contain in them whatsoever is necessary to Christian Faith and Manners That it is a Duty incumbent upon All to read to search and endeavour to find out the sense and meaning of them and to behave themselves answerably That whosoever firmly believes the Divine Authority of the Scriptures and in the gross all the Truths are comprized in them though he should mistake in some particular Truths his Errors will not whilst he is invincibly and not wilfully ignorant prove damnable to him all that God requires of us in order to our Salvation being a sincere and serious endeavour to know and do his will and not that we be impeccable or infallible in this mortal state That they onely err to their eternal ruin which oppose such Truths they know God hath testified That God hath made nothing absolutely necessary to Salvation which is not plainly revealed That no Church of any particular denomination is Infallible and that general Councils Synods Convocations mâ—y and have erred That the imposing a Profession of known Errors and practising known Corruptions is a sufficient cause of Separation That publick approbation makes it but probable that the things they allow and command are good That the opposing my Reason and Authority of Scripture against the Publick is not the opposing my Judgment against it but that of God to that of Man That every man ought to judge for himself which Religion is truest That the Bible is the Religion of Protestants and nothing but that and the plain consequences thereof can they with consistency to their own grounds either believe themselves or require of others That none ought to take up Truth upon the credit of any without asking the reason why That he that endeavours to believe Scripture in the true sense cannot be an Heretick and that it were well if no more then what is Evident in Scripture was required to the Churches Communion That the Rule to judge Controversies by is the Scripture and that no one Man or any company of Men are appointed to judge for the rest These and many other Positions of the same importance are to be had in the writings of our greatest and wisest Protestants which if we would diligently improve into practice would be of excellent use to sweeten our Tempers towards one another and abate those Annimosities Feuds and malicious Dissentions which are the shame and scandal and if Heaven prevent not may be the ruin and destruction of our Nation and Religion Love is a Vertue so Amiable that it is Vniversally spoken well of and those that are sparing of it to others desire it may be liberally expressed to themselves in the opposite Vices of Malice Envy Revenge c. consist not only the Essence of the punishment of the next World but the foundation of most of the Calamities of this Where this Divine Grace with its Concomitant Vertues have their Residence there the mind of a man is calm and serene at great ease in it self and no way injurious or offensive unto any but heartily desirous that the whole World might conspire in one common design of promoting each others good and wellfare and doth not stingily and penuriously limit and confine its desires and endeavours to provide for any particular Sect or Party of Men so great and plentiful a portion nay not his own if he be of any that the rest should fare the worse for it and did this Spirit of Universal love obtain more generally among men what a strange alteration should we behold in the World the Golden Age would spring up to an instant Tygers and VVolves would quit their Savaâ—eness and Cruelty the lost Paradice be restored and in the Prophetick Phrase Instead of the Thorn should câ—me up the Firr and instead of the Brier the Mirtle the VVolf would dwell with the Lamb and the Leopard lie down with the Kid and the Child play on the hole of the Aspe c. then those black and Hellish Passions which ferment and fret the Spirits of Men and render them as vexatious and uneasie to themselves as troublesome and unpleasant to those they are concerned with would be conjured down to that place of darkness from which they first sprung together with that train of mischiefs and plagues which they scatter and diffuse among men The great design of Gods sending his Son into the World was not to amuse our understanding with the proposing to them abstruse and mysterious Truths or to perswade us to yield an Assent to Doctrines knotty and incomprehensible to believe as some teach both against sense and reason to gaze upon and admire not the brightness and lustre but the darkness and obscurity of Divine Revelation these must needs be ends below so merciful and indulgent a Father and Inadequate to so great an undertaking as was that of the Redeemer whose Principal Intention upon the Propitiation made for the sin of the world by the Sacrifice of himself was to direct mankind to the Practice of the most Generous and Godlike Vertues and make them partakers of a Divine Nature to recover them from sensuality and in dignity and from all filthiness of Flâ—sh and Spirit to teach them to deny Vngodliness and Worldly Lusts and to live Soberly Righteously and Godly to have their Conversations Honest and Orthodox and not to conform themselves to the guise and fashion of the degenerate World and to incourage them not so much to bâ—lâ—eve as do and suffer hard and difficult things by the expectation of a blessed Immortality at his glorious appearance and his Kingdome The Divisions of the Christian Churches will scarce ever be â—bâ—ted till the numerous Artâ—cles which are made necessary terms of Communion be lâ—ssâ—ned and the more subtil and nice ones be accounted as Ecclesiastical determinations ought to be probable and valuable but not indubitable and conclusive He whose Faith and Hope is in God through Jesus Christ and makes his Applications and Addresses unto the Father in the Name and through the Mediation and Intercession of the Son of God which are the Foundations of Christian Religion as it differs from the Mosaick and Natural and is ready to assent to all Articles of Christianity which in eâ—press words are delivered in the Divine Writings which are supâ—os'd to be the fittest because the Holy Spirit Dictated them who knew best in what Language those great Mysteries could be best communicated to our Understandstandings is a Christian in the Gospel sense 'T is certain that in matters of pure Revelation 't is somewhat daring to be wise about what is writ to deviate from that Form of found words is of Divine Inspiration and o make our Comments and Deductions equally Authentick with the Original for all Inferences from Scripture so far as they are but Humane are Fallible and therefore can no further demand our Assent than they satisfie our Judgment * Jo. Smith Thus a learned Author of our own in his discourse of Prophesie We must
THE WAY TO PEACE By the Proposal of some CONSIDERATIONS ARGUING THE NECESSITY OF MUTUAL LOVE AND FORBEARANCE in many THINGS To Effect It. LONDON Printed for A. Strange MDCLXXXII TO THE READER READER THIS Discourse though it may serve for any Meridian the Christian World yet is it more particularly calculateâ— for this Famous City to which as a Native and Membâ—â— I am related and in whose Peace and Prosperity my owâ— is involved The occasion that moved me to these Considerations wâ—â— what escapes few Mens notice and complaints viz. our Indecent Expressions and Rough Deportment toward each other upon our diffâ—rent Senses and Judgment of Affairs wherein we are all concerned thâ—â— they be managed aright and in Charity are to believe no less is intended by most The Design of their Publication is to direct our misguideâ— Zeal to allay our violent Heats to correct our sharp and acrimoniouâ— Humours to sweeten our Tempers and Dispositions and makâ— us better natur'd to one another That Cause which hath Truth anâ— Righteousness for its Foundations cannot stand in need of any ill Artâ— to support it Clamors or Forgeries passionate Transports or malicious Insinuations can do little Service to any Cause and least of all to the Best by good Will and good Reason by Calmness of Temper and force of Argument when in Conjunction much may be effected but iâ— disunited as good as nothing The Matters whereabout our general Disagreement is would not be fatally prejudicial to our selves or others neither impeach our present or future happiness did not our Indiscretion in their management bring in a train of mischievous consequences The Epidemical Errors in the Nation are not of a malignant Nature noâ— have they seiz'd the Vitals of Religion I pray God we apply not Remedies worse than the Disease Because we differ from one another with Pride Self-will Envy Affectation Malice Passion 't is no wonder that from these Roots of Bitterness spring forth those sowr Fruits of Slanders Detraction Lying Libelling Aspersions Calumnies Execrations Perjuries which are the Pest and Scandals of our Age and Nation It ill becomes a Member of any Church that acknowledgeth Jesus Christ the Head to be of a Temper and Disposition repugnant unto his to act and be in any other Spirit then that of Love and Tenderness Ingenuity and Compassion Good-will and Beneficence Universal Charity and Righteousness these give the Essential Form and Genuine Complexion to a Christian By these Vertues we imitate him whom we worship and honour our Redeemer To whose Law of Love if we yield Obedience 't will make us better Subjects and Citizens better Friends and Men than now we generally are for an entire Submission and Conformity to this Royal Law makes a good Christian and that a Person so in all Condition and relations T. F. The Way to Peace By some Moderate and Healing PRINCIPLES PROPOSALS and DIRECTIONS Humbly offered to the Consideration of all CHRISTIANS As a MEANS to make us of that PURE and PEACEABLE RELIGION We make Profession of By one that desires to be called only by that Holy Name of CHRISTIAN IN all matters wherein we dissent from others as there are many Cases both Civil and Religious which are of a doubtful Nature and Arguments on both sides are near an Aequilibrium and we cannot bring the Affair to an Issue to the plenary satisfaction of both parties whilst we find those that be otherwise minded then we are to be for the main discreet and vertuous and have no apparent reason to distrust that they intend other then Peace and Right we ought to be very fair and candid in the interpretation of their differing from us and make as favourable Allowances as the nature of the thing will admit No Man that will retire a while and use his thoughts in calm and impartial Considerations but may easily perceive there is no reasonable account to be given wherefore he should be displeased and angry with a person that hath different apprehensions and notions from himself for by the Law of Retaliation the other may pay him in the same Coin and measure to him again the same he meted to him before because just so far as the one differs from the other that other differs from him surely then that fair quarter and ingenuous Constructions I reckon due to my self from anothers hand I cannot without manifest Injustice and Violation of the Law of Charity refuse to allow to him He that is enamoured of Truth and Righteousness for their ownsake and loves them for their innate worth and beauty and undertakes their defence and patronage upon no mean and sinister Motives and Inducements but with an honest design to promote and vindicate the same will be circumspect and cautious to manage all his Overtures in order thereunto with that gravity moderation seriousness and strength of Argument that it may appear he endeavours rather to convince his Opponent by Rational Demonstrations then vex and exasperate him by Railleries and Invectives Where the proper means of Conviction Viz. Rational and Moderate Arguing will not take place and prevail with him that is of a different Notion and Apprehension from us our violent and boisterous passions are useless and insignificant the acting and speaking as if we were transported beyond or were beside our selves is a very preposterous way to bring others to a right understanding 't is not the strength of our Passions but our Reasons that can make our Opinions currant and acceptable unto others All those errors and mistakes which are imputable to the weakness and imperfection of Humane Understanding which was when at best Finite and Fallible and do not derive a Poyson and Malignity from the Will is the onely Source and Original of Moral Evil have in the judgment of the Wiser sort of Men made us rather Patients then Criminals and justly challenge the Compassion and Counsel of a Physician to advise and recover and not the severity and Sentence of a Judge to Condemn and Execute it being more Humane and Christian to deliver a Mistaken-man from his Errors then to pass judgment on him for them The pouring out of our own Blood as a Sacrifice to Truth and Righteousness if the Providence of God require it is in it self a more noble and heroick Action as also a more acceptable and grateful Offering to our Redeemer who was himself an Instructer and Instance of so generous Love and Vertue then the violent shedding of theirs that contradict and oppose the same At what a low Ebb is the Divine Life and with what compassionate Resentments ought we to look on the State of Christianity in the World when we behold those that profess a Religion wherein is recommended to them by the most Endearing Morlves Patience Meekne's Humility Charity Peaceableness and mutual forbearing and forgiving one another and all other Vertues and Graces which may render Humane Conversation Universally Delightful and Beneficial they should as it were in despight
of all those obliging Arguments the Gospel presents them with to live in the practice of these Divine and Inoffensive Vertues be guilty of as horrid Cruelty and Butchery Envy and Malice Revenge and Uncharitableness towards one another and that under the pretence of Zeal for this Peaceable and Holy Institution as the Pagan World can be charged with in their open Wars and Hostilities Strange and Preposterous Zeal to play the Devil as they say for Gods-sake and out of love to Religion draw out its Vital Spirits to raise and subvert these indispensable and fundamental fluties of Benignity Clemency and universal Good-will abstract from which Religion would be no more to us then an empty name and fruitless Speculation and signifie nothing either to the Honour of God or Happiness of Man Unhappy Christendom how art thou degenerated from thy Primitive Purity Love and Humility where are the Characters and Impressions by which onely it can appear we belong to Christ Doth not the Image and Superscription we generally bear Argue we do indeed and in truth call another Lord and King Would we divest our selves of our Passions and Prejudices against those Persons or Parties whose Opinions and Sentiments we are in opposition to and not engage our private Humours and Interests in our Contentions nor permit our personal and particular designs to bias and influence our Motions the controverting and debating the most material points depending in dispute among us would be a pleasant and advantageous Theme and contribute greatly to the improvement of our judgment and understanding without any diminution of mutual Good-will and Charity In this present condition of Weakness and Ignorance wherein none can plead Exemption from mistakes and every man that doth not fit in the Infallible Chair must own he is out and at a loss some where being subject to the same Passions and liable to the like Misprissions as others what is more decorous and becoming those that are under the same Circumstances of a frad and wandring State than to compassionate each others Lapses and Misapprehensions than modestly to distrust their own Sentiments than diligently to inquire for further Information than to attempt others recovery by rational Conviction and not too morosely to censure not jocously to sport themselves with the Ignorances and Infirmities of Humanity Those whom we have reason to believe from the constant Tenour of their Actions principally design God and Goodness although their doubtful Notions concerning some revealed and yet abstruse Truths hinder them from assenting add consenting to a Form of Words as rigidly true which by some Ecclesiastical Determinations and Civil Sanctions are made the Shibboleth to try the Orthodox by yet if they have so much Faith in God through his Son as to be unto them a Principle of Divine Love and Obedience their peaceable Dissent and inoffensive Conversation should incline us rather to treat them Benignly and Humanely than their mistaken Opinions move us to choller and uncharitable usage If once we establish this as a Principle that Religion may be forced there will be no measure non end of violence and cruelty for then in whose hands soever the Sovereign Power resides the Parasites of it will be insinuating that it is as Orthodox as 't is supream and under the notion of extirpating Heresie preserving Decency promoting Unity securing the Power of Holy Church being secure against its Usurpations or some plausible Pretensions or others as are most suitable to advance their Ambitious Projects the Liberties the Properties the Lives of Innocent and Moral Men shall be sacrificed upon the fore-mentioned Principle and the refusal perhaps of Subscription to the most unreasonable Propositions be adjudged a Capital Offence and nothing less than life it self allowed to be an Expiation for it Is it not sad enough for a man fatally to mistake in the things of his everlasting Peace and to err at his own Eternal Peril but must we endeavour to hurry him to the place of torment before his time and precipitate him before his natural life expire with all his mistakes and errors about him into the Infernal Pit If his case be compassionable which slays a man by chance and he find favour from the Law shall we no much more commiserate his condition that through want of skill and judgment mistakes the way to his own happiness and falls into what is call'd Heresie or Fundamental Error when he is very careful and industrious to decline it It ill becomes Christians to propagate Religion by the Artifices and Methods of Mahumetaxs in argues they know not what manner of spirit their Saviour was of that went about doing good and always Acted in a Spirit of Meekness and Humility and recommended the same temper and disposition to his Disciples that attempt the Dissemination of his Doctrine by means so contrary to those by which it was first planted in the World our Lord hath promised to be always with his faithful Servants in the discharge of their Duty and that the Gates of Hell shall not prevail against his Church but this is not accomplished by humane might and power but by his Spirit whereby is given them a Mouth and Wisdome which none of the Adversaries of Truth shall be able to resist Confiscations Exiles Interdicts Inquisitions c. were strange things in the primitive times of Christianity He that died for us gave us no commission to make way for our Religion by force of Arms the commandment which we had from the beginning was not so This is the Evangelical Doctrine in Meekness to Instruct Exhort Perswade Rebuke and Beseech And if these means did fail of their Convincing and Converting Men to the Faith and they did persist in their Errors Maugre all the Arguments were offer'd to their minds to procure their belief of the Gospel against their Perversness and Obstinacy to entertain Divine Truth Christ that would have all his Souldiers Volunteers provided not any Violent and External Remedies they that refused did it with the hazzard of their Souls and the Messengers had nothing further in Commission when their Doctrine was slighted and despised then to shake off the dust from their feet as a Testimony against those which rejected the Counsel of God against themselves What kindness can Men have for that Religion whose Laws are writ with the point of a Sword and whose Addresses to them are in blood and cruelty which quits the proper Media by which rational Creatures are prevail'd with viz. Reasons and Arguments and in lieu of satisfying the judgment and understanding of the truth of its Propositions by conclusive demonstrations exacts an implicit belief of them and a blind obecience to them under the severest Penalties Tyranny can contrive Whoever pretends to an Authority over the Religion and Consciences of Men and in subserviency to their Salvation to invade and destroy the Civil Rights and Properties of those of the same common Family of God with themselves ought to show
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
bounds of Temperance Justice and Chastity are transgressed or any Villanies though never so hateful to God Angels and all Wise and Good Man are perpetrated provided that the Offenders be of a different perswasion from them as if it were an eligible and grateful Spectacle to beho'd the Laws of Christ and the Honour of his Religion rendred vile and contemptible to the World that we may take occasion from thence to insult and triumph over some we may stile our Enemies and may have opportunity to revenge our private Grudges and Quarrels on the Criminals What Peace So long as this most unjust and uncharitable Practice is kept on foot whereby the Offences and Extravagancies of some particular Persons are charged upon the whole Body or Corporation to which they do relate and the guilt of what is done by one in compliance with his own Lusts and Passions shall be imputed to the Party of which he is as being the natural result of their Principles which if it be countenanced is the most compendious way not only to blast the credit and reputation of any small society of Men but will bring the whole Christian Church under scandal and contempt as if what Julian the Apostate said of it was true That it was a Sanctuary to the most flagitious Offenders and patroniz'd those Vices to which no other Religion allowed Expiation What Peace can be so long that hath not the practice and exercise of Goaliness and Honesty for its Basis Were all our differences among our selves compos'd to our mutual satisfaction and no storms from abroad in view to threaten us 'T is too easie to prognosticate how short a continuance so great a blessing may make with us if we cast our eyes upon those Vices and Debaucheries which reign among us so uncontroaledly which are the fatal symptoms and sad presages of approaching judgments 'T is not our Religious quarrels alone are likely to Shipwrack our Nation there are Vices and Villanies of a profaner hue that increase the storm and seem to render our preservation and escape without Personal Reformation impos2ible Were we in earnest so sollicitous for the Churches and Kingdoms Welfare as we seem to be and had the love for them we pretend whilst we complain of the Methods and Arts others use to destroy it we would be more careful our selves that we did not promote its Ruin and pull down its Pillars by our own Immoralities Salvation is of such Eternal Importance that no man ought to be blam'd for making Inquiry after the way to it and for not taking it up on the Credit of another who may for ought he knows deceive him when he can be sure he hath no ill Design upon himself 'T is Wisdoms Direction that our own Eyes should look to the Foundation on which we stand and that we should not commit our selves blind-fold to any ones Direction let them pretend to never so Infallible Conduct God hath set up a Light in every man his Reason is the Candle of the Lord and to follow it and follow God is in the Old Theology the same and though this light be complain'd of as dimn yet it being the best we have since the Fall 't is our security to follow it till we are furnished with a brighter and if we chance to err by going along with our best Friend and surest Guidâ— our mistake will not be fatal because it was not avoidable T is the Observation of a Person of Honour who hath used both Sword and Shield in the defence of our Reformation from the corrupt Doctrines of Rome That the Eclicticoi who did not absolutely believe and give up their Judgments to the Doctrines of any particular Sect to be Swayed and Governed by their Principles and Determinations but upon diligent and impartial examining their various and differing Notions and Doâ—mata did reject what they found dissonant from Reason and elected and entertained for Truth what appeared to them to be agreeable thereto were reputed a Discreet and Honest sort of Philosophers So for Matters of Divinity there may be and I doubt not but there is a Good and Prudent kind of Christians who do not zealously espouse and mantain the Systems and Doctrines of any of those Distinct Parties whereinto the Christian World is now Crumbled but where-ever they find the Truth do really Embrace it and joyn in some Truths with one Side and in some with another and receiving the Truth in and for the Love of it give it the preferrence before any other Persons or Interests whatsoever In these Notions I have rendred to thy thoughts I am not alone but have many of the Primitive Reformers of this Church and of the present Worthy and Learned Members of it in my company to whose Discourses and Labours I acknowledg my self indebted which I ther ther mention to silence the Clamors and rectifie the mistakes of two sorts of men who on different accounts impute more straitness and narrowness of Spirit to them than in Justice they ought Some few expressions of this tendency I shall recite (a) Author of the whole Duty of Man in Cause of decayes of Piety T is in vain to think Religion can be impos'd by force that we can bâ—nd the Wills and Understandings of Men with such fetters as we do their Bodies Armies cannot besiege my Reason nor Canons batter my VVill The Logick of a Sword is not proper to induce Assent and Conviction A Christian Persecutor is a contradiction The Gospel in one hand the Sword in the other may make many Slaves or Hypocrites but few Christians What motive can I have to receive Religion from an Oppressor can I think that he that treats my Body Inhumanely hath a kindness for my Soul that he that will not permit me to enjoy my own will help me to any thing is better To these I subjoyn out of Dr. H. M. Vnity of hearts is better then Vniformity in Actions indifferent The visible exercise of professed Charity and kind Forbearance is a more comely Ornament of the Church than constrained Vniformity Opinions supposing no venome of a Persecutive Spirit in them should not exclude from the Enjoyments either of publick or private Rights External force being so unfiting in it self and most of all unbecoming the Christian Magistrate in matters of Religion what one may fancy lost by laying aside persecution will be regained in as great a measure by Peace Every one that professeth faith in Christ and believes the Scripture let his Opinions be otherwise what they will is according to his life worth ability to be prefered which is absolutely the most advantageous way for the advancing the Gospel and making the World good that the wit of man can find out The immediate Dictate of Conscience in a Soul which is sincere is the Command of God and the Conviction thereof is properly the promulgation of his Will God sets a sincere Religionist free in matters of Religion from any
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
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