external force or power This Position That Liberty of Conscience is not to be granted in Religion is the the greatest injury and disinterest to True Religion can be supposed and brings upon Nations Wars Bloodshed Subversion of Families Deposing Princes Perpetual Enmity and Hatred and all the Works of the Kingdom of Darkness The most truâ—y Religions are most abhorrent from persecution for Conscience sake To these I might add out of this profound Philosopher and Christian Doctor Many more expressions of the same tenor and importance were it not superfluous As a Coronis take these Propositions out of an Author of as great repute for Learning as most that have attempted to prove the Protestant Religion a Safe Way to Salvation Mr. Chill Pag. 161. They are the greatest Schismaticks who make the way to Heaven narrower the Yoke of Christ heavier the Differences of Faith greater the Conditions of Ecclesiastical Communion harder and stricter than they were at first made by Christ and his Apostles Allow the belief of no more difficulties necessary to Salvation now than were in the Primitive Church that no Error is in self destructive which was not then So order Gods Publick Service that plain and honest Christians may without hypocrisy scruple or protestation against any part of it joyn in it then notwithstanding difference in things not plain and therefore not necessary there would be Vnity of Communion Charity and Mutual Tolleration and by these means Schisms and Heresies would be banished the World and those wretched Divisions which rend and tear in pieces not the Coat but the Members and Bowels of Christ with mutual Pride Tyranny Killing Cursing and Damning will receive a blessed Catastrophe Pag 177. The Presumptuous imposing the Senses of Men on the Word of God and laying them on Mens Consciences equally under Penalty of Death and Damnation this vain conceit that we can speak of the Things of God better than in the Words of God the restraining the Understandings of Men from that liberty wherein Christ lest them these make Schisms Immortal Take away Persecuting c. for not subscribing to the Words of Men as the Words of God require of Christians onely to believe Christ and to call no man Master but him onely Take away Tyranny restore Christians to their just and full liberty of Captivating their Understandings to Scripture onely and 't is to be hoped this will quickly reduce us to Truth and Unity I have learnt saith he from the Fathers nothing is more against Religion than to force it from St. Paul that the Weapons of the Christians VVarfare are not Carnal and great Reason for humane violence may make men counterfeit but not believe and therefore fit only to breed Form without and Atheism within 'T is unjust to force VVeak Men by the Profession of a Religion they believe not to lose Eternal Happiness out of a fear they may possibly disturb the States quiet by Opinions by which neither disobedience to Authority or Impiety is taught or licensed They of all men are to be excepted from liberty which teach this Sanguinary Dactrine that 't is lawful by Humane Violence to enforce others If Protestants did compel others to embrace their Reformation and offer violence to their Consciences I excuse them not and blessed had they been had they chose rather to die for their Religion than fight for it This way of violence may perhaps produce Uniformity in a Particular Church or State but Immortalize the greater and more lamentable Divisions of Christendom maintain perhaps the Profession of Truth in one place and the Oppression in an hundred Thus this great Man hath Writ who was able by Reason and Scripture to maintain his Religion and not obliged for want of Rational Arguments to call for the Secular Sword to his Assistance I am aware that the Temper of Mind hereby recommended is by many of a Fiery and Active Spirit decried and interpreted to savour of too great a latitude and to be that luke-warm and Laodicean Humour which is so nauceous and hateful with our Lord That Truth is to be prosecuted with our utmost Care and Intention of Mind and that we cannot be too zealously affected in so good a Cause but ought to express the greatest servency therein Although the Enquiry after Divine Truth and the Propagation of it will justifie our greatest Diligence and Activity yet it will not account for any Irregular and Indiscreet Actions or Passions we shall fall into in the defence and patronage of it the greater Caution and Prudence is at this time necessary to do it real service since it hath suffer'd so much prejudice from their forwardness and heat that have appear'd on its side If I understand what it is to be Zealous for the Truth 't is not to be Passionate and Litigious about it 't is not to give our Natural Tempers when hot and eager the scope of expressing themselves warmly and contentiously for it 't is not to charge those that differ from us with Heresie or Infidelity c. He is the Man that hath a Love and Zeal for Truth that carefully informs his mind concerning it by Enquiry and Consideration that improves it to moderate his Appetites and Passions to resine and sweeten his Temper and Spirit to Correct and Regulate his Life and Manners to make his Converse Beneficial to Men and Subservient to the Honour of the God of Truth The Heresies and Errors which the Apostles so smartly reprehended and warned the Primitive Christians to avoid were such that directly tended to the Subverting Holiness of Life and foster'd Sensuality and Dissolution of Manners and frustrated the gracious design of God in Reconciling the World to himself by the Death and Resurrection of his Beloved Son by turning the Grace of God into lasciviousness making Christ the Minister of Vnrighteousness by taking incouragement to sin because Grace did abound by abusing their liberty to be Servants of Corruption To these Notions and Practices St. Peter gives the name of Damnable Heresies and the Errors of the VVicked and threatens those with fatal Destruction and utterly perishing in their own Corruption that so taught and practiced But when the Apostle hath occasion to Argue with VVeak and Honest Christians which held the Head and built on the true Foundation Jesus Christ though they were Erroneous and had Misapprehensions concerning the Nature of Indifferent Things and Truths of the lesser Magnitude he doth not severely animadvert on them nor was he willing to be positive and lay restraints on their liberty that he might not as he speaks cast a Snare upon them nor confine them where Christ had left them free but gives them general Rules to observe that Love and Peace might be maintained in the free use of their Christian Liberty and that they might manage it so as that it become not a stumbling Block to them that were weak as that they wounded not their brethrens weak consciences by their imprudent
a very plain and authentiquie Warrant by which such power is delegated to them and that they are constituted by the Supream Lord to be his Vicars and Substitutes to demand and recover in his Name the Forfeitures that Infidels and Hereticks make of all their Temporal Felicity by their unhappy ignorance of the way to Eternal However men manage and ventilate the Proposition That dominion is founded in grace yet when it comes to be reduced to practice they are not willing it should pass for truth any longer then the power continues in their own hands and they are able to improve it to particular advantage The fancying that our differing Opinions concerning some difficult Supernatural Truths and some External Modes of Divine Worship makes us of a different Religion from one another 〈…〉 and excludes them that are mistaken from the benefits of the Covenant and the 〈…〉 of God as much as it doth from ours hath been and is one of the most perniciâ—â—â— and deâ—â—ructive Engins by which the peace and happiness of the Christian Churches 〈…〉 undermined which can never be secured so long as we account such persons Eâ—â—â—◠〈…〉 Goâ— and Goodness whose belief and practice thwarts ours the necessary and â—aâ—al consequence of which will be rigid Censures and bearing hard upon each other in â—â—nchristian and Inhumane Practices I wish that great Truth which at last God reveal'd to his Apostle was the common Faith of all Christians Viz. That God is no respecter of Persons that he hath no special regard to any particular Parties and distinct Societies of Man to do for them as being under a peculiar Denomination more then for others let their profession be never so fair and specious but that in every Nation in every party those that fear God and work Righteousness and those onely shall be accepted 'T is in vain to expect any Zeal or earnest Contention to defend or destroy any of the Rituals and Outworks of Religion will be of an advantage to us whilst we neglect those indisputable and indispensable Duties we cannot but know our Obligations to None of our contests for Truth and Religion should make us abandon those mild and beâ—ign Vertues which are the glory and perfection of it and when we differ concerning such parts of Christian Faith which they are not assented to do not render the Gospel iâ—effâ—â—tual to attain those great ends whereunto it is design'd if after men have fairly pâ—opos'd the Arguments that oblige them to yield their Assent and moderately heard the Allegations that are offer'd by those of a contrary perswasion both do remain of their former judgment without satisfaction from each other 't is most reasonable that they part as good friends and upon as fair terms as they met and innocently continue their differing Sentiments Few men I doubt give themselves the trouble of a fair and diligent Examination and Enquiry into the Articles of their Belief but either to save themselves the labour of a search take up their Creed by whole sale or for fear of the Event being hazardous by finding upon the trial that the true belief is punishable or unfashionable resolve to continue in and promote the Religion in which they are Educated though they are not able to render any account either to themselves or others wherefore they embrace such Opinions which are handed down to them then those Arguments which equally serve for all Religions alike and therefore ought not to be used for the goodness or truth of any No Religion but 't is too good to be the Subject of Plays and Farces and turned into Ridicule and Burlesque In so Profligate and Atheistical an Age 't is the common concern of all that have Reverence for Deity and regard to its Revelation though they differ in the Explication of â—everal parts and passages of it to keep up the honour of Religion in the main by discountenancing that drolling humour which under pretence of being Satyrical against Hypocrites doth frequently encroach upon true Piety and doth by mistake at least to say no worse wound a Friend instead of an Enemy An exact Agreement and Correspondence in all matters is so far from being absolulely necessary to the happiness of Humane Nature that 't is not Essential in the judgment of the Learned to the Bliss even of the Angels of whose disagreement in some particulars we have a probable Account in the History of Daniel though there is no reason to believe it impair'd their Felicity Different apprehensions of things discreetly and moderately managed renders converse more delightful and our company more acceptable to each other then it can be where we all know and own the same Notion and all our parts are of the same measure and proportion The Bâ—ll of Contention is kept up by an hasty and precipitate rejecting other Mens Sâ—nse and Proposals and by an over-eager and impatient pressing of our own as if what was tendred to us by our Antagonist was not worthy Regard and Consideration and what we â—â—ssâ—â—'d ought to be credited without inquiry and rational satisfaction Were this positive humour banished out of our common Discourses together with it we should be quit of mâ—â—â— of that inflameable matter which keeps the fire of passion and anger like that of Hell from going out and ever being extinct If we enquire after the Coercive Power of the Civil Magistrate in Matters of Religion and what is the Adequate Object thereof among those who know that it will be employed for their Interest they are for making broad its Phylacteries and inlarging its exercise and jurisdiction at least to the utmost of its extent If we consult others whose Temporal Concernments are subject to be prejudiced by the Penalties the Law imposeth on Dissenters they urge that whilst they Worship God in the way which he preseribeth in a quiet and peaceable manner no Humane Power ought to disturb and interrupt them but to grant them its protection and provide for their security but be this as it will 't is with me an undoubted Maxime Let the power wherewith the Magistrate is vested be never so absolute 't is given him for the Edification and Benefit and not the Destruction of his Subjects and that the condition of Modest Humble Meek Peaceable and innocent Persons should be rather better than worse by the Civil Magistrates being of the Christian Religion and that even they themselves are not exempted from the Divine commands of Moderation Lenity Compassion Condescention Charity c. but that these Vertues so far as the Publick welfare can be preserv'd ought to be the Principal Ingredients in all their Laws and Constitutions We that are of the Protestant Profession at this time especially ought to remember upon what Principles and Motives we forsook the Romish Communion the more firmly to unite us in mutual love under our smaller differences Some of the Principles which may be as a foundation to this Union are That the holy Scriptures
not think we 〈◊〉 vary Scripture Expressions securely with retaining the true meaning except we likewise had as real an understanding of the sense it self as the Inspired Persons had over whom God did to far super-intend in copying forth his Truth as not to suffer them to swerve from his meaning The greater progress we make in Love by which I understand not a single Passion but a System and Constellation wherein are conspicuous the most eminent Vertues the further proficiency we make in the Doctrine of the Gospel whose very Air and Complexion is little else but Love the nearer approaches also we make to that great Pattern and Example of our Saviour whose Stâ—ps we are obliged to tread in and to walk in those Paths of Love he trod in before us whose will also it is that we transcribe and copy it out in our Conversation this is that Peculiar Character by which Chriâ—â—s Disciples are to be discriminate from the followers of any other Master and by which his Church may be known from all other Churches 'T is observable that though among all the signs of the true Church Bellarâ—â—â—◠〈◊〉 this of Love yet that all Faith is not a more certain sign of the True Church than want of Love is a sign of the false and the same is applicable to the particular Member Wâ—ere-ever I find a body of Men let them Christen themselves with as glorious a Nâ—mâ— as they please though they monopolize Salvation to themselves and exclude out of Heaven as many as are out of their Communion If I perceive among them bloody and destructive Principles savage and violent Actions boisterous and ungovernable Passions poysonous and virulent Humours hellish Designs and Contrivances to involve the Peaceable and Innocent in blood and destruction or if they do not boyl up to this height of overt cruelty in Actions of a Sanguine Complexion yet if there be found among them a more Spiritual and Subtl Malignity a more slie and ingenious Artifice to spread an Infection upon the Credit and Reputation of their Neighbours that are not squar'd exactly by the Rules from which they take their measures of Truth and Error by Calumnies and Reproaches by sowr Censoriousness by malicious Detractions by false or railing Accusations c. I must take leave of both these kinds in the language of Jacob concerning his Two cruel Sons Simoon and Levi O my soul come thou not into their secret unto their Assembly my Honour be not thou united No profession though never so plausible no Opiniions be they never so right can in his judgment who knows what is the difference between true Religion and a Pharisaick Rightcousness be valued any further then they subserve to the Honour and Glory of God on High in promoting Justice and Temperance an Heavenly Frame of Mind a Benign and Charitable Disposition and Inclinations to Peace and Good-will towards all Men. 'T is to be suspected they have made but a superficial search and studied onely the Arguments of one side and often neither in most of our present Controversies that are most dogmatical and consident and though it be granted that they are sometime on the side of truth yet their Orthodox Notions are not truly the rown nor Vertuous and Praise worthy because they are not the result of a diligent and impartial Enquiry and an assent unto Truth upon satisfactory Evidence offer'd to their judgment after an Examination of such Arguments as are propos'd by the contrary party which always ought to be thrown into the Scale and carefully weighed before we come to a pisitive determination in matters which we would impose upon others Judgment and Practice but even their right opinions are to be attributed rather to such external occasions which leave them short of Rational Truths and unbecoming intellectual Agents indued with faculties to search after Truth as their fortunate Nativity where the right belief was professed or Prepossession from the Principles instill'd in their Education or incompetency of parts to make a through scrutiny or readiness to comply with Persons they esteem care to preserve heir worldly Interest or an indifferency whether Religion be true or false and other accidental mouves in conjunction with these which would have made even these sort of men had the contrary Tenets been offer'd to them at first on the same advantage been as valiant Champions in the defence of Error 's now they chance to be of Truth it being not their integrity and ingenuity and unbiassâ—â— prosecution of Gods will which gives them Preeminence above others for in these they often fall short of their mistaken Brethren whose modest Enquiries into the truth of some received Opinions may sometime minister matter for suspension of belief and dissatisfaction in those Notions which these weak and in onsiderate men do more readily assent to and positively assert because they have not acquainted themselves with those Rational Exceptions and real difficulties which others find they are hable to and intangled withal which have made a more narrow Search and more diligent Scrutiny into them That we may the better maintain peace and an amicable correspondence with those which dissent from us we should remember that in this state all men are abnoxious both to Error and to Sin and imperfect both in knowledge and vertue that we ought to put on all mens actions the most favourable construction their circumstances will admit that we our selves have at some turns fail'd as well as our Neighbour that to take the Chair and Judge in Cases where we are parties and concern'd is the highest injustice that no man ought to be charged with maintaining the ill Consequences of his Opinions when he doth deny and disclaim them that Moral Integrity recommends a mistaken man to God that though he hath provided no Infallible preservatives from Errors yet sincere care to avoid them is an effectual Antidore against their Poyson and that 't is unreasonable for us to treat men as Enemies for such Opinions by which they do not forfeit Gods love and favour That in sine What God principally values and requires is that Men sacrifice their Hearts and Affections to him and yield to him formal and vertual Faith and Obedience when they fail through want of sufficient Information of Material and that if these be the terms whereupon God will graciously accept his weak and impotent Creatures then we ought not to Reprobate and Anathematize them whom God receives though they subscribe not to all those Articles we have annexed to our Creed and made fundamental to Salvation He which neglects not the means appointed by Heaven to inform him of Truth but being divested of all worldly respects and secret inclinations that one proposition should be true rather than the other that stands ready to believe and resolv'd to obey the Will of God assoon as it appears to him to be his and as an upright Judge with Caution and Impartiality examines what ever can be
exercise of it and that they should not despise or judge one another but that they ought to bear one anothers burdens and not so much to please themselves as every one to please his Neighbour for his good Edification 'T is not difficult to instance a great many Cases where common Prudence and Ingenuity will make Allowances if not Apologies for Erroneous Apprehensions as where there are not evil consequences attend them where there is no Malignity and Ill-will in conjunction with them where the mistakes may result from the Prejudices of Education or be founded in Natural Temper and Constitution where there are no Indications of Pride and Affection where the injury and dangers of his Errors will be to himself and not to other perions where there have not been opportunities for better information where men of known Integrity and Ability are of different Perswasions where Expressions are Ambiguous and fairly capable of a two-fold signification where to a particular mistake is superadded a general belief of the Truth or compensation made by Uniform Obedience and Universal Charity where the Censor hath great reason to suspect his own judgment being compounded of the same frail and deceivable Materials as others are and is Obnoxious to the same and possibly may be Actually intangled with greater Errors than his whom he animadverts upon I am apt to believe that whosoever shall serioâ—sly attend unto these and such like Cases for 't is not possible to instance All which challenge our Candour and good Construction will not be rash and harsh in his condemning and censuring such whose Notions and Tenets are not agreeable to his own If thy Brother judge not according to thy sense what can that be to thee to move thy Spleen and Passion Hath he not a Master of his own to stand or fall to hath he not a Right to judge for himself as well as thou hast and may he not use it without thy leave Is not Premeditation necessary to make a wise choice and give true Judgment Why then shouldâ—st thou be impatient that he will not immediately accord with thy Apprehensions but coâ—sider before he determine May it not be Vncharitable to believe he hath not a fair Appearance of Truth and Show of Reason on his side which lead him out of the way And if it be so 't is most unreasonable to oblige him to alter his Opinions till thou hast propos'd sufficient Evidence to his Understanding that he may see a just cause so to do for such is the frame and constitution of our Humane Faculties that we cannot believe as we list take up Notions and admit them to credit at our will and pleasure without the Evidence of Reason nor quit and discharge our selves from them when we are minded it should be otherwise without Arguments and Rational Inducements There is an Evil incident to most and the rather because few charge themselves with it in point of Conscience Viz. an Easie Credulity or Over-hasty taking up III Reports of Men without sufficient grounds and then spreading them and descanting on them as certain and true this now is not onely Prejudicial to Humane Converse as alienating â—…ens Affections from each other and tending to the ruin of more perhaps then only a Mans â—…od Name and Reputation but must be of great concernment to our own Peace and â—atisfaction of Mind if we have any Modesty and Ingenuity left for if through this easiness 〈◊〉 belief we are mistaken and disperse the lie what Answer can we give our selves when â—e reflect on the scandalous Imputations and false Censures we have passed on an Innocent Prithee tell me what advantage thou lookest for by being distinguished from others â—y Ritual Observances by ineffectual Opinions by different Deneminations by External Formalities by a fondness for them and for thy self too that thou passest under a Pecuuliar Character on that account when in the mean time thy Deportment and Conversation is not distinguished from the rest of the World but savors of the same Earthly Sensual Proud Carnal and Selfish Designs and Interests as theirs God is not so much beholding to Men as they vainly imagine for their attempts to advance that Kingdom which consists but in Meats and Drinks and the like and cometh with Observation and hath onely an External Visible Pomp and Grandeur to set it off withal and is at best Artificial and Mechanick The Throne wherein he desires his Empire and Dominion should be established is the Heart and Soul of man and if that be not entirely subdued to the Divine Authority and if Vniversal Righteousness and Love do not triumph there all other Formal Submissions and Professions that are solemniz'd do in earnest signifie nothing to the Honour of Gods Sovereignty whose Kingdom doth not come with Power and Glory till his Will be done in Earth as 't is done in Heaven 'T is high time to take our Saviours Council to go home and learn Viz. retire into our selves and consider what this meaneth I will have mercy and not sacrifice that we may at length proportion the degrees of our Zeal and Affections to the true Nature and State of things and no longer make such Partial Preferences as hitherto we have done spending our main strength in the defence of the Out-works whilst the chief Cittadel through negligence falls into the Enemies hands attending with great diligence to the outward Forms and Mode of Religion while the inward Life and Power decays and languishes for want of due Provision This Over-valuation of Externals hath given a fatal check to the progress of True Religion in the World and diverted the generality of Men from the prosecution of those Divine and Excellent Vertues wherein the very Life and Spirit of it consist which are both of greatest concernment and benefit unto Men and glory and honour unto God for whilst they have inverted Gods Order and prefer'd Sacrifice before Mercy and put the Means in the place of the end what God Instituted and Ordain'd to be Subsidiary to promote Religion hath been perverted and abused to Obstruct and Impede it True Religion consists in Love Holiness Righteousness Humility Sincerity Sobriety Meekness and the like Divine Graces and for Deficiency in these God makes no allowances glorious things are spoken of these and all Institutions of God much more Inventions of Men when they come in Competition with them are of little or no Valuation These are Indispensably necessary and Essentially requisite to qualifie and dispose us for the enjoyment of God and Happiness they are of a Natural and Eternal Right Writ by the Finger of God in the mind of Man in the first moment of his Creation these make us conformable to our Creator like to our Father renew his Image in us and make us according to our Measure and Proportion partakers of the Divine Nature These render us acceptable to God and restore us to his Favour they are the true Ennoblements and Embellishments