HAD Mankind no Innate No­tions of a Deity, or of the Immortality of the Soul, of a future State of Rewards and Punishments: 'Tis reasonable to suppose, that the greatest part would avoid troubling either their Minds or Heads about what is called Religion.

But this Language would be as uni­versally heard and believed, as expres­sed (viz.) Let us eat and drink, &c. for to morrow (there's an end of us) we must die.

But since the contrary is most cer­tain, and that all the Inventions of Men, and Artifices of Satan, are not able to suppress, or totally silence, those [Page 8]Dreadful Alarms we are made to hear in our own Consciences; it becomes our Interest, as well as Duty, to apply our selves, with all fervency of Spirit, to such a Course of Life as may first free us from that Perturbation of Mind, which infallibly is (sooner or later) en­tail'd on an Evil Conscience: And se­condly, obtain the assurance of a Lot in that future Peace, Kingdom and Glory, that shall have no end.

Religion then is that Science, which perfectly to Understand and Practise, is the only means for accomplishing the aforesaid end (viz.) quiet the Con­science here, and assure the Soul of Blessedness hereafter.

True it is, the Word hath often been abused, and the intent of it not seldom mistaken; yea, to that degree, that what God designed in it (who is Just and Reasonable in all his ways) for an universal Advantage to Man­kind, hath been engross'd, and made the property of a Party, who have been so far from Converting and Cu­ring of Souls by it, that it hath not [Page 9]failed of being the greatest Stumbling to those that have taken reasonable ways to save their own.

And this hath chiefly sprung from two Roots: The First is, the Im­morality of those pretended Doctors, whose pernicious Example have had this effect, either to make the Obser­ver conclude, there is no such thing as Religion in the World, but that talking of it is only a Political Con­trivance to subject the People, that they may be the more unlike to give their Superiours trouble in Go­verning them.

Or else that this Doctor is but a meer Quack, who prates about Reli­gion no otherwise in earnest than to get Money by it; which, what a vast Prejudice that is to the Cause of Reli­gion in general, is not hard to deter­mine. For if he that seems devoted to Religion, gives no better Proofs of the Power and Vertue of it, than only to Talk of Curing others, whilst his own Distemper is so notorious, no Marvel if others that are Afflicted de­spise [Page 10]both the Man and the Means; the last as defective, as the first a meer fopp—Thinking Men, who have the use of their Senses, and believe the Service of God to be Reasonable, as well as Religious, are of the Judgment, That 'tis impossible for the Design of Religion to be answered, until by a Purge of the Law, these Blasphemers of God and Religion, and Profaners of all that is Sacred, be totally ejected; and a Bar set at the Church Doors, to pro­hibit every such Person from taking the Name of the Holy God, or his Religion in their Mouths, under any such Character.

And that this seems to fall under the Magistrates Observation and Cor­rection, as well as Cure, is not hard to prove: For, if God will not hold him guiltless that takes his Name in vain; ought not the Magistrate, who is God's Minister of Justice, look to it, that none pass his Stamp of Approbati­on, that are so absolutely Excepted against in the Declared Law of him, the Magistrate Represents?

For if God saith, I will not hold him Guiltless that taketh my Name in vain: And the Magistrate saith otherwise; what account can he give of his Trust and Stewardship? — And if he that is an Immoral Ecclesiastick, don't take the Name of God in vain, in the worst sense, pray what is the Sin and Guilt? Indeed there is one case in which it is not in vain, and that is the same with the common Beggars, (viz.) To get Money, whose Prayers and Blessings are the same Minute turn'd into Curses, and their Light into Profound Darkness, if no Oil ap­pears to continue the Lamp.

But to proceed, if Men of Immoral Conversations shall be admitted (or connived at) by the Magistrate, to be Pastors over the People, to feed them with Holy Food, 'tis certain, that in a little time, Religion will be wholly lost, and the People starved, instead of being fed; and destroyed, instead of being saved; for how is it possi­ble for him to feed a Flock that ne­ver had ought to feed them withal? [Page 12]And that the Immoralist hath nothing to feed them withal, that is good, is evident; since himself to all goodness is a Reprobate.

Again, no Man can lead another far­ther than he goes himself; but how far the Immoralist is gone in the Way of God, is not to be disputed. Again, the Blind are fit to be leaders to none; and none but those that are so with a witness can esteem them fit for it: But if such will follow them, our Saviour tells us where the end of their Journey will be. But who is a Blinder Creature than the Immoralist? How­ever none but the reverse to him can see God.

Therefore they that would go to God must have better Leaders, or else they can never come to him.

The Second is Ambition, it is a Pas­sion that, like Pharaoh's lean Kine, de­vours all that comes in the way of it, and is nevertheless as hungry and ill-favoured at last as at first: That King­dom or Common-Wealth that is in­fected with store of this sort of Cattle, [Page 13]shall never be at rest long, unless they have the liberty to Gore those them­selves have voted Heterodox, and to furnish them with Tools to do it, Cum Privilegio. Nothing like Interweaving themselves with the State: So that the Civil Magistrate shall be made be­lieve, 'tis his Duty and Interest always, either to confer more Honours and Pro­fits on them, or else to suppress their more vertuous Neighbours, under the Notion of their being Hereticks; which is not the least Prejudice to Religion in general, as well as it is not seldom the like to the State; since the common People are more inclinable to favour and unite with the Sufferer, than joyn with the Persecutor, Suffering (general­ly speaking) rather making Proselytes, than answering the end of the Persecu­tor; especially where the Sufferer has the answer of a better Conscience than the Persecutor, which not seldom is the privilege of Dissent. But if Vertuous Living under a Dissent from a National Church Liturgy be interpreted Irreli­gious, and renders the Professors Ob­noxions [Page 14]to the Laws, whilst Immora­lity goes unpunished: How is it pos­sible that the Interest of Religion can be advanced, since the Sufferings that attend a vertuous Man is greater than what falls upon the Irreligious and Pro­fane? Which shews, that whatever Pretences are made for Religion, the Practice is unreasonable; and therefore is no longer held for Truth than whilst the Rod obligeth the Fearful and Cowardly to say Amen, contrary to the Perswasion of their own Minds.

But three things are the design of the Ambitious Clergy-Men (viz.) Wealth, Honour and Power; all which renders Religion the more doubtful and unreasonable: Since neither was the mark that the best Example that ever was in the World aim'd at, but his Doctrine and Practice the reverse to it all. And that they can be his Fol­lowers and Disciples, and thus appa­rently contradict both his Doctrine and Practice, is unreasonable to believe. And therefore that Church that will indulge Ambition in her Clergy, is as [Page 15]remote from the Basis of true Reli­gion, as she that Connives at Im­morality; and both, the reasonable part of Mankind must conclude to be a great way off from Truth, and con­sequently Irreligious and Unreasonable. Nor can it be thought reasonable, that ever the Civil Magistrate should be able to allay those evil Spirits, that such Ambitious Men are able to raise from the contrary Winds of Doctrine, that will inevitably blow in a National Church, which will make more work for the Magistrate to reconcile, than he is capable of performing, as many In­stances might be brought for Proof. Besides, till they all speak one and the same thing at home, 'tis unreasonable to think, that Dissenters should return to that Church which is not in Unity with it self.

But again, an Ambitious Clergy can­not bear contradiction: And therefore when what they have stamp'd with the Seal of Orthodox meets with a Non-reception, the Sword of the Ma­gistrate must be imployed to force its [Page 16]entrance; which is so much the more Irreligious, for that it is so unreason­able.

Since 'tis reasonable Arguments, and not Blows, that must Convince the Un­derstanding; and till the Clergy can furnish themselves therewith, they are never like to be free from Dissenters.

But if their Ambition will admit of no Competitor (as most certain it will not) nothing but Persecution can fol­low their Venemous Doctrine, where the Magistrate is become more a Party than the common Father of the People. Which, that he may not, is the hum­ble Request of all his Dissenting Chil­dren; that though he hath an Eldest Son, he may not, to Gratifie his Ambi­tion, destroy the rest from enjoying their Natural Birth-right. In short, to make an Image, and then by the help of the Civil Magistrate, oblige eve­ry body to fall down and Worship, upon pain of Corporal and Pecuniary Punishment, is what hath produced so much Irreligion, &c. in the World, and frustrated the design of Religion in [Page 17]general, as well as been a Stumbling Block in the way of those Seekers that would extreamly rejoyce to find the way that leads to Everlasting Blessed­ness, (obscured by the Dust the Im­moral and Ambitious Clergy have rai­sed) which tho' they, viz. the com­mon People, know but little; yet know so much, that Immorality and Ambition is never the way to it.

These things being premised, the fol­lowing Considerations are Candidly Of­fered to the Serious Thoughts of the Impartial, for Cure of our present Maladies, that the just and reasonable design of Religion may be answered, that God may be glorified, our Con­sciences eased, and Souls saved: That the Government may be freed from unnecessary Trouble, and the People enjoy perfect Tranquility.

First, That it's not Opinion, but Ho­liness is the design of Religion.

Secondly, That the Principles that lead to it are few, reasonable and plain.

Thirdly, That making of Creeds, not to be found in Holy Scripture, is at best but Imaginary, and therefore not to be bowed unto.

Fourthly, That Liberty of Consci­ence is every Man's Birth-right, and that it cannot be invaded, without vio­lating the Laws of the Land.

Fifthly, That Morality may be en­couraged, since it is so great a part of Religion, that without it none can be Religious.

1st. That it is not Opinion, but Ho­liness is the design of Religion.

It was the Condition of the great Charter, granted to him that was the Patriarch of the Church, before the Law, on Tables of Stone, was given to his numerous Posterity (see Gen. 15.1. compare with Gen. 17.1.) Walk thou [Page 19]before me, and be thou Perfect, &c. No written Law now, consequently no Creeds; yet the Law written in the Heart was Abraham's Rule, by which he was to walk before God to Per­fection.

Again, If without Ho­liness no Man can see God, Heb. 12.14. without Holiness no Man can walk with him: But the first is true, therefore the last. For want of it the old World was destroyed; be­cause of it (and not untelligible Creeds) Noah was saved, Gen. 6.9.

The Tenor of the Covenant in Ho­reb centered in it (viz.) to Implant Love and Fear in the People to God­ward, that thereby they might be kept from Sin, (Exod. 20.20. compare with Deut. 30.) but what that Dis­pensation began the Gospel finisheth; what that pointed out in Types and Shadows, the Gospel Substantially and Radically compleateth: Which is to give Power to do, as well as Light to know, what the good and acceptable Will of God is: Since on the knowing [Page 20]and doing thereof our present and fu­ture Happiness depends; and this is as it must be the only design of true Religion.

Again, Let us consider what the In­stitutor of the Christian Religion saith hereupon (Mat. 7.21.) It is not eve­ry one that saith, Lord, Lord, but he that doth the Will of my Father, that shall enter the Kingdom of Heaven: From which we are to take notice,

1. That acknowledgments to un­questionable Truths (such as calling him Lord, that is the unquestionable Lord and God, and praying to him as the only Lord and Saviour) doth not entitle Men to the Kingdom.

2. But doing the Will of God, is, not only prefer'd to the acknowledg­ment of him as Lord, but made the only Condition, upon which admittance into the Kingdom is granted. And in the next verse he adds, For many (saith he) will say to me, have we not Prophe­sied in thy Name, and cast out Devils, and done mighty Works (Perhaps Built Churches, Hospitals, &c.) in thy [Page 21]Name, &c. All which was not done by Infidels, but by them whose Judg­ments and understandings (as well as Opinions) were strong concerning the verity of his Authority; yet for all this Knowledge and Profession, and at some times Enjoyment, Depart from me, &c. was the Sentence, grounded upon their evil works; for tho' they knew much, and professed much, and enjoyed much too, yet they were unholy; hearers, and not doers; knowers of his Will, but do­ers of their own; and therefore shut out of the Kingdom.

Thus much from Christ himself, in Vindication of the First Proposition: Next, let us hear what His Apostle (as well as the Gentiles) saith to the matter in hand, see 1 Cor. 13. where he tells of Gifts, as Prophesies, Tongues, Knowledge of all Mysteries, Hospitality towards the Poor, and Faith to Remove Mountains; yea, to lay down Life for Opinions sake; yet all this (he saith) without Charity (or Divine Love) is but an empty Sound, &c. I [Page 22]hope my Authority is so far Unquesti­onable, that I need seek for no farther Proof for my Assertion, (viz.) That 'tis not Opinion, but Holiness was and is the design of Religion; for without it, Re­ligion is no more than a Body without Breath or Spirit, which will soon Putri­fie, to the anoyance of all that are near it.

Now if Holiness of Life was the universal Creed of all the Christian World, and the Hearts and Heads of Men were as much taken up with thinking how they might Practise it, as their Hearts and Heads are full of Matters of far less Moment (I will not say what, though all the Presses in Europe has been filled with it, as well as many Goals crowded, Goods spoiled, and Lives lost about it) it would be a happy day for us.

But that I may be plainly under­stood, I add, that by Holiness I mean such a Strict, Aweful and Circumspect Life, as with Detestation and Abhor­rence, shuns those Paths that leads to the Breach of Negative Precepts, as [Page 23]well as with fervency of Spirit, suita­ble to the Nobility of the cause, is Studious to approve it self in the Per­formance of what is enjoyed to be done, by the same Authority; the other, as above, is forbidden; and in short is no other than a Life conformed to the Will of God.

And that this is the great Design of Religion, is reasonable to believe, both from Reason it self, Scripture and Di­vine Inspiration; and he that so lives deserves the Protection of all Civil, Governments, being the best of Sub­jects; for he never gives the Magistrate trouble: Since he that bears the Sword, is, for a Praise to them that do well, and is only a Terror to Evil Doers, which such a Man is not. From what hath hitherto been said, these Considerations will naturally follow.

First, That he that made us Holy and Good at first, and put us in a Ca­pacity so to continue, and sent his Son to break our Bonds by his Death, de­sires that out of our Laps'd State we [Page 24]may be Restored, to Live in a perfect Union and Fellowship with him again, to all Eternity, Ezek. 18.32. and 33.11. Rom. 5.18, 19. 1 Tim. 1.15. and 2.3, 4, 5, 6. Titus 2.14. 1 John 3.7.

Secondly, Nevertheless, without do­ing his Will, 'tis impossible to in­joy that Union and Peace, &c. Mat. 7.21, 22.

Thirdly, That his Will is our Sancti­fication or Holiness, Luke 1.74, 75. 1 Thess. 3.13. and 4.3. Rom. 6.19, 22. 2 Cor. 7.1.

Fourthly, That he which hath or­dained the End, hath also provided the means, Deut. 18.15. Ezek. 18.32. 1 Tim. 1.15.

Fifthly, That that means is Prima­rily the Second Adam, or Lord from Heaven, by whom the universal Gift of Grace is bestowed on all Men; pre­judiced by the Fall of the First Adam, Secondarily by the Holy Scripture, [Page 25]and a Spiritual Ministry, &c. Rom. 5.18, 19. Tit. 2.11. Ephes. 4.11, 12.

Sixthly and Lastly, This Gift so uni­versally given, is Grace for Grace, Light for Light, Spirit for Spirit, to Spirit or Quicken us to Holiness, and is as much the Common Privilege of all Men, as all Men were damaged by Adam's Fall. (Luke 2.27, 28, 29, 30, 31, 32. John 1.9, 16. 1 Cor. 12.7.) And, if so there is no Reason for the Church of Rome, or any other Church, to impose Articles of Faith on others, or Monopolize, Religion or Truth to themselves; since he that Lives conformable to this Gift, is a Member of that Church that Jesus Christ is Head of: And he that hath Faith herein, hath the True Faith men­tioned in the 10th of the Hebrews; and is that Faith delivered to the Saints, for which they are to contend (but not Fight nor Persecute, since the way of their contending for it was by Ar­gument and Suffering, and not Persecu­tion) according as the Apostle saith, Gal. 5.14. The fulfilling of the whole Law, [Page 26]is in Loving our Neighbour as our selves. And vers. 6. saith, Circumcision nor Ʋncircumcision availeth nothing, but Faith that worketh by Love: But Creed making Works not by Love, but Strife and Envy, and is almost always follow­ed by Persecution; therefore not of the true Faith, (tho' made up of never so true words) but is a Fruit of the Flesh, (vers. 19, 20, 21.) and such Per­secute those Born of the Spirit, Gal. 4.29. In short, that Faith which works by Love, is the Immediate Gift of God, that enables Man wholly to trust or depend (without any manner of doubt, with respect to his Body as well as Soul) on the Invisible God; but such an intire Trust and Depend­ing cannot be where Purity of Heart is not: And a Thousand Articles of Faith will not make one Heart clean, it being made so only by that Spirit or Gift abovesaid: So that he which hath the true Faith is not without the true Love, (for they are inseparable) which worketh (like Leaven) every Man into Humility, Patience, and all other [Page 27]Vertues; and against such there is no legal Law: But to bring forth contra­ry Fruit (such as Immorality; Ambi­tion, Envy, Wrath, Persecution, &c.) as it is no part of the Christian Re­ligion, so it is very unreasonable to number any such among the Religi­ous. Thus, I hope, I have made it plainly appear, That 'tis not Opinion, but Holiness that answers the design of Religion.

2dly, That the Principles which leads to Holiness are few, plain and reasonable; and consequently all that are not so (or from unquestionable Authority, such as is the Holy Scrip­ture) may be rejected without cen­sure: Since what is not of Faith (in Point of Principles and Doctrine) is Sin; and since we are warned not to suffer Sin to lie on a Brother (much more are we forbid to force him in­to it.)

But to proceed, that there is a Su­preme Being from which we derive ours, and by which we are upheld [Page 28]and protected, is undeniable; that we are under strong Obligations, both of Gratitude, Duty and Interest, to pay Worship, Obedience, &c. To this Su­preme Authority, is likewise unquesti­onable; that a defect in Performance hereof renders us Culpable; and that a Violation of his Laws is of that Pro­voking Nature, that Justice cannot re­mit; this we plainly saw verified in the Persons of our first Parents, who were not only defective in their posi­tive Duty, but precipitated themselves into a Violation of that Negative Com­mand their God gave them; which Transgression cost them Dear (viz. Loss of Paradice) as the just Recom­pence of their Disobedience: Never­theless when Justice had thus punish­ed for Sin, Mercy was ready to com­miserate; when Justice had wounded, Mercy was for healing: Thus he that was Infinite in Justice, was as Infinite in Mercy, by promising and giving that Seed, which should bruise the Head of him that had broken off poor Man from the true Root and Foundation [Page 29]of his Happiness; and by the Opera­tion thereof was he restored, made whole, and united to his Sovereign Lord again.

And this Seed Solomon calls Wisdom, through which (saith he) Men were saved, and Adam restored out of his Fall, Wisd. 10.1. This Wisdom or Seed was no sooner promised, but gave, Inwardly and Spiritually (though not outwardly 'till the fullness of time, that Jesus Christ was born of the Vir­gin) and hereof all good Men, through every Generation, partook, and were made so by the Power and Vertue thereof: But when the unrighteous went away from her (and would not be go­vern'd thereby) in his anger he perish­ed, wherewith, he murthered his Brother, vers. 3. Here was and is the Original of all Persecution about Religion ever since: For by going from her, Men lose that Allegiance and Duty that is incumbent on them, by which they first make themselves Enemies to God; secondly to Jesus Christ, to whom all [Page 30]Power in Heaven and Earth is com­mitted, that he by his Authority might subject them to himself in Righteousness, Holiness and Truth: And Lastly, by their Pride and Ambi­tion, Enemies to one another.

And this is likewise the true Reason there are so many Lo-heres and Lo-theres in the World, and so much Irreligion, Ʋnreasonableness, Immorality and Hypo­crisie, as there is. Nor can we rea­sonably expect it otherwise, till Men come to that Principle in themselves, that will subject them to their Maker and Redeemer. And then, as a Na­tural Consequence, will there be true Love and Peace one towards ano­ther.

Now, as was said in the beginning of this Discourse, we are not left with­out a Witness (viz.) We are not left to our selves, nor without some sense of a God, nor of the Obligations we are under to him, according to Holy Writ; compare Mal. 3.5. with Acts 14.17. And this Witness will be faith­ful to us, as well to Testifie against, [Page 31]as for us, according to our Deeds, &c. therefore call'd the Faithful and True Witness, Accusing or Excusing us, Rom. 2.15. Rev. 1.5. This is the Law written by the Finger of God in the Heart of Man.

This is the Divine Logos, that speaks to and in the Soul, in which is hid all the Treasures of Wisdom and Knowledge; It is the true Light that enlightneth every Man that cometh into the World: It is the Inspeaking Voice that saith, This is the Way, walk in it, Isaiah. — It is to the World of Souls as the Sun in the Firmament is to Bodies, gives Light, and causeth Pro­duction.

It is the Inward and Spiritual Ap­pearance of the promised Seed, that Bruiseth the Head of the Serpent, within us, as it did outwardly in that Blessed Person (viz.) Jesus Christ, when he Triumphed over him in our Natures; for in him the Fulness was, but in us by Measure, every one according to the good Pleasure of God.

Finally, this is that One Vniversa [...] Principle (tho' express'd after many and by different Names) of Light and Life, which Impowers that Soul tha [...] receives it in perfect Love) for its Guide and Monitor, To Fulfil God's Holy Will, which is our Holiness: And as he that resists it, incurs Dam­nation; so he that Conforms to her Divine Instruction, will not fail of obtaining an Assurance of that Incor­ruptible Crown of Blessedness, which God the Righteous Judge freely bestows on every such Believing and Subject Soul, 2 Tim. 4.8.

By this time, I hope I have made good my Second Assertion, (viz.) That the Principles that leads to Holi­ness are not many, nor perplexing the Brains or Ʋnderstanding, but plain and familiar, and answers the reasonable part of Mankind: Since in it is nothing above the Reach of Right Reason to comprehend, as in it is nothing below what is Essential to our Peace and Hap­piness here, and Blessedness hereafter.

3dly. Since then it plainly appears, the Religion of God's Making is not such a Mysterium Magnum, as by some Persons it hath been Represented, for what Reason I will not say, (though 'tis not hard to guess:) I say, since Religion has so much Reason in it, and carries such clear Demonstration with it; the making so many Tedi­ous Unintelligible, as well as Unrea­sonable Articles of Faith, with this Anathema at the Tail of them, (viz.) Without which 'tis impossible for a Man to be saved, has been a vast Prejudice to the credit of Religion in general; tho' it hath gratified a Party, whose Conscien­ces are stretch'd so wide, that nothing that has the appearance of Profit or Honour will make them Keck: Yet at the same time, the Man of Religion Indeed, who makes Conscience both of his Words and Works, chooseth rather to Suffer both Reproach and Persecution, than Subscribe to what he cannot understand.

I cannot forbear thinking, that most Religious People know, there are many Points of Divinity which are most cer­tainly Believed; yet perhaps are rare­ly exprest: And he that Believes them, has the advantage and benefit of his Own Faith, by his so having it to himself, which ought not therefore to be imposed on another; since all Truths, profitable for us to know, are not seen at once: Nor are all Men a-like capable of understanding them.

Besides the common Prejudice of Education should be considered: And therefore to dismember Persons from the Church, purely for Errors they cannot help, is very hard: But to Un­christian them, because they cannot Subscribe what they do not know, nor are able to comprehend, and which their Adversaries have only Conjectures about, is so Barbarous, Irreligious and Unreasonable, that words are too short to set it forth.

But in my Opinion, nothing can be more reasonable, or tend more to the Promotion of Religion in general, than for all Parties in Conjunction with the Civil Magistrate, to make that the Creed of all Perswasions, which all Perswasions agree is Sacred, and of Divine Authority; to wit, the Ho­ly Scriptures: And where any Differ­ence shall arise about the Interpretation thereof, the Civil Authority should Interpose, to Oblige all Parties to Ʋnite in Interest (viz.) the Peace and Pro­sperity of the Nation; if he could not Oblige them to Unite in Charity, the Christian and Religious Bottom. The First, the Magistrate hath Pow­er to command: The Latter, if we are true Christians, cannot be denied.

But where either Party which is uppermost (for the Wheel goes round) shall exercise their Power, first to ex­alt themselves in Honour and Wealth upon the Credit of Religion; and se­condly, abuse that Power to make Traps for their Neighbours, by cram­ming [Page 36]Creeds down their Throats, which cannot be understood by them, and which the others have no Au­thority from Holy Scripture to im­pose: Most certain it is; As it is to turn Persecutors for Religion, when Religion it self forbids it, and is in it self both Unreasonable and Irreligious; so it is of that Provoking Nature, that will inevitably draw down God's Righte­ous Judgments, to the Desolation of that Kingdom, or Common-Wealth, where such Methods are taken, and finally prove the overthrow of that Church which promotes such a Work. But without looking for a Stroke from the Hand of Heaven, 'tis no good Policy; since 'tis the first Foundation to Schism.

For had not the Church of Rome imposed more than she had Authori­ty from Holy Scripture for; the Pro­testants could have had no reasonable Colour for their Revolt; but the first is true, and so is the last.

Again, had the Church of England imposed no more than the Holy Scrip­ture had warranted Her in Matters of Faith; nor any Discipline, but what might reasonably be Collected from them: Nor any other Practices by her Clergy than what was Honest, Just, and of Good Report, as becomes Mi­nisters of Jesus Christ; the Dissen­ters Separation had been a Ridiculous Thing. Whereas it appears now to be so Grounded, that the Strength of the Church is not able to Convince nor Confute them.

In short, if the 39 Articles were not half so many as they are, and more clear than some of them appear to be. And if the Creed, commonly called Athanasius's, were reduced to that of the Apostle's, or Nicene-Creed; which as they are less Perplexing, so they are as Substantial, and would engage more to unite in the Truth thereof, who are now too often rather Stumbled, than Excited to be Religious: It would tend more to Peace, if not Unity.

Again, if the Presbyterians Assembly of Divinity had not made such a hor­rid Blunder, in their Westminster Con­fession of Faith, as they did, by Assert­ing such and such Principles for Or­thodox, with pretended Authority from Holy Scripture, which, upon Examination, no more answered their design, than the first of Job proves the Divinity of Christ; they might at that time have enlarged their Dominion and, like the Jews, made Proselytes of the Covenant in abundance: But wher [...] People see, first, an Arbitrary Power to impose; and, secondly, so much weak­ness in their Proofs, no marvel if they were left also, as they left others.

Nor had the Synod of Dort any better success, especially in Holland, where the Remedy prov'd worse than the Disease. Nor was England free from the dire Ef­fects thereof: But as W. P's Address to Protestants, pag. 62, and 63. saith

The mournfullest part of that Hi­story is the ill Usage the Bishop o [...] Landaff and others had, who wer [...] [Page 39]acknowledged to be sound in the Faith of those Times (viz. the Cal­venist) yet, if at any time they ap­peared Moderate in Behaviour, and Gentle in their Words; desiring ra­ther an Accommodation with the Re­monstrators, than to encrease the Dif­ference to the Prejudice of Religion in general; Gomarus and his Followers, not observing the Rules of Debate in so grave an Assembly, fell foul of the Bishop, &c. Reproaching their Ten­derness, and insinuating the Charge of Treachery, &c. against those more Ver­tuous, but less Bitter and Stingy Per­sons than themselves.

But without Raking in the Ruins of time, 'tis evident, that the several Councils, Convocations, Synods, &c. that have been called to settle Articles of Faith, have rarely avoided Exerci­sing such a Dogmatical Power, to the straining the Principles of Religion, beyond, not only the Line of Holy Scripture, but the Staple of Reason and common Sense: And therefore no [Page 40]wonder if the World be filled with Schisms. In days of old, the Ancient Land-Marks were not to be removed without a severe Penalty; and most cer­tain it is, neither wider nor streighte [...] must we set them, than the Holy Me [...] of old did, unless by the same Autho­rity they had: And how that was, th [...] Holy Scripture plainly demonstrates.

And until That be our general Cree [...] without far-fetch'd Consequences, w [...] cannot reasonably expect to be fre [...] from the trouble that attends, wha [...] is called, Schism; and where that is Persecution commonly follows; fo [...] Non-conformity, though it be but t [...] an Image, and not the true God: An [...] what a Prejudice that is to the State to be torn in pieces by Factions, woful Experience hath taught us. This with the Immorality and Ambition o [...] the Clergy in King James the First Time, laid the Foundation for th [...] Ruin of his Son, and with him Thre [...] Kingdoms, according to F. O. in h [...] Observations on K. J's Reign:

I take the more notice of this, be­cause himself was no favourer of Puri­tanism, but of the other side.

For the Security therefore of the Go­vernment, Ease of the Magistrate, and Peace of the People, Creeds not to be found in Holy Scripture, and an Ambiti­ous and Immoral Clergy, by the common [Page 42]Voice of Mankind, should be totally Rejected.

Which leads me to my Fourth Pro­position (viz.) That Liberty of Conscience is every Man's Birth-right.

4thly, By Liberty of Conscience, is not meant a Liberty to Licentious­ness; for no Man that is Compos Mentis, will pretend Matter of Con­science to commit Wickedness. But by Liberty of Conscience, I mean, for every Man to go to what place he please to worship God, in that way he is persuaded is the Right Way, and to hear that Preacher that he likes best. As for Instance. I cannot see any Pre­judice to the State to Indulge the Jews in the Exercise of their Religion; which, of all Perswasions, has the least Reason to desire or expect it; yet, we find our Superiours have thought fit to indulge them already, as well as other States do; for they rarely suffer for their Religion: Perhaps 'tis because the Blessing that attends Sufferers is [Page 43]none of their Portion. However, if they Sin against their own Knowledge (but we cannot say they do) they will suffer for it, from his Hand that knows their Hearts: But if they know no better, 'tis unreasonable to Punish Men for what they cannot help. Therefore their Synagogues, provided they do nothing against the State, can be no Prejudice to the Government. Nor can the Worshipping Images, Praying to Saints, Auricular Confession, Pilgrimages, &c. hurt the State; pro­vided those that have the vanity to think such things their Duty, may appear Publickly to perform it. But if they are deprived thereof, no oppor­tunity will be neglected to get that by stealth; the Omission of which they firmly believe cannot be forgiven them: And when such Persons get together in that manner, they are not only Incouraged to continue that Pra­ctice, but are Warmed with a Belief, that these Rugged Paths are the only Way to Glory; and therefore in time [Page 44]will be so inured to it, that they will bid Defiance even to Death it self; which not seldom is the most effectual Way to increase, and not suppress any Faction.

Add to this the Desperateness of those who are made so; first, upon the Score of their Suffering for Re­ligion; but now turn'd to Conspire the Destruction of that Power, by which they are opprest. Here it is Plots are laid, the design of which is to render Vengeance on those that have not re­membered Mercy, and to ease them­selves from Suffering. But let Men have Ease, and they will not Plot the destruction of that Power that they owe their Ease and Safety to. But where they, or any other, shall abuse this Liberty, (which is their Right peaceably to enjoy) to the Prejudice of another in Person or Estate, the Ma­gistrate, as the common Father of the People, hath Power to Interpose, and give that Correction to the delinquent, as is his just Demerit: To which every [Page 45]Party, except the Guilty, will say Amen.

That the Episcopalian should be Persecuted, because the first Reform from Popery was to Presbitery, is so unreasonable, that nothing of Religion is to be seen in it, unless you will call a Mad Firy Zeal Religion. The Dismal and Tragical Story we have upon Record, of the Madness of that People, since the last Revolution in Scotland, as well as in the unhappy Civil Wars at home in England, are so many, and so black, that it be­comes highly necessary, that the Epis­copalian, who is now the National Church in England, lay a good Foun­dation for time to come: Since what hath been, may be. For no Man in his Senses can think a Church govern­ed by Bishops is such a Heresie as deserves that Evil Treatment they have had for that only Reason: Nor are the 39 Articles so Remote from Christianity, nor the Discipline of the Church of England so void of Defence, [Page 46]that for believing the one, and practi­sing the other, they should be exposed to Sufferings, when the Government is in other Hands: Let the Errors be what they will, they hold or profess, (since no Body but themselves are the worse for them) 'tis Unreasonable and Irreligious for the Presbyterian to Per­secute them, as now in Scotland.

Nor can it be thought Reasonable or Religious, that the Presbyterian and Independent, &c. should be obliged to go to hear Common-Prayer, when them­selves, in their own Opinion, have a more Lively Way of Worship. And if the Elders of those Churches take the same Care, that a Bishop in the Church of England is obliged to, (viz.) See that the Ministers feed the Flock with good Doctrines, tending to Holiness of Life, and Peace amongst Men, and good Examples: What Reason hath the Church of England to be angry, because they do not go all to one place, since both aim at one thing (viz.) The Promotion of Re­ligion, [Page 47]in General, and the Peace of the Common-Wealth?

Again, What harm can the Ana­baptist, by his Water-Dispensation, do? He may, by his zealous and strict Living, and laborious Preaching, In­fluence many to the reforming their Lives and Manners; if not, to the thorough Renovation of their Mind: Nor can his recluse private Life be any Prejudice to the State, since there are Hands enough besides to be im­ployed. If he has any Principles that are either Inconsistent with Religion or Government, so long as he keeps them to himself, no Body is the worse for them besides himself: But when it appears otherwise, 'tis time enough then to punish: For 'tis both Irreli­gious and Unreasonable to punish Men for what we only suppose they will do.

Nor can the Quaker be left as a Sacrifice to any other Party with Rea­son or Religion, because of his Sin­gularity; since he pretends as much [Page 48]Conscience as any of the rest, and ventures to come to the Text of Holy Scripture with the most Orthodox: But let his Errors be what they will (for 'tis our Unhappiness, that we are too apt to think too well of our own, and too meanly of our Neigh­bours) notwithstanding his Hat lies in the way, we never found him to give the Magistrate any Trouble, un­less it was when forc'd before him, about his Religion, which he cannot help: If he is mistaken, none will suffer for that mistake but himself: And he is assured also, that one mi­stake is not like to be corrected by another. But all those he hath sepa­rated from, dare not pretend to be free from Mistakes, even in the best part of their Religion: And since the highest is upon Supposition and Con­jecture, 'tis the more unreasonable to oblige Conformity. But that the Qua­ker is for promotion of the design of Religion (viz.) Holiness is undeniable; if he carries it too far, 'tis an Error [Page 49]of the Right Hand, and his Zeal ought to be cherish'd by the com­mon Father of the People; since all his Proselytes ease the Magistrate of that trouble, People of greater Li­berty bring upon him.

Add to this his Industry; for as upon the Principles of Religion he is prohibited the Diversions of Humane Life, which others esteem Lawful; so 'tis certain the Mind of Man must be diverted with something: And therefore he, by turning Quaker, turn­eth the Stream of his Diversion to good Husbandry, as Planting, Im­proving Land, keeping the Poor at work, &c. And for Trade, 'tis de­monstrable, beyond Contradiction, that he is not one of the least, or most useless, both in City and Country: Nor is he one of the least Benefactors to the Government.

Let every Man then be encouraged to Sow, to Plant, to learn Trades, to [Page 50]improve his Stock and Capacity for his Own, for his Posterity's, and for the Nation's Good, by an intire Li­berty of Conscience, that no Man may suffer in Body or Estate, for the Errors, or supposed Errors of his Mind, and that only in things relating to another World: And so shall the Civil Magistrate have great Peace, and the People have that Tran­quillity that attends sitting Ʋnder their own Vine where none can make them af­fraid.

To Conclude, he that is Born Heir to an Estate, is not Heir because he is of such a Church, but because he is his Father's Son: And if his Incli­nation, Education or Judgment, lead him out of the national Road to work out his own Salvation, 'tis very un­reasonable as well as contrary to the Fundamental Laws of the Land, that he should therefore loose his Birth­right.

And indeed great pitty it is, that all parties are not hearty herein; for none knows but that those that are other­wise minded, are making Rods for Themselves or Posterity, to be whipt withal. But leave Conscience Un­cramp'd; and by this means, the Civil Magistrate will always be Umpire between the several Parties that are under his Government; for as he pro­tects all, so all will fly to him as to their Common Sanctuary, where the Laws will decide all Controversies, or Disputes, that may arise. And if the Civil Authority is pleased to make one Party as the Eldest Son; that Elder may not have Power to spoil the Younger. For this Reason I Conceive with Submission, that Hol­land has given us an Excellent Exam­ple; in which, tho' they have no Na­tional Church, yet the Magistrate gives a preference as he pleaseth, and therefore takes care to maintain what he so prefers, out of the Com­mon Stock, which is a Just and [Page 52]Reasonable way, and by that means all Parties contribute to the up­holding what the Magistrate is wil­ling to prefer; and here is no Imposi­tion upon those that do not think, as the Magistrate thinks, nor is A. B. compell'd to pay B. C. for what A. B. thinks were better let alone; But A. B. is obliged to render to Caesar, what is Caesar's (viz.) Taxes, Tribute, &c. and if Caesar will out of that Common Stock, maintain that Man or Ministry that he prefers, he ought not to be disobeyed; for there are perhaps many Thousands of People under his Care, who have not the Discretion, no more than Chil­dren, to choose for themselves.

And therefore 'tis but reasonable, the Magistrate should provide for them that labour to Instruct the People in Religion and good Manners, over whom, in chief, the Magistrate him­self is over-seer.

5thly, That Morality may be encou­raged, since it is so great a part of Re­ligion, that without it none can be Re­ligious.

Were the foregoing Propositions well considered, there would be the less need to say much upon this Head, since it would be for the most part actum agere; for let but the Immo­ralist, the Ambitious, the Tenacious, the Persecutor be discouraged; in short, let Vice be under the Displea­sure and Correction of the Civil Ma­gistrate, and Virtue or Morality will naturally be encouraged. The encou­ragement that is here intreated is, that no Man that is a Just, a Tem­perate and Honest Man, that keeps himself clear of those Sins, that shut Men out of the Kingdom of Hea­ven, may be either exposed to Con­tempt, Scorn or Persecution; nor look'd upon as a common Nusance, nor as the 5th Wheel of a Waggon, but that he may have that Respect [Page 54]and Preference by the Government, that his virtuous Life hath justly me­rited; for where a Man of a vicious Life shall have the Smiles of Autho­rity, whilst a Man of better Talents and a good Life, shall be (for God's sake) slighted and despised: This is an apparent discouragement to Mo­rality; and how prejudicial that may be to the State in time, as well as to Youth at present, is not hard to determine: For Young Men will not apply themselves to the Study of Vir­tue, to recommend themselves for the Service of their Countrey, when they see Examples of Vice before their Eyes under Promotion: But if Virtue were the only Qualification to advance to Honour, Power and Profit, and that none but those that were Educated in her School, should be intrusted with the Charge of the Na­tion; the Nobility and Gentry, as well as common People, would find them­selves obliged to take care of their Posterity, to keep them from every [Page 55]Vicious Path, since that leads to no­thing but Destruction both of Body and Soul, here and hereafter. True it is, many good Laws we have in England, both against Swearing, Drunkenness, Whoreing and Gam­ing, &c. now 'tis to no purpose to catch a Porter and make him pay 12 d. for an Oath; or send a Kitch­en Wench to Bridewell for Twelve Months, for having a small Child, whilst Persons of higher Rank shall by practice repeat that every day without Censure, which these poor Persons must suffer for, though but once committed.

But to stop the growth of Impi­ety, and to retrieve the Nation from that Debauchery it is now fallen in­to; let every Man that is guilty of any manner of Debauchery or Im­morality, be mark'd out as an Ene­my to the Peace and Tranquillity of his Country, by being rendered un­capable of doing any thing for his [Page 56]King and Country, till he hath re­pented, and reformed his Life: And if this method were begun at Court, Vertue would grow in Fashion in the City, and so should Morality be encouraged in all parts of the Country: With these things God Almighty would be well pleased, and pour out his Blessings upon us: With these things the King and his Great Counsel would find abun­dance of Ease, and Great Wealth, as well as Immortal Honour. With these things the City and Country would be safe, and eased of that continued Vexation and Charge, that the contrary always brings upon them.

True it is, that altho' every One that is a Just and Temperate Man (in short that is a Moral Man) may not be a good Man, for tho' his out­side may be without blemish, his in­side may be too faulty, and very un­clean; yet no good Man can be so [Page 57]without the Moral Man's outside, nor will those lusty Believers, that pretend to Church Priviledges, and by Presumption (not Faith) lay claim to Promises, find their ac­count, but themselves irreparably mi­staken, if there be any Truth in him that said, First make clean the inside, and the outside will be clean also.

By outsides we are known one of another, and to one another, and by outsides we make our Judgments of each other, and if the outside is not fair, we are sure we must lay by our Reason to think the inside can be otherwise than foul, and how Consonant that is with Religion, is above declared; nor can it make any better mixture than Iron and Clay.

Let Men that have clean outsides then be commended and encouraged for Example's sake, and if they are not so, but Hypocrites, God will [Page 58]find them out, as he did Annanias and Sapphira. — But, sure I am, the Government will have the Ad­vantage of that Conformity, if it be no more than Hypocrisie in the Con­formist.