and common Acceptation which strikes no small stroke in the regulating of the conceptions of the wisest Men about the signification of words nothing else is intended by Moral vertues or Duties of Morality but the observation of the Precepts of the second Table Nor is any thing else designed by those Divines who in their writings so frequently declare that it is not morality alone that will render men acceptable to God Others do extend these things further and fix the denomination of moral firstly upon the Law or Rule of all those Habits of the Mind and its Operations which afterwards thence they call moral Now this Moral Law is nothing but the Law of Nature or the Law of our Creation which the Apostle affirms to lye equally obligatory on all men even all the Gentiles themselves Rom. 2. 14 15. and whereof the Decalogue is summarily expressive This Moral Law is therefore the Law written in the hearts of all men by Nature which is resolved partly into the Nature of God himself which cannot but require most of the things of it from Rational Creatures partly into that state and condition of the nature of things and their mutual Relations wherein God was pleased to create and set them These things might be easily instanced and exemplified but that we must not too much divert from our present occasion And herein lyes the largest sense and Acceptation of the Law Moral and consequently of Moral Vertues which have their Form and Being from their Relation and conformity thereunto Let it be then that Moral Vertues consist in the universal observance of the requisites and Precepts of the law of our Creation and dependance on God thereby And this description as we shall see for the substance of it is allowed by our Author Now these Vertues or this conformity of our minds and actions unto the Law of our Creation may be in the light and reason of Christian Religion considered two wayes First as with respect unto the substance or Essence of the Duties themselves they may be performed by men in their own strength under the conduct of their own Reason without any special assistance from the Spirit or Sanctifying Grace of Christ. In this sense they still bare the name of Vertues and for the substance of them deserve so to do Good they are in themselves useful to Mankind and seldome in the Providence of God go without their reward in this World I grant I say that they may be obtained and acted without special assistance of Grace Evangelical though the wiser Heathens acknowledged something Divine in the communication of them to Men. Papinius speaks to that purpose Diva Jovis solio juxta comes undeper Orbem Rara dari TerrÃsque solet contingere virtus Seu Pater Omnipotens tribuit sive ipsa capaces Elegit penetrare Viros But old Homer put it absolutely in the will of his God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we grant moral vertue to have been in the Heathen of old For this is that alone whereby they were distinguished amongst themselves And he that would exclude them all from any interest in moral vertue takes away all difference between Cato and Nero Aristides and Tiberius Titus and Domitian and overthrows all natural difference between good and evil which besides other abominations that it would plentifully spawn in the World would inevitably destroy all humane Society But now these moral vertues thus performed whatever our Author thinks are distinct from Grace may be without it and in their present description which is not imaginary but real are supposed so to be And if he pleases he may exercise himself in the longsome disputes of Bellarmin Gregory de Valentia and others to this purpose innumerable not to mention Reformed Divines lest they should be scornfully rejected as Systematical And this is enough I am sure to free their Religion from Villany who make a distinction between Moral Vertue and Grace And if our Author is otherwise minded and both believe that there is Grace Evangelical â—â—â—â—ever there is Moral Vertue or that Moral Vertues may be so obtained and exercised without the special assistance of Grace as to become a part of our Religion and accepted with God and will maintain his Opinion in Writing I will promise him if I live to return him an answer on one only condition which is that he will first answer what Augustine hath written against the Pelagians on this Subject Again these moral Vertues this observance of the Precepts of the Law of our Creation in a consonancy whereunto originally the Image of God in us did consist may now under the Gospel be considered as men are principled assisted and enabled to and in their performance by the Grace of God and as they are directed unto the especial end of living unto him in and by Jesus Christ. What is particularly required hereunto shall be afterwards declared Now in this sense no man living ever distinguished between Grace and Vertue any otherwise than the cause and the effect are to be or may be distinguished much less was any Person ever so Bruitish as to fancy an inconsistency between them For take Grace in one sense and it is the efficient cause of this Vertue or of these Vertues which are the effects of it and in another they are all Graces themselves For that which is wrought in us by Grace is Grace as that which is born of the Spirit is Spirit To this purpose something may be spoken concerning Grace also the other term whose ambiguity renders the Discourse under consideration somewhat intricate and perplexed Now as the former term of Moral Vertue owed its Original to the Schools of Philosophy and its use was borrowed from them So this of Grace is purely Scriptural and Evangelical The World knows nothing of it but what is declared in the Word of God especially in the Gospel for the Law was given by Moses but Grace and Truth came by Jesus Christ. All the Books of the Ancient Philosophers will not give us the least light into that notion of Grace which the Scripture declares unto us As then we allowed the sense of the former term given unto it by its first coyners and users so we cannot but think it equal that men be precisely tyed up in their conceptions about Grace unto what is delivered in the Scripture concerning it as having no other Rule either to frame them or judge of them And this We shall attend unto Not that I here design to treat of the nature of Gospel Grace in general but whereas all the Divines that ever I have read on these things whether Ancient or Modern and I have not troubled my self to consider whether they were Systematical ones only or otherwise qualified allow some distinctions of this term to be necessary for the right understanding of those passages of Scripture wherein it is made use of I shall mention that or those only which are
so unto the right apprehension of what is at present under Debate First therefore Grace in the Scripture is taken for the free Grace or favour of God towards sinners by Jesus Christ. By this he freely pardoneth them their sins Justifieth and accepteth them or makes them accepted in the Beloved This certainly is distinct from Moral Vertue Secondly It is taken for the effectual working of the Spirit of God in and upon the minds and souls of Believers thereby quickning them when they were dead in trespasses and sins Regenerating of them Creating a new heart in them implanting his Image upon them neither I presume will this be called Moral Vertue Thirdly For the actual supplies of Assistance and Ability given to Believers so to enable them unto every Duty in particular which in the Gospel is required of them for he works in them both to Will and to Do of his own good pleasure As yet the former distinction will appear necessary Fourthly For the effects wrought and produced by this Operation of God and his Grace in the hearts and minds of them that believe which are either habitual in the spiritual disposition of their minds or actual in their operations all which are called Grace It may be our Author will be apt to think that I Cant use Phrases or fulsome Metaphors But besides that I can confirm these distinctions and the necessity of them and the words wherein they are expressed from the Scriptures and Ancient Fathers I can give them him for the substance of them out of very Learned Divines whether Systematical or no I know not but this I know they were not long since Bishops of the Church of England We are now in the next place to inquire into the mind of our Author in these things for from his apprehensions about them he frames a mighty difference between himself and those whom he opposeth and from thence takes occasion and advantage afresh to revile and reproach them First Therefore he declares his judgement that the Moral Vertues which he treats of do consist in Mens observance of the Law of Nature of the Dictates of Reason and Precepts thereof Secondly That the Substance yea the whole of Religion consists in these Vertues or Duties So that by the observation of them Men may attain Everlasting Happiness Thirdly That there is no actual concurrence of present Grace enabling Men to perform these Duties or to exercise these Vertues but they are called Grace on another account Fourthly That his Adversaries are so far from making Vertue and Grace to be the same that they make them inconsistent And these things shall we take into a brief examination according as indeed they do deserve The first of them he plainly and more than once affirms nor shall I contend with him about it So he speaks pag. 68. The practice of Vertue consists in living suitably to the dictates of Reason and nature and this is the substance and main design of all the Laws of Religion to oblige mankind to behave themselves in all their actions as becomes creatures endowed with Reason and understanding and in wayes suitable to Rational beings to prepare and qualifie themselves for the State of Glory and immortality This is a plain description both of the Rule of moral Vertues and of the nature of them The Law of Reason and nature is the Rule and their own nature as acting or acted consists in a suitableness unto Rational Beings acting to prepare themselves for the state of immortality and Glory The first end of all vertue no doubt We need not therefore make any farther inquiry into this matter wherein we are agreed Secondly That the Substance yea the whole of Religion consists in these Moral Vertues he fully also declares pag. 69. Moral Vertue having the strongest and most necessary influence upon the end of all Religion viz. mans Happiness it is not only its most material and useful part but the ultimate end of all its other Duties though I know not how the practice of Vertue in this life can be the Vltimate End of other Duties and all true Religion can consist in nothing else but either the practice of Vertue it self or the use of those means and instruments that contribute unto it So also p. 70. All Duties of Devotion excepting only our returns of Gratitude are not essential parts of Religion but are only in order to it as they tend to the practice of Vertue and Moral Goodness and their goodness is derived upon them from the Moral Vertues to which they contribute and in the same proportion they are conducive to the ends of Vertue they are to be valued among the Ministeries of Religion So then the whole Duty of Man consists in being vertuous and all that is injoyned him beside is in order thereunto Hence We are told elsewhere that outward Worship is no part of Religion again pag. 76. All Religion must of necessity be resolved into Enthusiasm or Morality the former is meer imposture and therefore all that is true must be reduced to the latter But we need not insist on particulars seeing he promoteth this to confirmation by the best of Demonstrations i. e. an induction of all particulars which he calls a Scheme of Religion wherein yet if any thing necessary be left out or omitted this best of Demonstrations is quickly turned into one of the worst of Sophismes Therefore we have here no doubt a just and full Representation of all that belongs to Christian Religion and it is as follows pag. 69. The whole Duty of Man referrs either to his Creator or his Neighbour or Himself All that concerns the two last is confessedly of a moral nature and all that concerns the first consists either in Praising of God or Praying to him The former is a branch of the Vertue of Gratitude and is nothing but a thankful and Humble temper of mind arising from a sense of Gods greatness in Himself and his Goodness to us So that this part of Devotion issues from the same vertuous quality that is the Principle of all other resentments and expressions of Gratitude only those acts of it that are terminated on God as their Object are stiled Religious and therefore Gratitude and Devotion are not divers things but only differing names of the same thing Devotion being nothing else but the Vertue of Gratitude towards God The latter viz. Prayer is either put up in our own or other mens behalf if for others it is an act of that Vertue we call kindness or Charity if for our selves the things we pray for unless they be the comforts and enjoyments of this life are some or other vertuous qualities and therefore the proper and direct use of Prayer is to be instrumental to the Vertues of Morality It is of Christian Religion that this Author treats as is manifest from his ensuing Discourse and the Reason he gives why Moral Vertues are stiled Graces Now I must needs say that I look
of the Divine Attributes which I suppose they are not whose Rules and formes are alterable upon accidents and occasions And we are taught also pag. 68. that the practice of Vertue consists in living suitable to the dictates of Reason and Nature which are Rules not variable and Changeable There must be some new distinction to reconcile these things which I cannot at present think of That which I would enquire from hence is whether the Magistrates have power over the Consciences of men in reference unto those things in Morality whose Rules of good and evil are of an Eternal obligation That he hath not is evidently implyed in this place And I shall not enter into the confusion of the ensuing Discourse where the latter sort of Rules for Vertue the other member of the distinction are turned into various Methods of executing Laws about outward acts of Vertue or Vice and the Vertues themselves into outward expressions and significations of Duty for I have at present no contest with this Author about his manner of writing nor do intend to have It is enough that here at once all the principal and most important Vertues are vindicated to their own unalterable Rules as such and the Consciences of Men in reference unto them put under another jurisdiction And what then becomes of this Argument That the Magistrate must have power over the Consciences of Men in matters of Divine Worship because he hath so in things Moral which are of greater importance when what is so of importance is exempted from his power Hence it sufficiently appears that the Authority of the Magistrate over men with reference unto Moral Vertue and Duty doth not respect Vertue as Vertue but hath some other consideration Now what this is is evident unto all How Moral Vertues do belong unto Religion and are parts of it hath been before declared But God who hath ordered all things in weight and measure hath fore-designed them also to another end and purpose For preparing mankind for Political Society in the world among themselves for a time as well as for Religious Obedience unto himself he inlayed his nature and composition with principles suited to both those ends and appointed them to be acted with different respects unto them Hence Moral Vertues notwithstanding their peculiar tendency unto him are appointed to be the instrument and ligament of humane Society also As the Law of Moses had in it a typical end use and signification with respect to Christ and the Gospel and a political use as the instrument of the Government of the Nation of the Jews Now the Power of the Magistrate in respect of Moral Vertues is in their latter use namely as they relate to humane policy which is concerned in the outward actings of them This therefore is granted and we shall enquire farther whether any more be proved namely that the Magistrate hath power over the outward actings of Vertue and Vice so far as humane Society or publick Tranquility is concerned in them and on that account Secondly It may be enquired what is the Power and Authority over Moral Vertues which is here ascribed unto the Civil Magistrate and over the Consciences of men with respect unto them Is it such as to make that to be Vertue which was not Vertue before or which was Vice and oblige men in Conscience to practise it as Vertue This would go a great way indeed and answer somewhat of what is or as it is said may be done in the Worship of God when that is made a part of it which was not so before But what name shall these new Vertues be called by A new Vertue both as to its Acts and Objects will as much fly the imaginations of men as a sixth sense doth It may be our Author will satisfie us as to this enquiry for he tells us pag. 80. That he hath power to make that a particular of the Divine Law that God hath not made so I wish he had declared himself how and wherein for I am afraid this expression as here it lyes is offensive The Divine Law is Divine and so is every particular of itâ— and how a man can make a thing Divine that is not so of it self nor by Divine Institution is hard to find out It may be that only the subject matter of the Law and not the Law it self formally is intended and to make a thing a particular of the Divine Law is no more but to make the Divine Law require that in particular of a man which it did not require of him before But this Particular referrs to the Nature Essence and Being of the thing or to the acting and occasion of it in particular And if it be taken in the latter sense here is no more ascribed unto the Magistrate than is common with him to every man in the World For every one that puts himself into new circumstances or new Relations doth so make that unto him to be a particular of the Divine Law which was not so before for he is bound and obliged unto the actual performance of many Duties which as so circumstantiated he was not boâ—â—â— unto before But somewhat else seems to be intendâ—â— from the ensuing discourse they are fully empowred to declare new instances of Vertue and Vice and to introduce new duties in thâ— most important parts of Religion And yâ—â— I am still at the same loss For by his declaring new Instances of Vertue and Vice suppose he intends an Authoritative declaration such as that they have no other foundation nor need none to make them what they are They are new Instances of Vertue and Vice because so declared And this suits unto the introducing of new Duties in the most important parts of Religion made Duties by that introduction I wish I could yet learn what these new Instances of Vertue and Vice are or mean Whether they are new as Vertues and Vices or as Instances For the first would I could see a new practice of old Virtues but to tell you the truth I care not for any of the new Vertues that I have lately observed in the World nor do I hope ever to see any better new ones If it be the Instances that are new I wish again I knew what were more in them than the actual and occasional exercise of old Duties Pag. 79 80. conduce most to extricate us out of these ambiguities There we are informed that the Laws of every Nation do distinguish and settle mens rights and properties and that distinctly with respect whereunto Justice that prime Natural Vertue is in particular Instances to be exercised And pag. 84. It is further declared that in the administration of Justice there may be great difference in the constitution of penalties and execution of men This it seems is that which is aimed at the Magistrate by his Laws determines whteher Titius have set his hedge upon Caius's ground and whether Sempronius hath rightly conveyed his Land or
House to his Son or Neighbour whereby what is just and lawfull in it self is accommodated to the use of political Society He determines also how Persons guilty of death shall be executed and by whom and in what manner whence it must needs follow that he hath power to assign new particulars of the Divine Law to declare new bounds or hedges of right and wrong which the Law of God neither doth nor can limit or hath power over the Consciences of men with respect to Moral Vertues which was to be demonstrated Let us lay aside these swelling expressions and we shall find that all that can be ascribed unto the Civil Magistrate in this matter is no more than to preserve Property and Peace by that Rule and power over the outward Actions of men which is necessary thereunto Having made some enquiry into the termes of Moral Vertue and the Magistrates power it remains only that we consider what respect this case hath unto the Consciences of men with reference unto them And I desire to know whether all mankind be not obliged in Conscience to the Observation of all Moral Vertue antecedently to the command or Authority of the Magistrate who doth only inspect their observation of them as to the concerns of publick peace and tranquility Certainly if all Moral Vertue consists in living suitable to the dictates of Reason as we are told and in a sense rightly if the Rule of them all and every one which gives them their formal Nature be the Law of our Creation which all mankind enter the World under an indispensable obligation unto it cannot be denyed but that there is such an antecedent obligation on the Consciences of Men as that inquired after But the things mentioned are granted by our Author nor can by any be denyed without offering the highest outrage to Scripture Reason and the common consent of Mankind Now if this Obligation be thus on all Men unto all Vertue as Vertue and this absolutely from the Authority of God over them and their Consciences how comes an inferiour Authority to interpose it self between that of God and their Consciences so immediately to oblige them It is granted that when the Magistrate commandeth and requireth the exercise of any Moral Duty in a way suited unto publick good and tranquility he is to be obeyed for Conscience sake because he who is the Lord of Conscience doth require Men to be obedient unto him whereon they are obliged in Conscience so to be But if the things required of them be in themselves Moral Duties as they are such their Consciences are obliged to observe and exercise them from the command of God and other obligation unto them as such they neither have nor can have But the direction and command for the exercise of them in these and those circumstances for the ends of publick Good whereunto they are directed belongs unto the Magistrate who is to be obeyed For as in things meerly Civil and which have nothing originally of morality in them but secondarily only as they tend to the preservation and welfare of humane Society which is a thing Morally good the Magistrate is to be obeyed for Conscience sake and the things themselves as far as they partake of Morality come directly under the command of God which affects the Conscience so in things that have an inherent and inseparable Morality and so respect God in the first place when they come to have a civil Sanction in reference to their exercise unto publick political Good that Sanction is to be obeyed out of Conscience but the antecedent obligation that was upon the Conscience unto a due exercise of those Duties when made necessary by circumstances is not superseded nor any new one added thereunto I know what is said but I find not as yet what is proved from these things concerning the uncontroleable and absolute power of the supream Magistrate over Religion and the consciences of men Some things are added indeed here up and down about circumstances of Divine Worship and the power of ordering them by the Magistrate which though there may be some different conceptions about yet they no way reach the cause under debate But as they are expressed by our Author I know not of any one Writer in and of the Church of England that hitherto hath so stated them as they are by him For he tells us pag. 85. That all Rituals Ceremonies Postures and Manners of performing the outward expressions of Devotion that are not chargeable with countenancing Vice or disgracing the Deity are capable of being adopted into the Ministeries of Divine Service and are not exempted from being Subject to the determinations of humane power Whether they are so or no the Magistrate I presume is to judge or all this flourish of words and concessions of power vanish into smoak His command of them binds the Consciences of men to observe them according to the principle under consideration Hence it must be absolutely in the power of every supream Magistrate to impose on the Christian Subjects a greater number of Ceremonious observances in the Worship of God and those of greater weight than ever were laid upon the Jews For who knows not that under the names of Rituals Ceremonies Postures manners of Performing all Divine Service what a butrdensome heap of things are imposed in the Roman Church whereunto as far as I know a thousand more may be added not chargeable in themselves with either of the crimes which alone are allowed to be put in in Barr or Plea against them And whether this be the Liberty whereunto Jesus Christ hath vindicated his Disciples and Church is left unto the judgement of sober men Outward Religious Worship we know is to be performed by natural actions these have their circumstances and those oft-times because of the publick concernments of the exercise of Religion of great importance These may be ordered by the power and according to the Wisdome of those in Authority But that they should make so many things as this assertion allows them to make to belong unto and to be Parts of the Worship of God whereof not one is enjoyned or required by him and the Consciences of men be thereby obliged unto their observance I do not believe nor is it here at all proved To close this Discourse about the power of obliging the consciences of men I think our Author grants that Conscience is immediately obliged to the Observation of all things that are Good in themselves from the Law of our Creation Such things as either the nature of God or our own require from us our Consciences surely are obliged immediately by the Authority of God to observe Nor can we have any dispensation for the non-performance of our Duty from the interposition of the commands and Authority of any of the sons of Men. For this would be openly and directly to set up men against God and to advance them or their Authority above him or his
the preservation of publick Tranquility as is pretended a man cannot but wonder how the world hath been in any Age past kept in any tolerable peace and quietness and how it is any where blessed with those ends of Government at this day For it will not be an easie task for our Author or any one else to demonstrate that the Power mentioned hath ever been either claimed or exercised by any Supream Magistrate in Christendom or that it is so at this day The Experience of past and present Ages is therefore abundantly sufficient to defeat this pretence which is sufficiently asserted without the least appearance of proof or Argument to give it countenance or confirmation or they must be very charitable to him or ignorant in themselves who will mistake Invectives for Arguments The remembrance indeed of these Severities I would willingly lay aside especially because the very mention of them seems to express an higher sense of and regret concerning them then I am in the least subject unto or something that looks like a design of Retaliation but as these things are far from my mind so the continual returns that almost in every Page I meet with of high and contemptuous Reproaches will not allow that they be alwayes passed by without any notice or remark It is indeed indispensably necessary that publick Peace and Tranquility be preserved but that there is any thing in point of Government necessary hereunto but that God have all spiritual power over the Consciences of men and Rulers Political power over their Actings wherein publick Peace and Tranquility are concerned the World hath not hitherto esteemed nor do I expect to find it proved by this Author If these things will not preserve the publick peace it will not be kept if one should rise from the dead to perswade men unto their duty The Power of God over the Consciences of men I suppose is acknowledged by all who own any such thing as Conscience or believe there is a God over all That also in the exercise of this Authority he requires of men all that obedience unto Rulers that is any way needfull or expedient unto the preservation of the ends of their Rule is a Truth standing firm on the same Foundation of Universal consent derived from the Law of Creation and his positive Commands to that purpose have an evidence of his Will in this matter not liable to exception or controll This Conscience unto God our Author confesseth as we have observed in his fourth Chapter to be the great preservation and security of Goverment and Governours with respect unto the ends mentioned And if so what becomes of all the pretences of disorder and confusion that will ensue unless this power over mens Consciences be given to the Magistrate and taken as it were out of the hands of God Nor is it to be supposed that men will be more true to their Consciences supposing the Reiglement of them in the hand of men than when they are granted to be in the hand and power of God for both at present are supposed to require the same things Certainly where Conscience respects Authority as it always doth the more Absolute and Soveraign it apprehends the Authority by which it is obliged the greater and more firm will be the impressions of the obligation upon it And in that Capacity of preheminence it must look upon the Authority of God compared with the Authority of man Here then lyes the security of publick peace and tranquility as it is backed by the Authority of the Magistrate to see that all outward Actions are suitable unto what Conscience toward God doth in this matter openly and unquestionably require The pretence indeed is that the placing of this Authority over the Consciences of men in the Supream Ruler doth obviate and take away all grounds and occasions of any such Actings on the Account of Religion as may tend unto publick disturbance For suppose Conscience in things concerning Religion and the Worship of God subject to God alone and the Magistrate require such things to be observed in the one or the other as God hath not required at least in the Judgements and Consciences of them of whom the things prescribed are required and to forbid the things that God requires to be observed and done in this case it is said they cannot or will not comply in Active Obedience with the Commands of the Magistrate But what if it so fall out Doth it thence follow that such persons must needs Rebell and be Seditious and disturb the publick peace of the Society whereof they are Members Wherefore is it that they do not do or observe what is required of them by the Magistrate in Religion or the Worship of God or that they do what he forbids Is it not because of the Authority of God over their minds and Consciences in these things And why should it be supposed that men will answer the Obligations laid by God on their Consciences in one thing and not in another in the things of his Worship and not of obedience unto Civil Power concerning which his Commands are as express and evident as they can be pretended to be in the things which they avow their obligation unto Experience is pretended to the contrary It is said again and again that men under pretence of their Consciences unto God in Religion have raised Wars and Tumults and brought all things into confusion in this Kingdom and Nation especially and what will words avail against the evidence of so open an experience to the contrary But what if this also should prove a false and futilous pretence Fierce and long Wars have been in this Nation of old upon the various Titles of persons pleading their Right unto Supream Government in the Kingdom against one another so also have there been about the Civil Rights and the Priviledges of the Subjects in the Confusions commonly called the Barons Wars The late Troubles Disorders and Wars amongst us must bear the weight of this whole charge But if any one will take the pains to review the publick Writings Declarations Treaties whereby those Tumults and Wars were begun and carried on he will easily discern that Liberty of Conscience in practice or the exemption of it from the power of the Magistrate as to the Rule and Conduct of it now ascribed unto him in the latitude by sober persons defended or pleaded for had neither place in nor influence into the Beginnings of those troubles And when such confusions are begun no man can give assurance or conjecture where they shall end Authority Laws Priviledges and I know not what things wherein private men of whom alone we treat have no pretence of Interest were pleaded in those Affairs He that would judge aright of these things must set aside all other Considerations and give his instance of the Tumults and Seditions that have ensued on the account of menskeeping their Consciences entire for God alone without any
on this of our Author as the rudest most imperfect and weakest Scheme of Christian Religion that ever yet I saw so far from comprising an induction of all particulars belonging to it that there is nothing in it that is constitutive of Christian Religion as such at all I wish he had given us a summary of the Credenda of it as he hath done of its Agenda that we might have had a prospect of the body of his Divinity The ten Commandments would in my mind have done twice as well on this present occasion with the addition of the Explication of them given us in the Church Cateehism But I am afraid that very Catechism may ere long be esteemed Phanatical also One I confess I have read of before who was of this Opinion that all Religion consisted in Morality alone But withall he was so Ingenious as to follow the conduct of his Judgement in this matter unto a full Renunciation of the Gospel which is certainly inconsistent with it This was one Martin Sidelius a Seilesian who gave the ensuing account of his Faith unto Faustus Socinus and his Society at Cracovia Caeterum ut sciatis cujus sim religionis quamvis id scripto meo quod habetis ostenderim tamen hic breviter repetam Et primum quidem doctrina de Messia seu Rege illo promisso ad meam religionem nihil pertinet nam Rex elle tantum Judaeis promissus erat sicut bona illa Canaan Sic etiam circumcisio sacrificia reliquae cerimoniae Mosis ad me non pertinent sed tantum populo Judaico promissa data mandata sunt Neque ista fuerunt cultus Dei apud Judaeos sed inserviebant cultui divino ad cultum deducebant Judaeos Verus autem cultus Dei quem meam religionem appello est Decalogus qui est aeterna Dei voluntas qui Decalogus ideo ad me pertinet quia etiam mihi à Deo datus est non quidem per vocems sonantem de coelo sicut populo Judaico at per creationem insita est menti meae quia autem insitus Decalogus per corruptionem naturae humanae pravis consuetudinibus aliqua ex parte obscuratus est ideo ad illustrandum cum adhibeo vocalem Decalogum qui vocalis Decalogus ideo etiam ad me ad omnes populos pertinet quia cum insito nobis Decalogo consentit imo idem ille Decalogus est Haec est mea sententia de Messia seu rege illo promisso haec est mea religio quam coram vobis ingenue profiteor Martin Seidelius Olavensis Silesius That is But that you may know of what Religion I am although it is expressed in that Writing which you have already yet I will here briefly repeat it And first of all the Doctrine of the Messiah or King that was promised doth not belong to my Religion for that King was promised to the Jews only as was the good Land of Câ—nâ—an So in like manner circumcision Sacrifices and the rest of the Ceremonies of Moses belong not to me but were promised given and granted unto the people of the Jews alone Neither were they the Worship of God among the Jews but were only subservient unto Divine Worship and lead the Jews unto it the same Opinion is maintained by our Author concerning all exterior Worship but the true Worship which I call my Religion is the Decalogue which is the Eternal and immutable Will of God And here also he hath the consent and concurrence of our Author which Decalogue doth therefore belong unto me because it is given by God to me also not indeed by a voice sounding from Heaven as he gave it to the people of the Jews but it is implanted in my mind by nature But because this implanted Decalogue by reason of the corruption of humane nature and through depraved Customs is in some measure obscured for the illustration of it I make use of the vocal Decalogue which therefore also belongs unto me and all people because it consenteth with the Decalogue written in our hearts yea is the same Law with it This is my opinion concerning the Messiah or the promised King and this is my Religion which I freely acknowledge before ye So he This is plain dealing He saw clearly that if all Religion and the Worship of God consisted in Morality only there was neither need nor use of Christ nor the Gospel And accordingly having no outward advantage by them discarded them But setting aside his bold renunciation of Christ as promised I see not any material difference between the Religion of this man and that now contended for The poor deluded souls among our selves who leaving the Scripture pretend that they are guided by the Light within them are upon the matter of the same Religion For that light being nothing but the Dictates of Reason and a natural Conscience it extends not it self beyond Morality which some of them understanding we know what thoughts and apprehensions they have had of Christ and of his Gospel and the Worship of God instituted therein For hence it is and not as our Author pretends with a strange incogitancy concerning them and the Gnosticks that they assert the Scripture to be the only Rule of Religious Worship that they are fallen into these fond imaginations And these are the effects which this Principle doth naturally lead unto I confess then that I do not agree with our Author in and about this Scheme of Christian Religion which I shall therefore first briefly put in my exceptions unto and then offer him another in lieu of it First Then this Scheme seems to represent Religion unto us as suited to the state of Innocency and that very imperfectly also For it is composed to answer the former assertions of confining Religion to Moral Vertues which are granted to consist in our conformity unto and expression of the Dictates of Reason and the Law of Nature Again the whole duty of man is said to refer either to his Creator or his Neighbour or himself Had it been said to God absolutely another interpretation might have been put upon the words But being restrained unto him as our Creator all Duties referring to our Redeemer are excluded or not included which certainly have some place in Christian Religion Our Obedience therein is the Obedience of Faith and must answer the special objects of it And we are taught in the Church Catechism to believe in God the Father who made us and all the world and in God the Son who redeemed us and all Mankind and in God the Holy Ghost who sanctifies us and all the Elect people of God Now these distinct acts of Faith have distinct acts of Obedience attending them whereas none here are admitted or at least required but those which fall under the first head It is also very imperfect as a description of natural Religion or the Duties of the Law of Nature For the
God no believe him nor fear him nor glorifie him in a due manner Take the Duties of moral Goodness for the duties of the Law between man and man and the observation of the outward Duties of Gods worship and they say indeed that they may be so performed as that in respect of them men may be blameless and yet be Graceless For that account if they mistake not the Apostle Paul gives of himself Phil. 3. 6 7 8. They do say therefore that many of these Duties so as to be useful in the world and blameless before men they may perform who are yet Graceless Thirdly This Gracelessness is said to consist in being void of I know not what imaginary Godliness No no It is to be void of the Spirit of God of the Grace of Christ not to be born again not to have a new spiritual life in Christ not to be united to him or ingrafted in him not to be accepted and made an heir of God and enabled to a due Spiritual Evangelical performance of all Duties of Obedience according to the tenour of the Covenant these are the things intended And as many with their moral Duties may come short of them and be Graceless so those to whom they are imaginary must reject the whole Gospel of Christ as an imagination And I must say to give matter of a new charge that to the best Observation that I have been able to make in the world none have been nor are more negligent in the principal Duties of morality than those who are aptest to exalt them above the Gospel and the whole Mystery of it unless morality do consist in such a course of life and Conversation as I will not at present charactarize It is farther added that the conversion of such a one is more hopeless than the vilest and most notorious Sinners and the morally Righteous man c. Setting aside the inviduous expression of what is here reflected upon and there is nothing more openly taught in the Gospel The Pharisees were a People morally Righteous whereon they trusted to themselves that they were Righteous and yet our Lord Jesus Christ told them that Publicans and Harlots the vilest and most notorious of Sinners entred before them into the Kingdom of God And where Men trust to their own Righteousness their own Duties be they moral or what they will there are no Men farther from the way of the Gospel than they Nay our Saviour lets us know that as such the Gospel is not concerned in them not they in it He came not he sayes to call the Righteous but Sinners to Repentance not Men justifying or lifting up themselves in a coâ—ceit of their moral Duties but those who are burdened and laden with a sense of their sins And so in like manner that the whole have no need of the Physitian but the sick and St. Paul declares what Enemies they were to the Righteousness of God who went about to set up their own Righteousness Rom. 10. Now because moral Duties are incumbent on all Persons at all times they are continually to be pressed upon all from a sense of the Authority and command of God indispensibly requiring all Mens attendance unto them Yet such is the deceitfulness of the heart of Man and the power of unbelief that oftentimes Persons who through their Education or following convictions have been brought to some observance of them and being not enlightned in their minds to discern their insufficiency unto the great end of salvation in and of themselves are apt to take up with them and to rest in them without ever coming to sincere Repentance towards God or faith in our Lord Jesus Christ Whereas others the guilt of whose sins doth unavoidably press upon them as it did on the Publicans and Sinners of old are oft times more ready to look out after relief And those who question these things do nothing but manifest their ignorance in the Scripture and want of experience in the work of the Ministry But yet upon the account of the charge mentioned so unduly framed and impotently managed our Author makes an excursion into such an extravagancy of reproaches as is scaree exceeded in his whole Book Part of it I have considered before in our view of his Preface and I am now so used to the noise and bluster wherewith he pours out the storm of his Indignation that I am altogether inconcerned in it and cannot prevail with my self to give it any further consideration These things though not direct to the Argument in hand and which on that account might have been neglected yet supposing that the Author placed as much of his design in them as in any part of his Discourse I could not wholly omit the consideration of not so much out of a desire for their vindication who are unduly traduced in them as to plead for the Gospel it self and to lay a foundation of a further defence of the Truths of it if ocasiou shall so require And we have also here an insight into the Judgment of our Author or his mistake in this matter He tells us that it is better to tollerate debaucheries and immoralities than liberty of conscience for men to worship God according to their light and perswasion Now all Religion according to him consisting in morality to tollerate immoralities and debauckeries in conversation is plainly to tollerate Atheism which it seems is more eligible than to grant liberty of conscience unto them who differ from the present establishment only as to some things belonging to the outward worship of God These things being premised the Argument it self pleaded in this Chap. is capable of a speedy dispatch It is to this purpose The Magistrate hath power over the consciences of men in reference to Morals or Moral Vertues which are the principal things in Religion and therefore much more hath so in reference to the Worship of God which is of less importance We have complained before of the ambiguity of these general terms but it is to no purpose to do so any more seeing we are not like to be relieved in this discourse Let us then take things as we find them and satisfie our selves in the intention of the Author by that Declaration which he makes of it up and down the Chap. But yet here we are at a loss also When he speaks or seems to speak to this purpose whether in the confirmation of the Proposition or the Inference whereof his Argument consists what he sayes is cast into such an inter-texture with invectives and reproaches and expressed in such a loose declamatory manner as it is hard to discover or find out what it is that he intends Suppose therefore in the first place that a Man should call his consequent into question namely that because the Magistrate hath power over the Consciences of his subjects in morals that therefore he hath so also in matters of Instituted Worship how will he confirm and vindicate it Two
here pretended is that God in his Goodness Love and Care towards his Church hath determined all things that are needful iâ— or to his Worship and about what is not needful men if they please may contend but it will be to no great purpose The other part of the Objection which he proposeth to himself is laid down by him in these words If Jesus Christ hath not determined all particular Rites and Circumstances of Religion he hath discharged his Office with less wisdom and fidelity than Moses who ordered every thing appertaining to the Worship of God even as far as the pint or nails of the Tabernacle And hereunto in particular he returns in answer not one word but only ranks it amongst idle and impertinent reasonings And I dare say he wants not reasons for his silence whether they be pertinent or no I know not For setting aside the advantage that it is possible he aimed to make in the manner and terms of the proposal of this Objection to his Sentiments and it will appear that he hath not much to offer for its removal We dispute not about the Rites and Circumstances of Religion which are termes ambiguous and as hath been declared may be variously interpreted no more than we do about the nails of the Tabernacle wherein there were none at all But it is about the Worship of God and what is necessary thereunto The ordering hereof that is of the House of God and all things belonging thereunto was committed to Jesus Christ as a Son over his own house Heb. 3. 3 4 5. In the discharge of his trust herein he was faithful as was Moses who received that testimony from God that he was faithful in all his house upon his ordering all things in the Worship of God as he commanded him without adding any thing of his own thereunto or leaving any thing uninstituted or undetermined which was to be of use therein From the faithfulness of Christ therefore in and over the house of God as it is compared with the faithfulness of Moses it may be concluded I think that he ordered all things for the Worship of God in the Churches of the New Testament as far as Moses did in and for the Church of the old and more is not contended for And it will be made appear that his Commission in this matter was as extensive as that of Moses at the least or he could not in that trust and the discharge of it have that preheminence above him which in thâ— place is ascribed unto him Section 7. An account is given of thâ— great variety of circumstances which do aâ—tend all humane actions whence it is in possible that they should be all determine by Divine Prescription The same we saâ— also but add withal that if men woulâ— leave these circumstance free under tâ—â— conduct of common prudence in the inâ—stituted Worship of God as they are comâ—pelled so to do in the performance of Moâ—ral Duties and as he himself hath leâ—â— them free it would be as convenient foâ— the Reasons and Consciences of men an attempt to the contrary Thus we havâ— an instance given us by our Author in thâ— Moral Duty of Charity which is commandâ—ed us of God himself but the times seaâ—sons manner objects measures of it are leâ—â— free to be determined by humane pruâ—dence upon emergencies and occasions It may be now enquired whether thâ— Magistrate or any other can determine those circumstances by a Law and whether they are not as by God so by alâ— wise men left free under the conduct of their Reason and Conscience who are obliged to the duty it self by the command of God And why may not the same Rule and Order be observed with respect to the circumstances that attend the performance of the duties of instituted Worship Besides there are general circumstances that are capable of a determination such are time and place as naturally considered without such Adjuncts as might give them a moral consideration or render them good or evil these the Magistrate may determine But for particular circumstances attending individual actions they will hardly be regulated by a standing Law But none of these things have the least interest in our debate To add things necessarily to be observed in the Worship of God no way naturally related unto the actions wherewith prescribed Worship is to be performed and then to call them circumstances thereof erects a notion of things which nothing but interest can digest and concoct His eighth Section is unanswerable It contains such a strenuous reviling of the Puritans and contemptuous reproaches of their Writings with such Encomiâ—ms of their Adversaries as there is no dealing with it And so I leave it And so likewise I do his ninth wherein as he saith he upbraids the men of his contest with their shameful overthrows and dares them to look those enemies in the face that have so lamentably cowed them by so many absolute triumphs and victories Which kind of juvenile exultations on feigned suppositions will I suppose in due time receive an allay from his own more advised thoughts and considerations The instance wherewith he countenaunceth himself in his triumphant Acclamations unto the victory of his party is the Book of Mr. Hooker and its being unanswered Concerning which I shall only say that as I wish the same moderation ingenuity and learning unto all that engage in the same cause with him in these dayes so if this Author will mind us of any one Argument in his longsome Discourse not already frequently answered and that in Print long ago that it shall have its due consideration But this kind of Discourses it may be on second thoughts will be esteemed not so comely And I can mind him of those who boast as highly of some Champions of their own against all Protestants as he can do of any Patron of those Opinions which he contendeth for But it doth not alwayes fall out that those who have the most outward advantages and greatest leisure have the best cause and abilities to mannage it The next Sections treat concerning Superstition Will-worship and Popery which as he faith having been charged by some on the Church unduly he retorts the crime of them upon the Authors of that charge I love not to strive nor will I contend about words that may have various significations fixed on them It is about things that we differ That which is evil is so however you call it and whether you can give it any special name or no. That which is good will still be so call it what and how men please The giving of a bad or odious name to any thing doth not make it self to be bad or odious The managing therefore of those Appellations either as to their charge or recharge I am no way concerned in When it is proved that men believe teach or practise otherwise than in duty to God they ought to do then they do evil and when they obey his
mind and will in all things then they do well and in the end will have the praise thereof In particular I confess Superstition as the Word is commonly used denotes a vicious habit of mind with respect unto God and his Worship and so is not a proper denomination for the Worship it self or of any evil or crime in it But yet if it were worth contending about I could easily manifest that according to the use of the word by good Authors in all Ages men have been charged with that crime from the kind and nature of the Worship it self observed by them And when St. Paul charged the Athenians with an excess in Superstition it was from the multiplication of their Gods and thronging them together right or wrong in the dedication of their Altars But these things belong not at all to our present design Let them who enjoyn things unto an indispensible necessary Observation in the Worship of God which are not by him prescribed therein take care of their own minds that they be free from the Vice of Superstition and they shall never be judged or charged by me therewith Though I must say that a multiplication of Instances in this kind as to their own observation is the principle if not the only way whereby men who own the true and proper object of Religious Worship do or may manifest themselves to be influenced by that corrupt habit of mind so that they may relate unto Superstition as the Effect to its Cause But the Recrimination here insisted on with respect unto them who refuse admittance unto or observance of things so enjoyned is such as ought to be expected from provocations and a desire of Retortion Such things usually taste of the Cask and are sufficiently weak and impertinent For it is a mistake that those charged do make as 't is here expressed any thing necessary not to be done or put any Religion in the not doing of any thing or the non-observance of any Rites Orders or Ceremonies any other than every one puts in his abstinence from what God forbids which is a part of our Moral Obedience And the whole Question in this matter is not whether as it is here phrased God hath tyed up his creatures to nice and pettish Laws laying a greater stress upon a doubtful or indifferent Ceremony than upon the great duty of obedience But meerly whether men are to observe in the Worship of God what they apprehend he hath enjoyned them and to abstain from what he doth forbid according to all the light that they have into his mind and will Which enquiry as I suppose may be satisfied that they are so to practise and so to abstain without being lyable to the charge of Superstition No man can answer for the minds of other men nor know what depraved vicious habits and inclinations they are subject unto Outward actions are all that we are in any case allowed to pass judgement upon and of mens minds as those Actions are Indications of them Let men therefore observe and do in the Worship of God whatever the Lord Christ hath commanded them and abstain from what he hath forbidden whether in particular instances or by general directive precepts and Rules by which means alone many things are capable of falling under a prohibition without the least thought of placing any Worship of God in their abstinence from this or that thing in particular and I think they need not much concern themselves in the charge of superstition given in or out by any against them For what is discoursed Section 11. about will-worship I cannot so far agree with our Author as I could in what passed before about superstition and that partly because I cannot discern him to be herein at any good Agreement with himself For superstition he tells us consists in the Apprehensions of men when their minds are possessed with weak and uncomly conceits of God pag. 201. here that will-worship is one sort of superstition and yet this will-worship consists in nothing else than in mens making their own phancys and inventions necessary parts of Religion which outward actings are not coincident with the inward frame and habit of mind before described And I do heartily wish that some men could well free themselves from the charge of will worship as it is here described by our Author though cautelously expressed to secure the concernments of his own Interest from it For although I will not call the things they contend to impose on others in the worship of God their phancys yet themselves acknowledge them to be their Inventions and when they make them necessary to be observed in the whole Worship of God as publick and stated and forbid the celebration of that Worship without them when they declare their Usefulness and spiritual or mystical significancy in that Worship or service designed to Honour God in or by their use setting up some of them to an Exclusion of what Christ hath commanded if I cannot understand but that they make them necessary parts of Gods Worship as to the actual observance of it I hope they will not be angry with me since I know the worst they can possibly with truth charge upon me in this matter is that I am not so wise nor of so quick an understanding as themselves Neither doth our Author well remove his charge from those whose defence he hath undertaken for 〈◊〉 doth it only by this consideration thaâ— they do not make the things by them introduced in the Worship of God to be parts of Religion They are not so he saith nor are made so by then For this hinders not but that they may be looked on as parts of Divine Worship seeing we are taught by the same hand that external Worship is no part of Religion at all And let him abide by what he closeth this section withall namely that they make not any Additions to the Worship of God but only provide that what God hath required be performed in an orderly and decent manner and as to my concern there shall be an end of this part of our controversie The ensuing paragraphs about Christian Liberly adding to the commands of God and Popeâ—y are of the same nature with those preceeding about superstition and Will-worship There is nothing new in them but words and they may be briefly passed through For the charge of Popery on the one side or other I know nothing in it but that when any thing is injoyned or imposed on mens practice in the Worship of God which is known to have been invented in and by the Papal Church during the time of its confessed Apostaâ—y it must needs beget prejudices against it in the minds of them who consider the wayes means and ends of the fatal deâ—ection of that Church and are jealous of a sinful complyance with it in any of those things The Recharge on those who are said to set up a Pope in every mans conscience whilest they