A sermon preached before Sir P. Ward anno 1681. 1684
Turner, John, hospitaller
wo Xt) tis A tas as ws as M— wo £” uw%<” [ 27 | ters, for which the Civil forbid Adultery and Murther, namely, becauſe it is neceſſary to the publick Peace; which reaſon, if it be not ſufficient , the Civil Laws do all of them become immediately null and void, as being founded upon no other baſis but the conſideration of the publick good; but if it be a ſolid and ſubſtantial reaſon, I would fain know, if any of the Diſſenters be at leiſure to inform me, why it may not equally extend to defend the neceſſity , and conſequently juſtice of Eccleſiaſtical whether Laws or Cenſures. | Eſpecially if we conſider that, as the caſe of the Chri- ſtian world now ſtands, the ſame perſons, with the fame intereſts, prejudices and paſſions are members both of the Civil and Eccleſiaſtical State 3 fo that it is as impoſſible there ſhould be a diſturbance in the one, in which the 0. ther ſhall be unconcerned , as that the ſame man ſhould be divided from himſelf; and it is every whit as clear , that either it is not lawfull to uſe all neceſſary means for the preſervation of the Civil Peace, or it is lawfull for the Church to concern her ſelf in the determination of in- different matters, which Determinations and Conſtituti- ons of hers may be lawfully confirmed and ratified by the State. | If men could differ without falling-out , ſomething might be pretended in behalf of an innocent , though unbecoming Liberty , but ſince the greateſt feuds and a- nimofities do ſometimes take their riſe from the ſmal- leſt beginnings , ſince the religious differences are of all others the greateſt, and the moſt fatal to the publick Peace, ſince there is nothing ſo _—_—_ ſcrupulous as an unreaſonably tender Conſcience, and fince there is no pretence ſo inconſiderable, from whence either indigent or ambitious men will not take occaſions to advance their ſecular deſigns under the ſpecious covert of a Concern for Liberty, or a Zeal for _— it behoves thoſe in pub- 2 lick [28 ] jick Authority, as they tender the reputation of their own wiſedom and juſtice, or the quiet of the World, to cut oft' all occaſions of diſturbance, by ſeeing that a/ things be done decently and in order, which rule of the Apoſtle's is tounded upon the fame reaſon upon which all Laws whether humane or divine are founded, and from whence alone they can and do receive their obliga- tion, namely , the common Intereſt of mankind and the particular Happineſs of private perſons; it depends upon the ſame reaſon and the fame neceſſity, for which Injuſtice and Robbery are forbidden, or upon which: Induftry, $0- briety and uſetu} Arts are encouraged; which is nothi elſe but the- conſideration of the publick Good , which if it be as plainly concerned in this as in any other caſe, this is ſufficient to detend the Authority of the Church, and to make its SanEtions in indifferent matters, ſo long as they. are ſteered by principles of undoubted Intereſt, to Le of perpetual force and obligation. So, tor example, we will ſuppoſe it for the preſent indifferent in what poſture we fay our Prayers in a-pub- wck Congregation ; yet if we ſay them-ar all, thus much is 0: abſolute neceſſity; that we ſay them in ſome poſture or other ; but now it the Civil or Eccleſiaſtical Magi ftrate, for the avoiding of Contuſton, and for the preven: ting of thoſe Piques and Animoſities which frequently 28Ppzn amorg men.abour things of. little or no value in them- 3 my apy ÞF ©. 5 ww we R9 AXAAMQ PP rr — BR m7 [ 29 ] themſelves, eſpecially when Religion is concerned, jhall ordain that all men jhall ſay their Prayers in one and the ſame, poſture, and ſhall determine and aſſign what that particular poſture ſhall be; then here is a reaſon: of Intereſt tor the gqod of the World, and tor the quiet 0: that Society- of which we are members, why this po- {ture ſhould be uſed rather than any other; and conle- quently this poſture, though indifferent before, does. now derive a neceſſity from that reaſon of State and inter- eſt upon which it's impoſition is founded. To be ſure menof common ſenſe and underſtanding, if they have but common honeſty joyned together with it, will take their meaſures of obligation as to the law- fulneſs or unlawtulneſs ot what.is commanded, from it's deſign and tendency to promote or obſtruct the- intereſt of the Publique, and the happineſs of particular Perſons; and if either the- pretended or the real Scruples of any might be ſufficient to ſtop the courſe of ' Law againſt the common intereſt, there could be no ſuch thing as Order or Government in the World. Thereare many Laws enacted by the ſublime Wildome of the King and-his three Eſtates in Parliament aſſembled, which though they be tor the intereſt of the whole King- dome, all things.conſidercd;- yet they -maniteltly. 4cnd tothe Prejudice of particular perſons, but - yet thole very perlons are as much obliged by thefe Laws, as they who reap the benefit and-advantage of them, beeaule the obli- gation of theſe Laws is to-be taken trom- the fuadamentall Conſtitution of all Societies, that a greater Intereſt be preicrred Leforea leſs, and that when the. publique adyan- tage ſhall interfere with a private, the private muſt give place, becauſe otherwiſe the Society cannot be preſerved ; bow much more ſtrictly therefore are we obliged by thoſe Laws whoſe deſign and-tendency being nothing elle, but.to. keep us all at. unity and peace together, arc fo | [ 30 ] ; | plainly for the advantage of the Publique and of every particular Perſon ? And if notwithſtanding the manifeſt Conducibleneſs of ſuch an Uniform way ot Worſhip to the publique Peace, and the experience of thoſe ſad Effets which our Reli. gious Differences have produced, every private man ſhall yet after this take upon him to Judge of the Reaſon. ableneſs or Expedience of what is Enacted by his Supe- . riours, and ſhall from thence proceed upon I know not what Pretences, ridiculous in themſelves,and deſtructive of the publique Wellfare, to withdraw his Obedience to their juſt Commands; he may as well take upon him an infinite and boundleſs liberty of queltioning the Reaſon- ableneſs and Equity of all Laws whatſoever, and either upon the ſame or more warrantable Exceptions, for the expedience of no Law can be more evident than of that which enjoyns Uniformity in Divine Worſhip, he may withdraw his Obedience from all kind of Government and Subjection whatſoever. But here it is Obje&ted, That if there were nothing but the Civil Intereſt, or the Intereſt of this World to be conſidered, the experience of all Ages and Nations will ſufficiently demonſtrate, that an Uniformity in Religi- ous matters, is the beſt Expedient that can be thought of to ſecure the publique Peace. But alaſs ! we carry fouls and Conſciences about us, and theſe are precious things ; there is an immortal Intereſt lyes at ſtake , which it would be great folly and madneſs to part with upon any temporal conſideration. But to this I anſwer firſt in the general , That the main deſign of Chriſtianity being to promote Peace and Charity in this world, as well as to procure us Eternal peace and happineſs in the next; and indeed the one 1n order to the other, it follows plainly that Unitormity in Religious Worſhip, as being a neceſſary means to Peace, is $18 is in the general of Divine Inſtitution, though what the particular terms of that Uniformity ſhall be, the Scrip- ture has no where preſcribed; as in truth it could not do, for a reaſon which I ſhall ſhew hereafter: it remains therefore, that the Church it ſelf be in all Ages furniſht witha right and power of preſcribing what thoſe terms ſhall be, and. that all her members are obliged to a necel- ſary Obſervance of them. But here, becauſe I have made fo frequent mention of the Church, that I may avoid Ambiguity, and leave as little room as may, be tor Exception, betore I go any fur- ther, I willexplain what I mean by that term, and with- out deſcending to too much nicety, the Church is one of theſe three things. Firſt, it is the congregation of Chriſtian People dif- perſed over the whole earth, and agreeing together in the fundamental Articles of the Chriitian Faith, which are either expreſly, or by direct and lawtull conſequence, revealed in the Scriptures of the New Teſtament, to be of neceſſity to Salvation. And in this ſenſe it is not only unneceſſary that there ſhould be every where the iame Rites and Ceremonies obſerved in the Church, but 1t is in the nature of the thing impoſſible That there ſhould, be- cauſe of neceſlity the ſeveral manners, caſtomes, and other circumſtances of ſeveral Nations, will introduce a diver- lity of external Formalitic into Religious Worſhip, which may be done without any breach of Charity or Friend- ſhip among men, becauſe there is no intereſt to be ſerved by promoting Feuds and Animoſities between them; and it will be all one to the peace and happineſs of this King- dome, what rites or uſages ſoever the Greek or Armenian Churches ſhall embrace. We do not much trouble our heads, though by reaſon of their near Neighbourhood we have ſome reafon todo it, about the French fvingMaſs ,or adoringReliques,or Images, or [ 32 ] or praying for Dead, or worſhipping the Hoſt: Nay, yoy ſhall hardly ever ſee a man in a paſſion when he hears the Tragicall ſtories of thoſe horrible perſecutions againſt the proteſſours of the Reformed Religion ; but though he may relieve and pity them, fo far as a ſmall temporary Contribution will go, yet in truth and reality he is not much concerned ; whereas at home wecan make a ſhift to fall out about much ſmaller matters; the reaſons, becauſe we are not embarked in the fame bottom with them, and ſo being able to do neither good nor hurt by being angry or diſpleagd, we ſcarce ever trouble our ſelves. But at home the pretences of Religion and Liberty,which arealways ſtirring when ever there is any proſpect of pu- blique Diforders likely to enſue upon them, will never fail to excite the ambitious, the diſcontented, and the needy, to embroyle the State out of principles either of Intereſt or Revenge, while the paſſions of men that day. ly converſe together, and are engaged by intereſt, or pre- judice, or duty in thereſpeCtive parties, do but ſerve to blow the cole, and improve the ſparks of Animoſity into a flame of War. The conſequence of all which is, That there may be differences in the univerſal Church, conſiſting of many Kingdomes and Provinces without diſſention ; and that all that whatever it is, which is requiſite to the «nity of the Spirit in the bond of Peace, may be conſiſtent en- ough with differences in ſmaller matters, but that in the ſame Kingdome or Dominion this can never be. But ſecondly, By the Church we may underſtand a National Congregation of Chriſtian People, divided into many partitions or particular aſſemblies united together by an unity of Faith, and Diſcipline, and Eccleſiaſticall Juriſdiction; and this is that which I affirm to be neceſſary in every Kingdome or State that wouldavoid all occaſions of publique Tumults and Diſorders, and _ as PPY K— - = —— Pp __ — bo —_G mm oa oo 89Þpu wm ww g& {© 5twmw gas wo - a © w=-- [ 33] happy either as themſelves can wiſh, or as Chriſtianity deſigns to make them. And therefore this is that unity which is by every Good Chriſtian, good Citizen, or good Subject, above a [things which this world can afford, the moſt earneſtly to be deſired: for the obtaining of which, he is to ſubmit to every thing that ſhall be required of him, and he is to abſtain from every thing which is forbidden him; if all things conſidercd, it may lawfully be done or avoided. Thirdly, In compliance with thoſe of the Congrega- tionall way, I am content to allow a third ſenſe ot the word Church to be a particular and independent Congre- gation governed by Lawsand meaſures of its own,and ac- knowledging no Juriſdiction Forreign to it felt; and this is a Form ot Church Government,which ina Chriſtian King dome or Common-wealth, I affirm to be naturally un- lawfull: And herethere are two caſes to be conſidered. Firſt, Either the whole body of the People is divided into ſuch particular and independent Congregations, or there is a nationall Eſtabliſhment from which theſe parricu- lar Congregations have ſeparated themſelves. The firſt of theſe is Babel in Efigie, the very Emblem and Land- $kip of Confuſion, ſubje&t to inconveniences that cannot be thought of till they are felt, and capable of ſuch infi- nite ſub-diviſions as will at length reduce the comely Form of Government by ſo many particular intereſts and faCti- ons into a State of publick Hoſtility and Rapine; for the reaſon why men ſeparate from one another, is always out of ſome reall or ſome pretended diſlike, which dif- likes by a&tuall ſeparation, are ſo far from being compo- ſed, that they are maniteſtly improved and heightned by It; and from hence ariſe ſo many ſeveral Intereſts as there are Sets or denominations of Parties in a Common- wealth. For it is natural to all men to deſire to gain Proſelytes to L 34 ] to their own' Opinion, for men to love themſelves and thoſe of their own way, and to think of other men, who are not enrolld in the fame liſt with themſelves, if not witha reall hatred, yet with a lefs eſteem and a compa. rative Averfation , which whcnever a Eall of Intereſt is thrown between them, will be improved into all the ſad effe&s of the moſt deſperate Malice and Revenge. But hcre to make all ſure as I go along, I muſt repeat again, That by In.!-vendent Congregations, I mean, ſuch 25 own 1 Eccleſiaſticall Juriſdiction externall to them- ſelves ; from whence it is cafie to perceive that every ſuch Congregation may be a new Sett and Party by it ſelf; as-it was in a manner inthe late Times, when the Sedts were ſpawned in ſuch incredible abundance, that the Alphabet began to complain of want of Letters to- furniſh ſo many different and diſagreeing Parties with names. Neither is. it- to Le ſuppoſed that ſo many ſeveral Fations, notwithſtanding their differences in matters of Religion, thall yet conſpire in an unitorm Obedience to the Civil Power, tccauſe to be uppermoſt is that which they all deſire; and fince the very fame perſons are mem- bers of the Commonwealth, and of a particular Sec or Party, it is ridiculous to hope that the State can ever be quict, till all rheſe parties can agree together to be of the ſame mind; which is, to make them ceafe to Le what they arc. In the United Provinces, where the greateſt Liberty is given and taken of any other Territory in the Chr: ſtian World, the peace of the publick could not be ic- cured, if it were not for the Overballance of the Calu:- aiſticall Party. above the reſt ; for the Calviniſts, as Sir Willias: Temple in bis Obſervations upon the United Pro- vinccs takes notice, p. 204. © make up the body of the «* People, and are poſleficd of all the publick Churches "$4 «10; ak ak a5S aw ow Da DDvac Þva=K% ak Qs wy - A a >< «© =: -w APA mo .,.”. cc A ow_ odd me L 35) * jn the Dominions of the State as well as of the onely « Miniſters or Paſtours, who are maintained by the «* publick , who have no other Salaries than what they * receive from rhe State , upon whom they wholly de- « pend ; and for that reaſon they will be ſure to preach obedience and ſubmiſſion to the People. But yet notwithſtanding this , ſo great has the power and intereſt of the Lowveſtave or Arminian Party alwaies been , that it has been the occaſion of great revolutions among them; and as it was probably one of the main cauſes of their ſo ſudden fall from the height of envy in- to the loweſt region of pity and deſpair within the com- pals of a very few years, ſo it is to be feared that in not many more ( the animoſities between a Calvini/t and whoever differs from him being irreconcileable and ever- laſting) it will page the ruin of that once powertull, but now declining State. Neither was there any thing in the late unhappy times, next to the Titke of an incomparable Prince, to whom the Sc of theſe Kingdoms did of right belang , and the AfeQtions of a loyal Party , which all the republi- can Cruelties were not able to extinguiſh , that contri- buted ſo'much to put a period to the Uſurpation, which was never eſtabliſh'd upon any certain bottom , as the bandying of the ſeveral Fa&ions againſt one another ; which made it both neceſſary for the Uſt to ſupport their power by the Sword, and that Sword it ſelf not be- Ing all of it of the fame metal, and the Army that was to wield it, being it ſelf canton'd into Sets and Factions, they began at length not to underſtand one anothers language, but were forced to leave working any lon- ger, and to deſiſt from building that Babe! of Religion, cemented with bloud inſtead of mortar , which 1s in- conſiſtent with the quiet of the Earth, and by which men in vain expett to climbe to Heaven. F 2 It [36] Tt is a prodigious thing for a man to conſider what ir: reconcileable teuds the ſmalleſt differences in Religion have created , and ſtill the ſmaller thoſe. difterences are, the higher uſually are thoſe an:moſittes that are produced by them , as if it were the nature and genize of man: kind to make up in paſſion what they want 1n reaſon ; as the Turks and Perftans, though agreeing in all other parts of the Mahometan Superſtition , yet about a very {mall Punctilio they are at mortal jars withjone another; and , being ſo near neighbours as they are, they never want an opportunity of expreſſing their reſentments by the frequent and bloudy Wars Letwixt thoſe two forms. dable Empires. The Calviniſts purſue the Lutherans and Arminians , who on their own parts are not wanting to retaliate the kindneſs, with every whit as great it ,got greater hatred than thoſe who do ?oto celo errare, * Popiſh, I mean, the Mahometan and the Pagan World; nay, ſo apt are men to fall out with one another, that the moſt inconſi- derable nicctics of difference that can be conceived, when they are uſed as marks of diſtinction , when men ſhall obitinately perſiſt in ſuch difcriniinations, and when they {hall place an opinion. or affeCtation in them, will pro- duce in them a diſlike and averſation for one another; and, let the difference be never fo ſmall , yet it will al- waies be true to the World's end that , Birds of a feather will fleck togerher ; ſo many diſtinCtions as there are, ba-- ting thoſe dittintions which Trade and Functions and the Neceſlitics of humane life have made for the mutual ſup- port and maintenance of each other , ſo many ſeveral Parties and Factions. you: thall have in that Common- wealth or Kingdom where thoſsdiſtintions are found. Though 1n this cafe 1t will alwates happen, thar the ſmaller Fiſbes will aſſociate and unite together againft the 1eviathan or prevailing Party, that overballances = ren, C37 ] reſt, but when that King of the Waters is deſtroy'd, they will then begin'to prey upon one another” ;!art contend which of them: ſhall ingrofs the Dorninion . of the'Seas , which is- the caſe of all the Republican FaCtions againſt the Church of Exg/and at this day ; though as well rea- ſon as tormer ſad experience may inllru& us, when the have obtained their end, it ever they do obtain it; whic God forbid , what miſerable work they 'will make of it among themſelves. [t is to be: confe(sd indeed that there are abroad very great heats and- contentions to be found , which are not of ſuch dangerous conſequence to the publick Peace, ſuch-as are thoſe feuds, which will never be extinguiſh'd, betwixt the Seculars and the Regulars , and betwixt the regular Fraternities with one another ; and, I believe, there are but very few monaſtick Societies-will be found that are at peace within themſelves ; of which, and of the cauſes of it., which I have well conſidered , I could f: more, if it would not te a digreſſion; but whether it be that common obedience which they pay their: Holy Fa- ther the Pope, which keeps them in' ſomewhat better order, or; that being men of a-ſingle life, not encumbrec with any ſecular intereſt or concern; their animoſities cannot 1o eaſily embroile 'the State as thoſe who 'have 2 greater intereſt init, and-who may with a better coun- tenance purſue ſecular deſigns than they can doe ; or , whether it. be that the Laiety- think it not worth their while, any further than i is matter of common enter- tanment-and diſcourſe , to take any part inthe quarrels of Beadeſmen and of Beggars; or whether: it* be that their contentions are not of ſuch a popular nature as to have an influence upon-any. but themſelves who maks them; or that the perpetual auſterities of their reſpeftive rules, which are a conſtant emploiment to them, hin- &r.them from. being. capable of proſecuting any dange F 3 rous [38] rous deſign, with that addreſs and diligence which is re. quiſite to its ſucceſs; or that all the heat of theſe conten- tions is fpent , by men that know better-how to uſe their tongues chan ſwords, in complaints to the Pope, ang il *: in writing againſt and cenfuring one another ; or, laſtly, whether #t be that their way of life in the retirement i of their cloyſters, and in the little formalitie of their Ml cells, and convents renders them unexperienc'd in af th fairs, liſtleſs and unaGtive in buſineſs, and unfit to doe du any great good or miſchief in the World; or whatever Ml ® the true reaſon be, there 1s no queſtion but they are w/ found by long experience , = giving an example of po. po verty and contentment , and by the reputation, of their th ſanctity and holyneſs of life ro be rather an advantage dl than detriment to the places where they are ſuffered, and its they make ſufficient amends for their inteſtine diviſions, (0 by their being united together in the Papal Intereſt and in the ſupport of the Romi/h Tyranny over the Conſcien- ces of men. But let the reaſon be what it will, it is certain that no reaſon can juſtific the lawfullneſs of ſeparate and indepen- dent Congregations in a Chriſtian Commonwealth or Kingdome , which are in their own nature , and have been found ſo by experience , to be ſo deftrudtive to the welfare and happineſs of the World, which are fo big with inconveniences not to be foreſeen till are felt, Head inveſted with a power of Eccicfiaſt; and Ccnſure, is contrary to the Law of Nature', de- ſtruive [ 39 ] fructive of the Peace of the Workd , and of the defign of Chriſtianity it ſelf, which is to engage men in cloter obligations of unity and friendſhip with one another, and therefore ought not to be rolerated in 2 Chriſtian State no-more than Atheifm or Infidelity themſelves ; it being the extremity of Non-ſenfe and religious Folly to allow that Charity , Good-will and Peace are the indiſpenſable duties of a Chriſtian ; nay, the charaCteriſtick indications: of his being Chri/f's Diſciple; that God i Love, and that whoſoever loveth not his brother whom he hath ſeen, cannot poſtbly love God whom be hath not ſeen; and yet, that that Fozm of Church Government is, I will not fay of | divine Inſtitution , but of divine Permiſſion , which is in | its very nature and eſſential conſtitution ſo exattly fitted to bring the World into Contufion and*Diſorder. And fo I have done with the firſt Cafe, which ſuppo- ſes the whole Body of a People to be parcell'd out into many diſtin& and independent Congregations. Give me kave now to ſpeak a very little to the ſecond, which pie- ſumes onely a Separation of one or more Congregations from the Body of the National Church, ſetting up a new Authority of its own, and diſowning the JurifdiHion of the publick : which fecond Caſe differs onely in propor- tion from the firft-, and will of neceſſity labour with all taoſe ill confequences in its degree and meafure with which the firſt is incumbred ; and, it being mach cafier for ſmall things to encreaſe than to begin, the conſequen- ces at the long run will be exaHy the ſame, if the Go- vernment, by a wiſe temperament of Care and Courage, do not put a timely ſtop to the progreſs of ſuch if. bo- ding beginnings. lato fuch ſeparate Aſſemblies as theſe all the ill humors a the'Body politick will naturally flow, thither the unfor- nate, the difcontented, the covetous and.the ambitious walk: — > YT 9. MD 9. OT WP We Yvy UW WH WY ''s 9 OE. ent i... CW dt —_— me ( 40 ] will betake themſelves, to ſeek revenge againſt reall or imz. ginary wrongs , to repair the decaies and ruines of a bro. | ken fortune, to fatisfic the craving circumſtances of pover. WM ty and want, and to fill up the wide capacity of immo. WW | dſt, unreaſonable and unjuſt deſires at the expence of WM { the publick welfare, ſecurity and quiet. R Neither are ſuch Conventicles as theſe dangerous one.. ly to the Civil Peace, by being the natural cauſes of em- W , broilment and diſturbance, the very finks and common- w ſhores into which all bad humors diſembogue themſelves MW | and. find a welcome entertainment , while the ſimplicity WM of ſome ſuffers it ſelf, under the ſpecious pretences of an 9 extraordinary zeal, to be miſſed and carry d away cap- W ( tive by the deſigning Hypocriſic of others; but , which WE 1, is ſtill worſe, they have a no leſs pleaſing afpeCt upon P, Religion it ſelf, which either by the infinite pretencesto pe greater purity, a moſt abſurd and fooliſh cauſe of Separati- WW 4, on, which knows no Law, andavill admit no bounds, þe: they refine ſo long till they have utterly loſt it; or by a WM molt impious and unreaſonable claim toT know not what WW Goſpel Liberty, they get at laſt to be Libertines indeed, WM ag and are placed as far above the reach of Ordinances as WM thoſe Ordinances themſelves, by their deſign and uſe for WW je the preſervation of Love and Unity in the Church, by W mi their Divine inſtitution and appointment, and by the ſu- WW pernatural Grace which is exhibited and convey by a | due and worthy participation of them, are plac'd above far the blaſphemous contempt of ſuch profane and diſfolute BF Q; Weetches. ; of a But I would by no means be ſo far miſunderſtood, as WM oh if T were fo uncharitable as to think that all, or ſo much WM thy, as the greateſt part of thoſe that ſeparate, doe it out of hoy any bad deſign; for I am not onely morally certain of ing the contrary, as to the much greater number of the Pe WW fuc] ple,. vent all our Fears, and make every man in the Streets in an unknown Face, - to meet his Guide, his Companion, and his own familiar Friend ? This is my firſt Anſwer to the Objection taken from the pretence of a Tender Conſcience, That an Unifor. mity of one ſort or other, is of abſolute neceſſity to the peace of the Church; which Uniformity ſince it cannot be obtained, unleſs nien could all jump into the ſame mind of themſelves, and continue in it when they had done, it follows unavoidably that there is, and muſt al. ways bein the Churcha ſtanding Authority, from whence the SanCtionsof Diſcipline and Order ſhall receive their obligation. I come now to give a more particular Anſwer to the OvjeCtion propoſed, and in that, I ſhall conſider in thege. —_ a__ a ee. a uO@@ : neral what the terms of this Uniformity muſt be, or rather : what kind of terms they are to which all Chriſtian Peo- : ple are obliged to ſubmit. l It muſt be granted therefore, That though an Unifor: w mity in Religious Worſhip be that which is above all WM .; things in this World the moſt paſſionately to be deſired, p yet this being only in order to that great End, to which all our endeavours and counſels ought to be diretted, th the Eternal happineſs and ſalvation of our Souls; no terms Lo of Uniformity ought to be ſubmitted to whichare incon- _ {iſtent with Salvation. And that Church, whatever ſhe Po is, let her pretences to Infallibility and Truth, be never WM {,. {o great, which impoſes thoſe cither Opinions or Pradt ins ces, as the terms of Communion , which are diredtly contrary to the word of God, or to the light of Nature *} and the impartial dictates of right Reaſon is by no means WE |... to be communicated with any longer ; but we muſt in WW 1, mediately come out from Her and ſeparate in our owtde x tence, CCD CP nn _ —. Oo > =o oo = Ta 0 T © SS £ [ 43 ] fence, leſt we be made pron of Her ſins and of Her lagues; and in this caſe it is ſhe who is guilty of the Schiſm by neceſſitating a Separation, not we who ſepa- rate when we cannot avoid it. As to matter of Doctrine, I preſume there is no man who calls himſelf a Proteſtant, of what Denomination or Party ſoever he be, who will charge our Church with any damnable Errour ; but on the contrary, there are many of our Diſſenting Brethren, who, when they are ax with the unpleaſant imputation of propagating very abſurd and very unreaſonable Opinions, are uſed to take Sanctuary in the Articles of 'the Church of England; of whoſe Authority, as to ſome points, they will pretend themſelves to be the only Aſſertors, with what Juſtice, I think I havein part diſcovered in ſome other Papers. As to Ceremonies there are three Reſtrictions chiefly tobe conſidered, which if they be all carefully obſerved in the diſcipline of any Church, there is no manner of pretence or ground for Separation upon a Ceremonial ac- count; and thoſe three Reſtriftions are theſe which fol.- low. Firſt, They muſt not be too cumberſome and hea- vy by their number. — They muſt not be Su- perſtitious in their uſe. 7hirdly, They muſt not be Ido- atrous in their dire&ion. Firſt, They muſt not be too cumberſome and heavy by their number, for this is that whicheats out the very heart and root of Religion, and takes it off from being a De- votional exerciſe of the mind, by turning it into outward _ and Show, which can neither make us better men for the future, nor appeaſe the wrath of God, or apply tous the merit and fatisfa&tion of Chrif for whatis paſt. This was that of which St. 4A» in his time complain- ed; but yet he did not think it Lawfull to make any breach or diſturbance in the Church upon this account, but rather to take this occaſion for the exerciſe of thoſe G 2 two [44 I two excellent vertues of Patience and Humility, and ex. pect the good time when this burthen ſhould be remoy'd by the ſame regular Authoriy that had imposs it. This was the caſe of the Moſaick Bondage, eſpecially as that Bondage was alterwards increaſed by the Pharz- ſaical 9aleewru;, or by the traditionary Rites and U. ſages of the Fewiſh Church ; and this is at this day, and was at the time of the Reformation, and for many Apes before, the caſe of the Roman Yoak; from which the Wiſdome and Picty of our Anceſtours, has with no leſs Juſtice than Neceſlity frecd us, and plac'd us in that ſtate of Chriſtian Liberty, which does not conſiſt of ſuch an ex- cmption from all Ceremonies as ſome men ſeem to.defire; which is abſurd and impoſſible in the nature of the thing it ſelf, but in the choice of ſuch as are beſt fitted to the ends for which all Ceremonies ought to be deſigned, and have the greateſt tendency to Edification. There were other cauſes upon account of the Ceremo- nics impoſed by the Church of Rome, which might be ſut- ficient to juſtify a Separation, of which I ſhall ſpeak in the two following Heads. And though a National or Provincial Church have a Right and Power within it ſelf of retrenching the ſu- perfſluities of the Ceremonial part of their Divine Ser- vice, which may*very well be done without any Schiſm or Separation from the body of the Church abroad, et: ther on the one part or the other : Yet for private men to ſeparate {rom the National. Eſtabliſhment, upon pre- tence that the Ceremonies are too burthenſome or too many, is manifeſtly unlawfull. The reaſon is, becauſe this will be lyable to the ſame Inconveniences,. to which a ſeparation upon pretence of greater Purity, is exposd; and in both caſes, if every private man ſhalt be allowd to judge for himſelf, and to proceed to a Separation in purſuance of that judgment, fo infinite are the — nc RR O 4 __ gas A 9Ra_w.wc_. ( 45] the fancies, the prejudices, the perverſitics of ſome men; ſo+ fond are they of Novelty and Change, ſo apt to controul Authority, and fo defirous to be govern'd only by their own Meaſures, that there can be no laſting Eſta- blihment in the World, but the Diſcipline of the Church wall be alwaies reeling like a Drunken Man, and driven toand fro like-a Wave of the Sea, by every Capricious wind of: Innovation. Wewill ſuppoſe tor the preſent, in favour of the Diſ- ſcnters, becauſe they cannot prove it, that there are too many Ceremonies in our Church, yet I preſume it will te granted that there are not above four or five, or halt a dozen too many; or if you will, to make it a plump number, and to put the -ObjeCtion into better ſhape, let them - be halt a ſcore, which I believe upon an exact computation, will go a-great way'in the Ceremonies of the Church of Eng/and ; and let all theſe be impoſed as indiſpenſable conditions of Communion: - 'Tis pretty ſe- vere I confeſs, to lay . ſo great a ſtreſs upon Indifterent Matters; but yet certainly no man in his wits will ever pretend that this is ſuclr an- intollerable'burthen, as that - ' he muſt needs ſeparate rather than comply; but if there te any that: are fo hardy to do it, though I will not dif- commend them for their courage, a vertue, of which in this contentious Age we have a great deal of nced;'* yet in my opinion-they deſerve rather to be ſoundly Laught at, than ſeriouſly Confuted. - What hath - been ſaid of the Churches Power in re. trenching the -number of- her Ceremonies, - the fame is likewiſe true as to tize Ceremonies themſelves, that they may from time to time be altered and changed for others In their ſtead by the Authority - of the Church, as ſhall ' ſeem moſt Expedient to that publique Wiſdome for the great Purpoſe of Edification;: but for every private per- - lon to challenge this Right to himſelf, is unlawtull, be- & 3 caul(c. - [46 ] - cauſe liable to the ſame inconveniences, with ſeparating under colour of Ceremonious Superfluities , or of purer Ordinances and purer Worſhip, which are therefore juſt. ly to be ſuſpected to proceed out of a bad deſign, becauſe they never can have any end. Saint Paul, in ſeveral places of his Epiſtles , expreſſes great tenderneſs for the infirmity of the weak Brother , but yet, if the Inſtances of ſuch his condeſcention be exa- mined, they will be found to be of a quite different na- ture from thoſe which make up the pretences of our daies , as conſiſting, firſt, in the cating of things facri. ficed to Idols, which as looking like a participation of the table of Devils, and as.being expreſly prohibited by a tem- porary Canon of the Council of Feruſalem , muſt needs give very great offence and ſcandal to the Chriſtians of thoſe dates, who did not underſtand ſo well as Saint Paul did that an do! was nothing , and that the conſideration of the Food might well enough be preſcinded from that of the Idol, and that theretore it was lawfull for one who was well grounded in the reaſon of things and might doe it without offence to any weaker than himſelf, to eat whatever was ſold in the ſhambles. From which laſt cited place of St. Paul we may obſerve a threefold difference in the pratice of thoſe times as to this Afﬀair. Firſt, There were ſome, and they the moſt perfett Chriſtians, in which number St. Pa«/ himſelf was, who would make no ſcruple of eating the /dv/othyta, though they knew them to be ſuch, ſo they might doe it without {ſcandal to others. Secondly, There were others who could not juſtifie to themſelves the eating of ſuch food; but yet, by Saint Pa«/'s permiſſion , they would not be at the pains of a ſolicitous enquiry , but ſuffering them- ſelves to remain in ignorance would eat whatſoever was fold in the ſhambles, asking no queſtion for conſcience ſake. Laſtly , There were a third fort, more ny c Mi i —_— — PTY w— — ** SS w=- ID PII - RW - % ws —_ ST _— — *” 8 W/ % cn WW oY) = 4& [47] than either of the former, who thought themſelves bound not to eat any manner of meat but what they were ſure had not been facrificd to Idols, and it is to theſe eſpeci- ally that Saint Pau/'s condeſcention is with abundance of - equity and juſtice made, Lecauſe their ſcruple was foun- ded not in a Circumſtance or Ceremony onely, but in a deep ſenſe of Devotion , and in a jealouſfie for the Ho- nour of God and Religion. The ſecond Inſtance of this Tenderneſs of St. Paul's is taken from the Fewiſþ Abſtinence from things ſtran- gled and from bloud , which was not onely ſtrictly en- joyned by the Ceremonial-law , but alſo continued and confirmed by the ſame rr, EdiCt of the Feraſalem Synod'; and what hath been faid of Abſtaining from Bloud , the ſame was true likewiſe of Circumciſion , which in ſome caſes was diſpenſed with even after Con- verſion to Chriſtianity; this was the reaſon why Paul circumciſed 7imothy, becauſe of the Fews in the 16th. of the Ads, and it is his advice in the firſt to the Corinthi- ans, C. 7. V.18. Is any man called being circumciſed ? let. him not become uncircumciſed : is any called in uncircum- cifion 2 let him not be circumciſed. And then it follows , For Circumciſion 1s nothing , and uncircumciſion is nothing , tut the keeping of the Commandments of Ged. What is meant in this place by becoming uncircumci- ſed is needleſs to my purpoſe at preſent to examin and (carce conſiſtent with Modeſty to explain. | But that which is more pertinent. to my deſign at preſent to take notice of is this , that in both chk in- ſtances of abſtaining from Bloud and of Circumciſion, the caſe is far different from the ſcruples of our daies ; ſince it was not the ſqueamiſh averſation of a Ceremonie, but an obſtinate adherence to the Ceremonial Law on which thoſe ſcruples were founded , with which not- withſtanding Saint Paz/, as it were on purpoſe to _— ow [48 ] how little an enemie he was. to Ceremonies was pleaſed for the time to diſpenſe, although the retaining ot thoſe two Ceremonies in the Church, purſued into thoſe conſe. quencies of which they were not ſenſible, did in reality include in it-a Denial of Chri/t and his Goſpel. 