Epistle to the Three Nations of England Scotland and Ireland, Letter (3 of 3)

Epistle to the Three Nations of England Scotland and Ireland · Letter (3 of 3)

p. 96Unity is a virtue beautifying and ſecuring; comely, and yet as terrible to the Adverſaries thereof as an Army with Banners: But Uniformity, is neither abſolutely a Virtue, nor ſo beautiful, nor ſo ſecuring at all times, as Variety and differing Forms, if they be orderly united upon a Foundation capable of them; and not unſeaſonably or contentiouſly affected. He is an unskilful General who marches or fights always with his Army in one figure; but he who puts it into ſeveral ſhapes, according as place and occaſion requires, acteth like an able Commander; A Phalonx will beſt endure the ſhock when oppoſed by numerous and furious Enemies, but Batalias formed into Bodies much differing from each other, will be moſt ſerviceable at ſometimes. Variety of Forms in Structures render them more beautiful, more conveniently uſeful, and more honourable to the Founders, than thoſe which are all of one ſhape, as we ſee in thoſe Palaces which conſiſt of unequal Piles and Turrets of differing forms, leſs and greater, higher and lower, round and ſquare, and of the ſeveral models of Architecture, diſtinct and joyned, mixt and interwoven. The ſweeteſt Muſick is not an Uniſone, but a Harmony made up of differing Inſtruments, Strings and Voices. The World had not been properly called Koſmos, but Akoſmos; not beautiful, but deformed; Nor man's body, been termed a little World, or Beauty, if the various Creatures of the one, or the Members of the other had not conſiſted of Diſſimilitudes, divers ſhapes and differing faculties, knit together into one frame, by a decent Simetry; and made ſo to ſympathize, that they might be the more ſerviceable to their Maker and to each other; which could not have been, without p. 97variety of Forms and Qualifications. If (as St. Paul ſaith) 1 Cor. 12. 18, 19. All the Members were one Member (or all alike in form) where were then the Body? But, GOD hath made them all, as it pleaſed him, and many differing Members make one Body: Even ſo alſo in the Catholick Church of Chriſt, which is his Myſtical Body, there are many particular Churches true Members thereof, which in ſome external and circumſtantial things differ from each other; There are diverſities of Gifts, Judgments, Adminiſtrations and Diſpenſations; but all of them are of the ſame LORD, by the ſame Spirit, and GOD is the more glorified by that variety: To the conſideration whereof, I beſeech that GOD, ſo to direct and encline thoſe with whom he hath intruſted the adminiſtration of Civil Powers, and the diſpenſation of his holy Myſteries, that they ſo intrench not upon the Priviledges of Chriſt's Evangelical Kingdom, to eſtabliſh an outward Peace in their Temporal Governments and Juriſdictions by humane Contrivements, that, at laſt there be neither external nor internal Peace among them.

If all our Judgments and Affections were the ſame, and all men ſo alike temper'd, that they were univerſally enclined to the ſame temporal objects, in this eſtate wherein we now are, it would occaſion more quarrels and miſchiefs, than their diſparity hath produced; GOOD and EVIL could not have been ſo well known as they are; Nor had we been reaſonable Creatures, but had then lived and acted by inſtinct only, as Birds, Beaſts, and other irrational Animals do, and there had been little or no uſe of Love, or of the other Vertues or Paſſions of the mind, to the Glory of GOD; at leaſt, not p. 98ſo much as hath been occaſioned by the diverſity of Judgments and Affections managed according to his Word and Natural Reaſon thereby ſanctified; nor indeed had we been more ſinful or more righteous than brute Creatures, as it will be manifeſted when Love, the foundation of our Being and Wellbeing, hath repair'd thoſe defects and flaws, which our Luſts ill governed, and Satan's deluſions have made in our will and underſtanding, by ſeparating us from GOD, and from each other. Schiſm is that which hath ſo multiplied our ſins and ſorrows. I mean not that Schiſm, which the prophane and ſuperſtitious Enemies of Truth (confederating with Antichriſt in his Myſtery of Iniquity) chargeth us withall, becauſe we ſeparate from them; for, that Schiſm or Separation, denominates us to be Saints; the word SAINT, in the firſt acceptation, is one ſeparated from the world, from the Enemies of GOD's Truth, from communicating with them in their Errors, Impieties, and Superſtitions, and ſanctified for his Service. That therefore, which I reprove, is that Schiſm which many of us have made in the ſeamleſs Robe of Chriſt, by a malicious ſeparating from each other; by ſuch contentions and wickedneſſes as proceed out of ſelf-conceit, ſelfwill, pride and luſts, with a ſeeming reſpect to indifferent things, as eſſential to GOD's Worſhip, or to our own Eternal Happineſs; whereas they being but temporary advantages or diſadvantages, do incline the heart to an uncharitable cenſuring, hating and perſecuting thoſe who diſſent, though it proceeds from weakneſs or ignorance only, or elſe from their belief, that until they be unqueſtionably convinced in their underſtandings to the contrary, p. 99they are obliged to profeſs and act according to their own faith and knowledge, rather than to the faith and knowledge of other men, of whoſe wiſdom and integrity they are not certain, whatſoever good opinion the world hath of them, or they of themſelves; eſpecially when they perceive it warranted in the Word of GOD, by ſuch clauſes as this; Rom. 14. 23. He that doubteth (and acteth otherwiſe than he believeth he ought to do) is condemned: For, whatſoever is not of Faith is ſin. Happy is he who condemneth not himſelf in that which he alloweth, or diſalloweth. On rhe contrary; Unhappy are they, who are ſeduced by their Authority and Power, who denying evident Truths in ſome caſes (and being unrighteous alſo in their converſations) have made it juſtly dubious, that the things which they would inforce on them, are not according to GOD's Will. What conſcientious perſon can ſuppoſe himſelf obliged to renounce his own Judgment of things which he believerh have their foundation in the Divine Word, to be guided by them, who practiſe not in their deeds what they profeſs in words? Who can confide in them, who neither entered into their Function, or the Sheep-fold, by the door; nor are of ſuch a converſation, being entred, as becomes the place they execute; but are apparantly vicious, ambitious, proud, covetous and cruel impoſers of heavy burdens upon their Brethren? not only in things indifferent, as being abſolutely neceſſary (though GOD hath left them at liberty to be uſed, or not to be uſed, as occaſion ſhould require) but inforcing ſome ſuch alſo, as are evidently contrary to GOD's Commands, and other things which are ſo far from having been practiſed, p. 100or approved of by the Churches of Chriſt (as is pretended) that they are manifeſt appurtenances to the Mystery of Iniquity, or to the Kingdoms of this World rather than to his Kingdom, as they are alſo for the moſt part who impoſe them by conſtraint.

If the heart be ſo deceitful, that it deſerves not to be truſted with what it is conſcientiouſly perſwaded belongs to the furtherance of its own happineſs; how can it juſtly? or, why ſhould it be compelled to truſt upon what other mens conſciences perſwade it to believe? ſeeing he himſelf, and not another, muſt ſuffer what may thereby ſucceed. If we muſt depend upon the faith and knowledge of other men, and be obliged to ſuch a Canonical obedience, as is impoſed upon many; what need we trouble our ſelves to ſearch further than to our Pariſh Prieſt, be he never ſo ignorant or prophane, ſince he is thought ſufficiently qualified for the information of all thoſe who are committed to his charge. If there be not a degree of Reaſon, and a proportion of ſanctifying Light ſet up in every man, whereby he may ſee what he ought to do, and in what condition he is. What is then meant by the hidden Manna which Chriſt promiſed? or, to what uſe is the white Stone with a New Name thereon written, which no man knows but he to whom it is given? Verily, mens hearts are more deceitful to other men than to themſelves; and therefore GOD hath not left us to depend wholly upon other men, nor would we ſhould ſo hear them, as to adhere to their Judgments and neglect our own; But expects that we, as the noble Bereans did, ſhould examine all Doctrines and Diſciplines by the holy Scriptures, and truſt other men no further than they teach agreeably thereto: And p. 101GOD having according to what was in them propheſied, ingraven ſo his Laws in the heart, that we may reade them there, we are not to deſpiſe the dictates of our own hearts, which Solomon tells us are better than many Counſellors, as doubtleſs they are, when grounded upon divine Precepts and Promiſes.

A time is near at hand, wherein Orthodox Teachers will not ſo abound as Impoſtors; and therefore I skrew into this Epiſtle as much as conveniently I can, to prepare for ſuch a day, by encouraging men to preſerve their Conſciences from being vitiated by thoſe Mountebanks which will ariſe. Be wary of ſuch, and take heed alſo, leſt that which you think to be a conſcientious perſwaſion, be but an impreſſion of Opinions begotten by deluſions, or ſetled by meer cuſtom and breeding only, or by an over-high eſteem of their Knowledg and Sanctity, by whom you have been taught, which hath prepoſſeſſed many with a ſuperſtitious credulity to their great diſadvantage; as it hath fared with ſome, who having in their Childehood, heard fooliſh Tales of Cats being Witches, or of Witches aſſuming the ſhape of Cats, thereupon admitted and cheriſhed by degrees ſuch an Antipathy in themſelves againſt thoſe neceſſary Creatures, that they are diſtemper'd to ſwooning, when a Cat cometh accidentally into their preſence, and could never be freed from that infirmity whilſt they lived. That which may truly be called Conſcience, hath no ſuch cauſual or phanatick beginnings, nor terminates in ought which is diſhonourable to GOD, injurious to our Neighbours, or harmful to the Soul of him who cheriſhes it, though it may bring troubles p. 102upon the Fleſh: which if it do, thoſe troubles being patiently and meekly ſuſtained, will evidence it to be a good Conſcience rightly grounded, and improve the Sufferings, which it occaſioneth, into Conſolations; whereas it is impoſſible, that an ignorant or pretended Conſcience ſhould endure much hardſhip or long-ſufferings. Let us therefore, well examine and try our Conſciences, and then not be afraid for any outward reſpect whatſoever, to profeſs unto others (when juſt occaſions are offered) that, whereof we truly make Conſcience; ſeeing, by that means, if we be rightly informed, we may help rectifie the Conſciences of our erring Brethren, or be an occaſion of our own better information, if we have erred; in the mean time it will be a tryal and exerciſe likewiſe of each others Meekneſs, Love, and Humility; And, he whoſe Conſcience thus inclines him, can never be thereby damnified, or want Conſolation, whatſoever he ſuffers, though it may have ſome errour in it through humane frailty. For, he that is unfeignedly conſciencious of what he profeſſeth, becauſe he believes it is agreeable to the Will of GOD, (and will not therefore infringe it, through fear of any outward diſadvantages, or for the enjoying of any temporary benefit) hath ſo much of GOD and of his Love in him (as alſo of Brotherly Affection) that if his Judgment be faulty, Love will rectifie it at laſt; whereas, whatſoever his Judgement be, who wants Love and Sincerity, or conformeth to the Judgments of other men, meerly for external ends, it will be corrupted to his detriment, yea, though it were an approveable Judgement. The Truth which is profeſſed, whereunto p. 103the heart is not inclined for its own ſake, but, for ſome carnal reſpects, will rarely be ſanctified unto any man, without much trouble in the Fleſh, and affliction in the Spirit.

Therefore, to force or allure the Conſcience by temporary baits from what it ſincerely profeſſeth in a peaceable deportment to the Civil Power, is a great Cruelty and Oppreſſion; and whoſoever is guilty of that violence or inſinuation, is like one of them, who was ſaid, to compaſs Sea and Land to make Proſelytes, (or obedient Subjects) and did but thereby make Hypocrites, and ſecret Traytors; beget Children for the Devil inſtead of true Believers; or Vaſſals for Antichriſt, rather than loyal Leige-men to their Governours. Whatſoever they pretend unto, they thereby ſeek ſomewhat for their own advantage, much more than for GOD's glory, the publick peace of the Nation, or the Salvation of private perſons. This is my Judgment, and will be until I ſhall be convinced to the contrary, and then I ſhall heartily recant it, (as I will all my other private Opinions upon thoſe terms, in whatſoever I have Dogmatically declared, and offered to Conſideration.) But, I yet doubt not of what I have averred, and am confirmed in my belief by what the LORD hath ſaid by his Prophet Iſaiah, to all thoſe who tremble at his Word, and ſerve him according to their Conſcience: Your Brethren (ſaith he) hated you, and caſt you out (pretending it to be for GOD's glory) for his Names ſake; but he ſhall appear to your joy, and they ſhall be aſhamed, Iſa. 66. 5.

Be not offended, if in ſome Particulars I ſeem not to be at preſent, wholly of that Judgment p. 104which you beſt approve of; for I ſhall be ſo at laſt, if it be truly approveable. In the mean time, by ſuch neceſſary offences, the perſons and things which are beſt to be approved, will be the better known; and though I diſſent from ſome good-men in things indifferent (or in ſuch as they think not indifferent) or though I may with-draw out of a conſcientious reſpect, to others, from partaking with ſome Profeſſors of Chriſtianity, in that which I or other men conceive to be erroneous or ſcandalous; yet, an Heretick or Schiſmatick, properly ſo called, I hope never to be, becauſe GOD's grace preſerveth me from wilful averrations, and from infringing of Brotherly Love. Whether it be in Spiritual or Temporal things, I judge in the abſtract, as I think the Word of GOD judgeth of them, leaving mens perſons to him, and to thoſe, unto whom a perſonal Judgment of them belongs; declaring my Conſcience and Belief, as I think I am obliged to do without perſonal reſpects or diſreſpects, that I might preſerve concord, and incline other men to be like-minded toward me, and to each other; and I conceive I therein give no juſt occaſion of ſcandal to my Superiours, or to the Catholick Church. When a City is firſt Incorporated, every man who had a Poſſeſſion therein, or is afterward admitted to be a free Citizen, may therein exerciſe the Trade and Faculties which he had, as a Freeman, before there were diſtinct Societies, in the ſame, and cannot juſtly be diſ-infranchized, or reputed a Tranſgreſſor, though he be none of thoſe new Companions. I was admitted into the City of GOD before there were (to my knowledge) any gathered Churches therein, and I p. 105conform according to my power and underſtanding to all the poſitive Laws of that City, living peaceably in concord with every Fraternity; and if all the diſtinct Corporations therein will receive me into their Societies, I will be obliged to be conformable to every one of them, ſo far forth as their By-Laws and Orders be in my Conſcience agreeable to the Univerſal Laws of the City of GOD, and not repugnant to each other. For, I am not only a Profeſſor of Univerſal Humanity and Philanthrophy, but alſo a Jeſuite and a Catholick Chriſtian. A Jeſuite of the Society and Order inſtituted by our Patron Jeſus Chriſt; not of that upſtart Sect, lately and falſly ſo called and invented by Ignatius Loyola, for the ſervice of Antichriſt, under colour of that name. A Catholick alſo I am, but not a Roman Catholick (which is an abſurd term, contradictory to it ſelf) nor am I of any other particular profeſſion, which may imply a repugnancy to Univerſal Truths or Duties; therefore cannot ſeparate in Love from any; eſpecially, not from thoſe of any Church, who are in a poſſibility of being in Chriſt Jeſus, though they are for the preſent entangled in ſome Errors; and I have as well a Charity for mine Enemies, as an affectionate Love for my Friends; not only deſiring the Salvation of all thoſe who profeſs Chriſt, by whatſoever Sect or Name diſtinguiſhed (and of the prophane among them, reputed as Publicans and Sinners) but that Infidels alſo, Mahumetans, Jews, yea and Antichriſtian Chriſtians (who are the worſt of all men) might (if GOD pleaſed) come out of the Malignant City by Repentance into his New Jeruſalem. And foraſmuch as it is ſaid, He would that all men ſhould be ſaved; I would have them compelied p. 106to come in, by all manner of loving compellations, and by preaching unto them the Univerſal Love and Mercy of GOD in Chriſt Jeſus, by our exemplary good lives, as well in deeds as in words. To this end, I have much upon my ſpirit to be expreſſed; but, I reſerve it to be inſerted, in what I have begun to meditate upon the more Excellent Way, mentioned by St. Paul, and for illuſtration of that Univerſal Gospel, which St. John in his Revelation informs us, an Angel flying through the midſt of Heaven, was commiſſioned to preach: For, I have hitherto ſo long obſerved, and inſiſted upon expreſſing the ingratitude of Mankind, and the prevarications of the world, that I am as weary thereof as it is of me; and leaving her henceforth to her own wayes, without reproof, will ſpend the reſt of my time (if my Pen be not taken from me) to magnifie that Eternal Love, by which all things were created, and which ſhall be in GOD's time manifeſted in the perfecting of what his Wiſdom intended before there was a viſible World. Mean-while I will proceed with what I have now in hand.

The General Love by me profeſſed, as is aforementioned, ſo prevails with me, that I can communicate with the Members of any Chriſtian Congregation (if they will admit it) to break Bread in remembrance of Chriſt's Paſſion, and in any other pious Duties, provided the Communicants be not ſcandalouſly prophane in their lives, or obſtinate Profeſſors of Antichriſtian Principles deſtructive to the eſſence of Faith or humane Society; yea, though there be a ſurpluſage or defect in ſome circumſtances; provided alſo, my Conſcience checks me not therein, for being a ſtumbling-block to other of my p. 107weak Brethren: And I do ingenuouſly confeſs, that in ſome particulars wherein I practically comply not with others, I could do it without offending mine own Conſcience, in reſpect of the things themſelves; if I be not enjoyned to acknowledge that is neceſſary which I think not ſo to be; to profeſs I believe that which I cannot believe; or, if I were not conſcientiouſly fearful, I ſhould thereby give encouragement to Superſtition, and be a more dangerous offence to the weak ones of a contrary Judgment, than would conſiſt with Chriſtian Charity, the Glory of GOD, and mine own internal quiet. And, whether I ſhall at any time hereafter conform, or not conform to other mens Judgments in things controverted, in publick or private, I ſhall do it, or not do it, conſcientiouſly in the fear of God, as my heart then inclines me (though it ſhall be to my external diſadvantage) without contempt to Authority, or diſreſpect to any Profeſſion. Nor will it much offend me, as in relation to my ſelf, to be compelled to ſubmit to things indifferent; becauſe, if that be a tranſgreſſion, the fault is not mine, but their crime who compel that to be done as neceſſary, which is left indifferently to be done, or not to be done, as juſt occaſion makes it expedient or inexpedient; and when the doing or not doing of it, may advance the Common Peace, I prefer that, before my own private conveniences or inconveniences; yea, before all things, except the Honour of GOD only. But, take notice, that notwithſtanding this latitude of my Conſcience, I am ſometimes in as great ſtraits in reſpect of the particulars afore-mentioned, as they who have the narroweſt latitude, and ſhall in ſome caſes p. 108more willingly ſuffer, than do that which I have a liberty to do: But I will do as GOD directs me in every emergency; and deſire all my Readers to take heed, that they make neither mine, nor any other man's Conſcience, an abſolute Patern or Preſident whereby to regulate their actings, till they be convinced by better Arguments than Preſidents or Examples. Follow other men (as St. Paul ſaid) as they follow Chriſt, and no further: for that latitude which is vouchſafed to ſome, is not given to all, nor at all times to the ſame perſons in the ſame caſes, but variouſly diſpenſed, and at no time juſtifiable in any, but when it is grounded upon the Law of GOD by Faith, and warranted by his holy Spirit, working in our hearts according to thoſe Principles.

I again beſeech you all in the Love of Jeſus Chriſt (of whatſoever Judgment you are) to reade without prejudicacy, what I have further to declare, tending (as I think) to Univerſal Concord, to the preventing what may diſturb the peace of your private Conſciences, and conduce to that Repentance and Reformation, whereunto I would perſwade. It proceeds from no Phanatick Reſolution taken up for mine own advantage; nor from a partial reſpect or diſreſpect to any diſſenting Parties, but is that which ever ſince I was of underſtanding I have judged reaſonable, and been ſo conformable unto in my practice, that I neither gave juſt cauſe of offence to any, nor perſwaded any to be of my Judgment further than their own Conſciences inclined them. I much reverencing the National Church of England, without deſpiſing, or factiouſly adhering to any Congregational Aſſemblies; and p. 109heretofore conceived that Set-Forms of Prayer, as wel in publick as in private, were for many reſpects expedient at ſometimes, for ſome perſons, though not alwayes neceſſary for all men. I believed (as I ſtill do) that ſuch Prayers as were at any time dictated by the Spirit of GOD, were at all times accompanied and ſanctified by the ſame Spirit, when any Congregation, or perſon, having the ſame occaſions, did with a ſincere intention of the heart, ſpeak them unto GOD in the ſame words; and that they who aſſented unto thoſe words with ſincerity, offered up a Sacrifice pleaſing unto GOD, though they were but formally only read by him who officiated as the mouth of the Congregation. I thought alſo, that ſuch Forms as are enjoyned, might be helpfull to ſome, either to bring things needfull at preſent to remembrance, which might elſe have been forgotten, or to aſſiſt thoſe who had not the gift of vocal Prayer in publick; or to help inſtruct the Ignorant in giving decent Attributes to GOD in their Devotions; or to ſtir up their own or other mens hearrs in that Duty, by preventing ſuch Tautologies, impertinent and undecent Interjections, or ſuch deficiencies in words as may be offenſive to their hearers, and otherwhile obſtructive to themſelves in the performance of that Duty. I judged likewiſe, that the Forms of Prayer publickly uſed in the Church of England were pious, and in few particulars juſtly to be excepted againſt as offenſive, if not magiſterially impoſed as neceſſary for all, or formally only repeated, without a hearty intention; yea, I confeſs, that I conceived the Let any (whereat much offence is taken) to be the beſt Patern of Prayer, as in reſpect of the p. 110Form, for a Congregation or Family, next to that which was preſcribed by our Saviour; becauſe, conſiſting of many ſhort Petitions, Confeſſions, and Deprecations, (to be uſed as occaſions are offered) the hearers give aſſent to every one of them vocally at the end thereof; and are then, thereby kept the more attentive, and their minds more from wandering, than uſually they are in a long continued Prayer; and for that it joyns together both the Miniſter and the People in their Devotions. Upon theſe and the like conſiderations, I had a reverend eſteem of that Form, and of ſome other Prayers, notwithſtanding their Objection, who ſay, the Common-Prayer-Book was taken out of the Roman Miſſal: For, though the Papiſts had part of it in their Lyturgie, to ſet a flouriſh upon their ſuperſtitious Novelties (which Traſh had buried under it that little whereof good uſe might have been made) ſo much as the Saints and Martyrs retained at the time of Reformation, and which in effect was a Collection, for the moſt part, of what was in the Greek and Roman Churches before the Papal tyranny began, was not originally Papal, but by degrees mixt with ſuch humane Inventions, as would not elſe perhaps, have been ſo ſoon and eaſily admitted; and I knew not wherefore (the Rubbiſh being again ſeparated) but that the wholſome words might be as well hallowed to a pious uſe, as the Cenſers, wherein Incenſe had been offered up with ſtrange fire, by Nadab and Abihu, and be re-ſanctified by a ſincere devotion, when it is needfull. Therefore, I was, at firſt exploding thereof, ſorry it was not rather purged of what ſeemed offenſive, than quite taken away; and that it was not left to p. 111be uſed, or not to be uſed, as occaſion might require, or as mens Conſciences thereunto inclined them, without compulſion: For, I thought the ſudden Innovaſion, then intended, would be unſeaſonable, and probably, as it was carried on, produce thoſe or ſuch like ill effects, as followed ſoon after; which preſuppoſal of mine, I publickly declared alſo, at that time, with as little thanks for my labour, as peradventure I may have for what I now expreſs.

Yet, when I perceived many had made it an Idol, as others did of things no leſs neceſſary in their ſeaſon than the Brazen Serpent, (which was at firſt ſet up by GOD's Command) I ſubmitted to what his Providence produced at that time, who diſpoſeth of all things, and permitted that Formality among other, to be taken away: Yet I knew by my own experience, and by what hath been confeſſed by ſome, endowed with more excellent gifts than I am, that GOD, who diſtributes his Graces as it pleaſeth him (partly, perhaps, to prevent ſpiritual pride, and partly, to encreaſe Love, by making each Member of Chriſt to need each other; or, for ſome other cauſe known to himſelf only, (as when he withheld that fluent vocal expreſſion from Moſes, which he conferred on Aaron) doth not give to every Servant of his that confidence in their own abilities which many have, nor ſuch ſatisfaction in their own verboſity, that they can ſpeak to him extempory in the preſence of an Auditory, though they are full of devout thoughts, and want not that gift of internal Prayer, which makes their ſilent mental Devotions, or broken expreſſions, acceptable unto him, and as effectual as Hannahs Whiſperings were, of p. 112which Eli misjudged. And indeed, where there is the neareſt communion in the cloſets of their hearts between GOD and the ſouls of his dearly beloved ones, they are more priviledged than the greateſt Favourites of Earthly Princes (who make not their Petitions after the manner of other Courtiers) and being ſo ingratiated, that they are many times prevented in their deſires by his free Grace, cannot ſet themſelves at ſuch a diſtance as they muſt do who petition in the ordinary mode; neither can they when there is need, ſo effectually pour out their hearts unto him in the formality of words, as by a ſpiritual communication, though they uſe words otherwhile, for the ſake and example of others, who have not that way of addreſs, and who may elſe peradventure think they pray not at all. In my own particular, it often ſo fares with me, that when my heart is fulleſt both of matter and of ſtrong deſires, to pour out all in words; I am ſo fearful to forget what is moſt neceſſary to be ſpoken for, that I can ſay little or nothing in words; yet have ſuch prayers of mine been heard and graciouſly anſwered. If it were not ſo, many poor afflicted ſouls would be in a ſad condition; and it may be that the declaring of my experience in this caſe, will be a means of conſolation to ſome.

My private Prayers are for the moſt part, ſuch; and when I am neceſſitated to be the mouth of others, Then (as many do who think it not obſerved) I heartily, not formally only, make uſe otherwhile of ſome formal words, both to help light my Candle, and to draw out of my heart by degrees, that which is in ſeaſon for preſent occaſions; And as the ſweet ſavour of Ambergreece (which it naturally p. 113puts not forth of it ſelf) is drawn out by things added thereto which have no ſweetneſs of that kind; ſo otherwhile by thoſe Forms, which are in themſelves but dead Letters, that which lies unactive within us is quickened; yea, ſometimes the operations of the Spirit may be ſtirred up by a contemptible means, even in the moſt excellent Prophets of GOD, as it appears by Elias, who to rouſe up his Prophetical Spirit, called for a Fidler, and it is ſaid, 2 King. 3. 15. That when the Minſtrel (or Fidler) played, the hand of the LORD came upon him. Nevertheleſs, I deſire not that any Forms of Prayer ſhould be compulſarily impoſed on thoſe who need them not; eſpecially, not on them who are called to be Teachers and Speakers on the behalf of other men: For, though I my ſelf have not that excellent Gift of extemporary Praying and Speaking, which becomes him who undertakes to ſpeak to, or for a Publick Aſſembly; I would not have ſuch Places conferred on thoſe who are not able, on all immergent occaſions, to ſpeak unto the People from GOD, and unto GOD for them on whom they take charge, either in fit words of their own, or in ſuch of GOD's words as are ſtored up in memory: Nor do I think it reaſonable, that men ſo qualified, ſhould have their ſpirits confined to other mens words; and perhaps otherwhile to ſuch words as they cannot make uſe of with a ſafe conſcience, though they ſeem pious and plauſible unto many; as for inſtance, when in our Thanksgivings or Prayers to GOD, we mention Perſons or Actions with ſuch Attributes, Epethites, or Affirmations, as we either doubt of, or believe to be untrue, or are not aſſured that they are approved of by GOD. p. 114There may be no defect in the Form or in the Matter, to common appearance; yet there may be ſome Complements in it, which every man's Conſcience cannot brook; and to inforce the uſe of Set-Forms, not preſcribed by GOD in his divine Worſhip, as neceſſary, whether it be on Miniſter or People, look (in my underſtanding) when it is pretended to be for their good, like bidding Gueſts to a Feaſt, and when they come, to conſtrain them to eat of all that is ſet before them, even more than they need, and that alſo which their ſtomach loaths (one mans meat, as our Proverb ſayes, being another mans poyſon) and if it be refuſed, cram it down their throats, whether they will or not; or elſe keep them priſoners, and ſtrip them of that which they have about them. I alſo allow to every man his due freedom in things of that nature, that when I come to joyn with any in publick or private Prayers, I bring not with me to their diſcouragement, a cenſorious mind to judg uncharitably of defects in words or circumſtances, but endeavouring diligently to obſerve what is ſpoken (be it extempory or a ſet-form) and whether it be ſpoken heartily, or curſorily onelyonly (which concerns not me, but the Speaker) I do conſent to the wholſom words of him that ſpeaketh, in ſo much as I believe tends to the Glory of GOD and to our publick or private neceſſities, paſſing by that which I think impertinent, as if it had not been ſpoken; adding alſo ſecretly in my heart, an amendment or ſupply, where I conceive a defect ſtriving againſt my own corruptions, if any uncharitable cenſure begins to riſe up, by exerciſing my Faith and Humility, by which means that which had elſe been equivalent to a ſet-form of Prayer as to p. 115me, is made my own extemporary devotion, though partly perſonated by another man: And by thus exerciſing the Principle of Love, I neither give juſt cauſe of offence for the preſent, nor diſable my ſelf to take opportunities to rectifie at another time, that which I thought not then approvable in him that prayed. When they in whoſe pious duties I was partaker, kneeled, I kneeled; when they ſtood up or ſate, I did the ſame; the like in all other indifferent things, that I might not diſturb their Devotions. Moreover, when heretofore in the Publick Aſſemblies, they roſe up at the repetition of the Creed, I was not offended at it, but pitied their ignorance who did it ſuperſtitiouſly; For, in the Primitive Times, that poſture was often uſed in true zeal, to ſignifie to thoſe Infidels, and others among whom they lived, their voluntary aſſenting to that Belief: and (as I remember) it is recorded, that the Chriſtian Souldery in thoſe dayes, drew out their Swords, thereby implying that they would defend that Profeſſion to the death, with hazard of their lives, if need were. Alſo, when the Congregation communicated in receiving Bread and Wine, I ſate or kneeled as the reſt did, without irreverence in ſitting, or ſuperſtition in kneeling: For I kneeled not to adore the outward Elements, or the Table (which is now termed an Altar) but, to put my ſelf into an humble poſture of addreſſing my heart to Jeſus Chriſt in Thankſgiving and Prayer: By which conformity, in ſuch indifferent things, (which many ſuperſtitiouſly obſerve, and many as ſuperſtitiouſly omit) I preſerved peaceablneſs in thoſe who would have been diſquieted, and otherwhile gained thereby an opportunity to rectifie the Judgments of p. 116ſome, who make the obſervation or not obſervation of ſuch indifferent things, to be eſſential to their Religion; and I am afraid that too many are only religious in the obſerving or not obſerving ſuch punctilio's; ſeparating for trifles, and being ignorantly affected, or uncharitably diſaffected, to the vexation of themſelves and others.

Upon theſe and the like conſiderations I heretofore conformed to the Diſcipline of the Church of England (knowing in my own conſcience, as Paul ſaid of an Idol, that to me who made not conſcience of worſhipping thereof, it was not only no Idol, but as a meer nothing) ſo for ſuch as my conſcience would permit without offence to my weak Brethren; ſuppoſing ſuch Forms of Prayer or Diſcipline, as were continued or inſtituted by the firſt Reformers, when they ſeparated from Babylon, were not contrivements of humane Policy only, the better to withdraw the Peoples hearts from Romiſh Superſtitions, but ſincerely eſtabliſhed for the time being, in that mode, becauſe they thought them edifying, or becauſe it was not in their power to perfect their intention, or elſe (which is my Judgment) it was permitted ſo to be, becauſe the Providence of GOD would ripen that work by degrees, as it might beſt advantage his Kingdom in the time to come, according to his permiſſions at the wearing out of Jewiſh Ceremonies. And, I thinking it my duty, to make the beſt uſe I could in my place, of that Faculty which he gave me, to render ſuch humane Conſtitutions, as I had not power to take away, more edifying & leſs ſuperſtitious, compoſed about forty years paſt, a Hymn for every obſervable day in the year, to prevent that ſuperſtitious obſervation, p. 117whereby GOD was diſhonoured in thoſe dayes; and to the like intent, conformed, as aforeſaid, in ſome other indifferent things then practiſed, until that Diſcipline was interdicted; and perhaps had ſo done now it is reſtored, but that I evidently perceived the Adverſaries of ſincere Reformation, (ſome of whom ſeemed to be Friends thereto) have laboured to enſlave us to their Judgment; and others, by the old way, to bring us back again to Rome, by drawing us a little nearer thereunto, by preſſing that upon us, wherein we ſeemed at firſt to be ſeparated from her; pulling down, ſetting up, and adding what may advance their Deſigns under colour of repairing the old model of Reformation: And ever ſince that Diſcovery, I have deſiſted from that conformity, which I formerly thought a thing indifferent; and as I lately ſubmitted to the Providence which aboliſhed that for a time, whereof I thought good uſe might have been made, ſo I ſhall gladly now do, if it be aboliſhed for ever, with all the remainder of humane Inventions, which have been added to Divine Worſhip: For, though I have heretofore endeavoured to improve them, and (as you may perceive by what is declared) am not ignorant of the beſt uſe that can be made of them; I now ſee men have made ſuch Idols of their Diſciplines and Formalities, that they are as meer dead things for the moſt part among all Profeſſors. In words they are very zealous for obſerving the Sabbath, or Lord's day, Holy-dayes and other ſuch Ordinances, but keep them not as they pretend they are bound in conſcience. In hearing they hear not; in praying they pray not as they ought to do; for their buſineſſes on thoſe dayes, p. 118are principally to ſee and be ſeen in their beſt clothes, to confer of their temporal affairs; to hear news out of the Pulpit, or from other places, with ſuch-like; and their formal devotions are but fruits of a truſt repoſed in the work done, heedleſly hudled up, as the Papiſts do their Pater Noſters and Ave Maries, as if ſo, or ſo many Prayers repeated, or ſo many Sermons or Maſſes heard, were meritorious. Therefore, notwithſtanding I yet ſee not in this my fleſhly being, how the Soul of Religion can be preſerved without ſome Form wherein it may be viſible and active, I am nevertheleſs confidently perſwaded (and perhaps may therein be a Prophet to this Generation) that GOD who is a Spirit, and to be Worſhipped in Spirit and Truth, will ere long deſtroy all external Formalities, but ſuch as he himſelf hath ordained; in regard his jealouſie is as much provoked by our Phanatick Idea's, as by Graven Images. In the Primitive Church, I do not find either thoſe Forms of Prayer, nor thoſe Diſciplines, nor that artificial mode of Preaching which is now in uſe, they came into faſhion by degrees; And I do believe, that though GOD hath permitted other Diſpenſations to be and continue a long time, and was alſo pleaſed to make them ſomewhat effectual for preſervation of his Truth; yet that Simplicity of Worſhip, Preaching, and Praying, whereby the Goſpel was firſt planted, will be again received hereafter. Howſoever it pleaſeth GOD to proceed, every man is obliged while ſuch Diſpenſations continue, to be ſo far forth conformable unto them, as he conſcientiouſly believes them to be neceſſary or expedient for Edification; and I for my part will husband them as well as I can with p. 119preſervation of my obedience to GOD, and charity to men.

I reſolve neither to ſeparate from, or comply with any, but as their Doctrines and Diſciplines are contradictory or agreeable to the Word of GOD in my underſtanding, in obedience to him, without wilful or factious diſobedience to the Civil Power, or giving juſt occaſion of offence to the Elders or Members of the Church of England, or of any particular Congregation within theſe Iſlands; but what I cannot believe warranted, I cannot practiſe or profeſs, whatſoever penalty I incur. I conceive not the Church of England, or any other Church, to be ſo properly called the Mother, as the Nurſe of thoſe who are in them begotten and regenerated: Nor was I by Covenant at my Baptiſm, or at any time ſince to my knowledge, made a Son or Member of any Prelatical, National, or Congregational Society, but of the Catholick Church only. If I thought otherwiſe (and were not conſcientiouſly perſwaded, that it would be uncomely (or ſomewhat worſe) to go back again to the door for an Initiation after I have been openly admitted to communicate at the LORD's Table) I would be rebaptized; therefore, I will conform to no Perſonal, National, or Congregation Judgement or Practiſe, further than I know it to be Catholick, and warranted to quadrate with neceſſary decency and good order, by GOD's Word and the Light which is in me, ſanctifying through his Grace the talents of Nature. How other men ought to demean themſelves, the ſame Light in them, aſſiſted as aforeſaid, will alſo direct; and of their actings in things controverted, there can be no other competent p. 120Judge but GOD. For, there is a Latitude by him vouchſafed to the Conſciences of ſome perſons, in ſome caſes, to vary otherwhile from General Rules; as to the Children of Iſrael, in forbearing Circumciſion, whilſt they were in the Wilderneſs; to Paul, in Circumciſing Timothy; as alſo touching ſome outward Conformities, in reſpect of the Civil Power, even in things injurious to their own perſonal Right, according to Chriſt's example, who paid tribute to Caeſar the uſurper of his Kingdom. In great ſtraits and neceſſities, that which is not lawful may be expedient, and therefore tolerated. It was unlawful for any to eat of the Shewbread but the Prieſts; yet, Mercy being better than Sacrifice, David and his followers did eat thereof rather than periſh by hunger; and Reaſon of State excuſes not Saul from being a Murderer in ſlaying thoſe who gave it unto them, in that neceſſity, though by the Arbitrary Laws of earthly Monarchs, it was adjudged Treaſon. Moreover, that Toleration which was deſired by Naaman, appears to me approvable (though I was once of another Judgment) That Aſſyrian Lord, being cured of his Leproſie, humbly deſired, in reſpect of his nigh Relation to the King of Aſſyria his Maſter, who had ſent him to be cured, that God would pardon him, when only to do his ſervice to the King, he went with him to the houſe of Rimmon, if whilſt his Maſter there leaned upon him, he bowed down, without intending any Adoration to the Idol (which I conceive was implyed.) In anſwer to this requeſt, the Prophet ſaid, Go in Peace; which if it had not amounted unto a toleration according to his Petition, the Prophet in my Judgment, had p. 121neither dealt faithfully nor charitably, to ſend away one ſo likely to be a true Proſelyte, without plenary ſatisfaction and inſtruction concerning his duty. I can neither excuſe thoſe who Magiſterially burthen the People of GOD, with indifferent things as being neceſſary to his divine ſervice, whilſt they on whom they are impoſed conceive them to be ſuperſtitious, & an infringment of their Chriſtian Liberty; nor blame thoſe who ſhall humbly, peaceably, and orderly plead to be delivered from their bondage, and obey in ſuffering: For though they may Authoritativly ſay, as the Jews did when they crucified Chriſt, We have a Law by which he ought to ſuffer, they may anſwer and be bold to ſay, GOD and Nature have Laws by which it ought to be otherwiſe. The benefit of thoſe Laws I do modeſtly (not factiouſly) endeavour to vindicate, and will be as wary as I can, not to hazard Subſtances for Circumſtances or Accidents, nor be afraid to glorifie GOD and confeſs Chriſt, in the ſame good words, which are formally uſed by wicked or prophane men, though I will not joyn with them in their intentions; but knowing that Truths and pious Words are ſometimes uſed to deceive, will ſo far only conform to other mens Words and Actions as they are good in themſelves, and as they may be turned to the Truths advantage in my underſtanding: Much leſs then will I make ſcruple to joyn with Chriſtian men, in pious Expreſſions, and in indifferent Actings, though there may be a ſiniſter intention in them, unknown to me, who am in charity to judge the beſt, where evil is not apparent. And, becauſe I may poſſibly thereby take occaſion ſometimes to make that which was impertinently p. 122or ſuperſtitiouſly intended, both a means to fruſtrate that ill intention, and to improve a righteous purpoſe, as GOD doth, to glorifie his Juſtice and Mercy by our prevarications.

Therefore, as to advance the Glory of GOD, and preſerve their own internal quiet, I exhort all men to be watchful that they neither act or omit the doing of any thing, but as they are conſcientiouſly perſwaded, until they ſhall be convinced to the contrary; So, I deſire them for preſervation of their outward peace, to be as wary, neither wilfully or factiouſly, or for ſiniſter ends to refuſe Conformity to the Ordinances of men, in ſuch particulars as come within the extent of things decent, orderly, and well-ſpoken of by good men, and may conduce to Edification in Piety, or of Civil Concernments which claſh not with Divine Conſtitutions. Be not afraid or aſhamed to conform, if you have no better ground of diſſent than your temporary advantage or diſadvantage, or becauſe you have heretofore acted and profeſſed to the contrary, eſpecially in ſuch caſes as may make it more obſtructive to the Goſpel of Chriſt, and to the improvement of Chriſtian Amity, than by giving offence to ſome Brethren; when as many of another Judgment will be offended alſo, of whom you ought to be as conſcientiouſly tender, in which caſe there will be need of much ſanctified diſcretion. I likewiſe humbly beſeech all thoſe, to whom GOD hath committed the managing of Civil Powers, to be careful (if they would have men conſcientiouſly obedient to their Civil Conſtitutions and Commands) that they intrench not upon GOD's Prerogatives and poſitive Ordinances, to p. 123the provoking of his wrath, by impoſing on his People unjuſt or unneceſſary burthens in Concernments Divine or Civil: or by giving thoſe power to domineer over the LORD's Heritage, who pretend to be Paſtors of Chriſt's Flocks under them, and may multiply, by their aſſiſtance, impertinent and ſuperſtitious Traditions and Ceremonies, till at laſt they, leaving nothing indifferent, bring the moſt part of Civil Cauſes into their Eccleſiaſtical Juriſdictions, and be deſtructive as well to the Supream Civil Magiſtrates, as to the Eſtates, Perſons, and Conſciences of their faithful Subjects, by depriving them of their natural and ſpiritual Rights and Freedoms, one by one. That unneceſſary coſt which many thouſands are, or may be enforced unto, by their Viſitations, Inquiſitions, Articles, vexatious Proſecutions in ſeveral Courts, their numerous exacting Officers, and by Bribes to ſupercede or take off the Proceſs, Cenſures, and Mulcts, cannot be ſum'd up; beſides the charge of all theſe, and thoſe other burdenſome Impoſitions laid upon the People ſince Antichriſt got power; Among the reſt, that one of Impoſing the obſervation of Holy Dayes (as they call them) above the ſeventh part of time ſet apart by ancient Chriſtians in place of the Jewiſh Sabbath, amounts yearly to an incredible ſum, and by my calculation, to a greater burden than the Exciſe, and all other Taxes: For, it deprives the People of above the 12th part of thoſe dayes, wherein GOD by the old Law allowed them to do what they had to do in their temporal Affairs: And if we could caſt up into one ſum, what the labour of every man, woman, beaſt, teem of horſes and oxen probably ariſeth unto in thoſe p. 124many dayes, which are ſuperſtitiouſly dedicated to Saints and Angels, together with the ſinful or vain expences which they occaſion by drunkenneſs, gaming, and other vanities and miſchiefs, during thoſe dayes, it would appear ſuch an annual charge (beſide hindrances in Trading, and loſſes at Harveſt and Seed-times) that being added to all the other Impoſitions, Services and Payments, lawfully and unlawfully laid upon the Nation, it would, in my judgement, ſeem greater than ever was charged upon any People, who were not abſolute Slaves; nevertheleſs, that ſuperſtitious obſervation was not to be murmured at, if it tended ought to the Glory of GOD, or but to the benefit of any part of Mankind, except thoſe who are enemies to the Kingdom of Chriſt. That, ſuch Oppreſſions might be prevented, and redreſſed when begun, GOD left not them, who ſhould be Kings and Governors over his People at large, as the Kings of the Nations were, but gave them, beſide many other exemplary Paterns of Righteouſneſs, the Law of a Juſt Monarchy, in Deut. 17. 15. before the coming of Chriſt, and many Evangelical Precepts ſince, whereby they, and their Subſtitutes under them, ought to be regulated. And in all times, divine Providence hath raiſed up ſome, as well in the Campe, like Eldad, and Medad, as in the Tabernacle, to be Remembrancers of what ought to be done. They have alſo thoſe Miniſters of the Goſpel, who, inſtead of thoſe Prieſts, whoſe lips were heretofore to preſerve knowledge, by whom they may, and ought to be aſſiſtant with their Counſel, which would not be in vain, if conſulted.

p. 125But, hereupon ariſeth a Queſtion, lately put to my Conſcience, which may, perhaps, be of concernment at this time, if I could give a ſatisfactory anſwer thereunto; for which cauſe I will endeavour it ſo far forth as my Judgment extends. The Queſtion is, Whether they who being called to a Spiritual Function, to miniſter in things relating to the Kingdom of Chriſt, and the divine Service of GOD, may intermedle in the adminiſtrations touching the Kingdoms of Men, or in civil and common matters; ſeeing it ſeems to be an undertaking to ſerve two Maſters, which may occaſion the neglect of the one or of the other? I Anſwer; it may, or it may not be ſo, according to the mind and ſincerity of the Undertaker.

The State of Venice, rarely admit any of the Clergie to be of Counſel in their Civil Affairs, becauſe they are jealous of the Popes Intereſt among them; yet, I remember they had one, by whoſe wiſdom and faithfulneſs, they were more advantaged, than by any one Counſellour that ever they had. But, this was a rare Bird; Rara Avis terris, nigroque ſimilima Cigno. Many ſuch are not bred at a time in one Neſt. The Woods yield few white Ravens, and as few white Dawes are bred in Churches; yet I have ſeen both. If he that is called to the Miniſtry of the Goſpel, ſhall ambitiouſly deſire wordly honours or profits, which he formerly enjoyed not; or ſhall not willingly for-go what he formerly poſſeſſed, when he is called to follow Chriſt, and finds it is, or may be his hindrance therein, he cannot, as I believe, with a good Conſcience, either keep that which he had, or accept of other temporary Dignities or Profits. But, p. 126if he be born to any temporal honour or eſtate, or ſhall have them beſtowed on him by his Prince, who may have need of his Service, in the adminiſtration of Juſtice, or of other Civil Affairs, without his own deſire or ſeeking; and conſcientiouſly believes he may thereby the better ſerve his Maſter, Chriſt Jeſus, he ought (in my underſtanding) to keep what he had, and accept of what is tendred, rather than reject it; provided he be watchful that honors corrupt not his manners, nor his Riches choke the ſeeds of Grace; and that when he ſerves his Prince or Country in a temporal capacity, he leans not to them and forſakes his beſt Maſter, making uſe of his additional power, to the diſadvantage of Chriſts Kingdom; provided alſo, that when he ſerves his Prince or Country in a temporal capacity, he ſo remembers his ſpiritual Engagement, that he humble himſelf into a parity with his fellow Commiſſioners, ordained by Chriſt, as meekly as if he had no temporary additions or priviledges more than they; ſo totally laying them aſide in the execution of his ſpiritual Function, that he may not over-awe them in their Votes, or ſo much as ſeem to think them any appurtenances thereto. Where this Moderation is with ſincerity preſerved, both GOD and the King, may be the better ſerved; then Peoples Chriſtian and Civil Liberties be the more ſecured; and both Parties be as mutually helpful, as one hand in waſhing the other. This, I conceive, is as lawful, and as agreeable to the will of GOD and a good Conſcience (with the proviſoes afore-mentioned) for preſervance of the Civil politick Body, and of peace in the Church, as it was for Jehojeda, the High Prieſt, to intermedle, p. 127together with his Prieſtly Office, in the adminiſtration of the Civil Government, for preſervation of the King and Kingdom of Judah; or, as it was for Paul, and other Diſciples, who officiated in preaching the Goſpel, to exerciſe their Mechanick Trades for the ſubſiſtance of their bodies, which was leſs conſiderable than the well-being of the Saints in their bodily concernments. As there be no worſe Counſellours than Prieſts, if they be corrupt and wicked; ſo, there be none better, if they be prudent and ſincere; and therefore I grudge them not a double honour, who are approved ſuch. But, when the moſt ambitious, and the moſt covetous ſelfſeekers of a Formal Miniſtry, ſhall be only, or chiefly conſulted withal, who endeavour the eſtabliſhing of their own Eccleſiaſtical Conſtitutions, or Popiſh Canons, ſhall be joyned to a Civil Government by their own procurement, or by other indirect means, with perſons who for the moſt part, wholly intend alſo the ſettlement of their Politick ends; there can be nothing expected but an utter overthrow of all the Foundations of Righteous Government both in Church and Commonwealth. This is my Judgment; which, if it may tend to produce as good effects as are by me intended in declaring it, would rejoyce my heart, though I were ſure to die for it when it is publiſhed.

This Paragraph ſlipt in by way of Parentheſis, whilſt I was proſecuting what I had to declare touching what is intended to be forcibly impoſed upon conſcientious men; upon which Theame I could alledge many things, both for and againſt what is affected and diſliked, more than either of the diſſenting Parties have (that I yet know of) ſaid p. 128for themſelves; yet had not ſaid ſo much, but that it thereby appearing I am neither partial nor ignorant what may be on both ſides objected, I may be heard with the leſs prejudice on both ſides, in that which I rationally and conſcientiouſly declare; who conceive the Controverſies between them both at this time, to be more myſterious and ridiculous, than heretofore the Conteſt was between the Greek and Roman Churches concerning the Feſtival of Eaſter. Theſe are onelyonly my Caveats and Hints; wherein the manifold Confuſions, both in matters Divine and Civil by me obſerved, and the multiplicity of my Muſings thereupon, make my Expreſſions alſo to be confuſed; yet peradventure they may ſtartle ſome into a more ſerious conſideration of them hereafter, if they do no more. In the mean time, GOD's Word, Chriſtian Prudence, and your own Conſciences, muſt be your Guides; to which I refer every man, hoping it will be better weighed than it hath been; and that they will take heed on all ſides, that their Conſciences be not deluded, feigned, infringed, palliated or byaſſed to the right hand or to the left, but as they ſhall be reaſonably convinced: For, we are likely to be in a great ſtrait ere long, which will try who hath Faith and Conſtancy, who are truly conſcientious or hypocrites; where injuſtice and oppreſſions abound, there can be no true Love; where Love is not, there can be no Repentance or Peace; and where theſe are not found, Confuſion, Deſpair and Deſtruction will take place. Nor the diſſembling of our Condition, nor our pretending things which are not; nor our diſcountenancing of Truth, and countenancing of Lies and falſe Rumours, and fictitious Prophecies, p. 129whether it be on the behalf of our private Intereſts, or of the Civil Government, or of GOD, will avail us for good, but be of evil conſequence? To ſuch wicked Vanities, I find very many overprone at this time, and well-pleaſed with publication of that, which they believe to be falſe and erroneous, ſo it may advantage that whereunto they are enclined. And for prevention of what theſe and ſuch like prevarications may effect, my Conſcience compels me to inſiſt ſo much on the foregoing particulars, and on thoſe Interjections which are occaſionally and ſuddenly caſt into my heart, that probably I ſhall be blamed for tranſgreſſing in Tautologies, Pleomaſmes and defect of Method, and may alſo bring upon my ſelf an increaſe of troubles in the fleſh, by ſo plainly expreſſing what I am, and what comes into my mind, rather than omit what I think neceſſary, or not clearly expreſſed that which I ſuppoſe fit to be offered to conſideration at this Critical time: Yea, and ſome tell me, to whom I have communicated theſe Papers, that it will make many of thoſe to fall from me, by whoſe Charity I have been hitherto relieved in my preſent neceſſities. But, Non nobis nati ſumus, we are not born for our ſelves only; and if I ſuffer hereby, I ſhall be well contented with GOD's Pleaſure therein; who, though his Promiſes do often ſeem to claſh, and run croſs to his Providences a long time, (for the probation of our Faith and Conſtancy) will make them to meet at laſt in the compleating of that which will be moſt for his Glory, and the true happineſs of all who depend upon his Word.

Such a wicked ſpirit of Diviſion, Vengeance and Perſecution is active, to their intolerable oppreſſion p. 130who ſerve GOD according to their Conſciences; and ſuch a defect both of Chriſtian Love and Humanity, even among thoſe who profeſs the ſame Jeſus, and of ſome who are Paſtors of his Flocks, that they make it a Principle of their Aſſociation, and as it were eſſential to their Function, to endeavour by any means whatſoever (whereby they incur not the penalty of humane Laws) to ſuppreſs all thoſe by violence, who are not conformable to them in Doctrine and Diſcipline, even to the maintaining in practice (though they openly profeſs it not in words) of this Maxime of the Papiſts, That Faith is not to be kept with Hereticks; and do their utmoſt to provoke the Civil Magiſtrate to draw the Temporal Sword againſt them, and thruſt them into the Fire; whereas the Apoſtle Paul adviſeth, that ſuch as are obſtinatly incorrigible in things juſtly reprovable, ſhould only be cut off from the Congregation of Saints by the Spiritual Sword, and as it were pull'd out of the Fire by the holy violence of a loving Zeal, that if poſſible they may repent and be ſaved both in Soul and Body: yet many, againſt whom their hot-ſpirited Brethren are ſo violent, as being ſetters up of New Lights, do ſet up no other Lights than ſuch as were ſet up in the ſeven Golden Candleſticks in the ſeven Churches of Aſia, when they were at pureſt; and not ſuch Candles without Light, or lighted at noon-day, as are ſet up in many places. Some have much wondred what inclined them to that uſeleſs practice; and to inform them, I will declare, what I conceive to be the reaſon thereof; They have ſome Jugling part to play, which they would not have the common people diſcover: For, you ſeldom ſee Puppet-Playes, and ſuch Mymical p. 131Contrivements preſented but by Candle-light, the better to obſcure their ſecret Conveyances. Their common plea of Antiquity for their old Lights, is fallacious: Error may plead it in many caſes as well as Truth, though Truth derives a pedigree far more antient than our modern or moſt antique Superſtitions, which are not ſo antient as Heatheniſh Idolatries from whence they ſprung. Nay, many of them are meer Novelties; and therefore all rightprincipled men, who are perſecuted for their Nonconformity, adhere in their belief and practice to the written Word only, according to their underſtanding thereof (when they have diſcharged their Conſciences) in profeſſing their Faith to GOD and their Conſciences, in which he hath his Tribunal: For, hoping, that they who diſſent from them in Judgment, profeſs that which they ſeem to believe, to no ſelf-end, but only, becauſe in their underſtanding it accords with the revealed Will of GOD, they dare not intermeddle to judge between GOD and them, nor be the leſs affectionate unto their perſons, though they are in ſome points deluded for the preſent. This temper of ſpirit I have endeavoured to cheriſh in my ſelf toward all thoſe who diſſent from me in Judgment; and that we may be one in Love, preſerve a Chriſtian Fellowſhip with the Members of every Congregation profeſſing Faith in Chriſt, who are not ſcandalous in their lives, or malitiouſly wilful in thoſe dividing Principles which are deſtructive to Piety or Humanity. In requital whereof I have had large teſtimonies of the like affection to me from ſome of every Chriſtian Society, by their late ſeaſonable Charity: yea, ſuch a conſiderable number of p. 132perſons at this time in this Nation, differing from me and from each other in Judgment, have ſeemed ſo to center in the Principle of Love, by their affectionate, as well as charitable reſpect to my Perſon, ever ſince I was deprived of my Eſtate and Liberty; that, conſidering my unworthineſs (that the tenth part of them were not formerly of my Acquaintance; and the multitude of other neceſſitated perſons, who are more nearly to them related) I do much mind it, with much thankfulneſs to GOD and them, and more rejoyce in it for their ſakes than for mine own; becauſe, I hope it is a Symptom that this Virtue will more encreaſe, to the Glory of GOD and their Conſolation, by our Afflictions and Perſecutions, than it did by our temporal Proſperity and carnal Peace. Not long ſince (as I publickly declared in a Poem tending to the proſecution of this work) I thought I ſhould have been as lonely as Elias thought himſelf, but GOD hath made it appear, that he hath many Servants in this Nation: And my deſire to render this precious Oyntment of Love more diffuſive among men, hath made me ſo copious in words, and ſeeming Digreſſions upon this ſubject; wherein, as Paul ſaid of himſelf, 2 Cor. 15. 13. Whether I am beſide my ſelf, it is of GOD; or whether I am therein ſober, it is for your cauſe. And as the ſame Apoſtle ſaith, 1 Cor. 9. 19. Though I be free from all men, I have made my ſelf a ſervant unto all, that I might gain ſome of all Judgments; denying or allowing to my ſelf thoſe things that are lawful, ſo far forth as they are expedient for the edification of others, and no further. Let us all endeavour the ſame thing; and, if we deſire Peace p. 133with GOD and among our ſelves, make Love a medium to that Repentance and Reformation, which is expected, by conſidering that the wiſeſt among men, know but in part, (by labouring to imitate Chriſt, in his Life, Meekneſs, Love, Patience, Forbearance, Long-ſuffering and Humility, as well as by making a verbal profeſſion of his Doctrines) and by ſeeking with mildneſs to reclaim thoſe who erre in Judgment or Manners; not perſecuting, tearing and deſtroying them, for failings which they ſee not in themſelves, which they would hate if they ſaw them, and for which we ought rather to commiſerate, than afflict and oppreſs them. They were Diſciples, who were ſo zealous, that they would have Fire called down from Heaven; but, their Maſter Chriſt, reproving them, ſaid, that they knew not of what ſpirit they were. Judge your ſelves, not others; but, as Paul adviſeth, forbear to judge them in reſpect of Meats or Drinks, or of an Holy-day, or of the New-Moon, or of the Sabbath; which were a ſhadow of things to come, whoſe Body is Chriſt. Nor let any (as he counſelleth in another place) beguile you of your reward, by a voluntary humility, and worſhipping of Angels, &c. Philip. 2. Nor by any of thoſe Ordinances of men, which, as I ſaid before, come within the extent and meaning, of Touch not, taſte not, bandle not, or the like; but put on, as the holy elected of GOD, bowels of Compaſſion, Meekneſs, Humbleneſs of mind, Long-ſuffering; and above all other, Charity, which is the bond of Perfection: and let your Converſation be ſuch as becomes the Goſpel of Chriſt. And, as that Apoſtle adviſed, Phil. 4. 8. Whatſoever things are true, whatſoever is honeſt, juſt, p. 134pure, lovely; whatſoever is well ſpoken of (that is by good men) and whatſoever is neceſſary to preſerve the Common Peace, and Brotherly Concord, in the fear of GOD, and in obedience to his Truth, think on theſe things, to do them: For, you are thereto obliged; and whilſt you do ſo, ye ſhall neither fear, nor need to be afraid of your Adverſaries, or of what is feared theſe later times will produce; becauſe, that fearleſneſs will be an evident token of Perdition to them, and of Salvation to you in GOD, on whom you have confidence, that, he who hath begun a good work in you will perfect it, until the day of Jeſus Chriſt.

Mercy and Love to others will incline GOD to be merciful to our ſins, whereas by defect of Love and Mercy in us toward others, we ſhall be liable to Judgment without Mercy, by a ſelf-condemnation. They, who think to do GOD acceptable ſervice, or to have a happy accompliſhment of their own ends, by perſecuting thoſe who ſerve GOD according to their Conſcience and underſtanding, do but kick againſt the pricks, as Paul did when he was Saul, a perſecuter; and ſtumble upon a Stone of offence, upon which they will be broken into pieces, if their hearts be not changed, as Paul's was. Alſo, when they expect GOD ſhould forgive them their Treſpaſſes againſt him, they will fail of their hope: For, how can they perform the condition of their Pardon, by forgiving thoſe who Treſpaſs againſt them, when they proſecute a Brother for thoſe offences which he commits not againſt them, but, in their opinion, againſt another, who, for ought they know, is rather well pleaſed, than offended at what they judge an offence. This p. 135kind of treſpaſſing againſt our Brethren, will bring us within the compaſs of thoſe horrible Maledictions, which are prophetically pronounced againſt ſuch perſecutors in the 109 Pſalm; and therefore let us take heed of it. Tyrannizing over the Conſcience is a ſin, which I do not find the Jews to have been charged withal until the coming of Chriſt, and when their general Deſolation approached; nor that the Gentiles were often guilty thereof, until the Worlds Grand Monarchs uſurped an Arbitrary Soveraignty over the reſt of Mankind, and would be reputed Gods; nor then, until Nebuchadnazzer's time; nor among Chriſtians, until Prelacy (which ſprung from Heatheniſm) brought it into practice, to ſettle their Novelties, with their Uſurpations of thoſe pompeous Pontifical Dignities which they found in old Rome, and have continued by Oppreſſion and Perſecution, ever ſince the power of the firſt Beaſt, mentioned in the Revelation, was transferred to the ſecond: And they are ſuch ſweet Morſels to fleſh and blood, that the Beſt Reformed Churches (as they call themſelves) are loth to let go the Rags and Reliques which ſome of them at firſt had, and do yet retain of thoſe Carnal Dignities and Perquiſites; but preſerve as much of them as they can in ſpecie, or, in diſguized Forms, perſecuting, more or leſs, to uphold their Diana; which is a ſin ſo deſtructive to that Peace, Repentance, and Reformation whereto I would perſwade, that (judging uncharitably of no particular Perſon, Congregation, or National Church, though I conceive of their defects and ſins, as I believe the Word of GOD judges of them) I will proceed one ſtep further, to ſignifie p. 136what I apprehend thereof, and of what Claſſts I think them to be, which is plainly this.

Whatſoever Perſon, Perſons, Congregation, or Society of men, or National Church, or Civil Government, ſhall be ſo eſpouſed to his, or their own Judgment, Will, Formalities in Diſcipline, or Profeſſion of Doctrines relating to the Worſhip of GOD, as to arrogate Infallibility to themſelves, and ſhall thereupon endeavour by humane Policy, by the temporal Sword, or by any other way than by the Word Preached, and by ſuch Diſciplines as are thereby warranted, to inforce other men to conform to thoſe Doctrines or Diſciplines which they pleaſe to eſtabliſh and profeſs, though it be the Truth, until they are convinced in Conſcience, that it is ſo: Or, whoſoever ſhall Conſtitute a Miniſtry of the Goſpel, otherwiſe than is ordained in holy Scripture, either by ſetting up ſuch Officers as are not thereby Divinely Authorized, or by caſting out, or ſilencing ſuch as Officiate according to the Primitive practice of Chriſtians: Or, whoſoever ſhall act or combine with others, to ſet up, or deſtroy, or uphold any Civil Authority, to the Diſturbance of the Common Peace, under Pious and Religious Pretences, otherwiſe than the Laws of Nature, and of the Nation, do allow: Or, having gotten Power of Compulſion, ſhall inforce any, contrary to their Conſciences, to comply with them therein, or to ſubmit to their Commands farther than by a Paſſive Obedience: Or, whoſoever ſhall make their Congregational or National Sanctions, which relate to GOD's Worſhip only, to be unduly Inſtrumental for advance of their perſonal Power, Eſtates, or Preferments, Temporal or Spiritual, by over-awing p. 137their Brethren, or otherwiſe than is agreeable to divine and humane Juſtice; or, to a purpoſed excluding of thoſe from the like advantages, meerly becauſe they are of differing opinions from them in Religious Controverſies, though in Fundamentals of Divinity and Humanity, in their Prudence, Manners, and in all other reſpects they are as capable of that Truſt, as other men. All ſuch, whatſoever ſhew they make of Chriſtian Piety, or true Morality, are (in my Judgment, though they carry not the Mark of the Beaſt in their Foreheads) in a degree, more or leſs, for the time being, Confederates with Antichriſt, and Members of that Divided Kingdom, and Malignant City, which muſt be deſtroyed, and help deſtroy it ſelf, ſo far forth as the Temporal Sword, meer humane Powers and Policies, will be uſeful to that purpoſe. The Work of the Saints conſiſting only in their Conſtancy, Patience, Love, and in the exerciſe of ſuch-like Spiritual Weapons; eſpecially in the ſincere Love of GOD, and of each other, grounded on his Eternal Love to Mankind in his Son, King Jeſus; which Love—

When thus much was Printed, a part of the Copy was loſt at the Printing-houſe, which could not be ſupplied without ſending privately that which was left to the Author, in whoſe hands both this Supplement, and the reſt of the Copy, was ſeized in his Chamber. The Providence of GOD muſt be ſubmitted unto, and we doubt not but the Remainder will ſhortly come to our hands, either from a Copy which is ſaid to be ſent into Holland, or by another which is in a Friends hand that will keep it ſafe. And perhaps, when they in Authority have peruſed what is ſeized, and ſee how innocent a Piece it is, p. 138and how much it tendeth to the Glory of GOD, the Honour of the King, and the Settlement of the Common Peace, it will be returned back to the Author, that it may be made publick; this is the hope of good men who have ſeen it, unleſs for our many ſins GOD ſhall juſtly deprive us of that means, which he graciouſly intended to bring to the knowledge of the King and People, thoſe things which are pertinent to their joynt Conſideration at this time, for prevention of his further Wrath, and the Judgments deſerved. That which is wanting, amounts to about ſeven or eight Pages; and containeth Particulars of much concernment, not mentioned in the Title; Among which, that conſiderable Myſtery of the Raign and Kingdom of Chriſt upon Earth; and what is to be believed thereof, is ſtated, ſo far forth as Man is capable of it in this fleſhly being; ſo that none who are principled aright therein, will or can, with a good Conſcience, think that the Weapons or Militia of that Kingdom are carnal, or that the Kingdoms of the Earth and Antichriſt, are to be deſtroyed by any ſuch Inſtruments in the hands of the Saints; which being well Conſidered, would have been advantagious to preſerve the Common Peace. So Farewel.

FINIS.

End of the text · George Wither, Epistle to the Three Nations of England Scotland and Ireland (1662)