peremptory soever some of them have been in asserting the Rights of their Supreme Power in Civil Affairs they have been forced to seem modest and diffident in the exercise of their Ecclesiastical Supremacy and dare scarce own their Legislative Power in Religious Affairs only to comply with the saucy pretences of ungovernable and Tumultuary Zeal One notorious Instance whereof in our own Nation is the Iejunium Cecilianum the Wednesday Fast that was injoin'd with this clause of Exception That if any person should affirm it to be imposed with an Intention to bind the Conscience he should be punished like the spreaders of false News Which is plainly to them that understand it as a late Learned Prelate of our own observes a direct Artifice to evacuate the whole Law for as he excellently argues all Humane Power being derived from God and bound upon our Consciences by his Power not by Man he that says it shall not bind the Conscience says it shall be no Law it shall have no Authority from God and then it has none at all and if it be not tied upon the Conscience then to break it is no Sin and then to keep it is no Duty So that a Law without such an intention is a Contradiction it is a Law which binds only if we please and we may obey when we have a mind to it and to so much we are tied before the Constitution But then if by such a Declaration it was meant That to keep such Fasting-days was no part of a direct Commandment from God that is God had not required them by himself immediately and so it was abstracting from that Law no Duty Evangelical it had been below the wisdom of the Contrivers of it for no man pretends it no man says it no man thinks it and they might as well have declar'd That the Law was none of the Ten Commandments The matter indeed of this Law was not of any great moment but the Declaration annexed to it proved of a fatal and mischievous consequence for when once the unruly Consciences of the Puritans were got loose from the restraints of Authority nothing could give check to their giddy and furious Zeal but they soon broke out into the most impudent Affronts and Indignities against the Laws and ran themselves into all manner of disloyal Outrages against the State As is notoriously evident in the Writings and Practices of Cartwright Goodman Whittingham Gilby Whitehead Travers and other leading Rabbies of the Holy Faction whose Treatises are stuffed with as railing spightful and malicious Speeches both against their Prince the Clergy the Lords of the Council the Judges the Magistrates and the Laws as were ever publickly vented by the worst of Traytors in any Society in the world And as for the method of their Polity it was plainly no more than this first to reproach the Church with infamous and Abusive Dialogues and then to Libel the State with bitter and Scurrilous Pamphlets to possess mens minds with dislikes and jealousies about Publick Affairs whisper about reproachful and slanderous Reports inveigle the people with a thousand little and malicious Stories enter into secret Leagues and Confederacies foment Discontents and Seditions and in every streight and exigence of State threaten and beleaguer Authority In fine the scope of all their Sermons and Discourses was to perswade their Party that if Princes refuse to reform Religion 't is lawful for the People with Direction of their Godly Ministers i. e. themselves to do it and that by violent and forcible courses And whither this Principle in process of time led them the Story is too long too sad and too well known to be here repeated 't is sufficient that it improved it self into the greatest Villanies concluded in the blackest Tragedy that was ever acted upon this Island § 22. Well then to sum up the result of this Discourse 't is evident we see both from Reason and Experience what a powerful influence Religion has upon the peace and quiet of Kingdoms that nothing so effectually secures the publick Peace or so easily works its disturbance and ruine as it s well or ill Administration and therefore that there is an absolute necessity that there be some Supreme Power in every Common-wealth to take care of its due Conduct and Settlement that this must be the Civil Magistrate whose Office it is to secure the publick Peace which because he cannot sufficiently provide for unless he have the Power and Conduct of Religion its Government must of necessity be seated in him and none else So that those persons who would exempt Conscience and all Religious Matters from the Princes Power must make him either a Tyrant or an impotent Prince for if he take upon him to tye Laws of Religion upon their Consciences then according to their Principles he usurps an unlawful Dominion violates the Fundamental Rights and Priviledges of Mankind and invades the Throne and Authority of God himself But if he confess that he cannot then does he clearly pass away the bigest Security of his Government and lay himself open to all the Plots and Villanies that can put on the Mask of Religion And therefore should any Prince through unhappy miscarriages in the State be brought into such streights and exigences of Affairs as that he cannot restrain the head-strong Inclinations of his Subjects without the hazard of raising such Commotions and Disturbances as perhaps he can never be able to allay and so should be forced in spight of himself to indulge them their Liberty in their Fansies and Perswasions about Religion yet unless he will devest himself of a more material and more necessary part of his Authority than if he should grant away his Power of the Militia or his Prerogative of ratifying all Civil Laws unless I say he will thus hazard his Crown and make himself too weak for Government by renouncing the best part of his Supremacy he must lay an Obligation upon all Persons to whom he grants this their Religious freedom to profess that 't is matter of meer favour and indulgence and that he has as much Power to govern all the publick Affairs of Religion as any other matters that are either conducive or prejudicial to the publick Peace and Quiet of the Common-wealth And if they be brought to this Declaration they will but confess themselves to say no worse Turbulent and Seditious persons by acknowledging That they refuse their Obedience to those Laws which the Supreme Authority has just Power to impose CHAP. II. A more Particular Account of the Nature and Necessity of a Sovereign Power in Affairs of Religion The Contents THE Parallel between matters relating to Religious Worship and the Duties of Morality Moral Vertues the most material Parts of Religion This proved 1. from the Nature of Morality and the Design of Religion 2. By a particular Induction of all the Duties of Mankind A Scheme of Religion reducing all its Branches either to the Vertues or
Instruments of Morality Of the Villany of those mens Religion that are wont to distinguish between Grace and Virtue They exchange the substance of true Goodness for meer Metaphors and Allegories Metaphors the only cause of our present Schism and the only ground of the different Subdivisions among the Schismaticks themselves The Vnaccountableness of Mens Conceits That when the main Ends and Designs of Religion are undoubtedly subject to the Supreme Power they should be so eager to exempt its Means and Circumstances from the same Authority The Civil Magistrate may determine new Instances of Virtue how much more new Circumstances of Worship As he may enjoyn any thing in Morality that contradicts not the ends of Morality so may be in Religious Worship if he oppose not its design He may command any thing in the Worship of God that does not tend to debauch Mens practices or their conceptions of the Deity All the subordinate Duties both of Morality and Religious Worship are equally subject to the Determinations of Humane Authority § 1. HAving in the former Chapter sufficiently made out my first Proposition viz. That 't is absolutely necessary to the Peace and Government of the World that the Supreme Magistrate of every Common-wealth should be vested with a Power to govern the Consciences of Subjects in Affairs of Religion I now proceed to the proof of the second thing proposed viz. That those who would deprive the Supreme Civil Power of its Authority in reference to the Conduct of the Worship of God are forced to allow it in other more material parts of Religion though they are both liable to the same Inconveniences and Objections Where I shall have a fair opportunity to state the true extent of the Magistrates Power over Conscience in reference to Divine Worship by shewing it to be the same with his Power over Conscience in matters of Morality and all other Affairs of Religion And here it strikes me with wonder and amazement to consider That men should be so shy of granting the Supreme Magistrate a Power over their Consciences in the Rituals and External Circumstances of Religious Worship and yet be so free of forcing it upon him in the Essential Duties of Morality which are at least as great and material Parts of Religion as pleasing to God and as indispensably necessary to Salvation as any way of Worship in the World The Precepts of the Moral Law are both perfective of our own Natures and conducive to the Happiness of others and the Practice of Vertue consists in living suitably to the Dictates of Reason Nature And this is the substance and main Design of all the Laws of Religion to oblige Mankind to behave themselvs in all their actions as becomes Creatures endued with Reason and Understanding and in ways suitable to Rational Beings to prepare and qualifie themselves for the state of Glory and Immortality And as this is the proper End of all Religion That Mankind might live happily here and happily hereafter so to this end nothing contributes more than the practice of all Moral Vertues which will effectually preserve the Peace and Happiness of Humane Societies and advance the Mind of Man to a nearer approach to the Perfection of the Divine Nature every particular Vertue being therefore such because 't is a Resemblance and Imitation of some of the Divine Attributes So that Moral Vertue having the strongest and most necessary influence upon the End of all Religion viz. Mans Happiness 't is not only its most material and useful Part but the ultimate End of all its other Duties And all true Religion can consist in nothing else but either the Practice of Vertue it self or the use of those Means and Instruments that contribute to it § 2. And this beside the Rational Account of the thing it self appears with an undeniable evidence from the best of Demonstrations i. e. an Induction of all Particulars The whole Duty of Man refers either to his Creator or his Neighbour or himself All that concerns the two last is confessedly of a Moral Nature and all that concerns the first consists either in Praising of God or Praying to him The former is a Branch of the Vertue of Gratitude and is nothing but a thankful and humble temper of mind arising from a sense of Gods Greatness in himself and his Goodness to us so that this part of Devotion issues from the same virtuous quality that is the Principle of all other Resentments and Expressions of Gratitude only those Acts of it that are terminated on God as their Object are styled Religious and therefore Gratitude and Devotion are not divers Things but only different Names of the same Thing Devotion being nothing else but the Virtue of Gratitude towards God The latter viz. Prayer is either put up in our own or other mens behalfs If for others 't is an Act of that Virtue we call Kindness or Charity If for our selves the things we pray for unless they be the Comforts and Enjoyments of this life are some or other virtuous Qualities and therefore the proper and direct use of Prayer is to be instrumental to the Virtues of Morality So that all Duties of Devotion excepting only our returns of Gratitude are not Essential parts of Religion but are only in order to it as they tend to the Practice of Virtue and moral Goodness and their Goodness is derived upon them from the moral Virtues to which they contribute and in the same proportion they are conducive to the ends of Virtue they are to be valued among the Ministeries of Religion All Religion then I mean the Practical Part is either Virtue it self or some of its Instruments and the whole Duty of man consists in being Virtuous and all that is enjoin'd him beside is in order to it And what else do we find enforc'd and recommended in our Saviour's Sermons beside heights of Morality What does St. Paul discourse of to Felix but moral matters Righteousness and Temperance and Iudgment to come And what is it that men set up against Morality but a few figurative Expressions of it self that without it are utterly insignificant 'T is not enough say they to be completely Virtuous unless we have Grace too But when we have set aside all manner of Virtue let them tell me what remains to be call'd Grace and give me any Notion of it distinct from all Morality that consists in the right order and government of our Actions in all our Relations and so comprehends all our Duty and therefore if Grace be not included in it 't is but a Phantasm and an Imaginary thing So that if we strip those Definitions that some men of late have bestowed upon it of Metaphors and Allegories it will plainly signifie nothing but a vertuous temper of mind and all that the Scripture intends by the Graces of the Spirit are only Vertuous Qualities of the Soul that are therefore styled Graces because they were derived purely from Gods
unaccountable that the Supreme Magistrate may not be permitted to determine the Circumstances and Appendages of the subordinate Ministeries to Moral Virtue and yet should be allowed in all Common-wealths to determine the particular Acts and Instances of these Virtues themselves For Example Justice is a prime and natural Virtue and yet its particular Cases depend upon humane Laws that determine the bounds of Meum and Tuum The Divine Law restrains Titius from invading Caius's Right and Propriety but what that is and when it is invaded only the Laws of the Society they live in can determine And there are some Cases that are Acts of Injustice in England that are not so in Italy otherwise all Places must be govern'd by the same Laws and what is a Law to one Nation must be so to all the World Whereas 't is undeniably evident That neither the Law of God nor of Nature determine the particular Instances of most Virtues but for the most part leave that to the Constitutions of National Laws They in general forbid Theft Incest Murther and Adultery but what these Crimes are they determine not in all Cases but is in most particulars to be explained by the Civil Constitutions and whatsoever the Law of the Land reckons among these Crimes that the Law of God and of Nature forbids And now is it not strangely humoursome to say That Magistrates are instrusted with so great a Power over mens Conscience in these great and weighty Designs of Religion and yet should not be trusted to govern the indifferent or at least less material Circumstances of those things that can pretend to no other Goodness than as they are Means serviceable to Moral Purposes That they should have Power to make that a Particular of the Divine Law that God has not made so and yet not be able to determine the use of an indifferent Circumstance because forsooth God has not determin'd it In a word That they should be fully impowered to declare new Instances of Vertue and Vice and to introduce new Duties in the most important parts of Religion and yet should not have Authority enough to declare the Use and decency of a few Circumstances in its subservient and less material Concerns § 5. The whole State of Affairs is briefly this Man is sent into the World to live happily here and prepare himself for happiness hereafter this is attain'd by the practice of Moral Vertues and Pious Devotions and wherein these mainly consist Almighty Goodness has declared by the Laws of Nature and Revelation but because in both there are changeable Cases and Circumstances of things therefore has God appointed his Trustees and Officials here on Earth to Act and Determine in both according to all Accidents and Emergencies of Affairs to assign new Particulars of the Divine Law to declare new Bounds of right and wrong which the Law of God neither does nor can limit because of necessity they must in a great measure depend upon the Customs and Constitutions of every Common-wealth And in the same manner are the Circumstances and outward Expressions of Divine Worship because they are variable according to the Accidents of Time and Place entrusted with less danger of Errour with the same Authority And what Ceremonies this appoints unless they are apparently repugnant to their Prime end become Religious Rites as what particular Actions it constitutes in any Species of Virtue become new Instances of that Virtue unless they apparently contradict its Nature and Tendency Now the two Primary Designs of all Religion are either to express our honourable Opinion of the Deity or to advance the Interests of Vertue and Moral Goodness so that no Rites or Ceremonies can be esteemed unlawful in the Worship of God unless they tend to debauch men either in their Practices or their Conceptions of the Deity And 't is upon one or both of these Accounts that any Rites and Forms of Worship become criminally superstitious and such were the Lupercalia the Eleusinian Mysteries the Feasts of Bacchus Flora and Venus because they were but so many Festivals of Lust and Debauchery and such were the Salvage and Bloody Sacrifices to Saturn Bellona Moloch Baal-Peor and all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Antient Paganism because they supposed the Divine Being to take pleasure in the Miseries and Tortures of its Creatures And such is all Idolatry in that it either gives right Worship to a wrong Object or wrong Worship to a right one or at least represents an infinite Majesty by Images and Resemblances of finite things and so reflects disparagement upon some of the Divine Attributes by fastning dishonourable Weaknesses and Imperfections upon the Divine Nature As for these and the like Rites and Ceremonies of Worship no Humane Power can command them because they are directly contradictory to the Ends of Religion but as for all others that are not so any lawful Authority may as well enjoyn them as it may adopt any Actions whatsoever into the Duties of Morality that are not contrary to the Ends of Morality § 6. But a little farther to illustrate this we may observe That in matters both of Moral Vertue and Divine Worship there are some Rules of Good and Evil that are of an Eternal and Unchangeable Obligation and these can never be prejudiced or altered by any Humane Power because the Reason of their Obligation arises from a necessity and constitution of Nature and therefore must be as Perpetual as that But then there are other Rules of Duty that are alterable according to the various Accidents Changes and Conditions of Humane Life and depend chiefly upon Contracts and Positive Laws of Kingdoms these suffer Variety because their Matter and their Reason does so Thus in the matter of Murther there are some Instances of an unalterable Nature and others that are changeable according to the various Provisions of Positive Laws and Constitutions To take away the life of an innocent Person is forbidden by such an indispensable Law of Nature that no Humane Power can any way directly or indirectly make it become lawful in that no Positive Laws can so alter the Constitution of Nature as to make this Instance of Villany cease to be mischievous to Mankind and therefore 't is Capital in all Nations of the World But then there are other particular Cases of this Crime that depend upon Positive Laws and so by consequence are liable to change according to the different Constitutions of the Common-wealths men live in Thus though in England 't is Murther for an injured Husband to kill an Adulteress taken in the Act of Uncleanness because 't is forbidden by the Laws of this Kingdom yet in Spain and among the old Romans it was not because their Laws permitted it and if the Magistrate himself may punish the Crime with Death he may appoint whom he pleases to be his Executioner And the Case is the same in reference to Divine Worship in which there are some things of
War It Enervates all its own Laws of Nature by Founding the Reason of their Obligation upon meer Self-Interest Which false and absurd Principle being removed all that is Base or peculiar in the whole Hypothesis is utterly Cashier'd § 1. WHen any thing that is Apparently and Intrinsecally Evil is the Matter of an Humane Law whether it be of a Civil or Ecclesiastical Concern here God is to be obeyed rather than Man No Circumstances can alter the Rules of Prime and Essential Rectitude their goodness is Eternal and Unchangeable And therefore in all such Actions Disobedience to Humane Laws is so far from being a Sin that it becomes an indispensable Duty Where the good or evil of an Action is determined by the Law of Nature no Positive Humane Law can take off its Morality because 't is in it self repugnant to the principles of right Reason by consequence as unchangeable as that And therefore if the Supreme Magistrate should make a Law not to believe the Being of God or Providence the Truth of the Gospel the Immortality of the Soul that Law can no more bind than if a Prince should command a man to murther his Father or to ravish his Mother because the Obligatory Power of all such Laws is antecedently rescinded by a stronger and more Indispensable Obligation And thus has every Man a natural right to be Virtuous and no Authority whatsoever can deny him the liberty of acting Virtuously without being guilty of the foulest Tyranny and Injustice Not so much because Subjects are in any thing free from the Authority of the Supreme Power on Earth as because they are subject to a Superiour in Heaven and they are only then excused from the duty of obedience to their Sovereign when they cannot give it without Rebellion against God So that it is not originally any right of their own that exempts them from a subjection to the Sovereign Power in all things but 't is purely Gods right of governing his own Creatures that Magistrates then invade when they make Edicts to violate or controul his Laws And those who would take off from the Consciences of men all obligations antecedent to those of humane Laws instead of making the Power of Princes supreme absolute and uncontroulable they utterly enervate all their Authority and set their Subjects at perfect liberty from all their Commands For if we once remove all the antecedent obligations of Conscience and Religion men will be no further bound to submit to their Laws than only as themselves shall see convenient and if they are under no other restraint it will be their wisdom to rebel as oft as it is their Interest In that the Laws of Superiours passing no Obligation upon the Consciences of Subjects they neither are nor can be under any stronger Engagements to Subjection than to preserve themselves from the Penalties and Inflictions of the Law and so by consequence may despise its Obligation whenever they can hope to escape its punishment Now how must this weaken the Power and supplant the Thrones of Princes if every Subject may despise their Laws or invade their Sovereignty whenever he can hope to build his own Fortune upon their Ruines How would it expose their Scepters to the continual Attempts of Rebels and Usurpers when every one that has strength enough to wrest it out of his Princes hands has Right and Title enough to hold it What security could Princes have of their Subjects Loyalty that will own their Power as long as it shall be their interest and when it ceases to be so call it Tyranny How shall they ever be secured by any Promises Oaths and Covenants of Allegiance that have no other band but self-security or hope of Exemption from the Penalties of the Law Will not the most sacred Bonds and Compacts leave them in as insecure a condition as they found them in In that Self-advantage would have kept their Subjects loyal and obedient without Oaths and nothing else will do it with them and therefore they can add no new Obligations to that of Interest For if to perform their Covenants be advantageous they are bound to perform them by the Laws of prudence and discretion without the Oath as much as with it if disadvantageous no Oath can oblige them in that Interest and Self-preservation is the only enforcement of all their Covenants and therefore when that Tye happens to cease their Obligation becomes Null and Void and they may observe them if they please and if they please break them § 2. But the vanity and groundlesness of this opinion will more fully appear by discovering the lamentable Foundation on which it stands and that is a late wild Hypothesis concerning the Nature and Original of Government which is briefly this That the natural condition of Mankind is a State and Posture of War of every man against every man in that all men being born in a condition of equality they have all an equal right to all things and because all cannot enjoy all hence every man becomes an Enemy to every man in which State of Hostility there is no way for any man to secure himself so reasonable as Anticipation that is by Force or Wiles to master the persons of all men he can till he see no other Power great enough to endanger himself so that there is no remedy but that in the State of Nature all men must be obliged to seek and contrive in order to their own security one anothers Destruction But because in this Condition Mankind must for ever groan under all the miseries and calamities of War therefore they have wisely chosen by mutual consent to enter into Contracts and Covenants of mutual trust in which every man has in order to his own Security been content to relinquish his natural and unlimited right to every thing and hereby they enter into a state of Peace and Government in which every man engages by solemn Oath and Covenant to submit himself to the Publick Laws in order to his own private safety So that according to this Hypothesis there are no Rules of Right or Wrong antecedent to the Laws of the Common-wealth but all men are at absolute liberty to do as they please and how cruel soever they may be to one another they can never be injurious there being nothing just or unjust but what is made so by the Laws of the Society to which all its Members covenant to submit when they enter into it This Hypothesis as odde as it is is become the Standard of our Modern Politicks by which men that pretend to understand the real Laws of Wisdom and Subtlety must square their Actions and therefore is swallowed down with as much greediness as an Article of Faith by the Wild and Giddy People of the Age. And of the reality of it none can doubt but Fops and raw-brain'd Fellows that understand nothing of the World or the Complexion of Humane Nature Now 't is but labour in vain
that distinguish their Parties And this cannot but be a mighty endearment of their Prince to them when he neglects and discountenances his best Subjects only because they are the godly Party for so every Party is to it self to join himself to their profest and irreconcileable Enemies And they will be wonderfully forward to assist a Patron of Idolatry and Superstition or an Enemy to the power of godliness for these are the softest words that different Sects can afford one another And withal I might adde That they must needs be much in love with him when they have reason to believe that they lie perpetually under his displeasure and that he looks upon them as little better than Enemies So that if a Prince permit different Parties and interests of Religion in his Dominions however he carries himself towards them he shall have at least all Parties discontented but one for if himself be of any he displeases all but that if of none he displeases all And Zealous and Religious People of all sorts must needs be wonderfully in love with an Atheist and there is no remedy but he must at least be thought so if he be not of any distinct and visible profession CHAP. VI. Of things Indifferent and of the Power of the Civil Magistrate in Things undetermined by the Word of God The Contents THe Mystery of Puritanism lies in this Assertion That nothing ought to be established in the Worship of God but what is expresly commanded in the Word of God The Wildness Novelty and unreasonableness of this Principle It makes meer Obedience to lawful Authority sinful It takes away all possibility of Settlement in any Church or Nation It is the main pretense of all pious Villanies It cancels all Humane Laws and makes most of the Divine Laws useless and impracticable It obliges men to be seditious in all Churches in the World in that there is no Church that has not some Customs and Vsages peculiar to it self All that pretend this Principle do and must act contrary to it The exorbitancy of this Principle makes all yielding and condescension to the men that plead it unsafe and impolitick Wherein the perfection and sufficiency of the Holy Scriptures consists Of the Vanity of their Distinction who tell us That the Civil Magistrate is to see the Laws of Christ executed but to make none of his own The dangerous consequents of their way of arguing who would prove That God ought to have determined all Circumstances of his own Worship 'T is scarce possible to determine all Circumstances of any outward action they are so many and so various The Magistrate has no way to make men of this perswasion comply with his will but by forbidding what he would have done The Puritans upbraided with Mr. Hooker's Book of Ecclesiastical Politie and challeng'd to answer it Their Out-cries against Popery Will-worship Superstition adding to the Law of God c. retorted upon themselves The main Objection against the Magistrates power in Religion proposed viz. That 't is possible that he may impose things sinful and superstitious This Objection lies as strongly against all manner of Government Our inquiry is after the best way of settling things not that possibly might be but that really is Though Ecclesiastical Iurisdiction may be abused yet 't is then less mischievous than Liberty of Conscience The Reason of the necessity of subjection to the worst of Governours because Tyranny is less mischievous than Rebellion or Anarchy The Author of the Book entituled Vindiciae contra Tyrannos confuted That it may and often does so happen that 't is necessary to punish men for such perswasions into which they have innocently abused themselves Actions are punishable by Humane Laws not for their sinfulness but for their ill Consequence to the Publick This applied to the Case of a well-meaning Conscience Sect. 1. ALL things as well Sacred as Civil that are not already determined as to their Morality i. e. that are not made necessary Duties by being commanded or sinful Actions by being forbidden either by the Law of Nature or positive Law of God may be lawfully determined either way by the Supreme Authority and the Conscience of every subject is tied to yield Obedience to all such Determinations This Assertion I lay down to oppose the first and the last and the great Pretence of Non-conformity and wherein as one observeth the very Mystery of Puritanism consisteth viz. That nothing ought to be established in the Worship of God but what is authorized by some Precept or Example in the Word of God that is the complete and adequate Rule of Worship and therefore Christian Magistrates are only to see that executed that Christ has appointed in Religion but to bring in nothing of their own they are tied up neither to add nor diminish neither in the matter nor manner So that whatever they injoin in Divine Worship if it be not expresly warranted by a Divine Command how innocent soever it may be in it self it presently upon that account loses not only its Liberty but its Lawfulness it being as requisite to Christian practice that things indifferent should still be kept indifferent as things necessary be held necessary This very Principle is the only Fountain and Foundation of all Puritanism from which it was at first derived and into which it is at last resolved A pretence so strangely wild and humorsom that it is to me an equal wonder either that they should be so absurd as seriously to believe it or if they do not that they should be so impudent as thus long and thus confidently to pretend it when it has not the least shadow of Foundation either from Reason or from Scripture and was scarce ever so much as thought of till some men having made an unreasonable Separation from the Church of England were forced to justifie themselves by as unreasonable Pretences For what can be more incredible than that things that were before lawful and innocent should become sinful upon no other score than their being commanded i. e. that meer obedience to lawful Authority should make innocent actions criminal For the matter of the Law is supposed of it self indifferent and therefore if obedience to the Law be unlawful it can be so for no other reason than because 't is Obedience So that if Christian Liberty be so awkard a thing as these men make it 't is nothing else but Christian Rebellion 't is a Duty that binds men to disobedience and forbids things under that formality because Authority commands them Now what a reproach to the Gospel is this that it should be made the only Plea for Sedition What a scandal to Religion that tenderness of Conscience should be made the only Principle of Disobedience and that nothing should so much incline men to be refractory to Authority as their being conscientious What a perverse folly is it to imagine That nothing but opposition to Government can secure our liberty And
and occasional whereas those of Obedience are of a prime absolute and eternal necessity Princes are Gods Deputies and Lieutenants here on earth he vests them with their power and by his own Law binds us to obey theirs and though their Decrees pass no direct Obligation upon the Consciences of men yet the Divine laws directly and immediately bind their Consciences to obey them and God has annex'd the same Penalties to Disobedience to their Laws as to his own So that obedience to all the lawful Commands of our Superiours is one part of our Duty to God because our obligation to it is tied upon us by his own immediate Command aud therefore if the duty of avoiding scandal that is of Compliance with my neighbours weakness be sufficient to excuse that of Obedience to Authority 't is so too to take off the immediate Obligations of God himself So that when these two the publick commands of a lawful Superiour and the private Offence of an honest Neighbour countermand each other if the latter prevail then may it forbid what God has made a necessary Duty and oblige us to disobey him out of Compliance with the folly and ignorance of men How few are there of the Divine Laws more severe and peremptory than those that command Obedience to Authority And therefore if we may decline this duty only to avoid scandal Why not any Why not all This then is our Duty and must be done and as for all its casual and equivocal events no mans Conscience is concern'd to provide against them And if other men will be offended because I do my Duty that is their fault and not mine and better be the occasion of another mans sin than the Author of mine own No mans folly or ignorance can cancel my obligations to God or God's Vicegerent and in all cases where there is any competition between scandal and a Command of God or any other lawful Authority there is no other difficulty to be resolved than whether I shall disobey God or displease my foolish Neighbour And 't is one would think past all dispute that when any thing is positively determin'd as a matter of Duty the obligations to Obedience in that particular are not for that very reason left to any man's Choice and Prudence as all matters of Scandal are but it must become in all Cases and Circumstances whatsoever a Duty of a precise absolute and indispensable Necessity And certainly God had made but odd provision for the Government of the World if he should allow one Subject for the pleasure of another to derogate from the Authority of lawful Superiours and permit them the liberty to disobey the Commands of Governours rather than displease one another for this must unavoidably end in an utter dissolution of all Government devolve the Supremacy entirely upon every private man that either has or can pretend to have a weak and a tender Conscience For if scandal to weak and tender Consciences be of sufficient force to rescind the obligatory Power of the Commands of Authority then whoever either has or can pretend to a weak Conscience gains thereby an absolute Sovereignty over all his Superiours and vests himself with a power to dispense with or evacuate their Commands So that in the issue of all this pretence puts it in the power of any peevish or malevolent person to cancel all the Decrees of Princes and make his own humour the Rule of all their Polity and Laws of Government and become Superior to his own Superiours only by being ignorant or peevish How is it possible to make Authority more cheap and contemptible if men would study to weaken and disgrace it than by making its Commands of less force than the folly or perverseness of every arrogant Mechanick And what can be more destructive of all manner of Government than to make all the Rules of Order and Discipline less sacred than the whimsies of every phantastick Zealot In brief the peace and quiet of honest men is likely to be mighty well secured when disobedience shall be thought the product of a more exact and tender Conscience When to pick quarrels with the Laws and make scruple of obeying them shall be made the specifick Character of the Godly Party and when giddy and humorous Zeal shall not only excuse but hallow Disobedience when every one that has pride enough to fancy himself a Child of God shall have Licence to despise Authority and do as he list What an irresistible temptation is this to proud and zealous Enthusiasts to affect being troublesome to Government and disobedient to all the Laws of Discipline when it shall pass for the result of a more extraordinary tenderness of Conscience What encouragement could men have to obey their Superiours when to dispute and dislike their Laws shall be thought to proceed from a greater holiness and a more exact integrity And what a resistless inducement is this to all proud and phantastick Zealots to remonstrate to the Wisdom of Authority if thereby they may gain the Renown and Glory of a more conspicuous godliness If men would but consider the natural Consequences of this and the like Pretences they could not but see how fatally and unavoidably they lead to Anarchy and an utter dissolution of all Government Which mischief as is notoriously apparent from the Premisses all the World can never prevent if the scandal of Private men may ever dispence with the Obligation of Publick Laws CHAP. VIII Of the Pretence of a Tender and unsatisfied Conscience the Absurdity of Pleading it in Opposition to the Commands of Publick Authority The Contents THis pretence is but an after-game of Conscience 'T is a certain and unavoidable dissolution of Government 'T is a superannuated Pretence and is become its own Confutation Old Scruples proceed not from Tenderness but Stubborness of Conscience This particularly shewn in their scruple of kneeling at the Communion They affect their Scruples out of Pride and Vain-glory. Tenderness of Conscience is so far from being the reason of Disobedience that it lays upon us the strongest Obligations to Obedience A Tender Conscience is ever of a yielding and pliable temper When 't is otherwise 't is nothing but humour or insolence and is usually hardy enough not to scruple the greatest Villanies The Commands of Publick Authority abrogate all doubts and scruples and determine all irresolution of Conscience The matter of all scruples is too small to weigh against the Sin and Mischief of Disobedience The Apostles Apology viz. We ought to obey God rather than men holds only in matters of great and apparent Duty but not in doubtful and disputable Cases Nothing more easie than to raise scruples No Law can escape them this particularly shewn in our own Laws When two Obligations interfere the greater always cancels the less Hence 't is impossible for any man to be reduced into a necessity of Sinning Obedience to Publick Authority is one of the greatest and most
is modesty 't is meekness 't is humility 't is love 't is peacebleness 't is ingenuity 'T is a duty so pregnant with Vertue in it self and of such absolute necessity to the happiness of mankind That there is scarce anything can come in competition with it whose obligation it will not at the first appearance utterly cancel and evacuate as I shall more fully demonstrate in the ensuing Propositions In the mean while we see what is to be done in the case of tender Consciences If they are acted by calm and peaceable Principles they will not desire liberty if they are not they will not deserve it For if they are humble and modest they will chuse to submit to the will of their Superiors rather than by thwarting them do what in themselves lies to discompose the publick Peace And therefore if they will rather venture to embroil the Common-wealth and contradict Authority than forego their own peremptory Determinations and make their Superiors comply and bend to their confidence it is because they are criminally bold and imperious in their own conceits and are of a temper too stubborn insolent and presumptuous to be endured in any Society of men Sect. 4. Doubts and Scruples are so far from being sufficient Warranty of disobedience that they are outweighed by the Obligations of the Law For if I doubt concerning the injustice of my action I must also of necessity doubt of the injustice of my disobedience and unless I am absolutely certain that the Law is evil I am sure disobedience to it is And therefore I am always as forcibly bound to obey a scrupled Law for fear of the sin of disobedience as to disobey it for fear it commands an essential evil So that a doubting Conscience must always at least as much fright us from disobeying as from obeying any Humane Law Though indeed if we would speak properly the commands of Authority perfectly determine and evacuate all doubtfulness and irresolution of Conscience For if it before hung in suspence concerning the lawfulness of the action and unresolved Whether it were good or evil as not having competent reason to incline to one side rather than to the other yet when Authority casts its commands into the Scale if in some mens Consciences they weigh any thing they cannot but add weight more than enough to determine the Judgment and incline the Balance For if the Reasons on both sides were equal before than thet side that gains this accession has most reason now So that Laws do not force us to obey them with a doubting Conscience but remove our doubts at the same time they require our obedience because they destroy the equal probability of the two opinions and determine the Conscience to a confidence of acting by directing it to follow the safest and most probable perswasion In that no practice or opinion that is capable of doubt or uncertainty can be of equal importance with the prime Duties of obedience and humility and the matter of all doubts and scruples is ever of too small and inconsiderable a consequence to be laid in the Balance against the great and weighty mischiefs of disobedience If indeed the commands of Authority enjoyned any thing absolutely and apparently evil and against the great and unalterable Rules of truth and goodness in such exigents Da veniam Imperator would be a fair and civil excuse But matters of a less importance will not pay the charges of a persecution it is not worth the while to suffer for little things and that man has but the just reward of his own folly that would suffer Martyrdom in the cause of an indifferent Ceremony or for the truth of a Metaphysical Notion And the suggestion of Optatus to the Donatists who were so forward to cast away their lives in defence of their little Schism was smart and severe Nulli dictum est nega Deum nulli dictum est incende Testamentum nulli dictum est aut thus pone aut Basilicas dirue Istae enim res solent Martyria generare Matters wherein the Being of Religion and the Truth of Christianity were directly concerned were worth the dying for and would quit the costs of Martyrdom but no indifferent Rites or Ceremonies were of value enough to pay for the lives of men And the Zealots of the Pars Donati who were so ambitious to suffer Imprisonment Confiscation of Goods Banishment and Death it self out of a pertinacious resolution against some established customs and usages of the Church could never be rewarded in any other Heaven but the Paradise of Fools Things that are essentially evil no change or variety of Circumstances can make good and therefore no commands of any Superior can ever warrant or legitimate their practice But then these are always matters of the greatest and most weighty importance and of an apparent and palpable obliquity such as Blasphemy Murther Injustice Cruelty Ingratitude c. that are so clearly and intrinsically evil that no end how good or great soever can ever carry with it goodness enough to abate or evacuate their Malice But as for all matters that are not so apparently good or evil but are capable of doubt and uncertainty their Morality is of so small importance that it can never stand in competition with the obligations and conveniences of the great Duty of obedience And thus when the Apostles were forbidden by the Jewish Sanhedrim to Preach the Name of Iesus Acts 5. 29. they desired to be excused upon no other account but of an express command from God himself in a matter of great importance and apparent necessity Our Blessed Saviour coming into the World with a Commission from its Supream Governour to make Laws and the Holy Apostles having an infallible assurance of his Divine Authority from his great manifest and undeniable Miracles the most certain and unquestionable credentials that Heaven can send to the Sons of Men they could not but lie under an indispensable obligation to give assent to his Message and obedience to his Commands and that out of duty to the Supream Governour of the Universe from whose unquestionable Laws no other Authority can ever derogate because it is all of an inferiour nature But to apply this Rule which the Apostles never made use of but in a case of certain absolute and notorious injustice to matters of a small doubtful and uncertain nature is absolutely inconsistent with the quiet of Government and infinitely distant from the intention of the Apostles Their Plea was in a case of great evident and unquestionable necessity But what warrant is that for my disobedience when I only fear or fancy the Law to be unjust Which if it were so is not of moment enough to weigh against the mischiefs and enormities that follow upon disobedience And therefore in all doubtful and less considerable cases that side on which obedience stands must ever carry it and no man that is either wise or good will ever trouble
Conscience in matters of Religious Worship as in Affairs of Justice and Honesty i. e. a Liberty of Iudgment but not of practice they have an inviolable freedom to examine the Goodness of all Laws Moral and Ecclesiastical and to judge of them by their suitableness to the natural Reasons of Good and Evil but as for the Practice and all outward Actions either of Virtue or Devotion they are equally governable by the Laws and Constitutions of Common-wealths and men may with the same pretences of Reason challenge an Exemption from all Humane Laws in Matters of common Honesty upon the score of the Freedom of their Consciences as they plead a liberty from all Authority in Duties of Religious Worship upon the same account because they have a freedom of Judgment in both but of Practice in neither § 2. And upon the reasonableness of this Principle is founded the Duty or rather Priviledge of Christian Liberty viz. To assert the Freedom of the Mind of Man as far as 't is not inconsistent with the Government of the World in that a sincere and impartial use of our own Understandings is the first and Fundamental Duty of Humane Nature Hence it is that the Divine Providence is so highly solicitous not to have it farther restrained than needs must and therefore in all matters of pure Speculation it leaves the mind of Man entirely free to judge of the Truth and Falshood of things and will not suffer it to be usurp'd upon by any Authority whatsoever And whatsoever Opinion any man entertains of things of this Nature he injures no man by it and therefore no man can have any reason to commence any Quarrel with him for it Every man here judges for himself and not for others and matters of meer Opinion having no reference to the Publick there is no need of any Publick Judgment to determine them But as for those Actions that are capable of having any Influence upon the Publick Good or ill of Mankind though they are liable to the Determinations of the Publick Laws yet the Law of God will not suffer them to be determin'd farther than is requisite to the Ends of Government And in those very things in which it has granted the Civil Magistrate a Power over the Practices of men it permits them not to exercise any Authority over their Judgments but leaves them utterly free to judge of them as far as they are Objects of meer Opinion and relate not to the Common Interest of mankind And hence though the Commands of our Lawful Superiours may change Indifferent things into Necessary Duties yet they cannot restrain the Liberty of our Minds from judging things thus determin'd to remain in their own Nature Indifferent and the Reason of our Obligation to do them is not fetcht from any Antecedent Necessity in themselves but from the Supervening Commands of Authority to which Obedience in all things Lawful is a Necessary Duty So that Christian Liberty or the Inward Freedom of our Judgments may be preserved inviolable under the Restraints of the Civil Magistrate which are Outward and concern only the Actions not Judgments of men because the Outward Determination to one Particular rather than another does not abrogate the Inward Indifferency of the thing it self and the Duty of our Acting according to the Laws arises not from any Opinion of the Necessity of the thing it self but either from some Emergent and Changeable Circumstances of Order and Decency or from a sense of the Absolute Indispensableness of the Duty of Obedience Therefore the whole Affair of Christian Liberty relates only to our Inward Judgment of things and provided this be kept inviolate it matters not as to that Concern what Restraints are laid upon our Cutward Actions In that though the Gospel has freed our Consciences from the Power of things yet it has not from that of Government we are free from the matter but not from the Authority of Humane Laws and as long as we obey the Determinations of our Superiours with an Opinion of the Indifferency of the things themselves we retain the Power of our Christian Liberty and are still free as to the matter of the Law though not as to the Duty of Obedience § 3. Neither is this Prerogative of our Christian Liberty so much any new Favour granted in the Gospel as the Restauration of the mind of Man to its Natural Priviledge by Exempting us from the Yoke of the Ceremonial Law whereby things in themselves indifferent were tied upon the Conscience with as indispensable an Obligation as the Rules of Essential Goodness Equity during the whole Period of the Mosaick Dispensation which being Cancell'd by the Gospel those Indifferent things that had been made necessary by a Divine positive Command return'd to their own Nature to be used or omitted only as occasion should direct And upon this Account was it that St. Paul though he were so earnest an Assertor of his Christian Liberty against the Doctrine of the Necessity of Jewish Ceremonies never scrupled to use them when ever he thought it serviceable to the Interests of Christianity as is apparent in his Circumcision of Timothy to which he would never have condescended out of Observation of the Mosaick Law and yet did not in the least scruple to do it for other Purposes as Prudence and Discretion should direct him And though in his Discourses of Christian Liberty he Instances only in Circumcision Meats and Drinks and other Ceremonial Ordinances which were then the Particulars most in Dispute between the Christians and the Jews yet by the clearest Analogy of Reason the Case is the same as to the Judicial Law and all other things commanded by Moses that were not either Rules of Eternal Goodness or expresly establish'd in the Gospel This being its clearest and most important Design to reprieve Mankind from all the burdensome and Arbitrary Impositions of Moses that were scarce capable of any other Goodness than their being Instances of Obedience and to restore us to such a Religion as was most suitable to the perfection of Humane Nature and to tye no other Laws upon us than such whose Natural and Intrinsick Goodness should carry with them their own Eternal Obligation And therefore whatsoever our Superiours impose upon us whether in Matters of Religious Worship or any other Duties of Morality it neither is nor can be any entrenchment upon our Christian Liberty provided it be not imposed with an Opinion of the Antecedent Necessity of the thing it self § 4. Now the Design of what I have discoursed upon this Article of Christian Liberty is not barely to shew the manifest Impertinency of all those little Objections men force from it against the Civil Magistrates Jurisdiction over the outward Concerns of Religion whereas this relates entirely to things of a quite different Nature and is only concern'd in the inward Actions of the Mind but withal my purpose is mainly by exempting all internal Acts of the Soul from
to be Rogues as soon as they can § 6. So that according to this Hypothesis Mankind is left in as ill a condition after they have by Pacts and Covenants united into Societies and a State of Peace as they were in their natural State of War For all Covenants of mutual Trust are according to its own Rules in the State of Nature invalid because under that men are under no obligations of Justice and Honesty to one another and have no other measure of their actions but their interest and therefore as that might invite them in some circumstances to enter into Bonds and Contracts so it may in others to break them So that in the State of Government all their Promises Oaths and Contracts will prove as ineffectual as in the State of Nature Partly because the force of all Contracts made in the State of Government ariseth from the validity of the first Compact that was made in the State of Nature that is in that state in which it could have no validity partly Because they have no other tye but that of self-interest and so can lay no other obligation upon us to observe them than they might have done before And therefore if Mankind be once supposed in this natural state of War they can never be delivered from it and after they have enter'd into Covenants of Peace they would remain as much as before in a posture of War and be subject to all the same dangers and miseries that would have annoyed them if they had continued in their natural state For if Justice and fidelity be not supposed to be the Law and Duty of our Natures no Covenants are of power enough to bring us under any obligation to them Now having thus clearly blown up the foundations of this Hypothesis 't were but labour in vain to make particular enquiries into all the flaws and follies of its Superstructures seeing they must of necessity stand and fall together for if its subsequent Propositions be coherently deduced from these Fundamental Principles all the evidence and certainty they can pretend to depends on them and therefore the Premisses being once convicted of falshood all pretences to truth in the conclusions must necessarily vanish And if any of them happen to be true and rational 't is not by vertue of these but other Principles Thus though the Laws of Nature he assigns may be useful to the ends of Government and Happiness of Mankind yet because upon those grounds on which he assigns them they would be no Laws that alone is sufficient evidence of the errour and vanity of his whole Hypothesis seeing how good soever they may be in themselves yet upon the Principles and in the Method in which he proposes them they are of no force In that self-interest being the only reason of their obligation the Interests of Civil Society come thereby to be no better secured with than without them because if they were not in force by vertue of any Compact all men would chuse to act according to them when they thought it advantageous and when they have the utmost force his Principles can give them no man would think they obliged him when ever he apprehended them disadvantageous So that this malignant Principle of meer self-interest running through the whole Systeme and twisting it self with every branch of his Morality it does not only eat out and enervate its native life and vigour but withal envenoms their natural truth and soundness with its own malignity Which Principle being removed and that influence it hath on other parts of this Hypothesis being prevented and withal the Foundation on which it stands ruin'd viz. his absurd and imaginary State of Nature we have perhaps cashier'd all that is either base or peculiar in it and restored the true accounts of natural Justice and right Reason viz. That all men have a natural Right to Happiness from the very design of their creation that this cannot be acquired without mutual aids and friendships and therefore right reason dictates that every man should have some concern for his Neighbour as well as himself because this is made necessary to the welfare of the World by the natural state of things and by this mutual exchange of love and kindness men support one another in the comforts of humane life CHAP. V. A Confutation of the Consequences that some men draw from Mr. Hobs's Principles in behalf of Liberty of Conscience The Contents HOw a belief of the Imposture of all Religions is become the most powerful and fashionable Argument for the Toleration of all Though Religion were a Cheat yet because the World cannot be Govern'd without it they are the most mischievous Enemies to Government that tell the World it is so Religion is useful or dangerous in a State as the temper of mind it breeds is peaceable or turbulent The dread of Invisible Powers is not of it self sufficient to awe people into subjection but tends more probably to Tumults and Seditions This largely proved by the ungovernableness of the Principles and Tempers of some Sects Fanaticism is as natural to the Common people as folly and ignorance and yet is more mischievous to Government than Vice and Debauchery How the Fanaticks of all Nations and Religions agree in the same Principles of Sedition To permit different Sects of Religion in a Common-wealth is only to keep up so many incurable pretences and occasions of publick disturbance The corrupt passions and humours of men make Toleration infinitely unsafe Toleration only cried up by opprest Parties because it gives them opportunity to overturn the settled frame of things Every man that desires indulgence is engaged by his Principles to endeavour Changes and Alterations A bare indulgence of men in any Religion different from the establish'd way of Worship does but exasperate them against the State § 1. AND now the Reason why I have thus far pursued this Principle is because 't is become the most powerful Patron of the Fanatick Interest and a Belief of the indifferency or rather Imposture of all Religion is now made the most effectual not to say most fashionable Argument for Liberty of Conscience For when men have once swallowed this Principle That Mankind is free from all obligations antecedent to the Laws of the Common-wealth and that the Will of the Sovereign Power is the only measure of Good and Evil they proceed suitably to its Consequences to believe That no Religion can obtain the force of a Law till 't is establish'd for such by Supreme Authority that the Holy Scriptures were not Laws to any man till they were enjoyned by the Christian Magistrate that no man is under any obligation to assent to their Truth unless the Governours of the Common-wealth require it and that setting aside their Commands 't is no sin to believe our Blessed Saviour a villanous and lewd Impostor and that if the Sovereign Power would declare the Alcoran to be Canonical Scripture it would be as much the
undetermined but because every action must be done some way or other and be vested with some Circumstances or other and because the generality of men are not so apt to be abused with fantastick and ridiculous conceits in any thing as in matters of Religion therefore we think it necessary for the prevention of all the follies indecencies that ignorance and superstitious Zeal would introduce into the Worship of God That the Publick Laws should determine some Circumstances of Order and Decency which have at least this Advantage that they provide against the mischiefs of Disorder and Confusion and therefore we place no antecedent necessity in any of the particular Rites and Ceremonies of our Church but only think it highly convenient if not absolutely necessary that some be prescribed that there is an handsomness and beauty in these that are prescribed and therefore because 't is necessary that some be determined and because these are rather than divers others already settled we think they have an indispensable necessity superinduced upon them consequent to the determinations of Authority No man affirms That we cannot serve God acceptably without a Surplice but yet because 't is but requisite that Publick Worship should be performed with beauty and solemnity and because the use of this Vestment is but handsom and beautiful and prevents slovenliness and indecency 't is but agreeable that it should be injoin'd as any other decent Habit might have been and when this is singled out by Authority it then becomes consequentially necessary Whereas those who forbid things indifferent as sinful and lay obligations upon mens Consciences to abstain from what is innocent and make that necessary not to be done which God has left at liberty and made lawful to be done usurp upon mens Consciences by imposing Fetters on them where God has left them free and become guilty of the most palpable piece of Superstition by teaching their own Prohibitions for Doctrines and so making it a necessary Duty and part of Divine Worship to abstain from what God has no where forbidden and making it a mortal and damnable Sin to do what is innocent and supposing that God will or at least justly may inflict eternal Torments upon men for making their Addresses to him rather in a cleanly White Vestment than in a Taylors Cloak or perhaps in Mechanical Querpo Sect. II. And then as for their out-cry against Will-worship 't is the very same with that against Superstition for 't is one sort of it and is criminal no farther than 't is superstitious Now when they exclaim against Superstition they mean only that part of it that consists in Will-worship and when against Will-worship 't is only as 't is a Branch of Superstition So that these two impertinent Clamours signifie but the same thing under different Denominations and so amount but to one But however this is 't is certain that Will-worship consists in nothing else than in mens making their own fancies and inventions necessary parts of Religion whereby they make that requisite to procure the Divine acceptance that God has no where required and 't is the same thing whether this be done by Injunctions or Prohibitions and they that affirm the doing or not doing of an Action which God has no where either commanded or forbidden to be necessary Duties are equally guilty of this Crime And therefore if these men make it necessary to forbear what God has no where forbidden they teach their own fancies for Doctrines and impose something as a part of the service of God on their own and other mens Consciences that the Law of God has not imposed and withal so unworthily mis-represent the Divine Wisdom and Goodness as to labour to make the world believe That God has such an abhorrency to a thing so innocent as a White Garment That to worship him in it is sufficient to bring us under his everlasting Wrath and Displeasure for every thing that is sinful is as well in their as our esteem mortal damnable But then as for our own parts they cannot be more apparently guilty of this piece of folly then we are clear and innocent from its very suspicion because all Rituals and Ceremonies and Postures and manners of performing the outward Expressions of Devotion are not in their own nature capable of being parts of Religion and therefore unless we used and imposed them as such 't is lamentably precarious to charge the determination of them with Will-worship because that consists in making those things Parts of Religion that God has not made so So that when the Church expresly declares against this use of them and only injoins them as meer Circumstances of Religious Worship 't is apparent that it cannot by imposing them make any additions to the Worship of God but only provides That what God has required be performed in a decent and orderly manner Sect. 12. And then as for Christian Liberty Why should we suffer them so far to invade ours as to renounce those things as criminal which we believe to be innocent And if things indifferent when injoin'd lose not only their liberty but their lawfulness then why not when forbidden and that by an incompetent Authority when our Superiours impose Rules of Decency and Law of Discipline they do not infringe our Christian Liberty because they do not abolish the indifferency of things themselves wherein alone it consisteth and though they become thereby necessary Duties 't is not from the nature and necessity of the thing it self but from the Obligations of Obedience or some emergent Reasons of Order and Decency whereas nothing can be more plain than that these men do not only abridge our Liberty but also lay insolent confinements upon the Supreme Power by making things indifferent so absolutely unlawful that they will not allow the just Commands of lawful Authority sufficient to make them cease to be sinful How oft and how plainly have they been told that when Authority injoins things left indifferent and undetermined by the Word of God 't is so far from incroaching upon our Christian Liberty that it rather confirms it In that this supposes that the things themselves may or may not be either done or enjoined according to the dictates of Prudence and Discretion but when they are once determined by publick Laws though the matter of the Law be indifferent yet Obedience to it is not Whereas when they will not permit their Governours to injoin these things and if they do will not obey their injunctions do they not apparently intrench upon our Liberty by making what Christ has left indifferent necessary and under pretences of asserting their Christian Liberty take upon them to confine the rights of Authority But to all this as evident as it is nothing can make them attend but they still deafly proceed in their old Clamours which is too clear an Argument that 't is not Reason that dictates their Exceptions but humour prejudice and peevishness Sect. 13.
his Governours with nice and curious disputes the Authority of the Law stifles all scruples and trifling objections And thus where there was no apparent repugnancy to the Law of God we find none more compliant and conformable in all other things than the Apostles freely using any Customs of the Synagogue or Iewish Church that were not expresly cancelled by some Divine Prohibition But further this their Apology is as forcible a Plea in concerns of Civil Justice and common honesty as in Matters of Religion it holds equally in both in cases of a certain and essential injustice and fails equally in both in doubtful and less material cases and was as fairly urged by that famous Lawyer Papinian who upon this account when the Emperor commanded him to defend and justifie the lawfulness of Parricide chose rather to die than to Patronize so monstrous a villany Here the wickedness was great and palpable But in matters more doubtful and less material where the case is nice and curious and not capable of any great Interest or great reason there Obedience out-weighs and evacuates all Doubts Jealousies and suspicions And what wise or honest man will offend or provoke his Superiours upon thin pretences and for little regards And if every man that can raise doubts and scruples and nice Exceptions against a Law shall therefore set himself free from its obligation then farewel all Peace and all Government For what more easie to any man that understands the Fundamental Grounds and Reasons of Moral Equity than to pick more material quarrels against the Civil Laws of any Common-wealth than our Adversaries can pretend to against our Ecclesiastical Constitutions And now shall a Philosopher be excused from obedience to the Laws of his Country because he thinks himself able to make exceptions to their Prudence and Convenience and to prove them not so useful to the Publick nor so agreeable to the Fundamental Rules of natural Justice and Equity as himself could have contrived What if I am really perswaded that I can raise much more considerable objections against Littletons Tenures than ever these men have or shall be able to produce against our Ceremonial Constitutions Though it be easie to be mistaken in my conceit yet whether I am or am not it is all one if I am confident And now it would be mightily conducive to the interests of Justice and Publick Peace for me and all others of my Fond Perswasion in this particular to make Remonstrances to the Laws of the Land to Petition the King and Parliament to leave us at the liberty of our own Conscience and Discretion to follow the best Light God has given us for the setlement of our own estates because we think we can do it more exactly according to the Laws of Natural Iustice than if we are tied up to the positive Laws of the Land Thus that groundless and arbitrary maxim of the Law That inheritances may lineally descend but not lineally ascend whereby the Father is made uncapable of being immediate Heir to the Son would be thought by a Philosopher prejudicial to one of the most equal and most ingenuous Laws of Nature viz. The gratitude of Children to Parents which this Law seems in a great measure to hinder by alienating those things from them whereby we are best able to express it What if I have been happy in a loving and tender Father that has been strangely solicitous to leave me furnished with all the comforts and conveniences of life that declined not to forego any share of his own ease and happiness to procure mine that has spent the greatest part of his care and industry to bless me according to the proportion of his abilities with a good fortune and a good education and has perhaps out of an over-tender solicitude for my welfare reduc'd himself to great streights and exigences How monstrous unnatural must the contrivance of this Law appear to me that when the bounty of Providence has blest me with a fortune answerable to the good old Mans desires and endeavours if I should happen to be cut off before him by an untimely death all that whereby I am able to recompence his Fatherly tenderness should in the common and ordinary course of Law be conveyed from him to another person the stream of whose affections was confined to another Channel and who being much concerned for his own Family could in all probability be but little concerned for me What an unnatural and unjust Law is this that designs as far as it can to cut off the streams of our natural Affections and disposes of our possessions contrary to the very first tendencies and obligations of Nature So easie a thing is it to talk little Plausibilities against any Laws whose obligation is positive and not of a prime and absolute necessity And yet down-right Rebellion it would be if I or any man else should refuse subjection to these and the like Laws upon these the like pretences And thus we see is the case all the way equal between Laws Civil and Laws Ecclesiastical In all matters greatly and notoriously wicked the nature of the action out-weighs the duty of Obedience but in all cases less certain and less material the duty of Obedience out-weighs the nature of the action And this may suffice to shew from the Subject Matters of all doubts and scruples That they are not of consideration great enough to be opposed to the commands of Authority And this leads me from the matter of a scrupulous Conscience to consider its Authority And therefore Sect. 5. As the objects of a scrupulous Conscience are of too mean importance to weigh against the mischiefs of Disobedience so are its obligations too weak to prevail against the commands of Publick Authority For when two contradictory obligations happen to encounter the greater ever cancels the less because if all good be eligible then so are all the degrees of goodness too And therefore to that side on which the greater good stands our duty must ever incline otherwise we despise all those degrees of goodness it contains in it above the other For in all the Rules of Goodness there is great inequality and variety of degrees some are prescribed for their own native excellency usefulness and others purely for their subserviency to these Now when a greater a lesser virtue happen to clash as it frequently falls out in the transaction of Humane Affairs there the less always gives place to the greater because it is good only in order to it and therefore where its subordination ceases there its goodness ceases and by consequence its obligation For no subordinate or instrumental dutys are absolutly commanded or commended but become good or evil by their Accidental Relations their goodness is not intrinsick but depends upon the goodness of their end and their being directed to a good end if they are not intrinsically evil makes them virtuous because their Morality is entirely relative and
changeable and so alters its colours of good and evil by its several aspects and postures to various and different ends And therefore they never carry any Obligation in them when they interfere with higher more useful Duties And hence it comes to pass that it is absolutely impossible for any man to be reduced into a necessity of sinning because though two inferiour and subordinate Duties may sometimes happen to be inconsistent with each other or with some duty of an absolute and unalterable goodness yet the nature of things is so handsomly contrived that it is utterly impossible that things should ever happen so crosly as to make two essential and indispensable Duties stand at mutual opposit on And therefore no man can ever be forc'd to act against one out of compliance with the other And if there be any contrariety between a natural and instrumental Duty there the case is plain that the greater evacuates the less if between two instrumental Duties it can scarce so fall out but that some emergent circumstances shall make one of them the more necessary but if they are both equally eligible there is no difficulty and a man may do as he pleases It is indeed possible for any man by his own voluntary choice to entangle himself in this sad perplexity but there is no culpable Error that is unavoidable and every sinfully erroneous Conscience is voluntary and vincible And if men will not part with their sinful Errors it is not because they cannot but because they will not avoid them And if they resolve to abuse themselves no wonder if their sin be unavoidable but then the necessity is the effect of their own choice And so all sin is inevitable when the peremptory determination of the will has made it necessary But as for the nature of all the Laws of Goodness in themselves they are so wisely contrived that it is absolutely impossible any circumstances should ever fall out so awkardly as to make one sin the only way to escape another or a necessary passage to a necessary Duty Now to apply this general Rule of Conscience to our particular case there is not any Precept in the Gospel set down in more positive and unlimited expressions or urged with more vehement motives and perswasions than obedience to Government because there are but few if any Duties of a weightier and more important necessity than this And for this reason is it that God has injoined it with such an absolute and unrestrained severity thereby to intimate that nothing can restrain the universality of its obligatory power but evident unquestionable disobedience to himself The duty of Obedience is the original and Fundamental Law of Humane Societies and the only advantage that distinguishes Government from Anarchy This takes away all dissentions by reducing every mans private will and judgment to the determination of Publick Authority Whereas without it every single person is his own Governour and no man else has any power or command over his actions i. e. He is out of the state of Government and Society And for this reason is obedience and condescension to the wisdom of Publick Authority one of the most absolute and indispensable duties of mankind as being so indispensably necessary to the peace and preservation of Humane Societies Now a Conscience that will not stand to the Decrees and Determinations of its Governors subverts the very Foundations of all Civil Society that subsists upon no other principle but mens submitting their own judgments to the decisions of Authority in order to the publick peace and setlement without which there must of necessity be eternal disorders and confusions And therefore where the Dictates of a private Conscience happen to thwart the determinations of the publick Laws they in that case lose their binding power because if in that case they should oblige it would unavoidably involve all Societies in perpetual tumults and disorders Whereas the main end of all Divine as well as Humane Laws is the prosperity and preservation of Humane Society So that where any thing tends to the dissolution of Government and undermining of Humane happiness though in other circumstances it were virtuous yet in this it becomes criminal as destroying a thing of greater goodness than it self And hence though a doubtful and scrupulous Conscience should oblige in all other cases yet when its commands run counter to the commands of Authority there its obligatory power immediately ceases because to act against it is useful to vastly more noble and excellent purposes than to comply with it In that every man that thwarts and disobeys the Laws of the Common-wealth does his part to disturb its Publick Peace that is maintained by nothing else but obedience and submission to its Laws Now this is manifestly a bigger mischief and inconvenience than the foregoing of any doubts and scruples can amount to And therefore unless Authority impose upon me something that carries with it more evil and mischief than there is convenience in the peace and happiness of the whole Society I am indispensably bound to yield obedience to his commands And though I scrupulously fear lest the Magistrates injunctions should be superstitious yet because I am not sure they are so and because a little irregularity in the external expressions of Divine Worship carries with it less mischief and enormity than the disturbance of the Peace of Kingdoms I am absolutely obliged to lay aside my doubt rather than disobey the Law because to preserve it naturally tends to vast mischiefs and confusion whereas the inconvenience of my acting against it is but doubtful and though it were certain yet it is small and comparatively inconsiderable And therefore to act against the inclinations of our own doubts and scruples is so far from being criminal that it is an eminent instance of Virtue and implies in it besides its subserviency to the welfare of mankind the great duties of Modesty Peaceableness and Humility And as for what some are forward enough to object that this is To do evil that good may come of it it is a vain and frivolous exception and prevented in what I have already discoursed in that that Rule is concerned only in things absolutely and essentially evil whose nature no case can alter no circumstance can extenuate and no end can sanctifie But things that are only subserviently good or evil derive all their Virtue from the greater Virtue they wait upon and therefore where a meaner or an instrumental duty stands in competition with an essential Virtue its contrariety destroys its goodness and instead of being less virtuous becomes altogether sinful for though it have abstractedly some degrees of goodness yet when it chances to oppose any duty that has more and more excellent degrees it becomes evil and unreasonable by as many degrees as that excels it And one would think this case should be past dispute as to the matters of our present Controversie that are of so vast a
any Wars are commenced upon just and warrantable grounds And yet how few are they that take upon them to judge their lawfulness All men here think their Princes command a sufficient warrant to serve him and satisfie themselves in this that in case the cause prove to be unjust the fault liesentirely upon him that commands and not at all on him who has nothing to do but obey And if it were otherwise that no Subject were bound to take up Arms till himself had approved the justness of the cause Commonwealths must be bravely secured and their safety must lie at the mercy of every humorsome and pragmatical Fellow And yet to this piece of arrogance do men tempt themselves when they affect to be thought more godly than their Neighbors It is a gallant thing to understand Religion better than their Superiors and to pity their ignorance in the great Mysteries of the Gospel and by seeming to compassionate their weakness to despise their Authority But if Princes will suffer themselves to be controul'd by the pride and insolence of these contentious Zealots they do but tempt them to slight both their persons and their Government and if they will endure to be checked in their Laws Spiritual and Government of the Church by every Systematical Theologue and most not to say the best of our Adversaries are little better they may as well bear to see themselves affronted in their Laws Civil and Government of the State by every Village-Attorney and Solicitor Well then all men that are in a state of Government are bound in all matters doubtful and disputable to submit the dictates of Private Conscience to the determinations of Publick Authority Nor does this oblige any man to act against the dictates of his own Conscience but only by altering the case alters his perswasions i.e. though every man considered absolutely and by himself be bound to follow his own private judgment yet when he is considered as the member of a Society then must be govern'd then he must of necessity be bound to submit his own private thoughts to publick determinations And it is the dictate of every mans Conscience that is not turbulent and seditious that it ought in all things that are not of a great apparent necessity whatever its own private judgment of them is to acquiesce in the determinations of its Governors in order to publick peace and unity For unless this be done there can be nothing but eternal disorders and confusions in the Church in that it is utterly impossible that all men should have the same apprehensions of things and considering the tempers and passions of mankind as impossible that they should not pursue their differences and controversies with too much heat vehemence And therefore unless whatever their own judgments and apprehensions be they are bound in all such cases to acquiesce in the decisions and determinations of the Governors of the Church or Common-wealth in order to its peace and setlement there can be no possible way of avoiding endless squabbles and confusions And unless this be a fundamental Rule dictate of every mans Conscience that as he is bound in all doubtful cases to follow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the best result of his own private perswasions where he neither has nor is obliged to have any other guide or rule of his actions so he is bound to forego them all provided his plain and necessary duty be secured out of obedience to Authority and in order to the due Government of the Society there never can be any peace or setlement in any Church or Common-wealth in the world And every Conscience that is not thus perswaded is upon that account to be reckoned as seditious and unpeaceable and so to be treated accordingly Sect. 7. He that with an implicite Faith and confidence resigns up his own Reason to any Superior on earth in all things is a Fool and he is as great a Fool to say no worse that will do it in nothing For as all men are immediately subject to God alone in matters of indispensable duty that are not at all concern'd in our present dispute so are they in all other things to condescend to the Decrees and determinations of their lawful Superiors Neither is this to put men upon that supream Folly of renouncing the use and guidance of their own Reasons out of obedience to any mans infallibility For by Reason we mean nothing but the mind of man making use of the wisest and most prudential methods to guid it self in all its actions and therefore it is not confined to any sort of Maxims and Principles in Philosophy but it extends it self to any knowledge that may be gained by Prudence Experience and Observation And hence right Reason when it is imploy'd about the actions of men is nothing else but Prudence and Discretion Now the Reason of any wise and sober man will tell him that it is most Prudent Discreet and Reasonable to forego his own private perswasions in things doubtful and disputable out of obedience to his lawful Superiours because without this the World can never be governed And supposing mens judgments and understandings to be never so much above the Iurisdiction of all Humane Authority and that no man can be bound to submit his Reason to any thing but the Commands of God yet every man ows at least so much civility to the will of his Prince and the peace of his Country as to bring himself to a compliance and submission to the Publick Judgment rather than to disturb the Publick Peace for the gratification of his own Fancy and Opinion Which is no enslaving of his Reason to any mans usurpation over his Faith and Conscience but only a bringing it to a modest compliance in order to the common interests of Humane Society And if it be not a duty of subjection yet it is one of peaceableness and if it be not grounded upon our obligations to the Authority it self yet it is most clearly derived from an higher Obligation that all men are under to advance the welfare of mankind and more particularly of that Society they live in that is antecedent to those of Government which is instituted only in order to the common good And therefore though our duty in such cases could not be deduced from our obligation to any humane Authority yet it clearly arises from that duty of Charity we owe to our Fellow Creatures And though we are not to submit our Vnderstandings to any Humane Power yet we are to the first and Fundamental Laws of Charity which being one of the greatest duties of mankind it is but reasonable to forego all more private and inferior obligations when they stand in competition with it And thus St. Paul notwithstanding he declaimed with so much vehemence against the observation of the Judaical Rites and Ceremonies never scrupled to use them as oft as it was serviceable to the advancement of the Christian Religion