Iezabels Policy was to make Naboth more then he desired to be that he might be really less then he deserved to be 1. King 21. 9. Proclaim a Fast and set Naboth on high among the people and set two men Sons of Belial to bear false witness against him saying Thou didst blaspheme God and the King then carry him out and stone him that he may dye This Conscience says he is thought to have not only a priviledge but a kind of praerogative to carry with it an exemption from all humane Laws but especially Ecclesiastical it pretends to be Gods peculiar and exempt from any inferiour Cognizance Nay it looks like a Dictatorian Authority and seems to be Legibus soluta This they would make us believe can limit the Magistrate null Laws forbid execution and which is more change the very nature of things and make that good and holy which was wicked and rebellious before This can Canonize any Opinion Legitimate any Action warrant any extravagancy in the person that owns it Whatsoever he thinks can be no Heresy and whatsoever he does can be no sin In which charge he has sprinkled here and there a word of Truth for he that would be believed in a great falshood must be sure to intersperse some little verities Conscience is a most Absolute Monarch indeed if it has all these praerogatives but this is the great praerogatives of his own Conscience to bear salfe witness against his Neighbour and if we may call things by their proper Names by unworthy scandalous insinuations sinister reflexions and false accusations against Dissenters to provoke the Magistrate to proscribe them as Out-Laws But I answer § 1. The highest Immunities I ever met with ascribed to Conscience are in Bishop Saunderson a most Zealous stickler for Ceremonies Serm. on 14. Rom 23. There cannot says he be imagined a higher contempt of God then for a Man to despise the power of his own Conscience which is the highest under Heaven as being Gods most immediate Deputy for the Ordering his life and ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Could the Heathen say Conscience is a God to all men which is somewhat a higher Note then the Enquirer makes the Dissenters sing that it pretends to be Gods peculiar and is exempt from any inferiour Cognizance § 2. It 's a most injurious charge if applied to Non-conformists that Conscience can alter the nature of things make that good which was wicked and Rebellious before c. All they say in this particular is with Aâ—…es Thes. de Consc 18. Tanto vis est Conscientiae ut actionem suâ naturâ mediam efficiat Bonam vel malam suâ naturâ Bonam reddat malam quamvis illam quae suâ naturâ mala est non possit convertere in Bonam So great is the power of Conscience that it can make an Action in it self indifferent to become either good or evil viz. to the Person and an Action in it's own Nature good to become evil Although it cannot make that which is in it's own Nature evil to become good Which Powers are clearly ascribed to Conscience by the Apostle 1. The power to make an indifferent or good action in it self to become evil to him that judgeth it to be evil and yet will venture upon it 14. Rom. 14. To him that esteemeth any thing to be unclean to him it is unclean 2. It 's power to make an indifferent thing good using it to Gods Glory with all other due circumstances is clear also from 1. Tit. 15. Unto the pure all things are pure But that it can alter the nature of things that it can make an action evil in it self to become good that it can null Laws are such powers as no Casuists have ever attributed to it but those whose Consciences carry an exemption from any necessity of speaking truth when 't is in order to the Advancement of their cause But it is too common for men to charge others with the wickedness of their own thoughts and hearts and what was once their own Old Crime to make other mens New Accusations § 2. As to the Power of Conscience to excuse Errour from Heresy we say that there may be a material Heresy which is not formally so what a Man judges to be a real Truth though possibly it may be a dangerous Errour yet unless there was Prava Dispositie as the cause of that Errour or something of Obstinacy in the will in Adhaering to it Errour and Heterodoxy it is but Heresy it cannot be that is it will not Denominate the Person a Heretick Thus the Learned and judicious Mr. Hales Heresy is an act of the will not of the Reason and is indeed a lye not a mistake for else how could that saying of Austin be true Errare possum haereticus esse nolo I may possibly mistake but am resolved never to be an Heretick That is by a tenacious and obstinate abetting any mistake after Conviction There are three things which we are obliged to wait upon our Enquirer in 1. Whilst he entertains us with his discourse what Conscience is 2. What a Tender Conscience is 3. What priviledges or exemptions it may claim to 1 What Conscience is Now says he if men loved plain English and to understand what they say it is plainly this and no more a man 's own mind or understanding under the distinct consideration of reflecting upon himself his own actions and duty He may call this plain English if he pleases define and describe his own Conscience how he will but we poor people are edified much what as with the Rhemists Parasceve Azymes and Paraclete who seeing there was no remedy but they must Translate were resolved that few should be the wiser for the translation There are somethings that look oddly in this Description § 1. It seems very improper to assign the mind or understanding for the Genus of Conscience For Conscience is not a faculty but an Act seated in a faculty Or the exercise of the faculty of the understanding putting the will upon operation Thus that fore-mentioned Bishop ibid. The will of Man which is the Fountain whence all our Actions immediately flow should conform it self to the judgment of the Practique understanding as to it 's immediate Rule and yeeld it self to be guided by it And indeed the Office of Conscience is not only to judge what is good or evil according to those Notices it has of God from the light of Nature and Scripture nor only to take Cognizance whether the will has obey'd those Dictates of the practique understanding but to be a monitor and Counsellor nay a Commander to the will to act according to it's Discoveries of good or evil This is good therefore I charge thee to do it and this is evil therefore I command thee to avoid it § 2. It seems very defective in that it tells us of the mind reflecting upon actions and yet mentions not with Reference to whose Authority
those of the first Magnitude If indeed all men were soundly cudgell'd into one eâ—…n way of profession and practise they whose design it is to sleep out their dayes in ease might enjoy themselves and their Acquists over Conscience with more soft and delicate touches of carnal contentment dreaming all the while that the world is their own yet still the minds of men would sit as uneasy under â—…h Rigours as he that pinches his body with too straight a 〈◊〉 onely to recommend himself to acceptation by the new and obteining fashion And as we observe an uneasy suit soon becomes an old suite so they that sit pinch't under a straight laced Religious forme do but grumble and make sowâ—… faceâ—… waiting the good hour when they may fairly and honestly diseâ—… themselves of an ungrateful cumber What Advantage this Inquirer may promise to himself from 〈◊〉 a way of writing I cannot Divine The best use I conceivâ—… 〈◊〉 made of it is to support the evil Consciences of the 〈◊〉 of their fury aâ—… such tolerable rates that they may not 〈◊〉 〈◊〉 souls in pieces for persecution for Religion â—…s an 〈◊〉 so abhorrent to the common sight of Mankind 〈◊〉 〈◊〉 thougâ—… for a while perhaps it may contract a Lethargick dâ—…ness yet will awake and mutter and grumble 〈◊〉 〈◊〉 â—…ade a pandar to Coveteousness or malice a 〈◊〉 horse to base Revenge or to held a Candle to the Devil And when it shall begin to lowre and scold it 's no little gain that will make a sop for that barking Cerberus no small see will bribe it to hold its tongâ—…e But now in comes one of these plausible Declamations rending the principles of the Dissenters so silly their grounds so weak their lives so wicked their practises so ridiculous and yet of such treasonable and schismatical Tendencies which â—…uskes the clamour of Conscience and like the jogging of the Cradle rocks the pievish thing asleep again assoon as it begins to whimper Really Sir I cannot but exceedingly pitty and pray for a sort of persons of your own Quality who to their more refined Extract having added all the ornaments of posiâ—…e literature and those more graceful accomplishments fetcht 〈◊〉 by Travel and a frâ—… converse in the world besides that Honour which they have bravely won in the Field and creditably worn at home have yet their judgments so far imposed upon their spirits so imbitter'd by prejudices formed from misrepresentations as to become the instruments of other mens passions in executing those severities which their calmer thoughts and more sedate Advisements must needs Regret And though a true generosâ—… English Temper valiant but not cruel may confidently claime the Magnanimous Lyon Cui satis est prostrâ—…ss as the Embleme of Courage mixt with Clemency for his Crest yet some few of mâ—…re Rigid inclinations will depopulate and lay wast many a mile about them who when they behold an odd kind of Peace as the happy fruits of their cruelties applaud themselves for persons of deep judgment and great success â—…yling Desolation Universal quiet If you ask me why I have not underwritten my Name besides that you know it well enough without my subscription you may be pleas'd to Remember what you once told me That Though Truth needs no Maske she may want a helmet and seeing she desires no better do not grudge her the Covert of Darkness Innocency knows no guilt that should Dye her face with shame yet she apprehends danger which may make her Pale with fear Truth seeks no Corners as to the justice of her cause and yet she may seek a corner as to the injustice of her judge I am not conscious to my self of any evil Design but they who will call Preaching Prating will hardly scruple to call my Ears Hornes and I am not to be judge in the Case I am Confident you commiserate â—…ur hard fate and the unequal Termes our â—…ffing Antagonists impose upon us They chalenge us to a paper duel in the most provoking Language such as would set an edge upon the most obtuse coward If Modesty an ambition for peace or love of retiredness tempt us to decline the Combate we are then Posted up for Cowardise but if we awaken so much spirit as to take up the gauntlet and return the mildest Answere then Trusty R. gets it in the wind and immediately summons his Hamlets raises the whole posse Ecclesiae and Spiritual Militia upon us and strangles the helpless Infant in the Cradle A wary Answere may sometimes steal of the forme before it 's started then comes in Mr. Warden M. the common Hunt whistles out the whole pack of his infallible beagles pursues runs down catches the poor fugitive and then you know to seize a book is the most effectual way to Confute it If one in a thousand has the happy success to escape this Inquisition then the New Smectymnuan Divines or Convocation of the Coffee-house will reply upon it that they will if it was pend with becoming seriousness and gravity they have one Reply This is nothing but whining or Raving if the style be brisk't with a dash or so of facetiousness they have one word ready to Confute it This is Drollery Burlesque buffoonry A blank Imprimatur lay ready every week against poor Robin the doughty second of the Friendly debate and Ecclesiastical Polity creeps abroad and to all bis blasphemies obscaenities scurrilities ribaldries the priviledge underwrites This may be printed If Mr. Sh. goes big with some of his illegitimate Socinian foolcries A Chaplain waits at the door to midwife the brat into the World But if a piece comes out with little zeale for ceremonies though in vindication of the old Doctrine of the Ancient Church of England it expects nothing but Lydford Law first to be condemn'd and afterwards perhaps to be tryed Against all which I see no other remedy but silent complaints or it may be this short Rejoinder Tolle Legem fiat disputatio But I have already given you too much trouble what remains must be mine own to study to be Master of a calm serene submissive frame of heart which may enable me to suffer like a Christian for doing like a Christian And if after all I cannot escape the lash of virulent Tongues and violent hands yet at Least I may not fall under the severer stings of my own Conscience I shall not need to beg of you to give this Paper a Leasurely and impartial perusal 't is so Agreable to your own Nature and that strict Law which your own Wisdome has impos'd upon you Not to pass a final judgment upon any thing before you have duely weighed all things that as I cannot suspect you will decline your constant and fixed Method in my single Case so I can hardly prevail with my self to ask that as a favour which you in justice must needs grant I shall only beg the pardon of this interruption given to your important concernes and if
Reverence But will you suffer God to make Laws for his Church Phil. What else Theo. And may not every private Man embrace those Laws which God hath made whosoever say nay Phil. He must Theo. What if some Bishops will not agree they shall must the Prince and people cease to serve God till the Clergy be better minded Phil. In matters of Faith the Prince and lay-Lords have no voices Theo In making Laws they had Phil. True But Laws for Religion they might not prescribe Theo. No more might Bishops It 's only Gods Office to appoint how he will be served Phil. Gods will must be learned at the Mouths of the Bishops Theo. They must Teach leaving always the Liberty to the Prince and people to examine their Doctrine and avoid their errour and if they teach not Truth the Prince and people may expel them I shall now leave it to the Determination of the Impartial and unprejudiced Reader whether he that was then the Protestant would not now be the Fanatick and whether he that makes our Enquirers Objections would not have passed for a Catholick of the Roman edition in those days 2 Humility says he requiring that we think meanly and modestly of our own Reasons Charity that we judge favourably of anothers and Prudence that we think best of the Magistrates all these together make it our duty not only to obey but to do it with all chearfulness imaginable Ans. 1. No humility teaches me in the matters of eternal salvation to put out my own eyes to see with anothers spectacles my Neighbours eyes may be clearer and stronger then mine yet mine are mine own He that has better eyes then I has this happiness that he may direct himself better but yet he would direct me worse without the use of my own A Christians own Reason informed from Gods Word is the immediate guide of His steps in all acceptable obedience to and walking with God Blind obedience in this case is no obedience Humility teaches me to think my self a Man and therefore may err but not a Brute which cannot but err It neither teaches me to Revere any Creature as my God nor to despise my own Intellectuals as if I were a beast 2. Though Charity Command me to judge favourably of anothers spiritual estate for the present his eternal state for the future yet it Commands me not to neglect making provision for my own It Commands me to love another as my self and therefore nor above my self I cannot expect another should be true if I prove false to my own soul. It 's a blind charity and only fit for the Hospital that would make me of every mans Religion of whom it teaches me to judge favourably for at this rate I must be of twenty Religions and perhaps one half of them together by the ears with the other half Charity will heal the evil eye and make it good but not put it out 3. Charity teaches me to think best of the Magistrates Reason in Common Kingdoms but better of Scripture Reason in the territory's of Conscience And prudence will dictate to me that God who has placed him in his Political Orbe will provide an Intelligence to move that Sphaere regularly for Qua supranâ—…s nihil ad nâ—…s but no Prudence will teach me to espouse a Religion because 't is his but because it approves it self to the Test and touch-stone of all Religion the word of God I could learn better Divinity from an honest Heathen then this stuff Pliny has given us this Rule Cantissimi cujusque praceptum Quod dubitas ne feceris And Tully Quocirin benè praecipiunt qui vetant quicquam agere quod dubites aequum sit an iniquum They preach true Doctrine who warn you not to do any thing whereof you doubt whether it be good or evil And though such a prudence as he has described may contingently do me no great hurt at home yet it will make me a Papist in Italy a Mâ—…ssulman at the Port a Heatheen in China or rather every where just Nothing 3 It 's a Common mistake to think Charity and Compassion only due from Governurs to their inferiours in the frame and composure of their Laws for it 's due also from inferiours towards them and that they â—…ake a fair and canaid construction of their injâ—…nctions The duty is reciprocal without doubt but with great difference 〈◊〉 we pitty and pray for our Superiours under their burdens of Government and expect only pitty from them under our loads of subjection And though we account subjection no servile yoke yet 't is a yoke as Bernard in another case Dulce quidem conjâ—…gium est jugum sed tamen jugum And yet a compassionate tenderness towards inferiours in those things wherein God has tyed up Conscience is an abundant recompense for all that subjection we would willingly part with all that is properly our own to secure that which is properly Gods And though Magistrates are strictly above our pitty and compassion yet we hope we are not be low theirs If they call for our pitty in any case 't is to see them tormented with the importunate sollicitations of one part of their subjects to destroy the other As it must needs be an unspeakable affliction to a Father to be harrassed by some of his Children to Abnegate and disinherit the rest As 't is a great injury to the Son to endeavour to monopolize his beams to the Fountain to impropiate it's streams when the one would shine indifferently the other flow impartially towards all so is it a great Trouble to a generous Prince to have his favours intercepted his Royal grace under sequestration that he cannot equally influence the whole Body of which the grace of God has made him Head Nor do we dare to judge our Superiours but our selves Not their intentions but our own Actions which if we may not do better it were to be devested of these cumbersom Reasons of ours which therefore serve to encrease our misery because they teach us what it is to be Happy To make a candid interpretation of their Actions we own our Duty and as we suppose they steer by the light of their own judgments so we hope they will indulge us to Act by ours If we mistake we wrong our selves if our mistakes should wrong them we submit to correction If they mistake we must wait under the inconveniences of the effects of that mistake till the Father of Lights shall inspire other Counsels only let us Remember that it is the Princes Glory to be Rex Hominum non Asinorum nec Angelorum 4 The Scriptures says he call the Magistrates Masters of Restraint 18. Judg. 17. And it 's amongst their most glorious Titles the least of which if any may be called little we Revere And it will be their immortal honour to restrain wicked men from doing evil if they cannot restrain them from being evil It was a flower in Jobs Coronet 29. Ch. 17.
doubt not both of the purity and peace of their Consciences because 1. He allows no other Election then Gods determining absolutely of temporal Blessings p. 74. But the Church of England Art 17 having described a particular Election to Everlasting Life from Gods Everlasting purpose tells us That the godly consideration of Predestination and our Election in Christ is full of sweet pleasant and unspeakable comfort to Godly persons and such as feel in themselves the working of the Spirit of Christ. He then that disowns this Doctrine must needs want one main ground of a pure and comfortable Conscience 2. They who own Justification by works want another bottom of a comfortable Conscience So the Church of England Art 11. Wherefore that we are Iustified by Faith only is a most wholsome Doctrine and full of comfort All peace then is founded in Grace In Gods Grace as the Fountain whence it springs and in the Operations of Grace upon the Soul as the Evidences of that Grace in God and though men may bless themselves in Evil and flatter themselves when they find prosperous Iniquity yet if any one be a lyar a persecuter a hater of Godliness and Godly Men a slanderer c. God speaks no peace to him and therefore it s more adviseable to boast less of a comfortable Conscience and mind the things that belong to a comfortable Importance 3. The last pretended cause of the Dissenters withdrawing from the Church of England is A Charge against the sufficiency but especially the sanctity of the Clergy The Dissenters do gladly acknowledge that the Learning and Piety of very many of the Ministers of the Church of England is such as deserves an honourable place in their hearts that they have not such a valuation for some of our Enquirers co-partners they beg his excuse till they may see more cogent Reasons to alter their Judgements when they are in the Humour to take a few sorry Sophismes candied over with Rhetorick to be Learning or uncharitable censoriousness crusted over with smooth Hypocrisie to be Piety they see nothing to the contrary but they may enlarge their Charities That there are many of the present Establishment eminent for sound Learning and exemplary Holiness who exercise Christian tenderness towards those who dissenting in Conscience do suffer for Conscience is the rejoycing of their Souls under their great pressures And they know that the more Learned and Godly any person is the more humble he must needs be A little knowledge ferments aâ—… impotent heart and makes it intolerably arrogâ—…nt but he that knows much amongst other things must needs know that he that stands in need of mercy from God and therefore will more readily shew pitty to Man He that knows what a tender Conscience is at home will pitty and indulge it wherever he meets with it abroad He that knows much cannot presume all the world enjoys his measures of Light The Enquirer might therefore well have spared this odious and invidious discourse had he not found it necessary first to make a Man of Clouts and then execute it And yet his Victory cannot be great in trampling on those that lye on the ground and can be laid no lower but in their Graves for to Hell he cannot send them Two needless things he will say to this Objection for he is full Et si non aliqua noâ—…uisset 〈◊〉 esset 1. Supposing this Objection had been true yet it could not be made by any Protestant without contradicting his principles No why not Oh for the Papists are taught that the efficacy of all Divine offices depends upon the intention and condition of him that administers but Protestants are taught it seems otherwise that the efficacy of all Divine Ordinances dependâ—… upon the Divine Institution and the concurrence of Gods Grace wiâ—…h my use of them The Reader must give me leave to repeat my former caution which is always understood though not exprest that I deny not the sanctity of the English Clergy my only task is to examine the strength of his Arguments which are sometimes so weak as would tempt the less considerate to conclude that cannot be true which so bold 〈◊〉 undertaker cannot make out His answer to the Objection is â—…nly more weak then the Objection it self For. § 1 When he 〈◊〉 〈◊〉 the Church of Rome sure the Protestant Dissenters must expect no Quarter The Papists do indeed hold That the efficacy of Sacraments depends upon the Intention of the Priest but that it depends on the Condition of the Priest as to Holiness they assert not I shall produce one evidence of many Tolet de instructione sacerdotis lib. 1. cap. 92. propounds this Question Quando licet à ministris malis accipere Sacramenta When or in what case is it lawful to receive the Sacraments from wicked Ministers And the very moving of the Question implies that at least at sometimes and in some cases its lawful but this will more fully appear from his Answers which he gives 1. Negatively A non-toleratis ab EcclesiaÌ„ non licet ullum Sacramentum accipere etiam necessitatis tempore It s not lawful to receive any Sacrament from those who are not tolerated by the Church no not in case of necessity Here is Doctrine to his own hearts content and wherein the Jesuite may assure himself of our Enquirers suffrage A Non-conformist amongst them may not Baptize or Administer the Supper though the Salvation or Damnation of never so many depended on it And yet when the Casuist thinks better on 't he will except Baptism and perhaps the other Sacraments in the Article and point of deathâ—… A ffirmatively A mâ—…lis ministris dum non sequatur aliquod grave scandatum possumus sacra recipere Nam Ecclesia ipsos tolerat ipsi taâ—…a administrâ—…ntes sibi solis nocent We may receive Sacraments from wicked Ministers such as he there describes provided no grievous scandal follow upon it for the Church tolerates such as these and when they administer the Ordinances they hurt none but themselves Nay he quotes Pope Nick. to back him Isti sunt sicut fax aâ—…censa quae alios illuminat se consumiâ—… unde aliis commodum exhibent sibi dispendium praebent mortis These evil Ministers are like a burning Torch which enlightens others though it wast it self and destroy themselves by that very means whereby they advantage others but at last he comes to this Ab his quibus ex officio incumbit sive sint parati sive non licet petere accipere Sacramenta five ex necessitate five non quia ille ex officio tenetur quandocunque petiero ministrare nec ego jus meum à mitto ex illius malitiâ We may demand and receive Sacraments from those whose duty it is to Administer whether they be prepared or not whether it be in a case of necessity or not Because suâ—…h a one is bound by virtue of his Office to minister when I demand
this over-charged slander may not recoil and hurt the Enquirer But though he be very uncharitable I shall endeavour to give the most charitable construction of his words that they will bear And therefore observe That though he be engaged not to render evil for evil yet he never promised not to render evil for good § 2. If being a Clergy-man says he and continuing in the Church he shall debauch his Office and undermine the Church which he should uphold such an man also may then debauch his life too and yet have a very charitable construction among the generality of Dissenters What must Enemies expect from this Man who has no mercy an his Friends There are many Holy and Learned persons now within the Bosom of the Church who having considered the terms of enjoying the more publick exercise of their Ministry have overcome the difficulties of Subscription and do yet retain their former Orthodoxy and sobriety of Conversation These perâ—…ons knowing what Conscience is do exercise great tenderness towards it in their Brethren who cannot get over their rubs and obstacles and these if I mistake not are the Glory of the Church of England for purity of Doctrine and piety of Conversation for all true Learning and useful knowledge Against these persons The Enquirer has a desperate stitch as those that undermine the Church which they should uphold that is if they condescend never so little to a tender Conscience in one of those little institutions which themselves cal indifferent the whole Church must presently fall about their Ears but if the Church were built upon Christ the Rock and not upon the Wool-packs of Ceremonies such condescension would never undermine it These are taxed also with debauching their Office And indeed if the Office of Ministers be to become Informers If Preaching the Gospel be nothing but to make a Pâ—…ther about Ceremonies I hope they will debauch it still but that any of these do debaucâ—… their Lives and are thereupon more acceptable to Dissenters is a loâ—…d falshood only to let us understand how wel he has learned Christ. § 3. If a man says he be of the most Holy Conversation but Zealous for the Interest of the Church this man shall have worsâ—… Quarter from the fiery Zealots of other parties then one of a more loose life and meaner abilities Let no man reply If a man be of a loose Convâ—…rsation and but Zealous of the Grandeur and for the Ceremonies of the Church this man shall have fairer quarter and more encouraging preferments from the fiery Bigots of Conformity then one of a severe life and greater ministerial Abilitits To interpret this mystâ—…ry we must inform our selves what is the Churchâ—…s true Interest as it is a Church It s very easie to mistake in stating the True interest of any Society and if we mistake there its impossible we should be regular in the means of pursuing it An errour in the first concoction is never rectified in the second The true Interest of every true Church of Christ is to promote Holiness and Conformity to his Commands engaging thereby his presence and protection and a Spirit of Love and Peace amongst its members though under some variety of apprehension in Adiaphorous matters The mistake is to advance a Churches secular Grandeur external splendour and worldly pomp which every true Christian in his Baptism has renounced toâ—…ether with all the works of the Devil and the lusts of the flesh If ever a Church shall be so far mistaken as to judge worldly Glory its true interest I know not why it may not also mistake the works of the Devil and the lusts of the flesh to be its true Intereâ—…t also A Conforming Minister who despising that false understands and pursues this true Interest is truly dear to all the Non-conformists but for those who are so deluded as to think it lies in destroying and ruining all that are not satisfied with their Canons and Constitutions however aliene and forreign to the temper of the Gospel they confess they are no great admirers of them whatever appearance of Holiness they may make If the Interest of a Faction shall lie in sending poâ—… Christians to the Alms-house of New-gate and the Hospital of Bedlam and will give no Quarter to the most Holy and Religious if they fail in two or three Niceties I must needs say I see no reason why such should adorn themselves with the plumes of Gravity and Devotion to render their Inhumanity more plausible 2. But he has somewhat further to say then all this If impertinent and fantastical talking of Religion endless scrupulosities censorious and rash judging our Superiours Melancholy sighing going from Sermon to Sermon without allowing our selves time to meditate on what we hear or to instruct our Families be the main Points of Religion then the Non-conformists are Holy Men. And now I hope the Reader is abundantly satisfied that the Enquirer has otherwise Learned Christ than to render Evil for Evil that he dares not furnish Atheism and Prophaness with an Apologie That he makes a Conscience of affording a spectacle to evil Men That he dares not for a World dress Religion in a Phantastical Habit. that Boys may laugh at it This is his Constantines Robe which he casts over scandalous Commissions Serious Discourses about the concerns of the World to come about our own death and the day of Judgment is Phantastical talking Tenderness of Conscience Holy fear of sinning against God is endless scrupulosity Modest refusal to practise every thing commanded though Reason Judgement Scripture Reclaim is Censuring and Rash Iudgment of Superiours Godly sorrw must be melancholly sighing attending upon Gods Word Preached shall be running from Sermon to Sermon And a downright falshood added to close up the whole That they neither allow themselves time to meditate of what they have heard nor to instruct their Families And yet if they shall dare to practise this last with a few of their weaker Neighbours that drop in to hear a Sermon repeated they shall be lyable to the Law and punished as Seditious Conventiclers and railed at as Schismatiâ—…ks When all is said and done Machiavils old Rule is a Sacred Maxime with these sort of Men Fortiter calumniare aliquid adharebit Throw Dirt enough and some ont ' will stick Wild-fire flies further than the Water that should Quench it A Reproach will run where a just Vindication will not creep Had the Providence of God allotted the Non-conformists their abode any where but amongst those whose Interest it is to render them Odious they might have pass'd for good Christians It would be difficult to hire Men to be Instruments of Cruelty if they were not first perswaded that they are Ministers of Iustice and the only way to perswade that is to represent Dissenters as the off-scowring of all things not fit to live a day The best way to take away the life is to render it abominable None can handsomly
unbred and half barbarous without it It inures men to hardship and danger and instructs them in subtlety and all the Arts of living and self-security It adds much to the Beauty Power and Strength of a Nation and to the Riches and Revenues of the Prince Dixi And yet all this notwithstanding Ay! there 's one evil in 't which we little dream of which out-weighs all those Conveniencies Inlargement of Trade hath usually been attended he must crave leave to say it with as much latitude of Conscience then some mens Consciences have above 70 degrees of South and North Latitude And the heat of that with as much coldness and indifferency in Râ—…gion It 's commonly observed to introduce great diversity of Opinions and consequently to abate of Mens Zeal for and Reverence of an uniformity in what was before established And therefore better the publick were undone Mens Parts and Wits made as dull as a Beetle forreign Discoveries left to the pragmatical Dutch all Commerce with other World 's interrupted and the Britains once again excommunicated from the rest of Mankind Better a thousand times Mens Fortunes and Hearts were broken the Glory of the Nation stained its sâ—…rength shattered the Exchâ—…quer exhausted than Uniformity in some little things endangered one Ceremony disparaged the Wills of some Clergie-men crossed which might shorten their days or one pair of Organs put out of Tune which would make them grumble like a pair of Scotch Bag-pipes And to speak the truth all the great ends of Trade might be secured by Ceremonies and an exact uniformity in them for it will wonderfully sharpen Mens wits and make them both as keen and blew as a Razer to find out every day some happy new conceit Pope Vitalian was the Man that Glories first to have taught Mankind the Art of Worshipping God with a Box of Whistles Society will be maintained by being all of a piece at home and instead of forreign discoveries an Inquisition will better search out the Terra Iucognita of Conscience and let this Enquirer be one of the Lords Inquisitors of that Holy House and the strength of the Nation would be better secured if the Train'd Bands were untaught all their old Postures to the right and the left and knew nothing but face about to the East The Beauty of the Nation will be so enhanced that we shall shine with a painted face of Religion And the old Controversie between Marc Liberum and Marâ—… Claâ—…um will be for ever determined and that on the right side which out of Zeal to the Honour of the incomparable Grotius every devout person is bound to pray for nor shall the Seas any more be prov'd of their Blood which have fought to assert their Right to that Rolling Empire It was then seasonably and well thought on to propound to us the Wisdom of the Lacedemonians who that the Laws and Government might not be disturbed with Novelty absolutely forbad Trade or Traffick or so much as Travelling into other Countries lest the Citizens should barter away their own Laws and Customs for those of other Cities But then I doubt 〈◊〉 Laws were about the great things that concerned the Nations being They did not make Laws That every Mans Hair should be of a length and then swear the people to observe them and forbiâ—… Trade lest they should bring in the Geneva Cut and destroy Periwigs And besides all this they prohibited Travel as well as Trade as good leave all the doors of a house open as one and stop never a leak as not all for one will sink the Vessel Now how to restrain Travel deserves more consideration and therefore let it be remembred that Trade and Travel are no otherwise evil than in their mischievous consequence and could we separate the graâ—…d inconveniences from them they would not be Mortal seeing then we Trade more into Holland and Travel more into Italy simple Travel cannot be so destructive as compounded Trade These Arguments Cook'd up in good Language may perswade all Men to step out of the way and throw themselves over the Bridge in convenient season for what can be impossible to these Arts But he had told us p. 35. That there are oftentimes Reasons that make one form necessary in one place and people and not in another And therefore his Reasonings from Sparta will hardly go current in England Some say Sparta was a free State and therefore it may not hold in a Monarchy and others say these were the fundimental Laws of their Magna Charta which they would secuâ—…e by abridging Trade and Travel and not some odd Articâ—…i Clâ—…ri what Garments their Priests should wear upon Holy-days But never was Man in such a distraction between his remaining pity to the distressed Merchants and his yearning Bowels to the precious Ceremonies so has the Merchant himself been distracted in an Aphoretick Debate between his Lading and his Life till at last dear Life overcame the stickle of combating Objections and over board went all his Merchandise Thus this Compassionate Person would not have Trade die but yet he must have Impositions live and where are those grave Head-pieces that can reconcile these differing Interests Why yet he hopes that the English Reformation is such that it may rather gain than lose Proselytes by being confronted with any other Institutions And there is no question but under its present Advantages it would do so did not the severity of Impositions and rigorous exacting of things which at best are but indifferent at most doubtful and to many sinful against which standing Caveats have been entred from the beginning of the Reformation a little marre the sweet air of her truly beautious face and thereby render her not altogether so surprizing But as the Case stands from whence should we hope for this numerous Offspring of Proselytes From amongst the Papists Alas they have conceived greater hopes of us That their Tyber shall swallow up our Thames before our London shall Proselyte their Babylon And they are encouraged in their hopes because 〈◊〉 say our Ceremonies are a Bridge over the Narrow Seas not to let all the Women of Europe into England as we fancy but to admit Rome amongst us with all its Retinue of Pompous Nothings From the Reformed Churches then Alas they are satisfied in their Primitive simplicity they content themselves that their Churches are True Churches their Ministers Gospel Ministers and though they may perhaps make a Journey now and then to learn English Preaching they think it not worth the while to fetch Fire The Expedients propounded to reconcile Trade and Uniformity are as follow 1. That there may be such Laws provided and such care taken that the one I suppose he means Trade be not discouraged nor the other Discipline no doubt corrupted I have been studying what further Acts of Uniformity this Gentleman would have enacted whether with the Grave Recorder he would introduce the Spanish Inquisition or revive the Act â—…r
it is so pragmatical as to meddle with those Actions whereas all that Conscience Dictates as a Counsellour â—…ll that Conscience Determines as a Iudge is in the Name of the supream and soveraign Iehovah 4. Jam. 12. There 's one Law-giver who is able to save and to destroy and who are thou that judgest another 14. Rom. 4. Who art thou that judgest another mans Servant to his own Master he standeth or falleth § 3. His Description seems very lame in that he makes the whole employment of Conscience to be reflection whereas 't is in it's Commission to Dictate before the fact as well as to reflect upon the fact It teaches what we ought to do as well as enquires and examines whether we have done well or no And such a faiture will expose us to great mistakes in this case as that we are not bound to examine the Lawfulness of our work before we act but to rush Headlong upon the precipices of dubious and suspected things and examine them afterwards at leasure Whereas the Apostle condemns the Gentiles especially that they knew before such and such things to be evil and worthy of Death and yet not only did those things but took pleasure in those that did them 1 Rom. 32. Of such a Conscience as this he will certainly make a proportionable emprovement For scarcely says he any man that says his Conscience is incontrollable will say his own Opinion or Reason is the ultimate Rule of his actions Truly I believe so nor any man neither that says his Conscience is Controllable except he be out of his senses for I would sainbe in formed what an ultimate Rule signifies with him that pretends to speak plain English to them that understand nothing else I have heard of a subordinate and ultimate End And I have heard also of a near and a Remote Rule but an ultimate Rule like that Monster which was like a horse and yet not a horse is like sense but in truth very Non-sense All that we affirm of Conscience as 't is a Rule is no more but this That it is the next and immediate Guide and Director of our Actions And that the mind of God however notified to us is the next and immediate Governour or Director of Conscience That as nothing can possibly intervene between the Command of Conscience and the will and executive power in Man so nothing can possibly interpose between the Authority of God and the Conscience and both these are expresly owned by the above mentioned learned Person Dr. S. 1. That God is the immediate Controller of Conscience by his word and will revealed to us Conscience says he is Gods most immediate Deputy for the ordering the life and ways of men 2. That Conscience is the immediate Rule of our Actions The will of Man says he should conform it self to the judgment of the practique understanding as to it 's proper and immediate Rule And such were once the Notions of that great Man when he is professedly pleading the cause of Conformity which had never been waved but that wise men are aware the cause not to be tenable if Conscience be not made a piece of Non-sense whose Nature and Office are therefore inconsiderable because unintelligible But some wise men or other it seems have formed a parcel of objections or else he has formed them to their hands which hâ—… will answer and then suppose himself victorious 1 Objection Allowing Conscience to be nothing but the mind of Man yet even so it 's subject to no humane Laws for as much as no Man can force me to think otherwise then I do nor Compel me to be of his opinion in the inward sence of my mind my mind therefore or Conscience is only obnoxious to God To which he Replies The answer to this is easy for since my mind is not insallible I may and must have something to guide my mind and that is it which we call Law To which I rejoin That this is an easy but not a satisfactory answer For. 1. The Remedy is not proportionable to the disease For if the Reason why my mind must have something else to guide it be because the mind is not infallible the same Reason will informe us to have recourse to a better guide then that which he calls Law because Humane Laws are not infallible It will mend the matter but sorrily to take me of from one fallible guide and send me to another 2. Since the mind of man is thus fallible and there is a necessity that it have something else to guide it in it's determinations God has provided an infallible directory in his word in all things concerning his immediate Worship and that is it which we call the Law of God 3. But if the mind of Man be fallible in it's Directions as well as Humane Laws It 's safer to be guided by that which God has made my next Director though fallible then by that which being also fallible he has not made so God has constituted Conscience the next and immediate Counsellour to my will the next and immediate Deputy under himself and therefore to erre with a Humane Canon against the voice of Conscience is to despise and contemn the Authority of God in whose Name it speaks whereas to erre with my Conscience against an Humane Decrre is but a part of that frailty to which all imperfect Creatures are obnoxious 4. Nor is it universally true what he says that the Law of Man morally obliges to follow it's Directions that is it will be my sin if I do not for it may be my sin if I do obey in some cases as well as my sin if I do not in others at least the Apostles were of this opinion 4. Act. 19. Whether it be right in the sight of God to hearken to you more then God judge ye Whatever inconveniences therefore shall â—…rise from an absolute resignation either to the Laws of men or to our own minds directed by natural light we have the infallible word of God which is a light to our feet and a Lamp to our paths for the guidance of our particular Actions 2. Object But we are beund to obey the Dictates of our mind or Conscience before any Law or Command of any humane Authority if they happen to interfere He replies It 's true in things notoriously and plainly evil But where those the Law of God or Reason are silent there the Law of the Magistrate is the Immediate Rule of my Conscience and then to contradict that is to affront the Publick Tribunal with a private Consistory c. To which I Rejoin § That he has given away his whole cause by this one Concession That a higher Law of God or Reasen may make a nullity in the Law of the Magistrate for if Reason in any case may make such a nullity it must either be the publick Reason or the private Reason If the former then it amounts to no more then
this goodly maxime that the Magistrates Reason may make a nullity in his Law But if it be the latter that private Reason may make such a nullity then Conscience guided and directed by that Reason cannot transgress the Law because Reason has already disannulled it as to that particular Person And if it be said that it 's only in things notoriously evil that Reason has this Soveraignty to make a nullity in the Law It 's easily answered that whatever my Reason judges evil is notoriously evil as to me for I have no way to make out the Notoriety of the evil of a thing but my Reason informing it self from Gods Word § 2. We are bound to obey the Dictates of our own Consciences in not acting against them in those things which only appear notoriously evil And God himself has tyed up Conscience from taking one step under those apprehensions 14. Rom. 14. To him that esteemeth any thing to be unclean to him it is unclean And the Reasons are very evident 1. Because Bonum oritur ex integris malum è quolibet Defectu The want of that single Circumstance of the satisfaction of my Iudgment that it is Lawful makes the action sin 2. He that has a prepared mind to act contrary to what he takes to be the Law of God would act accordingly if it really were the Law of God As he that dares to strike a private Person whom he takes for a Magistrate would no doubt have struck him though he had been a Magistrate Every man takes the voice of Conscience to be the voice of God and he that will disobey that Dictate which he supposes the voice of God will disobey that dictate which really proves to be his voice 3. The goodness or evil of an action is much estimated by the will of the Deer He that judges an action evil and yet will do it God sees that though the thing was not evil yet he had an evil will The Action was not materially evil but it was so interpretativè I must once more quote the same Learned person If a Man says he be fully perswaded in his Conscience that a thing is unlawful which yet in Truth is not so the thing by him so judged unlawful cannot be done without sin Even an erroneous Conscience bindeth thus far that a Man cannot go against it and be guiltless because his practise should then run cross to his judgment and so the thing could not be done in faith for if his reason judge the thing to be evil and yet he will do it it argueth manifestly that he hath a will to do evil and so becometh a Transgressour of Gods General Law which bindeth all men to eschew all evil § 3. Nor is this to affront the publick Tribunal with a private Consistory nor set up my own opinion against Gods institution for it's Gods own institution 14. Rom. 5. Eet every Man be fully perswaded in his own mind 3. Objection But if after all my Consideration of the Reason of publick Laws I cannot satisfy my self of the Lawfulness of the thing commanded I must then Govern my self by my Conscience and not by the Law He Replies If the unlawfulness of the thing commanded is not as plain and visible as the Command of God for obeying Authority my opinion or Conscience will be no excuse to me Because I forsake a Certain Rule to follow an uncertain To which I Rejoin That he has made a very unaequal Comparison viz. Between the unlawfulness of the particular thing and the general Command of obeying whereas the comparison ought to have been between either Gods General Command not to act against my Conscien and his General Command to obey Authority or else between the unlawfulness of that particular action and Gods Command to obey in that particular It is plain in the General that I ought to obey Authority And it 's as plain in the General that I ought not to sin against the dictate of my Conscience It may be doubtful and not so plain that this particular action is sinful but then it 's doubtful and no more plain that in this case 't is my duty to obey Compare the General Law of obeying the Laws with the general Law of not sinning against my Conscience and it 's much more plain visible or what he pleases that I ought not to sin against my Conscience then that I ought to obey the Laws of Humane appointment for that I ought to obey the latter admits of many exceptions but that I ought not to act against the former admits of none And if Conscience may deceive me in a particular instance so also may the Law deceive me in the particular Command This will more evidently appear if we take the Ranverse of the case thus If the Lawfulness of the thing commanded by the Law be not as plain and visible as the Command of God not to act against Conscience no Command of the Magistrate will excuse me because I forsake a certain Rule to follow an uncertain God commands me to obey Authority the same God commands me not to sin against my light In some cases I am not bound to obey Authority but in no case am I allow'd to act against my light It 's very clear that the Magistrate has a power to Command but not so clear that he has a power to determine things indifferent and make those determinations the conditions of my enjoying the means of Salvation But it 's very certain that Conscientia errenea ligat licet non obligat An erroneous Conscience though it oblige me not to act against what God has made a Duty yet it binds me up from ever acting against it's Convictions And therefore it 's safest to adhaere to the clearer side and not to act against the Decission of Conscience in compliance with a Command which it 's uncertain whether it oblige or no. And in a word if this way of our Enquirers Reasoning be solid Then it will not excuse a Protestant from sin who refuses to how before an Image when the Magistrate Commands it Because it 's plain in the general that we ought to obey Authority but not so plain that it 's sinful to how before an Image if things disputable be less plain then indisputable 4. Objection But if after all endeavours of satisfying my self to Obey the Humane Law yet the thing commanded by the Magistrate however innocent in it self seems to be as plainly unlawful as obedience is plainly a duty What Now He replies This case is pityable and will make some abatement of the sin of Disobedience but it doth not totally excuse it much less make a nullity in the Law To which I Rejoin That he has now made a very noddy of his Objector That can suppose the thing commanded innocent in it self and yet to seem to him as plainly unlawful as obedience is a Duty But to the thing 1. He has put the case very unfaithfully For we
to it then will be a stony heart The whole argument stands thus If a tender Conscience be a good Conscience then the contrary to it must be a brawny or hard Conscience now assume But a brawny or hard Conscience cannot be contrary to a tender Conscience ergo c. He that has nothing else to do with his time let him abuse it in answering such Syllogisms Ay! but says he this would be too contumelious to reproach all men but themselves with very admirable As if the noâ—…ions of words or things were to be taken from mens rash applications of them to themselves or others A tender Conscience would be a good Conscience though the Enquirer had the confidence to Monopolize all Tenderness to himself And a brawny Conscience will be an evil one though he should be so contumelious as to asperse all others but himself with it This way of Arguing is a shooe that will fit any mans foot serve any mans occasions as will as the owners A Tender Conscience cannot be an ignorant mind for it would be too presumptuous and Arrogant for those that reproach it to account themselves the only wise men on earth And then the contrary to it must be an inlightned mind and it would be too contumelious to reproach all the world for Fools but their own precious selves Use is the grand Master of words He that will speak as others spâ—…ak must either understand as they do or be content to be misunderstood A Tender Conscience amongst us of the Populace is Conscience under that Office of warning us of the danger of sin it Advises us to take the safer side in things dubious and rather avoid the smoak for fear of the Fire then with Empedocles rush into the smoak and find our ruine But the best of our Entertainment is yet behind for he will now read a very Learned Lecture to this Tender Conscience which in my weak judgment is monstrously absurd seeing he supposes his Auditors to be all Fools Men of ignorant minds or sickly understandings The business lyes here how a Tender Conscience must be qualified that it may enjoy it's Priviledges § 1. He that pleads for compassion upon the account of his weakness that is his Tenderness must be so ingenious as to submit himself to Instruction And if the Enquirer must be the Instructer He deserves to wear a Fools Coat for his pains for I would gladly learn that as the first Lecture what is the Nice and Critical difference between a Tender and a Compassionate Enquirer There are two points they say of wisdom the first that we be able to advise our selves the second that being Conscious of our own inability we be willing to submit to the advise of others wiser then our selves But this tender Conscience being such a widgeon it cannot be expected he should be guilty of such ingenuity § 2. He that pretends to tenderness of Conscience must make good his claim by being uniformly consciencious The plain meaning whereof is this That he that pretends to be a Fool must â—…qually maintain the Humour and carry on the Allegory of folly all the days of his life otherwise as he wisely observes it will be but Pharisaism To prove which deep Point he instances in David whose Heart smote him when he cut of the Skirt of Sauls garment but it would never have been called Tenderness of Conscience in David if at another time he should have attempted the life of Saul And what he says is very true if we take Tenderness of Conscience in it's true and proper acceptation but nothing more Ridiculous nay more dangerous should we according to his New Notion take a Tender Conscience for a weak understanding I ask Did Davids heart smite him when he cut of Sauls garment Yes But was it out of Tenderness of Conscience that it smote him why yes The Enquirâ—…r has just now told you so are you deaf Ay! But is a Tender Conscience nothing but an ignorant or uninstructed mind a sickly melancholy or superstitious understanding why should you be so importunate It can be nothing else The Enquirer has defined it so in plain English Why then this is in plain English the Doctrine under which his Auditors must be prepared for their priviledges That David being a Tender hearted that is a Tender headed Person through the Tenderness that is the slenderness of his crazed intellectuals coming under the distinct Consideration of Reflecting upon his own action in a melancholy and superstitious qualme rebuked himself for cutting of the Skirt of Sauls garment But by his good favour this is too severe a Censure of that Holy Act of David whose Tender Conscience after some surprizal being recovered and awakened severâ—…ly schooled him that he durst make so near an approach to the Destroying by the touching of the Lords Annointed But such glosses he might find in some old pair of Bandeleers Priscae vestigia fraudis Thus the Jews out of ignorance crucified Christ. 3. Act. 17. But when Conscience was well informed and sprinkled with that Blood which they had once shed when Grace had applied that to their Hearts which they rashly imprecated upon their Heads they were pricked in their Consciences and cried out Men and Brethren what shall we do It was ignorance that lead to that murder but a Conscience made Tender and reflecting upon their own act which caused them to repent of and turn from their sin The Rule indeed is a most excellent one in it self though wickedly applied in this particular He that claims the Priviledges of a Tender Conscience must make good his claim by being uniformly Consciencious For he that is Tender of eating a black-pudding and yet not tender of the blood of the Saints he that scruples the Omission of a Ceremony though his weak Brother perish by it yet never scruples to bear false witness nor to murder the reputation of another he that is tender of the Ceremonial Law of Man and yet makes no bonds of the Moral Law of God must not be allowed to plead this Priviledge Though any one may be allowed the priviledge of our Authors tender Conscience which is only this That if he holds any Land in Capite he shall be begg'd for a Fool. § 3. He that is truly Tender if he cannot do all that is Commanded yet will do all he can He that cannot bow at the Name of Iesus yet perhaps can stand up at the Creed But what now if this instance of his Tenderness be impertinent I question whether bowing at the naming of Iesus be Commanded However Dissenters are excused by this Reason from conforming to what they can unless it be matter of their ambition to be admitted in the Colledg of all Fools To do all we can to no purpose is small encouragement to the attempt we are denied Communion with the Church in all Ordinances unless we come up to all the Terms of Communion Now since it 's our apparent duty