care of the Church is committed If any shall think this a humane invention derogatory to the sufficiency of the Scriptures Let him implead St. Paul first who made the same use of it finding what mischief false Teachers had done charges Timothy with the care of it 2 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the form of sound words which thou hast heard of me This form he calls in the last verse of the former Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a depositum committed to his trust and for that very purpose that he might avoid profane and vain bablings and oppositions of Science falsly so called and that is plainly that they might take heed what they hear The same course was taken by the whole Church after considering how hard or rather impossible it was for every one out of the Scriptures to work out to himself an assurance of the knowledge of as much as was necessary to salvation and with that a consent with the rest of the faithful who are commanded to speak and think the same things which cannot be done but in a certain form of words Such a form 1 Cor. 1.10 if not the same with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Apostles Creed the use whereof hath ever since continued in the Church to be a help to take heed what we believe The same course was of later times held by divers particular National Churches who weary with the insolence and domineering of their Sister at Rome did suo jure uti and provide for themselves which sell out in a time when the world was filled with Controversies and Disputes of Religion That the people might not be carried about with every wind of doctrine that blew from all corners it was their care and wisdom to compose a form of wholsome words in their several Confessions to be a rule what to hear Now following our Saviours advice you have reason to ask With what measure of Faith are these confessions to be received for Quis custodiet ipsum custodem What credit must be given to that which must be a rule how far we credit others That we mistake not They are not to be received with that faith which is due to Gods word or any thing out of it as necessary to salvation but with such as wise men would give to the means of setling unity and consent in matters controverted as the title of our Confession imports that is That they are Articles of Peace not Articles of Faith They make no new Religion or new Faith This by the way gives an easie Answer to the Papists hard Question as they think Where was your Religion before Luther Where was your Church before the 39. Articles We do not date our Religion from those Articles The Church of England I grant is call'd so from their Confession but by an accidental denomination i.e. It is that Church which for preservation of unity and peace in it injoyns nothing to be taught or heard for God's Word which is repugnant to them in the particulars there mentioned But for the essential denomination of our Faith whereon Salvation depends it is the Faith of God's Word summ'd up in the ancient Catholick and Apostolick Forms as is evident from our Constitutions and Practice For when any is received as a Member into the Church by Baptisin the Laver of Regeneration no other Faith is required but that which is comprised in the Apostles Creed And when by a confession of our Faith and Sins we prepare to receive the other Sacrament of the Body and Blood of our Lord our Faith is that according to the ancient Nicene Creed And in the Office of Visiting the Sick the Absolution a comfort at all times and most of all when we give up our Souls into the Hands of God is not to be administred but to those that make confession as well of their Faith as of their Sins and that Faith is only according to the Apostles Creed Thus are we born nourish'd and dissolv'd by the same Faith according to the ancient Catholick and Apostolick Forms A Faith of this age neither ought they to reproach nor we to be asham'd of To return to our particular Church Confession it hath another end and use they are Articles of peace and consent in certain Controversies to instruct and help us to take heed what we hear But it will not be so taken by all for the Churches Remedy is the Sectaries Disease who complain That by this means the liberty of the Spirit and of the Conscience are penn'd up in those Forms and which is a worse mischief if it were true a binding of God's Word which ought to be free But for that God's Word neither is nor can be bound The Forms are no more but the gathering together some of those Waters which flow all over the Scriptures into a stream to fit them for the ease and use of all But they say they take a better course to fetch all from the Fountain The Fountain indeed is purer but I see no reason why the Water should be purer in their Pitchers than in the Churches Stream seeing both claim immediately to the same Fountain They say again That these Forms are no better than snares to hinder many a painful Preacher of the Gospel They would seem careful to unbind God's Word but I see it is to set themselves at liberty As for painfulness in Preaching if it be not to some good purpose I shall not much reckon upon The Pharisees compassed Sea and Land Mat. 23.13 but it was to make Pharisees Proselytes of their Faction not of Religion Nay but they preach the Gospel The Gospel is a glorious Word but what Gospel A Gospel you may perhaps have enough of and too much S. Paul informs Timothy of perilous times to come 2 Tim. 3.1 when men will be lovers of their own selves covetous boasters proud blasphemers without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors heady high-minded How think you comes it to pass that there should be such a general Apostacy was it not for want of preaching They had no Sermons or perhaps no great affection for them they were some cold hearers that were content with one Sermon a day No that was not the matter if we read on to the next Chapter we shall find they had hearing enough for they were such as heap'd to themselves Teachers and so had heaps of Sermons and affection for them too for they had itching ears What was it then They could not away with sound Doctrine but would have Teachers after their own lusts they had the Gospel in plenty but it was Evangelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after their own lusts not of sound Doctrine But what is sound Doctrine S. Paul doth not say here because a little before he had given Timothy a form of it Keep the Form of sound words
Thus have I hitherto given you an account of some of the vulgar mistaken principles of Quiet which our Student is first to unlearn which are all but the patching up of a false deceitful peace condemned in the Politicks under the name of a Syncretismus when all the Factions in Crete joyn'd together in a common danger which lasted no longer then the cause of it like the bonds of a hard Frost that binds Earth and Water Sticks and Stones all together till the Sun comes to shine upon them and then they all presently return to their proper place and nature again But I fear I have run out all my time almost in these mistaken ways of peace I presume it will be a greater offence to leave you here now then to beg a little more time to set you in the right way though I shall not go beyond the office of a Mercury to point the hand where it lies There is the Kings high-way to peace and the Students private way and both good in their kind With the Kings way I shall not meddle as being sitter matter for our thankfulness then instruction who hath already paved the way for us by wholsom Laws for that purpose But because oft-times Vitia sunt remediis fortiora the compulsory way by Law though always necessary is not always effectual to the Kings way we must add the Students also That every one in his particular makes it his care and business to contribute to it that it be an artificial studied peace to which not Fear only but Conscience of Duty and Religion obligeth us Now every good Student of any Science searches into the true and proper cause of things for Scire est per causas cognoscere If the cause of all division in the Church be differing in judgement nothing can cure that but a consent S. Paul therefore prescribes that for the remedy 1 Cor. 5.10 That there be no divisions among you how may that be helped it follows But that ye be perfectly joyned together in the same mind and in the same judgment This is the true Apostolical Principle whereon we are to ground our Study of Quiet For all the fine things and sentences that are spoken for peace and quiet will little move those that are and may very well be confident they ought not howsoever have peace with Sin or Error Unless therefore we can be first perswaded that we ought not to charge the Church with either we do nothing for Peace This I confess is the great difficulty yet if this be not done there can be no hope of Peace And to do this I shall not send our Student to the Polemick School to convince him out of speculative Principles of Reason and Divinity for to that study some have not capacity others not leisure I shall only commend to him some practical Principles of Religion obvious to all and denied by none that out of them he may learn not to dissent from or condemn the Church of Error To prevent the passing that sentence let the Student 1. Study himself his own condition 2. Let him Study the Church against which he passeth sentence 3. Let him study the nature and quality of the things whereupon upon judgment is given 4. Let him consider well the manner of proceeding in judgment In all which we shall find some known Principle of Religion to direct us 1. First In the study of our selves and our own condition Religion teacheth us to have an humble lowly mean opinion of our selves and not without cause whether we respect our Understandings or our Affections Our Understandings are naturally weak imperfect short-sighted we know but in part the best of us and our Affections too are disloyal to our Understandings The heart of man saith the Prophet is deceitful above all things We have little reason then to trust our selves much in either He that is truly conscious of his own weakness or lameness will be content to be supported by others If we study this point well our own infirmities we should learn more willingly to assent to and take support from the Church Especially if in the second place we study that too whose Governors Religion likewise teaches us to obey For they watch over our souls Heb. 13.17 If it be a good point of Religion in lowliness of mind to esteem others better then our selves Phil. 2.3 it is Religion and Reason son both to think our Governors wiser too for there is a presumption always in favour of them S. Paul gives it for a rule to Timothy Not to receive an accusation against an Elder 1 Tim. 5.19 but before two or three witnesses because it is to be presum'd on the part of Age and Authority to know more and offend less But when it comes to be the whole Eldership all our Governors joyntly the presumption is so much the stronger If we add this study to the former how little reason we have to trust our selves and how much we have to trust our Governors we will not rashly pass sentence against them if we have either Reason or Religion is us 3. And yet we have more work for our Student Let him in the third place consider the nature and quality of the things whereupon judgment is given how apt they are to deceive us Truth is many times so like an Error and Error comes so near to Truth that he had need be careful and circumspect that shall distinguish them in some cases And in others again Truth lies hid under many folds especially ambiguity of words the common cheat of all Students who are more often deceiv'd into opinions then convinc'd It is not strange to see so many go astray from the Church to whom the things of it are represented under the covert of false names when they hear the Government of it called Tyranny obedience slavery contempt courage licence liberty frenzy zeal order superstition How easily thus may simple people mistake their way and fall into the pit that 's cover'd over with shadows and false names of things When he hath studied this point well 4. Let him in the fourth place be well advised in what manner he proceeds in judgment and upon what evidence For allowing the Conscience to be a Judg it must not trespass upon the Rules of good Judicature as both sides must be heard impartially which is seldom done the Conscience must not be mis-led no more then other Judges by prejudice passion or favour for what can that judgment be worth which is perverted by any of these Now if we examine how most men come to pass sentence against the Church we shall find it to be upon very slight evidence It may be their Education they have been always brought up that way for Sects commonly run in a blood in a family Or they have been so taught they say by good men that indeed is the sum and upshot of the Faith of most that dissent the credit given to some weak
from the ambition or discontent of a few yet because the people who are the necessary instruments of that mischief be not apt to serve the ambition of others if it comes bare-faced to them the mask of Religion is always put on wherein all people are concerned which makes it a common and popular interest And therefore you shall scarce hear of a Rebellion of late times in which Religion did not carry the Colours at least if not command in chief But I shall nevertheless at this time forbear to make that any part of the Schismaticks charge but treat them upon their own terms that they are as great enemies to War as any that object it to them Yet I must charge them all to be guilty of the breach of peace and quiet in the Church and that not accidentally which may sometimes bear excuse but necessarily it is connatural and incident to the very nature of Schism which is a rent or division so the word signifies It is the worst disturbance that can be to any body to be torn in pieces It dissolves the bonds by which the parts are joyned together especially that which unites them to the Head for schism in the Churches notion is properly a separation from the Head and authority and is the same in the Church that Rebellion or Treason is in the State Now as every disobedience to the King and the Law is not Treason though against the King but the disclaiming the right and power the King hath to govern and the practice of such things by which his Regalia and rights are usurpt by others as to make War to make Laws to thrust Officers upon him to order the Coin these and of the like kind are only Treason So every error or disobedience in Religion makes not a schism but the disclaiming the right and power the Church hath to govern them and a usurpation of a right to themselves to order and frame points of Belief and Forms how to serve and worship God apart from the Church for so went the style of the ancient Church for Schism altare contra altare which in our modern dialect is a Conventicle against the Church For though Schism be formally a separation from the Head yet consequently it works upon the members for that which was at first but difference of opinion soon begets a disaffection and from that grows to hatred and contempt and so falls into the practice of such things as destroy the very being and power of Religion which consists in the mutual offices of Charity and though this mischief breaks not out into an actual War yet is always accompanied with most unnatural and unchristian practices as S. James long since observed Jam. 3.16 Where envy and strife is there is confusion and every evil work Now to avoid all this it will highly concern us to study to be quiet Having cleared the first Point the Object of our study Quiet and wherein the formalis ratio of it consists and how it comes to be disturbed by Schism The next Point is to enquire into the Principles whereon we are to ground our study for if there should be an errour or mistake in them all our labour and study is lost or worse for an inveterate grounded studied errour is so much the harder to be reclaimed It was no unreasonable demand therefore of the Philosopher who asked a double reward for those Scholars that had been already entred into the study of Philosophy because his pains would be double with them to undo first and cast out those false prejudices which they had already learned Now if it should happen that they which are otherwise studious and desirous of peace should not do the things that make for peace Rom. 14.10 as the Apostle requires our study will grow upon us first to unlearn those false deceitful principles of peace before we enquire into the true Of some of the chief of these therefore I shall give you an account in the first place It will conduce much to the peace of the Church they say First 1. If Religion were free and all compulsory means forborne 2. If meer Errours in Judgment howsoever were not punished as crimes which is not in the power of any to help 3. Or if that yet Thirdly That omission of Forms and Ceremonies were not more severely and frequently punished than notorious and scandalous crimes 4. If fewer Articles and Points of Religion were defined it would make more room in the Church for those that dissent 5. Another is If men of moderate Opinions were only imployed in the Church 6. The last and most importunate pretender to peace is Liberty of Conscience But that none of all these are things that make for peace I shall shew with as much brevity as the matter is capable of as first 1. Not the forbearance of all compulsory means by punishments which they say is repugnant to that freeness with which Religion should be entertained and only forces men to an hypocritical obedience to that which in in their judgments they detest Religion I grant should be free it is no Religion which is not so But it is as true that every other act of vertue and obedience to the Laws should be free likewise but therefore not to punish them that transgress were to proclaim a perpetual Jubile and set open all prison doors God would never have enjoyned the Magistrate to punish temporally nor himself threatned to punish eternally if the fear of that did corrupt our obedience For our Saviour in the Parable when the guests came not to the banquet at his invitation Luk. 14.23 commanded his servants to compel them to come in And where they say the fruit of that is but hypocrisie Hypocrites they are like enough to be but from a worse cause not from the punishment but their own frailties because they prefer their temporal safety before the eternal blessing which Christ hath promised to all that suffer for his sake and the truth Secondly It is true that punishments reach not directly the inward man nor do they teach or inform the Judgment that is they do not perfect the work but are nevertheless a good beginning to it For Fear is the beginning of Wisdom which Love must perfect Though the Needle stays not in the Garment yet it must lead the Thred that makes it up The Rod indeed doth not teach the child yet scares him to his book where he may learn So though punishments do not perfect and accomplish our duty yet they set us to our studies to consider that we do not rashly cast our selves upon danger which otherwise possibly we would never think off but run on whither our wild vain fancies and groundless perswasions led us For Spes impunitatis est illecebra peccandi Punishments therefore are both justified for the good they do and are absolved from the evil they are pretended to do and therefore wholly to forbear them in matters of Religion
is no good principle whereon to ground the Churches peace The next is That howsoever it be in other matters of Religion it would make much for the quiet of the Church if Errors in Judgment were not punished as crimes because no man can be abler and wiser than God hath made him It is true that an Error so long as it stays in the Understanding and goes no further is not properly a sin for the Understanding is not agens liberum but passive In that the eye of the mind is as the eye of the body if that be naturally short-sighted it is no fault that it sees not so far as another But if the weakness of the Understanding participate with the Will which is agens liberum and so the Error comes within our power then it may be properly a sin This is the case of all that dissent in Sects for though in speculation the Understanding is distinct from the Will yet in practise they are seldom severed For it is morally impossible that after a man hath conceived an opinion he should not be well pleased with it and have a will as occasion is to defend and propagate it too And when it is Voluntarium no doubt but it is Peccatum and when error grows to be a sin I know no reason why it may not be punished for interest reipublicae peccata puniri But for all that it is they say a great disturbance of quiet to be tied to assent to that we cannot know nor comprehend That 's a great mistake I know there is much exception taken to the too punctual desinitions of some mysteries of the faith and particularly in the Creed commonly called by Athanasius where there are many particulars which they cannot know nor comprehend Whereas in truth it is not required of them they are not bound to know them but to believe them for it is the mercy of God that the defect of our knowledg may be supplyed by the knowledg of others for to believe is to see with other mens eyes as knowledg is with our own But may we safely trust others in that which so neerly concerns as a Creed Yes sure and it is as well the mercy as the command of God that we should trust those that watch over our souls yet still that must be to supply the defect of our knowledg not otherwise for the Church is not Lord of our Faith but helper of our Ignorance It supplies the defect of our sight it doth not put it out for if a man knows the contrary he is not bound to believe others for if he can see with his own eyes why shall he be tied to see with other mens But then we must distinguish betwixt not knowing the negative and a positive knowing the contrary for if we refuse to believe meerly because we do not know or understand we leave no place for Faith at all which is the benefit to see by others And for that positive knowledg which discharges us of believing others that we be not mistaken it is not every conjectural or probable perswasion will do it but certain knowledg and when that is we may safely learn from the Schools Ubi non est for mido contrarii after diligent search and enquiry when there remains no scruple doubt or fear of the contrary when the understanding is fixed we are said to be certain If this knowledge will serve to discharge us of believing others every one that dissents will say he knows the contrary yea and if need be will swear to it too for that 's an expedient lately found out to obtain that liberty That they may be admitted to swear they know the contrary to that which is commanded Truly if they will say it and think so too whether they swear it or no I think we may safely absolve them from the guilt of disobedience but that must be in foro Conscientiae only and let them make the best use they can of that yet in foro externo we cannot for there the Judge must give sentence according to his knowledge and not according to the knowledge of the party if he will do justice And that course can be no good friend to Peace which is an enemy to Justice Though Errors may be punished yet it troubles the quiet of many that the omission of Forms and Ceremonies is more severely punished then some foul and scandalous crimes To this I answer First That they who object this are not to be trusted with the ballance of sins for we know how the Market went for them when they held the Scale Obedience to the King and the Laws and serving God according to them were the great scandalous crimes 2. Allowing it to be true as they say That omission of Forms and Ceremonies is by the Church more frequently and severely punished then greater faults But how greater It may be in their proper and natural guilt and obliquity according to which sentence shall be given at the day of Judgment and to death eternal But our earthly Tribunals are not erected to anticipate the day of Judgment to bring all sinners to trial for whatsoever they have committed in the flesh and according to the proper measure of their guilt but for a particular end and use that people while they live here in the world and in society may be kept in good order and quiet from doing or receiving injuries And to this end is the degree of their punishments commensurate Treason and Rebellion are more severely punished in the State then many other hainous crimes because they destroy the very foundation of government and Society And for the same reason a schismatical disobedience though but in matters of Form and Ceremony is pursued with more care and strictness because it destroys the very end for which the power is given the Church to punish which is the preservation of peace and unity For though the Pastors of the Church may and must by way of Instruction the better to prepare us for our account at the great and general Judgment give every sin the proper weight and measure of guilt that is by way of Instruction But by way of Correction the Church is bound up to certain causes and if they keep not their bounds they shall be sure to hear of a prohibition and those causes are especially such for which the power is only given That the peaceable orderly Worship and service of God be not disturbed For though they are ever telling us it is for trifles ceremonies or indifferent things it is but the same quarrel the Atheists have against God himself for being so much offended for an Apple a trifle which scarce any man that hath an Orchard would have been troubled with and one Answer will serve both in effect In that forbidden fruit Gods authority in commanding and Adams duty in obeying were symbolically engaged for him and his and there was venome enough in that to infect both The Rites and
Ceremonies of the Church in like manner though not in like degree though in their opinion as inconsiderable as the paring of Adams apple yet when discord and disobedience is found with them there is poyson enough in that for the strongest antidote the Church doth at any time make use of Let not that therefore mislead or disturb our Student of Quiet Nor that which in the Fourth place they look at as another Expedient for Peace If fewer Points and Articles of Religion were defined that so the Church-door may be wider open to let in those whose dissent now troubles the peace of the Church It is fit I grant the Church-door should stand always open but for such as shall be fit to enter for it would be a dangerous thing to set any door so wide open to let in an enemy upon us But to what purpose would we have the Church-door so wide when the Gate of Heaven is strait why should they be taken in here if they shall be turned back there The Church is a City as Jerusalem a City that is at unity in it self so it is a City too that hath gates and walls to shut out others He that came to a little City where there was a great Gate merrily warned the Citizens to take heed lest their City went not out at the Gate may soberly be said to those that would have the Church-door so wide to let in all Sects to take heed lest the Church gets not out at the door For where so many Religions are it may be feared that soon there will be none at all If we be not as the Apostle commands built up in the same Faith it will avail us little to be found within the same walls It is therefore a perverse remedy for peace to abate or diminish the Articles and definitions of the Church which were made of purpose to take away controversies it would be a strange course to end controversies to take away the definitions Our Student must read his Books backward if he seek for peace from hence We might as well say all the world would be quiet if there were no Judges nor Laws to determine differences There is another Expedient for Peace which I hear much spoken of and highly set by as a-great point of prudence If men of moderate opinions were only taken into imployment in the Church Moderation I confess is an excellent vertue and much to be desired Let your moderation be known unto all men Phil. 4.5 But then it must be in a subject capable of it wherein there are extremes and excesses to be moderated as there is certainly in our passions there it is proper S. Paul gives it for a Lesson to all Students in Religion Ephes 4.31 Let all bitterness and wrath and anger and clamour and evil speaking be put away from you with all malice and be ye kind one to another and tender-hearted forgiving one another even as God for Christs sake hath forgiven you This no doubt is a very fit temper for quiet and none more unfit then angry waspish and domineering spirits Only this caution is to be observed in lenity That it be such as may win men into the Church not such as may secure and encourage them to stay without Yet lenity and gentleness is so good a Vertue that I am loth to cast water upon it or seem to temper it But for men of moderate opinions I am at a loss to know what they should be for moderation there cannot be but between extreams Now what extreams are there of opinions in a setled Church unless the Church be one extream and the Schismatick another and then the man of moderate opinions is he that is part Church-man and part Schismatick I hope none are so unkind to their Mother the Church to charge extremities upon her Doctrine or Laws If there be any such they are but Hybrides in Religion and make a new sect in the Church as pernicious to the peace of it as any of the rest The truth is moderate opinions are a Chimaera a phansie either nothing or somewhat worse then nothing for possibly they may bestow that good word Moderation upon such as care little either to observe the Law themselves or to require it of others If these be the men of moderate opinions I wonder how they will be able to give account of their justice and fidelity to the trust committed to them Yes they say very well It is rather prudence then injustice to mitigate and sweeten the sharpness and rigour of the Law But if the Law it self be too rigorous in God's name let it be amended and not left to the arbitrary power of others to do it for that 's known to be a remedy ten times worse then the disease It is said in Physick I know not how truly that an error in the first concoction is not mended in the second It is certainly true here an error or excess in the Law which is the first concoction of justice will be ill cured afterward by an arbitrary partiality in the execution I hope therefore no wise Student of quiet will take such Moderators for the best Ministers of peace But I leave them and come to the most popular and therefore most dangerous principle in the study of quiet that is Liberty of Conscience I have spoken to this point heretofore in this place yet because of late our New Philosophical Divines as well as others press hard for it knowing without a free Market they cannot vend their new bold speculations I shall resume the point again a little more largely yet within the compass of these two particulars First That there is a great deal of reason to restrain the Conscience and Secondly That there is no reason to give it liberty 1. There is reason enough to restrain the Conscience for the mischief it doth to Quiet when it is at liberty for all the discord and divisions of the Church grow from hence and that is a mischief we have reason to avoid Mark them saith S. Paul which cause divisions among you Rom. 16.17 and avoid them There is reason then to mark that which causeth them to make divisions and that 's the Conscience It is no quietter in the Common-wealth where it destroys the very Foundation of Government and frustrates the Ordinance of God for it in Princes and Magistrates for what is left for them to do if every one must follow the dictate of his own Conscience that is in plain terms be bound only to obey himself This is no slander to the pretenders of Conscience they will say as much themselves if ye ask them Ask the Schismatick why he joyns not with the congregation of Gods people and he will tell you His Conscience will not suffer him Ask the Rebel in the State why he takes up Arms to the ruine of his King and Countrey and his Conscience will answer for him That it is Gods cause and it is
and just That if the Pope would not know his business that Princes should know theirs This is my First Instance of the Troubles that by this means brake into the whole Church We need not go far from home for another We were in a sad case not long since in this Kingdom by a Civil War I meddle not with the fault let that sleep under the Act of Oblivion We may I trust without offence enquire into the cause of it What were they doing that gave us that disquiet Look upon the Standard set up for the War I mean the most Execrable COVENANT Quomodo legis how read you there was it not medling with business was none of their own They Covenanted first to extirpate the Government of the Church established by Law That Law with hands lifted up to Heaven they swore they would abolish The Legislative Power we know in whom it is to make or mend Laws it was none of their business In this they were certainly too bold with the Kings Scepter At the next turn they take hold of his Sword too and engage themselves to a mutual Defence against all Opposition This also was none of their business For though a Self-defence may be allow'd as natural to all it is against private not publick Opposition and then too as Divines generally resolve Cum moderamine inculpatae Tutelae never to the hurt of others that is Every man may defend himself clypeo but not every one gladio The Sword is the Kings and He that takes it from any hand but His where God hath plac'd it shall perish with the Sword In this the Covenanters as ill as they like Bishops would be in the Apostles phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.15 the worst sort of Bishops that is medlers in business was none of their own The Worshippers of the Covenant have therefore been well dealt with as the worshippers of the Golden Calf were by Moses Exod. 32.20 As he made them drink that so have they been made to eat this though some of them be found of so foolishly distempered stomacks that they choose rather to part with that which is their own than renounce a Business was none of their own But the Covenant is past and let it go I wish for quiet sake we may never hear of the like again This was transient But there still remains a permanent and habitual Disturbance of our Peace in the multitude and swarms of SECTS and Factions in Religion to which it is naturally and inseparably inherent An incurable mischief like the Leprosie on the walls that could not be cleansed but by pulling down the House From these we have felt already but too much and have cause yet to fear more But can we charge them with doing a business is none of their own Can any thing be more properly our own business than the care of our souls and to serve God in the best manner that our understandings and Consciences shall direct us They are mistaken that think the Charge lies upon this issue what every man may do for himself and his own salvation He may without question do very much for he may keep all Gods Commandments if he can and when he cannot he may be truly contrite and penitent for breaking them and then he may assuredly believe his sins shall be forgiven him by the merits and passion of our Lord Jesus Christ And again He may serve and worship God with as much fervency and devotion as he can and will he may abound in Charity Meekness Humility Patience and Temperance and all other Christian vertues And so long as ye thus follow that which is good saith S. Peter who will harm you And I may say too 1 Pet. 3.13 who can hinder you in all this but if he makes himself a party in a Sect if there be assembling together in companies gather Congregations incorporate in a Body module Churches give Laws of Doctrine and Worship set up Teachers and Leaders of their own to all this they have as little Right as they have need A man may go far ye see in Religion without troubling any and if then they fall into some Error or Misbelief in Religion they ought not to be severely handled but when they betake themselves to a Sect that alters the case it will then be compassion mistaken A Locust alone is no such perilous beast to be fear'd or regarded by any but when they come in shoals and swarms and cover the face of the earth they are a plague to the Countrey where they light So to look upon a Sectary single who out of simplicity and good meaning follows his Conscience our hearts should be every whit as tender for them as their Consciences are But if we look upon them in Company they are as ill and dangerous as the company they are found in and the danger of all popular Meetings and Associations to a State makes it the proper business of a King and his Ministers to look to it and to provide against it wherein the care hath been taken deserves a just commendation And yet when I assert and refer this business to the KING I look to be call'd to an account for that For they take the boldness by way of recrimination to turn the Text upon the King himself That His Power is Civil and Matters of the Church and Religion are Ecclesiastical and so none of his business This is I confess too weighty a matter to be here thrust into the corner of a Sermon yet it will be necessary to say so much as may somewhat lay that loud clamour against it For the Papists and Presbyterians both how ill soever they may agree in other matters hunt in couples against the Kings Power and SUPREMACY But as we denie not all to others in their places so we claim not all for the King If I shall but only now set out His Part in matters of the Church it will appear sufficiently that he is Rectus in Curia stands right in the Text and takes not upon him business which is not his own We acknowledge the Civil and Ecclesiastical to be two distinct Powers and though they may be both in one Person and were originally so yet by the Divine positive Laws both of Jews and Christians they were so distinguished that though one person were capable of both yet not without a lawful Title and Investiture to either I cannot therefore think That the King is an Ecclesiastical Person who was never Ordained or Consecrated to be so Therefore when some Learned in our Laws affirm That the KING is Supreme Ordinary and mixta persona it must be understood in some other sense and for some other purpose for we do not find that he attempts the doing any thing that is the proper act of an Ecclesiastical Person Yes they say he claims by his Title of Supremacy To govern all persons in all causes as well Ecclesiastical as Civil We
any matter of importance to set down and consider whether it be his own business or no what Title he can make to it It is utterly a fault amongst us to think that no part of our business to consider whether it be our business or no. If a qualm comes over the stomack that we begin to grow Government-sick or that the Ceremonies and Superstitions of the Church offend us presently without further dispute what ever comes of it it is resolved we will have a better Government and a more pure and reformed Church That is commonly concluded before this be disputed No good Student will do so conclude without premises We must see whether it be our own business first how we can derive a Title to it We know that Government and Religion come both originally from God to which none can have Right but they to whom God hath set over and entrusted the Care and Charge of either Our part is to see by what mean Conveyance it comes from them to us If we have nothing to shew that either of them have been particularly committed to us we may safely and certainly conclude it is none of our business Every Student must observe a good method in his study whereof one Rule is To proceed a manifestis ad obscuriora Let him begin at that which is without question his own business Hath he done all that belongs to his proper place and Function which is certainly his own Or hath he a Family at home to govern that no doubt is his too Are his Wife and Children and Servants well ordered all as they should be S. Paul gives a charge to Timothy not to set a Bishop over the Church who hath not governed his own Family well Though some have not a Family without yet every one hath a Family within and a large one too To rule his passions and inordinate desires only ask a world of work and they will find it so when ever they set themselves upon it What a preposterous method and course is it to hunt eagerly after Liberty from some imaginary Pressure in Government or some poor Ceremony in the Church while in the mean time we are true slaves to some base vile lust within us Here we should begin to set our selves at liberty from our selves And this the method of Charity requires as well as the method of Art Charity begins always at home at our own business Tantumne ab re tua otii est tibi was well said in the Comedy Aliena ut Cures True Charity will find no leisure for other's work till her own be done If this method were carefully observ'd the world would be a great deal quieter then it is Study will be therefore needful in this case because otherwise unconsidering men are apt to be carried away with the fair shew of Zeal and Religion in reforming others they take it for a wrong from any that think not so of it But by considering well they will find they are disappointed of that hope for whatsoever sets them on work it cannot be true Religion that is not contrary to it self All Students know that One truth is not repugnant to another nor one vertue to another Religion doth not make men fools to employ themselves in that whereof there comes no good All we do in other mens business runs wast S. Paul 2 Thess 3.11 calls it idleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all but are busie-bodies busie and yet not work at all He says the same of his Widows of pleasure 1 Tim. 5.3 That they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and busie-bodies both He thinks that not worthy to be call'd business which is not our own And yet Secondly There is a worse matter in it than idleness It charges our account more than needs and there is no Wisdom in that for when the Conscience brings us in more work than either God or Man particularly requires though it be not our own of Duty here it will be our own in Account hereafter For the conscience of doing it makes it ours howsoever and so guilty both of it and all the mischeif that comes by it 'T is against Justice That doth suum cuique tribuere Justice lets every man enjoy his own He that takes upon him another mans business because he can do it better for that 's the great pretence to do that which is best may as well take another mans Purse because he will spend the money better I think we will hardly allow of that Justice 'T is against Hope that Christian hope which supports us in all our Sufferings and Afflictions Whereof when S. Peter 1 Ep. 4. c. had for the consolation of his Countrey-men scattered abroad pour'd out a plentiful measure v. 13.14 Rejoice in as much ye are partakers of Christs sufferings that when his glory shall be reveal'd ye may be glad also with exceeding joy Ver. 14. If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you But presently in the very next words ver 15. he puts in an exception to busie-bodies they have no part or share in that consolation Let none of you suffer as a Murtherer or a Thief or a Busie-body They have as little right to the comfort in suffering as they had to the business for which they suffer Lastly As it disappoints them of the hope of that Mercy from God so it casts them into the snare of the Devil It was safe and wise Counsel the Apostle gives Eph. 4.27 Not to give place to the Devil He whose busie thoughts carries him abroad to pry into and meddle in others business gives place to the Devil in the mean time to enter in ransack and disorder all at home where there is none to resist him There is no better fence against the Devil than this si invenerit occupatos if he finds us diligently employ'd at home in our own business If for all this the medling Reformers of others would be thought the men of Religion and of the first rate too Let them know That it is of such a Religion as hath neither Prudence in it nor Charity nor Justice nor Hope nor Safety And when he hath weigh'd all these mischiefs that follow the breaking this Rule Let him in the next place consider the benefit that comes by keeping it At that I began and with that I will conclude This Lesson was set us of purpose by the Apostle to second and enforce the other of Peace and Quiet The best way to be quiet with others is to be busie with our selves It is the natural and genuine effect of it All discord and dissention must be between two either persons or parties and that which commonly kindles the fire is envy or some supposed injury now he that intends his own business only can give no occasion to others of either envy or complaint and so in
you in If so great a scandal to Religion and real obstruction to it be in these indigent Times too heavy a burthen to be removed and therefore unseasonable also to be moved Though this be no time of sowing to the Spirit it can be no season to pull up that which hath been already sown by the devotion of others 'T is strange that the Church maintenance should be thought to hang so loose more then other mens Estates as that any man when the sullen humour takes him can think to blow them away with a Motion Let the Church Lands be sold If they were held onely upon Frank almoign it is as firm a Tenure as any is in Law But it is more strange that they should think to mock and elude God who once declared it to be a robbing of him also When he charged the Jews for detaining Tithes and Offerings from the Priests of that Altar What reason can be given that the Ministers of a better Covenant should have a worse title There are not many Estates in the World besides which God himself owns this bears the Image and Superscription of the Spirit It must be a desperate boldness to break into his peculiar to stir any thing that is sown in his Field And that it may not seem strange that Carnal things should be thus advanced to spirituals for by a like conversion Spiritual things degenerate into Carnal This likewise will be worth our observation Religion is out of doubt a Spiritual thing yet if that spread and run into Schisms it grows Carnal For while one saith I am of Paul and another I am of Apollos are ye not carnal 1 Cor. 3.4 So Rom. 16.17 They who cause divisions among you serve not the Lord Jesus Christ but their own Bellies if any thing be flesh sure the Belly is If there be so much malignance and sowreness in Schisms and Divisions to turn Religion into Flesh what shall we think of a Religion in Design that is made up all of Sects and Divisions that must be all Flesh I say no more it is in private Design onely as when St. Paul charged the Corinths with strife and schism it was but upon report onely It is reported saith he by them of the house of Cloe that there are contentions among you So I say onely it is reported from a house of Cloe how these Schisms shall be disposed of A Church shall be contrived that will give room and Liberty to them all But if the Church must be new modelled for their sakes they must new model the Rules of Wisdom and Government too For by that it was ever thought necessary that the People should conform to the Laws of the Church never that a Church should conform to the humours of the People This is so irregular a thing that it will not be labour lost to take a little farther notice of it And first that you may know it by name it is to be called a Comprehensive Church a name I must confess not unfit for the purpose though I think it might have been better called a Drag-net that will fetch in all kind of Fish good or bad great or small there will be room enough for Leviathan to take his pastime therein But how shall the Church be drawn out to such a bredth and latitude That will be no hard matter to do It is but pulling down the Old Walls the Confession of Doctrine and Canons of Discipline Lay all common and then no doubt there will be room enough for all But will these prove so good company when they are in for whose sake this should be done Will they not rather give us cause to fear what the poor Trojans found when they broke down the old Walls of their City to let in a Horse with a Comprehensive Belly that carried armed enemies enough to ruine them and their City And least we should think this done for love of their company they let us know they have no meaner inducement to it then that which governs all the World Gain and Profit advancement of Trade and increase of Money This is plain dealing they profess to sowe the Spirit to the Flesh They will make a Church that shall make us rich But can there be any blame or harm in this Can we not be Religious and rich too I will not dispute that if we bring riches up to Religion But I will dispute it and deny it too if we bring Religion down to Riches Godliness may be Gain but Gain will never be Godliness Riches may be a good Nurse to cherish it but an ill Mother to bring it forth for whatsoever is born of the flesh is flesh It is the greatest dishonour that can be to the Spirit to make it serve for Compost onely to lay in the Field of the Flesh But these you say though carnal things may be secondary ends which do not make void the spiritual Peace and Charity are the two Pillars whereon this Church is to be built and they will serve to keep up the Spirit in it We cannot deny but that they are true spiritual things but if both these Pillars should fail there would nothing be left in the Church but Flesh For Peace and Union that which feeds the hope of that is taking down the Walls that divide them that is removing the Confessions and Canons and all will naturally fall in together For answer to this we must distinguish the quality of the persons for whom this room is to be made And they are either such as will be content to leave their faults and errours behind them and to those we shall do well to set our gates wide open and need not pull down our Walls Or they are such as bring their errours animosities and divided judgments along with them And to pacifie these the taking away the Walls will do no good for they bring their Divisions with them into the Bowels of the Church where the flame will be more fierce and dangerous then when it burnt onely without All the benefit can be hoped for by taking away the Confessions and Canons is but to secure them from punishment but leaves them free to all other causes of dissention or rather fortifies and animates them to pursue their differences with more violence Impunity and Authority will not cool their zeal of advancing the Interest of their Sect for it is not Toleration but Mastery they aim at In the mean time our Sowing will be turned into Fighting our Plough-shares into Swords the field of the Spirit into a field of War and thus we shall live in a perpetual storm This is all the hope we have of Peace by it And for Charity we shall find it hath as little to do here It will be neither want of Charity to leave them out nor a work of Charity to take them in 1. It will be no want of Charity to leave them out if by that we condemn them not And condemn them