at Law for it But he hath been heard to say That if they learned the Way to Heaven at their Private Meetings as he hoped they did at least some of them he did and would rejoyce And why others may not do so too I see no reason nor understand any thing to the contrary Must Men die if I cannot cure their Diseases Must they perish if my Pills and Potions will not recover them Must Men be damned if the publick Preacher cannot perswade them to Faith and Repentance or teach them the Way to Heaven Surely methinks those that know the Worth of Souls should rejoyce in their Salvation whoever be the Means of it I will add that Interest hath so powerful and mighty an Influence upon Mens Judgments that were nothing but things absolutely necessary to Salvation imposed and a Form of wholsom words commended to those that are admitted to the Publick Congregations and Preferments of the Church I am very much inclined to believe that in a few Years it would be hard to find Persons to officiate in separate Congregations Most Men would believe those Doctrines which have publick Approbation and which make them capable of Livings and Advancements and others would silence their particular Apprehensions and make no opposition unto them that they also might share in them and where to find Persons to minister in holy things at Separate Churches would peradventure be no easie thing And if at His Majesty's Restauration some few plain necessary things had been imposed and all the rest only commended and countenanced I do believe that where there is now Ten Dissenters there would not have been above One 'T is these numerous and unnecessary Impositions that are the Plague of the Christian World as well as the Church of England and have both made and continued all the Breaches and Separations that our Ears have heard and our Eyes have seen Qui naturam Religionis praeâ—ipue Christianae quae tota Spiritualis est bene perspectam habuerit facile animadvertet vim coaâ—tionem non esse idoneum ad eam promovendam mediâ—m Nec enim Equulei aut gladii aut ignes quibus â—orpor a cruciantur quicquam in animum valeant Curâ—el in Institut l. 7. p. 589. Sed nec Religionis est â—ogere Religionem quae sponte suscipi debeat non vi Cum hostiae ab animo libenti expostulentur Ita si nos compuleritis ad sacrificandum nihil praestaâ—itis Diis vestris ab invitis enim sacrificia non desiâ—erabunt Tertul. in lib. ad Scapulam p. 447. At the first Conversion of this Land to Christianity by Austin it is said That the King Eâ—â—…lberthus embraced all that came into him but he compelled none Didicerat enim a Doctoribus â—uctoribusque suae salutis servitium Christi voluntariâ—m non coacticium esse Bede Eccl. Hist Ang. Gen. â— 1. c. 25. After all that I have said I do confidently avow and affirm that 't is but a very imperfect measure and degree of Peace that the Church of God is capable of in this World and that among variety of particular Churches some are capable of more Union and Peace than others are And then to attempt greater Peace and Union than the Church Universal is capable of is to endeavour to destroy it And that to endeavour the reducing oâ— one particular Church to the same Peace and Union that may be found in another is the High way to ruine it I here mean chiefly Forcible endeavours by Impositions Laws and Executions 'T is with the Peace of the Church Universal aâ— 't is with the Health of the World 't will never be compleat and perfect And to attempt to make it so were an impracticable piece of Folly anâ— would make it more diseased or destroy a great Part of it 'T is with particular Churches as 't is with particular Climates and Countries in some the Inhabitants are more hayle and sound that in others and to essay an Equality of Health among them would be a pernitious and vain attempt and make many more sickly and senâ— Thousands of others to their Beds of Dust anâ— Earth All particular Churches are not equaly sounâ— and strong nor capable of equal Peace and Unâ—on and to attempt it by violent remedies wiâ—â— certainly encrease their Diseases and make theâ—â— wounds and breaches greater and destroy manâ— of the Members of it if not the whole and I feaâ— this is the Case of the Church of England whicâ— I humbly commend to the Consideration of thâ— Ecclesiastical Physicians I doubt we are not capable as yet of so much Union and Peace as may be found in some other of the Reformed Churches What we may be in the next or in some future Ages if we happen on Skilful Physicians I will not determine but I hope well I have answered the grand Cavil made in favour of Impositions and in prejudice to a brief Creed and Symbol containing only a few plain necessary things expressed in the Language of Scripture or rather the three Summaries of Religion contained in the common Creed Lords Prayer and Ten Commandments I have obviated also I think the most considerable Objections that are usually made by the Patrons of Imposition I know what I have said will not please those kind of Men and if I had designed their Acceptation I must have rayled at Dissenters and have represented them a Generation of People not worthy to live upon the face of the Earth I must have laid fewel on those flames that do already rage so furiously against them But I have other thoughts of those men and another design in these papers who would bring my Bucket to quench the Fire that burns against them I would attempt to abate the rage and allay the heats that are raised and do threaten their ruine If what I have written may serve this end I shall rejoyce If it may be acceptable to moderate and Pious Men I shall not regard the censures of those that rage and rave Simon Aurem solum percutit Iracundia Criminantis verumetiam conscientiam mordet Veritas Criminis quid mihi prodest si me continuis laudibus totus mundus attollat Ita nec malam Conscientiam sanat Praeconium Laudantis nec bonam vulnerat Convitiantis Opprobrium Aug. Cont. Lit. Petiliani l. 3. c. 1. The Sum of all is this Peace and Union amongst Christians is a thing greatly amiable and desirable but such are the imperfections and Corruptions of humane minds and of such different sizes and various Prejudices are mens understandings that 't is morally impossible they should agree in more than some plain things And therefore numerous and unnecessary Impositions are no proper terms of Peace but great instruments of Division and have been been so for many Hundreds of Years And as much peace as the Church of God is capable of in this imperfect State may be obtained by other and better means and the Evils that are pretended to
will they tell us how many miles we must move Northward ere the pole be elevated one degree higher than 't is in the place of our present abode and habitation When will they determine the quantity of the paralacktical Angle of the Sun Is it two degrees or three degrees and some prime minutes as Albategnius will have it or is it only 14 or 15 seconds as Vendeline determines it or at the most but 30 seconds even when the Sun is nearest the Earth as Tacquet resolves it Astron lib. 3. p. 131. 132. When will they fix the distance of the Sun and Moon from the Earth and from each other when will they determine the nunber of the Earths Semidiameters by which these distances may be measured when will they agree in the height and extension of the Atmosphere and how much the Diameter thereof exceeds that of the Earth in its length and extension when will they consent in the proportion that the several planetary Orbs have to each other with many other questions of like nature and uncertainty too many to mention If the variety of mens Judgments in matters of Humane Learning and Philosophy be so great it cannot reasonably be expected that they should be one and the same in the Doctrins of Religion There are as great depths and as many unfathomlessabysses in Religion as in any part of Learning or Philosophy and indeed those very things that are difficulties in Religion at least some of them are not peculiar to Christianity but were the same before it was known in the world and are indeed difficulties in Philosophy as much as in Religion Such are the difficulty of reconciling the Divine Prescience and Decrees with Liberty Contingence or the Liberty of mans will with the Infallibility of Gods Such is the original of Evil and many things about the nature and acts of God and therefore whil'st there are controversies and obscurities in the one there will be in the other The things themselves being mixed and blended the obscurities that attend them must be mingled and confounded also In brief There is nothing but a profound Ignorance that can make Men of one Judgment pardon the expression for 't is Catachrestical and improper in the obscure dark and unnecessary Doctrines of Religion This is obvious among the Papists themselves for though the common People which are kept in Ignorance and not permitted to read the Bible manage no Controversies concerning Points of Religion nor are divided in their Judgments about them yet their Learned Men are at as great Differences and there are as great Feuds among them as among Protestants unless it be in such things where their Interest unies them This is sufficiently known by all Learned men what everlasting Quarrels there are between the Jesuites and Dominicans the Jansenists and Molinists and many other Orders among them insomuch that his infallible Holiness himself durst not determine them for fear of disobliging the one or the other Party of them Ignorance indeed keeps men quiet and free from raising Controversies and running into variety of Judgments Plough-men Carters do not use to differ about the signification of words in the Greek Hebrew and Oriental Languages but Linguists do and will everlastingly differ about them Tradesmen and Farmers have no Debates about the passing of things out of a State of Possibility into a State of Futurity or whether there needs a Decree of God for the effecting of it The Mercers and Haberdashers are not divided in their Opinions about the variation of the Sun 's farthest declination the mutation of his Excentricity or the unequal Motion of his Apoge These are things they pretend no knowledge in and therefore they entertain no diversity of Sentiments concerning them But Astronomers have been of different Judgments in all these things as may be seen in the Author lately quoted pag. 45. 37. SECT VIII YET after all that I have said to evince the Improbability or rather Impossibility of Union among Christians in many things especially such as are dark and doubtful and of little use or necessity I do not intend to affirm that Christians can agree in nothing or that all Uniformity of Judgment is impossible and impracticable among them no I do with much assurance say That Christians may do and will agree in all the Essential and Constituent Parts of Christianity and that Peace and Love may be maintained notwithstanding very great variety of Opinions and some different practices too in other things That Christians will agree in the great Essentials of Christian Religion is apparent for they do so Greeks and Romans with all the several Subdivisions that are among them do consent in one Common Creed Rule of Life and Compedium of Prayer and Devotion all Protestants Calvinists Lutherans and Arminians or by whatever other title they may be known or called consent with them in the great Agenda Credenda Petenda in Religion In these things there is no diversity among them those things are so obvious in the Scripture and many of them in the Light of Nature and by the Providence of God have been so superintended that in the greatest defections of the Church and Apostacy of Christians the knowledge and belief of them hath been preserved and continued amongst all Yea I am past doubt that if only these things were made the Conditions of Communion among Christians with Liberty of Difference in other things and some variety of practices in particular Churches more Unity Peace and Love would thereby be produced and Knowledge Piety and Godliness be more advanced than by any other means in the world In the daies of the Apostles and in some Ages after them persons were admitted into the Christian Church upon their belief and consent to these few plain things yea upon a bare consent to the Contents of the Baptismal Covenant and whilst they continued that Consent and Faith they were continued in the Communion of Christians and I do not yet understand why men may not be Christians and partake in the Communion of Christians upon the same terms now as then I think the Apostles were as wise men and knew as well what they did as any that have come after them in the Government of the Church and I do not as yet see any reason why their Laws and Conditions of Communion should be altered I am afraid the alteration of them hath done more hurt and occasioned more mischief to the Church of God than they that were the Authors thereof will be able to give a fair account of to God Almighty one day It is not to be doubted but that there was great diversity of Opinions and some diversity of Practices in things of inferiour nature among Christians and among Churches even in the Primitive Church The Jewish and Gentile Converts had not the same Opinions nor were not of the same Judgment Some differences there were among them both in Opinion and Practice as is obvious in the
Conversation becomes penal and liable to censure when it discovers it self so 't is time enough to punish Erroneous Persons when their Errours do appear for these entangling Impositions which are a sort or kind of preventing Medicines do as I must say still rather choak honest men than bar the Hereticks or persons of dangerous and mischievous Judgments No particular Church ought with rigour to require Subscriptions to Articles that are evidently true and necessary to be professed because in the Division of hearts that is in the World it is certain that some good men may dissent and then either they shall be afflicted or tempted to Hypocrisie Of either of which if Ecclesiastical Laws be guilty they are not for Edification they are neither just nor pious and therefore oblige not Bishop Taylor Duc. dubitantium lib. 3. pag. 358. 15. If the Bishops of the Church did vigilantly inspect both the Lives and Doctrine of the Clergy I do not see any great danger consequent to the Intrusion of some ill and Erroneous Persons into the Sacred Function for as soon as their Prophaneness and Errours are manifest they are liable to Admonition and Censure and if they remain obstinate and incorrigible they may be suspended and removed from the Ministerial Office This I do confess requires great Care and Intendance over the Inferiour Clergy which yet I think no more than is the duty of those that are the Overseers of God's House and do or should watch for Souls But alas that the honour which attends the Episcopal Office should be one thing and the Labour that is annexed unto it another that the former should be loved so much by some men in the World who have no extraordinary kindness if any at all for the latter Personally to inspect and superintend the Doctrine and Manners of the Clergy is a drudgery that these cannot bear and must be done therefore by Commissaries and Officials and Arch-Deacons who think nothing penal or worthy of rebuke in them unless it be some defection in Conformity nor nothing worthy of praise unless it be the virtue of Canonical Obedience 16. Personal Inspection into the Lives and Doctrines of the Inferiour Clergy is indeed a thing unpracticable in the Church of England whilst Diocesses are of the present Latitude and Extensions Is a Bishop like to oversee the Life and take knowledge of the Doctrine of such Presbyters as he never sees nor knows no more of than he doth of such as Live under the Empire of the Grand Seignior or the great Duke of Moscovy To do these things by Delegates and Proxies is to change the Nature of Ecclesiastical Government into a worldly and secular Method of Rule and Empire of which I see no footsteps in the primo Primitive Church for the first two hundred years but those that were Bishops did the work of Bishops and Delegation of Episcopal Power and Duty without the Office I find none nor I believe never shall though Bishops of After-Ages I do acknowledge did find a way of devolving the most troublesome and laborious part of their Office to others they themselves reretaining what was most easie and honourable and it is well if they could have gone to Heaven too by the Labour and Duties of their Proxies Qui Episcopatum desiderat opus bonum desiderat opus non honorem saies Hierom on Tit. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Prefecture was not Honour but Care of the Governed This did not make those that were chosen to it to lift up themselves for they were called to danger nor those that were not chosen to be troubled as neglected But the matter is not so now but quite contrary Chrysost in Act. c. 1. 17. Since the necessary Superintendance of the Lives and Doctrines of the Inferiour Ministers and People can never be reconciled with the present Extent of Diocesses it were to be wished in the next place that Bishops and Suffragans were multiplied and encreased to that number as they might be capable of performing all the Duties of the Episcopal Office and this I think might be done if our Superiours pleased without altering the present Constitution or diminishing the Revenues or just Honour of the present Bishops and Episcopal Sees For Example hereunto St. Augustin is noted who sent a Bishop to Fussala only because it was at too great a distance for his Care I think you may find it in his 260 Epistle Caveant ergo Doctores Episcopi saies St. Jerom on Matth. c. 5. Let the Bishops take heed who though they find Vicarios in Officiis shall find none in Tormentis according to Chrysostom and him if they neglect their Charge This multiplication of Overseers would advance very much the Reputation of the Priesthood for if they were diligently watched it would preserve and encrease Knowledge and Sobriety among them which are the things that must give them a Reputation 'T is not a distinctive habit nor Titles of Honour nor the Countenance of Authority and Laws that will procure them an Esteem and Veneration but 't is great Knowledge and Soundness of Judgment great Piety Mortification Self-denial Contempt of the World Love to God and Men Compassion towards Souls and Zeal for the Salvation of Sinners that must make them loved and esteemed in the World And these things would be mightily promoted assisted and encouraged by the Superintendence and Personal Inspection Care and Example of Good and Excellent Bishops 18. As the Personal Inspection of Bishops would advance the Reputation of the Clergy by promoting Knowledge Wisdom and Sobriety among them so the Wisdom Good Conversation and Esteem of the Clergy would mightily advance and encrease Piety Virtue and Godliness among the Laity There 's nothing that I know of unless it be the Influence and Assistances of the Divine Grace that contributes more to the making of men good than the Wisdom and Piety of those that Preach the Gospel For although in all places there are some yea many that are incurably wicked and so perverse and crooked that nothing will make them straight yet there are more Good and Pious men to be found where the Gospel hath been preached by Wise and Pious Preachers than in any other places whatsoever The Ignorant and Impious seldom or never convert Souls at least in my Observation Animum non faciunt qui non habent Like begets its Like Those that are themselves strangers to Godliness and Virtues are not likely to make others so I do not absolutely deny that a wicked man may be an Instrument of another man's Conversio and Reformation but I do believe 't is very seldom and of rare experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 277. 19. Let nothing be inserted in the Publick Lyturgy of the Church but what is agreeable to the Doctrines contained in the three Summaries of Christianity formerly mentioned If things of dark and uncertain nature be mingled in our Publick Offices and
to rail upon each others Persons and Opinions is rude and insufferable It is very pertinent Advice bere of a Spanish Author Estu dia de suffrir con paciencia quales quier defectos y flaquezas agenas mirando que tu tienes mucho que te sufran los otros Si non puedes hazer a ti qual desseas como quieres tener al otros a tu sabor Patiently endeavour to bear the Imperfections and Weaknesses of others considering that there is much in you that others must bear and endure If you cannot make your selves such as you would be how can you expect that others should be according to your list or as you would have them Neither are the Preachers of both sides to rail at or reproach each other in their own proper and peculiar Churches and Congregations or in their Printed Books and Pamphlets If they do think fit to meddle with each others peculiar Opinions let them do it with calmness and meekness let them in fair language confute one anothers Arguments without all unnecessary Reflections or personal Provocations Reproaches and Mutual Exposing of each other to common scorn does no good No man ever becomes a Convert in his Judgment by being railed on exposed or derided This Method of proceeding enkindles and enrages mens Spirits it heals no Wounds nor makes up any Breaches but makes them greater and more uncapable of Cure No ay ninguno sin defecto ninguno sin carga ninguno es sufficiente para si ninguno es complidamente sabio para si y portanto conviene llevarnos unos a utros No man is without defect no man without fault none is sufficient for himself and therefore we must bear and tolerate each other Menos precio del Mundo What is said in these last Directions in the behalf and favour of an interchangeable Love and Offices of Kindness betwixt Approved and Tolerated Ministers and Churches is no more than what Amyraldus pleads for betwixt the Lutherans and Calvinists and the Churches of those Professions Having spoken of the great distance and prejudices of those two Parties against each other he adds Nunc in magnam spem venimus fore ut in posterum tempus omnino melius se res habeant Nam producere quidem in suggestum Augustanum reformatae confessionis Ministrum qui intemperie aliqua animi vel Dogma Calvinianum in iis in quibus dissentimus ad populum spargeret vel in Dogma Lutheranum inveheretur uti preposterum esset atque temerarium sic etiam in formula Concordiae injustum pronunciari debet quemadmodum Augustanae confessionis preconem apud reformatos vel detonare in Calvinum vel eas res quas probare non possumus magna vi persuadere velle nemo est qui non judicet minime ferendum esse quique id non pariter prohibendum arbitretur Ac Ministrum Augustanum à Reformato invitari item Reformatum ab Augustano ut Communionis testandae causâ Reformatus populum Augustanum Augustanus populum Reformatum publicè alloquatur ea lege atque omine ut sese contineant intra ambitum earum rerum quae sunt utrisque Communes quaeque ad aedificationem spectare possunt Res est quam non modo licitam utilem sed absolute necessariam esse putamus Vid. Amyral in Irenico pag. 386 387. Something to the same sense he speaks p. 383. Hoc unum ex concordiae formulâ utrinque stipulari sat erit ut neque Reformatus in Ecclesia Augustana quidquam turbarum excitet adversus ejus doctrinam disputando neque Augustanus in Reformata pariter sed ut uterque contentus fidem cognitionem habere apud se ut loquitur Apostolus silentio se contineat ne quid temere deblateret ex quo animorum offensio vel scandalum oriatur The Difference between the Calvinists and Lutherans is as great and in some things greater than betwixt the Churches of Publick Establishment and those that I do wish might be tolerated among us and why there might not be the same interchanges of Love Familiarity and Kindness betwixt them as this Learned and Pious Pacificator wishes and desires yea hopes might be amongst the Augustans and Reformed I can see no reason What reason might be given why a Conformist might not hear Dr. Owen Dr. Bates or Mr. Baxter at Pinners-Hall or elswhere yea or why he might not Preach there himself What reason can be given why these worthy and excellent men might not be permitted to Preach at Guild-Hall Chappel Bow or other Churches in the City Is not their Doctrine as sound their Ministerial Qualifications as great and their Manner of Preaching as likely to do good at least as some of the Conformable Clergy I am not ignorant what Objections the Interest Passions and Prejudices of men do make against what I have proposed and discoursed nor shall I undertake to answer them Humble holy mortified men that love Peace and the Souls of men before their own petty Interests and Advantages can easily answer them themselves and others will not be convinced by any thing that I shall reply unto them There 's no confuting the Objections that are made by Pride Covetousness Ambition Love of Empire and Dominion and other Passions of Infernal Race and I have no present Inclination to spend any Words upon the Objections of inconfutable Men. It is true that what I propose may seem at present unpracticable by reason of the Inconsistency of such Practises with the Established Laws But it is not impossible I hope that His Majesty who is the Breath of our Nostrils with His Parliament may come to think fit that such Laws be relaxed for the Uniting and Strengthening the Protestant Interest against the Roman and French Enemy And if it should please God to incline the Heart of the King and His Great Council so to do then will that which I have said be not only very practicable but as I think very useful that is to lessen and abate Differences restore decayed and dying Love and to bring Christians to a greater Uniformity in Judgment and Practice than any other Means or Endeavors whatsoever Redintigrationem amicitiae necessario sequi debet officiorum sedula communicatio atque familiaritas Amyrald ubi supra The Last Proposal I have to offer that is the Twenty-Fourth and chiefest therefore reserved to the last is this Let these Tolerated Churches be made and then reputed Parts of the National Church whereof the King is the Head What other Head to find for it under that Consideration after all that hath of late been said concerning it I am as yet to seek If the Bishops be made the Head of the national-National-Church by the same Reason all the Bishops of the Christian World must be the Head of the Universal Church and indeed those that affirm the One affirm the Other which some Men will say is French Popery and I know not how to confute them If the Arch-Bishops be the
THE SAMARITAN Shewing that Many and Unnecessary IMPOSITIONS ARE NOT The Oyl that must Heal the Church Together with The WAY or MEANS to do it By a Country Gentleman who goes to Common-Prayer and not to Meetings Ou ce sont des diversités qui lassent les Fondemens de la Religion en leur entier ne nous obligent a manquer ni au service de Dieu ni a la dilection des hommes c'est la ou doit avoir lieu ce que prescrit l'Apostre Et si vous sentes quelque chose autrement Dieu vous le revelera aussi Daillé on Phil. c. 3. v. 15. LONDON Printed for Tho. Simmons at the Prince's Arms in Ludgate street 1682. THE SAMARITAN SECT I. FOrasmuch as the Press spawns Books and Pamphlets in as great abundance as the River Nile doth Froggs many whereof seem to be compounded of Venom and written with no other design than to foment Divisions and exasperate the several Factions that are among us I think I may do some office of Love and Kindness to my Countrey and the Church of God therein if I write a few Sheets on the behalf of Amity and Peace and with purpose to allay the Heats and calm the Rage and Passions of men I expect the same Fate with others that have endeavoured to persuade the Contentious to Reconciliation The Boutefeus and Bedlams will Rage and Foam they will spit their venom and disgorge their gall and by ugly Insinuations represent me as a secret Enemy to Church and State and whatever else the Father of Lyes may suggest unto them But I will take liberty to advertise them that if they please they may spare their Passion and restrain their Wrath they may keep it in reserve for some other occasion for I am utterly above the reach of it and shall be no more concerned in their Revilings than the Moon in the barking of little waspish Dogs Nevertheless if their Impotence be such that they cannot forbear and if the reek of their own vomit be fragrant and aromatick to them I shall not envy them that pleasure Let them enjoy all the satisfaction they can find in it I shall receive no more injury by what they say than by what they dream and peradventure there may be as much worth weight and sense in the one as in the other I honour my Soveraign I love the Government in Church and State I hate both the Civil and Ecclesiastical Piques and Animosities that are maintained and kept up among us against all the Sense and Reason of the World and I wish with all my soul that the several Parties in this Nation would lay aside their Prejudices and Passions and impartially study the things that belong to our Common Peace I am sure 't is high time to do it and I fear if it be delayed a while longer 't will be too late to attempt it There 's a Gentleman at Paris and another at Rome that looks thorow their fingers and laugh at our Divisions and hope to make good advantage by them in due time and I make no doubt but that by their Emissaries they do and will endeavour to continue the Breaches and hinder all Coalition among us The Necessity of Union therefore being obvious and granted by all men of sense and consideration I have resolved to cast in my Symbol or Mite for the promotion of it What I shall say I know will not please all men Nay I am sure some will be angry and inraged thereby But jacta est alea I have computed my Cost and told them at what Rate I shall value their displeasure I shall speak what I think and do with some assurance and confidence believe I shall speak for Peace and in so doing I shall speak for God and his Christ and for the Church which is his Body and purchased with his Blood And I am not without hope but that God may bless what shall be said and make it serviceable to the promoting of that end I am one of the meanest of the Worshippers of Christ our Lord but 't is his pleasure sometimes by weak things to confound the mighty and by things that are base and despised yea by things that are not to bring to nought things that are SECT II. THE Union and Peace that I intend to discourse is a Union of Judgment and Practice in matters of Religion and the Worship of God together with that mutual Love and those good Offices that are the proper fruits effects and consequent thereof And by Religion and the Worship of God I mean the Christian Religion and those waies of worshiping and serving the Majesty of Heaven that are prescribed unto us by the Christian Laws the Records whereof are in the holy Scriptures That this Union and Peace is an excellent thing is the confession of all Christians Those that do practically hate and abhor it pretend a mighty esteem and veneration for it those that destroy it speak much in its favour and the most mortal Enemies thereof will not fail to make its Panegyrick and exalt its praise The Romanists who are certainly the greatest Incendiaries and Firebrands that are upon Earth and have for many years yea ages past and do at this time imbroil and fill all Europe with Confusion and Disorders with secret Conspiracies and Confederations with open Wars Violence Oppression and Rapine are as they would be thought the most passionate Lovers and greatest Admirers of it But whilst men see their fangs and feel their paws they will believe them Bears and Lions though they should avow themselves the most harmless Doves or Lambs But why is it that Peace and Union hath the universal suffrage of men even of those that have a practical abhorrence and detestation for it 'T is its own proper Excellency and Advantages that commands their Approbations Union and Peace as all other virtues have their charms and attractives and so great is the force of them that men cannot behold and consider them without being inamour'd of them and captivated by them But though the excellency loveliness and beauty of Union and Peace do subdue the understandings and judgments of men their Interests their Passions and their Lusts will not be conquered by any of them Though Union be never so lovely in the opinion of their Consciences they will sacrifice it a thousand times in favour to their Pride their Ambition their Covetousness their love of Empire Domination and other Lusts Though the Commendations that are given to Union and Peace be no proof of the virtue or excellency of those that speak in the praise thereof yet 't is an undeniable Evidence of its own proper worth and advantages That which hath the suffrage and approbation of all mens Consciences that which hath the esteem and is the Darling even of its very Enemies must needs be very excellent worthy and valuable The Excellencies and Advantages of Union are most evident in the Causes
of it and in the Effects that it produces in the World Union is the effect of good Knowledge sound Understanding for that Union that is seen among the Ignorant is no other than what is found in a heap of Logs or Stones which doth not indeed deserve that name Those that fill the World with Controversies Quarrels and Contentions are for the most part men of small understanding and of raw and undigested notions 'T is half-witted people that set the Churches of Christendom together by the Ears and kindle those flames in the House of God that are like utterly to waste and consume it Men of great understanding are modest and peaceable they will not contend for trifles nor express great Zeal for any thing but the great Essentials of Faith and Godliness They will not suspend the Peace of the Church upon uncertain or unnecessary things In things of that nature they can permit men to their Liberty and where Liberty is permitted there is seldom any Controversie but where there is unnecessary restraint there is everlasting quarrels and will be to all Generations Let me add further Union is an effect of great holiness and sanctity of mind and nature Let mens Knowledge be never so great if they be not born of God and partakers of a Spirit of Holiness and Sanctification they will quarrel and contend everlastingly not in compliance with their Consciences but in favour to their Lusts If enquiry be made 't will be found true that the holiest persons and such as have most of the Image of God impressed upon their Sou's are alwaies the most peaceable quiet and give least disturbance to the World and what I have said of Persons is true of Churches those Churches whose Members are most holy most renewed sanctified and transformed are the most freest from Divisions Quarrels and Separations Again Union is an Effect of great Self-denyal Mortification contempt of the World and all the Pomp and Glory of it This I do confess is comprehended in what I said in the preceding Paragraph but that what I intend may be the more obvious and apparent I have chosen to discourse it separately and by it self Men of unmortified Lusts and Passions men that cannot deny themselves in any thing men that are fond of the World and the Advantages of it will never rest nor permit others to do so They will move all stones and make all tryals that they can imagine will serve or advance their Pride their Ambition their Riches their Honours or whatever are their darling and be oved Lusts Many of the Antient Schisms and Heresies that so plagued the Church of God were occasioned by the Pride and Covetousness of Churchmen The Church continued for many years a Virgin Thebuthis was the first that corrupted it with false Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was not made a Bishop as Hegesippus reports Euseb lib. quar cap. 22. Novatianus a Presbyter of the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being puffed up with Pride became the Author of a Sect which called themselves Catharists but by others were called Novatians Paulus Samosatenus broke the Peace of the Church and espoused the Doctrine of Ebion and Artemon and affirmed our Lord Jesus a man of common human Race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus lib. 7. cap. 27. And what he was for his Morals those that please may read Eus lib. 7. cap. 30. He was covetous unjust proud effeminate he permitted his Presbyters to partake in the same sins that conscience of their own guilt might hinder and restrain them from opening and exposing his vile abominations Arius was a proud man and affected Domination and because Alexander was preferred before him and made Bishop of Alexandria he mutinyed the Presbyters and raised those Divisions in that Church that from thence were spread into almost all the Christian World Vid. Theod. lib. 1. cap. 3. 4. But it would be endless to mention the Quarrels and Contentions which have been raised in the Church of God by men of unmortified Lusts and Passions and no Union or Peace will be had in the Christian world whilst those Vermine are lodged and nourished in the breasts of men They are humble mortified and self-denying men that live quietly and give no disturbance to the Church or World in which they live and whereof they are Members SECT III. SOmething having been said of the Causes of Union and Peace let me add some few words of the Effects thereof and but a few for I intend no large or elaborate Discourse Union would make the Church strong and impregnable were the Members thereof united in and among themselves Were they of one mind and one heart they would stand firm like a Rock against all the Assaults of their Enemies For besides their own proper strength which would be consequent to their Union God would stand by them and be their Protector and Defender 'T is Faction and Division that weakens the Church and causes God to withdraw his defence and guardianship from it and then it becomes a prey to the Enemies thereof Moreover were the Church of God at Union and Peace within it self it would be beautiful and lovely in the Eyes of the World Did the Members thereof agree together were they of one judgment in the Doctrines of Religion and of one practice in the duties and actions thereof how comely and decorous would the prospect be And how would it ravish those that behold and consider it even the very Enemies thereof would cry out and say How beautiful are thy Tents O Jacob and thy Tabernacles O Israel Were the Church of God at Peace and Unity with it self it would be a mighty means to Convert the World and bring it over to the Christian Religion Were there a great and mutual Friendship and Amity among the several Parts and Members of it it would be a mighty Evidence of the Truth of Christianity and almost all Mankind would fall under the sorce of it The Authority thereof would be irresistible 't is the Factions the Feuds the Divisions the Strifes Hatreds and Contentions that are in Christendom and among the Churches thereof that makes them a scorn and abhorrence to Turks and Infidels as well as to the Atheistical and prophane that are among them 'T is the everlasting Quarrels and mutual Censures and Condemnations of each other that makes Christianity a poor languid thing and takes off all the convincing power thereof in the apprehension of its Enemies Again were the Church of God united and at Peace in it self the mutual offices of Love and Kindness of Charity and Compassion which would be exercised by the Members thereof would very much sweeten and abate the Miseries and Calamities of the present Life and State The Rich would minister to the wants and necessities of the Poor and the Poor would chearfully serve and minister to the advantages of the Rich. According to their capacities they would mutually help and
assist each other and by these mutual offices of endearment and kindness much of the miseries and infelicities of Life would be removed prevented and sweetened and the World be a much more happy place than now it is The holiness of mens hearts and lives would be very much encreased and advanced by Union and Peace Quarrels and Contentions do heat mens spirits and fill them full of rancour spite malice and bitterness It makes them fearful jealous and suspicious of each other and these kind of unhallowed passions do drink up their spirits and possess their souls insomuch that they have no room or leisure for the introducing of pious affections holy habits and a divine frame and temper of mind whereas were men at Union and Peace they would be free of these Diabolical Passions and would be at leisure to trim and adorn their own Souls with the Ornaments and Perfections of Christians They would have time and opportunity to impress the Image of God upon them and their communion in the Publick Worship of God would contribute great assistance to it In fine the Church of God on Earth would be some small figure and resemblance of the Church of God in Heaven were it united and did the Members of it live in Love and Peace together There are no Divisions or Separations There are no Enmities Variances or Strifes All love and serve God with one heart and one consent all have a mutual love and kindness for each other And something like this would be seen upon Earth if Christians and Churches would or could unite and live in Amity and Peace But alas Unity and Peace seem to have forsaken the Earth and some men seem resolved that they shall never return again the conditions they propose for the restauration of it being utterly impracticable as shall be said and proved anon SECT IV. THE Excellency and Advantages of Union and Peace being such as I have mentioned to which many more might be added it will easily be granted that all Christians are obliged to endeavour the obtaining of it Things so worthy and excellent so profitable and advantagious to Kingdoms and Nations to Cities Towns and Villages Families and single persons to the Bodies and Souls of men certainly ought to be prosecuted with utmost might and endeavour it should be sought as Silver and searched after as fine Gold All just and prudent means should be essayed for the attaining of it Our Interest as well as our Duty layeth on us the greatest obligations to seek and pursue Peace and Unity The love of our selves and our own advantages as well as the many Precepts and earnest Exhortations of Jesus Christ and his Apostles should make us earnest and zealous in our labours to obtain it Strife and Contention Divisions and Factions destroy and take away all the comforts and pleasures of life and are great breaches of the Divine Commandments yea they are a mighty reproach and scandal to the Christian Religion and huge pleasure and gratification to the Devil that great Enemy of God and Men. And surely methinks if men would but give themselves the liberty of a little sober consideration they should not with so much earnestness obstinacy and zeal offend God mischief and undo themselves in time and eternity for no other reason than to please the Devil and gratifie some brutish and prophane passions which have him for their Author and Original But men will not consider or if they do consider they advise with their lusts but not with their reason with their passions and prejudices but not with their consciences and thence 't is that the effect of their consideration is many times more pernicious and prejudicial to Peace and Union than if they had totally neglected it For 't is impartial Reason and well inform'd Judgment and Conscience that speak in the favour of Union and Peace but Ambition and Pride Love of Riches Empire Honour and Dominion are for Faction and Division They are for setting the Church and the World too in a flame hoping to make some advantage thereby These things peradventure will be granted by the most of men those that are the greatest Dividers will acknowledge the excellency of Peace and the duty and obligation of labouring after it they will confess that it is the Interest of Mankind to prosecute and obtain it and to advise with their reason and not with their passions when they consider how it be may recalled and restored again to the Church of God and Societies of Men. They will also grant that there is fault somewhere and that some men are to be blamed that there is so little Amity and Peace among Christian People and Churches and that it is become such a mighty difficulty to heal the breaches of Christendom and to compound the Differences that are in some particular Parts and Kingdoms of it But although all men will acknowledge that the fault lies somewhere yet there are none of the Contending Parties that will lay any blame at their own doors The Church of Rome does acknowledge and some of their Writers seem to bewail the Divisions and Factions that are in the Christian World but that they are no cause of them they do avow with all the assurance imaginable The Calvinists and Lutherans do also confess and bewail the Divisions among Protestants but they will both protest that they are not the faulty Cause thereof To come nearer home the Conformists and Nonconformists in the Church of England do sufficiently confess and many of them I believe lament the Differences that are among us but neither of them will acknowledge themselves worthy of any blame They are both Innocent in their Opinions but both Faulty in the Opinion of their Adversaries But peradventure an imprejudiced and unbyassed Spectator if such a one be to be found may think that there are Faults on both sides among the several Factions of Christendom though not equally great The Romanists without doubt are the greatest Make-bates that are upon Earth and the most Faulty Dividers and yet I believe that there are some Protestants that make the Difference greater in some things than really it is betwixt us and them And there is no man that shall calmly read the Late Theses of the Learned Le Blank but will be satisfied of it The Lutherans certainly are much to blame in separating from the Calvinists and speaking and writing so bitterly and spitefully concerning them And yet 't is possible that the Calvinists may not be altogether Innocent for amongst them also are found men of unyielding spirits and such as lay too much weight upon small things As for the Contentions among our selves if I may be pardoned the liberty of saying it I do not doubt but we are all to blame SECT V. NOW the great Cause in my apprehension of all the Divisions Quarrels Schisms and Separations that are in the Christian World is the making and imposing things unnecessary doubtful difficult unintelligible
as the Degrees and varieties of Mens understandings are vastly great and many so are their prejudices and Anticipations Some persons suck in certain Opinions with their Milk they receive them from their Parents and such as give them their Education Thus some are prejudiced for the Doctrine of Calvin and others for the Doctrine of Aaminius thus some persons are prejudiced for Episcopal Government in the Church and others for a Presbyterian Parity Thus some contract a kindness for a pompous and ceremonious Religion and Way of Worshipping God others contract a fondness for a very plain and and simple Way and Method of Worship and Devotion Moreover some men read but one sort of Books and care not to read any thing that is written in opposition to their Anticipations or if they do read any thing of that nature 't is with so great a prejudice that their judgments are rather confirmed than altered thereby They are strongly persuaded of the truth of their own apprehensions what is intended to shake them doth but as the Wind by Trees fix and establish them That this is a fault I do easily grant but 't is easier to observe than cure it and that mens prejudices are strangely fixed and confirmed thereby cannot be denied Besides men are strangely prejudiced against some Opinions by the infamous reports that have been raised concerning those that have defended and maintained them Thus the Papists are prejudiced against the Doctrine of Protestants by impudent and frontless Lyes that have been raised against Luther and Calvin and other great instruments in the Reformation And thus many among us have an Implacable Pique and Displeasure against Dissenters and all their Opinions because some men do report them a company of seditious People that can never be quiet but are always libelling Authority and disturbing all Order and Governments wheresoever they live And others are as much prejudiced against Episcopacy and the peculiar Opinions of that sort of men because they are reported to be a generation of men that are proud and imperious lovers of Empire and Domination that engross the Revenues of the Church and employ them in Luxury and Sensuality but care not for the Souls of men If they will obey the Orders of the Church and submit to its Institutions they may defie all the Laws of God and without restraint or control make what haste they please to Hell they countenance the Ungodly and Prophane and persecute and oppress such as fear God tremble at his word they are impatient of such Meetings and Assemblies where a company of poor Christians meet together to hear Gods Word and call upon his Name but they can very patiently bear the Assemblies of riotous Sensualists and Blasphemers that convene to defie God promote their own Damnation and of as many others as they can Again some Persons receive prejudice against Opinions from the real faults of some single Persons or a few men that have embraced and entertained them Some Dissenters have used some uncomely indecorous and unadvised Expressions in their extemporate Prayers and therefore they reproach and reject all extemporate Effusions some of them have preached Doctrine not agreeable to some mens conceptions or have used homely Language and Similitudes and therefore all their Mouths must be stopped and the Church of God will do better without them than with them Some Conformists read the Liturgy without any seeming seriousness or Devotion they are in such haste to have done with it that they can scarce give themselves time enough to pronounce the words in their full extensions and therefore they infer that all forms of Prayer are inconsistent with and enemies to Devotion and good for nothing but to promote Laziness and introduce Formality and a kind of Lifeless Worship of God Another thing that sixes mens prejudices is their worldly Interest and Advantage this is that which is the strength of the Papacy and the support of the Antichristian Hierarchy and Kingdom The Romanists are by their Education seasoned and imbued with the Opinions of that Church and their Interest confirms them in the belief of them When they come to the use of their Reason and a Capacity of judging concerning them men do seldom embrace Opinions that are inconsistent with their worldly Advantages or forsake those though never so unreasonable that do favour and advance it By believing the Doctrine of that Church they possess Estates and Honours they live in Ease and Peasure and exercise Dominion over the Consciences of men and these things are pleasant to depraved Natures and corrupted Minds and by them men are charmed and bewitched into a Belief of the wildest and most unreasonable persuasions in the World 'T were impossible to hold the Members of the Church of Rome to a belief of its own Doctrine were there no worldly Interest to biass and sway their Judgments thereunto Bishopricks and Abbacies Caps and Miters and the many Preferments and Advantages wherewithal that Church abounds do more to preserve it than all the Power of Princes yea than all the writings of the greatest and most learned Champions of that cause And 't is not only in the Roman Church but in some other Churches of Christendom besides that Interest doth either form mens Opinions or fix their Anticipations and make them steddy and immutable therein The variety of mens Understandings and Prejudices being thus obviously great and many how is it possible that there should be Union and Concord among Christians if Church Communion be suspended upon the belief and acknowledgment of doubtful and unnecessary things May not their concord with as much reason be suspended upon a similitude of faces features and proportions SECT VII BUT I shall argue the improbability of it from Experience as well as from its proper Causes Do we not see great variety of judgments and apprehensions in all parts of Learning and Knowledge Do not Grammarians differ in the sense and meaning of words and in the explication of the Idiotismes and peculiarities of the learned Languages Do not our Mythologists differ in the account they give of the Fables of the Greek and Latine Poets Do not some Learned Men think that they are at least many of them corruptions of the true History of things which we have in the Holy Bible Hath not the Learned Bochartus among others given very probable reasons for it and hath not an English Doctor and Divine of our Church derided and laughed at him for it Have not and do not our Theological Criticks and Translators differ in their Opinions even concerning the Signification of words as about the Original of them Is there any agreement or concord among them or do we need to go far for proofs of it The first verse in the Bible will furnish us with enough ×‘×¨× ×©×™×ª In the beginning is translated by the Jerusalem Targum ×‘×—×•×›×ž× in Wisdom By the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and by Aquila 〈◊〉 〈◊〉
enforce them puts a period to all search and enquiry it gives a check to all endeavours after an Encrease in Knowledge For if men use the means thereof they will differ in their Sentiments and Apprehensions and those differences will expose them to the publick Rods and Axes and therefore they must grow utterly negligent therein chusing rather to be ignorant with security than to obtain Knowledge to their ruine and destruction and whatever puts a period to all endeavours after Knowledge and Understanding doth certainly ruine and destroy the Power of Religion For Ignorance introduces Irreligion Formality and Superstition but is no Mother to or promoter of true internal hearty Religion and Devotion And this is one of the dismal Effects that Impositions and Laws for the inforcing of men have had in Popish Countries especially in Spain and Italy There 's nothing left in those Countries but the name of Christianity and some outside Formalities of Worship and Devotion they know nothing of the Power of it And I am not without fears that if the present Impositions in England be continued and the Laws prosecuted and Dissenters ruined and destroyed thereby that unless God raise up others the Life and Power of Religion will decay and Tepidity Formality Indifferency with an encrease of Sensuality and Prophaneness succeed thereunto And really such a State peradventure may be acceptable enough to some men for so they may live in Plenty and Peace and have what may caress their senses and please and gratifie their lusts they care not much what becomes of the Honour of God or the Souls of Men. Thus 't is in Popish Countries the Pope and his Cardinals the Bishops Abbots and most of the Clergy live in Honour and at ease they abound in all things that are grateful to the Flesh they withhold not their hearts from any Joy but whether the People serve God or the Devil whether they be saved or damned is very little their concernment Let them believe as the Church believes let them be obedient to the Orders thereof let them advance no Opinions contrary to its Institutions and for other things they are at liberty and may do as they list There is no sin like Inconformity and breaking the Orders and tyrannous Impositions of the Church They may break all God's Commandments with more security than any one of them Some there be do not fear to say That there are others in the world that are much of the humour of those Catholick Gentlemen and many there be that do not know very well how to confute them Let it not be said that I impute all seriousness in Religion to variety and differences of Judgment and Opinion I mean no such thing I impute it to an encrease of Knowledge and skill in the Scriptures and Doctrine of Christianity to which diversity of Opinions and some diversity in Practices too is for ought that I can see unavoidable nor is there any way of preventing one without the other This the Papists see well enough and therefore forbid the Reading of the Scripture to the Vulgar and some Protestants see it too See Bishop Bramhall's Vindication against Mr. Baxter who shall scape fairly he says if none cast it in his teeth that the promiscuous licence which they give to all sorts of people qualified or unqualified not only to Read but to Interpret the Scripture according to their private spirit or particular fancies without any regard either to the Analogy of Faith which they understand not or the Interpretation of Dectors of former Ages is more prejudicial I might better say pernitious beth to particular Christians and to whole Societies than the over rigorous restraint of the Romanist p. 116 117. There are more may see it in due time and 't is to be susspected that those that commend that Book and have espoused some other notions of that Author concerning Patriarchal Power and the Obligation to obey the Laws of Universal Councils till they be repealed which how they shall be I cannot tell may have some kindness for the same Opinion and some illuminations concerning it though it be too early in the morning as yet to propose them to publick Consideration However I have entertained the persuasion which I think I am not so like to forsake that Knowledge with serious Piety and Godliness though mixed with some real Errours Divisions and Mistakes for in variety of judgment concerning the same things all cannot be true is more eligible than Union and sameness of apprehension with Ignorance Prophaneness Formality and a form of Godliness without the Power of it A living man though something mishapen and deformed is better than a lifeless Statue though it be never so beautiful and comely and most Parents had rather have their Children alive though by their little pievish humours and quarrels they give them some trouble and vexation than to be deprived of them having nothing but their pictures and lifeless Marbles which never need their Umpirage to reconcile their animosities and waspish feuds SECT IX BUT what means all this Discourse Why this is the meaning of it Union and Peace among Christians is a very fine thing and greatly desireable but so various are the Understandings and so great and inveterate are the prejudices of men that Union of Judgment can never be expected with any probability unless in a few plain necessary things Peace Union and Love was preserved in the Christian Church in the Primo-Primitive times upon such terms upon the consent unto and agreement in a few plain necessary things Those were thought then sufficient and they are so still though the belief of it be perished from among men Those persons that suspend the Peace of the Church upon many dark useless and controverted Propositions and Doctrines and will prosecute all Dissenters by severe and sanguinary Laws I will say it over again do but take a fair way to destroy the Church of God and leave nothing but the empty Name of Religion in the World You will say What then would you have Would you have all men left at liberty to believe and do as they list in Religion Would you have no Laws or Rules be imposed upon the Judgments and Faith of men Shall they be permitted to believe and publish what Doctrines they please Before I make any Answer to this Objection I shall with all humility beseech both our Civil and Ecclesiastical Governours especially the latter whose Government certainly is paternal that before they make Laws and Rules for the Consciences of men they would a little consider 1. The Weakness Impotence and Depravtion of humane Minds Methinks those that govern the Churches of Christendom seem to have very little sense of the common Calamity of Mankind they seem to have forgotten the great and lamentable Imperfections of the whole posterity of Adam Are not the Understandings of most men pittifully blind and dark Are they not strangely impotent and weak yea unable to
most Supreme Lord of all or at least I think 't were not amiss to be as equally severe against Atheism Prophaneness gross Immorality and a contempt of all Religion as against some small Errours in Opinion and Differences in Practice from the Established Doctrines and Methods of Divine Worship prescribed Ecclesiastick Rulers whose Government I have said is paternal are more especially obliged to consider this forasmuch as they are or at least should be best acquainted with the understanding of the Patience Long-suffering and Forbearance of God But all should consider it forasmuch as all have experience of it and must have or they are undone Civil and Ecclesiastick Governours both have experience of much Indulgence and Connivance from God Almighty and they have still great need of more and 't were well that they which enjoy and need so much would impart and communicate some degree and measure of it towards others 8. That the requiring of greater Uniformity in Opinion and Practice in the things of Religion than the Church of God is capable of is no means of Union Peace or Concord but a most effectual and certain means of Division Separation Strife and Contention The Christian World hath found this true by sad and lamentable Experience and there is no man of sense or brains but may easily perceive it if he apply himself to the consideration of it Were it a likely way to promote Peace in a Kingdom yea or in a single Town or Village to oblige all the Inhabitants thereof by Laws Penalties and Executions to learn and speak the Greek the Chaldee or the Arabick Language and no other Are they capable of it or have they Time Leisure Wit or Helps sufficient to obtain a skill and dexterity in it Have they Teachers to instruct them in the meaning reading and pronunciation of it Or supposing they had Teachers Have they all of them opportunity leisure or capacities for it Would this make Union Peace or Concord amongst them Or would it not certainly mutiny trouble and divide them No more is it any probable means of making Peace Union and Concord among Christians to oblige them to think speak and do the same things in the many doubtful and Controverted Cases and Points of Religion and Worship in agitation among us Are their minds all of the same shape and size Are they all of equal capacity and comprehension Yea are the minds of all Clergy-men of equal quickness and perspicuity Are they of the same vigour And have they the same advantages for the improvement and cultivation of them Or are Impositions likely to unite them Or are they not rather a sure Means and certain Engine of Division and Separation 'T is morally impossible that men should have the same thoughts and apprehensions in the Controversies of Christianity as I have said and proved in the preceding Discourse and if the Governours of Churches will require things impossible they may easily perceive that it is not the way to make Peace but War not Union but Division not Love and Friendship but Hatred Variance and Strifes For though some will assent to all that they require out of Interest and for their Advantage others by the hope of a fair and passable Interpretation others will run with the Herd and swallow all without any chewing or consideration yet there will be men of tender scrupulous and severe Consciences that will everlastingly dissent from them I do humbly conceive some regard ought to be had to such persons by Governours in their Impositions and that those that are most afraid of offending God should not for that very reason be exposed to the greatest Sufferings and Calamities 9. That it seems something hard that it should be in the power of Church-Governours who have all their Power for Edification not for Destruction to make men Schismaticks at their list and pleasure and yet so it is if they may Impose what Controverted Doubtful and Unnecessary Doctrines and Practices they please upon the Belief and Observation of men If this be granted those that are Good and Catholick Christians this day may be a company of Schismaticks to morrow 't is but the Imposing of some Doubtful Opinions on their Faith and some Suspicious Actions upon their Practice and the work is done And on this Supposition 't is come to pass that all the Christian World are by some part or other thereof accounted Schismaticks The Romanists account all Schismaticks that refuse and dissent from their Impositions The Protestants are of several Judgments and various Practices and are more than enough severe in their Censures of each other Some seem to account all those Churches Schismatical that have no Bishops or Episcopal Ordination others think them Schismatical that do assert the necessity of it and will Impose the Belief and Practice thereof The Case being thus an honest and sober man would be shrewdly tempted to think that God never gave any Power to Church-Governours to Impose Doubtful and Unnecessary things upon the Belief and Practice of Christians and thereby make Schisms Separations and Divisions at their pleasure but that all the Power they have is to Command and Impose things plain necessary and certain and that those are enough to maintain the Churches Peace 10. That it seems very hard also that men that believe all the Antient Creeds assent to all the Fundamental Articles of the Christian Religion and live a pious and holy Life denying all ungodliness and worldly lusts living righteously soberly and godly in this world should be denyed the Communion of the Church And yet thus it may and thus it doth happen by reason of the Imposition of some Doubtful and Unnecessary things Thus 't is in England let a man be sound in the Faith and live an Angelical Life in the exercise of all kinds of Christian Virtues yet if he scruples Kneeling at the holy Sacrament he may not partake in it if he doubts the lawfulness of Godfathers and Godmothers or the use of the Sign of the Cross in Baptism he may not have his Child Baptized or admitted into the Church of God though he be a person sound in Judgment and of unblameable and exemplary Conversation in all Godliness and Honesty No Clergy-man can officiate in the Church that suspects or doubts any thing in the Liturgy Book of Ordination and Articles to be contrary to the Word of God besides some other Subscriptions which a thinking man may be able to find such difficulties in that he cannot answer to his own satisfaction Be his Abilities never so great be his Desires to serve God in the Gospel of our Lord Jesus never so warm lively and passionate yea though he have been solemnly devoted thereunto he must not come near the Altar nor meddle with any Publick Ministrations for the promoting the Honour of God and the Salvation of Souls The greatest skill in Languages and Philosophy the largest knowledge in Fathers Councils Histories and the latter Books and Writings