Touching our Present Impositions of Loyalty and Obedience, Chapter 7
CHAP. VII. The Conclusion for Peace.
HAving asserted the inviolable authority of the present Powers over us, and our Subjection to them as the Ordinance of God, against all principles, inclinations, and pretences of future disturbance in this Nation, and offered some endeavours for a universal compliance (so far as may be, and as I can) of the Consciencious with their injunctions: I do think it but seasonable that regard be had now to the reciprocal duty and pious affection which the Magistrate ought to bear toward his subjects, that seeing their fidelity to him, and so his security does hang so much as it does on Religion and Conscience, he may be exceeding tender of their Consciences in the matters of Religion: wherein, as he is to take heed he doeth not exceed, we are not to desire he should neglect the Commission he hath from God about it.
If any expect some Determination on this point, it must suffice the judicious, if I offer him here only this contraction.
There is a difference to be held in the first place, between the Magistrates taking care of Religion: and his compelling people to it. No body can force another to believe any thing which he does not, and consequently not to practice any thing which is not to be done but upon that Faith. There is a difference again next, between the compelling men to their duty even in Religion, which is according to their Consciences: and the compelling them to any thing against their Consciences whatsoever it be in the World, especially in matters of supernatural Revelation. To act against a mans Conscience is sin. But the Magistrate cannot command a man to sin. There is a difference lastly between the not forcing any to a thing against their Consciences, which the Magistrate must take heed to do: and the restraining men from doing things according to their Consciences, when they are erroneous, and when if he let them alone, they may bring themselves the Church, or State to ruine. There is no Toleration to be desired of the Non-conformist that is sober, but one Stated, and so far agreed to in the general, that the Articles of Religion, a good Life, and the Government of the Nation be secured.
We know it hath pleased his Majesty to express his gracious inclinations to Moderation on several opportunities: and diverse Papers have been published for the advancement of so blessed a design. It would be no good News to hear that the hopes of something of that nature should have put any at a farther distance then they were in before to Unity. Upon which account it seems to me but an honest thing to let these Sheets go abroad for Obedience, among others that have been sent out for Condescention and Indulgence. I would fain indeed do what I could equally on both sides, that one party should come up as far as ever they can, and the other in what they really cannot, might yield to them. I would not be partial to my own intentions, which being displayed thus indifferently, I shall hope for Candour from the concerned, and that the Integrity of my Endeavour shall compound for the Meaneness of the Performance.
There are Objections or Arguments against Conformity in some Papers, particularly in regard to the Oxford-Oath and the Subscription, which cannot (as I believe) receive solution by any but one way only, intimated in the fourth and Sixt Chapters preceding, that is by a Mitigated Construction of such Impositions. And forasmuch as they who were concern'd hitherto to answer them, either would not, or could not tell how to do it, when yet there are no Ministers that are Conformists but do Subscibe, and several of the eminent Non-conforrmists have took that Oath: it is no little nor unnecessary piece of Charity and Righteousness to both these sorts of persons, that I have proposed such a Rule to walk by under the injunctions of our Superiours, as that they who Conform to them, and those that cannot, may see reason to retain a fair opinion of one another, and to believe that neither have departed from a good Conscience in what they do.
I will instance in that Oath for Example. Let us in the first Clause of it, understand by taking Arms the raising an Army, or a Warr (which is truly the proper meaning,) and by the King, the King's own sacred Person, and I see nothing but one may subscribe these Words I A. B. Do swear that (I hold, or believe, which is to be understood) it is not lawful to take Arms against the King upon any pretence whatsoever. In the second Clause let us understand by those Commissionated by him such as have a due Authority from him, and exercise it only according to Law (which is likewise the true meaning) and I see no more difficulty in this Clause neither. And I do abhor (that is disown, or disclaim) that trayterous Position of taking Arms by his Authority against his Person, or against any Commissionated by him, in the pursuit of any such Commissions, that is Legally Commissionated by him, and in the Legal pursuit of such Commissions. In the third Clause let us distinguish an Endeavour to Change or Reform any thing in the Church or State which we think conducive to the good of the Nation in a Parliamentary way only as is allowed by the fundamental Law and Course of the Realm, from an Endeavour (as before) in any other way that is not so warranted, to wit, in a seditious way, or in such a manner as they did in the late t…mes, when they endeavoured the extirpation of Prelacy by force, against, and without the Kings Consent in Parliament, and let us take this to be the sense (as I think it was) of the Majority of those that passed the Act, and then is the offence over in the last part of the Oath also. And that I will not endeavour any alteration of Government, either in Church or State, To wit, in any manner not warranted by the Constitution of the Land, or any otherwise then by Act of Parliament.
Not but I am highly sensible of one evil and inconvenience in our late Impositions more then heretofore, which is, that they make matters of Government to become Cases of Conscience, and so engage the poor Divine upon the work of the States-man and the Lawyer. If there be no other benefit then comes by this Book there shall be this however, that the Wise will see of what nature and difficulty Conformity indeed is, while such points as you find here are brought into dispute, and so into doubt and danger by the occasion: and consequently what reason there is for the withdrawing such Acts which (to say no more then so) do put so slender a person as I, upon the Argument of these Papers. It is not for a man to be lead to an Oath, as a Bruit to a Stake, before he hath considered what he Swears or Subscribes. And it is in vain to talk of considering any thing, if we dare not look into it to the bottom. Thou shalt Swear says the Scripture, so say I, Thou shalt Declare, thou shalt Subscribe, thou shalt Conform (if thou doest at all) in Judgment, in Truth, and in Righteousness.
It hath been always a grievous thing to me, I must profess, to see any troubled for their Consciences, who am solicitous for them lest that trouble should hurry them to the doing some things they are unsatisfied to do, and wound their Souls. If they are wounded, I methinks am wounded, afflicted, and suffer with them. My heart longs for some Accomodation, and stated rest for the Land: for Accomodation with the Sober, and Moderation towards all men. Yet am I wary also least in seeking moderation, we should forget to be moderate, and by falling into that fault my Lord Bacon accounts incident to men who find things better in their Books then in the Practice be apt to contend too far to bring things to perfection, and loose the beginnings that otherwise might be made. There is this one thing alone I am apt to think might do much. If all Declarations that are required to be Made, Subscribed, or Sworn, were Imposed only as to the Matter and End, leaving those who submit to them free to the use of their own Expressions.
I have now done, after I have given warning that no man presume to take occasion from this Discourse to act any farther in the case of Conformity then he is fully perswaded in his own mind about it. If he does so, I must protest he hath not me for his Example. I have purposed from my heart for my part, by God's grace, not to stirr a step farther then I find my judgment to go along with me, who though I write liberally in regard to others, and believe that many honest and discreet men may take up with it, yet must I be sparing in what I do my self. I cannot, I dare not, but act methinks by the Peny, when it is by Talents that I speak. And for my own practice, if any desire to know that, I refer the Reader to a few Sheets, Entituled, The Healing Paper, which came out some little time before the end of the Methuselah-Parliament. Recordare mei Deus mi, nec sinito deleri benignitates meas seu potius desideria & conatus debiliores, quos exercui erga domum dei mei, & erga observationes ejus. Sed dele mihi peccata omnia mea, & dolores per sanguinem Filii tui. Et fac, ut ex omni carnis vitioso affectu, & Conscientiae insidiante laqueo, mentis{que} atra bile superfaetantis gravedine ereptus, tibi inserviendo, toto corde, & fideli & alacri, quae superest vitae partem impendam: Recordare mei Deus mi in bonum.
THE END.