all other subjects do,
and which mankind, in such cases, must be contented
withal.
It is their interest to be peaceable and quiet, as enjoying,
under his majesty's government, the best condition they are
capable of in this world, whilst they have liberty for their
consciences in the things of God.
They are particularly sensible of the obligation that is
put upon them in their liberty, unto subjection and grati-
tude to his majesty beyond other subjects, which will
oblige them to faithfulness and stability in their allegiance.
The fears therefore of the consequence of this evil is
plainly pretended, without any ground of reason or cause
of suspicion.
The good to be aimed at, which must outbalance all the
evils mentioned before, is conformity.
462 ON THE BILL
There is already an agreement in doctrine, and the sub-
stantials of worship amongst most, and will be so, though a
well regulated liberty shall be granted.
A uniformity in all rituals and ceremonies is so far from
being a good, that should lie in the balance against all the
evils which the pressing of it with the severity intended will
certainly produce ; as that, it may be, it will not compensate
the trouble of any one quiet and peaceable subject in the
kingdom.
- It is justly feared, that the bill, as proposed, leaves
neither the king himself, nor any of his subjects, that just
right, liberty, and privilege, which are inseparably inherent
in him and his crown, and which belong unto them by the
fundamental laws of the land.
It i^ presumed, what has thus in general been offered,
may appear more evident by the following particulars.
1. Such is the state of affairs abroad in the world, and
among ourselves, that the encouragement of all sorts of
persons unto honest industry in their respective capacities
and employs, is absolutely necessary unto the supportment
of the honour and government of the kingdom, and the com-
fortable subsistence of the subjects of it. Without this, in
the securest peace, we shall speedily find one of the worst
effects of war, in a distressing general poverty.
2. Unto the encouragement of such honest endeavours,
mutual trust among all sorts of men, is necessary ; which
can never be attained nor preserved, but where all peaceable
persons have the same protection and assurance of the law.
Wherever this trust generally fails, it threatens the dissolu-
tion of any society of men.
3. All sorts of dissenters are disposed unto a complete
acquiescency in the government, desiring no other en-
couragement unto their usefulness under it, but only that
force be not offered unto their consciences in things apper-
taining unto the worship of God, which is the common right
of nature and grace, as well as the present visible interest
of the kingdom.
4. Unless these things, namely, industrious endeavours
in the way of trade and usefulness, common mutual trust,
with acquiescency in the government be countenanced and
preserved, it is impossible that the welfare and prosperity of
, AGAINST CONVENTICLES. 463
the kingdom should be continued, as, by God's blessing
upon them, thev will be.
5. The present prosecution of them who dissent from
the church of England, tends directly unto the subversion
of all these things, and hath in a great measure already ef-
fected it ; nor doth it promote the interest of religion, or
conformity unto the church itself. For,
(1.) By the execution of the act against seditious con-
venticles (whereof in the true sense and construction of the
law, not one of those of the dissenters are) many have their
goods taken away, multitudes are forced to remove their
habitations and to give over their useful callings, to the great
obstruction and ruin of common industry in many places.
(2.) By the writs and processes on the statutes for not
coming to church (not intended, as is humbly conceived,
against Protestants), whereby a devastation is designed of
the estates of many peaceable and loyal persons, at the wills
of many needy prosecutors and informers, all mutual trust
is shaken and impaired. For amongst multitudes of indus-
trious subjects, none know how soon themselves, or those
in whom they are concerned, may fall under the ruining
execution of those statutes, they being a very great number
who are already sued and molested thereby. And some in
demanding their just debts have been threatened by their
debtors with a prosecution on those statutes, and so forced
to desist the recovery of their debts, to avoid greater incon-
veniency than the loss of them.
(3.) By the act for banishing ministers five miles from
corporations (humbly conceived contrary to the birthright
privilege of every Englishman unconvicted of any crime)
many are driven from their habitations, many imprisoned, to
the ruin of themselves and their families, and the great dis-
satisfaction of all uninterested persons.
(4.) Whereas sundry justices of the peace, men of known
integrity, and of especial interest in the places of their re-
sidence, are threatened and sued for not complying with the
unseasonable desires of every informer, whereby they are
discouraged in the discharge of their duty, and weary of
their office ; it is a matter of great dissatisfaction unto all
sober men. For the persons so molested, are known to de-
464 ON THE BILL
sign nothing but the prosperity and welfare of the place
wherein they live and act in their office.
(5.) Most of those who act visibly in these prosecutions
are persons of ill fame and reputation, desperate in their out-
ward fortunes, and profligate in their conversations, whose
agency is a scandal unto them by whom they are employed.
And both these things last mentioned evidently tend to the
dissatisfaction and disturbance of the minds of sober and
honest men. For as by this procedure the industry of mul-
titudes is defeated, and mutual trust impaired among all sorts
of men ; so are the minds of many diverted from a just ac-
quiescency in the government, to hearken after changes and
alterations, and made obnoxious unto ill impressions.
(6.) Neither is religion in general promoted by these
proceedings, as is manifest in the event ; nor can it so be.
For as they are contrary to the prime dictates of the Chris-
tian religion (as is humbly conceived) so many immoralities
are occasioned by them. To omit other instances, the
vilest persons being encouraged in the cases mentioned to
swear for their own advantage, there have been in a short
time more public perjuries before magistrates, than can be
proved or suspected to have been in some ages before.
(7.) Nor is conformity, the end pretended to be aimed at,
at all advanced by them ; as is sufficiently manifest in uni-
versal experience. And whereas the only way to promote
either religion, or conformity, is by the laborious preaching
and exemplary, humble conversation of the clergy, if any
should not like this way, but betake themselves to force
alone, they would have no reason to expect success.
6. Whereas, therefore, his majesty hath long since de-
clared his royal sense of these things ; and both houses of
Parliament have intimated their desire and intention to give
some ease and relief unto the consciences of sober and
peaceable dissenters ; and many wise and judicious magis-
trates have openly declined, v/hat lieth in them, all engage-
ment in these prosecutions ; so that the visible prosecutors
are generally persons of ill fame and reputation, seeking to
repair the ruins of their idleness and licentiousness by the
spoils of the honest labours of other men, while the gene-
rality of sober and industrious people in the nation, who
AGAINST CONVENTICLES. 465
understand how much they are concerned in the peaceable
endeavours of others, dislike these proceedings. To pre-
vent an offence by petitioning, it is humbly offered unto the
parliament, to free the minds of so great numbers of peace-
able subjects as are concerned in these things, from fears
and disquietments, and the estates of many from ruin, to
encourage industry, mutual trust, and universal acquiescency
in the government, to vindicate the honour of the Pro-
testant religion, and prepare the v^^ay for a future coal-
escency in God's good time, through love and condescen-
sion, by the removal of these occasions of animosities, dis-
trusts, and provocations, that they would by order suspend
the farther prosecution of the penal laws against dissenters
in religion, until upon mature consideration they shall have
settled things in a better way, unto the glory of God, the
honour of his majesty, the security of the Protestant reli-
gion, and prosperity of the kingdom ; which are all ear-
nestly prayed for, by those concerned in this address.
VOL. XXI.
AN
ACCOUNT
OF
THE GROUNDS AND REASONS
ON WHICH
PROTESTANT DISSENTERS
DESIRE THEIR LIBERTY.
2h2
THE
GROUNDS AND REASONS
ON WHICH
PROTESTANT DISSENTERS
DESIRE THEIR LIBERTY.
Although it be sufficiently known, both at home and
abroad, among all the reformed churches, what religion we
profess, by the confession of our faith, long since made and
published in our own and sundry other languages, yet on
this occasion of our desire of deliverance from all penal
laws in matters of religion, we esteem ourselves obliged to
declare, and do declare,
1. That we are Protestants, firmly adhering unto the
doctrine of the Protestant religion, as declared and esta-
blished by law in the nine and thirty Articles, excepting
only such of them as concern rites and ceremonies, &c. and
as it is explained in the publicly authorized writings of the
most learned divines of this nation, in the reigns of queen
Elizabeth and king James.
2. That we are ready to make the renunciation of popish
principles established by law; and not only so, but, as God
shall assist us, to give our testimony with our lives in op-
position unto popery, and in the defence of the Protestant
religion against it, with all other good Protestant subjects
of the kingdom, when we shall be called thereunto.
3. Unto this resolution of a steadfast adherence unto the
Protestant religion, in opposition unto popery, we have
many peculiar engagements. For,
(1.) Our principles concerning church-order, rule, and
worship, wherein we differ from the church of England, are
not capable of a compliance with, or reconciliation unto,
those of the papacy ; but are contradictory unto them, and
470 THE GROUNDS ON WHICH PROTESTANT
utterly inconsistent with them. Where there is an agree-
ment in general principles, and men differ only in their ap-
plication unto some particulars, those differences are capa-
ble of a reconciliation ; but where the principles themselves
are directly contradictory, as it is between us and the
Papists in this matter, they are capable of no reconciliation.
(2.) We have no interest that may be practised on by the
arts or insinuations of the Papists, for we are neither capa-
ble of any advantages by ecclesiastical domination, power,
promotions, with dignities and revenues belonging thereunto,
which are the principle allurements of the papacy ; nor are
engaged in any such combination, political or ecclesias-
tical, as that the contrivance of a few should draw on the
compliance of the whole party. These things being utterly-
contrary unto, and inconsistent with, our principles, the Pa-
pists have no way of attempting us, but by mere force and
violence.
(3.) Our fixed judgment being the same with that of all
the first reformers, namely, that in the idolatrous apostacy
of the papal church, with bloody persecutions, the anti-
christian state foretold in the Scripture doth consist, we are
for ever excluded from all thoughts of compliance with them,
or reconciliation unto them.
(4.) Whereas our principles concerning church-order,
rule, and worship, are directly suited unto the dissolution
and ruin of the papal church-state (whence the Papists take
their warrants for all the evil contrivances which some of
them are guilty of in this kingdom), and will, so far as they
are taken out of the Scripture, at length effect it; we can
have no other expectation from the prevalency of their in-
terest in this nation, but utter extirpation and destruction.
We are therefore fully satisfied, that our interest and duty
in self-preservation consists in a firm adherence unto the
Protestant religion as established in this nation, and the de-
fence thereof, against all the attempts of the papacy.
4. We own and acknowledge the power of the king, or
supreme magistrate in this nation, as it is declared in the
thirty-seventh Article of religion, and are ready to defend
and assist in the administration of the government in all
causes, according unto the law of the land, with all other
good Protestant subjects of the kingdom.
DISSENTERS DESIRE THEIR LIBERTY. 471
We do therefore humbly desire,
First, That we may have an exemption from all laws and
penalties, civil or ecclesiastical, for our dissent in some
things from the church of England, as at present established
in the rule of it ; and a liberty to worship God peaceably in
our own assemblies ; upon our renunciation of popery, by
law prescribed, and the subscription of ourministers, or pub-
lic teachers, unto the Articles of religion, as before expressed.
Secondly, That as unto oaths, offices, and payment of
duties, none whereof we do refuse, that we may be left unto
the same laws and rules with all other Protestant subjects,
that there may be the least difference remaining between us
and them, and the greatest evidence of our being united in
the defence of the Protestant religion, and interest of the
nation.
THE CASE
OF
PRESENT DISTRESSES
ON
NONCONFORMISTS
EXAMINED.
THE
PRESENT DISTRESSES
ON
NONCONFORMISTS
EXAMINED.
In the execution of an act entitled, * An act against sedi-
tious Conventicles' (whereof large experience hath mani-
fested that no dissenters are guilty), this practice hath been
of late taken up, that upon the oath of some informers, con-
victions are clancularly made, and executions granted on the
goods of those informed against, a first, second, third time,
and without notice, warning, or summons, or any intimation
of procedure against them, or allowance for them to make
their own defence.
This practice is as contrary to the original pattern of all
government^ as unto the execution of law in criminal cases.
When Adam sinned by the transgression of a penal law, God
was the only governor of the w^orld, and there was a tem-
poral penalty annexed unto that transgression. But yet to
manifest that personal conviction was to bethenatural right
of every transgressor, before the execution of punishment,
he himself the only judge, though absolutely omniscient,
deals with Adam personally, as to the matter of fact : * Hast
thou eaten of the tree, whereof I commanded thee that thou
shouldest not eat?' and gave him the liberty of his own de-
fence, as that which was his right, before he denounced any
sentence against him. He is still the supreme governor of
the world ; and let magistrates take heed how they despise
that precedent and pattern of the administration of justice
in criminal causes, which he hath given and prescribed unto
all mankind.
476 THE PRESENT DISTRESSES ON
2. It is contrary to the light of nature, and that in such
a principle as hath a great influence into the constitution
and preservation of government in the world ; and that is,
that every man is obliged unto, and is to be allowed the un-
blamable defence of himself and his own innocency, against
evil and hurt from others. This the law of God and nature
require of every man, and the whole figure of human justice
doth allow. And that he may do this without force or vio-
lence, the injury of others, or disturbance of natural order,
is one of the principal benefits of government in the world,
and one chief end of its institution. If this be taken away,
the law of nature is violated, the chief end of government is
destroyed, and all things are reduced to force and confusion.
This men are deprived of in this practice, namely, of lawful
self-defence before conviction, and the execution of penal-
ties. And it is to no purpose to pretend, that this is a mat-
ter of small moment; so that although there should be a de-
viation in it from the common rule, yet the law of nature in
general may be kept inviolable : for that law being the ani-
mating soul of all human government, as the whole in the
whole ; and the whole in every part, if it be wittingly contra-
vened in any instance, it tends to the dissolution of the
whole; and where any such thing is admitted, it will sully
the beauty, and weaken the rightful power, of any govern-
ment.
3. It hath been always rejected in all nations, even
among the heathen, who have exercised government accord-
ing unto tlie rules of reason and equity. So the laws and
usage of the Romans is declared by Festus, Acts xxv. * It
is not the manner of the Romans to deliver any man to
die, before that he which is accused have the accusers face
to face, and have licence to answer for himself concerning
the crime laid against him.' It is not of any weight to ob-
ject, that this was in the case of death; for the reason of
the law is universal, namely, that every one who is charged
of a crime, in order unto punishment, should have liberty to
answer for himself. And it was observed by them in all
criminal causes whatever. No instance can be given of
their varying in this process, but it is noted as an oppres-
sion : and the same practice is secured by the laws and
usages of all civilized nations. For,
NONCONrORJIISTS EXAMINED. 477
4. This procedure of allowing men charged with any
crime, real or pretended, liberty to answer for themselves
before judgment and execution, is so manifestly g;rounded
on natural equity, so inseparable from the common pre-
sumptions of right and wrong amongst mankind, as that it
could never be wrested from them on any pretence what-
soever. It is a contradiction unto common sense in mora-
lity and polity, for a man to be convicted of a crime ex-
posing him to penalty, and not be allowed to make his own
defence before such conviction : yea, let men call such a
sentence and its execution by what name they please, there
is no conviction in the case; and it is ridiculous to call it
so, where a man is not allowed to defend himself, or plead
his own innocence, if he be ready so to do. The common
saying of' Qui statuit aliquid, parte inaudita altera, sequum
licet statuerit, haud sequus fuit,' is no less owned as unto its
natural equity than that other, ' Quod tibi fieri non vis, al-
teri non feceris ;' and both of them condemn this practice in
the consciences of all men, not blinded by prejudice or in-
terest.
5. The general ends of penal laws, which alone make
them warrantable in government, are inconsistent with such
clancular convictions as are in this case pretended. Their
first intention is authority to inquire into ofiences, whether
they are real or no, for the preservation of public good and
peace. And if it be found that the complaints concerning
them are causeless, the second intention, which respects
punishment, is superseded ; as God declared in the case of
Sodom, unto the inhabitants whereof, after inquiry, he
granted a personal conviction by the angel he sent among
them, unto whom they openly declared their own guilt. To
omit the first intention of the law, and to go, ' per saltum,'
unto the latter, is to make that which was designed for the
good of all men, to be unto the danger of all, and ruin of
many. For,
6. The practice designed takes away all security of the
goods and estates from many peaceable subjects, even of all
unto whom the case gxtends ; for every evil man is enabled
hereby, for his own profit and advantage, to take the goods
of other men into his own possession, the owner knowing
nothing of the cause of it, which possession shall be avowed
478 THE PRESENT DISTRESSES ON
legal. Now this is utterly contrary unto all good govern-
ment, and the principal end of the law, which is to secure
unto every man the possession of his own goods, until he be
legally convicted (on the best defence he can make for him-
self) that they ought by law to be taken from him. But in
this case the legal right of one man unto his goods is trans-
ferred unto another, and that other enabled by force to take
possession of them, before the true owner is once asked why
it should not be so. The pretence of allowing him a liberty in
some cases to make use of an appeal, and to sue for his own
goods, when they are in the supposed legal possession of an-
other, and he disenabled for such a suit by the loss of them,
as many have been, is no help in this case, nor gives the
least colour of justice to this procedure.
7. To interpret the words in the act to give countenance
unto this way of procedure, is contrary to the known rules
of interpreting laws of this nature. And these are,
(1.) That they are not to be made snares to catch and
harm men, without just cause, and a necessity thereon for
public good. To make such engines of them, is to divest
them of all authority, nor can that reverence that is due unto
government be preserved, unless it be manifest, that not only
the laws but also the administration of them are for public
good ; so as that they are not capable, in their genuine
sense, to be made snares for the hurt of men, in denying
them their ownjust defence. Nor can there be a more dan-
gerous inroad made on the security of the subjects, as to
their property and liberty, in and by the administration of
the law, than a wresting of it in any one instance unto the
hurt or wrong of any. And we do know what consequence
the interpretation and undue application of penal statutes,
with the wresting them unto unwarrantable severities, have
had here in England.
(2.) It is a rule of the same importance, that in dubious
cases such laws are to be interpreted according to the cus-
tom and usage of proceedings in other laws of a like na-
ture, and not be construed unto the interest of severity,
especially where it is unto the gain and profit of other men :
and what is the method of conviction in all other laws, to-
wards persons who do not decline a trial, is known.
8. But besides all that hath been spoken, as unto the
NONCONFORMISTS EXAMINED. 479
reason of things in general, this practice is directly contrary
to, and inconsistent with, the plain sense and intention of
the law itself, whereof execution is pretended ; for there is a
gradation in the penalty annexed unto a continuance in the
offence. The first conviction is for twenty pounds, the se-
cond for forty. And this will admit of no pretence, but that
the person offending must know of the first conviction, that
it may be a warning to him to avoid the additional penalty,
which is for continuance in the same supposed offence after
the first admonition. But in the present practice no such
thing is allowed, but convictions are made for the first,
second, and third offence, without any trial of what effect
the first would be, which is contrary to the sense of the law,
and an open wresting of it unto the ruin of men. And,
9. Lastly, these convictions are made on the oaths of
the informers, who at present are a sort of men so destitute
of all reputation, on the account of their indigency con-
tracted by their profligate conversation, as that men of the
like qualifications are prohibited by many laws from bearing
testimony in any case, though in all other things the pro-
cess be legal, open, and plain. To admit such persons to
give oaths in private, without calling or summoning them to
answer, who are charged by them, and thereon to put them
into an actual possession of their goods unto their own use
and advantage, is a practice which England hath had as yet
no precedent for, nor found an especial name whereby to
call it. Hereon perjuries have been multiplied among this
sort of persons (whereof sundry of them have been legally
convicted) to the dishonour of God, and great increase of
the sin of the land. And whatever becomes of noncon-
formists, if the same kind of procedure should be applied
unto other cases, (and why may it not be so, if in this in-
stance the bounds of the law of nature and the usages of
mankind should be broken down?) others would find them-
selves aggrieved as well as they.
These things are humbly submitted unto the considera-
tion of the judges, justices, and juries, even all that are
concerned in the administration or execution of the law.
A
LETTER
CONCERNING
MATTER OF THE PRESENT
EXCOMMUNICATIONS.
VOL. XXI. 2 I
A LETTER,
Sfc.
Sir,
You judge aright, that at my last being in London, I did
consider the unusual hurry of excommunications against
those called dissenters ; and because of the novelty of the
proceedings therein, I did moreover endeavour my own
satisfaction, as unto the design, causes, and ends of them ;
and I find it a thing easily attainable, without difficulty, or
curiosity of inquiry. For whereas there is no covering of
religion, nor any thing appertaining thereunto, save only a
name or title cast upon them, they openly discover them-
selves of what sort they are, and what they belong unto ;
and among many other indecencies wherewith they are ac-
companied, one seemed to me to be very notable, and this
is, the collection of whole droves together by summons and
citations ; then dealing with them in such a clamorous man-
ner, as makes a representation of a public market or fair for
chaffering about souls. But that, I found, which did prin-
cipally affect the minds of men, was the event which these
proceedings do tend unto and will produce; and they gene-
rally concluded, that they would be highly prejudicial, if not
ruinous, unto all trust and trade, among the peaceable sub-
jects of the kingdom; for they said, that if the commissaries
would do as in the old Roman proscriptions in the time of
Sylla, and of the triumvirate afterward, and set up the names
of all that were to be proceeded against in public tables, to
be exposed to the view of all, those concerned might shift
for themselves as well as they could, and the residue of
mankind might be at liberty to follow their own occasions ;
but whilst they retain an unreasonable reserve in their own
breasts, as unto persons to be ruined by them, so as that
they know not whose names, their own or of those with
whom they are concerned, they shall see the next day affixed
on the church doors, in order unto excommunication, it de-
prives them of all repose in the law of the land or public
2 I 2
484 A LETTER
justice, and breaks all their measures about the disposal of
their affairs. How far this is already come to pass, you, that
are in the place, know better than I ; but sure I am, that the
very rumour of it gives a general discomposure unto the
minds of men.
Hearing no other discourse of these things, I was some-
what surprised with your letter, wherein you required my
thoughts, what influence these excommunications may have
on the consciences of them who are so excommunicated; for
I did not think there would have any question been made
about it : but since you are pleased to make the inquiry, I
shall, for the satisfaction of my respects unto you (though
as unto any other end I judge it needless), give you a brief
account of my judgment concerning these proceedings, which
is the same, for the substance of it, with that of all sober per-
sons with whom I ever conversed.
Excommunication is the name of a divine institution of
Christ, wherein, and in whose due and just administration, the
consciences of Christians are, or ought to be, highly concern-
ed; and this, as for other causes, so principally because it is
the only sure representation of the future judgment of Christ
himself, he did appoint it for this end, that so it might be.
Providential dispensations are various, and no certain judg-
ment can be made on them, as unto the final and eternal
determination of things and causes; ' No man knoweth love
or hatred by the things' of that nature 'that are before him;'
but this is ordained by the law of Christ to be a just repre-
sentation of his future judgment, with a recognition of the
cause which he will proceed upon. Therefore it is divinely
instructive, in what he himself will do in the great day ; it is
* futuri judicii prse judicium:' but he will scarcely be
thought well advised, who shall send men to Doctors'
Commons to learn the way and manner of Christ's judg-
ment of his church, with the causes which he will proceed
upon. He giveth himself another account of it. Matt. xxv.
32. unto the end of the chapter; of what he there declares,
there is neither name nor thing found among men of these
practices, which we treat about. The mentioning of them
would be looked on as a sedition against their authority,
or else make them ashamed as a thief when he is found;
but for any sort of person to undertake the administration
V O \ C K II N I \ { ; E X CO -M M U X I C A T I () X . 485
and execution of the sentence of excommunication against
others, not making it their design to represent the judgment
of Christ towards impenitent sinners, is to bid defiance to
him and his gospel. Wherefore no person whatever, wise or
unwise, good or bad, can be concerned in the excommuni-
cation in conscience, or on a religious account; I speak not
only of them who are forced to suffer by them, but of them
also by whom they are administered and denounced. For it
is impossible that men should be so far forsaken of all un-
derstanding, as to imagine that the proceedings therein do
belong unto the gospel, or Christian religion, any otherwise
but as a debasement and corruption of it; neither is any
man ever the less of the communion of the church of En-
gland, by these excommunications, though he may by force
be debarred from some advantages that belong thereunto.
Neither is the communion of any church to be valued, from
which a man may be really and effectually expelled by such
means; for this excommunication is not only null as to the
efficacy of its sentence, on the account of its maladminis-
tration ; but it is not in any sense that which it is called,
and which it pretends to be. Idols are called gods, but we
know they are nothing in the world ; so is this proceeding
called excommunication, but is no such thing at all. If a
man should paint a rat or an hedge-hog, and write over it
that it is a lion, no man would believe it so to be, because
of its magnificent title. All that it can pretend unto is a
political engine, used to apply the displeasure of some, upon
an accidental advantage, unto them whose ruin they design;
and therein a satisfaction unto revenge, for discountenancing
their supposed interest. That there is any acting in it of the
authority of Christ, any representation of his love, care, and
tenderness towards his church, any thing that is instructive
in his mind or will, any 'praeludium' of the future judgment,
no man I suppose does pretend, nor I am sure can do so,
without reflecting the highest dishonour imaginable on
Christ himself, and the gospel.
To make these things yet more evident, and to shew how
remote the present excommunications are from all possi-
bility of affecting the consciences of any, I shall briefly pass
through the consideration of those things which principally
belong unto them, and whereunto all their efficacy is re-
486 A LETTER
solved ; and that which first ofFereth itself is, the persons by
whom they are administered. The truth is, there is such a
variety of scenes in this tragedy, and such different actors
in it, from apparitor, with whom it begins, unto the jailor
with whom it ends, that it seems not easy whom to ascribe
the animating pow'er and authority that is in it unto ; but
yet on a little consideration the matter is plain enough.
The ministers of the parishes wherein the excommunicated
persons are supposed to dwell, by whom the sentence of ex-
communication is rehearsed out of a paper from the court,
have no concernment herein ; for they know nothing of the
causes or reasons of it, nor of the process therein, nor do
pretend unto any right for the cognizance of them ; nor do
for the most part know the persons at all, on whose qualifi-
cations alone the validity or invalidity of the sentence doth
depend ; nor can give an account to God or man of what is
done, as to right and equity ; and therefore I no way doubt,
but that those who are learned and pious among them, do
hardly bear the yoke of being made such properties in those
acts and duties, which appertain unto their ministerial func-
tion : but it is known who they are who begin the work,
and carry on the process of it until its final execution ; and
I shall say no more concerning them, but this alone, that
how meet soever they may be for the transaction of civil af-
fairs, or for the skilful managing of that work herein, which
they suppose committed unto them; yet as unto any thing
wherein conscience may be affected with the authority of
Jesus Christ, they can be of no consideration in it. If any
man can but pretend to believe that our Lord Jesus, by an
act, grant, law, or institution of his, by any signification of
his mind or will, hath committed or doth commit, the keys
of the k-ingdom of heaven, the power of binding and loosing,
of expelling out of, and admitting into, his church, unto
these or such persons, he hath assuredly confidence enough
to pretend unto a persuasion of whatever he pleases. They
do not believe it themselves, nor among themselves pretend
unto any such thing, but only a power to execute their own
laws or canons. They do not judge that any personal, moral,
or spiritual qualifications are required unto ecclesiastical ad-
ministrations ; which yet to deny, is to undermine all reli-
gion, without which they may be fit for all church duties.
CONCERNING EXCOMMUNICATION. 487
who are no better than that archdeacon of Oxford, who
being charged with immoralities in hi^ conversation, justified
himself by the soundness of his faith, affirming that he be-
lieved three Gods in one Person, and besides, he believed all
that God himself did believe. Let a man out of interest, or
fear, or ignorant superstition, strive never so much to affect
his conscience with the excommunications of such men, he
will never be able to effect it.
But be the personal qualifications of those intended what
they please, the question is, how they came by that power
and authority herein, which they pretend unto? They are
chancellors, archdeacons, commissaries, officials, with their
court attendants, of whom we speak. I confess these horrid
names, with the reports concerning them, and their power,
are enough to terrify poor harmless men, and make them
fear some evil from them. But excommunication is that
which no man knows on what grounds to fear, from these
names, titles, and offices : for that is the name of a divine
ordinance instituted by Christ in the gospel, to be adminis-
tered according to the rule and law thereof; but these
names, and those unto whom they do belong, are utterly fo-
reign unto the Scriptures, and, as unto the work, to the prac-
tice of the church for a thousand years ; what therefore is
done by them of this kind, must of necessity be utterly null,
seeing that, as such, they have no place in the church them-
selves by the authority of Christ. But however it be unde-
niably evident, that they have no relation unto the Scripture,
nor can have any authority from Christ, by virtue of any
law or institution of his, nor countenance given unto them
by any practice of the primitive church ; yet what they do
in this kind, being pretended acts of power and authority,
an authority for them must be pleaded by them. But then it
maybe justly demanded of them, what it is ; of what nature
and kind ? how it is communicated unto them, or derived
by them from others ? This is that which those who are ex-
communicated by them are principally concerned to inquire
into, and which themselves in the first place are obliged to
declare and evince. Unless men are satisfied in conscience,
that those who act against them have just authority so to
do, or in what they do, it is utterly impossible they should
be concerned in conscience in what is done against them, or
488 A LETTER
be any ways obliged thereby. Here therefore they abide
until they are satisfied in this just and necessary demand.
But here all things are in confusion ; they can declare
neither what authority is required unto what they do, nor
how they come to possess that which they pretend unto. If
it be from Christ, how comes it to operate on the outward
concerns of men, their liberties and estates ? If it be merely of
man, whence do they give the name and pretence of a divine
ordinance unto what they do ?'If any should follow the clue
in this labyrinth, it is to be feared that it would lead them
into the abyss of papal omnipotency.
As they exercise this power in courts of external juris-
diction and forms of law, they will not deny, I suppose, but
that it is from the king : but why do they not then act that
power in the king's name? for what is not done by his name,
is not done by his authority. Ministers do not preach nor
administer sacraments in the name of the king, for they do
it not by his authority, or by virtue of authority derived from
him ; nor do parents govern their children or families in his
name, but their own; because authority for it is their own,
by the law of God and nature : but that exercise of power
which externally affects the civil rights and liberties of men,
must be in the king's name, or the foundations of the go-
vernment of the nation are shaken. But I make it not my
concernment what name or style they use in their courts.
Let it be granted, for their own security, that they have all
their power and authority from the king, it must be there-
withal granted of what nv.ture it is, namely, civil, and not
spiritual: but why then doth what they do not go under the
name of a civil order, constitution, or penalty, but of an or-
dinance or institution of Jesus Christ ? Are not these things
in their own nature everlastingly distinct? and is not con-
science hereby fully absolved from any respect unto it, as
such an ordinance, which in this supposition it neither is,
nor can be ? It is easily discernable, how these things tend
unto the utter confusion of all things in religion.
If it be said that the power of it, as it is excommunication,
is originally seated in the prelates, by virtue of their office,
and is communicated unto these sort of persons by com-
mission, delegation, or deputation, under their seals, it will
yield no relief; for this fiction of the delegation of office
CONCERNING EXCOMMUNICATION. 489
power, or the power of office, unto any, without giving them
the office itself whereunto that power belongs, is gross and
intolerable. Let it be tried, whether the bishops can dele-
gate the power of ministerial preaching the word, and admi-
nistration of the sacraments, unto any persons, without
giving them the office of the ministry. If excommunication
be an act of office power, authority to administer it cannot
be delegated unto any without the office itself whereunto
it doth belong ; for these things are inseparable. I cer-
tainly believe it is the duty and concernment of some men
to state proceedings of this nature on better foundations,
that the exercise of such solemn duties of Christian religion
be not exposed to utter contempt, nor men led, by a disco-
very of false pretences of divine institutions, to despise the
things themselves that are so abused.
It were easy, from many other considerations, to demon-
strate the nullity of these men's pretended authority, with
respect unto excommunication, as it is an ordinance of the
gospel, in which respect alone the consciences of men are
concerned ; and as unto their power over the civil rights and
interests of men, those troubled by them must shift as well
as they can.
But yet further, the manner of the administration of the
present excommunications doth evidence their invalidity and
nullity. That which they pretend unto, as hath been said, is
a divine ordinance, an institution of Jesus Christ; and this
declares in general how it ought to be administered by them
who have authority for it, and are called thereunto. For it
hence foUoweth, that it ought to be accompanied with an
humble reverence of him and his authority, diligent attend-
ance unto his law and the rule of his word in all things,
with solemn, reiterated invocation of his holy name, for his
presence, guidance, and assistance : where these things are
neglected in the administration of any divine ordinances, it
is nothing but the taking the name of God in vain, and the
profanation of his worship. It may be some will despise
these considerations; I cannot help it, they do it at their
utmost peril : it is conscience alone which I respect in this
discourse ; they who have any such thing, will think these
things reasonable.
Again, the especial nature of this institution doth require
490 A LETTER
an especial frame of mind in its administration; for it is the
cutting off of a member of the same body with them, which
cannot be without sense and sorrow. To cut off any from a
church, who was never a member of it by his own consent,
nor doth judge himself so to be, is ridiculous; hence St.
Paul calls the execution of this censure, * bewailing,' 2 Cor.
xii. 21. denominating the whole action from the frame of
mind wherewith it ought to be performed ; and he that shall
dare to decree or denounce this sentence, without sorrow
and compassion for the sin, and on the person of him that
is excommunicated, plays a game with things sacred for his
advantage, and shall answer for his presumption.
Besides, as was before observed, it is an instituted repre-
sentation of the Lord Christ, and his judgment in and of the
church at the last day. If the consideration hereof be once
out of the minds of them by whom it is administered, they
must unavoidably err in all that they do ; much more if it be
never once in them; but this they ought to take on their
souls and consciences, that what they do, Christ himself, if
present, would do, and will do the same at the last day ; for
so he will deal with all impenitent sinners, he will denounce
them accursed, and deliver them to Satan. There is un-
doubtedly required from hence a reverential care and cir-
cumspection in all that is done here : to make a false repre-
sentation of Christ in these things, that is, his wisdom,
authority, holiness, love, and care towards the church, is the
worst and most deformed image that can be set up. What
higher indignity can be offered to his gracious holiness,
than to act and represent him as furious, proud, passionate,
unmerciful, and delighting in the ruin of those that openly
profess faith in him, and love unto him ? God forbid that
we should think that he hath any concern in such ways
and proceedings.
Whereas also the next end of this censure is not destruc-
tion, but edification, or the repentance and recovery of
lapsed sinners, it ought to be accompanied with continual
fervent prayers for this end. This the nature of the thing
itself requireth, this the Scripture directs unto, and such
was the practice of the primitive church.
If we are Christians, we are concerned in these things as
much as we are in the glory of Christ and the salvation of
CONCERNING EXCOMMUNICATION. 491
our own souls. If we only make a pretence of religious
duties, if we only erect an image of them for our own ad-
vantage, we may despise them, but at our peril. How well
these things are observed in the present excommunications,
is notorious. Once to mention them, is to deserve a second
thunderbolt. An account of them, as to matter ot fact, will
be shortly given; at present I shall only say, that there is
not any transaction of afl'airs in any kind amongst men civi-
lized, wherein there is a greater ap5)earance and evidence of
turbulent passions, acting themselves in all manner of irre-
gularities, more profaneness of expression, more insolent in-
sultations, more brawling, litigious proceedings, more open
mixtures of money demanded in pretended administrations
of right and equity, than there are in the public proceedings
about them. Shall any Christian suppose that the Holy
Spirit of God, on whom alone depends the efficacy of all
divine ordinances unto their proper end, will irnmix his holy
operations in or with this furious exertion of the lusts of
men? If this be looked on as the complement of Christian
discipline, or the last and utmost actings of this authority of
Christ towards men in this world, it must needs be a temp-
tation unto men of atheistical inclinations: certainly greater
scandal cannot be given ; and it is the interest of some, at
least for the preservation of a veneration to their office, to
dispose of proceedings in this case in such a way and
manner, as may administer occasion of consideration unto
them concerned, and not be carried on, as at present, with
laughter, indignation, and confusion ; and if dissenters are
to be destroyed, it is desired, that the work were left unto
the penal statutes, which as now prosecuted and interpreted,
are sufficient for it ; rather than that the name of religion
and a divine ordinance should merely for that end be ex-
posed to contempt.
The last thing that I shall trouble you with at present is,
the consideration of the persons against whom the present
excommunications are blustered, with the pretended causes
of them. These are they whom they call dissenters, con-
cerning whom we may inquire what they are, and the cause
of this pretended ecclesiastical severity towards them. And
as unto the first part of the inquiry, they are such as believe
and make open profession of all the articles of the Christian
492 A LETTER
faith ; they do so, as they are declared in the Scripture ; nor
is the contrary charged on them. There is nothing deter-
mined by the ancient councils to belong unto Christian
faith, which they disbelieve; nor do they own any doctrine
condemned by them. They profess an equal interest of
consent in the harmony of Protestant confessions, with any
other Protestants whatever. They own the doctrine of the
church of England as established by law, in nothing re-
ceding from it; nor have they any novel or uncatholic
opinion of their own.
It is therefore utterly impossible to separate them from
the communion of the catholic church in faith, or to cast
them from that rock whereon they are built thereby. They
do also attend unto divine worship in their own assemblies ;
and herein they do practise all that is agreed on by all
Christians in the world, and nothing else ; for they do not
only make the Scripture the sole rule of their worship, so as
to omit nothing prescribed therein to that purpose, nor to
observe any thing prohibited thereby ; but their worship is
the very same with that of the catholic church in all ages ;
nothing do they omit that was ever used by it, nothing do
they observe that was ever condemned by it ; and this must
be the principle and measure of catholic union in worship,
if ever there be any such thing in the earth ; to expect it in
any other observances, is vain and foolish. Offering prayers
and praises to God in the name of Jesus Christ, reading the
holy Scripture, and expounding of it, singing of psalms to
God, preaching of the word, with the administration of the
sacraments of baptism and the Lord's supper, in a religious
observation of the Lord's day, unto these ends ; all ac-
cording as God doth enable them by his Spirit, is the sum
and substance of the worship of the catholic church, wherein
all Christians are agreed. These things the Scripture doth
prescribe, and these things the church in all ages hath ob-
served. All differences about this worship, which have
filled the world with inhuman contentions, arose from men's
arbitrary addition of forms, rites, modes, ceremonies, lan-
guages, cringings, adorations, which they would have ob-
served in it, whereof the Scripture is silent, and primitive
antiquity utterly ignorant. And it may be it will be one
day understood, that the due observance of this catholic
CONCERNING EXCO.AI MUNI C ATI ON. 493
worship, according as God enabletli any thereunto, leaving
others at liberty to use such helps unto their devotion as
they shall think meet, is the only communion of worship in
the church which the Scripture requires, or which is possible
to be attained. About the imposition of other things, there
ever were, since they were, and ever will be, endless con-
tentions. Wherefore these dissenters practising nothing in
the worship of God but what is approved by all Christians,
particularly by the church of England, omitting nothing
that either the Scripture or catholic tradition directs unto,
they are, notwithstanding this pretended excommunication,
secure of communion with the catholic church in evangelical
worship.
Moreover, they plead that their conversation is un-
blamable; that they are peaceable in the civil government,
and useful among their neighbours ; if they do evil in these
things, let them that prosecute them bear witness of the evil ;
but if they do well, why are they smitten? If they can be
charged with any immoralities, with any disobedience unto
the rule and precept of the gospel ; those by whom they are
thus prosecuted are highly concerned, if not in conscience,
yet in honour and interest, to manage the charge against
them, that some countenance may be given unto their pro-
ceedings. For ' the law is not made,' as penal, ' for a
righteous man, but for the lawless, and disobedient ; for the
ungodly, and for sinners ; for unholy, and profane ;' and if
it be otherwise with the laws about these excommunications,
they neither belong to, nor are derived from, the law of God.
There are indeed great clamours against them, that they
are schismatics, and separatists, and things of the like
nature ; that is, that they are dissenters : but in this case,
the whole force of any inference from hence is built on this
supposition. That it is the will of Christ, that those who pro-
fess f;iith in him, and obedience unto him unblamably,
should be excluded from an interest in and participation of
these ordinances of divine worship which are of his own
institution, who will not comply with and observe such
rights and practices in that worship as are not so, but con-
fessedly of human invention. But no colour of proof can be
given hereunto; for it is directly contrary unto express
Scripture rule, to the example of the apostolical churches.
494 . A LETTER
and unheard of in the world, before the branded usurpation
of Victor, bishop of Rome. An assertion of it, is to prosti-
tute the wisdom, authority, and love of Christ towards his
disciples, unto the wills of men, oftentimes prepossessed
with darkness, ignorance, and superstition, and other lusts,
as shall be more fully manifested, if there be occasion. Let
any colour be given unto this supposition from Scripture or
antiquity, and the whole cause shall be given up ; yet thus is
it, and no otherwise, in the matter of the present excom-
munications ; persons of all sorts, every way sound in the
faith, unreprovable in the catholic worship of the gospel,
professing love and obedience unto Jesus Christ, without
blame, are excluded, what lies in them, wlio manage these
ordinances of divine worship, which the Lord Christ hath
appointed and enjoined, without pretence of any other cause
or reason, but only their not observance, in that worship, of
what he hath not appointed. He that can believe this to be
the will of Christ, neither knoweth him, nor his will, as it is
revealed in his word ; and the consciences of men are suf-
ficiently secure from being concerned in that, wherein such
an open defiance is bid unto evangelical precepts and rules,
with apostolical examples.
And farther, to manifest the iniquity of these proceed-
ings, whilst these dissenters are thus dealt withal, all sorts
of persons, ignorant, profane, haters of godliness, and
openly wicked in their lives, are allowed in the full commu-
nion of the church, without any disciplinary admonition or
control. But as this serves to acquit them from any con-
cernment in what is done against them, so nothing can be
invented that tends more directly to harden men in their
sins and impenitency 5 for whilst there is a pretence of
church censures, they will be apt to think that they are
sufficiently approved of Christ and the church, seeing their
displeasure is no way declared against them ; so they are
not dissenters, they have reason to judge that. they are safe
here, and shall be so to eternity ; let them look to them-
selves who deserve to be excommunicated. Is this the rule
of the gospel? Is this the discipline of Christ? Is this the
representation of his future judgment? Is this the way and
manner of the exercise of his authority in the church, a de-
claration of what he owns, and what alone he disavows ?
CONCERNING EXCOMMUNICATION. 495
God forbid that such thoughts should have any countenance
given unto them. Ecclesiastical laws have been always
looked on as cobwebs, that catch the smaller flies, whilst the
greater break them at their pleasure ; but amongst those
lesser, to spare those that are noxious or poisonous, and to
cast the net over the innocent and harmless, is that which
the spider gives no pattern of, nor can imitate.
I shall not mention the avowed end and design of these
present excommunications; only I shall say, they are such,
as many good men tremble to consider the horrible profana-
tion of things sacred which they manifest to be in them.
There are also many other things which evidence the
nullity of these proceedings, which may be pleaded if there
be occasion; what hath already been spoken, is abundantly
sufficient to satisfy my engagement unto you, namely, that
the consciences of men are not at all concerned in the present
excommunications.
It may be it will be said, that all this while we have been
doing just nothing, or that which is to no purpose at all, as
not concerning the present case ; for these of whom we
treat, pretend no power in ' foro interiori,' or the court of
conscience, or unto nothing that should immediately affect
it. Their authority is only in ' foro exteriori,' in the court
of the church, which it seems is af Doctors' Commons :
wherefore by their sentence of excommunication they oblige
naen only unto their outward concernments ; as unto what
concerns conscience, they leave that unto the preachers of
the word. It may be, it will be so pleaded ; but before they
quit their hands well of this business, they will understand,
that excopimunication itself is nothing but an especial way
of the application of the word unto the consciences of sinners,
unto their edification ; and that which is not so, pretend
what it will, is nothing at all ; unto the dispensers, therefore,
of the word it doth alone belong : and whereas the apostle
tell us, that the weapons of our Christian warfare are not car-
nal, but mighty, through God, to bring into captivity every
thought unto the obedience of Christ ; they seem herein to
say, that the weapons of their warfare are carnal and mighty,
through the aid of some body, to cast men into prison, or to
bring their persons into captivity. And indeed this outward
court of theirs, is part of that court without the temple.
496 A LETTER
which is trodden down by the Gentiles, and shall not be
measured in the restoration of the worship of God ; yea, the
distinction itself is silly, if any thing be intended by this
outward court, but only the outward declaration of what is,
oris supposed to be, effected in the inward, or the mind and
consciences of men. But let it be what it will, those who
have neither name, nor place, nor office in the church by di-
vine institution, who attend not at all in what they do unto
any rule of the Scripture ; nor can, nor do pretend any au-
thority from Christ, in and for what they do, are no way to
be heeded in this matter, but only as the instruments of ex-
ternal compulsion, which, for the sake of the public peace,
is to be submitted unto with quietness and patience.
I find, I confess, by the books with me, sent us weekly
into the country, that in this state of things some of the re-
verend clergy do manifest great compassion towards the dis-
senters, in writing and publishing many discourses containing
persuasives unto, and arguments for conformity, whereby
they may be freed from their troublesome circumstances ;
but I must needs commend their prudence in the choice of
the season for this work, as much as their charity in the work
itself. For the conformity they press need no other re-
commendation at this time ; nor need they use any other
arguments for it, but only that it is better than being hanged,
or kept in perpetual durance, or stifled in prisons, or beg-
gared, they and their families, or be starved in exile. And
it hath been always observed, that arguments which march
with halberts, bills, staves, Serjeants, bailiffs, writs, warrants,
and capiases, are very forcible and prevalent.
But I have done, and shall leave it unto Others to declare
what mischiefs do ensue on these proceedings, on civil ac-
counts, and what an inroad is made by them on the govern-
ment of the kingdom. For a new tenure is erected by them,
whereon all men must hold their birthright privileges, espe-
cially that which is the root whereon they all do grow,
ramely, their personal liberty. They hold them no longer
by the law of the land, nor can pretend unto security, whilst
they forfeit them not by that law; they are all put into the
power of chancellors, archdeacons, commissaries, and of-
ficials ; they may deprive them of them all at their pleasure,
against the protection of that law under which they are born.
CONCERNING EXCOMMUNICATION. 497
and which hath been looked on as the only rule and mea-
sure of the subject's liberties, privileges, and possessions.
These things tend not only to the disturbance, but the ruin
of all peace and trust among men, and of all good govern-
ment in the world.
And if they should excommunicate all that by the law of
Christ are to be excommunicated on the one hand, and all
that are to be so by their own law on the other, and then
procure capias's for them all, it is to be feared, the king
might want subjects to defend his realms against his enemies,
unless he should do as they did of old at Rome in great dis-
tresses, open the gaols, and arm the prisoners ; or, it maybe,
the lesser part would at length find it troublesome to keep
the greater in prison. But these things concern not you nor
me. I beg your excuse, as not knowing whether you will
judge this hasty writing too little for the cause, or too much
for a letter. As it is, accept it from. Sir,
Your, &c.
J.O.
VOL. XXI. 2 K
A
DISCOURSE
CONCERNING
THE ADMINISTRATION
CHURCH CENSURES.
2 K 2
A DISCOURSE,
Sfc.
Question 1. ]May a true church of Christ err or mistake
in the administration of church censures ?
Answer. A true church of Christ may err or mistake in
the administration of the censures, or any act of discipline ;
whereby members of it, who are true members of Christ,
may be injured, and sundry other inconveniences may ensue.
And this is not unduly supposed :
1. Because no particular church is absolutely infallible
either in doctrine or administrations, especially in such
points or things as overthrow not the foundation of faith or
worship.
2. Because churches are more obnoxious and liable to
error and mistake in their administrations and discipline,
than in doctrine. For all doctrines of truth are absolutely
determined and revealed in the Scripture, so that there is no
principle, means, nor cause of mistake about them, but what
is only in the minds of men that inquire into them and after
them. But the administration of the censures of the church
hath respect unto many fallible mediums, requiring testimo-
nies, evidences, and circumstances, which of themselves
may lead a church, acting in sincerity, into many mistakes ;
especially considering how much in the dark unto us for
the most part are the principles, causes, and ends of actions ;
the frames of men's spirits in and after them ; all which in
such cases deserve much consideration.
3. Churches have erred in not administering the cen-
sures of the gospel, according unto order and their duty ;
1 Cor. V. 2.
4. The experience of all ages confirms the truth of this
supposition. The first church censure, after the death of
the apostles., that is remaining on any record, was that of
the church of Corinth against some of their elders ; wherein
502 OF THE ADMINISTRATION
how they miscarried, is evident from the epistle of the church
of Rome unto them about that matter.
Corollary. In case any question arise about the admini-
stration of any church censure in a church of Christ, it
ought to be very jealous, lest it have in matter or manner
miscarried therein ; seeing absolutely they may do so, and
seeing there are so many ways and means whereby they
may actually be induced into mistakes.
Ques. 2. Is it necessary that such maladministrations be
rectified ?
Ans. It is necessary such maladministrations should be
rectified, by some way or means of Christ's appointment.
And it is so,
1. Firstonthepartof the censures themselves. And that,
(1.) Because of their nullity; for they are null, and
bind not.
[1.] * In foro coeli.' They bind not in heaven; for the
Lord Christ ratifieth nothing in heaven, but what is done in
his name, by his commission, and according to his word. In
some or all of which every maladministration faileth.
[2.] Not ' in foro conscientise :' for conscience is not
bound, nor will bind, on mere external ecclesiastical autho-
rity, where the person is indeed free, and judgeth himself
to be so according unto rule.
Only such censures may be said to bind for a season, in
some cases, in the church, but that ' quoad ordinem exterio-
rem et mere ecclesiasticum,' with respect unto outward order,
that the peace of the church be not troubled, until mistakes
may be rectified ; but not ' quoad ordinem internum et mere
spiritualem,' with reference unto the dependance of the whole
church on Christ the head.
(2.) Because of the consequents of them. Disadvan-
tage to the gospel, prejudice to the ways of Christ, and the
utter impairing the authority of all church censures must
needs ensue, if there be no way to rectify such mistakes,
or if they are left unrectified; as may easily be manifested.
2. This is also necessary on the part of the church sup-
posed to have erred. For whereas all church power is for
edification, that which is unduly put forth and exercised,
is rather for destruction; the guilt whereof every church
ought to rejoice in being delivered from ; especially con-
OF CHURCH CENSURES. 503
sidering that there is much more evil in condemning the
righteous, than in acquitting the wicked, though both of
them be an abomination.
3. On the part of the persons unduly or unjustly sepa-
rated from the church by such censures. This is so evident
that it needs no confirmation.
4. On the account of all other churches holding com-
munion with the church which hath (as it is supposed to
have) miscarried. The reasons hereof will afterward be made
to appear.
Corol. This relief, by what means soever it is to be ob-
tained, is of great use to the churches of Christ, and of
great concernment unto their peace and edification.
Ques. 3. How may such administrations be rectified?
Aus. The rectifying such maladministrations may be
(and is ordinarily no otherwise to be expected) by the ad-
vice and counsel of other churches, walking in the s.ame
fellowship and ordinances of the gospel with that church so
failing as is supposed. And this to be given upon the hear-
ing and understanding of the whole proceedings of that
church in the administration supposed irregular.
This being the principal thing aimed at, must be farther
considered. And,
1. The way, or means, whereby other churches come to
the knowledge of such supposed miscarriages in any church
of their communion, may be considered. Now this is either,
(1.) By public report. So the Israelites took notice of
the fact of the Reubenites and Gadites in building an altar,
which thereupon they sent to inquire about : * They heard
say they had done it;' Josh. xxii. 11. So the apostle took
notice of the miscarriaae of the church of Corinth in the
case of the incestuous person ; 1 Cor. v. 5. And this is a
sufficient ground of inquiry, or of desiring an account of
any church, in such cases.
(2.) By information of particular persons, whom they
judge holy and faithful. So the apostle took notice of the
dissensions in the church of Corinth : 'They were declared
unto him by them of the house of Cloe ;' 1 Cor. i. 11.
(3.) By an account given unto them by any church, re-
quiring their advice in any case of difficulty, either before
or after the administration of censures. So the church at
504 OF THE ADMINISTRATION
Antioch gave an account of their troubles and differences to
the church at Jerusalem; Acts xv.
(4.) By the addresses of the persons injured, or supposing
themselves to be so ; which to make, whilst they judge
themselves innocent, is their indispensable duty; either di-
rectly, by seeking advice or counsel from them ; or by desir-
ing admission into the fellowship of the gospel with them,
which they cannot grant, without an inquiry into the causes
of their separation from any other church, or society.
Corol. Where there is a concurrence of the most ways
or means of information, there ought to be the more dili-
gence in the inquiry.
Hence it follows, that it is the duty of churches walking
in the same order and fellowship of the gospel, upon such
information or complaint, as beforementioned, of any undue
administration of church censures, especially of excommu-
nication by any church amongst themselves, to inquire by
their messengers into the cause and manner of it, to the end
that they may give their joint advice and counsel in the
matter. And it is the duty of the church complained of, or
informed against, to give them an account of all their pro-
ceedings in that case, with their reasons for their procedure,
and to hearken unto and consider the advice that shall be
offered and given unto them.
2. This will appear sufl&ciently confirmed, if we consider,
in order unto a right judgment of the grounds whereon this
way and practice is asserted,
(1.) That this advice of churches in communion to be
given and taken, is no ordinary or standing ordinance of the
church as to its practice, though it be as unto its right; but
is only to be made use of in extraordinary cases, and such
as should not occur, although they will ; and for this cause it
is more sparingly mentioned in the Scripture.
(2.) That it is, and may be fully proved to be, the duty of
all churches, by previous advice with other churches in cases
of difficulty, to prevent this consequent counsel, which being
after a sentence given, must needs be attended with many
difficulties.
(3.) That the practice of the churches, as to discipline, is
no longer recorded in the Scripture, than they had the di-
rection and help of the apostles, which supplied all extra-
OF CHURCH CENSURES. 505
ordinary emergencies among them : so that many instances
of this practice amongst them are not to be expected, and it
is of the care and wisdom of our Lord Jesus that we have
any.
(4.) That we must here be contented with such arguments
and testimonies, as we act upon in other ordinances and
things belonging to the worship and order of the churches;
such as the distribution of elders into teaching and ruling,
the administration of the sacraments by officers only, gesture
in the sacrament of the supper, observation of the first day
of the week, and the like.
These things being premised, the order above expressed
is confirmed,
I. From the light and law of nature, with the unalterable
reason of the thing itself. Hence are churches directed
into this order and practice.
There is somewhat that is moral in all ordinances. Some
of them are wholly so as to their matter and substance, and
founded in the light of nature, being only directed as to their
principle, manner, and end, in the gospel ; such is excom-
munication itself, as might easily be made to appear. And
from hence a direction unto duty, and an indispensable
obligation unto obedience doth arise. That which is moral
in any ordinance doth no less oblige us to an observation of
it, than that which is of mere institution. And it obligeth us
because it is moral. And the Lord Christ being in all things
the Lord of our consciences, what we do therein, we do it
in obedience unto him.
TnTow that the order established is thus grounded and war-
ranted, appears by the ensuing rules, taken from the light of
nature.
L ' Quod omnes tangit, ab omnibus tractari debet.' All
men are to consider that wherein the concernment of all
doth lie, according to their respective interests. What is
the ground and reason why all the members of a church do
consider, determine, give their counsel and consent, in the
case of any persons being cast out of their society? It is
warranted by virtue of this rule. They all have communion
with such a person, and must all withdraw communion from
him, and therefore must consider the reason of his excision
or cutting off. Now a church in its censures doth not eject
506 OF THE ADMINISTRATION
any one from the enjoyment of ordinances numerically only,
that is, in that one society; but specifically, that is, from
the ordinances of Christ in all churches. Hence it becomes
the concernment of other churches, even as many as the
person ejected may seek communion from; and therefore it
is to be considered by them, with respect unto their own
duty of walking towards him.
2. 'Cujus est judicare, ejus est cognoscere.' Whoever is
to judge, is to take cognizance of the fact, and the reason of
it. This is to be done according to the several interests
that men may have in the matter under consideratioTi; which
in some is of jurisdiction, which in this case we admit not
of; in others of counsel and advice. Now other churches
are not allowed in this case to be merely passive and indif-
ferent, but must make a determination in it. This is evident
on supposition of the injured person's offering himself to
their communion : for they must reject him, or receive him.
In both they judge, and therein must take cognizance by
hearing the matter from the church; and so on both sides.
And unless this be allowed, no church can or ought to ex-
pect, that any other church will reject from communion any
whom they reject, merely because they are rejected ; unless
they suppose their judgment to be absolutely a rule unto any
other churches to walk by, in their observation of the com-
mands and institutions of Christ.
3. On the part of the persons supposed to be injured,
every man by the law of nature is obliged to undertake 'in-
culpatam sui tutelam,' the just defence of his own innocency,
by all lawful ways and means. And as absolutely the way,
means, and measure of this defence is left unto a man's own
prudence ; so there is a rule given unto it, wherever the
glory of God or of the good of his neighbour is concerned :
if either of these suffer by his wrong, he is obliged to vindi-
cate his own innocency, nor is at liberty to suffer false im-
putations to lie upon him. It is in such cases a man's sin
not to do so. And in the case under consideration this can
be done only by an address unto other persons, for their as-
sistance according to their interest. An interest of jurisdic-
tion in civil courts, or in churches, in this case there is none.
The interest of private persons herein is of compassion,
prayer, and private advice ; the interest of churches is a cog-
OF CHURCH CENSURES. 507
nizance of the cause, with advice and judgment thereon.
And for persons or churches not to give assistance in this
case, according to the truth and equity, is their sin.
That these are principles of the light of nature, and the
natural reason of such things, appears from the general al-
lowance of them so to be, and their constant practice
amongst all men, walking according to that light and law.
Corol. If churches, as they are assemblies and societies
of men in communion for the same end, observe not the in-
dispensable rules of societies, they cannot, as such, be or-
dinarily preserved in their being and communion.
II. The way and order laid down is directed unto, war-
ranted, and confirmed by general rules of the Scripture.
1. On the part of the church supposed to err in its admi-
nistrations.
There are sundry general rules, which declare it to be
their duty to give an account unto other churches, of their
proceedings therein, and to consider their advice. Some
of these may be named. As,
(1.) That ' they give none offence to the churches of
God ;' 1 Cor. x. 32. ' Give no offence in any thing, that the
ministry be not blamed;' 2 Cor. vi. 3. Upon a supposition,
or information, or complaint of maladministration of any
ordinance, offence may be taken, and that, if accompanied
(as it may be) with much appearing evidence, justly. And
in this case the church hath no way to clear itself from
having indeed given offence, but by giving an account of
their proceedings and the reason thereof. And without this
it cannot be avoided, but that offences will be multiplied
amongst the churches of Christ, and that to the utter ruin of
their mutual communion. Thus when Peterj by the special
command and direction of God, went and preached the
gospel to the Gentiles, many, not knowing the grounds of
his so doing, nor his warrant for it, took offence at it, and
charged him with irregular walking. Acts xi. 2, 3. In this
case, he doth not defend himself by his apostolical authority
and privilege, nor in a few words tell them he had a warrant
for what he did ; but to remove all doubts, questions, and
causes of offence, he distinctly repeats the whole matter, and
all the circumstances of it : an example of so great import-
ance, that the Holy Ghost thought meet at large to express
508 OF THE ADMINISTRATION
his account and defence, though the matter of it was set
down immediately before ; Acts x. and xi.
(2.) That they ' be ready always to give an answer (that
is, an account) of the hope that is in them (and consequently
of their practice suitable thereunto) with meekness and fear,'
1 Pet. iii. 15. This proves it a ' minore ad majus :' if they
should be ready thus to answer every man, much more many
churches of God, and that in and about things of their mu-
tual edification.
(3.) That in particular they clear themselves, when suf-
fering under any imputation, or being in danger of so doing.
' What carefulness it wrought in you, what clearing of your-
selves : in all things you have approved yourselves to be clear
in this matter;' 2 Cor. vii. 11. And this on many accounts
is the duty of a church in the case proposed : the glory of
God, the honour of Christ, their own peace and edification,
with the peace and credit of all other churches, require it of
them. Nor can this duty be any otherwise performed, but
by this giving an account of their own proceedings, and re-
ceiving the advice of other churches therein. And if this
be not done freely, with readiness and submission of mind,
there is no way left to preserve the peace and communion of
churches. Those who suppose they may in such cases act
in a way of jurisdiction and church-power, can attain the end
by them aimed at, by virtue of the censures which they do
administer. But in this way of counsel and advice, unless
those who are concerned to give an account of themselves,
will do it with meekness, gentleness, mutual trust and con-
fidence suitable unto the conduct of the Spirit of Christ, in
obedience unto his institutions, the whole end of it will be
in danger to be frustrated.
2. On the part of other churches.
(1.) All churches, walking in the same order and fellow-
ship of the gospel, are mutually debtors to each other for
their good and edification. * Their debtors they are;' Rom.
XV. 27. And this debt in this case can no otherwise be paid,
but by the way prescribed.
(2.) What the apostles did, might do, and ought to do,
towards one another, who were all equal by virtue of their
common interest in the same work, that one church may do,
and ought to do, towards another, or many churches towards
OF CHURCH CENSURES. 609
one : but one apostle might take cognizance of the ways and
walking of another, and withstand, advise, or reprove him,
if in any thing he failed, and walked not with a right foot ;
Gal. ii. 11, 14, 15.
Corol. General rules, containingthe grounds and reasons
of particular institutions, are sure guidance and direction
in and unto their observation.
III. The way and order expressed is warranted by ne-
cessity; as that without which the peace of communion and
edification of the churches cannot be preserved and carried
on. As,
1. On the part of the church whose administrations are
questioned. The persons censured (which is ordinary) may,
in their own vindication, or by way of undue reflection, not
to be discovered without a just examination, impair their re-
putation with other churches, or many members of them,
whereby it may suffer and be exposed to sundry inconve-
niences. In this case a church can have no relief, but by re-
porting the matter unto other churches, so seeking their ad-
vice and counsel, whereby they may receive great encourage-
ment, comfort, and boldness in the Lord, if found to have
proceeded according unto rule.
2. On the part of other churches. A church may either
causelessly, or with just cause, cast out or withdraw com-
munion from such a number of their members, as bearing
themselves on their own innocency and right, may continue
in a society, and plead that the power, authority, and privi-
lege of the church doth abide with them. How in this case
shall other churches know with which of these societies they
may and ought to hold communion, unless they may and
ought to examine and consider the causes of the dissension
between them? And they may justly, and ought to withhold
communion from that party of them, which shall refuse to
tender their case unto such consideration.
3. On the part of the persons supposed to be injured;
and that either for their restoration, or their conviction and
humiliation. For,
(1.) If they are innocent, ^t is meet that they should be
beard, as the Israelites heard the Reubenites ; and necessary
that they should be restored. Now it being supposed that
the church which hath rejected them, will not rescind their
510 OF THE ADMINISTRATION
own act without new light and evidence, which for many
reasons is not like to spring from among themselves; this is
the only way left for that necessary relief, which the Lord
Christ requires to be given. For what is our duty towards
a person repenting, in reference to his restoration, is certainly
our duty towards a person who hath not sinned, when his
innocency shall be discovered.
(2.) For their conviction and humiliation, if they be found
offenders. Whilst they see not the right regularity of the
church's proceedings with them; whilst they are able to jus-
tify themselves in their own consciences, and their hearts
condemn them not, it is not to be expected that the sentence
of excommunication, which works only by the means of men's
light and conviction, will have its effect upon them. But
when there shall be the concurrence of many churches, in
the approbation of the censure inflicted on them, which pro-
bably will be accompanied with a contribution of new light
and conviction, it is a most useful means to bring them to
humiliation and repentance. It was an aggravation of the
censure inflicted on the incestuous Corinthian, that it was
given out against him by many, 2 Cor. ii. 6. that is, by the
common consent of the church : and it will add thereunto,
when the censure shall be confirmed and approved by the
concurrent advice of many churches.
Corol. The Lord Christ having provided all things ne-
cessary for the peace and edification of his church, in all
things that are evidently of that importance, his mind and
will is diligently to be inquired after.
IV. This whole order and practice is grounded on espe-
cial warrant and approbation, recorded Acts xv. Concern-
ing which we may observe,
1 . That the occasion there mentioned fell out in the pro-
vidence of God, and the practice upon it was guided by the
Holy Ghost, that it might be an example and rule for the
churches of Christ, in cases of a like concernment unto them
in all ages, and so hath the force and warranty of an insti-
tution. As it was in the case that gave occasion unto dea-
cons. Acts iv. a matter of fact wherein was some disorder,
rectified by a practice answering the necessity of the churches,
became an institution for order in all future ages.
2. That in that synod things were not determined by im-
OF CHURCH CENSURES. 511
mediate inspiration, but the truth was searched out, and the
mind of the Holy Ghost searched into by reasonings, argu-
ings, and the consideration of Scripture testimonies, whereby
they were guided in the conclusion and determination.
3. That the institution and rule given is not in its exer-
cise to be confined to that particular case and instance there
mentioned (which to do would overthrow many other rules
and observations which we admit), but it is to be extended,
in proportion and parity of reason, unto all cases of a like
nature. For the reason of any law is the rule of its inter-
pretation ; and so it is of any institution. That that which
gives offence and trouble unto any church,'that wherein many
churches are concerned, that which in any church hinders
edification, and disturbs the faith or peace of any of its mem-
bers, whether it be in doctrine or practice, that is not, or
cannot be composed in any one church, should be considered,
advised upon, and determined by more churches holding
communion together, and meetings for that purpose by their
messengers, is the sense, meaning, design, and importance
of this institution.
Corol. To deny an institution of so great necessity to
the peace and edification of the churches, will give great
countenance unto men, who supposing such defects, are
ready to supply them with their own inventions.
V. The order asserted is confirmed by the practice of the
first churches, after the decease of the apostles. For when
the church of Corinth had by an undue exercise of discipline
deposed some of their elders, the church of Rome taking
cognizance of it, wrote unto them, reproving their rashness,
and advised their restoration. And when the church of An-
tioch was afterward troubled with the pride and false opi-
nions of Paulus Samosatenus, the neighbouring bishops or
elders came unto the church, and joined their consent in his
deposition.
Some things are, or may be, objected unto this course of
proceeding amongst the churches of Christ, which shall
therefore be briefly considered and answered.
Objection 1. This way of proceeding will abridge the li-
berty, and destroy the privileges, of particular churches, which
ought to be carefully preserved as the ground and founda-
tion of the whole superstruction of church-order.
512 OF THE ADMINISTRATION
Ans, 1. Particular churches have certainly no liberties
or privileges, that are ittconsistent with, and do contradict
either the light of nature, moral equity, general rules of the
Scripture, or the reasons and ends of all institutions, and of
the edification of the whole body of Christ. And on these,
as hath been declared, is this way and course of proceeding
grounded.
2. Other churches taking care about their own concern-
ments and duty according to the will and appointment of
Christ, namely, in considering whom they receive into, and
whom they are to deny communion unto, with the cause
thereof, do not, nor can truly, abridge the liberties or privi-
leges of any church whatever. For the duty of .many churches
will never interfere with the due liberty of any one. And
this is all upon the matter that they do in this case ; which
must be granted them, unless we will say, that the actings
of one church, and those, it may be, irregular, shall not only
abridge all other churches of their liberty, but hinder them
also from performing their duty.
3. I do not see how counsel and advice can abridge the
liberty of any church or person. Certainly to guide, direct,
and assist any in the acting of their liberty, is not to abridge
it, but rather to strengthen it. For liberty acted not accord-
ing to rule, is licentiousness. A man in the use of his li-
berty may be going to do himself some notable injury ; he
that shall stop him by counsel and persuasion, with the pre-
valency and authority of reason, doth not take away his li-
berty, but guides him aright in the use of it.
4. Wherein is the abridgment pretended ? Is a church by
this means hindered from the free use and acting of its own
judgment, in taking in what members it seems good, in watch-
ing over them according to the rule, in admonishing, re-
proving, or casting them out, if they find just and sufficient
cause so to do ? To hinder or obstruct a church in any of
these acts or actings by any authority, sentence, or determi-
nation, by any act or acts whatever, is utterly disclaimed :
so that this is but a pretence.
5. When a case hath difficulty in it, and such mostly, if
not universally, have all cases, wherein there will be found
the least appearance of a grievance in the execution of cen-
sures, or pretence for seeking redress ; a church hath not
OF CHURCH CENSURES. 513
liberty, hath no privilege to secure it from previous seeking
the advice of other churches, which is their duty by many
rules of Scripture. We must not pretend unbounded liberty
against known duty. And as a church doth not seek pre-
vious advice from other churches, that they may obtain
power to execute their censures, which they have in them-
selves, no more doth this following advice any way cut them
short in the use or execution of their power, but only direct
them. And if a church have not this liberty by rule before
censure in difficult cases, as it hath not, no more hath it after
a censure, whereby the necessity of advice and counsel may
be increased.
Obj. 2. This way of proceeding will erect a jurisdiction
or judicature in some churches over others, which is not to
be allowed.
So some have spoken, who have not, it may be, duly
weighed either what jurisdiction, properly so called, is ; or
how great an evil it is to cast a reproach upon the right ways
of the Lord. In answer I say,
Ans. Excommunication itself, whatever men may suppose,
is no proper act of jurisdiction. For jurisdiction in any sense
is an adjunct of office, and the acts of it are acts of office
and power. But so is not excommunication; for it is not
an authoritative act of the officers of the church, but a judi-
cial sentence of the whole church. Now the whole church
is not in office. The whole body is not an eye. What is
then done by it, is no act of office power, but a declaration
of a judgment according to especial institution. And if ex-
communication itself may be exercised without any jurisdic-
tion, surely that exercise may be consulted and advised
about, without any pretence thereunto.
2. To constitute a jurisdiction it is required that there
be, first, an office power stated in them that claim it ; and a
duty in others on the same account to submit unto them ;
secondly, an authoritative acting by virtue of that office
power, with an obligation from that authority, formally con-
sidered, unto obedience ; with sundry other things, which
in this matter are utterly disclaimed.
3. A right understanding of the true state of the ques-
tion, of what is granted, and what asserted in this matter,
VOL. XXI. 2 L
514 OF THE ADMINISTRATION
will, with them that love peace and truth, fully obviate such
objections as these. For,
(1.) It is granted that all church-power and authority,
for the administration of all the ordinances and institutions
of the gospel, is intrusted with a particular congregation.
(2.) That there is no judicature, no church assembly,
vested with church-power and authority, without, above, or
beyond a particular church, that should either contribute au-
thority unto such a church for its actings, or authoritatively
control it in its actings, to order or change its proceeding
in any thing, as by virtue of any authority received unto that
purpose.
(3.) That in case any person be not satisfied with the
administration of the church whereof he is a member, but
finds himself aggrieved thereby, he cannot appeal unto any
church, or churches, or assemblies of churches, as having
power or authority to revoke or disannul the sentence or
act of the church, wherewith he is offended ; either in pre-
tence that the church without their concurrence and consent
had not power to pass any such act, or that they have au-
thority to control their acts, or can on any account autho-
ritatively interpose in their administrations.
(4.) It is then granted, that the power of excommunica-
tion in the preceding acts unto it, and full execution of it,
is placed in a particular congregation, without respect unto
any superior authority, but that of Christ and his word.
These things are acknowledged ; but that it should hence
follow, that in case of supposed maladministration of ordi-
nances, and the complaint of persons pretending to be in-
jured thereby, other churches are not by virtue of Scripture
rules, institution of our Lord Jesus, warrant of the light of
nature, on their communion and common interest, to inquire
into the matter, and take cognizance of it, that no offence
be given or taken, that they may know how to discharge
aright their duty towards both the church and the persons
aggrieved, and give their advice in the common concernment
of all the churches, there is no pretence to surmise. And
for a church to say, that because they have power to do what
they do, they will therefore in such things neither desire ad-
vice, nor take advice, nor hearken unto counsel, nor give ac-
OF CHURCH CENSURES. 515
count of their proceeding to them that are or may be of-
fended, or that require an account of them, is scarce agree-
able to the spirit of Christ, or rule of his word.
Obj. 3. This is the way to frustrate the sentence of ex-
communication, and to prevent the due eflEicacy of it upon
persons censured, yea to harden them in their sin and offence.
Ans. 1. Concerning whom are these things feared?
Were the advice mentioned, and the counsel to be had and
given, to be among heathens, enemies of the church, or of
the ways of Christ, or of the especial way and order of church
fellowship, which in this discourse is supposed, such events
might be feared. But to pretend to fear that other churches
of Christ, walking in the same order and communion with
ourselves, and whom we ought to look on in all things as
like-minded with ourselves, as to their aim at the glory of
God, and edification of the church, should by their counsel
and advice frustrate the end of any ordinance of Christ, is a
surmise that ought not to be indulged unto. Yea, we have
herein cause to admire the wisdom, and bless the care, of our
Lord Jesus Christ, who hath provided this help for us, to
strengthen and confirm us in the ways of truth and righteous-
ness, or to direct us where we are, or may be, mistaken.
2. Where excommunication is not administered but in a
due manner, and for just causes, there will appear little
trouble or difficulty in this matter. Let the cause or matter
of it be as it ought to be, such a sin, or sins, as the mind or
conscience of a believer, of an enlightened person free from
open prejudices, will at first view condemn in himself and
others, and this, or these sins, persisted in after due admoni-
tion ; and there will indeed be left no pretence of grievance
or complaint in those that are censured. But if it be admi-
nistered in dubious cases, we shall find that this way of coun-
sel is so far from being an obstruction of its efficacy, as
that it is the only means to render it effectual.
3. No man will complain or address himself unto the
relief declared, if he be convinced in his conscience that he
is not injured, but that he is indeed guilty of the crimes
charged on him, and that by Scripture rule they are such
as deserve that censure. In this case no man will be so
foolish or obstinate as to seek for relief. And if he should
do so, he can possibly expect nothing, but to have his bonds
2 l2
516 OF THE ADMINISTRATION
made strong. But now suppose that a person be not so
convinced, neither before noj after sentence denounced
against him, but looks on himself as innocent and injured,
either in part, or in whole, in matter or manner of proceed-
ing, what effect can be expected of his excommunication?
We are deceived, if we look that this ordinance should have
any effect upon men, but by the conviction of their minds
and consciences. It worketh doctrinally only, though pe-
culiarly by virtue of especial institution. And in this case
it is evident how this way may farther, and that it cannot
possibly obstruct, the effects of this censure, as was in part
before declared.
4. The address being but once to be made, this is the
only way to bind the guilty person, and that without delay,
and to give him a sense of his sin ; which it is supposed
that before he had not.
5. It is our duty not to cast even persons that are ex-
communicated under new temptations. Now he that is
aggrieved with the sentence denounced against him, and
supposeth himself injured (which whilst he doth so, he can-
not be humbled for his sin), if he supposeth he hath no way
of relief left unto him, that is, that his case can no more
come under advice or counsel, he will be exposed unto
temptations to irregular ways, and so cast off the yoke
which he supposeth grievous and injurious.
Obj. 4. The pattern urged for this course of proceeding,
A<:ts XV. concerneth only doctrines, and not the administra-
tion of censures, which was not then nor there in question.
And therefore in the like case only may the like course be
taken.
Ans. 1. The way of mutual counsel and advice amongst
churches, pleaded for, is not built only upon that instance
and example, as hath before been evinced. There are many
more grounds of it, reasons for it, and directions about it,
than what are, or can be, comprised in any one particular
instance.
2. There is frequently, if not always, some doctrinal
mistake in the bottom of all Tnaladministration. For
whereas the nature of the sin proceeded against, and the
rule proceeded by, ought in the first place to be doctrinally
and dogmatically stated, here usually is the beginning of
OF CHURCH CENSURES. 517
the mistake and error of any church. This therefore falls
confessedly under that example of Acts xv.
3. Though that assembly made a doctrinal determina-
tion of the things in difference, yet the formal reason of the
consideration of those things was the offence that was given,
and that the churches were troubled. So that the pattern
is to be extended unto all things whereby the peace of the
church is disturbed.
4. Maladministration may tend to the subversion of the
church, and the ruin of the souls of men, no less than false
doctrines. As, suppose a church should admit known Arians
or Socinians into their society, supposing they have liberty
so to do, may not other churches both consider the fact, and
unless they alter their proceeding, withhold communion from
them ? Instances innumerable of the same kind may be
given.
Obj. 5. Churches have the sole power of admitting
members into their society ; by virtue of which admission
they are not only received into a participation of the pri-
vileges of the church in that particular society whereof
they are members, but also into the communion of all other
churches of Christ. Now this is daily practised by churches,
without any farther inspection into their actions by others.
Those admitted are received upon their testimony into their
admission. And why shall not churches have the same trust
reposed in them, as to the exclusion of any members from
them; and expect that their testimony alone in the fact
should satisfy, for their exclusion from all other churches,
and their communion ?
^)is. 1. The cases indeed are parallel, and the power of
every church is no less for the exclusion of any of their
members, than for their admission. Nor ought their testi-
mony to be of less weight in the one, than in the other.
2. Ordinarily, and where there is no ground of farther
consideration, the actings of a church of Christ in both
these cases are, and ought to be granted and taken to be,
according unto rule ; so that other churches do acquiesce
as to their concernments in the judgment of all the several
churches of their communion.
3. Tl)ere may be mistakes in admission, as well as in the
exclusion of members. And some there are, who do very
518 OF THE ADMINISTRATION, &C.
much scruple complete communion with many churches,
principally upon this account, that they proceed not on
right grounds in their admission of members ; and such can-
not but grant, that on occasion the grounds of their own ad-
missions may, and ought to be, questioned and examined.
4. No church hath such an absolute power in the admis-
sion of members, but that in cases of difficulty, and such as
may in their determination one way or other give offence,
they are bound to seek, and to take the advice of other
churches with whom they hold communion.
5. Suppose it be reported or intimated by any of the
ways that were before mentioned, that a church in commu-
nion with others, had admitted into their society an Arian,
or Socinian, a seducer, or a person of a flagitious life, given
to corrupt the manners of others ; shall not the other churches
of the same communion, to whom the matter is so reported
or declared, and who are offended thereat, require an account
of the church's proceeding therein, to know whether it be as
it is reported, or no ? And is not that church, so represented
or reported of, obliged to give a full and punctual account
of their proceedings, and to receive advice thereupon? Let
any consider the instances before given, the nature of the
thing itself, the rule of the Scripture in such cases, and de-
termine. The case is directly the same as to excommunica-
tion. * But if any man seem to be contentious, we have no
such custom, neither the churches of God ;' 1 Cor. xi. 16.
AN
ANSWER UNTO TWO QUESTIONS :
WITH
TWELVE ARGUMENTS
AGAINST
ANY CONFORMITY TO WORSHIP,
NOT OP
DIVINE INSTITUTION.
Should you not hear the words which the Lord hath cried by the former prophets ■>
Zech. vii. 7.
Happy is he that condemneth not himself in that thing which he alloweth.
Rom. xiv. 22.
AN
ANSWER UNTO TWO QUESTIONS.
QUESTION I.
Whether persons, who have engaged unto reformation,
and another way of divine worship, according to the
word of God, as they believe, may lawfully go unto, and
attend on, the use of the common-prayer book in divine
worship ?
ANSWER.
1. We suppose herein, all that hath been pleaded against
that kind of service, as to its matter, form, imposition, use,
end, and consequents ; which are all of them duly to be
considered, before the practice inquired after can be allowed.
But,
2. The present question is not about the lawfulness or
unlawfulness of forms of prayer in general ; nor about the
lawfulness of that form, or those forms, which are prescribed
in the common-prayer book, as unto their matter and manner
of composure, absolutely considered ; nor yet about the ex-
pediency of the whole system of worship limited thereunto :
but it respects all these things, and the like, with reference
unto the persons described in the inquiry. And as unto the
persons intended in the inquiry, we judge this practice un-
lawful unto them, as contrary under sundry rules of the
Scripture, and wherein it is condemned.
1. It is contrary unto that general rule, in these cases
given us by the apostle. Gal. ii. 18. * If I build again the
things that I destroyed, I make myself a transgressor.' To
destroy or dissolve any thing in the worship of God, is, to
lay it aside, and remove it out of that worship, as that which
we have no divine obligation unto. So the apostle destroyed
the legal ceremonies whereof he there speaks, and no other-
wise. To build again, is to admit into the worship of God
522 AN ANSWER UNTO
as useful unto the edification of the church. And these are
contrary, so as that, if the one be a duty, the other in the
same case, or with respect unto the same things, is a sin.
If it were a duty to destroy, it is a sin to build ; and if it be
a duty to build, it was a sin to destroy. He that doth both,
makes himself unavoidably a transgressor.
But we have in this sense, as unto ourselves, destroyed
this form of worship ; that is, we have omitted it, and left
it out in the service of the church, as that which we had no
divine obligation unto, and as that which was not unto edi-
fication : if we now build it again, as it is done in the practice
inquired after, we make ourselves transgressors, either by
destroying or building.
And there is strength added unto this consideration, in
case that we have suffered any thing on the account of the
forbearance of it ; as the same apostle speaks in the same
case, ' Have ye suffered so many things in vain? if it be yet
in vain;' Gal. iii. 4. It is a great folly to lose our own suf-
ferings : 'Are ye so foolish?' ver. 3.
2. It is contrary unto that great rule, ' Whatsoever is
not of faith is sin,' Rom. xiv. 23. For that any thing which
a man doth in the worship of God may be of faith, it is ne-
cesssary that he be convinced or persuaded that it is his
duty so to do; Mat. xxviii. 20. Isa. i. 12. Deut. iv. 2.
It is no rule in the worship of God, that we should do
what we can, or that we have a liberty to do this or that,
which we yet suppose, all circumstances considered, that we
are not divinely obliged to do. In all things in general,
and in particular duties or instances, we must have an ob-
ligation on our consciences, from the authority of God, that
so we ought to do, and that our not doing of it is a neglect
of a duty, or it is not of faith. The performance of any
thing in the worship of God, hath in it the formal nature of
a duty given it, by its respect unto divine authority. For a
duty to God, that is not an act of obedience with respect
unto his authority, is a contradiction.
Wherefore, no man can (that is, lawfully and without
sin) go to, and attend on this kind of religious worship, but
he who judgeth his so doing to be a duty that God re-
quireth of him, and which it would be his sin to omit every
time he goes unto it. God will not accept of any service
TWO QUESTIONS. 523
from us on other terms. Whether this be the judgment of
those who make the inquiry as unto what they do, they may
do well to consider.
3. It is contrary to the rule delivered, Mai. i. 13, 14.
' Ye brought that which was torn, and the lame, and the
sick ; thus ye brought an offering. Should I accept this of
your hand, saith the Lord. But cursed be the deceiver that
hath in his flock a male, and voweth and sacrificeth unto
the Lord a corrupt thing : for I am a great King, saith the
Lord of Hosts.' We are obliged by all divine laws, natural,
moral and positive, to serve God always with our best. The
obligations hereunto are inseparable from all just concep-
tions of the divine nature, and our relation thereunto. No
man can think aright of God, and that it is his duty to serve
him, but must think it to be so with the best that he hath.
To offer him any thing when we have that which is better,
or which we judge to be better, is an act of profaneness and
not obedience. In all sacrifices, the blood and the fat were
to be offered unto God. Wherefore he that attends unto
this service, doth avow to God that it is the best that he
hath, and if it be not so, he is a deceiver.
If it be objected hereon, that by virtue of this rule so
understood, as that we are always obliged to the use of that
which we judge best in the worship of God, we are bound to
leave this or that ministry or church,if we judge that the ad-
ministrations are better amongst others ; it is answered, that
the rule respects not degrees, where the whole administra-
tion is according to the mind of God, but different kinds of
worship, as worshipping by a limited prescribed form, and
worshipping by the assistance of the Spirit of God, are.
4. It is contrary unto that rule, * Let all things be done
to edifying ;' 1 Cor. xiv. 26. Whatsoever doth not promote
edification is excluded out of the worship of the church by
virtue of this rule. Nor can it be a duty in us to give coun-
tenance thereunto, or to make use of it. It is said, that
prayer is the worship of God ; these forms of it are only a
determination of the manner of it, or an outward means of
that worship. Let it be supposed ; although it be certain
that as prescribed they are parts of the service. They are
therefore means that are an help and furtherance unto
edification in prayer, or they are an hinderance of it ; or
524 AN ANSWER UNTO
they are of no use or signification one way or the other. If
it be said, that they are an help unto edification, and are
found so by experience, in the exclusion of any other way of
worship ; then I ask, why they are not constantly used ?
Why do we at any time, in any place, refuse the aid and help
of them, unto this great end, of all things that are done in
the church? But this can be pleaded only by those who
contend for the constant use of them in the worship of God,
with whom at present we are not concerned.
If it be acknowledged, that indeed they are an hinderance
unto edification, which is more promoted without them, yet
are they not in themselves unlawful ; I say as before, that is
not the present question. We inquire only, whether the
use of them by those who judge them hinderances unto
edification, be not contrary to the rule mentioned, * Let all
things be done unto edifying.' For the things of the third
sort that are of no use, nor signification at all, they can have
no place, nor be of any consideration, in the worship of God.
5. It is inconsistent with that sincerity in profession
that is required of us. Our public conjunction with others
in acts and duties of religious worship, is a part of that pro-
fession which we make ; and our whole profession is nothing
but the declaration of the subjection of our souls unto the
authority of Christ, according unto the gospel. Wherefore,
in this conjunction in worship we do profess, that it is di-
vinely required of us, and that it is part of that obedience
which we owe to Jesus Christ. And if we do not so judge
it, we are hypocritical in what we do, or the profession that
we make; and to deny that our practice is our profession in
the sight of God and men, is to introduce all manner of li-
centiousness into religion.
6. Such a practice is in very many instances contrary
unto the great rule of not giving offence. For it is unavoid-
able, but that many will be given and taken, and some of
them of pernicious consequence unto the souls of men. In
particular,
First, 'Woe will be unto the world because of these
offences.' For hence our adversaries will take occasion to
justify themselves, in their most false and injurious charges
against dissenters, unto the hardening of them in their ways.
As, (1.) They accuse them as factious and seditious, in that
TWO QUESTIONS. 525
they will not do what they can do, and what by the present
practice they own to be the mind of God, that they should
do (or else expressly play the hypocrites) for the sake of
peace, order, and obedience unto magistrates. (2.) That
they pretend conscience, wherein indeed it is not concerned
in their own judgment, seeing on outward considerations,
which conscience can have no regard unto, they can do what
is required. On these apprehensions they will justify them-
selves in their security, and harden themselves in their sins,
it may be to their perdition. Woe be unto them by whom
such offences come !
Secondly, By this practice, we cast in our suffrage on
the part of persecutors against the present sufferers in the
nation. For we justify what is done against them, and con-
demn them in their sufferings, as having no just cause or
warranty for what they do ; as we declare by our practice
of what they refused. There is no man who complies in this
matter, but it is a part of his profession, that those who
refuse so to do, and are exposed to sufferijngs thereon, do
not suffer according to the will of God, nor do their sufferings
redound unto his glory. And no offence or scandal can be
of an higher nature !
Thirdly, Differences and divisions will on this practice
unavoidably arise between churches themselves, and mem-
bers of the same church, which will be attended with innu-
merable evil consequents unto the dishonour of the gospel,
and it may be to the loss of all church communion.
Fourthly, Many will be induced, on the example of others,
especially if they be persons of any reputation in the church,
who shall so practise, to follow them against their own light,
having the great weight of the preservation of their liberties
and goods lying on the same side. And experience will
quickly shew what will be the event hereof, either in total
apostasy, or that terror of conscience which they will find
no easy relief under, as it hath fallen out with some already.
And,
Fifthly, It is a justification of our adversaries in the
.cause wherein we are engaged (I .) In their church-state. (2.)
In a reading ministry. (3.) In their casting us out of com-
munion on the present terms. (4.) In their judgment con-
cerning us in the point of schism, as- might easily be mani-
fested.
526 AN ANSWER UNTO
Lastly, There is in this practice a visible compliance with
the design of the prescription of this form of service, unto
the sole use of the church in the duties of divine worship.
And this, in the nature of the thing itself, is an exclusion of
the exercise of the gifts of the Holy Spirit in that worship,
which is given and continued by Christ to this very end>
that the church may be edified in divine worship, and the
due performance of it. And whether this answers our loyalty
unto Christ in his kingly office, ought to be well inquired
into.
And we shall hereby, on a mere act of outward force,
join with them in church communion, who have cast us out
of their communion, by the imposition of principles and
practices in divine worship, no way warranted by the Scrip-
ture, or authority of Christ: who allow us no church-state
among ourselves; nor will join in any one act of church
communion with us ! Who persecute us even unto death,
and will not be satisfied with any compliance, without a
total renunciation of our principles and practice in the
worship of God, and giving away our whole cause about the
state of the church, and other divine institutions ! Besides,
at present we shall seem to be influenced by a respect unto
their excommunications, which, as they are managed and
administered at present, are not only an high profanation of
a sacred ordinance, but suited to expose Christian religion
unto scorn and contempt.
TWO QUESTIONS. 527
QUESTION H.
A SECOND inquiry is, whether the persons before men-
tioned and described, may lawfully and in a consistency
with, or within a renunciation of, their former principles
and practice, go to, and receive the sacrament of the
Lord's supper in the parish churches, under their present
constitution and administration ?
ANSWER.
It appears that they may not, or cannot so do. For,
1. Their so doing, would be an ecclesiastical incorporation
in the church, wherein they do partake : for a voluntary con-
junction in the highest act of communion with any church, ac-
cording to its order and institutions, warranted by its own au-
thority, is an express incorporation with it ; whereby a man is
constituted a formal member of it, unto all ends and purposes
of privilege, right, and duty. The church-state is owned
hereby, its authority submitted unto in its right and exercise ;
nor is it otherwise interpreted of them unto whom they so
join themselves. But this is a virtual, yea, an express re-
nunciation of their own present church-state in any other
society, and necessitates a relinquishment of their former
practice.
It will be said, that a member of one particular church
may partake of the sacrament of the Lord's supper in another,
without incorporating or becoming a stated member of that
church wherein he doth so partake.
It is answered, that he may do so by virtue of that com-
munion, which is between the church whereof he is a member,
and that church wherein he doth so partake. For he is ad-
mitted unto that participation by virtue of that communion,
and not on his own personal account. If it be otherwise,
where any one is received unto the participation of this or-
dinance, there he is admitted unto entire membership, and is
engaged unto all the duties thereunto belonging.
And thus is it in this case, for those unto whom they
join themselves herein, if but occasionally, do, (1.) Own no
church-state in this nation but their own. (2.) Admit of none
unto this sacrament, by virtue of their communion with any
other church, or any churches not of their own constitution.
528 AN ANSWER UNTO
Nor, (3.) Will administer it unto any, but those whom they
claim to be their own, as living in their parishes, in oppo-
sition unto any other church-state whatever.
Wherefore it is impossible that any man should be a
member of one church, and communicate in this ordinance
in another, which condemns that whereof he is as schisma-
tical, and receiveth him as one belonging unto itself only,
but he doth professedly renounce the communion of that
church wherein he was ; and is by them that receive him,
esteemed so to do ! And no reserves of a contrary judgment,
or resolution in his own mind, will relieve any man in con-
science or reputation against the testimony of his practical
profession.
2. They do hereby profess a spiritual incorporation with
those, or that church wherein they do so communicate;
namely, that they are one body and one bread with them ;
that they all drink into one spirit; Cor. x. 17. xii. 13.
How they can do this in those places where they judge the
generality of them to be profane and ignorant, without
sinning against their own light, is not to be understood.
It is said, that no persons in this or any other ordinance
of divine worship, are polluted, or made guilty, by the sins
of others, with whom they do communicate. It is answered,
that this is not at present inquired into. That which such
persons are charged with, is their own sins only, in making
a, profession of spiritual incorporation, or becoming of one
body, one bread with them, and of drinking into the same
spirit with them, when they do not esteem them so to be, in
the exercise of love without dissimulation. The neglect also
of other express duties, which we owe unto those, who stand
in that union with us, will necessarily follow hereon. Neither
do such persons, as so communicate, intend to take on
themselves an obligation unto all those duties which are
required of them, towards those with whom they profess
themselves to be one spiritual body, which is an open pre-
varication against Scripture rule.
3. They would hereby not only justify the whole service
of the liturgy, but the ceremonies also enjoined to be used
in the administration of this sacrament. For the rule of the
church wherewith they join, is that whereby they are to be
judged. Any abatement that may be made of them in
practice, is on both sides an unwarrantable self-deceiving.
TWO QUESTIONS. 529
inconsistent with Christian ingenuity and sincerity. But
hereby they do not only condemn all other present dissenters,
but all those also of former days and ages, ministers and
others, who suffered under deprivation, imprisonment, and
banishment, in their testimony against them.
If they shall" say they do not approve what is practised
by others, though they join in the same worship and duties
of it with them; I say this is contrary to the language of
their profession, unto Scripture rule; Rom. xiv. 22. and is
indefensible in the sight of God and good men, and unworthy
of that plain, open, bold sincerity, which the gospel requireth
in the professors of it.
4. The posture of kneeling in the receiving of this sa-
crament, is a peculiar act of religious adoration, which hath
no divine institution or warranty ; and is therefore, at best,
an act of will worship not to be complied withal.
It is said, that kneeling is required not as an act of wor-
ship or religious adoration, but only as a posture decent and
comely, because the sacrament is delivered with a prayer
unto every one. But,
1. That delivery of it with a prayer unto every one, is
uninstituted, without primitive example, contrary to the
practice at the first institution of the ordinance, unsuited
unto the nature of the communion required, and a distur-
bance of it.
2. He that prays stands, and he that doth Tiot pray,
kneels : which must be on another consideration. For,
3. Praying is not the proper exercise of faith, in the
instant of receiving of this sacrament, as is evident from the
nature and use of it.
4. The known original of this rite 4^th render it not
only justly to be suspected, but to be avoided.
On these considerations, which might be enlarged, and
many others that might be added, it is evident that the
practice inquired into, with respect unto the persons at first
intended, is unlawful ; and includes in it a renunciation of
all the principles of that church communion, wherein they
are engaged. And whereas some few have judged it not to
be so, they ought to rectify their mistake in their future
walking !
VOL. XXI. 2 M
TWELVE ARGUMENTS
AGAINST ANY
CONFORMITY OF MEMBERS OF SEPARATE CHURCHES
TO THE NATIONAL CHURCH.
POSITION.
It is not lawful for us to go to, and join in public worship,
by the common-prayer, because that worship itself, accord-
ing to the rule of the gospel, is not lawful.
Some things must be premised to the confirmation of
this position.
As first, The whole system of liturgical worship, with all
its inseparable dependances, are intended. For as such, it
is established by law, and not in any part of it only : as such,
it is required that we receive it, and attend unto it. It is
not in our power, it is not left to our judgment or liberty, to
close with or make use of any part of it, as we shall think fit.
There are in the mass book many prayers and praises
directed to God only, by Jesus Christ, yet it is not lawful
for us thereon to go to mass under a pretence of joining only
in such lawful prayers; as we must not affect^ their drink-
offerings of blood, so we must not take up their names into
our lips. Have no communion with them.
2. It is to be considered as armed with laws : first, such
as declare and enjoin it, as the only true worship of the
church ; secondly, such as prohibit, condemn, and punish all
other ways of the worship of God in church assemblies : by
our communion and conjunction in it, we justify those laws.
3. This conjunction by communion in the worship of
the liturgy, is a symbol, pledge, and token of an ecclesias-
tical incorporation with the church of England in its present
constitution. It is so in the law of the land,** it is so in the
common understanding of all men; and by these rules
must our profession and practice be judged, and not by any
reserves of our own, which neither God nor good men will
allow -of.
» Psal. xvi. 4. *> In the canon of the church.
TWELVE ARGUMENTS, &C. 531
4. Wherefore, he that joineth in the worship of the
common prayer, doth by his practice make profession that
it is the true worship of God, accepted by him, and approved
of him, and wholly agreeable to his mind, and to do it with
other reserves is hypocrisy, and worse than the thing itself
without them; ^ Happy is he that condemneth not himself
in that thing which he alloweth/''
5. There may be a false worship of the true God as well
as a worship of a false god; such was the worship of Je-
hovah the Lord, by the calf in the wilderness :'^ such was the
feast unto the Lord, ordained by Jeroboam in^ tiie eighth
month, fifteenth day of the month, the which he devised of
his own heart.
On these suppositions, the proposition laid down is
proved by these following arguments.
FIKST ARGUMENT.
Religious worship, not divinely instituted and appointed,
is false worship, not accepted with God ; but the liturgical
worship intended is a religious worship not divinely insti-
tuted nor appointed ; ergo, not accepted of God.
The proposition is confirmed by all the divine testimonies,
wherein all such worship is expressly condemned f that
especially, where the Lord Christ restraineth all worship to
his alone command.
It is answered to the minor proposition, that the litur-
gical worship is of Christ's appointment, as to the substan-
tials of it, though not as to its accidentals, namely, prayers
and praises, riot unto its outward rites and forms, which do
not vitiate the whole. But it is replied,
1. There is nothing accidental in the worship of God:
every thing that belongs to it is part of it,s some things are
of more use, weight, and importance, than others; but all
things that duly belong unto it, are part of it, or of its sub-
stance : outward circumstances are natural and occasional,
not accidental parts of worship.
2. Prayers and praises, absolutely considered, are not an
institution of Christ; they are a part of natural worship,
common to all mankind. His institution respecteth only
« Rom. xiv. 22. '' Exod. xxxii. 56. ^ i Kings xii. 32, 33.
'Deut. iv. 2. xii. 32. Prov. xkx. 6- Jer. vii. 31. Isa. xxxix. 13. Matt, xxviii. 30.
e Matt, xxiii. 23.
2 M 2 .
532 TWELVE ARGUMENTS AGAINST
the internal form of them, and the manner of their perform-
ance : but this is that which the liturgy taketh on itself,
namely, to supply and determine the matter, to prescribe the
manner, and to limit all the concerns of them to modes and
forms of its own, which is to take the work of Christ out of
his hands !
3. Outward rites and modes of worship divinely insti-
tuted and determined, do become thereby necessary parts of
divine worship,'' therefore such as are humanly instituted,
appointed, and determined, are thereby made parts of wor-
ship, namely, of that which is false for want of a divine in-
stitution.
4. Prayer and praise are not things prescribed and en-
joined in and by the liturgy; it is so far from it, that thereby
all prayers and praises in church assemblies, merely as such,
are prohibited ; but it is its own forms, ways, and modes,
with their determination and limitation alone, that are in-
stituted, prescribed, and enjoined by it; but these things
have no divine institution, and therefore are so far false
worship.
SECOND ARGUMENT.
That which \yas in its first contrivance, and hath been in
its continuance, an invention, or engine to defeat or render
useless the promise of Christ unto his church, of sending
the Holy Spirit in all ages to enable it unto a due discharge
and performance of all divine worship in its assemblies ; is
unlawful to be complied withal, nor can be admitted in re-
ligious worship ; but such is the liturgical worship. Ergo, &c.
That the Lord Jesus Christ did make such a promise,
that he doth make it good, that the very being and conti-
nuance of the church (without which it is but a dead ma-
chine) doth depend thereon, I suppose will not be denied,
it hath been sufficiently proved. Hereon the church lived
and acted for sundry ages, performing all divine worship in
their assemblies, by virtue of the gifts and graces of the
Holy Spirit, and no otherwise.
When these things were neglected, when the way of at-
taining them, and the exercise of them, appeared too difficult
to men of carnal minds, this way of worship, by a prescribed
liturgy, was insensibly brought in, to render the promise of
>» Lev. i, 16.
OCCASIONAL CONFORMITY. 533
Christ, and the whole work of the Holy Spirit in the admi-
nistration of gifts, useless ; and thereupon two things did
follow :
1. A total neglect of all gifts of the Holy Spirit in the
administration of church worship and ordinances.
2. When a plea for the work of the Holy Spirit
began to be revived, it produced all that enmity, hatred, and
contempt of and against the Spirit of God himself, and his
whole work in the church, which the world is now filled
withal. All the reproaches that are daily cast upon the
spirit of prayer ; all that contempt and scorn, which all duty
of religious worship performed by his aid and assistance
are entertained withal, arise from hence alone, namely, from
a justification of this devised way of worship, as the only
true way and means thereof.
Take away this, and the wrath and anger of men against
the Spirit of God and his work, in the worship of the church,
will be abated ; yea the necessity of them will be evident.
This we cannot comply with, lest we approve of the original
design of it, and partake in the sins which proceed from it,
THIRD ARGUMENT.
That in religious worship, which derogates from the
kingly office of Jesus Christ, so far as it doth so, is false
worship.
Unto this office of Christ, it inseparably belongs, that he
be the sole lawgiver of the church, in all the worship of God.
The rule of his government herein is, * Teach men to observe
and do whatsoever I command.'
But the worship treated about, consisteth wholly in the
institutions, commands, prescriptions, orders, and rules of
men; and on the authority of men alone do all their imposi-
tions on the practice of the church depend ; what is this,
but to renounce the kingly office of Christ in the church ?
FOURTH ARGUMENT.
That which giveth testimony against the faithfulness of
Christ in his house, as a Son and Lord of it, above that of
any servant, is not to be complied withal, let all his dis-
ciples judge.
Unto this faithfulness of Christ it doth belong, to appoint
and command all things whatever in the church that belong
534 TWELVE ARGUMENTS AGAINST
to the worship of God ; as is evident from his comparison
with Moses herein, and his preference above him ; but the
institution and prescription of all things in religious wor-
ship, of things never instituted nor prescribed by Christ in
the forms and modes of them, ariseth from a supposition of
a defect in the wisdom, care, and faithfulness of Christ,
whence alone a necessity can arise, of prescribing that in re-
ligious worship, which he hath not prescribed.
FIFTH ARGUMENT.
That which is a means humanly invented, for the at-
taining of an end in divine worship, which Christ hath
ordained a means for, unto the exclusion of the means so
appointed by Christ, is false worship, and not to be com-
plied withal. '
The end intended, is the edification of the church, in the
administration of all its holy ordinances. This, the service-
book is ordained and appointed by men for, or it hath no end
or use at all; but the Lord Christ hath appointed other
means for the attaining the end, as is expressly declared,
' He hath given gifts to men for the work of the ministry,
for the edifying of the body;'' that is, in all gospel admi-
nistrations : but the means ordained by Christ, namely, the
exercise of spiritual gifts in gospel administrations, unto the
edification of the church, is excluded, yea, expressly 'pro-
hibited in the prescription of this liturgical worship. The
pretence of men's liberty to use their gifts in prayer before
their sermons, and in preaching, is ridiculed ; they are ex-
cluded in all the solemn worship of the church.
SIXTH ARGUMENT.
That which hath been and is obstructive of the edifica-
tion of the church, if it be in religious worship, it is false
worship ; for the end of all true worship is edification ; but
such hath been and is this liturgical worship. For,
1. It putteth an utter stop to the progress of the re-
formation in this nation, fixing bounds to it, that it could
never pass.
2. It hath kept multitudes in ignorance.
3. It hath countenanced and encouraged many in re-
viling and reproaching the Holy Spirit and his work.
*Epli. iv. 7, 8. 11.
OCCASIONAL CONFORMITY. 535
4. It hath set up and warranted an ungifted ministry.
5. It hath made great desolations in the church.
(1.) In the silencing of faithful and painful ministers.
(2.) In the ruin of families innumerable.
(3.) In the destruction of souls !
It is not lawful to be participant in these things, yea, the
glory of our profession lies in our testimony against them
SEVENTH ARGUMENT.
That practice, whereby we condemn the suffering saints
of the present age, rendering them false witnesses of God,
and the only blamable cause of their own sufferings, is not
to be approved ; but such is this practice : and where this is
done on a pretence of liberty, without any plea of necessary
duty on our part, it is utterly unlawful.
EIGHTH ARGUMENT.
That practice, which is accompanied with unavoidable
scandal, engaged in only on pretence of liberty, is contrary
to the gospel ; but such is our joining in the present public
worship. It were endless to reckon up all the scandals
which will ensue hereon.
That which respecteth our enemies, must not be omitted ;
will they not think, will they not say, that we have only
falsely and hypocritically pretended conscience for what we
do, where we can on outward considerations comply with
that which is required of us ? Woe to the world, because
of such offences, but woe to them also, by whom they are
given.
NINTH ARGUMENT.
That worship which is unsuited to the spiritual relish of
the new creature, which is inconsistent with the conduct of
the Spirit of God in prayer, is unlawful : for the nature, use,
and benefit of prayer is overthrown hereby, in a great measure.
Now let any one consider what are the promised aids of
the Holy Spirit, with respect unto the prayers of the church,
whether as to the matter of them, or as to the ability for
their performance, or as to the manner of it, and he shall
find that they are all rejected and excluded by this form of
worship; comprising (as is pretended) the whole matter,
limiting the whole manner, and giving all the abilities for
prayer, that are needful or required; and this hath been
proved at large.
536 TWELVE ARGUMENTS, &C.
TENTH ARGUMENT.
That which overthrows and dissolves our church cove-
nant, as unto the principal ends of it, is, as unto us, unlawful.
This end is the professed joint subjection of our souls
and consciences unto the authority of Christ in the ob-
servation of all whatever he commands, and nothing else in
the worship of God ; but by this practice, this end of the
church covenant is destroyed, and thereby the church co-
venant itself is broken ; for we do and observe that which
Christ hath not commanded, and while some stand unto the
terms of the covenant which others relinquish, it will fill the
church with confusion and disorder.
ELEVENTH ARGUMENT.
That which contains a virtual renunciation of our church-
state, and of the lawfulness of our ministry and ordinances
therein, is not to be admitted or allowed.
But this also is done by the practice inquired into, for it
is a professed conjunction with them in church communion
and worship, by whom our church-state and ordinances are
condemned as null. And this judgment they make of what
we do, affirming, that we are gross dissemblers, if after such
a conjunction with them, we return any more into our own
assemblies. In this condemnation we do outwardly and
visibly join !
TWELFTH ARGUMENT.
That which depriveth us of the principal plea for the jus-
tification of our separation from the church of England, in
its present state, ought not justly to be received or admitted;
but this is certainly done by a supposition of the lawfulness
of this worship, and a practice suitable thereunto, as is
known to all who are exercised in this case. Many other
heads of arguments might be added to the same purpose, if
there were occasion.
OF
MARRYING AFTER DIVORCE,
IN CASE OF
ADULTERY.
OF
MARRYING AFTER DIVORCE,
IN CASE OF
ADULTERY.
It is confessed by all, that adultery is a just and sufficient
cause of a divorce betwixt married persons.
This divorce, say some, consists in a dissolution 'vinculi
matrimonialis,' and so removes the marriage relation, as that
the innocent person divorcing, or procuring the divorce, is
at liberty to marry again.
Others say, that it is only a separation *a mensa et
thoro,' and that on this occasion, it doth not, nor ought to,
dissolve the marriage relation.
I am of the judgment of the former. For,
First, This divorce 'a mensa et thoro' only is no true di-
vorce, but a mere fiction of a divorce, of no use in this case,
nor lawful to be made use of, neither by the law of nature,
nor the law of God. For,
1. It is, as stated, but a late invention of no use in the
world, nor known in more ancient times. For those of the
Roman church, who assert it, do grant that divorces by the
law of nature were ' a vinculo ;' and that so they were also
under the Old Testament: and this fiction they would im-
pose on the grace and state of the gospel ; which yet makes
indeed no alteration in moral relations or duties, but only
directs their performance.
2. It is deduced from a fiction ; namely, that marriage
among Christians is a sacrament of that signification, as
renders it indissolvable, and therefore they would have it
to take place only amongst believers, the rest of mankind
being left to their natural right and privilege. But this is
a fiction, and as such in sundry cases they make use of it.
Secondly, A divorce perpetual ' a mensa et thoro ' only,
is no way useful to mankind, but hurtful and noxious. For,
I. It would constitute a new condition, or state of life,
540 OF MARRYING AFTER DIVORCE,
wherein it is not possible that a man should either have a
wife, or not have a wife, lawfully. In one of which estates
yet really every man, capable of the state of wedlock, is and
must be, whether he will or no- For a man may, as things
may be circumstantiated, be absolutely bound in conscience
not to receive her again, who was justly repudiated for adul-
tery. Nor can he take another on this divorce. But into
this estate God calls no man.
2. It may, and probably will, cast a man under a neces-
sity of sinning. For suppose he hath not the gift of conti-
nency, it is the express will of God that he should marry for
his relief. Yet on this supposition he sins, if he does so ;
and in that he sins, if he doth not so.
Thirdly, It is unlawful. For if the bond of marriage
abideth, the relation still continues. This relation is the
foundation of all mutual duties. And whilst all that con-
tinues, none can dispense with, or prohibit from, the perform-
ance of those duties. If a woman do continue in the relation
of a wife to a man, she may claim the duties of marriage
from him. Separation there may be by consent for a sea-
son, or upon other occasions, that may hinder the actual
discharge of conjugal duties; but to make an obhgation
unto such duties void, whilst the relation doth continue, is
against the law of nature, and the law of God. This divorce,
therefore, supposing the relation of man and wife between
any, and no mutual duty thence to arise, is unlawful.
Fourthly, The light of nature never directed to this kind
of divorce. Marriage is an ordinance of the law of nature ;
but in the light and reason thereof, there is no intimation of
any such practice. It still directed, that they who might
justly put away their wives, might marry others. Hence
son\e, as the ancient Grecians, and the Romans afterward,
allowed the husband to kill the adulteress. This among the
Romans was changed * Lege Julia,' but the offence still made
capital. In the room hereof afterward divorce took place,
purposely to give the innocent person liberty of marriage.
So that this kind of divorce is but a fiction.
The first opinion, therefore, is according to truth. For,
First, That which dissolves the form of marriage, and de-
stroys all the forms [ends] of marriage, doth dissolve the bond
of marriage. For take away the form and end of any moral
IN CASE OF ADULTERY. -541
relation, and the relation itself ceaseth. But this is done
by adultery, and a divorce ensuing thereon. For the form
of marriage consisteth in this, that ' two become one flesh ;'
Gen. ii. 24. Matt. xix. 6. but this is dissolved by adultery:
'for the adulteress becometh one flesh with the adulterer,'
] Cor. vi. 16. and so no longer one flesh in individual so-
ciety with her husband. And it absolutely breaks the bond
or covenant of marriage. And how can men contend that is
a bond which is absolutely broken? or fancy a 'vinculum'
that doth not bind ? and, that k absolutely destroys all the
forms of marriage, will be granted. It therefore dissolves
the bond of marriage itself.
Secondly, If the innocent party upon a divorce be not
set at liberty, then,
1. He is deprived of his right by the sins of another,
which is against the law of nature ; and so every wicked
woman hath it in her power to deprive her husband of his
natural right.
2. The divorce in case of adultery, pointed by our Sa-
viour to the innocent person to make use of, is, as all con-
fess, for his liberty, advantage, and relief. But on suppo-
sition that he may not marry, it would prove a snare and a
yoke unto him. For if hereon he hath not the gift of conti-
nency, he is exposed to sin and judgment.
Thirdly, Our blessed Saviour gives express direction in
the case. Matt, xix. 9. 'Whosoever shall put away his wife,
except it be for fornication, and shall marry another, com-
mitteth adultery.' Hence it is evident, and is the plain sense
of the words, that he who putteth away his wife for forni-
cation, and marrieth another, doth not commit adultery.
Therefore the bond of marriage in that case is dissolved, and
the person that put away his wife, is at liberty to marry.
While he denies putting away and marrying again for every
cause, the exception of fornication allows both putting away,
and marrying again in that case. For an exception always
affirms the contrary unto what is denied in the rule, where-
unto it is an exception ; or, denies what is affirmed in it, in
the case comprised in the exception. For every exception
is a particular proposition contradictory to the general rule ;
so that when the one is affirmative, the other is negative,
and on the contrary. The rule here in general is affirmative :
542 OF MARRYING AFTER DIVORCE,
He that putteth away his wife, and marries another, com-
mitteth adultery. The exception is negative : But he that
putteth away his wife for fornication, and marrieth another,
doth not commit adultery. Or, they may be otherwise con-
ceived, so that the general rule shall be negative, and the
exception affirmative : It is not lawful to put away a wife,
and marry another, it is adultery. Then the exception is :
It is lawful for a man to put away his wife for fornication,
and marry another. And this is the nature of all such ex-
ceptions, as I could manifest in instances of all sorts.
It is to no purpose to except, that the other evangelists,
Mark x. Luke xvi. do not express the exception insisted on.
For,
1. It is since used by Matthew, v. 32. and xix. 9. and'
therefore was assuredly used by our Saviour.
2. It is a rule owned by all, that where the same thing is
reported by several evangelists, the briefer, short, more im-
perfect expressions, are to be measured and interpreted by
the fuller and larger. And every general rule in any place
is to be limited by an exception annexed unto it in any one
place whatever. And there is scarce any general rule, but
admitteth of an exception.
It is more vain to answer, that our Saviour speaketh with
respect unto the Jews only, and what was or was not allowed
among them. For,
1. In this answer he reduces things to the law of cre-
ation, and their primitive institution. He declares what was
the law of marriage, and the nature of that relation ante-
cedent to the law and institution of Moses ; and so reducing
things to the law of nature, gives a rule directive to all man-
kind in this matter.
2. The Pharisees inquired of our Saviour about such a
divorce as was absolute, and gave liberty of marriage after
it ; for they never heard of any other. The pretended se-
paration ' a mensa et thoro ' only, was never heard of in the
Old Testament. Now if our Saviour doth not answer con-
cerning the same divorce about which they inquired, but
another which they knew nothing of; he doth not answer
them, but delude them. They ask after one thing, and he
answers another in nothing to their purpose. But this is
not to be admitted : it were blasphemy to imagine it.
IN CASE OF ADULTERY. 543
Wherefore denying the causes of divorce which they allowed,
and asserting fornication to be a just cause thereof, he al-
lows in that case of that divorce which they inquired about,
which was absolute, and from the bond of marriage.
Again, the apostle Paul expressly sets the party at liberty
to marry, who is maliciously and obstinately deserted, affirm-
ing that the Christian religion doth not prejudice the na-
tural right and privilege of men in such cases, 1 Cor. vii.
15. * If the unbelieving depart, let him depart ; a brother
or a sister is not under bondage in such cases.' If a per-
son obstinately depart, on pretence of religion or otherwise,
and will no more cohabit with a husband or wife, it is
known that by the law of nature, and the usage of all na-
tions, the deserted party, because without his or her default
all the ends of marriage are frustrated, is at liberty to marry.
But it may be, it is not so among Christians. What shall
a brother, or a sister, that is a Christian, do in this case, who
is so departed from ? saith the apostle : they are not in
bondage, they are free, at liberty to marry again.
This is the constant doctrine of all Protestant churches
in the world. And it hath had place in the government of
these nations : for queen Elizabeth was born during the life
of queen Katharine, from whom her father was divorced.
OF
INFANT BAPTISM,
AND
DIPPING.
VOL. XXI. 2 N
OP
INFANT BAPTISM, AND DIPPING.
OF INFANT BAPTISM.
I. jLhe question is not, whether professing believers, Jews
or Gentiles, not baptized in their infancy, ought to be bap-
tized ? For this is by all confessed.
II. Neither is it, whether in such persons the profession
of saving faith, and repentance, ought not to go before bap-
tism ? This we plead for, beyond what is the common practice
of those who oppose us.
Wherefore testimonies produced out of authors, ancient
or modern, to confirm these things, which consist with the
doctrine of infant baptism, are mere tergiversations, that be-
long not to this cause at all; and so are all arguments pro-
duced unto that end out of the Scriptures.
III. The question is not, whether all infants are to be
baptized, or not? For according to the will of God some are
not to be baptized; even such, whose parents are strangers
from the covenant. But hence it will follow, that some are
to be baptized : seeing an exception confirms both rule and
right.
IV. The question is only concerning the children, or in-
fant seed, of professing believers, who are themselves bap-
tized. And,
First, They by whom this is denied, can produce no tes-
timony of Scripture, wherein their negation is formally or
in terms included, nor any one asserting what is inconsistent
with the affirmative : for it is weak beneath consideration to
suppose, that the requiring of the baptism of believers is
inconsistent with that of their seed. But this is to be re-
quired of them, who oppose infant baptism, that they pro-
duce such a testimony.
Secondly, No instance can be given from the Old or New
Testament, since the days of Abraham ; none from the ap-
2 N 2
548 OF INFANT BAPTISM.
proved practice of the primitive church, of any person or
persons born of professing, believing parents, who were them-
selves made partakers of the initial seal of the covenant, be-
ing then in infancy, and designed to be brought up in the
knowledge of God, who were not made partakers with them
of the same sign and seal of the covenant.
Thirdly, A spiritual privilege once granted by God unto
any, cannot be changed, disannulled, or abrogated, without
an especial, divine revocation of it, or the substitution of a
greater privilege and mercy in the room of it. For,
1. Who shall disannul what God hath granted? What he
hath put together, who shall put asunder ? To abolish, or take
away any grant of privilege made by him to the church, with-
out his own express revocation of it, is to deny his sovereign
authority.
2. To say, a privilege so granted may be revoked, even
by God himself, without the substitution of a greater privi-
lege and mercy in the room of it, is contrary to the goodness
of God, his love and care unto his church ; contrary to his
constant course of proceeding with it from the foundation of
the world, wherein he went on in the enlargement and in-
crease of its privileges, until the coming of Christ. And to
suppose it under the gospel, is contrary to all his promises,
the honour of Christ, and a multitude of express testimonies
of Scripture.
Thus was it with the privileges of the temple, and the wor-
ship of it granted to the Jews ; they were not, they could not,
be taken away without an express revocation, and the sub-
stitution of a more glorious, spiritual temple and worship in
their room.
But now the spiritual privileges of a right unto, and a
participation of the initial seal of the covenant, was granted
by God unto the infant seed of Abraham; Gen. xvii. 10.
This grant therefore must stand firm for ever, unless men
can prove or produce,
(1.) An express revocation of it by God himself, which
none can do either directly, or indirectly, in terms, or any
pretence of consequence.
(2.) An instance of a greater privilege or mercy granted
unto them in the room of it; which they do not once pretend
unto, but leave the seed of believers, whilst in their infant
OF INFANT BAPTISM. 549
state, in the same condition with those of pagans and infidels,
expressly contrary to God's covenant.
All this contest therefore is to deprive the children of
believers of a privilege once granted to them by God, never
revoked as to the substance of it, assigning nothing in its
room, which is contrary to the goodness, love, and covenant
of God, especially derogatory to the honour of Jesus Christ
and the gospel.
Fourthly, They that have the thing signified, have right
unto the sign of it: or those who are partakers of the grace
of baptism, have a right to the administration of it; so
Acts X. 47.
But the children of believers are all of them capable of
the grace signified in baptism, and some of them are cer-
tainly partakers of it, namely, such as die in their infancy
(which is all that can be said of professors) ; therefore they
may and ought to be baptized. For,
1. Infants are made for, and are capable of eternal glory
or misery, and must fall, dying infants, in one of these estates
for ever.
2. All infants are born in a state of sin, wherein they are
spiritually dead, and under the curse.
3. Unless they are regenerate and born again, they must
all perish inevitably; John iii. 4. Their regeneration is the
grace whereof baptism is a sign or token. Wherever this
is, there baptism ought to be administered.
Fifthly, God having appointed baptism as the sign and
seal of regeneration, unto whom he denies it, he denies the
grace signified by it. Why is it the will of God, that un-
believers and impenitent sinners should not be baptized? It
is, because not granting them the grace, he will not grant
them the sign. If therefore God denies the sign unto the
infant seed of believers, it must be because he denies them
the grace of it; and then all the children of believing pa-
rents dying in their infancy must without hope be eternally
damned. I do not say, that all must be so, who are not
baptized; but all must be so whom God would have not
baptized.
But this is contrary to the goodness and law of God, the
nature and promises of the covenant, the testimony of Christ
550
OF INFANT BAPTISM.
reckoning them to the kingdom of God, the faith of godly-
parents, and the belief of the church in all ages.
It follows hence unavoidably, that infants who die in
their infancy, have the grace of regeneration, and conse-
quently as a good a right unto baptism as believers them-
selves.
Sixthly, All children in their infancy are reckoned unto
the covenant of their parents by virtue of the law of their
creation.
For they are all made capable of eternal rewards and
punishments, as hath been declared.
But in their own persons, they are not capable of doing
good or evil.
It is therefore contrary to the justice of God, and the
law of the creation of humankind, wherein many die before
they can discern between their right hand and their left, to
deal with infants any otherwise but in and according to the
covenant of their parents, and that he doth so, see Rom. v. 14.
Hence I argue.
Those who by God's appointment, and by virtue of the
law of their creation, are and must of necessity be included
in the covenant of their parents, have the same right with
them unto the privileges of that covenant, no express excep-
tion being put in against them. This right it is in the power
of none to deprive tli€m of, unless they can change the law
of their creation.
Thus it is with the children of believers with respect unto
the covenant of their parents ; whence alone they are said
to be holy ; 1 Cor. vii. 14.
Seventhly, Christ is ' the messenger of the covenant,'
Mai. iii. 1. that is, of the covenant of God made with
Abraham. And he ' was the minister of the circumcision,
for the truth of God, to confirm the promises made to the
fathers;' Rom. xv. 8. This covenant was, that he would be
' a God unto Abraham and his seed.'
Now if this be not so under the New Testament, then was
not Christ a faithful messenger, nor did confirm the truth of
God in his promises.'
This argument alone will bear the weight of the whole
r,ause against all objection. For,
OF INFANT BAPTISM. 551
1. Children are still in the same covenant with their pa-
rents, or the truth of the promises of God to the fathers was
not confirmed by Christ.
2. The right unto the covenant, and interest in its pro-
mises wherever it be, gives right unto the administration of
its initial seal, i. e. to baptism, as Peter expressly declares,
Acts ii. 38, 39. Wherefore,
The right of the infant seed of believers unto baptism, as
the initial seal of the covenant, stands on the foundation of
the faithfulness of Christ, as the messenger of the covenant,
and minister of God, for the confirmation of the truth of his
promises.
In brief, a participation of the seal of the covenant is a
spiritual blessing. This the seed of believers was once so-
lemnly invested in by God himself; this privilege he hath
nowhere revoked, though he hath changed the outward
sign, nor hath he granted unto our children any privilege or
mercy in lieu of it now under the gospel, when all grace and
privileges are enlarged to the utmost ; his covenant promises
concerning them which are multiplied, were confirmed by
Christ as a true messenger and minister ; he gives the grace
of baptism unto many of them, especially those that die in
their infancy; owns children to belong unto his kingdom;
esteems them disciples, appoints households to be baptized
without exception. And who shall now rise up, and with-
hold water from them ?
This argument may be thus farther cleared and improved.
Christ is ' the messenger of the covenant ;' Mai. iii. 1. that
is, the covenant of God with Abraham; Gen.xvii. 7. For,
1. That covenant was with and unto Christ mystical ;
Gal. iii. 16. And he was the messenger of no covenant, but
that which was made with himself and his members.
2. He was sent, or was God's messenger, to perform and
accomplish the covenant and oath made with Abraham,
Luke, i. 72, 73.
3. The end of his message, and of his coming was, that
those to whom he was sent, might be blessed with faithful
Abraham ; or, that the blessing of Abraham promised in the
covenant, might come upon them ; Gal. iii. 9, 14.
To deny this, overthrows the whole relation between the
562 OF INFANT BAPTISM.
Old Testament and the New ; the veracity of God in his
promises, and all the properties of the covenant of grace,
mentioned 2 Sam. xxiii. 5.
It was not the covenant of works, neither originally, or
essentially; nor the covenant in its legal administration; for
he Confirmed and sealed that covenant, whereof he was the
messenger ; but these he abolished.
Let it be named what covenant he was the messenger of,
if not of this. Occasional additions of temporal promises
do not in the least alter the nature of the covenant.
Herein he ' was the minister of the circumcision, for the
truth of God, to confirm the promises made to the fathers;'
Rom. XV. 8. That is undeniably the covenant made with
Abraham, enlarged and explained by following promises.
This covenant was, that God would be ' a God unto Abra-
ham and his seed ;' which God himself explains to be his
infant seed. Gen. xvii. 12. that is, the infant seed of every
one of his posterity, who should lay hold on and avouch that
covenant, as Abraham did, and not else. This the whole
church did solemnly for themselves and their posterity,
whereon the covenant was confirmed and sealed to them all;
Exod. xxiv. 7, 8. And every one was bound to do the same
in his own person ; which if he did not, he was to be cutoff
from the congregation, whereby he forfeited all privileges
unto himself and his seed.
The covenant therefore was not granted in its adminis-
trations unto the carnal seed of Abraham as such; but unto
his covenanted seed, those who entered into it, and profess-
edly stood to its terms.
And the promises made unto the fathers were, that their
infant seed, their buds, and offspring, should have an equal
share in the covenant with them; Isa. xxii. 24. xliv. 3.1xi.9.
Ixv. 23. ' They are the seed of the blessed of the Lord, and
their offspring with them.' Not only themselves who are
the believing, professing seed of those who were blessed of
the Lord by a participation of the covenant. Gal. iii. 9. but
their offspring also, their buds, their tender little ones, are
in the same covenant with them.
To deny therefore that the children of believing, profess-
ing parents, who have avouched God's covenant, as the
OF INFANT BAPTISM. 553
church of Israel did, Exod. xxiv. 7. 8. have the same right
and interest with their parents in the covenant, is plainly to
deny the fidelity of Christ in the discharge of his office.
It may be it will be said. That although children have a
right to the covenant, or do belong unto it, yet they have no
right to the initial seal of it.
This will not suffice; for,
(1.) If they have any interest in it, it is either in its
grace, or in its administration. If they have the former, they
have the latter also, as shall be proved at any time. If they
have neither, they have no interest in it; then the truth of
the promises of God made unto the fathers was not con-
firmed by Christ.
(2.) That unto whom the covenant or promise doth be-
long, to them belongs the administration of the initial seal
of it, is expressly declared by the apostle. Acts ii. 38, 39. be
they who they will.
(3.) The truth of God's promises is not confirmed, if the
sign and seal of them be denied : for that whereon they be-
lieved, that God was a God unto their seed, as well as unto
themselves, was this ; that he granted the token of the co-
venant unto their seed, as well as unto themselves. If this
be taken away by Christ, their faith is overthrown ; and the
promise itself is not confirmed, but weakened, as to the
virtue it hath to beget faith and obedience.
Eighthly, Particular testimonies may be pleaded and vin-
dicated, if need be, and the practice of the primitive church.''
A Vindication of two Passages in Iren^us against
THE Exceptions of Mr. Tombs.
The passages are these :
* Adyersus Hsereses,' lib. 2. cap. 39. ' Magister ergo ex-
istens, magistri quoque habebat aetatem, non reprobans nee
supergrediens hominem, neque solvens suam legem in se
huraani generis, sed omnem setatem sanctificans per illam
qua ad ipsum erat siniilitudinem. Omnes enim venit per
senietipsum salvare, omnes, inquam, qui per eum renascuntur
=^ See also Dr. Owen on the Hebrews, vol, i. Exercitation the sixth, and vol. ii.
p. 256. in which pkce he gives farther light into this truth of infant baptism.
554 OF INFANT BAPTISM.
in Deum, infantes, et parvulos, et pueros, et juvenes, et se-
niores. Ideo per omnem venit setatem ; et infantibus infans
factus, sanctificans infantes ; in parvulis, parvulus, sanctifi-
cans banc ipsam habentes setatem, simul et exemplum illis
pietatis effectus, et justitiae et subjectionis; in juvenibus
juvenis, exemplum juvenibus fiens, et sanctificans Domino;
sic et senior in senioribus, ut sit perfectus magister in omnibus,
non solum secundum expositionem veritatis, sed et secun-
dum setatem sanctificans simul et seniores, exemplum ipsis
quoque fiens; deinde et usque ad mortem pervenit, ut sit
primogenitus ex mortuis, ipse primatum tenens in omnibus,
princeps vitsB, prior omnium, et praecedens omnes.'
Lib. i. c. 18. "Offot '^ap iiairavTriQ rrjc yv(ji>fir]Q fivaraywyoX,
TO(TavTat Koi aTToXvTpcixTeig. "On fiev ug l^a.pvt]<Tiv row jSaTrrtcr-
fxaroQ Tr]Q uq Qiov ai'ayevvrjffttjjg, koi TTOfftjc Trig Tricrreojg airo-
3'6(rtv uTTOjSfjSXrjToi TO iioog Tov virb tov (rarava, iXiy^^ovreg
avToifg atrayyeXovfxev Iv n^ irpom]KovTL roTrtj*.
Mr. Tombs tells us, this proves not infant baptism, be-
cause though it be granted that in Justin Martyr, and others
of the ancients, to be regenerated is to be baptized, yet it
doth not appear thatlrenseus meant it so in this place, unless
it were proved it is so only meant by him and the ancients.
Nor doth Irenaeus, lib. i. cap. 18., term baptism regeneration ;
but saith thus, *To the denying of baptism of that regenera-
tion which is unto God.' But that indeed the word, 're-
nascuntur,' * are born again,' is not meant of baptism, is
proved from the words, and the scope of them. For,
1, The words are, 'per eum renascuntur,' ' by him,' that
is, Christ, ' are born again.' And it is clear from the scope
of the speech about the fulness of his age, as a perfect mas-
ter, that * by him' notes his person according to his human
nature. Now, if then, ' by him are born again,' be as much
as, 'by him are baptized,' this should~be Irenseus's assertion.
That by Christ himself in his human body, infants, and little
ones, and boys, and young men, and elder men, are baptized
unto God. But this speech is most manifestly false ; for
neither did Christ baptize any at all in his own person ;
John iv. 1, 2. ' Jesus himself did not baptize, but his disci-
ples ;' nor did the disciples baptize any infant at all, as may
be gathered from the whole New Testament.
2. The word which Irenaeus expresseth, whereby persons
OF INFANT BAPTISM. 555
are born again to God by Christ, is applied to the example
of his age, as the words and scope shew. But he was not in
his age an example of every age by his baptism, as if he did
by it sanctify every age ; for then he should have been bap-
tized in every age, but in respect of the holiness of his hu-
man nature, which did remain in each age, and so exempla-
rily sanctify each age to God, so as that there was no age
but was capable of holiness by conformity to his example.
3. Irenseus's words are ' Omnes enim venit per semet-
ipsum salvare, omnes, inquam, qui per eum renascuntur in
Deum, infantes, et parvulos,' 8cc. Now if the meaning were,
that Christ came to save all that were baptized by him, or
by his appointment, then he came to save Simon Magus, or
whoever are or have been baptized rightly. But in that
sense the proposition is most palpably false, and therefore
that sense is not to be attributed to his words.
4. Christ is by Irenseus said to sanctify as * a perfect
master, not only according to the exposition of truth, but
also as an example to them of piety, justice, and subjection.'
But this is to be understood not in respect of his baptism
only, but his whole life, in which he was an example, even
an infant, for then he did willingly empty himself, ' took
upon him the form of a servant,' &c. Phil. ii. 7, 8.
By all which reasons (saith Mr. Tombs), I presume the
readers who are willing to see truth, will perceive this pas-
sage of IrenaBus to be wrested by Psedobaptists against its
meaning, to prove a use of psedobaptisra in his time.
Ans. 1. The phrase of* renascuntur in Deum,' is so con-
stantly used by the ancients for baptism, that it may be re-
ferred to the conscience of Mr. Tombs, or any one who hath
been conversant in their writings, whether they would not
have judged and granted that it was here intended, if men-
tion had not been made of infants and little ones. The en-
suing exceptions therefore are an endeavour to stifle lioht
in favour of an opinion, which is not unusual with some.
2. * Per eum,' is the same with * per semetipsum,' in the
words immediately foregoing; that is, by himself in his
mediation, grace, and ordinances. And to suppose that if
baptism be intended, he must baptize them in his own per-
son, is a mere cavil ; for all that are born to God by baptism
to this day, are so by him.
556 OF DIPPING.
3. The words ac t^apvrfatv tow (darrTitrfxaTOg rifig Etc 0£oi/
avaytvvriaeiDg, ' unto the denial of the baptism of regenera-
tion unto God,' do plainly declare, that by ' renascuntur' he
intends the baptism of regeneration, as being the means and
pledge of it, in allusion to that of the Apostle, Xovrpov ira-
Xiyyevtaiag, Tit. iil. 5.
4. It is remarkable in the words of Irenseus, that in ex-
pressing the way and means of the renascency of infants, he
mentions nothing of the example of Christ, which he adds
unto that of all other ages.
5. The example of Christ is mentioned as one outward
means of the regeneration of them who were capable of its
use and improvement ; of his being an example of baptism,
nothing is spoken : nor was Christ in his own person an
example of regeneration unto any; for as he was not bap-
tized in all ages, so he was never regenerate in any, for he
needed no regeneration.
6. It is well that it is so positively granted that Christ
doth sanctify infants ; which, seeing he doth not do so to all
universally, must be those of believing parents; which is
enough to end this controversy.
7. The meaning of Irenseus is no more, but that Christ,
passing through all ages, evidenced his design to exclude no
ao-e, to communicate his grace unto all sorts and ages ; and
he mentioneth old men, because his judgment was, that
Christ was fifty years old when he died.
8. It was the constant opinion of the ancients, that Christ
came to save all that were baptized; not intending his pur-
pose and intention with respect unto individuals, but his
approbation of the state of baptism, and his grant of the
means of grace.
OF DIPPING.
BaTTTw, used in these Scriptures, Luke xvi.24. John xiii. 26.
Rev. xix. 13. we translate 'to dip.' It is only ' to touch one
part of the body.' That of Rev. xix. 13. is better rendered,
* stained by sprinkling.'
In other authors it is * tingo, immergo, lavo/ or ' abluo ;'
but in no author ever signifies ' to dip/ but only in order to
OF DIPPING. 557
washing, or as the means of washing. It is no where used
with respect unto the ordinance of baptism.
The Hebrew word ^niD is rendered by the Seventy, Gen.
xxxvii. 31. by fxoXvvcj, ' to stain by sprinkling,' or otherwise;
mostly by /SaTrrw. 2 Kings, v. 14. they render it by jSottti^w,
and nowhere else. In ver. 10. Elisha commands him * to
wash;' therefore that in ver. 14. is, that * he washed.' Exod.
xii, 22. is, ' to put the top of the hyssop into blood/ to sprin-.
kle it. 1 Sam. xiv. 27. * to take a little honey with the top
of a rod : in neither places can dipping or plunging be in-
tended. Lev. iv. 6. 17. ix. 9. and in other places, it is only
* to touch the blood,' so as to sprinkle it.
BaTrrt^w signifies ' to wash ;' as instances out of all authors
may be given, Suidas, Hesychius, Julius Pollux, Phavorinus,
and Eustachius.
It is first used in the Scripture, Mark i. 8. John i. 33.
and to the same purpose. Acts i. 5. In every place it either
signifies ' to pour,' or the expression is equivocal. * I baptize
you with water, but he shall baptize you with the Holy
Ghost;' which is the accomplishment of that promise, that
' the Holy Ghost should be poured on them.'
For the other places, Mark vii. 3, 4. v'nrrw and j3a7rrt2^a>
is plainly the same, both ' to wash.' Luke xi. 38. the same
with Mark vii. 3. No one instance can be given in the
Scripture, wherein /SaTrW^w doth necessarily signify either
' to dip,' or * plunge.'
BaTTTt^fu may be considered either as to its original, na-
tural sense, or as to its mystical use in the ordinance.
This distinction must be observed concerning many other
words in the New Testament, as kKXtjata, x^gorovia, and
others, which have a peculiar sense in their mystical use.
In this sense, as it expresseth baptism, it denotes ' to
wash' only, and not ' to dip' at all : for so it is expounded.
Tit. iii. 5. Eph. v. 26. Heb. x. 22. 1 Pet. iii. 21. And it
signifies that communication of the Spirit, which is ex-
pressed by ' pouring out,' and * sprinkling,' Ezek. xxxvi.25.
and expresseth our being * washed in the blood of Christ ;'
Tit. ii. 14. Heb. ix. 14. 19.23.
Wherefore in this sense, as the word is applied unto the
ordinance, the sense of dipping is utterly excluded. And
though as a mere external mode it maybe used, provided the
558 OF DIPPING.
person clipped be naked ; yet to urge it as necessary, over-
throws the nature of the sacrament.
For the original and natural signification of it, it signi-
fies ' to dip, to plunge, to die, to wash, to cleanse.'
But I say, 1. It doth not signify properly * to dip,' or
' plunge,' for that in Greek is, EjujSaTrroj and eju/BottW^w. 2.
It no where signifies *to dip,' but as a mode of, and in order
to, washing. 3. It signifies the ' dipping' of a finger, or the
least touch of the water, and not plunging the whole. 4. It
signifies ' to wash' also in all good authors.
I have not all those quoted to the contrary. In the quo-
tations of them whom I have, if it be intended, that they say
it signifies ' to dip,' and not * to wash, or * to dip' only, there
is neither truth nor honesty in them by whom they are
quoted.
Scapula is one, a common book ; and he gives it the
sense of * lavo, abluo,' * to wash,' and * wash away.'
Stephanus is another, and he expressly in sundry places
assigns * lavo' and ' abluo' to be also the sense of it.
Aquinas is for dipping of children, provided it be done
three times in honour of the Trinity ; but he maintains pour-
ing or sprinkling to be lawful also ; aflarming that Lauren-
tius, who lived about the time two hundred and fifty, so
practised. But he meddles not with the sense of the word,
as being too wise to speak of that which he understood not;
for he knew no Greek.
In Suidas, the great treasury of the Greek tongue, it is
rendered by * madefacio, lavo, abluo, purgo, mundo.'
The places in the other authors being not quoted, I
cannot give an account of what they say. I have searched
some of them in every place wherein they mention baptism,
and find no one word to the purpose. I must say, and will
make it good, that no honest man who understands the
Greek tongue, can deny the word to signify, * to wash,' as
well as ' to dip.'
It must not be denied, but that in the primitive times,
they did use to baptize both grown persons and children
oftentimes by dipping; but they afiirmed it necessary to dip
them stark naked, and that three times ; but not one ever
denied pouring water to be lawful.
The apostle, Rom. vi. 3 — 5. is dehorting from sin, ex-
OF DIPPING. 559
hortingto holiness and new obedience, and gives this argu-
ment from the necessity of it, and our ability for it, both
taken from our initiation into the virtue of the death and
life of Christ expressed in our baptism ; that by virtue of the
death and burial of Christ, we should be dead unto sin, sin
being slain thereby ; and by virtue of the resurrection of
Christ, we should be quickened unto newness of life ; as Peter
declares, 1 Pet. iii. 21. Our being buried with him, and
our being planted together into the likeness of his death,
and likeness of his resurrection, is the same with ' our old
man being crucified with him,' ver. 6. and the destroying of
the body of sin, and our being raised from the dead with him,
which is all that is intended in the place.
There is not one word, nor one expression, that mentions
any resemblance between dipping under water, and the death
and burial of Christ, nor one word that mentions a resem-
blance between our rising out of the water, and the resur-
rection of Christ. Our being ' buried with him by baptism
into death,' ver. 4. is our being 'planted together in the like-
ness of his death,' ver. 5.- Our being planted together in the
likeness of his death, is not our being dipped under water, but
* the crucifying of the old man,' ver. 6. Our being raised up
with Christ from the dead, is not our rising from under the
water, but our * walking in newness of life,' ver. 4. by virtue
of the resurrection of Christ ; 1 Pet. iii. 21.
That baptism is not a sign of the death, burial, and re-
surrection of Christ, is clear from hence ; because an insti-
tuted sign is a sign of gospel grace participated, or to be
participated. If dipping be a sign of the burial of Christ, it
is not a sign of a gospel grace participated ; for it may be
where there is none, nor any exhibited.
For the major : if all gospel ordinances are signs and
expressions of the communication of the grace of Christ,
then baptism is so : but this is the end of all gospel ordi-
nances, or else they have some other end ; or are vain and
empty shows.
The same individual sign cannot be instituted to signify
things of several natures. But the outward burial of Christ,
and a participation of the virtue of Christ's death and burial,
are things of a diverse nature, and therefore are not signified
by one sign.
560 OF DIPPING.
That interpretation which would enervate the apostle's
argument and design, our comfort and duty, is not to be ad-
mitted. But this interpretation that baptism is mentioned
here as the sign of Christ's burial, would enervate the apo-
stle's argument and design, our comfort and duty. And
therefore it is not to be admitted.
The minor is thus proved : the argument and design of
the apostle, as was before declared, is to exhort and encou-
rage unto mortification of sin and new obedience, by virtue
of power received from the death and life of Christ, whereof
a pledge is given us in our baptism. But this is taken away
by this interpretation : for we may be so buried with Christ
and planted into the death of Christ by dipping, and yet
have no power derived from Christ for the crucifying of sin,
and for the quickening of us to obedience.
REFLECTIONS
SLANDEROUS LIBEL
DOCTOR OWEN,
A LETTER TO SIR THOMAS OVERBURY.
VOL, XXI. 2 o
REFLECTIONS
A SLANDEROUS LIBEL, &c.
SIR,
It is upon your desire, and not in any compliance with ray
own judgment or inclination, that I have taken a little con-
sideration of a late slanderous libel published against me.
I have learned, I bless God, to bear and pass by such re-
proaches, without much trouble to myself, or giving the least
unto others. My mind and conscience are not at all con-
cerned in them, and so far as my reputation seems to be so,
I am very willing to let it go : for I cannot entertain a valu-
ation .of their good opinion, whose minds are capable of an
impression from such virulent calumnies : besides, I know
that there is nothing absolutely new in these things under
the sun. Others also have met with the like entertainment
in the world in all ages, whose names I shall not mention, to
avoid the envy in comparing myself with them. I acknow-
ledge that it is a dictate of the law of nature, that where
others do us open wrong, we should do ourselves right, so
far as we lawfully may. But I know also, that it is in the
power of every one to forego the prosecution of his own
right, and the vindication of himself, if thereby there arise
no detriment unto others. That which alone in this case
may be feared, is, lest offence should be taken against my
person to the disadvantage of other endeavours, wherein I
desire to be useful in the world.
But against this also I have the highest security from
that indignation and contempt wherewith this libel is enter-
tained by all persons of ingenuity and sobriety. Not out of any
respect therefore to myself, or my own name (things of little
or no consideration in or to the world), nor out of a desire that
this paper should ever pass farther, than to your own hand,
and thence to the fire ; but to give you some account of this
pamphlet, whose author it seems is known unto you, I have
2o 2
564 REFLECTIONS ON
both perused it, and made some short reflections upon it,
which I have herewith sent unto you.
The whole design of this discourse is, * per fas et nefas,'
to endeavour the defamation of a person, who, to his know-
ledge, never saw the author of it, and is fully assured, never
gave him the least provocation unto any such attempt. For
when I am told who he is, I am as wise and knowing unto
all his concernments as I was before. And yet it is not only
my reputation, but considering my present state and condi-
tion, with the nature of his libellous aspersions, my farther
outward trouble in the world, that he aimeth at ; from which
he seemeth to be much displeased that I am secured by the
righteousness of the government and laws under which I
live. Now however he pleased himself in this attempt, yet
there is no man but may give as tolerable an account by the
law of God, the customs of civilized nations, and in the esti-
mation of wise and honest men, of robbing persons on the
highway, and spoiling them of their goods, as he can do of
this undertaking. It is true, some others have of late dealt
not much otherwise with me, wherein how far they have
satisfied themselves and others, time will discover. But yet,
according to the present custom and manner of men, they
may give some tolerable pretence to what they have done.
For they sufiiciently declare that they were provoked by me,
though no such thing were intended ; and it is abundantly
manifest, that they had no other way left them to give coun-
tenance unto some fond imaginations which they have unad-
visedly published, but by petulant reviling of him, by whom
they thought they were detected. And such things have
not been unfrequent in the world. But as for this author,
one wholly unknown to me, without the compass of any
pretence of the least provocation from me, to accommodate
the lusts and revenges of others, with that unruly evil, a
mercenary tongue, full of deadly poison, without the ma-
nagement of any difference, real or pretended, merely to
calumniate and load me with false aspersions, as in the issue
they will prove, is an instance of such a depraved disposi-
tion of mind, such a worthless baseness of soul, such a neg-
lect of all rules of morality and principles of human con-
versation, such a contempt of Scripture precepts innumer-
able, as, it may be, can scarcely be paralleled in an age,
A SLANDEROUS LIBEL. 565
amongst the vilest of men. Something I confess of this
nature is directed unto in the casuistical divinity, or modern
policy of the Jesuits : for they have declared it lawful to
reproach and calumniate any one who hath done them an
injury, or otherwise reflected on the honour of their society.
And notable instances of their management of this principle
are given us by the ingenious discoverer of their mysteries.
But they always require a previous injury, or provocation
to justify themselves in this filthy kind of revenge. And
hereby is our author freed from the suspicion of having been
influenced by their suggestions. For he hath gone in away
whereon they never attempted to set a foot before him ; and
scorning a villany that hath a precedent, he seems to design
himself an example in the art of sycophantry. However,
the same author hath directed men unto the best way of re-
turning an answer unto false and calumnious accusations,
whatever be their occasion ; for he tells us, that Valerianus
Magnus, an honest Capuchin friar, being so dealt withal by a
Jesuit, made not any defence of his own innocency, any far-
ther than by adjoining unto all the instances of his charge,
* Mentiris impudentissime.' And this you will immediately
find to be the substance of that answer which this book
deserves. For setting aside things relating to the former
public troubles and disorders in these nations, from the
venom of all reflections from whence I am secured by the
government, law, and interest of the kingdom, all which in
this revival of them are notoriously abused and trampled
on, and there is no one thing charged on me in the whole
libel, biit that, either in the matter or manner of its rela-
tion, is notoriously false. The task I acknowledge of making
this discovery would be grievous and irksome unto me, but
that I must not account any thing so, which may fall out
amongst men in the world; and do remember him, who
after he had done some public services, whereof others had
the advantage, was forced to defend his own house against
thieves and robbers.
The whole discourse is a railing accusation, such as the
angel durst not bring against the devil ; but such as hath
many characters and lineaments upon it, of him who was a
false accuser and murderer from the beginning. Neither is
it capable of a distribution into any other parts but those of
566 REFLECTIONS ON
railing, and false accusations. Arid for the first, seeing he
hath manifested his propensity unto it, and delight in it, he
shall by me be left to the possession of that honour and re-
putation which he hath acquired thereby. Besides, his way
of managery hath rendered it of no consideration. For, had
it been condited to the present gust of the age, by language,
wit, or drollery, it might have found some entertainment in
the world ; but downright dirty railing is beneath the genius
of the times, and by common consent condemned to the bear
garden and Billingsgate. His charges and accusations,
wherein doubtless he placed his principal hopes of success
(though I much question whether he knew what he aimed at
in particular or no), may in so many instances be called over,
as to discover unto you with what little regard to Christi-
anity, truth, or honesty, they have been forged and managed
by him.
I shall begin with what he calls my practices, and then
proceed to the principles he mentions, which is the best order
his confused rhapsody of slanders can be reduced unto,
though inverting that which he projected in his title.
1. One of the first charges I meet withal upon the first
head, is pag. 9. That I ' Vv'as one of them who promised
Cromwell his life upon his last sickness, and assured him
that his days should be prolonged.' This I confess he ma-
nageth somewhat faintly and dubiously, the reason whereof
I cannot guess at, it being as true as those other tales, in
the report whereof he pretends to more confidence. And I
have no answer to return but that of the friar before men-
tioned, ' Mentitur impudentissime ;' for I saw him not in his
sickness, nor in some long time before. Of the same nature
is what he affirms, p. 28. of my being the instrument in the
ruin of his son Richard, with whose setting up, and pulling
down, I had no more to do than himself. And such-are the
reasons which he gives for that which never was. For the
things he instanceth in, were my own choice, against all im-
portunities to the contrary ; so that the same answer must be
returned again, ' Mentitur impudentissime.' P. 10. he charges
me, that in writing against the Papists, I reflected upon the
authority of the king, as to his power in matters of religion :
which he repeats again, p. 34, and calls it *a covert under-
mining of the just authority of the king.' Still the same an-
A SLANDEROUS LIBEL. 567
swer is all that can be given. His majesty's supremacy, as
declared and established by law, is asserted and proved in the
book he intends, p. 404 — 406. [Vol. xviii. pp. 470, 471.] Nor
is there any word in the places quoted by him in his margin,
that will give the least countenance to this false calumny. Be-
sides, the book was approved by authority, and thatby persons
of another manner of judgment and learning, than this pitiful
scribbler, who are all here defamed by him. P. 12. he chargeth
me with countenancing an accusation against the reverend
bishop of Chester, then warden of Wadham college ; which
is a known lie, and such I believe the bishop, if he be asked,
will attest it to be. And so p. 14, he says, I received a
commission from Oliver to carry * gladium ferri :' but ' men-
titur impudentissime ;' for I never received commission from
any man, or company of men in this world, nor to my remem-
brance did I ever wear a sword in my life. His whole 34th
page, had there been any thing of wit, or ingenuity in fiction,
in it, I should have suspected to have been borrowed from
Lucian's ' Vera Historia,' concerning which he affirmed, that
he wrote that which he had never seen, nor heard, nor did
any one declare unto him. For it is only a confused heap
of malicious lies, which all that read and know, laugh atMth
scorn. Such likewise is the ridiculous story he tells, p. Q6.
of my ordering things so, that members of parliament should
have a book, which he calls mine, laid in their lodgings by
unknown hands ; whereof there is not any thing in substance
or circumstance that can lay the least pretence to truth,
but it is an entire part of his industrious attempt to carry the
whetstone. The same must be said concerning what he re-
ports of passages between me and the then lord chancellor ;
which as I have good witness to prove the mistake that
fell out between us, not to have been occasioned by me, so
I much question, whether this author was informed of the
untruths he reports, by doctor Barlow, or whether ever he
gave him his consent to use his name publicly for a counte-
nance unto such a defamatory libel. It were endless and
useless to call [cull] out the remaining instances of the same
kind, whereof I think there is scarce a page free in his book,
unless it be taken up with quotations. And I amsure that
whosoever will gh'e the least credit unto any of his stories
and assertions, will do it at the utmost peril of being de-
568 REFLECTIONS ON
ceived. And where any thing he aims at, hath the least of
truth in it, he doth but make it a foundation to build a false-
hood upon. Such are his ingenious repetitions of some
things I should say, fourteen or fifteen years ago, in private
discourses ; which, yet supposing them true in the terms by
him reported, as they are not, contain nothing of immo-
rality, nothing of injury unto, or reflection on others. Surely
this man must be thought to study the adorning and freedom
of conversation, who thus openly traduceth a person for
words occasionally, and it may be hastily, spoken, without
the least injury to any, or evil in themselves, fourteen or fif-
teen years after. And these also are such as he hath taken
upon mere reports, for I believe he will not say, that ever he
spake one word with me himself in his life. How any one
can safely converse with a man of this spirit and humour, I
know not.
I shall wholly pass by his malicious wresting and false ap-
plications of the passages he hath quoted out of some things
published by me : for as for the greatest part of those small
perishing treatises, whence he and others have extracted
their pretended advantages, it is many years since I saw them,
some of them twenty, at the least; nor do I know how they
have dealt in repeating their ' excerpta,' which with so much
diligence they have collected ; that they are several times
wrested and perverted by this malicious scribbler unto things
never intended by me, that I do know. One discourse, about
communion with God, I find there is much wrath stirred up
against; and yet upon the severe scrutiny which it hath on
several hands undergone, nothing can be found to lay to its
charge, but one passage concerning some differences about
external worship ; which they needed not to have put them-
selves to so much trouble to have found jout and declared.
But as for this man, he makes such inferences from it, and
applications of it, as are full of malice and poison, being not
inferior in those good qualifications unto any of his other
prodigious tales. For from what I speak concerning the
purity of instituted worship, he concludes, that I judge, that
all who in the worship of God make use of the common-
prayer, are not loyal to Christ, nor have communion with
God, nor can promote the interest of the gospel ; all which
are notoriously false, never thought, never spoken, never
A SLANDEROUS LIBEL. ~ 569
written by me. And I do believe, that many that have used
that book in the public administrations, have been as loyal
to Christ, had as much communion with God, and been as
zealous to promote the interest of the gospel, as any who
have lived in the world this thousand years. For men are
accepted with God according to what they have, and not
according to what they have not.
The next charge I can meet withal in this confused heap,
which is like the grave, a place of darkness without any
order, is no less than of perjury. And this principally he
doth on such an account, as is not at all peculiar to me ;
but the reproach he manageth is equally cast on the greatest
part of the kingdom by this public defamer. And I suppose
others do, though I do not know the prudence of encourag-
ing such a slanderous libeller, to cast fire-brands among
peaceable subjects ; and to revive the remembrance of things,
which the wisdom, clemency, and righteousness of his ma-
jesty, with and by the law of the land, upon the best and
most assured principles of piety and policy, hath put into ob-
livion. And it also seems strang-e to me, how bold he and
some other scribblers make, by their interesting the sacred
name of his majesty and his concerns in their impertinent
squabblings, as they do on all occasions. But such things
are of another cognizance, and there I leave them. What is
peculiar to myself in this charge, is represented under a
double instance :
1. Of the oath of canonical obedience, which I took and
violated. And,
2. Of the university oath.
For the first, although I could easily return an answer
unto the thing itself, yet as to what concerns me, I shall give
no other but ' mentitur impudentissime ;' I never took any
such oath.
And for the other I doubt not to speak with some confi-
dence, that the intention and design of the oath was ob-
served by me with as much conscience and diligence, as by
any who have since acted in the same capacity, wherein I
was at that time reflected on. And upon the provocation of
this man, whoever he be, I do not fear to say, that consider-
ing the state and condition of affairs at that time in the
nation and the university, I do not believe there is any
570 REFLECTIONS ON
person of learning, ingenuity, or common modesty, who had
relation in those days unto that place, but will grant at
least, that notwithstanding some lesser differences from them,
about things of very small importance, I was not altogether
useless to the interest of learning, morality, peace, and the
preservation of the place itself ; and farther I am not con-
cerned in the ingratitude and envy of a few illiterate and ma-
licious persons, as knowing, that * Obtrectatio est stultorum
thesaurus, quem in linguis gerunt.'
But if all these attempts prove successless, there is that
yet behind, which shall justify the whole charge, or at least
the author, in filling up his bill with so many prodigious
falsities. And this is, my 'blaspheming the Lord's prayer/
which is exaggerated with many tragical expressions and
hideous exclamations : as indeed who can lay too heavy a
load on so horrid a crime ? But how if this should not prove
so ? How, if by all his outcries he should but adorn and set
forth his own forgeries? This I know, that I do and ever did
believe, that that prayer is part of the canonical Scripture,
which I would not willingly blaspheme. I do believe that
it was composed by the Lord Jesus Christ himself, and have
vindicated it from being thought a collection and compo-
sition of such petitions as were then in use among the Jews,
as some learned men had, I think unadvisedly, asserted it
to be. I do and ever did believe it the most perfect form
for prayer that ever was composed ; and the words of it so
disposed by the divine wisdom of our blessed Saviour, that
it comprehends the substance of all the matter of prayer to
God. I do and did always believe, that it ought to be con-
tinually meditated on, that we may learn from thence, both
what we ought to pray for, and in what manner; neither did
I ever think a thought, or speak a word, unsuitable to these
assertions. Wherein then, doth this great blasphemy lie ?
Unto two heads it must be reduced.
1. That I judge not, that our Lord Jesus Christ in the
giving of this prayer unto his disciples, did prescribe unto
them the precise use or repetition of those words, but only
taught them what to pray for, or how.
Now although it may be this man doth not, yet all men
of any tolerable learning or reading, know, that this assertion
relating only to the different interpretations of one expression,
A SLANDEROUS LIBEL. 571
indeed of one word, in one of the evanoelists, hath been
owned and allowed by learned men of all parties and per-
suasions. He may, if he please, consult Grotius, Musculus,
and Cornelius a Lapide, to name one of a side for his infor-
mation. But,
2. I have delivered other things concerning the use of it,
in ray book against the Socinians.
Whereunto I shall only say, that he who differs from
others in the manner of the use of any thing, may have as
reverend an esteem of the thing itself,as they ; and herein I
shall not give place unto any man that lives on the earth,
with respect unto the Lord's prayer. It is true, I have said,
that there were manifold abuses in the rehearsal of it amongst
people ignorant and superstitious ; and did deliver my
thoughts, it may be too freely and severely, against some
kind of repetition of it. But as for the ridiculous and im-
pudent charge of blasphemy hence raised by this pitiful
calumniator, I am no way concerned in it. No more am I
with that lie, which hath been now reported to the satiety
of its first broachers and promoters : namely, that I should
'put on my hat, upon the repetition of it ;' it was, as I remem-
ber, about fifteen years ago, that such a rumour was raised,
by I know not whom, nor on what occasion. It was some-
what long before I heard any whisper of it, as is the manner
in such cases. But so soon as I did attain a knowledge that
such a slander had been reported and scattered abroad, I
did cause to be published, in English and French, a decla-
ration of its notorious falsity, in the year 1655. But so
prone are many to give entertainment to false reproaches
of them, whom on any account they are displeased with ;
so unwilling to part with a supposed advantage against them,
though they know it to have been put into their hand by the
mistakes, folly, or malice of others ; that the same untruth
hath been several times since repeated and republished,
without the least taking notice that it was publicly denied,
condemned, and the authors of it challenged to give any
tolerable account of their report. Only of late, one learned
person, meeting it afresh, where its admittance would have
been to his advantage (namely Mr. Darel, in his answer unto
the apology of some nonconformists) had the ingenuity to
acknowledge the public disclaimure of any such practice so
572 REFLECTIONS ON
long since made and published, and thereon at least to sus-
pend his assent to the report itself.
I am. Sir, quite weary of repeating the instances of this
man's notorious falsehood and unjust accusations ; I shall
therefore overlook the remainder of them on this head, that
I may give you one of his intolerable weakness and ignorance.
And this lies in his attempt to find out contradictions be-
tween what I have written in several places about toleration,
and liberty of conscience, p. 67. For because I say, that
' Pernicious errors are to be opposed and extirpated by
means appointed, proper, and suitable thereunto ;' as also,
that it is the \duty of the magistrate to defend, protect,
countenance, and promote the truth ;' the man thinks that
these things are inconsistent with liberty of conscience, and
such a toleration, or forbearance, as at any time I have
pleaded for. But if any man should persuade him to let
those things alone, which either he hath nothing to do
withal, or doth not understand, it may be he would accom-
modate him with a sufficient leisure, and more time than he
knows well how to dispose of.
II. His last attempt is upon some sayings, which he calls
my principles, in the representation whereof, whether he
hath dealt with any greater regard to truth and honesty,
than are the things we have already passed through, shall
be briefly considered.
The first, as laid down in the contents prefixed to this
sorry chapter, is in these words : * That success in business
doth authoricate its cause ; and that if God's providence
permits a mischief, his will approves it.'
There are two parts, you see, of this principle ; whereof
the first is, that success will justify a cause in business ;
that is, as I take it, anyone : and secondly, that which God
permits, he doth approve. Now as both parts of this prin-
ciple are diabolically false, so in their charge on me also; so
that I must betake myself again to the example of the friar,
and say, * Mentitur impudentissime.' A cause is good or bad,
before it hath success one way or other. And that which
hath not its warranty in itself, can never obtain any from
its success. The rule of the goodness of any public cause,
is the eternal law of reason, with the just legal rights and
interests of men. If these make not a cause good, success
A SLANDEROUS LIBEL. 573
will never mend it. But when a cause on these grounds is
so indeed, or is really judged such by them that are engaged
in it, not to take notice of the providence of God in prosper-
ing men in the pursuit of it, is to exclude all thoughts of him
and his providence from having any concern in the govern-
ment of the world. And if I, or any other, have at any time
applied this unto any cause, not warranted by the only rule
of its justification, it no way reflects on the truth of the prin-
ciple which I assert; nor gives countenance to the false one,
which he ascribes unto me. For the latter clause of this
pretended principle, that if God's providence permit a mis-
chief, his will approves it, I suspect there is some other in-
gredient in it, besides lying and malice, namely, stupid igno-
rance. For it is mischief in a moral sense that he intends,
nothing being the "object of God's approbation or disappro-
bation, on any other account. It would therefore seem very
strange, how any one, who hath but so much understanding
as to know that this principle would take away all differences
between good and evil, should provide himself of so much
impudence, as to charge it on me.
Another principle, in pursuit of the same design, he lays
down as mine, p. 46, namely, * That saints may retain their
holiness in the act of sinning, and that whatever law they
violate, God will not impute it to them as a sin.'
There seems to be two parts of this principle also. The
first is, that saints may retain their holiness in the act of
sinning. I know not well what he means by this part of
his principle, and yet do, for some reasons, suppose him to
be more remote from the understanding of it than I am,
although the words are his own. If he mean, that the act
of sinning is not against, or an impeachment of holiness, it
is a ridiculous contradiction. If he mean, that every actual
sin doth not deprive the sinner of all holiness ; he is ridicu-
lous himself, if he assert that it doth, seeing 'there is no
man that doeth good, and sinneth not.' The framing of the
last clause of this principle smells of the same cask ; and
as it is charged on me, is false. Whatever law of God any
man breaks, it is a sin, is so judged of God, and by him im-
puted so far unto the sinner, as to judge him guilty thereof,
whoever he be. But God doth not impute every sin unto
believers unto judgment and condemnation. And if he can
574 REFLECTIONS, &C.
understand any thing in the books quoted by him, he will
find that there is no more in them towards what he reflects
upon, but that God will by his grace preserve true believers
from falling into such sins, as whereby they should totally
and finally lose their faith, fall from grace, and be cast out
of God's covenant. This principle I own, and despise his
impotent, ignorant, and ridiculous defamation of it.
His third principle is about praying by the Spirit, which
he chargeth at the highest rate, as that which will destroy
all government in the world.
I know well enough, whence he hath learned this kind of
arguing. But I have no reason to concern myself particu-
larly in this matter. The charge, for aught I know, as here
proposed, falls equally on all Christians in the world; for
whether men pray by a book, or without a book, if they pray
not by the Spirit, that is, the assistance of the Spirit of God,
they pray not at all. Let therefore the Scripture and Chris-
tianity answer for themselves ; at present in this charge I am
not particularly concerned.
Thus, sir, I have complied with your desire, unto a pe-
rusal of this confused heap of malicious calumnies, which
otherwise I had absolutely in silence put off to the judgment
of the great day. It may be this author hath scarce yet cast
up his account, nor considered what it is to lend his fingers
to others to thrust into the fire, which they would not touch
themselves. For whilst they do, or may, if they please, enjoy
their satisfaction in his villany and folly, the guilt and shame
of them will return in acruciating sense upon his own un-
derstanding and conscience. When this shall befal him, as
it will do assuredly, if he be not utterly profligate, he will
find no great relief in wishing that he had been better ad-
vised; nor in considering, that those, who rejoice in the ca-
lumny, do yet despise the sycophant. I am. Sir,
Your, &c.
J. O.
ORATIONES V.
CLARISSIMI ET DOCTISSIMI VIRI,
JOANNIS OWEN, S. T. P.
IN CELEBERRIMA OXONIENSI ACADEMIA HABITS, DUM PROCANCELLARII
MUNUS PER QUINQUENNIUM ILLIC ADMINISTRAVIT.
His alia oratio accedit, ejusdem academia; nomine ad Richardum Cromwell um
habita, cum Cancellarii officium anno 1658, suscepit.
ORATIONES V.
ORATIO I.*
Eo tandem devenisse fata academise, ut post tot veneranda
nomina, verenda capita, artium ac scientiarum promos condos,
et dictatores, is chorura duceret, "qui posne agmeii claudit,
vos vere dolere plusquam persentisco, academici. Neque sane
mihi admodura arridet rerura hgec nostrarum qualiscunque
dispositio, qua ad desideratissimam matrem, longo post in-
tervallo, reditus quasi prseludia operosae difficilisque pro
vincise administratione agere cogor. At nullius infortun i
remedia sunt querela. Viros graves et honestos in quo-
cunque casu positos dedecent gemitus. Erecti animi est
prementi oneri fortius obniti. * Ita,' enim, ut cum comico
loquar, 'est vita hominum, quasi cum ludas tesseris ; si illud,
quod maxime opus est jactu, non cadit ; illud, quod cecidit
forte, id arte ut corrigas.''' Cunctis psene, quorum provectior
setas, diuturniore rerum usu subactius ingenium, raulto
pulvere scholastico exsudati doctorum tituli, magnam, nee
incassum, sui expectationem dederunt, navim academicam,
heu ! longum nimis procellis agitatam deserentibus ; ex illius,
cujus imperio refragari nobis baud fas est, propensa in me
voluntate et iniqua sestimatione, cui nequicquam renisse
sunt intensissimse obtestationes, hujasce vero senatus an-
nuente suffragio, evocatus, quo vix est ineptior alter, ad
gubernaculum accedo. In quae tempora, quos hominum
mores, qualia judiciorum divortia, grassantibus ubique ob
studia partium dissidiis atque calumniis, quos animorum
motus acerbiores et TrapaTTLKpaajxara, afFectus denique quo
fastu, qua aerugine obsessos, inciderunt fasces nostri acade-
mici, et scio, et doleo. Nee solum nos seculi genio dis-
traliimur, sed et indies alia conspectior incedit fundi
literarii calamitas. Spreta nimirum sacrosancta legum auc-
toritate, superiorum reverentia, vigili malevolorum invidia,
contemptis paene moribundae matris academiae lachrymis ac
singultibus, cum aeterno gentis togatac nominis dispendio,
nee sine summo totius TrtptTraTou discrimine, detestanda
» H«ec oratio liabita est anno 1652, cum procancollarii munus priiuum est ingressus.
•> Terent. Adelph. iv. 7. 21,
VOL. XXI. 2 P
578 ORATIO I.
audacia, et licentia plane Epicurea, extra omnes modestisB
ac pietatis cancellos, heu ! nimia studiosorum portio vagatur.
Egone ideo idoneus, qui huic nodo, cui frustra pacatissimis
temporibus insudarunt tot tantique heroes, nutanti rerum
omnium conditione cuneum admoverem? 'Owx ovtu)q
T£TV(j)Wfiai, academici. Si hominis ita inepte sibi adblandi-
entis partes mihi sumerem, imo si vel levicula hujusmodi
animum subiret cogitatio, totus ipse mihi displicerem. Non
ita remotus domo, aut procul d meipso dego, non ita lami-
arum instar disposui ocellos, quin quam sit doctrinaB, pru-.
dentiae, gravitatis, sapientise mihi curta supellex, probe
noverira. Lucullum vel gregarii militis officii rudem, peritum
nullo negotio evadentem imperatorem, ita ut quem ttoXejuwv
airiipov dimisiturbs, totius rei militaris ifiinigov acceperitex-
ercitus, tanquam naturae ostentum celebravit antiquitas.
Bono animo este, academici, prodigia nulla fero ; qui ex
latebris ruralis secessus, armorum strepitu, evangelii causa
in ultimas hujus insulae, nee non transmarinas oras, excur-
sionibus, aulae tumultu, rei academicse administrandae impe-
ritus, recessi, imperitus etiam hue accedo.
Quid ergo, malum, inquies, hoc est dementiae? Curpro-
vinciam hanc, cui administrandae, nedum ornandae, non sis
idoneus, suscepisti ? Pessime in te,in academiam, in senatum
hunc venerandum consuluisti. Bona verba, auditores, sum-
morum virorum judicio, votis, imperio, precibus, obnoxio
non penitus deficit aut spes, aut animus. 'AvSpaya^rjjuarwv
qualiumcunque baud ipsi suraus scaturigines. 'O IrcLxopn-
yu)v (TTrip/xa rt^ airdpovTi, et qui ' ex ore infantium fundit
fortitudinem,' defectus omnes, quos vel foras retuli, vel intus
sensi, gratiose supplere et vires administrare potis est.
Mihi ideo propriis viribus, ac irappr]aia, et succedaneo ad-
miniculo, favore academico, quod sciam, aut meruerim, des-
tituto, hoc tamen restat, illi ut me totus dedam, * qui dat
omnibus benigne, nee exprobrat.' Perennem ille auxiliorura
fontem constituit Christum, qui nulli non pio conamini
ivKaigov suppeditat |3or)0emv, nostra nisi obstat oXiyoiricTTia :
inde lumen, inde vires, inde spiritus mihi expectandi, imo
orandi sunt. Illius ideo praesentiae gratiose promissse
innixus, pro statu temporum, et occasione rerum, quam,
divina ita providentia disponente, nacti sumus, unica con-
scientise integritate, aliorum adjumentorum et ornamen-
ORATIO I. 579
toruni omnium vices obeunte, nee propendente, nee depen-
dente genio, negotio huic me accingo.
Si modo bonorum obsequi studiis, inservire commodis,
opem ferre egenis, et quibus est res angusta domi, si in
extricandis iramerito perplexis, impeditis, aut turbatis,
operam insumere mihi liceat ; si vel in confinio et proxima
parte virtutis versantibus mansuetiulla animi officia praestare
possim ; pacis, famge, studiorum, quorum dispendio, nihil
usus circuitione, sciens vidensque compendiose lito, baud
ita pcenitenda forsan erit jactura. At si Bibuli consulatus
segnis ac vilis, si Sisyphi labor, volvendo semper eodem re-
volventem negotiolorum acervum frustraneus ac inutilis,
mihi contingerent ; si in dirimendis de lana caprina litibus,
si in terrorem miseris mortalibus et vitiorum segris in-
cutiendo, vel poenam infligendo, vel in ejusmodi solum
ingratis peragendis sudandum sit; ne infelici adjudicarer
Caucaso, damnatorias tabellas quavis prece, vel quocunque
pretio redemptas velim.
Non quod in reprimendis vitiis, repurgandis sordibus, ne
sentibus, spinis, tribulisque obsitahorreretacademia, conatus
satis laudabiles exeri non possunt. Imo vos omnes, qui
conscientia) propriae, qui famse publicee, qui perenni floren-
tissimse academiae saluti, qui reipublicae hujusce, veorevKTov
licet, sed dtorevKrov, utilitati, vel ^mica bonae animae litatis ;
vos, inquam, omnes, vestramque opem, consilium, vires,
diligentiam, ne flaccescat gubernatorum reverentia, nutet
superiorum dignitas,evanescatantiqua studiosorum gravitas,
industria, compositi mores, ne demura omnium bonorum,
riialis omnibus despecta, jaceat auctoritas, appello. Me
vero quod attinet, munusque hoc recens impositum, si qui
sint ignavi, ebriosi, ludiones, nugatores, circulatores, supe-
riorum contemp tores, legirupae, noctivagi, noti juventutis
corruptores, bonorum osores, cultus divini neglectores, vel
alia ejusmodi academiac carcinomata et ulcera, neque me
illorum mores, neque illos meam banc qualemcunque
vpocrramav ferre posse spes est. In hac vero parte provinciae
nostras ornanda, si quid durius, si quid, quod tamen fieri
non oportet, inclementius, in quemcunque constitutum fue-
rit, id orane temporum necessitati, et conservandee misere
fluctuanti reipablicae literariae acceptum ferendum esse
aequi rerum arbitri facile agnoscent. Nee erit forsan, cur ob
2 p2
580 OllATTO I.
nostram te-nuitatem despectui sit facinorosorum et deli-
catulorum turbse academiae auctoritas. Etenim ut bonis
omnibus omniraodo prodesse statutum est, sic malis baud
cedere itidem indubium. At parcius ista. Quae agenda
sunt quidem, sed non sine uUius boni, aut mitis ingenii,
quadam segritudine peragi queunt, quoad fieri potest, de-
precanda et evitanda esse consentient omnes, quibus salit
aliquid lavcB sub parte mamilla.
Majora itaque,et prseclaris aliorum hoc ipso seculo omne
genus inceptis, quibus paria prteterlapsse aetates facinora non
ediderunt, aliqua ex parte respondentia, in orbe nostro ten-
tanda esse arbitramur. An solis acaderaicis, Anglorum no-
mine celebri fama per totum orbem difFuso, libet esse inglo-
riis ? Consulta patrum, tropsea militum, incrementa glorias
rei civilis ac railitaris, quae dederunt, quibus est commissa,
«€natores, ac duces, horret Europa. Absit, academici, ut
peculiare nostrum depositum, religionis ac literarum honos,
quasi omnino seculo impares essemus, solum vilescat. Dum
in omni laudabili conatu alii baud contemnendos faciunt
progressus, vix, aut ne vix quidem, nos ad antiqua rever-
timur ? Imo, quid nisi nostra segnities, et aliud agendo con-
sumptaB vires, ut superiorum temporum, uti aiunt, a nonnul-
lis tantopere desideraretur, in causa est ? Eminuere, fateor,
turn temporis nonnuUi linguarum peritia, eloquentiae laude,
scientiarum lumine, veterum scriniorum monumenta scru-
tandi diligentia, et ruspandis antiquitatis ruderibus clari ;
quibus omnibus et singulis, quo minus debitus honor et
gloria, cultus et reverentia nominis constent, et sint perennes,
non sum adeo vecordis animae, nee tam extra anni solisque
vias positus, ut ullo modo interpellem. At, pro pudor 1
quale studiosorum vulgus ? Quanta orbis literati pars tene-
bris ofFusa? Ponite senile supercilium, pingue otium, ali-
arum ambitionum inanes titulos, micantibus undique litera-
rum praemiis ; per multos enim annos, qui serio rem agebant,
apparuere rari ' nantes in gurgite vasto.' Eo vero jam redie-
runt res academiae, ut nisi pietatem, fidem, mores composites,
modestiam, cum &umma in omni studiorum genere diligentia
adhibeamus, quin cum perenni dedecore, dedignitate, statu
et conditione hac honesta nobis periclitandum sit, non est
ambigendum. Haec ergo Rhodus, hie saltus noster. Quic-
quid consilio, prudentia, illibato virtutis exemplo, quicquid
ORATIO II. 581
denique summorum virorum auctoritate, tantillo scilicet tem-
poris spatio, eoque tantis rerum ac animorum motibus agitato,
quod ex bonarum artium et literarum, explosis belli terricu-
lamentis, TraXiyyevrjatq excucurrit, prsestari potuerit, id omne
antecessorum nostrorum laudum cumulo lubens addico. At
quibus omnia ex voto successerunt, quorum sanctioribus in-
ceptis undequaque responderunt eventus, numero vix sunt
totidem, quot Thebarum portae. In magnis voluisse sat est;
nee nostram industriam, si qua est, praecluserunt molimina
aliorum preeclare gesta; multo minus succedentium famae,
si qui sint, obesse poterunt in administranda hac provincia
imbecilli nostri conatus.
ORATIO II.-
BoNUM factum, procuratores. Neque enim animam agit
academia, ut opus habeat testamentumnuncupare, aut ut lega-
torum dispositione divitias suas in alumnos dispertire tenea-
tur. Hucusque ergo, acadftmici, quamvis, pro dolor ! ova-
simus, dicendum est tamen, evasimus. Viximus, dum ipsum
hoc vixisse nonnihil, imo magnum fuit j eevo scilicet seculi
graves, et ipsius mundi mortalitate tantum non oppressi.
Ostentent alii tropsea, hostium spolia, flosculorum sertis re-
dimita capita, summse pacis, et placidissimi recessus fructus
uberiores ; nos cicatrices, pulverem, et sudorem, erectas ad
caelum manus, non penitus indignaDeo hominibusque colluc-
tantia insignia circumferimus. Non enim umbratilem causam
egimus, non de finibus regundis, de quibus tot annos bella
incruenta, et paene ludicra, intulerunt imbelles finitimi ; sed.
de tota'possessione, sacro antiquae pietatis deposito, preesen-
tis spe ac semine, dictu nefas ! nobis contentio fuit. Pros-
trato cenopolas, mimas, balatrones, devictos cerevisiarios,
noctivagos, scurras, aliasque hominum quisquilias supplices
in scenam productas, dispansa gentis togatae pomoeria, in-
staurata epomidum et epitogiorum ephippia, honestis nomi-
nibus celebrata, nolite expectare. Haec illorum gloria, hoc
decus, quibus, moUissimis temporibus, et longo otio de-
" Hfcc oratio anno 1654, in comitiis aeadcuiicis, habita fuisse videtyr, cym pra-
Cftacellarii officium iteruin adniiuistravit.
682 ORATIO II.
ductis, tot tantaque moliri placuit. Hoc unice nobis in
votis fuit, cum officii ratio postularet, ut publice aliquid
vobis edisseremus, nee tantum superesset dicendum, fuimus
academici.
Tantum vero cum hoc sit, tamque insigne privilegium,
nondum periisse, non nisi Dei immortalis beneficio illud par
est deberi. Ei ideo kvepyky optimo, sospitatori unico, salutis
fonti, qui disjectis undique ac demersis, cseli ruina et violen-
tia, majoribus, imo prsetoriis navibus, portuosam cymbulae
nostras exhibuit providentiam, quicquid apud nos pium aut
utile restat, quicquid meliori nota et virtutis nomine inter
mortales dignum censetur, in ipso limine dicemus. Qui nihil
divinum^nihil ope mortali grandius, in declinantis rei literarise
subsidium et fulcimentum venire sentit, ilium rerum- divi-
narum pariter ac humanarum socprdia, et negligentia supina
laborare, cum res ipsa oculis et prope raanibus teneatur, non
estambigendum. R,ubumardentem,nec consumptum,stupuit
dim magnus noraotheta. Prseclarum et antiquum qui spec-
taret sedificium, disjectis undique pedamentis et adminiculis,
in ipso psene aere pendulum, mole sua sibi ipse ruinam, aliis
perniciem minitabundum, contra vin tamen procellarum, ven-
torum, et turbinum vitrices et triumphales attoUens summi-
tates J velut immota rupes, cui toties horrific© fragore ne-
qiiicquam sese illiserint nimbus et hyems ; occultam illam
vim et admirabilem, quas tantae moli sustinendae, tot oppug-
nationibus propellendis par esset, venerabundus suspiceret.
Gratiosam igitur Dei O. M. providentiam recolite, academici,
et perenni literariae diuturnitati quotquot bene vultis, audi-
tores, quae gymnasia, adeoque ipsam academiam, communem
nostram, qua literati sumus, matrem, adhuc sartam tectam
conservavit.
Neque tamen hsec ideo a nobis dicuntur, quasi fautores
nullos, nullos advocates invenisset grandaeva mater aca-
demia, qui, ne inter tumultuosi seculi dedecora literarum
lapsus et ruina numeraretur, strenue praecaverunt. Habet
etiam adhuc deus O. M. qui honorem suum, habet academia,
qui salutem suam pro virili tueri satagunt ; viros scilicet
Bummo honore constitutes, et nisi mortalium ingratissirai
audire vellemus, a nobis in aetemum nominandos. Hi sunt,
qni tumultuantis plebeculse, aliorum scilicet perpaucorum
nebulonum veneno perfusse, compescuerunt murmura, et
.0 RATIO ir. 583
imbelles contempsere minas. Et cum eo usque audaciae
proraperit quorundam hominum, dicam, an jumentorum,
stupor et barbaries, ut in ipso senatu libellis supplicibus
vociferationes, seu potius imprecationes nonnullorum e fsece
seculi, de tollendis academiis rudere ausi sint ; non sine
indignatione summa, spiritu heroico et plane divino, honora-
tissimis ignorantise patronis, patriae excerebratoribus, os vile
cbstruxerunt, parati orane nostrum periculum subire suo.
Nee defuisse istiusmodi viros aut conatus tester celeberri-
mam toto orbe bibliothecara, irritis iniraicorum domi foras-
que augusto illi sacrario avide inhiantium votis, intactam ;
et si non libris doctioribus, at librario doctissimo auctam
et ornatam. Ipsam testor academiam, fatali psene literarum
interstitio emergentem, viris undequaque doctissimis, de re-
ligione et literatura optime meritis, recens refertam. Hoc
unum condonate, quod me indignura, inutilem gregi vestro
vestro ascribere voluerunt; banc unam labem abstergite,
csetera fulgent.
lisdem succenturiatus processit magnum nomen nobis
dicendum, auditores, Honoratissimus Cancellarius. Hie
est, quem toties accepimus profitentem, se nolle honesto
illo nomine diutius ornari, quam dignum tandem aliquid eo
nomine efficiendi spes non minima efFulgeret. Qui pietate
et ingenii cultu, in subjugandis hostibus vel barbarissimis,
plus retulit sub Deo suo opis et subsidii, quam ut se vivo et
rerum psene clavum tenente, pietatem et ingenii culturam
omnem pessundatas et conculcatas, triumphantibus ilium
victis et conjuratis hostibus, ab impietate et barbaric intueri
possit. Ilium, qui feros et erraticos domuit Hibernioe No-
madas, qui mores, virtutes, pudorem Scotorum monticolarum
perspexerit, qui
noAXSv avdfci'Traiv tSsv aa-tio., jcai vo'ov lyiai^
posse tandem ipsam deperire barbariem, inhonesta est, et
homine sano indigna cogitatio. Irato prorsus aversoque
Deo res nostrse agitari viderentur, si primi, si soli sub ejus
auspiciis pereamus ; qui non tantura orani bello, sed et sin-
gulis prseliis, quibus toties providentioe discrimen subiit, vic-
tor evasit. Inauspicato sane togatam manum copiis suis
adjunxisse censendus esset, si ea parte priraum marcescerent
triumphales laurus. Haud illi deerit procul omni dubio in
^ Hoiu.Odjss. i. 3.
584 ORATIO II.
re hostra procuranda divina ilia indulgentia, quae reliquis
omnibus inceptis ei ita semper prsesto adfuit, uti Geoc otto
fxrtxavrig, quod dicitur ; ut illud ethnici poetse ad imperato-
rem Christianum decantare liceat,
O nimium dilecte Deo, cui militat aether,
Etconjurati venieunt in classica ventil'=
Hucusque ideo, eo duce, victore Deo, ut libera et opti-
marum artium gloria Celebris, non ut injux et efFerata evadat
patria, contendimus. Quisquamne hominum adeo invere-
cunde stolidus, et mentis inops censendus est, ut gentem
non ineptam, immensis laboribus, vigiliis, votis, lacrymis,
suspiriis, tanto sanguinis, nummorum, possessionum dis-
pendio, tot annos sudasse, ut sub desideratissimo reipub-
licae titulo asinorum clausum, vel jumentorummandram con-
deret, putare posse videatur ? Si qui vero, ut erit forsan unus
et alter, ad bombardarum tonitru, tanquam ad cataractas
Nili, ita obsurduerunt, ut rationis, ejus nimirum qua homi-
nes sumus, nihil possint aut audire, aut percipere ; quin
tandem, imo brevi sese explosos et pessimo foetore, suorum
tormentorum instar, ejectos sentiant, nullus dubito. Imo
ausim dicere rempublicam nostram aut literarum fore fau-
tricem, aut nullam : nisi funditus delere gentem (et religi-
onem nostram) fortean rebus prosperis nimis fidentem, va-
gam, et tumidam, sanguine et cineribus iterum aspergere, et
non indecoro pulvere sordidam reddere constituit Deus
O. M. non omnis morietur academia.
Macte ideo este ingenio et virtutis gloria, probata juve-
num corona, flos patriae, gentis honos, gregis Christi spes
non minima, feretis protinus hie etiam voti et consilii nostri
pretium et (ipu^iuov : nee segregata prorsus omnis spes est,'
quin ex vobis tandem emergant, quibus merito
Submissis tradat fascibus imperiutn.
Vos etiam, doctores literatissimi, quoniam purpuras vestrae
radiis ferundis etiam vulgi, utcunque ignobilis et indoeti,
nunc temporis sufficit oculorum acies, quin virtutum et sci-
entiarum spendore, laboribus et vigiliis ecclesiae et academiae
causa susceptis, antiquam et debitam venerationem etiam
oculatissimis extorquere progrediamini, nemo nisi invidia
stupuit, aut fascinavit pietatis odium, ibit inficias. Qiarpoi'
' Claud. S. cons. Honor. 96.
ORATIO II. 585
tyeviiOrifxev ti^ Koffjuy koi ayyiXoig koi avB^hi-KOiQ,^ et actorura
nuda virtute stamus ; nee pomposos titulos, ulteriores ho-
noris gradus, opima beneficia, principum aut magnatum
favores, fugacis sevi blandimenta, afFectamus, sed pro vita
animaque magna matris academiae contendimus.
Duram quis forsan exclamabit sortem et onerosam! et,
'O terque quaterque beatos/ quibus quotannis in scenam pro-
dire, et choragio nescio quo phaleratis, mutas psene sustinu-
isse personas satis erat pro dignitate et honore ; quibus ara-
pliores redditus, titulorum veneranda gravitas, et adulatoriis
quibusdam delinimentis facillime aucupatus principum favor,
dederunt malignum spernere vulgus !
Ast, apage sis, ignava vota, et indigna suspiria. Natos
nos potius in exemplar cogitemus, nee minimo ducamus ho-
nori, quod nos amieorum inimicoruraque sub oculis tanto
pignore certare voluit pater clementissimus, quod aliqua
saltern rerum difficultate quid possemus experiri velit. Quod
aliis ideo calamitas videtnr, nobis sit virtutis occasio. Hoe
ideo tantum, missis curis et querelis, metu et dolore ad ho-
minum vulgus demandatis, nobis ineumbit, ut vel scienti-
arum et virtutum nostra industria fructibus floreat, vel com-
posite et decenter aliena culpa in cineres suos dilabatur
academia. Sed quorsum hsec?
Prudens futuri teraporis exitum
Caliginosa nocte premit Deus,
Ridetque si mortalis ultra
Fas trepidat. Quod adest memento
Componere sequus.''
Quod officii ratio postulat, quod beneficia Dei O. M. flagi-
tant, quod bonorum omnium vota expetunt, quod aliorum
casus et ruina, quos perdendos dementavit divina Nemesis,
docent, pietatem, religionem, virtutem, scientiam, diligenter
colamus ; cscterum rerum omnium exitus GeoO iv yovvacn
KHTai. Quid denuo faciemus, dabit Deus ; quid hucusque
fecerimus, paucis accipite, academici.
Cum vitiis, quae ampliori proventu inter mortales indies
succrescunt, nobis et antecessoribus nostris commune fuit
certamen. Dilabantem amnem novis semper ex fontibus
minus forsan lucidis, imo turbidis aquarum fluetibus, subinde
auctum et adimpletum omnibus vanitatis bullulis, vitiorum
lima immunem quis potest prsestare ? Nempe socordium et
d 1 Cor. iv. 9. • Horat. Carm. iii. 29, 30.
586 ORATIO II.
irapiorum parentum delicta, ineptiam, stultitiam, negligen-
tiam psedagogorum, paucis exceptis, ignavi paene ubique
pecoris, immerita luit academia. Ad spurcitiern domi avide
ingurgitatam hie resorbendara advolant nonnulli ; et tamen
quos hue vitiorumgravidos, etfcedis domestieorum exeraplis
dehonestatos mittunt, ut extemplo fiant philosophi, et illico
frugi evadant, expeetant stulti parentes.
Duram sane provineiam ! Integros et sanos tantum summa
cum artis gloria dimittunt, quibus commissa est corporum
sanatio : omnes seu artis defectus, seu artificum lapsus,
longa nocte tegunt vespillones. At incuratos animorum mor-
bos, et turgidos vitiorum inflatus, ubique, non sine summo
inter imperitos nostro dedecore, circuinferunt immedicabiles
nebulones.
Huic autem malo remediura adhibendo, ut banc saltern
bene merentibus gratiam rependam, non defuerunt, imo pro-
fuerunt plurimum, cum hujus, tum superioris anni procura-
tores; quorum nimirum inculpatae probitati, invictae pati-
entioe, prudentiae insigni, bonarum literarum promovendi stu-
dio singulari, industrise vero paene stupendse, aliquid saltern
pacis et quietis, si non multum famse et bonorum morum,
debere academia est manifestum. Nee sine numine fuit, ut,
deflexo paulum tramite, ad raunus procuratorium vir ille pro-
moveretur, qui ad vias rectas et regulares non sine summa
diligentia et virtute non paucos reduceret. Porro in admi-
nistranda re reliqua academica, collegiorum et aularum prae-
fectos, laude ilia, intelligentes tempora, ut nosceret acade-
mia quid sibi faciendum esset, defraudandos non esse, si
non credet ingratum seculum, fortassean dicet posteritas.
Imo illorum ope et consilio, quamvis non decus al-iquod aut
nitorem assecuto, tamen sine insigni ulla togatae gentis jac-
tura, fasces deponere mihi ipsi contingat. Nee omnino sane
inerti otio contabuimus, quamvis hue tantum rediit votorum
summa, ut eo fruamur. Csetera de nobis fascibusque nos-
tris, quod procul dubio praestat, taceo ; neque enim unquam
altius spiravi, quam ne commodioris hominis, peritioris rec-
toris, vigilantioris praefecti, prudentioris moderatoris, vices
difficillimis temporibus suppleri, nimium lugeret academia.
f Aristoph. Plut. i. 1. 1.
oiiATio II. 587
Interea sciant amici atque inimicij imo exteri et posteri,
quotquot honeste cupiunt rei literarise, etiam qui cum ea
nullum coramercium volunt, neque ferias agere acaderaiam,
neque intra antecessorum septa (quasi doctum esse nihil
aliud esset, quam doctos legisse, atque eorum sensus quam-
vis reconditos eruisse) sese continere ; sed progressus, Deo
hominibusque testibus, in dilatandis scientiarum pomceriis,
in promovenda, una cum pieta'te et religione, re literaria
quotidie ponere.
Tester theologiam, artium reliquarum dominam et ma-
gistram, cui ut prompte ancillentur prope est res nostra
unica, non turbidam illam ex scholasticorum lacunis de-
promptam, nee communem illam tantum et disciplinabilem,
a quamplurimis bonis sane viris, nee ineptis, in raultifariis
compendiolis traditam ; sed liberara, puram, defsecatam, ex
ipsorum fontium fontibus, adjuvante, imo totum opus per-
ficiente, Spiritu et vi Dei omnipotentis, haustam adhibi-
tisque omnibus verse philosophise et scientiarum adminiculis,
qui ei vel adjumento, vel ornamento esse possint, indies
efflorescentem. Intima videmus saerosanctse veritatis pe-
netralia reserata, abditosque vitalis paginse sensus erutos
et propinatos. Hinc lucem et pociila sac7-a, Conciones ad
populum non phaleratas illas, et ineptis verborum crepi-
taculis, ad aurem vani et imperiti vulgi tinnientes ; sed pie-
tatera, ^iXoTroviav ai<j^riT{]pia in sacris yeyvfxvacFfxeva spirantes,
frequentissimas : exercitia qusedam recens instituta, non-
nulla postliminio restituta, recuperatam aliquatenus dis-
ciplinse gravitatem, exulantem et triumphatam reduetara
pietatem, fas esset celebrare. Disputationes etiam theolo-
gicas redivivas memorarem, nisi absentium aliquorum neg-
ligentia, praesentium vero quorundam socordia fecisset, ut
ex incepto illo honesto sane et conamine laudabili, academiae
ratiocinio, quam academieorum rationi, haetenus melius
consultum fuisset. Absit tamen ut hinc tandem proventus
ipsos sulcos oneraturi expectationi renuntiarem. Non enim
tantum messem, quod aiunt, in herba habemus, summse
nimirum spei ad frugem et fructum juventutis ; sed et est
in procinctu veteranorum haud contemnenda manus, quas
non tantum amicae veritatis velitationi, prout pro more fit
in academia, parata est; sed quse Latiali Vejovi bruta ful-
mina e manibus excutere, et reliquas extraneorum copias
5^8 ORATIO II.
civitati magni regis, Dei O. M. Buvwg imminentes, mini-
tantesdira, profligare et dispalare novit.
Et sane ad veternum nobis excutiendum, nunquam post
natura in orbe Christianum nomen, donis, quibus veritatis
divinae cultores liberaliter instruxit pater clementissimus,
magis opus fuit. Quani enim, Deus bone ! detestanda
turma, quam foeda hsereticorum, fanaticorum, et enthusias-
tarum coUuvies sponsam Christi sub ipsis sponsi sanctissi-
mis oculis paene rapit, stupratque ? In earn scilicet puram,
castam, undique 'turba ruunt luxuriosa, proci/ Cum igitur,
Ut jugulent homines, surgunt de nocte latrones :
Ut teipsum serves, non expergisceris ?e
Et quod ad cumuium addit, satis nequiter proventum est :
quo enim quisque ab omni solida doctrina imparatior est,
eo majori cum supercilio, et confidentius de gravissimis
qusestionibus judicium sibi arrogat. Proveniunt oratores
novi, stulti, adolescentuli, qui nee eruditi sunt, nee se non
esse eruditos sentiunt.
'AvSjot^eor^f ergo, academici, nee amoeni recessus sopore
perfusi, dulcedine exitio vicina, prsesertim cum vtrb ttovti
\i9(i} arKopviog vTrodverai, sinite ut ineptos, indoctos, (5u)fxo-
Xoyovg, vaniloquos, plus contra veritatem, quam pro veritate
vos posse, sentiat Christianus orbis. Victorias quas repor-
tarunt, quos egerunt triumphos Athenarum nostrarum Mil-
tiades, Juellus, Rainoldus, Twissus, aliique, recolite, men-
temque et industriam Themistoclis induite, neque nobis
vivis despectum Dei dominium, contemptam gratiam, con-
culeatum foedus sempiternum, impune ferant vel inscite
blaterantes, vel elatio,ri cothurno rhetoricantes novatores.
Undique circumstant observatores, qui raollitiem virtuti,
errores veritati, tenebras luci, tumultus paci, quovis pretio
a vobis prseferri vellent, et ut prseferantur expetunt, et ex-
pectant.
Hoc Ithacus velit, hoc magno mercentur Atrida.^
Sunt qui literarum imperium se solos obtinuisse autumant j
et quia ceeteros mortales fastuose prse se contemnunt, vos
istiusmodi esse, qui facile etraerito contemni possint, efflic-
tim cupiunt. Sunt etiam qui vitiorum et uKapmac nostrse
obteatu academiarum ruinse avidissime inhiant, et altera
parte urgent, punguntque. Una autem virtute utrosque
8 Horat. Epist. i. 2. 32. •• Virg. JEa. ii. 104.
ORATIO II. 589
circumveniamus, ut non sine summo dedecore illos fastus
et TTepiavTOipojviag, hos invidise et ignorantise pudeat, poeni-
teatque.
Ad sospitatorem pertinet industria nostra, ipsura Chris-
tum habemus agonothetam. Nostris vigiliis, studiis, la-
boribus, innititur veritatis gloria, religionis honos, artiuni
et scientiarum splendor, ipsiusque demum non minima
reipublicse salus et felicitas. Ignaviam, animalium ratione
gaudentium labem et opprobrium, senescentis seculi pesteni
paene unicam, ignorantise, tenebrarum, sordium, et vitiorum
omnium proxenetam, literarum et literatorum contemptus
prodromum certissimum, diligenter, imo animose excutite,
juvenes dilectissimi, germana matris proles, insurgentis se-
culi quoquo verget pars nobilis futura. Hsec ilia Circe est,
quae nonnullius spei adolescentulos, luxurise blanditiis pes-
sime incantatos, foedissimis inquinatos sordibus, et in por-
corum haram et vokrtabrum pellectos quotidie deturpat.
Invigilate ideo, mementote vos sacramento teneri, imo in
arenam descendisse ; frustra fugam, latebras, recessus me-
ditamini ; nequicquam hominum prsejudicia, temporum ini-
quitatem, magnatum supercilia erga gentem togatam, patriae
ingratitudinem, quae ossibus ejus vix pepercit, causamini.
Autdimicandum vobis estfortiter, aut quales quales artifices
estis, pereundum turpiter. Placet etiam nobis otium, sed
magis officium ; placet arnica studiis solitudo, sed magis
studiosis, siqua est, benefica contentio. Eamus una igitur,
erectis animis, comitantibus vigiliis, studiis, precibus, ini-
micorum quorumcunque tandem, qui male volunt luci et
veritati, vices dolentes, quo fata academiae, et omni casu
benignior divina providentia, vocant. Mens serena, sua
sorte contenta, mundi contemptrix, nihil nisi quod vile, sor-
didum, inhonestum, anima Christiana, generoso et libero
pectore indignum, horrescens, nobiscum eat. Haereat in
funambulis, praestigiatorum acetabulis, stupeat Babylonios,
agyrtas, astrologos, malignum et imperitum vulgus ; stupeat,
dum respublica tributura imponat, quod pendeant astrologi,
quod olim, teste Suida,' factum est Alexandrine, nomine
|3XaK£vvo/Lttov, quia solum stultiad eos accedunt. BAa^ enim
apud eos idem ac fatuus et amens fuit. Minas, arma, in-
tentent atrocis saevitiae et feritatis homunciones, scientiara,
' In voce BXo^.
590 ORATIO III.
veritatem, virtutem ipsam rideant, dicteriis excipiant, oaa
ovK oi^am /BXaor^rj/iouvrccj siderati nebulones ; ne grave re-
diret superstitionis et tenebrarum seculum timeant meticu-
losi; Spartam nos, quam nacti sumus, ornemus, serio mili-
temus, in veritatis castra irruamus, cselum ipsum virtute pe-
tamus, nil desperandum, vexillum attollente Hon. Cancell.
Christo duce, et auspice Christo.
ORATIO III.«
Delassatas artium omnium et scientiarum vires, et defa-
tigatam ipsam oratoriam denuo solicitare, academici, nee
oplis est, nee animus. Quid possit facundia, ut in omni li-
teratura viget valetque, ii, quos et muneris ratio, et efflores-
centis ingenii fervor, alacriores et magis oneri reddiderunt,
evidenti testiraonio ante aures oculosque auditorum posu-
erunt. Elegantiarum omnium quod reliquum est, vices sup-
plebit unica sequi ac recti conscientia, qua etiam tripudiare
Musas, vetat vicinus fraterni sanguinis clamor. Si quid de
laboribus et angustiis academise dicendum restat, ne ferias
agere perpetuas videatur, id mihi negotii dari, ut ea enarrem,
maxime arridet. Nempe ea apud nos, auditores, stat lege
res literaria, ut gravissimas totius anni curas unius vel alte-
rius dieculse Isetitia compensatas habeamus. Neque illos
forsan, quibus res divinas pariter, ac eas, quae apud humanum
genus inter primas ponuntur, ornandi cura incumbit, palae-
strae isti hilarioribus pro more elegantiis crebrius interspersae
diutius immorari deceat. Non quod solenniorum academiae
comitiorum honori, quorum, Deo ita gratiose disponente,
triplicata jam vice lubens saltem pars aliqua fui, quidquam
detractumiri velim ; sed quod asperiores recessus sanctiores
quas colimus Musas quserere, profiteri aequuni est. Prout
ideo benevolo erga nos almse matris animo, quo nobis ope-
rosum hoc, quodcunque sit, studiorum nostrorum levamen
sacrum esse voluit, gratulari liceat ; ita gravitatis ejus et
prudentiae, quibus haec bonorum negotia, malorum otiispro-
movendis nimis opportuna, incitatis passibus peragi jussit^
infra laudem id omne est, quod dicere possumus. Nimirum
a Haec oratio habita est anno 1655, in solennibus academiae comitiis, cum procan-
cellarii mnnere jam tertio functus est.
ORATIO III. 591
lubrica virtutum static est, quibus in confinio vitiorum posi-
tis, proclivis ad deteriora lapsus. Ea est, pro dolor ! humani
ingenii pravitas. Non enim tantura,dum vos pulverem inter
et sudorem, industriam in scholasticis hisce exercitiis de-
figitis, habent quod ignaviaj, quod luxurise suae prsetexant
improbi ; sed et inane gloriolse aucupium, futurum superbise
et desidiee fomitem, hujusmodi inceptis, ad captandos ssepius
quam par est eruditorum plausus destinatis, minime malo-
rum suggestui aliquoties adhaerere compertum est. Suffi-
ciat ideo nonnullis hucusque vela ventis explicata porrexisse,
aliis in margine ambulasse ; ne ingruat turbo, ne dilabantur
ripae, jam contrahenda vela, jam referendi pedes. Nostri
autem rerumque nostrarum, cum temporis occasio, et audi-
torum reverentia, rationem aliquam efflagitare videantur, earn,
moras cum simus jam omnes impatientes, strictim et quam
fieri possit paucissirais absolvam.
Quoniam vero eos, qui fecerunt, proxime excepisse, qui
praeclara eorum facinora celebrarunt, semper sestimati sunt,
ne res academise, per se satis amplae et magnificae, vero mi-
nores appareant, alicui, qui quae sentit polite et copiose pos-
sit eloqui, et velit, provinciam banc delegatam cuperem.
Sed prout mihi, me juri et legibus alraae matris subducere,
religio foret ; ita supra bonum atque lionestum de vestro
candore anxium esse et solicitum, paene esset flagitium.
Qualera vero se gessit acaderaia, quae tulit fecitque, quo-
rum gratia aut odio flagravit, quibus fautoribus usa dioni-
tatem aut pristinam sustinuit, aut amissam recuperavit, quo
luctu, quibus casibus eam exercuit summus rerum omnium
arbiter, fusius exponentem baud feret temporis anoustia.
Pauca ideo rerum capita summatim sunt delibanda.
Ne vero expectatione elati despicatui haberent referenda
auditores, sciant adhunc plura nobis fuisse de salute, quam
de gloria certamina. Ut scientiarum pomoeria dilitaremus,
cum tot annos Annibal fuerit ad portas, nemo nisi iniquus
et sortis human ae ignarus expectaret. Quibus nos nondum
periisse magnum non est, iis qui perierunt instruendos araan-
damus ; pluris sane constitit unius anni salus, quam multo-
rum pridem gloria et honor. Quanto labore, qua industria,
quibus vigiliis et molestiis, quo temporis, studiorum, for-
tunae, amicorum dispendio, quo in ambiguis consilio, in ex-
tremis animo, res nostrte hactenus securitate septa fuerunt.
592 oRATio iir.
nerainem spero posthac experturum. Magistratus nostri in
ipsa salutis discrimina fortunarumque communium incidisse
honor sit, vel dedecus perpetuum.
Hinc vidimus armatas Musas, et Palladem cum hasta ;
neque quicquam famae, aut gravitatis apud bonos ea re de-
coxit academia. Imo quod se suaque prudentia dignissi-
mum est, fecit. Etenim in publicos hostes omnis homo
miles est. Neque artes ullas profitemur, quae naturam de-
discere cogant. Extrema expectare, mihi ausos, malorum
est, vel mulierum. Unico pacis amore ducti classicura ce-
cinimus, neque cuiquam mortalium periculum ingerere, sed
propriae saluti tempestive consulere in votis fuit, Hunc
animum qui criminantur, ut omnis juris, humani pariter ac
divini, nostrarumque rerum conditionis ignaros se ostendunt,
ita eorum scommata et convitia facile contemnimus. An
ingenii cultus, quo nihil melius neque amplius in natura
mortalium est, socordes et torpescentes redderet, inter sa-
crum et saxum positos ? Sane dum ipsum hoc vixisse pecca-
tumnonsit, necvituperationiopportuna sui tutela esse posse
videtur. Quum vero ab iis, qui nihil egregium aut laude
dignum aggredi aut ausi sint, aut possint, aliquod candoris
vel grati animi indicium expectare, extremse stultitise sit, ne
nulli omnino videantur, quia praeterea nihil sunt, lubenter
eis maledicere permittamus. Sed tamen vix occasione hac
arrepta me retineo, quin in totam ingratorum manum, quo-
rum vitio nihil non mali inest, invehar. Id tantum nitar, ut
hominibus bono publico natis, mederi aliorum incommodis
solitis, auctor sim, ut quemcunque boni et magnifici animi
fructum, iis, qui cum servili paene sint conditione, nihil ge-
nerosum aut honestum sapiant, erogaverint, nisi frustra niti,
neque aliud se satagendo nisi odium quaerere, cordi sit, eam
omnem humanitatem non in homines insumptam, reputent.
Sed pessimum illud genus hominum, quod diligentius me-
tuit, quam meminit, quod cum paene nihil unquam boni fe-
cerit, tamen beneficia pro debitis exigit, utrum plures sint
qui criminis arguunt, an qui ejus vestigiis insistunt, incer-
tum est. Quoniam vero in humanum genus, egenum ple-
ruraque et opis indignum, qui ingrati animi testimonium edi-
derunt, peccare videantur, eos tacito bonorum omnium
judicio, eique apud ipsos,hoc est malos, tribunali, ubi nemo
nocens'absolvetur, remitto. Quodcunque conatur, praemii
OR Alio 111. 593
securura agit generosum pectus, et ij)sa sibi satis mercedis
est mens recti conscia. Interea baud vulgari laetitia perfun-
ditur academia, quod nemo tandem gentem suam togatam
destructam velit,nisi qui ipsam rempublicam funditus pessun-
datam cupiat, cum non ita pridem ab ipsa maxime raetuit
respublica. Ita est rerum vicissitudo. Quse autem tumul-
tuante plebecula, ferocientibus militibus, nutante senatu,
strenue undique calumniantibus sycophantis, omni casu
major meliorque providentia immunem ruina salvamque
prsestitit academiam ; ne bonorum omnium amore jam fla-
grantem florentemque desereret, summa contentione inter-
pellanda est.
Vulnus interea, quamvis pharmaco tempestive adhibito
sanatum, quod tulimus, dissimulandum esse dolor pietasque
vetant. Nempe principis facultatis inter primaries profes-
sores ob multijugem scientiam et raram eruditionem peene
principem amisimus. Ilium, inquam, cui (ea est inanis
seculi vanitas et ignavia) nihil unquam nisi ipsse literse
fuere opprobrio. Quae autem post summi viri fata, candi-
dissimi pectoris quondam hospitium, invaserunt lites, odia,
studiorumque partium inanes luctas, ne pudenda retegantur
et recrudescant vulnera, prsetereo. Equidem ut dignitatis
et auctoritatis tuendse gratia, qui gradum magistratus obti-
nerent in academia, illud honoris et prsemii haberent, quod
optari possint, cum ipsius rei necessitas efflagitare videtur,
tum summa a majoribus prudentia constitutum est. At
nudam Trpoarraalav, et quemcunque dignitatis locum, per se
clara esse aut magnifica, aliudve amplius, quod vere sit
venerabile, prseter eorum qui ea sustinent virtutem, homines
leviculi tantum opinantur. Hie pes figendus : tantum veras
laudis a magistratu adepto apud sequos rerum sestimatores
reportabis, quantum virtutis et diligentise in ilium attuleris.
Proinde sordidam reddere, quam ambis dignitatem, suillinum
est, ipsa vero ut te indignum evehat, fieri non potest. Cum
vero apud nos prsefecturae gradus ea habent ex fundatorum
munificentia annexa bona, quae ignavorum etiam animos
titillare, et sui desiderio rapere apta sint ; quod vix uUos ad
dignitatis fastigium evectos annumerat, nisi quos inter alios
aliquo modo eminere ipsa invidia fatebitur, academiae im-
pense gratulandum est. Cladem autem, quam tanto orbata
lumine horruit theologia, doctissimi successoris modestia,
VOL. XXI. 2 Q
594 ORATio iir.
eloquentia, candore, et doctrina propulsatam gaud^t, prse-
dicatque.
Variis interim hie vivitur moribus, quia maxima apud
nos est ingeniorura varietas. NonnuUi, ventri penitus dediti
atque somno, setatem per inertiara et socordiam trahunt,
suntque potius, quam vivunt; in re congerenda alii plus
aequo sunt soliciti ; aliarumque mixtarum artium non inso-
lentes, habet, habuitque semper academia, quorum piget
pudetque. Qui frigide, ideoque frustra arabierunt Musas, et
repulsam passi vel penitus sordescunt, vel insaniunt, in cor-
poris gaudiis psene tandem evanuere. Ex scelerata vero
paucorum licentia, et depravatis moribus, de ipsa pronun-
ciare academia, illorum tantum est, qui vel assurgente alio-
rum virtute minores et invidi, vel caeco partium studio
abrepti, de infamia nostra, quam de probitate sua, magis
sunt soliciti. CcEnum, lutum, eluviem habent amcenissimae
urbes, nee quid aliud magis expositum, aut in oculos viato-
rum prius incurrit. At ineptus esset, qui omnem urbem,
ubi lutum est, Lutetiam diceret. Nee candidiores, nee
sanctiores animas magnam partem, quam nunc amplectitur,
unquam aluit academia. Per diversoria, trivia, ploteas,
cenopolia, ubi nonnullae forsan occurrunt studiosorum larvae,
per triduum oberrantium hospitum censuris non stamus.
Collegia, bibliothecas, musaea, scholas, oratoria, templa,
typographias appellamus. Qui ex iis diligentias, pietatis,
bonarum literarum, virtutura omnium nullum specimen, fruc-
tum nullum percipere potest, non tam male lippus est, aut
in sole caligat, quam hostis ex professo, cujus de rei^us
nostris definire non est.
Quot vero hucusque habuit inimicos academia, tot habuit
et triumphos : neque famam nostram vexarunt uUi sine cer-
tissimo suae dispendio. Non autem Vulcanium scutum, non
murura aliquem aheneum adepti, non amuletis nescio quibus
instructi, sed puri aeterni numinis favoris praesidiis septi,
omnium propulsavimus injurias. Quoties nudi, egerii, ope
omni humana destituti, petulantissimorum ingeniorura eon-
vitiis cruentati, in sinu summi optimi patris recambentes,
rei nostrae conficiendae curam ei detulimus; toties non tan-
tum seeuri e vadis emersimus, sed et victores omnia secunda
et felicia sumus experti. Qui jaeentes ad spem erexit, erectos
summa spe explevit, beneficiis, honoribus auxit, cumulavit;
ORATIO III. 595
qui efflorescere, et nitovem hunc qualem qualem assequi
dedit, ille mihi semper Deus erit.
Neque tamen ade.o ingrati sumus, ut quae eximie de nobis
meruerunt optimi quique inter raortales literarum patroni»
aut aspernari, aut oblivisci audeamus. Imo hinc memorise
immortalis.et in omne aevum ab invidia oblivionis vindicandi
decoris, qui beneficentia ulla academiam demereri statue-
runt, sunt securi ; quod cum iis, qui ingrati animi vitium et
pestem non tantum penitus sciunt, sed seternum execrantur,
rem se habere, facile intelligere possint.
Primo autem mihi celebratus ultima oratione, jam cele-
brandus hie venit suramus sub Deo rerum nostrarum arbiter.
Sed quid ego de tanto viro ? Cum duse artes sint, in quibus
viri principes studium ponere debeant, militaris nempe et
civilis, quibus omnis stat publica virtus, illeque communem
hominum fortunam egressus esse merito sestimandus sit, qui
alterutram feliciter, civium suorum bono administraverit ;
qui utramque vero mediocriter procuravit, vix celebretur ;
hie nostro saltem seculo solus est, qui turn banc, turn illam
ita expoliverit, ut quam maxime ornaverit baud facile sit
definire; utrumque sane, supra quod dici potest, feliciter et
processu usque ad invidiam fauste excoluerit.
Res gerere, et captos ostendere civibus hostes,
Attingit solium Jovis, et cffilestia tentat:'^
ut canit poeta. Atqui procul orani dubio in republica bene
legitimeque administranda tanto major gloria est, ea quam
splendidissimi efFundunt triumphi, quanto ingenii bona, vir-
tt^es pacis, religionis honos, virium ostentationi, coedi, et
sanguini antestant. Ille vero tantus ac talis, caeteris omni-
bus major, hoc solo seipso minor esse voluit, ut secundi
ordinis titulum inter suos pergat numerare, quo lubens pri-
mitus susceptum nostri patrocinium feliciter usque pro-
pugnet. Nee satis habuit, nominis invicti umbra discrimen
academise tot annos jam defendisse ; sed insuper munifi-
centia et largitione gratissima, celeberrimum toto orbe li-
brorum thesaurum, grande illud non academise tantum, sed
et gentis nostrae decus, bibliothecam Bodleianam auxit et
locupletavit. Felicem Bodleii animam ! quaj tot tantosque
virtutis suae semulos, turn famae auctores invenerit. Dum
innumeros, qui id sibi negotii solum crediderunt dari, ut
b Hor. Ep. i. 17. 33.
2q 2
596 ORATJo iir.
iaute baccharentur, nepotes longa nocte premit, aeternumqne
pressura est oblivio ; tu norainis tui gloriosam memoriam
usque adeo propagasti, ut neque ulla annorum series, aut
fuga temporura ei tenebras offundat. Felix Bodlei ! non
omnis morieris ; dum reges, principes, victores, quidquid
uspiam antiquse virtutis, aut verae eruditionis raonumentura
inveniri possit, in tuo sacrario reponere certatim gestiunt,
suisque imaginibus penetralia tua decorare non dedignantur.
Hie princep,s, illic comes, inde prsesul, longo demum ordine,
variis honorum tabulis insigniti, viri laudatissimi fecerunt,
ut jam totius orbis ore consono celebretur Bodleius. Adsit
jam modo numen propitium, quin ad invidendos scientiarum
et virtutis apices, sumraumque in orbe literario dignitatis
fastigium ascendat academia, causa nulla est cur dubitemus.
Cum itaque per se, suos, aliosque ita curaulatissime
nobis prospexit benignissimus pater, quid nos interea, aca-
demici ? An per ignaviam et socordiam aetatem agere, genio,
vitiis indulgere, torpescere, animo esse remisso, et suavia in
praesentia quae sunt, prima habere, deinde emori, priusquam
quid sit vivere sciaraus? Absit sane. Imo quicquid prse-
clarum et egregium, quicquid apud mortales laude dignum
haberi debet, illud omne a nobis jam meritissime expectari
videtur. Nihil vulgare, nihil non summa pietate et dili-
gentia excoctum, cum bonorum omnium vita, turn Dei im-
mortalis beneficia efflagitant, quod invidis oculi doleant,
quod horreat Roma, quod nolit impia turba, id simus, id
assequi conemur. Vanam, nudam, sterilem religionis pro-
fessionem, histrionico, cui renuntiavimus, numinis cultu
nihilo meliorem, quantocius amoliamur. Nil viris gravibus,
et scenes servire nesciis, et qui in aliqua modestise fama esse
velint, indignius, quam ex mera toga ambire laudem, et
honorem crepantes, id omne, quod verse laudis et honoris
quasi palatium est, susque deque habere, persuasissimi
simus. Intelligat denuo, quam cordatis omnibus et con-
teraptui et ludibrio sit, proletaria ista togatorum turba. Non
sumus ut olim in velabro olearii, ubi mutuam laudem malis
moribus invicem prsestare mos erat. In militiae disciplinam
adducimur, ubi cuique static quam agit, pro virili tuenda
est, aut deserenda turpiter. Prseterierunt fatuorum halcy-
onia, neque superbire ex titulis, aut in imperitum vulgus ex
ephippiis ferocire ultra licet. Unicum si excipias studium
ORATIO III. 597
partium, severe judicat, nee amplius hominum larvas mi-
ratur popiilus.
Macte ideo virtute vestra, doctores literatissirai, sacrum
theologise depositum, veritatis KeifirjXiov, religionis honorera,
veraa sanctimoniae laudem, doctringe famam, cuncta a pleris-
que deserta, nequiter et turpiter conculcata, tanquam Spar-
tam vestram, quam coepistis, ornare pergite. Sycophanta-
rum latratibus, invidorum, et temporum mutationibus, ex-
acerbatorum morsibus, hostium incursionibus, hactenus ob-
stitit virtus vestra et industria. Candorem, numinis reve-
rentiam et cultum, morura gravitatem, cseterasque animi et
ingenii dotes, quas hucusque in vobis suspexerit academia,
indies excolite magis, donee triuraphata ignorantia, invidia,
oranique detersa serugine, tanquam in consummatissimum
virtutum omnium emporium oculi animique, turn nostratium,
turn exterorum in academia conversi sint. Quod a seculi
peste et supplicio, errorum teterrimorum, qui ubique paene
grassantur, tabe et sanie integros et sanos custodivit filios
alma mater, vestrse in concionando sedulitati, exhortando
fervori, disputando qua opus est acumini, virtutem exemplo,
sub clementissimi patris cura et tutela acceptum ferre se
libenter testatur. Quamplurimi autem hie in theologia vera
studiosi, saeri ministerii candidati, in hujus laudis partem
assumi meritissime postulant. Hosce nempe vigore summo
lacertos, olim ecclesiam et scholas, rostra et cathedr9,s am-
plexuros monet aeademia. Quibus utrum modestiam, doc-
trinam, ingenii acumen, an animi submissionem magis gra-
tuler, haereo.
Vestro, doctores, eorumque in sere quantum sit respublica,
nisi vos multo majori debitorum mole Christo et ecclesise
devinctos esse haberem confitentes, in memoriam lubentis-
sime revocarem. At Christi servis, eseli eandidatis, uteun-
que inter mortales exceptis, tantis cum sint beneficiis pig-
nerati, quibus in eeternum non erunt solvendo, melior quam
vobis sors contigerit baud expectanda, vix optanda videtur.
Merces est obedientia nostra, et ipsum opus ministerii prae-
mium satis amplum. Ne vos teneat philosophorum immensa
laudum cupido, multo minus hodiernae apud pontificios ido-
lomaniffi illecebrae, venter et ambitio, aliave fugacis aevi blan-
dimenta; quae futura sunt, imo quae bonis adsunt, divini
araoris pignora attentius perpendite. Haec animos in obse-
5^98 OR Alio iir.
quiumrapere, in officio peragendo vires renovare etaugescere
possunt, et factum dabunt.
Vosque, lectissima juvenum corona, academiae, patriae,
ecclesiae, non minor spes, quam illi gloria, quoniam vobis
neque exempla, neque prsecepta desunt, quibus ad proficien-
dum in omni virtutum genere incitari possitis, quae a vobis
merito sperantur, attendite. In specula sunt omnis ordinis
homines : quemadmodum se unusquisque vestrum gerat, ob-
servant. Malorum interim etignavorumcorrumpendiartibus
vos nimis esse opportunos, cogitate. Neque enim laus est,
ibi esse probum, ubi nemo est, qui aut possit, aut conetur
corrumpere. Fucos, quoad possumus, depellimus a praese-
pibus nostris : caeterum cordatis omnibus ignavorum exitu
ad diligentiam acrior stimulus vix adhibetur. Qui stolido-
rum et improborum hominum catervas vagas et inutiles, ex-
trema fere aut timentes, aut ferentes, vel fiagitiis omnibus
coopertas, sibi in cenopoliis, popinis, angulisque faedissimis
et spurcissimis plaudentes, strenuis et sapientibus omnibus
aatis spretas et neglectas, contemplari velint, vix socordiam,
tripudia, et choreas, quibus juventutis florem bonis artibus
ereptum discant, imitabuntur.
Sed ulterius detinendi non estis, auditores. Ex invido-
rum oculis jam jam evanescentis raagistratus nostri, cujus
tamen adhuc neque piget neque pudet, vel acta referendo,
vel confitendo omissa, uUamve reddendo rationem, invitis
vobis, ipse non coactus, satietatem imponere nolo. Floreat
academia, vigeat inter studiosos concordia, industria, religio,
numinis reverentia, et insurgentis cujuscunque virtutis aemu-
latio ; exulent studia partium, caecus sui amor, avaritia, igna-
via, quaecunque ingenuos animos, generosa pectora, mentes
Christianas minus decent ; quod dispendio pacis, famae, stu-
diorum, vestris studiis obsequens, inserviens commodis, hu-
cusque litavi, me mei baud pasnitebit.
Sed et adhuc lugendi j ure donandi estis, academici ; neque
enim hie gradum sistit fatum, aut dolor. Quale literarum
decus, quod morum exemplar nuperrirae nobis eripuit vene-
randa providentia, enarrare volentem cohibet moerens ani-
mus, inclususque dolor. Ilium, inquam, quem candor, et
justitiae soror, incorrupta fides, nudaque Veritas, bonis omni-
bus charum ; quem in rebus agendis prudentia et industria
literatis utilem, oranibusque acceptum reddiderunt; quem
ORATIO IV. 599
ipse amicum habui summa necessitudine conjunctissimum,
pro dolor ! aniisimns. Nisi publica obstarent ecclesise fata,
et efFusus reclamaret martyrum sanguis, unde private luctui
indulgere vetat pietas et pudor, eruditi capitis desiderio rno-
dum ponere nimis esset difficile. Procuratorem summa bo-
norum omnium expectatione munus subeuntem, ereptum
fato deflevit in vesperiis fraterna facundia. Sed, apage sis,
inanes gemitus, et nequicquam ingeminata vota. An mortis
nostrse tenebris, afFectionum vitiis, studiorum involucris, la-
borum taedio, semulorum odio, curarum anxietate, rerum om-
nium incertitudine et instabilitate seternum solutos, deploran-
dos censeamus ? Absit, academici. Quae nos urgent et pre-
munt, quae utrinque nos male habent, ex alto despiciunt
felices animas. Dum pietati, virtuti, laboribus, quod reli-
quum est perbrevis sevi, dicamus, magnis exemplis aliquo
raodo digna molimur ; Deo curse erit nostri rerumque om-
nium exitus.
ORATIO IV."^
Ea est muneris nostri ratio, academici, ut cum deliciarura
omne genus satias tenuerit auditores, in ipsa dimissione, cui
jam inhiat erudita cavea, paulisper a me detinendi sitis.
Elatos spe secessus, et ad censuram peragendam gestientes
animos, cum nostrorum hominum, tum hospitura gratissimo-
rum videre videor. Quid cuique sapuit, quid nauseam pe-
perit, ut quisque nostrum vel cordate, vel saltern minus in-
epte partes suas egerit, prout feret sors aut occasio, iis, qui
semper auditores vexatos esse dedignantur, lubido est expo-
nere. Usque enim adeo in locum prsecipitem hie nos com-
mittimus, ut aequis atque iniquis pariter nostri potestatem
faciamus. Ea enim sub lege et conditione, illiberali satis,
rem hisce comitiis literariam gerimus, ut quae nos pro more
et honore academiae, atque officio quod nobis incumbit, prae-
stare conemur, mox fabula fiant, atque pgrora vulgi traducta
cachinni saepius censura excipiantur. Neque enim ullo con-
silio regi potest mos iste pessimus, qui in se neque consi-
* In comitiis academicls habita esthsec oratio, anno 1657, cum jamcontiiiuaserie
quintum fueras procaiiccliarius.
600 OIIATIO IV.
Hum, neque modum habet. Ita voluerunt, ita jusserunt
antecessores, quorum hie solum auctoritate nitimur, et im-
perium ferimus, ut profana, sacra ; levia, seria ; procacia,
atque rerum gravissiraa uno nisu effunderet ingenio varia,
atque animo dispar soboles academica. Sed nequicquam
coit male sarta gratia. Optima quaeque statim sigiia relin-
quere, et oblivione sibi consulere, coguntur. Ita enim quae
suavia sunt in prsesentia, quamvis aegritudinera mox conci-
liatura, prima habet juvenilis studiosorum fervor ; etvixali-
quera ipsa virtus, aut eruditio, locum tutari possit, ita tu-
multuantur, clamant, pugnant concalescens turba, de iis
quibus nihil opus est ut audiantur, ut obliviscantur pluri-
mum. Pudet dicere, qua celebritate, si modo celebre id
dici possit, quod dictu turpe est, ubivis volitant sarcasmo-
rum et dicteriorum ineptise, cum rerum vere memorabilum
ipsa vestigia obterit oblivio, et seterno premuntur silentio.
Neque sane iniquius ulla concertatio comparari potest, quam
ut medios inter tumultus et strepitus, dum ysXoitov avidus
insurgit loci temporisque genius, cum lepore et facetiis con-
tenderent virtus et eloquium. Imo quia urit, quia secat,
liceat, auditores, inveterato huic atque adhuc gliscenti hujus
loci dieique malo paulo altius ingemiscere. Atque hoc li-
bentius agam, quoniam quicquid sit illud doloris, aut bilis,
quod cuiquam indignabunda conciliare possit oratio prtfiaai
^vaaivoig lenire, atque iis quae magis, ad palatum sapiunt,
veluti condire, priusquam ad finem vergat, animus est. Prae-
terita recordanti subit istorum temporum raiseratio, quibus,
quo quis ad bonis inhumane conviciandum accesserit auda-
cior, quo ad modestiae limites transiliendos alacrior, eo raagis
famae et glorias se reportaturum speraverit. Manserunt etiam
hisce comitiis, raorientis uti speramus, licentiae vestigia. Sed
graviora tulimus : neque enim unquam celeberrimum hunc
conventum ad finem perducere potuimus, quin vel oratorum
alicui silentium imponere, vel quod multo gravius est, con-
tumelias pati, necesse habuimus. Delicatis ingeniis, si quae
sint, age, evellantur vitiorum fibrae.
Est etiam unde^sororiae academiae vel curam et diligen-
tiam desiderare, vel vices dolere cogimur; nempe quod im-
puros nebulones, moriones erudites, non tantum alios, quos
non nisi Aristophanis aemulis in scenam producere fas esset,
dicteriis petulantissime agitare ; sed et quia magis aperte
ORATIO IV. 601
dicendum est, mendaciis atque calumniis in innocentium
hominum famam involare, vel volens permisit, vel invita est
perpessa.
Satis diu jam, ni fallor, serram hanc invicem se proscin-
dendi convitiis reciprocavit utriusque academiae proles ; neque
enim dentatas istius hominum generis, quod quid sit pudere
nescit, quas vocant, facetias, aliter dici posse, aut debere
censeo. Contendiraus utique quis jocose magis, aut magis
salse, si raodo consuetudini insulsissimse quid salis inesse
dicendum sit, alios populo deridendos prsebeat. Putidum
certamen, et personalis indignum histrionibus. Veterem co-
mcediam, YtXaroTroTov, cordatorum hominum famae dicaciter
insultantem, uti obtrivit Macedonum contumeliarum impa-
tiens potentia; ita ubivis fastidivit, contempsit, explosit tan-
dem ethnicismus. Earn jam deperimus scilicet, et vulgari
scena ejectam, postiliminio in academiarum coraitia reducere
satagimus. Egregiam vero laudem ! mimas, histriones, bala-
trones publicos, evax, tandem psene prsevertimus ! Et enim
dum huic sententiae, seu insanise potius non renuntiamus, dum
istiusmodi nos agitant interaperise, si quis mox ganeonibus
per popinas, tabernas, lustra, decantanda deprompserit, ille
sapit solus, reliqui volitant velut umbra. Utinam sane tandem
per eos, quorum honori parco (ut neminem enim ostenderet
cratio nostra, nisi qui se ita voluntarius obtulerit, ut in eum
non incurrere non possim, statui) utinam, inquam, liceret in-
veteratae huic consuetudini obviam ire; utinam juventuti
academicaB liceret esse piae, sobriae, modestae ; et ne, qui sunt
ex malorum morum quasi colluvione nati, bipedum, imo,
quod saepius accidit, quadrupedum impudentissimi, in ullo
pretio apud nos diutius esse viderentur.
Harum vero ineptiarum non ita pridem pertassus, ausus
est non nemo, qua erat inscitia, ordinem hunc rerum nostra-
rum, quem semper vetitum, condemnatum semper, semperque
retentum videret, conveliere. Voluit nempe ut a comitiis
academicis, gravissimorum virorum frequentissimo undique
concursu celeberrimis, exularent scommata, dicteria, men-
dacia; ut in omni doctrinae genere exercitiorum atque dis-
putationum uberiorem haberemus proventum ; convitiorum,
maledictorum, ineptissimorum jocorum famem; ut inertium
hominum et helluonum, qui nihil aliud norunt, nisi vivere per
dedecus, et prae risu quotidie emori, qui solennibus nostris
602 OIIATIO IV.
se affatim ingeruiit, nulla ratio in posterum haberetur. Cri-
minis vero hujus inauditi, audaciae, furoris, sceleris auctorem
velitis, ut ei in oculos involetis, aut saltern ejus in faraam?
Atqui eccum ipsum :
Me, me, adsum, qui feci, in me convertite ferrum,
O juvenes, mea fraus omnis.''
Imo quse et quanta jamdudum ab hominibus odio, amore,
studio partium incitatis, aliisque, qui nihil otiosa vita, plena
et conferta voluptatibus, pvsestabilius esse ducunt, ob ipsam
banc causam, quodque in ipsorum verba, antiquas quod at-
tinet ineptias,jurare ausus non sum, sini perpessus,quidque
rumoribus super hac re ubivisinique sit di&persum,hominem
neminem arbitror esse, qui ignorat. Neque sane conatus
istiusmodi destinans mea me fefellit expectatio. Etenim an
ego ea, quibus hac rerum conditione invigilaveram, ut vulgo
cum candore exciperentur, vel senserim, vel speraverim?
Non tam eram rudis, non tam ignarus rerum, tarn omnis,
Deo gratias, prudentiae expers, ut animum meum lactando
in vanam spem illicerem. Aliquid vidi, aliquid audivi, ali-
quid legend© et quserendo cognovi ; contra inveterata prse-
judicia bono publico invigilantem, nisi convitiorum plaustris
onustum, et tantum non oppressum, inveni neminem. Ne-
que hgec ideo a me dicuntur, quasi ex obscurorum quorundam
hominum et nugacissimorum ineptiis et stultitia, aliorumve
ingrata credulitate aut invidia, anxietatem exhaurirem; cum
non tantum conscientia propria, sed et studiorum et factorum
apud eruditos, et malarum artium insolentes, saltern venia,
dicteriorum scense ac vulgi conviciorum sim securus.
Sin autem acrius hie egi, quam mea fert consuetude, aut
ratio vitse, qua omnibus morem gerere, omnes perferre et pati,
quoad fieri potest, in animum induxi ; peto a vobis, academici,
nt tantum orationi mese concedatis, quantum justae indigna-
tioni, si modo indignationemparerent convitiaetcontumeliae,
concedendum putetis. Usque vero, per me licet, fruantur in
posterum maledicendi voluptate, qui nee recta sibi consulere,
nee bene consultis uti norunt. Quantas itaque turbas, quos
clamores, in rejiciendis nugis, quisquiliis, eruditionis vero et
seientiarum omne genus exercitiis indueendis, stabiliendis,
excitaverit, quos provocaverit nonnullorum iudustria, de qua
quicquid dixerim, minus esset, ne invidia et partium furore
•> Virg. ^n. ix. 4^7.
OIIATIO IV. 603
perciti literiones aliqui niinium contabescerent, ulterius non
prosequar. Optimi autem conatus atque pulcherrimi con-
scientia recti, ea in praesentia voluisse, quibus posteri si qui
sint fruentur, sat habeant, quibus curse et cordi est aut pu-
rl oris religionis honos,autseverioriseruditionisetscientiarum
progressus : alienee virtu ti invideant necesse est, qui propriam
non habent.
Quoniam vero exiis, queenon fecit, calumniarum satis tu-
leiit academia; videamus porro, num ex iis, quae fecit, glo-
riam ullam aut laudam apud sequos rerum sestimatores sit
adepta. Annus jam decimus agitur, ex quo communi patriae
incendio erepta academia, et securius altiusque radices ege-
rit, et liberius progerminare cceperit. Quibus vero rerura
ad^ersarum anfractibus involuta, quibus impedita raolestiis
atque periculis, exposita, occulta velut arbor avo, hucus-
que succreverit, et ssepius antehac exposui, neque amplius
in memoriam revocare opus est. Non defuisse, qui a gentis
togatae, extremum paene discrimen saepius adeuntis, partibus
steterint, frequentissima, quam hodierno die conspeximus,
studiosorum concio testiraonio esse potest. Quid enim? an
privatorumcopiaerathostiumprsepotentiuinferociae,avaritiae,
audaciae modum ponere? vel minas intonantibus, et verborum
fulmina, frena injicere? Imo qui nihil divinum, nihil ope
mortali grandiusin declinantis rei literariae subsidium et ful-
cimentum venisse sentit; ilium rerura divinarum et humana-
rum pariter socordia, et negligentia supina labore certum est.
Si quid autem vel a nostrum quopiam prudenter et consults
est susceptum, velduce et auspice Christo perfectum feliciter,
quo academiarum aut saluti, aut honori, aut coramodis con-
sultum fuerit; id sane sine summo seculi dedecore, quem-
cunque tandem vultum aut supercilium induerint calumnia-
tores, ei vitio verti non potest. Quo vero quisque vir rae-
lior est, eo libentius laude atque fama caret, factorum sensu
atque conscientia contentus. Neque ii solum forsan acade-
mici dicendi sunt, qui cum illis alibi nihil opus esset, intra
muros academicos se tuto retinuerint; ipsius autem acade-
miae aut incolumitatem propugnare, aut honore augere, nee
velint, nee valeant. Ita demum optime praeesse videantur
ergastularii. Sed et praesto nobis fuere potentiorum subsidia,
quje grato animo semper recolimus, et quorum virtuti et fa-
vori optima quaeque accepta ferimus. Eoruni vero, cum re-
604 OIIATIO IV.
rum gestarum gloria immortalitati consecrantur, in laudes
spatiari, aut recensere beneficia, temporis cancelli, quibug arc-
tamur, nos prohibent. Providentise interea et bonitatis di-
vinse gloriam, in amplissimis quos ex iis intra breve tempus
fructibus percepimus, lubet contemplari.
Quae anno abhinc decimo, aut eo plus minus, paene de-
sertajacuit academia, quos jam propitii in Ghristo numinis
favore freta, atque irrigata caelitus, doctissimos oratores, sub-
tiles philosophos, disceptatores acerrimos, egregios mathe-
maticos, pios, acres, vehementes verbi divini prsecones, fe-
lices criticos e grege suo in gremium ab ipsa pueritia ex-
ceptos, fotos, educatos, ostendere non possit? Quos ego hie
nunc prius laudem? vos doctores, aliosque collegiorum et
aularum prsefectos, eruditos, pios, qui recta consilia, egregia
exempla dedistis: an juventutem ipsam, quae vestris ves-
tigiis inhaerere, consiliis obtemperare voluit? Si ea deraum
sit civitatis cujuscunque ultima calamitas, atque hinc solum
misera esse videatur, cum neque qui prudenter reipublicae
consuiere possint, neque qui recte cogitatis acquiescere ve-
lint, in ea sintj quidui ea felix dicenda sit, ubi multi bene
prsecipiunt, atque plurimi sunt, qui cordate obtemperant?
Uti enim vim atque virtutem ductorum sensim debilitat, at-
que animis languorem incutit, discipulorum segnities aut
pervicacia; ita juniorum industrise necesse est ut iter inter-
cludatur, ubi nemo est, qui cohortatione sua et exemplo ani-
mum iis accendat. Quid autem jam possit vita in Uteris
posita, exemplis atque prseceptis instituta et munita, quasi
in speculo conspiciendum prsebet academia. Quod gaude-
ant boni, quod invidis oculi doleant, quod suo splendore aliis
caliginem inducat; ejus jam unice desiderio per aliquot annos
flagrarunt literarum et disciplinae nostras alumni ; imo eo us-
que progressi sunt eorum nonnulli, ut quemadmodum apud
antecessores non habuerint exempla, ita an apud posteros
inventnri sint aemulos, vereor. Quid ego singulos comme-
morem? theologos,6jO0oSo|tacretinentissimos,quibus scilicet
antiquius fuerit veritati divinae, ea, qua decet, animi submis-
sione inservire, quam pravarum opinionura portentis, aut ve-
terum philosophorum quisquiliis, inauspicato denuo erutis,
nominis celebritatem aliquam assequi, atque enitescere? At-
que utinam sane tam libenter aliqui nobilitate nominis
quali quali carere potuissent, quam ecclesia aut pii omnes
ORATIO IV. 605
eorum lucubrationibus carere possent. Sed postqnam famaj
libido queuquam invaserit, neque earn explendi nisi veri-
tatis periculo spes ulla est, omnem per errorum anfractus
vagandi licentiam prsefidenter sibi sumit, atque mori ma-
vult, quam non per fas aut nefas eniinere. Quid egregios
mathematicos, quibus, cum neque a priscis feliciter inventa
accurate docere, neque aliorum inventis addere, satis fuerit,
ipsi etiam communera virorum doctorum sortem prseter-
gressi, nova, mira, stupenda, ex intiniis natures reruni pene-
tralibus eruta, ignota priscis, admiranda posteris, non sine
turn ipsorum, turn academiae laude et fama, tarn dilucide et
ornate in lucem eruditorum extraxerunt, ut, ea studia quod
attinet, quicquid uspiam est doctiorum et candidiorum ani-
marum, iis ultro pahiiam deferre paratunisit? Alios luben-
tissime adorea afficerem, nisi me, qui in hoc dicendi genere
neque promptus sura, neque paratus, laudandorum multi-
tudo, et meritorum splendor ac decus obruerit. Imo intelligo
quam scftipuloso difficilique in loco versor, quam invidise
atque obtrectationibus opportuno ; dum aliquibus laudatio-
num nihil satis est, aliis quicquid nonnihil est nimium. Ali-
quorum ideo cedamus modestise, aliorum audacise ; parca-
mus personis, res ipsee recenseantur. Igitur magnum quid
aggredior, quod cum omnes psene aevo seculi graves simus,
atque sub ipsius mundi mortalitate gemat humanura genus,
licentia et intemperantia ubivis fere dominantibus, acaderai-
corum mores non vereor commemorare. Praeceps sane et
perversum malevolorum judicium, quinquatribusPalladis,aut
Musarum hisce feriis innixum, dum advenarum turbas mista
paulo licentius vagatur juventus academica, declinare cogi-
mur. Si quid hie secius quam oportet accidere videatur, in
eos cudatur faba, qui ne interciderentur peccandi lenocinia
et occasiones, summa ope nisi sunt ; quae nunc extra septa
haec publicitus aguntur, ego vix ea nostra voco : pacata tem-
pera studiorum atque studiosorum recessus appellamus, nisi
illic plurimos optimarum legum vigorem ingenuis moribus
exprimentes ; paucos tantum ad prsescriptum honestos et
sobrios; quisquilias, nebulones, sceleribus inquinatos, nisi
aut nullos, aut paucissimos, inveniet asquus rerum arbiter,
causam non dicimus, quin summa infamia flagremus. Age,
hie in jns ambulemus. Diem nobis dicat^ cuicunque vel ex
ira, vel ex invidia volupe est. Pro tribunali nos lubentis-
rae sistimus. In novum discrimen adducimur. Non feci-
606 ORATIO IV.
mus, non cogitavimus, falsi testes, ficta crimina : quae voces
ad judices dici solent, adhibemus. Hie serio triumph amus;
hie habent, quod gratise imputent divinee grati animi ; neque
hoc opis est nostras.
Neque raultorum in academia, aut ipsius academise erga
exteros, religlonis ergo, et bonarum literarum gratia peregri-
nantes, pietatem oblivione sepelire fas esse jXidicamus.
Quot vero egregios juvenes, multarum ecelesiarum spem at-
que segetem, quinquennio jam proxime elapso sustinuit,
aluit, fovit quorundam liberalitas, consultius silere puto,
quam levieulam arrogantiee suspicionem apud quemvis mor-
talium dicendo subire. Verbo dicam : non tantum a^airavog
nobis bibliothecarum usus, ae mortuorum indulgentia eos
excepit (quis enim non esset sine sumptibus liberaiis, sine
dispendio munificus ? si modo hoe esset liberalem esse et
munificum) sed in dimensorum consortium, in aularum in-
structum cautione divina secura pietas eos admisit. Neque
tamen in hac re aliquid reperio, quamobrera latidaremur.
Officium nostrum fecimus, atque utinam fecerimus. Eorum,
quse fidei nostrse concredidit antiquorum munificentia, non
proprietarios, non ex asse heredes, sed condos promos fidos
et frugi, qua ex illorum liberalitate quam plurimorum bono-
rum inopise ac rebus angustis subveniretur, nos esse volue-
runt. Cum itaque cumulatissime nobis prospexerit divina
providentia, an nobis vivere, genio indulgere, astatem volup-
tatibus agere, licebit, neglectis, spretis iis, quibus cum sit
res angusta domi, tamen ingenii cultus gratia, quo nihil me-
lius, neque amplius in natura mortalium est, per infinita re-
rum discrimina e regionibus remotissimis in celeberrimum
hoc literarum emporium tendunt ? Absit, academici, imo
nihil Christianis, nihil pietatis et purioris religionis culto-
ribus, nihil viris doctis, nihil aliorum munificentiae alumnis
indignius, quam deo Lucrio inhiare, aut eo frui, quod revera
est alienum, nimium esse tenacibus. Verum enimvero quic-
quid nos peregrinorum causa fecimus, id maxime nostra
etiam causa fecisse videri possumus. Cum enim vita ple-
rumque sint innocentes, proposito sancti, insolentes raala-
rum artiura, pietatis, industriae, diligentiae, ac grati animi
egregia specimina inter nos ediderunt. Hinc etiam per ex-
teras oras latius diffusa effulgent academise decus et honor.
Hinc laudem suam a malevolorum et invidorum hominum ca-
lumniis prorsus vindicavit ; ut fugitivis, atque ob scelera fu-
OllATIO IV. G07
gatis, qui infeste nobis adversantur, et os ferreum perfri-
cantes ubivis in academiam invehunt, vix auris, nedum fides
apud probos, et partium studiis vacuos, uspiam adhibeatur.
Omnium jam libris et Unguis praedicatur Oxonium, ita ut
postquam deleverit adversariorum convitia, atque de invi-
dorum calumniis triumphura egerit, ne celebritatisuae minor
cedat, jam solum in votis habeat.
Nondefuere interea, quibus vel propria malitia ductis, vel
aliorum libidini morem gerentibus, dum quam ipsi meruere,
poenas dederunt, non sine summa infamia, nee minore sce-
lere, volupe fuerit non tantum tranquillam academise condi-
tionem solicitare, sugillare gloriam, antiques ritus evertere,
sed et colubrinis molaribus ipsam matrem depascere, atoue
illotis pedibus conculcare. Manent adhuc ubivis, et sunt
superstites Cuthseorum posteri, qui dum votis fruitur felici-
bus academia, se genuinam ejus esse prolem plenis buccinis
crepant ; at ubi in arctum coguntur gentis togatse copise,
atque urgentur angustiis, animo statim gladiatorio ad earn
viam affectant, et una cum iis, qui novercali odio prose-
quuntur literatos, devorata, quam prius simulabant, modestia,
palam congrediuntur ; quippe qui id solum in votis habere
videantur, ne non nostris periculis delectentur malevoli, ipsi
opimse invidiae et odii victimse. Hos consulunt in tenebris,
hos publico adsciscunt patronos, contumaces academic
alumni, dum grandsevam matrem, longo retro tempore sum-
m£E libertatis jure gaudentem, extraneum ferre imperium,
atque semulorum sub ditione captivam detinere, volunt. Si
ex horum hominum votis cecidisset eventus, si ex animi sen-
tentia nacti fuissent calumniatores successum, nisi multi una
Flaminii clamassent, iXevOipa earw 'EXXag, neque suo jure,
neque favore principum, neque antecessorum industria aut
virtute, neque antiqua disciplina ulterius fruitura esset aca-
demia. Et sane usque adeo hostium extraneorum sustuli-
mus impetum, arma retudimus, tot reipublicse nerafxopdxvmig
superavimus, et tot publicis enataviraus periculis ; ut non
nisi a domesticis, a nostratibus, si qui tandem futuri sint,
qui ad perdendara rem literariamsobrie sunt accessuri, nobis
cavendum sit. Sed nolo Babylonios tentare modos :
Prudens futuri temporis exitum
Caliginosa nocte premit Deus.
Hor. Carm. iii. 29, 29.
608 oriATio IV.
Quaenam autem negotiorum moles nostrorum nonnullis incu-
buit, diim consiliis aliquorum pravis et prsecipitibus mederi,
adversari aliorurn nequitise, obviamque ire, periculis undique
ingruentibus, necesse habuerunt, cum in summa rerum om-
nium discrimina inciderimus, qui negotio huic nostro in pos-
terum sunt praeficiendi, dicent. Sine causa ideo, at forsan
non sine culpa, ut non tantum qua elegantia, sed et quo le-
pore, quibusque facetiis essent prsediti ostenderent, id max-
ime nobis vitio vertere quidam voluerunt, sine quo neque
ipsi tuti, neque nos probi ethonesti esse potuimus.
Sed ut modum tandem orationi constituamus, necesse
est. Hucusque ideo, auditores, ope divina freti,non tantum
ex periculis evasimus, fed infestissimos quosque hostes vi-
cimus ; saltem victi, prostrati, loco pulsi non sumus. Vicit
pietas, ingenuus candor, morum integritas, atque omnia
recta tentandi audax industria, neque sub jugum nos misit
utcunque corrupti seculi genius. Numerosam fama et cele-
britas, bene moratam disciplina, doctam industria peperit
almae matris sobolem. Quam concepit in re religionis sen-
tentiarum divortium, fovit studium partium, incendit ira et
vindicta, gravem et psene insuperabilem usque adhuc pertu-
limus invidiam ; neque tamen adeo abjecto sumus animo,
aut demisso, ut non eadem quae prius, imo majora tentare
spes sit, et votum. Adsis modo propitius tu. Pater optime,
laborum omnium nostrorum auctor atque prasmium, sit tibi
curse atque cordi pusilli gregis incolumitas ; tuque, Jesu
Christe, tuorum omnium perfugium atque salus ; tuque etiam
sanctissime, atque infinite potens, beate Spiritus, erige vir-
tute tua inefFabili ad omnem pietatem et industriam acade-
micorum omnium animos. Ita demum ea seges, quae adhuc
psene in herba latet, et votis et expectationi bonorum om-
nium amplissime respondebit : quod faxis pro infinita tua
gratia, Domine Jesu. Amen.*^
■1 Ne quis in celeberr. Oxoniensis academiae institutis minus versatus orationis
hujus argumenti similitudinem cum ea duarum proxime praecedentium, in occasione
hand dissimili, vitio vertat, rei istius causam ex Parecbolis Statutorum percipiat,
quarumTit. vii. sect, 1. § 18. cui inscriptio est,'De conclusione comitiorum.' hie ad-
scripsiraus : Peractis exercitiis, et doctoribus in qualibet facultate creatis, consuevit
vicecancellarius, monitu procuratorum, coraitia concludere solenni oratione ; in qua
res gesta superioris anni, beneficia prffisertim universitati collata, et alia, quae ad ho-
norem academiae faciunt, proutipsi videbitur, commemorare in more positum est.
609
ORATIO V.»
Quod semper in votis habui, academici, ut quamvis indig-
nissimus, non tamen ultimus audirem academise procancel-
larius ; cum id mihi hujus diei felicitas propediem expediet,
venerando huic senatui, totique academiae non possum non
impense gratulari. Et quidni sane tot procellis agitato, tot
negotiorum fluctibus paene obruto, tot undique contrariis
ventorum ictibus oppugnato, in portum jam tandem navi-
ganti sibi etiam gratulari liceat? Etenim quorum praesagi-
tione quadam, studiis depulsus, laborum atque itinerum
taedio contritus, rerumque alienarum satur, succumbentem
aniraum toties refeci, otium et quietem tantum non assecutus
esse videor. Quanti autem mihi fuerit fasces deponere aca-
demicos, quam immani ambitione id dudum sum conatus,
qua tandem maximorum virorum sententiam paene inverecun-
dia'expugnavi, neque vestra nosse interest, neque mea repe-
tere refert. Quod ideo non ante decursum totum quinquen-
nium illuxerit vobis mihique dies hie expectatissimus, e
rerum est quam patimur conditione. Sidera supremo motori
proximeTemota, eoque alterius seu arbitrio, seu necessitate
rapidissime agitata, progressus suapte natura lentissimos,
sed placidos, et ab inferiorum turba securos, sortita esse ac-
cepimus. Ex quo supremo gentis nostrae motori propius
accesserit academia, utut raptu rerum omninum caelesti, quo
populus agitamur suo orbe placidissime secura velocius cir-
cumvolvatur; motu tamen sibi peculiari et proprio ut lente
procederet, necesse habuit. Superato itaque tandem, quam-
vis in longum producto discrimine, sedes ubi fata quietas
ostendunt, lubens desideo. Nee hinc solum, quod evasi,
gloriari licet, cum et hocnonnihil, imo magnum sit ; sed rate
licet quassata, quod nee naufragus, nee praedonum licentiae
expositus, ad littus appello. En navem vestram academiam
fluctibus plusquam decumanis jactatam, sospitem tamen et
illaesara, etiam quod fidem paene omnem superat, fortius so-
a Habita est liajc oratio ad academicos, anno 1657, quum, alio procanccllario electOi
luunus illiid jam depositurus fuit.
VOL. XXI. 2 R
610 ORATIO V.
lito juncturis omnibus compactara, dum tonat laevum, atque
malacia est, periti naucleri curse illico coramittendam. Hoc
tantum mihi restat, ut composite moriar. Salva res est,
salva academia, salvse literse ; sit salva pietas, et jam mori
lubet. Moriar itaque, academici, idque ne morerer, officio
psene siraul, et fato functus. Eruditos vero gemitus, aut
doctos morientis singultus nolite expectare. Qui conscientia
niti vivus didicit, elegantia moribundus baud opus habet.
Neque magistratum nostrum celebraturus adsum, quem
tamen seque suscepisse pudet, ac jam deposuisse dolet; a
quo utroque tantum absum, ut ab omni indecoro aut inho-
nesto longius abesse noUem. Verum enimvero nisi paulo
iniquius comparatum esse existimassem, ut qui magistratum
deponerent, suarum laudum essent prsecones, et res suas
gestas aliorumque vitia narrarent, nonnulla forsan, eaque nee
penitus in gloria, quse primus, quae solus in magistratu gessi,
celebrare possem. Sed non tantum ab ea consuetudine lon-
gissime abhorret ratio, atque voluntas nostra; sed ut inde
divortant eorum omnium mores, quibus cordi est magna vivere
potius quam loqui, et cuicunque tandem benefacere, quam a
pluribus laudari, necesse est. Munus autem, quod honoris
loco (quem a votis, quam a meritis, si fieri possit, longius
abesse vellem) non accepi, baud laborum taedio contritus ab-
dico. Et suscepti, et continuati, et jam tandem deposit!
ratio ad vestra commoda referebatur. Quia me aliquo modo
rebus vestris subsidio, vel adjumento esse potuisse judicarunt
alii, magistratum inivi ; quia commodiori homine ac peritiori
meo judicio vobis opus est, illo libenter abeo. Et jam serena
mente privatus fio, neque ab ira eorum, quos sciens volens-
que injuria afFeci, metuens ; neque gratias eorum, quos de-
mereri statui, expectans : nam prioris ordinis nullos plane
esse audacter pronuntio ; posterioris aliquos fuisse, memi-
nisse me baud decet.
De rebus autem vestris, quse pro more dicenda habeo,
paucis accipite. Annus jam quintus esse desiit, ex quo aca-
demise moderaraen, indigno licet, mihi commissum fuit.
Quis fuerit eo temporis atque abinde gentis togatae status,
quse rerum nostrarum conditio, nemo homo est nostratium,
ut opinor, qui ignoret. Per primum biennium vulgi fuimus
et vulgaris fabula. De discrimine nostro fortunisque commu-
ORATIO V. 611
nibus ex astrologorum hemerologiis et chartis Mercurialibus
disceptatum est inter lippos et tonsores. Neque quisquam
hominum erat adeo infeliciter stupidus, ut de fatis nostris
aut timere, aut sperare ei non contigerit. Nempe sic voluit
summus rerutn arbiter, quo minoris pretii apud mortales
esset quicquid est mortale : neque iraperiorum venustatem,
et summa totius mundi decora invadente marcore, ut florem
illibatam sola gereret academia, forsan sequum erat. Causam
interea nostram, cui vel periculum facessere nefas erat, alese
subjectam ancipiti, qui pro virili propugnare ausi sunt, op-
pido fuere pauci. Imo eo deventum erat dementise, ut e par-
tibus gentis togatse stetisse, violatse religionis et pietatis no-
mine censeretur. Omne autem illud, quod apud viros graves
male audit, atque est vere flagitiosum, perquam liberaliter
quotidie in vos impegere malevoli. Qui in rem nostram
paulo aequius essent animati, ita tamen rerum suarum sate-
gerunt, ut precibus obtusi, et quotidianis psene convitiis fati-
gati, nihil aliud quam verba dare, moras nectere, et quse pie
de conclamatis dici solent, proferre sustinuerint. Rebus
itaque omnibus turbatis, et inter sacrum et saxum positis,
ope omni humana destitutis, non aiTo fxr^xavrig miraculum,
sed cselitus prospexit pater clementissimus ; postquam quo
tandem evaderent audacia, rabies, et ignorantia nonnullo-
rum, a quibus meliora expectare fas- erat, liquido nimis
constitisset, omnia eorum consilia, conatus omnes dicto ci-
tius ita dissipavit summus ille rerum omnium arbiter, ut
rebus suis vix, aut aegre consulerent, qui nudiustertius nos-
tris avidissime inhiabant. Prseter ingens dedecus, et in
omne sevum duraturam insaniam pravi illius incepti adversus
academias, quod irato prorsus aversoque Deo nequicquam
inierunt malesani homunciones, nihil prorsus reliquum est,
Quamdiu autem erunt, qui oratione fusa facta et consulta
fortiura et sapientum cum improborum ignominia sempiter-
nis monumentis prodere possint, conatus illius eos forsan poe-
nitebit. Atque hie finis fuit, hunc terminum obtinuit prima
magistratus nostri solennior periodus.
Vos autem, academici,
Cyclopca saxa
Expert! revocate animos, moestumque timorcm
Mittite : forsan et ha;c olini ineminisse juvabit,''
Nonnullorum forsan, dum ex scrupulis, quos nobis injecerunt
^ VirR. .En. i. 205.
612 ORATIO V.
malevoli, animi dubii fuimus, ea ratio, qua par erat uti, ha-
bita non fuit. Sed ut eorum, quae non jussi fecimus ; sic
etiam illorum, quse ob culpam alienam omittere non potuimus,
accuratara reddere rationem nullo jure tenemur. Qui curis
seger, pluribusque diversi generis negotiis intentus, omnia
non tanfum curat, et disponit sapienter, sed et feliciter per-
ficit, is mihi communem mortalium sortem excedere videtur;
quod de meipso sentire esset impium, prsedicare inverecun-
dum. Si genio indulgens, si socordia torpescens, si in re con-
quirenda solicitus, si aevi illecebris astrictus, malisve artibus
quibuscunque tandem addictus, in rem vestram peccavi,
quin summo dedecore e gremio matris ejiciar in seternum,
causam non dico, Irao ilium, qui ut exercitia pietatis, et in
omni genere artium et scientiarum antiquitus prudenter insti-
tuta rite et sedulo peragerentur curavit; qui in utroque ge-
nere nova aliqua ad summam omnium utilitatem, et non
levem academise laudem, ut instituerentur auctor fuit; qui
nulli suraptui, nullis laboribus, quibus res literaria vel suf-
flaminari depressa, vel aliunde adjuta promoveri potuerit,
parcendum statuit; vestro fretura genio et fato, quod ultra
etiam bonorum omnium calculis approbaretur, saltern ag-
gredi voluisse, non difficilis est conjectura. Sed verbo dicam :
more plane divino evenit, ut salutem omnem, laudabilemque
omnem progressum soli Deo accepta referreraus. Ilium
rerum nostrarum conficiendarum in se curam suscepisse vel
cseci conspiciant. Quoniam vero grates persolvere dignas
non opis est nostrse, ne mortalium ingratissimi habeamur,
utinam saltem tandem aliquando, quibus sumus pignorati
beneficiis, supra cseteros mortales serio perpenderemus.
Heu ! pudet, quoties mores nostros, imo multorum ignaviam,
superbiam, vanitatem,et protervianv etiam nonnullorum eru-
bescenda crimina ad calculos revoco. Haeccine, inquam,
fieri flagitia? Hi mores nos decent? hsec studia ? Ubi
pudor? ubi pietas? Unde grati animi indicia accersam?
Ingenue agam, metuo aliquoties ut apud nos substet divina
praesentia. ,Expergiscimini tandem, quibuscunque aut Dei
gloria, aut pietatis honos.aut literarum salus cordi est. Ex-
pergiscimini, iaquatp.etalium nacticoryph8eum,ne beneficiis
caelitus onusta, vitiis obruta pereat academia, defigite indu-
striam. Non ego jam animos verborum lenociniis lactare,
aut dicendi faces admovere contendo : nugee et Siculse gerrae.
ORATIO V. 613
Dei causam ago, licet indignissimus : sarta tecta maneat al-
tissimi gloria : ne erga svtpyirrjv optimum maximum insolescat
eruditorum natio, quae apud facundise aedituos inter prima
ponuntur, susque deque habenda duxi. Liceret ideo alta
voce almae matris fortunse ingemiscere; nisi juniorum quo-
rundam indomitam stultitiam, socordiam, et superbiam, imo
magistrorum nonnullorum deplorandum religionis conterap-
tum et pervicaciam, aliorum in caelestibus csecitatem et igno-
rantiem referre puderet. Nam quze plorare jubet pietas, di-
cere vetat pudor et verecundia. Neque sane usque adeo
mentis oculos perstrinxit dolor, aut indignatio, quin pluri-
mos omni virtutum genere excultissimos et quotidie videre, et
sine fine laudare possem. Habet, Deo gratias, academia,
qui inter literatos priraas obtinent, quorum illibata pietas lau-
dis nostrse beneficio haudquaquam indiget; sed nisi coram,
et in OS amicos celebrare moribus nostris nimis esset abso-
num, celeberrimos doctissimosque viros psene innumeros
adorea lubentissime afficerem. Nollem autem silentiam nos-
trum illorum laudibus et honori fraudi esse, qui in sustinen-
dis academise negotiis, propnlsandis periculis, in bene legiti-
meque ejusdem regimine promovendo, enixiorum posuerunt
operam. Me quod attinet, qui sine illorum ope aut consilio
oneri imposito penitus impar fuissem, imo nullus, immor-
tales una omnibus gratias habeo, et quaecunque vel strenue vel
prudenter malarum artium insolentibus gessisse videar, iis
omnia lubentissime meritoque accepta fero.
Nee sine grata memoria memorandi sunt, quos per de-
cursum jam magistratus studium awipyovg habui procura-
torum nonnullos. Imo ausim spondere, quod ad referendas
gratias, quantum quantum in me est, neminempromptiorera
vel paratiorem aut offenderint, aut forsan sint inventuri.
Ipse vero, quae a quibusdam invidia et livore percitis,
aliisque studio partium abreptis, simultatem mecum ultro
ambientibus, indigna passus sum, conquererer; nisi digni-
tatem illam, quam propter contabuerunt, depositurus ansam
omnem contendendi et obloquendi iis praeripere statuissem.
Id tamen dicam, quia dicendum est, nisi animo, uti spero,
Christiano nonnuUa dissimulare decrevissem, quae merito
egregi^ et palam contemnere, etiam ulcisci potui, eorumque
injuriis et contumeliis tenebras dare, quorum amicitia mihi
nihil unquam opus fuit, non adeo forsan pacem et com-
614 ORATIO V.
mune otium alia meriti colerent. Favete linguis, academici :
quod nonnulli dominium indigitarunt, ego duram servitutem,
et periculosae opus plenum aleae et expectavi, et sum
expertus ; ut nisi vestro candore, fide, et sapientia fretus,
eorumque, quae ad academiae emolumentum faciunt, studio-
sissiraus, id oneris, cui ferendo impar sum, nunquam sustu-
lissera ; imo ut statim a suscepto munere, ne diutius fatali
huic curarum Caucaso illigarer, non illico summa vi con-
tenderim, quod aliorum imperium ferre coactus sim, non
quod ipse imperare vellem, in causa fuit. Sed post multas
alias, easque varii generis, cum religiosas, tum civiles, peracta
tandem etiam est et hsec vitae nostras scena ; qua quod non
scenae, sed sub Deo vestris commodis servire animus erat,
conscientia, et conscientia infinite major Deus testis est.
An decenter, scite, et koXojq, an spectatoribus tripudia
injiciens partes meas egisse videar, perinde euro, ac corum
facta, qui nunquam nati sunt. Quas in Dei Opt. Max.
gloriam, patriae salutem, utilitatem academiae consului, vel
gessi, ei curae erunt, qui nos miseros homunciones ope sua
sublevat, gratia instruit, favore protegit, ut investigabili
plane sapientia consilia omnia sua sancta exequatur. Ut
autem in demandata provincia tuenda sceleris alicujus me
esse conscium etiam atque etiam pernego ; ita omnis culpae
me esse expertem, nullaque reprehensione dignum, stul-
tissimus essem, si opinarer. Id vero serio triumpho, quod
non capularis senex, aut silicernium, rude sum donatus, et
quod minus saltem inter eos, qui ad res seculi et negotia
publica spectant, ultimum vitae actum peregisse videor.
Quod annum vitae agens alterum supra quadragesimum non
infimum locum in castris, in curia, in academia tenui, imo
summum, qui meae sortis et conditionis homini in nostra
republica contingere potest; quodque in omnibus me ita
gessi, ut neque pudeat neque pigeat gessisse, id gratiae et
misericordiae divinae in solidum imputandum est. Etenim
quicquid sum ego, quamvis
Infra Lucili censuni ingeniumque, tamen me
Cum magnis vixisse in vita fatebitur usque
luvidia.<=
Dumque communi hac luce frui dabitur, vitae anteactae
suavissima recordatio non minimum erit angustiarum leva-
'^Hor. Sat. ii. 1. 74.
OEATIO V. 615
men; illis enim placuisse, qui nobis universis et populo
placent, aliquam laudem esse duco. Ut itaque per aliquot
annorum spatium eorum, qui in patria nostra consiliis et
armis facile principes erant, etiam illius viri, quern nos ut
maximum, ita consultissimum, et post homines natos for-
tissimum novimus, consuetudine et commercio uti mihi
contigit: ita summa necessitudinis jura cum pluribus in
orbe literario dictatoribus, in illustrissima hac academia,
inire datum est. Habet autem quodcunque^enus hominum,
quod admirer ; habet etiam, quod merito displiceat : de quo
omnia bona dicere possimus, aut qui in omnibus contemni
debeat, nemo est. Homines sumus ; qui secum, aut partium,
quas impensius colit, assertoribus sapientiam et pietatem
natas esse, et 'morituras sentit, ille solus reliquis omnibus
postponi meruit.
Jam valete, academici ; nominum in universitatis
matriciilam inscriptis ; ad doctoratura admissis;
ad gradum autem magistri ; baccalaurei •
amissis per multos annos professorum stipendiis,recuperatis,
solutis ; nonnuUis muneribus baud contemnendis sublevatis •
juribuset privilegiis academise contra quosvis malevolorum
conatus propugnatis ; serario decuplo aucto; pluribus ex
omni ordine in academia ad diversa honorum, et benefi-
ciorum genera promotis; exercitiis novis inductis et sta-
bilitis ; veteribus rite peractis ; morum reformatione sedulo
tentata, profligatis quibusdam rabulis nequicquam ringenti-
bus; laboribus innuraeris; sumptibus prodige impensis,
cum seiepius morti proximus vestri causa odi hos artus, fra-
gilemque hunc corporis usum raentem deserturum ; spretis
vulgi convitiis, et superata aliorum invidia; vos plurimum
salvere et valere jubeo. Mihi gratulor successorem, qui
me hoc onere expedire possit; vobis talem, qui quicquid in
rem vestram peccavit nostra incuria, in integrum restituere
potis est.
Tibi autem, vir doctissime, honorem neque proprio
labore, nee votis adeptum, adeptura tamen, una cum universa
hac eruditorum cavea gratulor. Quemcunque velis ante-
cessorem anirao revolve, unius virtutem, alterius eruditionem,
tertii gratiam, meum, qui nihil amplius sum, quinquennium
tibi ex animo precor. Macte virtute tua, vir ornatissime,
sub auspiciis tuis floreat academia, cumquc sis cgregius aliis
artibus, ne sis mollis aegritudinem aut invidiam pati, csetera
616 OKATIO VI.
omnia levia erunt. Dura autein est conditio spectatse virtutis,
magna inde expectantur ; vix ab ea grata sunt, quibus stu-
porem injicerent incognita. Prsestantissima etiam aromata
foedare contendunt muscae et vespae. Nemo unquam fuit
virtute et eruditione insignis, quem non statira exceperit
invidia. Sed quo rae duceret orationis filura nescius, hie
incidendum curavi. Ego antiquos labores, notas vigilias,
omissa studia repeto : vos, academici, vivite, et valete.
ORATIO VI/
AD V. A. RICHARDUM CROMWELLUM.
Minora ilia sceptra, Vir Amplissime, quae manibus, quibus
ipsam paene librat Europam, portasse magnus parens vester
non erubuit, insurgentis glorise et decoris non contemnenda
omina, ad pedes tuos provolvit academia Oxoniensis. Si
tibi ingentiori spiritu se gerere, quam pro conditione, si
fastu quodam intumescere videbitur gens togata, quod non
mino.ris patroni in clientela et fide esse voluerit ; id nimio
ejus favori, qui amplexu suo earn tanquam sortis immemo-
rem ad amplissima quseque aspirare jussit, imputandum est.
Ejus vero jam in laudes spatiari, aut recensere beneficia,
cum omnes optima omnia ei accepta ferre gestiunt, atque
ipse factorum gloria immortali sit consecratus, baud opus
est. Viri itaque omnium, quos extulit seculum hocce he-
roum ferax, prudentissimi et fortissimi elogia consulto prse-
tereo. Quocunque tandem vergat res Anglicana, ibit in
seculum, fuisse principem, cui cordi fuerunt et insulac
gloria, et religionis honos. Postquam autem vir ille niaxi-
mus ad solium paene evexerat musas, atque ipsas tantum
non regnantes coluit orbis Britannicus ; cum unius tantum
dominationis patiens respublica, literarium et Platonicum
imperium ferre nequiverit, ut proxima tamen esset in con-
ditione, atque non nisi sub spe imperii, aut saltern merito
serviret, laudabili et tuta ambitione laborare, suavissima
pristini honoris recordatio coegit academiam.
a Cum liaec oratio inter auctoris schedulas sua raanu exarata inveiiiretur, supe-
rioribus hie adjungere visum est. De tempore autem et occasione illius supra
diximus, in Orationum inscriptionc.
OBATIO VI. 617
Habes ideo, Vir Ampliss. per innumera rerum discrimina,
multo labore, raultis studiis, vigiliis, precibus, hucusque
conservatam pietatis, literarum, modestiaB, temperantiaB cau-
sam, qua nihil melius, neque amplius est in natura morta-
lium, tutelam obnixe ambientem, salutare orantem patro-
cinium; illam ut suscipias, amplectaris, foveas cura atque
indulgentia illius tantum cogitationibus minoribus et se-
cundis, a quo es secundus, bonorum ubivis omnium et
votum est, et expectalio. KeifxijXiov vero hoc, atque ingens
antiquse pietatis et munificentise depositum, quamvis tibi,
viro in amplissimo dignitatis fastigio posito, honori esse
non posse videatur ; ne pudori sit aut vituperio, et propitius
quera hactenus in Christo numinis favor nactus est, et doc-
tioris orbis cultus et reverentia effecerunt. Quae vero et
quanta ab hominibus, ira, odio, studio partium incitatis,
per annos aliquot jam proxime elapsos passa sit academia ;
quibus rerum anfractibus involuta, periculis exposita, hu-
cusque succreverit; qua contentione et studio causa pietatis,
religionis, et severioris disciplines cum iis congressa, qui
nihil otiosa vita, et plena, et conferta voluptatibus prsesta-
bilius esse ducunt, firmata sit; quidque ei ope omni raortali
grandius in subsidium et fulcimentum venisse constet,
silere raallem ; quam molestce querimonize suspicionem apud
quemvis mortalium subire. Ex diuturna perturbatione, per
te forsan, Vir Ampl. lucem et portum intuebitur academia.
Habet vices hasce conditio mortalium, ex adversis secunda,
ex secundis adversa nascuntur.
Floreant ideo sub tuis auspiciis cum ipsa academia, turn
quaeque in ea patrocinio tuo, bonorumve laude digna sunt.
Floreat doctissima atque optimse spei numerosa juventus,
germana matris academise proles, insurgentis seculi quoquo
vergat pars nobilis futura. Floreat pietas, ingenuus candor,
etjustitiae soror incorrupta fides, morum integritas, atque
omnia recta tentandi audax industria et prudentia. Hisce
salvis, ibimus, ibiraus lubentissime, quo fata academiae et
omni casu benignior divina providentia nos vocent.
END OF VOL. XXI.
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