A Second Discourse of the Religion of England, Section 12
SECT. XII.
Of acquiescence in the Commands of Superiors, and the proper matter of their Injunctions.
IN the former Treatise this Argument was used. The Church doth not claim an Infallibility, therefore the cannot settle the Conscience by her sole Warrant, but still leaves room for doubting. The Answerer makes this to be either a piece of ignorance, or of portentous malice, and an Assertion that would disturb all Government both in Families and in the State, that would confound all Society, and extirpate Faith and Justice from among the sons of men. But this his strange Inference rather is portentous. That the Church cannot settle the Conscience by her sole Warrant, is it not a Principle maintained by all Protestants in opposition to the Popish implicit Faith, and blind Obedience? But is this person consistent with himself? For after he hath a while expatiated in his imaginary hideous Consequences, he comes himself to deny that the Church bindeth the Conscience by her own Authority. And yet it is a lesser thing to bind the Conscience, than to settle it, and leave no room for doubting. For Conscience may be obliged, when it is not setled. And if the Church cannot oblige, doubtless she cannot settle the Conscience by her sole Authority. How then could a man of reason draw such hideous Inferences from that Position? If I may give way to conjectures, I suspect that he might take check at the word Infallibility, by which I intend no more then Infallible Direction; and I fear not to own this Assertion, That whosoever have not Infallible Direction, or the certain assistance of an Infallible Guide, so as to be exempted from all error in what they propound for Belief or Practice, cannot settle the Conscience by their sole warrant.
I still aver, That in prescribed Forms and Rites of Religion, the Conscience that doth its office, will interpose and concern it self. And it is matter of astonishment that a Learned Protestant should say, this Position must needs be false. For Conscience guided by the fear of God, will use all just means to discern his Will, and cannot resign it self to the dictates of men in the points of Divine Worship. If the Judgment of Discerning, which makes men differ from Brutes, be to be exercised in any case, it is chiefly requisite in these matters wherein the Glory of God, and the Saving of the Soul is so much concerned.
It is granted, That to maintain Peace and Unity in the Church, and to be obedient to the Higher Powers in those things which are proper matter for their Commands, are most strictly injoined Duties. But the Injunctions here considered (though to the Imposers they are but things Indifferent, that is, neither Commanded nor Forbidden of God) in the Consciences of Dissenters, are Unlawful. To instance in some controverted Ceremonies, They think that God hath determined against them, though not in particular, yet in the general Prohibition of all uncommanded Worship. And they reply, Whether it be right in the sight of God to hearken unto men more then unto God, judg ye. To restrain that of the Apostle, He that doubts is damned if he eat, only to things wherein the Church hath not interposed her Authority, is a false gloss, and a begging of the Question. What human Authority can warrant any one to put in practice an unlawful or suspected Action, or to make profession of a known or suspected Falshood? As concerning the Rights of Superiors, it is the Church's Duty and Honour to teach and command her Children to do whatsoever Christ hath commanded. And it is the chiefest Glory, and most proper Work of the Magistrate, who is Gods Minister and Vicegerent, to be custos & vindex utrius que Tabulae, To incourage and inforce Obedience to the Divine Laws, whether written in the Bible, or imprinted in our Nature; and in subserviency thereunto, to have power to determine such things as are requisite in the general, but in the particulars are left undetermined of God, and are to be ordered by Human Prudence, according to the Light of Nature, and the general Rules of Gods Word. But things indifferent in their nature, and either offensive in their use, or needless and superfluous, are not worthy to be made the proper matter of his Commands. It is a grave and weighty saying of a Learned man (of whatsoever Perswasion he were) If the special Guides and Pastors of the Church, would be a little sparing of incumbring Churches with superfluities, or not over-rigid, either in reviving obsolete Customs, or imposing new, there would be far less cause of Schism and Superstition; and all the inconvenience that were likely to ensue, would be but this, That in so doing they should yeeld a little to the imbecillity of their Inferiors; a thing which St. Paul would never have refused to do.