A Sober Inquiry Into the Reasonings of the Serious Inquiry, Part 2 · Chapter 8

A Sober Inquiry Into the Reasonings of the Serious Inquiry · Part 2 · Chapter 8

p. 300CHAP. VIII.

Of a Tender Conscience; what it is? and it's Priviledges.

IT was a malicious Artifice of Iulian the Apostate, to erect the Images of the Heathen Gods in the Forum near his own statue, reducing hereby the Christians to this Dilemma either to seem to worship the Images, whilst they Reverenced his statue, or to contemn their Soveraign, by refusing to bow before the Images: into the same straights would the Masters of Ceremonies bring us: That either our Loyalty must Argue us into a Conformity to their intentions: or non-Conformity shall be an interpretative contempt of Authority: Thus has it ever been a succesful Policy to twist their own concerns with those of Majesty▪ and Royalty, that they may not be separated. And when they have laid up their little knacks amongst the sacred foreign, in his Majesties Jewel-house, to touch one Ceremony, is to steal the Crown.

Conscience has ever hetherto maintained a good Repute amongst the more Civiliz'd part of Mankind, and he has been adjudged a Person unmeet for converse, that should once prostitute and debauch it; It will therefore he expedient at least, first to represent it as an usurper, and then to execute it as a Traytor.

I pittied that Innocent Person who being fast asleep, and dreaming no harm, an assassinat puts into his hand the bloody knife wherewith he had committed an execrable Murther: upon which violent presumption being apprehended he is arraign'd, condemn'd, executed.

Thus the Jews found no better way to deliver our B. Saviour over to the Secular Powers, then to misrepresent him as an Enemy to Temple, and Caesar; Church, and State: and when they had arrayed him in a Mock-robe, put a Reed-sceptet in his p. 301hand, and a Crown of Thorns on his head, lead him out with Triumph to be Crucified.

The Enquirer being very sensible that this Conscience has been an old Enemy to the dear concerns of Ceremony, tells us feelingly: That unless we can pull down this usurper, we must look for no Magistracy; and except we discover the weakness and absurdity of this pretension, all endeavours of Restoring uniformity in the Church will be vain, and useless.

The Master-piece of Iezabels Policy was to make Naboth more then he desired to be, that he might be really less then he deserved to be. 1. King. 21. 9. Proclaim a Fast, and set Naboth on high among the people; and set two men Sons of Belial to bear false witness against him saying: Thou didst blaspheme God and the King; then carry him out, and stone him that he may dye.

This Conscience (says he) is thought to have not only a priviledge, but a kind of praerogative, to carry with it an exemption from all humane Laws, but especially Ecclesiastical; it pretends to be Gods peculiar, and exempt from any inferiour Cognizance; Nay it looks like a Dictatorian Authority, and seems to be Legibus soluta, This (they would make us believe) can limit the Magistrate, null Laws. forbid execution, and which is more, change the very nature of things, and make that good and holy, which was wicked, and rebellious before. This can Canonize any Opinion, Legitimate any Action, warrant any extravagancy in the person that owns it, Whatsoever he thinks, can be no Heresy; and whatsoever he does, can be no sin:

In which charge he has sprinkled here and there a word of Truth, for he that would be believed in a great falshood, must be sure to intersperse some little verities. Conscience is a most Absolute Monarch indeed, if it has all these praerogatives, but this is the great praerogatives of his own Conscience, to bear salfe witness against his Neighbour; and (if we may call things by their proper Names) by unworthy, scandalous insinuations, sinister reflexions, and false accusations against Dissenters, to provoke the Magistrate to proscribe them as Out-Laws. But I answer.

§. 1. The highest Immunities I ever met with, ascribed to Conscience are in Bishop Saunderson, a most Zealous stickler for Ceremonies. Serm. on 14. Rom, 23. There cannot (says he) be imagined a higher contempt of God then for a Man to despise the power of his own Conscience, which is the highest under Heaven, as being Gods most immediate Deputy for the Ordering his life, and ways; foreign. Could the Heathen say. Conscience is a God to all men; which is somewhat a higher Note, then the Enquirer makes the Dissenters sing: that it pretends to be Gods peculiar, and is exempt from any inferiour Cognizance.

§. 2. It's a most injurious charge, if applied to Non-conformists, that Conscience can alter the nature of things, make that good which was wicked, and Rebellious before; &c. All they say in p. 302this particular is with A…es. Thes. de Consc: 18. Tanto vis est Conscientiae, ut actionem suâ naturâ mediam, efficiat Bonam, vel malam; & suâ naturâ Bonam, reddat malam, quamvis illam quae suâ naturâ, mala est, non possit convertere in Bonam. So great is the power of Conscience, that it can make an Action in it self indifferent, to become either good or evil (viz. to the Person) and an Action, in it's own Nature good, to become evil. Although it cannot make that which is in it's own Nature evil, to become good. Which Powers are clearly ascribed to Conscience by the Apostle. 1. The power to make an indifferent, or good action in it self, to become evil to him that judgeth it to be evil, and yet will venture upon it: 14. Rom. 14. To him that esteemeth any thing to be unclean, to him it is unclean. 2. It's power to make an indifferent thing good: using it to Gods Glory, with all other due circumstances, is clear also from 1. Tit. 15. Unto the pure all things are pure. But that it can alter the nature of things; that it can make an action evil in it self to become good, that it can null Laws, are such powers, as no Casuists have ever attributed to it, but those whose Consciences carry an exemption from any necessity of speaking truth, when 'tis in order to the Advancement of their cause. But it is too common for men to charge others with the wickedness of their own thoughts, and hearts, and what was once their own Old Crime, to make other mens New Accusations.

§. 2. As to the Power of Conscience to excuse Errour from Heresy: we say, that there may be a material Heresy, which is not formally so: what a Man judges to be a real Truth, though possibly it may be a dangerous Errour; yet unless there was Prava Dispositie as the cause of that Errour, or something of Obstinacy in the will in Adhaering to it; Errour, and Heterodoxy it is, but Heresy it cannot be; that is, it will not Denominate the Person a Heretick: Thus the Learned and judicious Mr. Hales: Heresy is an act of the will, not of the Reason; and is indeed a lye, not a mistake: for else how could that saying of Austin be true. Errare possum haereticus esse nolo. I may possibly mistake, but am resolved never to be an Heretick: That is, by a tenacious and obstinate abetting any mistake after Conviction.

There are three things which we are obliged to wait upon our Enquirer in. 1. Whilst he entertains us with his discourse what Conscience is. 2. What a Tender Conscience is. 3. What priviledges, or exemptions it may claim to?

[1] What Conscience is: Now (says he) if men loved plain English, and to understand what they say, it is plainly this, and no more: a man's own mind, or understanding, under the distinct consideration of reflecting upon himself, his own actions, and duty. He may call this plain English, if he pleases, define, and describe his own Conscience how he will, but we poor people are edified much what as with the Rhemists Parasceve, Azymes, and Paraclete; who seeing there was no remedy but they must Translate, were resolved that few should be the wiser for the translation.

p. 303There are somethings that look oddly in this Description.

§. 1. It seems very improper to assign the mind or understanding for the Genus of Conscience. For Conscience is not a faculty, but an Act seated in a faculty; Or the exercise of the faculty of the understanding, putting the will upon operation: Thus that fore-mentioned Bishop. ibid. The will of Man (which is the Fountain whence all our Actions immediately flow) should conform it self to the judgment of the Practique understanding, as to it's immediate Rule, and yeeld it self to be guided by it; And indeed the Office of Conscience is not only to judge what is good or evil, according to those Notices it has of God from the light of Nature, and Scripture, nor only to take Cognizance whether the will has obey'd those Dictates of the practique understanding, but to be a monitor and Counsellor, nay a Commander to the will to act according to it's Discoveries of good or evil. This is good, therefore I charge thee to do it: and this is evil, therefore I command thee to avoid it.

§. 2. It seems very defective, in that it tells us of the mind reflecting upon actions, and yet mentions not with Reference to whose Authority it is so pragmatical, as to meddle with those Actions: whereas all that Conscience Dictates as a Counsellour; …ll that Conscience Determines as a Iudge, is in the Name of the supream and soveraign Iehovah. 4. Jam. 12. There's one Law-giver who is able to save, and to destroy, and who are thou that judgest another? 14. Rom. 4. Who art thou that judgest another mans Servant; to his own Master he standeth or falleth.

§. 3. His Description seems very lame, in that he makes the whole employment of Conscience to be reflection: whereas 'tis in it's Commission to Dictate before the fact, as well as to reflect upon the fact. It teaches what we ought to do, as well as enquires and examines whether we have done well or no: And such a faiture will expose us to great mistakes in this case; as that we are not bound to examine the Lawfulness of our work before we act; but to rush Headlong upon the precipices of dubious and suspected things, and examine them afterwards at leasure. Whereas the Apostle condemns the Gentiles, especially that they knew before such and such things to be evil, and worthy of Death, and yet not only did those things, but took pleasure in those that did them. 1 Rom. 32.

Of such a Conscience as this he will certainly make a proportionable emprovement: For scarcely (says he) any man that says his Conscience is incontrollable will say, his own Opinion or Reason is the ultimate Rule of his actions. Truly I believe so, nor any man neither that says his Conscience is Controllable, except he be out of his senses: for I would sainbe in formed what an ultimate Rule signifies, with him that pretends to speak plain English, to them that understand nothing else? I have heard of a subordinate and ultimate End: And I have heard also of a near, and a Remote Rule, but an ultimate Rule like that Monster which was like a horse, and yet not a horse, is like sense, but in truth very Non-sense.

p. 304All that we affirm of Conscience as 'tis a Rule, is no more but this: That it is the next, and immediate Guide, and Director of our Actions; And that the mind of God, however notified to us, is the next and immediate Governour, or Director of Conscience; That as nothing can possibly intervene between the Command of Conscience-, and the will and executive power in Man; so nothing can possibly interpose between the Authority of God and the Conscience; and both these are expresly owned by the above mentioned learned Person. Dr. S. 1. That God is the immediate Controller of Conscience by his word, and will revealed to us. Conscience (says he) is Gods most immediate Deputy, for the ordering the life, and ways of men. 2. That Conscience is the immediate Rule of our Actions; The will of Man (says he) should conform it self to the judgment of the practique understanding, as to it's proper, and immediate Rule.

And such were once the Notions of that great Man, when he is professedly pleading the cause of Conformity, which had never been waved but that wise men are aware, the cause not to be tenable, if Conscience be not made a piece of Non-sense, whose Nature and Office are therefore inconsiderable, because unintelligible.

But some wise men or other it seems have formed a parcel of objections (or else he has formed them to their hands) which h… will answer, and then suppose himself victorious.

1 Objection, Allowing Conscience to be nothing but the mind of Man, yet even so it's subject to no humane Laws: for as much as no Man can force me to think otherwise then I do, nor Compel me to be of his opinion, in the inward sence of my mind; my mind therefore or Conscience is only obnoxious to God.

To which he Replies. [The answer to this is easy! for since my mind is not insallible: I may and must have something to guide my mind, and that is it which we call Law.]

To which I rejoin. That this is an easy, but not a satisfactory answer. For. 1. The Remedy is not proportionable to the disease: For if the Reason why my mind must have something else to guide it, be, because the mind is not infallible: the same Reason will informe us to have recourse to a better guide then that which he calls Law, because Humane Laws are not infallible: It will mend the matter but sorrily to take me of from one fallible guide, and send me to another. 2. Since the mind of man is thus fallible, and there is a necessity that it have something else to guide it in it's determinations, God has provided an infallible directory in his word, in all things concerning his immediate Worship, and that is it which we call the Law of God.

3. But if the mind of Man be fallible in it's Directions, as well as Humane Laws, It's safer to be guided by that which God has made my next Director though fallible, then by that which being also fallible, he has not made so. God has constituted Conscience the next, and immediate Counsellour to my will, the next, and immediate Deputy under himself, and therefore to erre with a p. 305Humane Canon, against the voice of Conscience, is to despise and contemn the Authority of God in whose Name it speaks; whereas to erre with my Conscience, against an Humane Decrre, is but a part of that frailty, to which all imperfect Creatures are obnoxious. 4. Nor is it universally true what he says: that the Law (of Man) morally obliges (to follow it's Directions) that is, it will be my sin, if I do not: for it may be my sin, if I do obey in some cases; as well as my sin, if I do not in others; at least the Apostles were of this opinion. 4. Act. 19. Whether it be right in the sight of God to hearken to you more then God judge ye. Whatever inconveniences therefore shall …rise, from an absolute resignation either to the Laws of men, or to our own minds directed by natural light, we have the infallible word of God, which is a light to our feet, and a Lamp to our paths, for the guidance of our particular Actions.

2. Object: But we are beund to obey the Dictates of our mind, or Conscience before any Law, or Command of any humane Authority, if they happen to interfere.

He replies. It's true in things notoriously, and plainly evil.—But where those (the Law of God, or Reason) are silent, there the Law of the Magistrate is the Immediate Rule of my Conscience, and then to contradict that, is to affront the Publick Tribunal, with a private Consistory, &c.

To which I Rejoin. §. That he has given away his whole cause by this one Concession. That a higher Law of God or Reasen may make a nullity in the Law of the Magistrate: for if Reason in any case may make such a nullity: it must either be the publick Reason, or the private Reason: If the former: then it amounts to no more then this goodly maxime, that the Magistrates Reason may make a nullity in his Law. But if it be the latter: that private Reason may make such a nullity, then Conscience guided, and directed by that Reason cannot transgress the Law, because Reason has already disannulled it, as to that particular Person: And if it be said, that it's only in things notoriously evil, that Reason has this Soveraignty to make a nullity in the Law; It's easily answered, that whatever my Reason judges evil, is notoriously evil as to me, for I have no way to make out the Notoriety of the evil of a thing, but my Reason informing it self from Gods Word.

§. 2. We are bound to obey the Dictates of our own Consciences, in not acting against them in those things which only appear notoriously evil; And God himself has tyed up Conscience from taking one step under those apprehensions. 14. Rom. 14. To him that esteemeth any thing to be unclean, to him it is unclean. And the Reasons are very evident. 1. Because Bonum oritur ex integris, malum è quolibet Defectu. The want of that single Circumstance of the satisfaction of my Iudgment that it is Lawful makes the action sin. 2. He that has a prepared mind to act contrary to what he takes to be the Law of God, would act accordingly, if it really were the Law of God. As he that dares to strike a private p. 306Person, whom he takes for a Magistrate, would no doubt have struck him though he had been a Magistrate: Every man takes the voice of Conscience to be the voice of God, and he that will disobey that Dictate which he supposes the voice of God, will disobey that dictate which really proves to be his voice.

3. The goodness, or evil of an action is much estimated by the will of the Deer. He that judges an action evil, and yet will do it; God sees that though the thing was not evil, yet he had an evil will. The Action was not materially evil, but it was so interpretativè. I must once more quote the same Learned person: If a Man (says he) be fully perswaded in his Conscience, that a thing is unlawful, which yet in Truth is not so, the thing by him so judged unlawful cannot be done without sin. Even an erroneous Conscience bindeth thus far, that a Man cannot go against it, and be guiltless; because his practise should then run cross to his judgment, and so the thing could not be done in faith: for if his reason judge the thing to be evil, and yet he will do it, it argueth manifestly, that he hath a will to do evil, and so becometh a Transgressour of Gods General Law, which bindeth all men to eschew all evil.

§. 3. Nor is this to affront the publick Tribunal with a private Consistory, nor set up my own opinion against Gods institution: for it's Gods own institution, 14. Rom. 5. Eet every Man be fully perswaded in his own mind.

3. Objection: But if after all my Consideration of the Reason of publick Laws, I cannot satisfy my self of the Lawfulness of the thing commanded, I must then Govern my self by my Conscience, and not by the Law.

He Replies. If the unlawfulness of the thing commanded is not as plain, and visible, as the Command of God for obeying Authority, my opinion, or Conscience, will be no excuse to me; Because I forsake a Certain Rule, to follow an uncertain.

To which I Rejoin: That he has made a very unaequal Comparison: viz. Between the unlawfulness of the particular thing; and the general Command of obeying: whereas the comparison ought to have been between; either Gods General Command not to act against my Conscien; and his General Command to obey Authority; or else between the unlawfulness of that particular action, and Gods Command to obey in that particular: It is plain in the General, that I ought to obey Authority. And it's as plain in the General, that I ought not to sin against the dictate of my Conscience. It may be doubtful, and not so plain, that this particular action is sinful; but then it's doubtful, and no more plain, that in this case 'tis my duty to obey. Compare the General Law of obeying the Laws, with the general Law of not sinning against my Conscience, and it's much more plain, visible, or what he pleases, that I ought not to sin against my Conscience, then that I ought to obey the Laws of Humane appointment; for that I ought to obey the latter admits of many exceptions, but p. 307that I ought not to act against the former admits of none. And if Conscience may deceive me in a particular instance; so also may the Law deceive me in the particular Command.

This will more evidently appear, if we take the Ranverse of the case, thus: If the Lawfulness of the thing commanded by the Law, be not as plain and visible, as the Command of God not to act against Conscience, no Command of the Magistrate will excuse me, because I forsake a certain Rule, to follow an uncertain.

God commands me to obey Authority the same God commands me not to sin against my light. In some cases I am not bound to obey Authority; but in no case am I allow'd to act against my light: It's very clear that the Magistrate has a power to Command, but not so clear that he has a power to determine things indifferent, and make those determinations the conditions of my enjoying the means of Salvation: But it's very certain, that Conscientia errenea ligat, licet non obligat, An erroneous Conscience though it oblige me not to act against what God has made a Duty; yet it binds me up from ever acting against it's Convictions; And therefore it's safest to adhaere to the clearer side, and not to act against the Decission of Conscience, in compliance with a Command which it's uncertain whether it oblige or no.

And in a word, if this way of our Enquirers Reasoning be solid; Then it will not excuse a Protestant from sin, who refuses to how before an Image when the Magistrate Commands it; Because it's plain in the general, that we ought to obey Authority, but not so plain that it's sinful to how before an Image, if things disputable be less plain then indisputable.

4. Objection: But if after all endeavours of satisfying my self to Obey the Humane Law, yet the thing commanded by the Magistrate (however innocent in it self) seems to be as plainly unlawful, as obedience is plainly a duty; What Now?

He replies,) This case is pityable, and will make some abatement of the sin of Disobedience, but it doth not totally excuse it, much less make a nullity in the Law.

To which I Rejoin. That he has now made a very noddy of his Objector. That can suppose the thing commanded innocent in it self. and yet to seem to him as plainly unlawful as obedience is a Duty: But to the thing. 1. He has put the case very unfaithfully: For we suppose the things controverted, though Lawful in their abstracted natures, (and what actions are not so?) yet to be really unlawful in their use, upon a just ballancing of all Circumstances: for we conceive many things Lawful out of worship, which in worship are not so: Many things Lawful when used without offence, which are otherwise when they give offence to the weak: Many things Lawful when Conscience is satisfied, which are not so under it's real dissatisfactions; many things Lawful to be used, under the power of which 'tis sinful to be brought: p. 3082. We say not that Conscience makes a nullity in the Law, but that under present Circumstances it will not suffer us to act: But if we had said so, we might perhaps have drunk in the Delusion from his own words so lately quoted. Some higher Law of God, or Reason, by which my Conscience is guided, hath in that case made a nullity in the Law of the Magistrate. 3. His Reason: Because s…n is a Transgression of the Law. Applied to the Law of God is true; but when applied to the Law of Man, is not of universal Truth: sor neither is the transgression of a humane Law always a s…n: Nor at any time is it the formal Reason of sin, but because such transgression of the humane Law, transgresses some particular Law of God, or at least that General Law, to obey where we ought to do.

[2] His second Enquiry is What is a Tender Conscience? And here that nothing sacred might escap… the pe…ulancy of Priviledged Drolery, he is in a Rapture of facetiousness, and makes fine spout with poor Tender Conscience.

When Iosiah that great Pattern of all Royal virtues, the great instance of ripe Grace in green years had heard the book of the Law read, with those dreadful comminations thundred out against prevarication in that holy Law, and had duly consider'd how his people had incurred the menaces by violating the praecepts thereof, he rent his cloaths, and went to Enquire of the Lord. who gives him this Answer: Because thy heart was Tender, and thou hast humbled thy self, I also have heard thee, saith the Lord, 2. Kin. 22. 19.

Wisdom it self has taught us: That the man is happy that feareth always; but he that hardens himself, shall fall into mischief. 28. Prov. 14. They that know the World is thick sown with snares, and those snares baited with suitable temptations, will see Reason to walk very cautelously towards the world, and to maintain a Godly jealousy over themselves, least they be surprized with the deceitfulness of sin: But there are a daring sort of jolly Adventurers, that fear no colours; that will come up to the mouth of a Canon, that neither regard Gods threatnings, or warnings, the Devils stratagems, or the Ambuscadoes of the flesh, but being fool-hardy, make a mock of sin, and all preciseness about it; who think it a piece of gallantry to dance on the brink of that praecipice, that hangs over the bottomless pit, and can find no fitter essays of their valour, and skill, then how to come within a hairs-breadth of Hell, and yet not tumble in. And these are the men that fall into mischief.

This tenderness of heart being of so great price in the sight of God, we must expect it will not escape long the severe lashes of virulent spirits; but it will be difficult to persecute a thing so innocent before it be exposed, and therefore they advise themselves from Amnon's example, who first defiled, and then reviled his Sister Tamar.

A tender Conscience (saith this Compassionate Enquirer) is nothing but either an ignorant or uninstructed mind, or a sickly, p. 309melancholy, and superstitious understanding, which he might more concisely have described without this vast expense of words. A tender Conscienced person is one that has a soft place in's Head: or had he but spoke in plain English, as he did in the Definition of Conscience. He is a most profound Coxcomb.

They who preach this Doctrine to the World, might with the same labour, and almost equal honesty, preach God out of the World: for whoever would dethrone God from the heart, discovers but an impotent Ambition to pluck him down from his throne in Heaven: But when they have run through all their vain methods to excusse his soveraignty, God will maintain to himself an Authority in the Conscience.

Nay this will destroy the Magistrates power also in a while, for whose sake the Contrivance is pretended; for when subjects are once instructed so far to debauch conscience, that though we judge an action sinful, yet we may do it, it will lead to this easy inference, that though we judge the Magistrates Commands Lawful, yet we may disobey them: for as we say, when men have got a hole in their hearts, one concern will drop through after another without regret.

When the Italians would call any one Fool with an Emphasis, they say He is a Christian! Hence forwards when the Devil would shame his modester Servants from cowardise in sinning, he has a nickname for them, these are your men of tender Consciences! And that which has been a Holy Engine of Gods wisdom to secure from sin, shall now become the Devils Machine to flish raw novices in it.

That a tender Conscience is a good Conscience, has been hetherto presumed by all our Divines; and I never met with a Collect in the Liturgy of any Church that taught us to pray from the great plague of a tender Conscience, Good Lord deliver us? which yet if it be so great a judgment, we may presume they would have done. But the Enquirer is of another judgment, and perhaps may proselite us with his Reasons.

1. Reason. Tenderness cannot be taken in the same Latitude with a good Conscience, every good man has such a tenderness as to be affraid of sin, and to decline the occasions of it: If this argument has any strength in it, it must be because every good man is a Fool: But why I pray cannot a good, and a tender Conscience meet in every good man? Oh the Reason is this, It would be too arrogant and presumptuous for those that plead the tenderness of their Consciences to suppose themselves the only men that make Conscience of what they do. But if a tender Conscience be a good Conscience, it will be nevertheless good, because some unjustly pretend to it, or others unjustly revile it. Dissenters do not suppose themselves the only men that make a Conscience of what they do; It suffices them to enjoy the peace of their own without daring to judge other mens Consciences.

2. Reason: Because (says he) Then the contrary to it must be a brawny Conscience. Well! what hurt is there in that? Soft and p. 310hard; tender, and call…us; sensible and brawny, have been opposed before this dispute began: a heart of stone is opposed to a heart of flesh, and would it not be a way of Reasoning well-becoming a Rhethorician, to argue, a heart of flesh cannot possibly be a good heart, the contrary to it then will be a stony heart. The whole argument stands thus: If a tender Conscience be a good Conscience, then the contrary to it must be a brawny or hard Conscience; now assume. But a brawny or hard Conscience cannot be contrary to a tender Conscience, ergo▪ &c. He that has nothing else to do with his time, let him abuse it in answering such Syllogisms.

Ay! but (says he) this would be too contumelious to reproach all men but themselves with: very admirable! As if the no…ions of words, or things were to be taken from mens rash applications of them to themselves or others. A tender Conscience would be a good Conscience, though the Enquirer had the confidence to Monopolize all Tenderness to himself: And a brawny Conscience will be an evil one, though he should be so contumelious as to asperse all others but himself with it:

This way of Arguing is a shooe that will fit any mans foot, serve any mans occasions, as will as the owners.

A Tender Conscience cannot be an ignorant mind, for it would be too presumptuous and Arrogant for those that reproach it to account themselves the only wise men on earth: And then the contrary to it must be an inlightned mind; and it would be too contumelious to reproach all the world for Fools but their own precious selves.

Use, is the grand Master of words: He that will speak as others sp…ak, must either understand as they do, or be content to be misunderstood: A Tender Conscience amongst us of the Populace, is Conscience under that Office of warning us of the danger of sin; it Advises us to take the safer side in things dubious, and rather avoid the smoak for fear of the Fire, then with Empedocles rush into the smoak and find our ruine.

But the best of our Entertainment is yet behind: for he will now read a very Learned Lecture to this Tender Conscience: which in my weak judgment is monstrously absurd, seeing he supposes his Auditors to be all Fools. Men of ignorant minds, or sickly understandings: The business lyes here, how a Tender Conscience must be qualified, that it may enjoy it's Priviledges?

§. 1. He that pleads for compassion upon the account of his weakness (that is his Tenderness) must be so ingenious as to submit himself to Instruction: And if the Enquirer must be the Instructer; He deserves to wear a Fools Coat for his pains, for I would gladly learn that as the first Lecture; what is the Nice, and Critical difference between a Tender, and a Compassionate Enquirer?

There are two points they say of wisdom, the first that we be able to advise our selves, the second, that being Conscious of our own inability, we be willing to submit to the advise of others, p. 311wiser then our selves: But this tender Conscience being such a widgeon, it cannot be expected he should be guilty of such ingenuity.

§. 2. He that pretends to tenderness of Conscience, must make good his claim by being uniformly consciencious. The plain meaning whereof is this: That he that pretends to be a Fool, must …qually maintain the Humour, and carry on the Allegory of folly all the days of his life; otherwise (as he wisely observes) it will be but Pharisaism!

To prove which deep Point he instances in David; whose Heart smote him when he cut of the Skirt of Sauls garment, but it would never have been called Tenderness of Conscience in David, if at another time he should have attempted the life of Saul. And what he says is very true, if we take Tenderness of Conscience in it's true and proper acceptation; but nothing more Ridiculous, nay more dangerous, should we according to his New Notion, take a Tender Conscience for a weak understanding.

I ask! Did Davids heart smite him when he cut of Sauls garment? Yes! But was it out of Tenderness of Conscience that it smote him? why yes! The Enquir…r has just now told you so, are you deaf? Ay! But is a Tender Conscience nothing but an ignorant or uninstructed mind, a sickly melancholy, or superstitious understanding? why should you be so importunate? It can be nothing else: The Enquirer has defined it so in plain English: Why then this is in plain English the Doctrine under which his Auditors must be prepared for their priviledges. That David being a Tender hearted, that is, a Tender headed Person, through the Tenderness, that is, the slenderness of his crazed intellectuals, coming under the distinct Consideration of Reflecting upon his own action, in a melancholy, and superstitious qualme rebuked himself for cutting of the Skirt of Sauls garment.

But by his good favour this is too severe a Censure of that Holy Act of David, whose Tender Conscience (after some surprizal) being recovered, and awakened, sever…ly schooled him that he durst make so near an approach to the Destroying, by the touching of the Lords Annointed. But such glosses he might find in some old pair of Bandeleers—Priscae vestigia fraudis.

Thus the Jews out of ignorance crucified Christ. 3. Act. 17. But when Conscience was well informed, and sprinkled with that Blood which they had once shed; when Grace had applied that to their Hearts, which they rashly imprecated upon their Heads, they were pricked in their Consciences, and cried out Men, and Brethren what shall we do? It was ignorance that lead to that murder, but a Conscience made Tender, and reflecting upon their own act, which caused them to repent of, and turn from their sin. The Rule indeed is a most excellent one in it self, though wickedly applied in this particular; He that claims the Priviledges of a Tender Conscience, must make good his claim by being uniformly Consciencious. For he that is Tender of eating a p. 312black-pudding, and yet not tender of the blood of the Saints: he that scruples the Omission of a Ceremony, though his weak Brother perish by it, yet never scruples to bear false witness, nor to murder the reputation of another; he that is tender of the Ceremonial Law of Man, and yet makes no bonds of the Moral Law of God: must not be allowed to plead this Priviledge; Though any one may be allowed the priviledge of our Authors tender Conscience, which is only this: That if he holds any Land in Capite, he shall be begg'd for a Fool.

§. 3. He that is truly Tender, if he cannot do all that is Commanded, yet will do all he can. He that cannot bow at the Name of Iesus, yet perhaps can stand up at the Creed. But what now if this instance of his Tenderness be impertinent? I question whether bowing at the naming of Iesus be Commanded! However Dissenters are excused by this Reason from conforming to what they can, unless it be matter of their ambition to be admitted in the Colledg of all Fools.

To do all we can to no purpose, is small encouragement to the attempt: we are denied Communion with the Church in all Ordinances, unless we come up to all the Terms of Communion, Now since it's our apparent duty to live in the practise of all Christs institutions, if we cannot enjoy them in one place upon Christs Terms, his Command, and tenderness to our own souls oblige us to seek out, where we may enjoy them better cheap.

§. 4. He that cannot perform all that the Laws require of him, may forbe… judging them that do, the man of a Tender Conscience finds it enough to judge his own actions. This is a most excellent Rule; and Dissenters desire no more liberty. Let them but judge of their own actions, and they leave all others to stand, or fall to their own Masters. And it seems hard, if they may not be indulged this priviledge, since the silliest Creature that ever was is presumed to have so much wit, as to come out of a sh…wr of Rain, rather then to be wet to the skin.

§. 5. The truly tender Conscience (that is, the Fool all this while) will freely part with money, nay of all the men in the world, there's none so free as he, for a Fool and his money are soon parted. Well! But if he cannot conform to the Laws, he can pay the penalty. I promise you that's a great Question, whether he can or no. Where nothing's to be had, the King must lose his Right. But if this be the grand qualification of a Tender Conscience to be made a Begger, I wonder what his Priviledge can be, unless it be to succeed old Clause, the King of Beggers.

For his satisfaction; if the penalty be moderate, such as I can pay without ruine to my self and family, though I be not satisfyed in the justice of it, yet herein I may lawfully depart from my own Right, and shall esteem it a great mercy if my coyn may compound for my Conscience.

[3] Readers you have heard the qualifications of a Tender Conscience, be but now Masters of so much Patience as to sit out the p. 313Priviledges; and that last Scene will make you ample satisfaction.

(…) Every private Christian is bound in Charity, and compassion towards such a Man, to deny himself of some part of his Liberty to gain him; that is, in those things that are matter of no Law: where you have first a Bit, and then a knock; or the fair Concession, and the wary Revocation.

§. 1. The Conc…ssion; Every private Christian is bound in Charity to such a Man, to part with some of his Liberty to gain him: wherein there are several things to be advised upon. 1. The subject of the Proposition. Every private Person. 2. The nature of the obligation. Bound in Charity, and compassion. 3. The matter of the duty. To deny himself of some part of his Liberty. 4. The end to gain him. In few or none of which particulars can I arrive at any clear satisfaction.

1.] Every private Person. And are not all publick Persons bound by the Law of God to walk charitably? not to destroy souls? I doubt we forget that God is here the Legislator, with whom is no respect of Persons. Charity is the fulfilling of the Moral Law: And if any Person be so publick as not to be obliged by it, we must leave those Commands, Thou shalt do no Murther; Thou shalt not commit Adultery to exercise the small fry, and hamper the vulgar.

The Apostle Paul was a publick Person, and one as well qualified to discern, and impose things indifferent, as any that have made the fairest pretences that way, and yet he Professes with more then ordinary servency. 1. Cor. 8. 13. That he will eat no flesh whilst the world stands, least he should make his Brother to offend. And who shall venture to make that the matter of an Ecclesiastical Canon, which the Apostle durst not venture to practise? They that assume a greater Authority, had need give greater proof of greater Charity. And yet greater was the importance of Flesh to the Health and life of Paul, then a Ceremo… can possibly be to the peace of the Church, For. 1. Flesh is Disjunctively necessary to the health, and life of Man, that is, either flesh or some other food; but neither this, nor that, humane Ceremony is necessary, either to the glory of God, the peace of the Church, or Decency, and order in the worship. The Church has served God decently, lived peaceably, and glorified God eminently without them, and in his time may do so again. 2. Flesh was a thing perfectly indifferent in it self, and owned so by all that were well instructed in their Manumission from the Mosaical servitude; but the more we are faithfully instructed in the Doctrine of Christian Liberty, the more are we satisfied, that we are at Liberty from all other Ceremonies of men as well as from those that were once of Divine Institution.

2] Bound in Compassion, and Charity. I am not well satisfied that a Debt of meer Compassion, or free Charity is all we owe our Brother in this case. However; we owe our God a Debt of Iustice; It's he that says, Destroy not him with thy m…at for whom p. 314Christ dyed. 14. Rom. 15. And that there is no comparison between the Law that enjoins Ceremonies, and that Law that commands us not to offend our Brother, I thus prove: 1. The Law that forbids scandal, is Negative: but the Law that commands Ceremonies, is but Affirmative. Now Gods own affirmative precepts may have their outward acts suspended in some cases for some time; but Negatives admit of no relaxation; He that says thou shalt not do, says, thou shalt never do; unless dispensed with by a power aequal to his that gave the Prohibition. 2. The Command of not scandalizing is purely moral, the heart, and life of the sixth Commandement; For he that says thou shalt not Kill, primarily intends I shall not destroy the soul: but the Command of Ceremonies but positive; And positives ought to give place to Morals: If there be any Truth in that Doctrine of the Enquirers: That Godlays little stress upon Circumstantials: that his own positive Laws give place to the Moral Law: much more ought Mans Ceremonial Law give place to Gods Moral Law: Thou shalt not Kill. 3. The Command of not giving offence, because Moral, is therefore perpetual, but the Command of Ceremonies Temporary, and may be momentany, for the Church of England, 34. Art. Asserts a power in every National Church, not only to ordain, but to change, and abolish Ceremonies. 4. The Command of not scandalizing the weak, not destroying the soul, is in Materiâ Necessar…, the thing it self is good in it self, and for it self, though no positive Command had interposed in the case; but Ceremonies have no other Goodness, but what is breath'd into them by the breath of Man, which if it were measured by the good effects, would be found very little. 5. The Command not to offend, is unquestionably obligatory, but that Command for Ceremonies is at best questionable whether it be so much as lawful. 6. The Command to avoid offence, has a direct and natural tendency to beget and preserve Amity and unity amongst Christians; but the Command of Ceremonies apparently has occasion'd Divisions between Protestants, and Papists, between Protestants themselves, between those of the same Nations, and all Humane Terms of Church-communion necessarily produce the same bitter fruit. 7. The power of ordering the smallest matter in the Church, must conform to the Soveraign end of edification. 2. Cor. 13. 10.—The power which the Lord hath given me for edification, and not Destruction; But no power may suspend my duty of pleasing my Brother to his edification. 8. Supposing the worst: That it's only a Debt of Charity which my Brother may challenge of me, not to scandalize him; and a Debt of justice to Obey the Magistrate in this very case, yet the Mini…s of justice ought to vail to the Magnalia of Charity: As the Command of a Father, in lower instances, ought to yeeld to the preservation of my Neighbours life.

3] Some would except against the matter of his concession: [to deny himself in some part of his Liberty] what a small some that may be none knows: perhaps there's no part of his p. 315Liberty, which that duty may not Command.

4] I except lastly against his propounded end: to please and gain him: as not adaequal to that which the Command has in it's eye.

To scandalize, or give offence, may be taken either in a primary sense, and so it denotes a culpable giving occasion to a Brother to sin, or in a lower and secondary sense, for the angering, and displeasing of a Brother. This distinction well observed would unravel much confusion, which pesters our discourses.

1. If we compare the displeasing of a private person, with that of a publick, the latter is more sinful, and much more dangerous, for the wrath of a King is like the roaring of a Lyon.

2. To occasion culpably a publick person to sin, is more heinous, then to occasion the sin of a private person, because the sins of those in eminent places have such a fatal influence upon the peoples pollution, and the procurement of Gods displeasure.

3. But if we compare a scandal in the primary sense, with one in the secondary, then it's no measuring cast, whether it be more eligible to displease the one, or destroy the other: Nor can there be sin in displeasing one, when I cannot otherwise please, but by destroying the other: for though my own folly may possibly so ensnare me; yet God never puts me under such Circumstances, that I shall be necessitated to sin:

§. 2. You have heard his fair concession, now take his Limitation along with you: That is (says he) in those things that are matters of no Law, but left free, and undeterminate, there the Rule of the Apostle takes place. 15. Rom. 1. 2. We that are strong, ought to bear the infirmities of the weak, and not to please our selves: And, let every one of us please his Neighbour for his good to edification, and we will add. 14. Rom: 13. Let no man put a stumbling block, or an occasion to fall in his Brothers way. v. 15. Destroy not him with thy meat for whom Christ dyed. v. 19. Let us follow after the things which make for peace, and things wherewith one may edify another. v. 20. for meat Destroy not the work of God.

This is the last retreat of these Gentlemen: Hether they retrire as to their Triary, and strong Reserves. You ought to bear the infirmities of the weak, to edify him heavenwards, not to murder his soul, till a Law be made to the contrary, you are bound in Charity, and compassion to such a one, till you receive further Orders, and then you must be savage, and barbarous: But his Reasons follow.

1. Reason: because we may not do evil that good may come: The sinews of which Reason lye in a supposition: that to omit a Ceremony, is an evil thing, compared with the saving of a soul. This General Rule may be applied that other way: we must not do evil that Good may come; and therefore may not draw a poor Brother into sin, that p. 316some good may come by it; and the rather, if we consider what good comes by it. As the saving my self a pecuniary mulct; or Recognizing, the Magistrates power to Command; which may be done, and is so in many ways, wherein the scandal of another is not concern'd; And if I should transgress a Ceremony, or so, for the saving of a soul, we may Lawfully presume upon the general will of the Legislator, that no positive Command of his should be so rigorously insisted on, when it would destroy a greater good.

2. Reason: We must not break the Laws of God or man …ut of an humour of complaisance to a Brother: Ans: To discharge a weighty duty, to avoid the scandalizing of a Brother, to walk charitably: which the Enquirer p. 137. (when he had occasion to magnify Charity) tells us is an essential part of Religion: ought not to be put of with a frothy Droll, as if it were nothing but the humour of Complaisance.

The Apostle whose head understood the speculation, and whose heart entertained the love of this Doctrine much better then himself, has taught us other things: That to sin against the Brethren, is to sin against Christ, 1 Cor. 8. 12. 'Tis to destroy with our meats (indifferent things) him for whom Christ dyed, 14. Rom. 15. And if these be matters of humour, and complaisance, and we should venture a Ceremony for them, it would be but to stake one Complement against another.

3. Reason: In those times (says he) the Magistrate being Pagan, took no care of the Church, nor had passed any Laws concerning the management of the Christian Religion: And so Christians had a great deal of scope, and room for mutual condescension.—But the case is quite otherwise when there's a Law in being, &c.

Really, the Pagan Magistrate was very much overseen, unless perhaps he knew nothing less or more of his Authority over things indifferent; and then the Apostles must needs be to blame, who never inform'd him of that Power over the Church, wherewith Christ had e…rusted him; And above all St. Paul was utterly inexcusable, having so inviting an opportunity to do it in: Being so long at Rome, having friends in …aesars Household, and this in Quinqui…nnio Neronis, when the Lion was treatable and approachable; Besides this must have obliged him to entertain better thoughts of Christians, and Christianity, and engaged him to protect, and defend it, when it lay so entirely at his devoir. The Enquirer instructed us, p. 144. that such a Society as a Church, could never be conserved without some Rites or other, nor any publick Worship be performed if all Ceremonies, and Circumstances such as of time, place, persons, and the like, be left indefinite, and undetermined. He has told us since, that the power of Determining and Defining these things ly's in our Governours who understand the Civil Policy. p. 151. And now he tells us, That in those (primitive) times the Magistrate had passed no Laws concerning the manage of the Christian Religion: so that it was impossible that either Church Government should p. 317be Lawfully administred, or publick Worship duely performed, because the Apostles were negligent in informing the Emperour of his power, or he careless in performing his duty.

I wonder that amongst all the Apocryphal Epistles of Christ to Ag…arns, or Paul to …, we meet with none of the Apostles to Nero.

That whereas their Lord and Master had left them in great hast, and either through the …urry of business had forgotten, or littlen…ss of the things had neglected to settle his Churches, nor had passed any Laws concerning the manage of Religion, for want of which politick constitutions they were in a lamentable confusion, the worship of God lying at sixes, and sevens, the Government of the Church mee… Anarchy, none had power to Command, none were obliged to obey, every one did that which was rig…t in his own eyes; none had power to impose, or compel the rest to submit to such Terms of Communion as were necessary, besides those few and plain ones appointed by Christ himself; And for as mu… as they were altogether by the …ars about indifferent things, and they had no Rules in their Law-…ooks to determine these intricate matters;

They do therefore humbly beseech his Imperial Majesty, that he would Review and Revise their Religion, and add such other mystical Ceremonies, significant of Gospel grace, wherewith his well-known piety could not but be intimately acquainted; and that he would take speedy and effectual care with these vexatio…s Tender Consciences, who scrupled eating of meats, because once prohibited by the Law of Moses, and straightly charge, and Command that none should gratify them in …heir weakness; and take such other, and further order about their Religion, as he in his Royal wisdom, from time to time, and at all times hereafter should judge meet, and expedient.

And his Petitioners shall humbly Pray, &c.

But to satisfy that Assertion, I shall offer further these pariculars.

1. It cannot appear that the Roman Emperours had any such Commission as is supposed to make that no duty, which God had made a duty. To make it no sin to give offence, which otherwise had been a sin: nor to add New Terms of Communion, or to shut out of the Church those whom the fundamental Laws of Christ would receive.

2. This principle of his Reflects most scandalously upon the greatest Temporal Mercy which God ever vouch safed his Churches; I mean the Christian Magistrate: for it implies, that the condition of Christians was much more easy under the Pagan, then under the Christian Magistrate. Then (says he) the Christians had a great deal of scope, and room for mutual condescension: but now they are crowded up by restrictions. Then the Worship of God was not clog'd with needless Ceremonies, but now it's incumbred with New Terms of Communion. I might then have relieved a weak Conscience. But the case is quite oth…wise (says he) now there's a Law in being. Then I might have used my liberty in indifferent things, and only be restrained p. 318by Prudence, and Charity, but now I am debarred of it, by the will of Authority: This I say is a scandalous Reflexion: For God has promised Christian Princes as Nursing Fathers to the Gospel-Church, to secure and protect them, and the Enquirer makes them Step-fathers, tempting us to think, that we have got no such great Bargain by the change.

3. It's clear that the Apostles had as much power to order the meer Circumstances of worship, and Church-government, as was needful to their exercise, and actual performance, or else all their determinations were sinful.

(2) The next priviledge of this tender Conscience is: That it becomes the Magistrate so far to consider the satisfaction of peoples minds, (as well as the safety, and peace of his Dominions) as not to make those things the matter of his Laws, which he for…sees mens weakness will make them boggle at. This is his Concession: wherein he needed not have been so Timorous. For when the Magistrate is settling the Civil peace of his Dominions, he needs not concern himself, whether the people will skew, or no. But as if he had been affraid, he had conceded too far, he wisely limits the concession, As, unless there be weighty Reasons on the other hand to counterbal…ance that consideration; And they must be weighty Reasons indeed, that will counterballance the edification and Salvation of weak yet sincere Christians; that will counterballance the peace, and safety of his Dominions; Indifferent things will hardly weigh against these: but what are those ponderous things that will make the scales even against these? why. 1. Such things, which (though some scruple) are necessary to Government: yes, by all means; when things necessary to Government are put in the ballance, with the peace and safety of his Dominions, they ought to turn the beam: but this is freely granted, that if mens scruples would overturn Government, they must scruple on, at their own peril: But now we are ready to join issue with him upon this point: That the things scrupled are neither necessary, or any ways advantageous to the Being, well-being, or Glorious being of this, or any Government: The Roman Empire was in its greatest Glory, at its highest pitch, when the Apostles Baptized without the sign of the Cross, and preacht without the Holy Garment: The Christian Religion, naked, and plain as Christ left it, had not the least evil, or malignant influence upon the peace of that Empire; Though it was the Policy of its enemies then, to clap all the Commotions that arose upon other accounts, upon the back of the Christian Doctrine; It was the popular cry: These are the men that have turned the world upside down. And when the Judgments of God broke out upon them for their persecutions, still to clamour: Tollit… Impios: Christianos ad Leones! Away with such Fellows, 'tis not sit they live a day! Nay it's evident that many Nations have prospered both in war and peace, by land and sea, who never knew the Ceremonies, and none the better for them; 2. Such things which are grateful to the greater or more considerable part of the subjects: Those are such things which counterballance tender Consciences, and the peace p. 319and safety of his Dominions. I suspect the Enquirer to be a raw Statesm…n, as well as a crude Casuist: what would he have a Prince destroy one half of his subjects to graetify the other half? The Apostle has offered a rational expedient, that the one may be gratified, and yet the other not destroyed. 14. Romans. 3. …et not him that eateth, despise him that eateth not: And let not him that eateth not, judge him that eateth. They to whom Ceremonies are so grateful sawce, may have their fill of them, and must they needs compel squea…ish stomacks to feed on the same Dish? The gratefulness of Ceremonies to some mens fancies, is no solid Reason, why a cons…rable, though not the more considerable part, should be undone, tempted to sin, deprived of Communion in what they have a clear right by the Constitutions of the Gospel.

Nor are the measures of Considerableness, to be taken from outward advantages that such a one is Rich, a Dignitary, a Canon, a Prebend, a Dean, an Arch-Deacon, Chancellour, Bishop or Arch-Bishop, for he that is most inconsiderable in these respects, is too considerable to be ruined either in his temporal, or Spiritual concerns for a Ceremony.

And when all is done, it's a question whether the Ceremonies are so grateful to the greater and more considerable part? many learned and pious Ministers, many sincere and sober Christians make a rubbing-shift to get them down, accounting them tolerable, though not eligible; to these they are not grateful, but as a burden of which they cannot fairly discharge themselves, may be grateful; and leave but them at Liberty, and it will soon be visible, that the matters of our differences are not grateful either to the greater, or more Considerable part of the Nation.

(3) It becomes the Magistrate (says he) who governs Men not Beasts, to afford means of instruction, and competent time for those instructions to take place. I am glad however, to hear that Subjects are not Beasts, but Men: the rather, because he told us just before, That it is the duty of a good Magistrate to drive as the Cattle can go. But for answer. 1. If there must be time afforded for instructions to take place: Then such Competent time must be allowed to every generation, for New days will produce the same doubts. It was a true observation of a learned Person: that leave English Men to their English Bibles, and there will a new off-spring arise in every Age that will have the same apprehensions about these matters, that Non-Conformists now have. 2. The time of these instructions, that it may be competent to work upon our minds, will be a Considerable Circumstance. I have read of one who being asked, What God was? Desired a days time to consider of that important question: and when that was expired, he desired two, then four, still doubling his time, as he had doubled his diligence in his study of the Point: I am verily perswaded the more impartially, and sedulously any one shall examine the matters in Controversy, the more Reason he will find to crave more time for his satisfaction; and if he arrives not at a Plerophory that the things are sinful, he shall never be able to reach a full assurance that p. 320they are Lawful: But yet time to consider will be acceptable; As he that undertook to make an Asse speak, in time; thought himselfe pretty secure, notwithstanding the impossibility of his undertaking; because he might dye, the Asse dye, or his Enemies dye, in the interval. 3. The means of instruction are to be considered, that apt mediums be used for conviction; for if Scripture, and plain Deductions from thence, if Reason, and the practise of the Apostolical Churches are not produced for our satisfaction, a few scraps, and shreds, old ends, and fragments, out of Livie, Tacitus, and Cato, will never do it. 4. And the persons who are to instruct us, are no less material. They must be equal, and unbyassed persons, who are not engaged by preserments, Dignities and great Revenews to uphold an interest; It must not be such whose wi…, and Rhethorick make a slutter in the aire without Reason, that will probably convince Gainsayers, and therefore we Humbly beg that he may be instructed from the word of God, the practise of the purest and primo primitive times, and the instruction managed fr… the writings of the first Reformers of the Church of E… Till this instruction be given: We hope, and pray … expresses it) there may be a suspension of Rigorous …

What now i… after all this the people will not be… … (And what is after all this, and a great deal more to … purpose, they have no Reason to alter their judgment) Why then there's no way but one with our Enquirer.—I see no Obligation upon the Magistrate either to for…ear to make, or execute such Laws as …e apprehends for the good of his Government. No more do I neither: only hope that he will not apprehend penal satutes, made upon the account of Ceremonies with their execution, (or rigorous execution) will be for the glory of God; the peace of the Church, or the good of his Government, though that was our Authors insinuation; And thus we have the short, and the long of the compassionate Enquirer.

I must for a conclusion entreat the Reader to Recollect himself, and remember where abouts his lesson is. In Part. 2. Ch. 1. He had mentioned three ways for the cure of Church Divisions. The first Toleration, the second Comprehension, but these were either impracticable, or Remedies worse then the disease it seems, something or other amiss in them that turned his stomack at them: At last he fixed upon a third method, and that was this of Instruction: under which course of Physick we have been disciplined all this while: strange Chimaerical inconveniences we have heard to be in separation: How very little stress God lays upon his … positive institutions: what an imaginary Name Christian Liberty is; what a silly Ridiculous thing a Tender Conscience is; what a transcendent Power Christ has entrusted the Magistrate with, to make what Terms of Christian Communion he pleases, if not expresly prohibited in Gods word. In these things we have been indoctrinated without reasonable proof, and we are, or have Reason to be as far from satisfaction as we p. 321were before, and somewhat further: Why then have amongst you my Masters!—I can see no Obligation—Well! It's no great matter whether you can or no! If Princes saw with your …ctcrical eyes, that can see nothing but Ceremony; If they should handle Dissenters with your rough Esaus hands, lined with the down of Porcuspine; did they hear with your ears which chime to the Musick of the Cathedral, I perceive it would go very hard with these poor wretches.

Many Clergy-men measure the Wisdom, Grace, Mercy, Tenderness, and Bounty of Princes to their Subjects, by their own narrow, and incapable hearts; Thus when one told Alexander, that his bounty was too large to bestow upon a subject; He answer'd; Tell not me what's meet for him to Receive, but what's fit for Alexander to give: Princes are called Gods, and they then most eminently answer their Names, when they imitate him who Commands the Sun impartially to shed abroad his beams upon the habitable world, not taking the proportions of his Goodness to his Creatures, from the malice, and envy of some, or the little merits of others.

The Story of Augustus Caesar is as remarkable as common: Ve dius Pollio had once invited this Emperour to a Treat; whilst they were in the Gallery, comes in a poor Slave, with death in his face, and Hope in his hast, cast himself at the Emperours feet, and humbly begs, he might suffer a less cruel death, then his Patron Pollio had doomed him to: Augustus was surprized; and upon enquiry into the matter, understands, that this Boy had accidentally broken some of his Masters Chrystal Glasses, wherein he greatly delighted, for which fact his furious Master had inhumanely condemned him to be thrown into a Pond, there to be devoured by the Canibal Lampreys: And this was the Reason of his so confident Application, to the grace of Soveraign Majesty: Augustus transported with the novelty of so Barbarous punishment, commanded the rest of the Glasses to be broken, and the Fish-pond to be filled up: That there might either be no occasion for such passion, or not the means to execute it.

Let therefore the Enquirer know, who with his smooth Praelatical Charity has given up Dissenters to the Rods and Axes, that they will Honour and obey the King, under all those penalties which it shall please his wisdom to inflict; And if they cannot be so serviceable in well-doing, will endeavour to suffer for well-doing, with a heart so submissive, and a conversation so inoffensive, that shall make their enemies more repine at the Glory of their sufferings, then the eye-sore of their indulgence;

Nor yet dare they despair of the clemency of their Soveraign, who having suffered hard things in his own sacred person, has learnt to pitty them who do suffer: But if this Compassionate Enquiry be all the instruction they must expect for their Satisfaction, the Non-conformists may have Reason to say, they are illfed, and worse taught.