'->»,■•* <fs 4^^
^
i
i
LIBRA.RY
OF THE
Theological Seminary,
PRINCETON, N. J.
Snelfr t ^ l^ Secti
Book. l^fd": ..
A DONATION
Beceived
o^^<^
m^'s XK
r4 ^'--^
ANSWER
T O T H E
REPRESENTATION
Drawn up by the
COMMITTEE
O F T H E
Lower-Houfe of Con vocation
Concerning
Several Dangerous Positioj^s and
Doctrines contain'd in the Bifliop of
Bangor s Preservative and Sermon.
^Benjamin, Lord Bijhop 0/ B a n g o r
LONDON:
Mneed by W^lVtlkins^ for J. Kvapton at the
Croibn, and Tim. Childe at the fFhite-
tiarty in St. i'-aw/'s Church- Yard. 171 8.
\Ttni 1'^ v ^vW^
THE
PREFACE.
HE Reader is defired to
obferve that The Rcp-c-
fentatiorn to which the fol-
lowing Booh is an AnJ^uver^
w\is drawn up by a Com^
mittee of the Lovuer^Houfc o^ Convocation •
and never approved of, by the Lower-
Bmjc J fo as to be made The Acl
of it : tho' many have been led to
think it was^ by the loy/ Artifice, made
ufe of in the Titk-Tage to the Printed
Copy of it.
A 2 A
iv The Preface.
As foon as I heard of the Intention of
Some in th^ Lower^Hoitfe^ (as well as of the
^ejtgn of OtherSy which I now do not en-
ter into ;) I had no other Thought ^ ^eftre^
or Rejolutionj but to Anfwer^ in My Tlace^
before the Same Houje^ to which This Ac-
cufation was delign'd to be brought ; and
before Thofe Worthy Trelatesy to whom
the Appeal was to be made. But it w^as
tliought proper-, ("out of a fincere Regard^
as I verily believe, to the Intereft of Our
Conflittit'ion in Church and Statc^ to put a
Stop to the Sitting of the Convocation :
Which, (becaufe it has been unkindly and
induftrioufly reprefented as the EfFeft of
My SoUicitation, and an Argument of
My Fear, and what I fled to^ for Refuge ;
I am obliged to declare, before the
'World,^ was done, not only without My
jechhig ; but without fo much as My
Knowledge, or evenSufpicion of Any fuch
Defign^
The Preface. v
Defigiij 'till it was aftually refolv'd and
ordered. Nay, That it was far from My
Defign to tah Refuge in this Trorogatim ;
or, under the Cover of it, to hide My
own Unwillingnefs or Liability to niain^
tain what I had taught ; This T>efenfe^
("which I promised publickly as foon as
poffible,) is, I hope, an Unanfwcmble Ar-
gument to the JVorld.
And I muft here take the Liberty to add,
becaufe I can add it with a fafe Conlci-
ence, and fecurely fpeak it before the
whole World, that I never have, upon a-
ny Occafion, diredly or indiredly, by
My-felf or Others, by plain Words or the
mod diftant Intimation, exprefs'd the
leaft Defire that Any Thing fhould be op-
posed to Argument^ but Argument ; nor e-
ver, with refped; to Any Perfons diflfering
from Me in their Sentiments, have had
Any other Wifli in My Heart, but that
They and I might be heard, and read, by
A 5 the
vi The Preface.
the Worlds with Equal Impartiality, and
Equal Regard, and Equal Advantage.
As to the Troromtion of the Convocation :
it neither tends to hinder Any Light from
appearing, which poffibly can be procured :
nor can It have fuch anE{fed:,in its natural
Confeqi^ences ; but the Contrary. For. the
Debate is, by this Means, taken from the
Bar of Jiumane Authoritj ; and brought to
TJMt o^Reafon and Scriptcre: removed from
a Trial by Majority of Voices ; ("which can-
not be a Trial to be contended for either
by Truths or by the Church of England ;)
and brought to That of Argur^ient only.
And certainly, No Chrijlian or Troteflant
can juilly and confiftently find Fault with
this.
TheControverfy is rather more exposed
to Light ^ than probably it would otherwife
have been. The Matter now lies before the
World. T\\t Appeal 1% made to the Judg-
raent of AH:, who are equally concerned.
The
The Preface. vii
The Members of the Committee^ and All
other Meo;, have the fame Right to pub-
liili Their Thoughts^ as I have^, to publifh
Mine. And I confefs;, I think it to be the
"Duty of Thofe Worthy Terfons who began
. This ^ehate^ to lay their Sentiments again
. before the World. I am fo far from vvilh-
ing to difcourage it^ that I would rather
invite and perfuade Them to it. And I
can truly fay that I rejoyce as fincerely in
the Liberty We enjoy in this Nation^, w^hen
it is made ufe of, in a Chrijlian Way, a-
gainfl My own Dodrines, as when it is
ufed/^r Them ; becaufe it tends^both to
difcover what is True^ and at length to fix
it in the Minds of Men.
In the 'Defcnfe of Any 'Do(^rines or To-
fitions^ againft ObjeclionSy Every Writer in
the World always claims the Common
Right of Interpreting His own Sentences,
or Expreffions, by Others of His own
Sentences^ and Expreffions : And We find
A 4. All
viii The P r E F A e e.
All Men conftantly complaining, (and
particularly Some who have already ap-
peared againft Me^ in this Controverjy^
when They imagine Themfelves not to be
treated, even with Equity and Allowance^
in the Interpretation of Their own Words.
I hope therefore;, A Right of a leffer Na-
ture^ which may be claimed in Stri6l Ju^
fiice^ will not be denied to Me ; the Right
of knowing My ow^n Trinciples^ and My
own 'DeJIgnj better than Any one elfe ;
and of explaining My-felf according to
Them ; and confidently with All My
own Plaineft and Cleareft Declarations in
the fame Difcourfes, and all made ufe of
confeffedly to the fame Purpofes. This I
can fay. That I have put no Ne^ Senfe
upon My Words ; that I have fix'd No
Meaning upon Any of My Expreffions, but
That^ of which They are not only as eajily
capable, as of any Other ; but which is
indeed the only Meanings of which They
are
The Preface. ix
are capable, agreeably to All My other
moft o^cnEx^reJ/ions yoitht Senfe of which
there has been^ and can be, no Doubt.
Nor have I invented ¥rinci^les lince, to
fupport what I had faid ; but laid before
the World Thofe very Trmci^les^ which
led me firft to lay, what I now defend.
And indeed, lb far I have been from find'
ing realbn to evade^ or to dra^w back ; that
I have found great, and^ to Me^ irrefiftible
Arguments to ^'^ejs forauard ; and to open
and unfold the T>o6lnnes flowing from
Thofe Trinci^lesy much more widely, and
unrefervedly, than I had before done.
I defign that this Book (hall be followed,
as foon as conveniently may be, with a
Large CoUe^ion^ out of the moft famous
ChnHian Writers ^ both of This and For-
mer Ages, who have embraced and pub-
lickly profefs'd the fame T)o6lrines^ for
which I have been treated with fo much
Severity : Not to induce Any Terfons to
r?-
X The P R E F A C E.
receive what I have taught^, for the fake
oi Great Mames^ or upon that Argument of
Authority^ which I as truly difdain^ in My
own Caufe^ as I vfill ever heartily opppfe
it in that of Others ^ hut to fhew Thofey
who appear to build much upon it^ and to
make fo great Ufe of it againft AU who
ditfer from Them^ that I am not Alone ;
but that the Candemnation of Me^ is the
Condemnation of a Cloud of much greater
Witnejfes to the fame Truths; and of Mul-
titudes of truly Great and Good Men,
many of whofe Names areprofefs'd to be
had in Veneration, even by Thoje them-
ielveSj who thus treat their Doctrines.
If the Members of the Committee fliall
think it proper to concurr in the fame Pub-
lic Ticfenje of the Reprefentation'^ I fuppoie,
it muft be underftood that They are Ail of
One Mindy in what ihall be faid in it: un-
lefs They exprefly remark The Toints^ in
which They differ from One Another^ as
well
The Preface. xi
well as Thofe in which They differ from
Me -y^ind the fevered Trinci^ks, upon Vv^hich
T\\ey feveraUy go. For this is a very ma-
terial Point, equally neceflary for the Dif-
covery o( Truth, and for their ading equi-
tably and juftly by Thofe 'DoBrines, which
They feem to the World unanimoufly to
oppofe. As I hope, I have made Ufe of
No Ex^reJJions, in the following Tages,
which can juftly give Them Offenfe : lb
I affure them 1 fhall ever kindly receive
Their Sentiments and Arguments, and en-
deavour to make that Ufe of them only
which becomes a Taver of I mth.
As for the Ufage, I have experlenc'd
from fome Tulpts; which for the fake of
Religion, I would hide from the Know-
ledge of the Whole World, were it not
impoffible : I forgive, on My Part, Tkfife
who have allow'd Themfelves in it.
Whether They will forgive Themfelves,
when They come to fearch Their own
Hearts,
xii The P r e f a c e.^
Hearts-^ and to confider ferioufly this Part
of their Condud:^ before God ; I know
not. But if Any of My Lords the BiJho^Sy
in whofe T>'toceJes This is done^ can think
it for the Honour of God^ for the Intereft
of Chrift's Rehgion^ or for the Reputati-
on of the Church of England-^ that, inftead
of preaching the Tlain La^ws of the Gof^el^
or confuting, in a manner becoming Chri-
ftians, the Trinci^les and ^oBrines which
They judge to be pernicious ; [a Right
which I pray God They may ever enjoy !]
the Terfons of Men fhould be pointed out;
the moft Undifputed Laws of the Gofpel
fhould be broke ; One of the Beft and
moft Chriftian Orders in this Church,
whofe Caufe is pretended to be pleaded,'
fhould be openly and notorioufly violated;
a^id fuch a Method of Preaching fhould
be introduced, as muft at length weary
out ^// Sober and ConJIdering Chriftians, of
Every Sort ; If Any of My Lords the Bi-
Jh^s,
The Preface. xiii
Jhop:, I fay, can think All this for the Ser-
vice and Glory of Religion ; 1 mirft be
content to bear My Burthen. But I know
My own Hearty that^ where-ever My In-
fluence could reach^ I would not, for All
the Party- Advantages of this World, per-
mit the Bitterejl Enemy I ever had to be
thus treated : And I thank God, I can fafe-
ly appeal to My own Practice in this Cafe,
That I have ever confcientioufly avoided
to fet Any Men fuch an Example. If not
for My lake, yet methinks for the fake of
Our Common Mafter ; of our Common
Chriftianity; and of tliQ Church of England
it felf; fome Check Ihould be given tofo
open an Immorality, and fo Great a Scan^
dal: which if it goes on increafing, muft
deftroy not only Jll Religion^ but All 2)^-
cency and A^^earance of it.
But if, inftead of Argument and Reafon^
I am ftill to meet with Terfonal Affronts
and Indignities^ never before, as far as I
can
xi V The Preface.
can remember^ thus introduced as a Me-
thod of Controverjy ; and if the Ar^ger of
Me'n be ftill to be calFd in^ and to pro-
ceed farther and farther : I can only de-
clare to the Whole World^ that I have u-
fed My Beft Endeavours to ferve a Cazifey
upon which the Gof^el^ the Reformation^
and the Chtrch of Evgland^ as v^ell as the
Common Rights of Mankind^ entirely de^
pend; that^, having done this^ I make My-
felf as eafy as I can^ v^ith the Ifiiie and E-
vent of Things ; that it is a Caufe^ m
which I could more willingly fpend the
Reft of My Life ; and a Caufe^ in which
I could^ with more certain and well-
grounded Satisfaftion^ fuffer All that this
World can bring, upon Me^ than in Anj^
with which I havie ever yet been acquaint-
ed. I have done^ and refolve to do^ Eve-
ry thing in My Pow^r^^ for its Support.
And I now offer up the Whole of what I
have done^ and can do;, to tlie Glory of
God^
The Preface. xv
God; the Honour of Chriftianity; the Iiv
tereft of the Reformation ; and the Good
of Humane Society.
#'^
Some E R RA T A.
PAG E ^, tine ^l- for lies read lie. /). 9. /♦ 8. read <leclaring.
p. 24. /. 14. read Abfurdity. />. 60. /. 15^ 16. re^^/ KveM^ovTr^
and 'Hy^i^oi- p. 98. /. ii. de/e to. /). 104. /. 3 1 . for join'd 7-^^^
joins. /). 114. /. u/f. read Excellency, p. 118. /. ////. after EfFcifts
add may. p. 130. /. 1$. read ChviU's. p. 268. /. 3. /<?r Charles
j^-f/?// James.
A N
ANSWER
T O T H E
Reprefentation/ h'c.
Introduction.
Now lay before the World
my Thoughts, relating to
the R E P K E S E K TA T 1 O N
drawn up by the Committee
of the Lower Houfe of Con-
"vocation^ concerning feveral
Dangerous Pofitions and Do-
drines, contain'd in The Fre-
fervative againjl the Principles and Prdlices of
//?^ Nonjurors ; and m The Sermon preacFd he
fore the King, March 31. 1717- Which
"ihould long before this, have received All the
Refped* I could pay to it, in a Publick Confide-
B ration
( ^ )
ration of what it contains, had I not been pre-
vented by what indeed made it impoffible.
As to Myfelf; I mult ever efteem it my great
Misfortune, that what I have proposed to the
World hath met with fuch a Reception amongfh
Thofe^ to whom I always wifli my Sentiments
may be acceptable. But if One Good EfFed: of
this be, that the moft Important of All Truths, and
the Common Rights of Mankind, maybe the more
fully enquired into, and the more clearly and
univerfally underftood ; this will be an Happi-
nefs Great and Extenfive enough to outweigh
any private Inconvenience, or Uneafmefs of my
own.
To this Purpofe, As I am always ready
to review, upon all proper Occafions, what
I write, and to confider it with Regard
to the Ohje^ions which may be thought by
Others to lie againft it ; fo I am, in a more
particular Manner, willing to do it in this Con-
trovcrfy now before Us : that, by this Means,
the World may the better fee on v/hich Side
Truth and Reafon lies, in a Queflion of Infi-
nite Moment ; and be led, at the fame Time,
mto the True Methods of judging in All Debates
of this Nature.
In general, As a Man, and as a Chriflian,
and as a Vroteflant, I think m.y lelf obhged to
compare Every Thing which I either receive,
or rejed:, with the Principles oi Reafon ; the De^
clarafions of the Gofpel; nnd the main Foundati-
on of the Reformation. Nor have I any Thing
■■-!■■ ^;:'/- rv hri^o.^ of Thcfe^ 10 oppolV at any
Time
( 3 )
Time to what I cannot alTent to. Whatfoever
is contrary to the firft Notions of a God^ efta-
bhili^d upon the Evidences oi Reafon^ cannot be
admitted by Any One, who beUeves a God up-
on thofe Evidences ; becaufe it deflroys all
thofe Principles of Reafon itfelf. Whatfoever is
contrary to the plain Defign^ or Declarations^ of
the Gofpel-, cannot be received by Any One who
believes th^ Gofpel; becaufe it deflroys the very'
Gofpel which He believes. And whatfoever is con-
tradicStory to thofe Fundamental Principles of the
Reformation^ without which it could never have
been at firft, and now can never be defended,
cannot knowingly be received by Any True Pro-
teflant ; becaufe it deftroys His very Title to
that Name, and the very Thing which, as a
Proteflant^ He receives. Thefe are the Three Main-
Rules^ by which I have endeavour'd to condud:
my own Thoughts both in the Prefervative and
Sermon^ now before Us : and which, in the Pro-
fecution of this prefent Defenfe^ I fliall lead the
Reader to apply, in order to judge of what I
have really taught, and of what is really oppo-
fite to it.
The General Charge with which The Repre-
fentation begins, is, that / have given Great and
Grievous Offenfe^ by certain Do^rines and Pojrti-
tions by ike lately publillVd ; partly in a Ser-
mm^ Intituled, The Nature of the Kingdom or
Church of Chrifl ; and partly in a Book^ Intitu-
led, A Prefervative againjl the Principles and
Practices of the Noniurors, hth in Church and
State. * B 2, I
1 anfwer, i he Giving Great and Grievous Of-
fenfe is, ii\ it felf, far from being a Token^ ei-
ther of Error ^ or of Evil Intention^ A Perfon
infinitely greater than the moft Exalted of All
His Servants; He^v;\\o had All Knowledge and
All Wifdom to guard and explain His Defigns
and his Dodrines, in the moft perfed Manner;
yet He^ I fay, gave Great and Grievous Offenfe :
and this to fuch a Degree, that we hardly read
One Page in. the Gofpel^ without reading of the
Offenfe He gave. Chrijlianity, thus planted a-
midft the Offenfes it raised, continu d to give
Great and Grievous Offenfe for Hundreds of Tears.
Many Ages after this, the Reformation o? Reli-
gion, and the Preachers who profecuted it in
England^ and other Countries of Europe, gave
Great and Grievous Offenfe, for a long Time, to
Multitudes oi ProfefsdChriJlians, who had qui-
etly fettled Themfelves into the Sleep of Dark-
Tiefs and Slavery ; and to Muhitudes of Thofe
who enjoy'd the Benefit of this.
I mention this, only to Ihew that the Giving
Great and Grievous Offenfe, in the Senfe of ma-
king the Minds of for/te Perfons Uneafy, in the No-
tions or Pratlices which they have before rejled
in, is not, in it felf, either a Crime, or a
Scandal: but muft be judg'd of, by the Reafons
given, or to be given, on both Sides. Thefe
will appear by confidering the Two Heads laid
down in the Reprefentation, which relate to the
Tendency oFthe DoBrines and Pojitions contained
in the laid Sermon and Book,
Ch A p.
(5)
oc^^y:' ^'^^3^j^^.w^}f^r^^'^-
Chap. I.
In which the firfl Branch of the Charge
is conjidcrd.
Sect. I.
Thefirjl Particular of the Charge, flated^
T^ H E Charge agaiiifl: My Doclrines and Po-
-*- fitions^ is made up of Two ? articular s. The
Firft is this,
I. That the Tendency of Them is conceivd to
le^ To fuhvert All Government and Difcipline,
in the Church of Chrifl: ; and to reduce His King-
dom to a State <?/ Anarchy ^;?^ Confufion.
In order to ftate this Part of the C/^^rge juftly
and clearly, I muft premife that the Evil Ten-
den£y here fpoken of, with Refpe(2: to the
Church of Chrifl^ can be confider'd under Three
Views only : Either with Refped to the Uni-
verfal Invifehle Churchy made up of Thofe,
who do truly and fincerely in their Hearts,
which are not open to Mortal Eyes, believe
in Jefus Chrifl ; or with refped to the Uni-
verfal Vifihle Churchy made up of All who, iii
All Countries of the World, openly frofefs
(^whether Sincerely or Infincerely) to believe is\
Him ; or with Refped: to fome One Particular
Vifihle Churchy or Part of the Univerfal Church.
B 3 And
( 6 )
And therefore, without entering into any Ni-
ceties^ which may in the leaft look hke l/^f^e-
cejfary Cavils ; I hope I explain the full Mean-
ing of thofe Worthy Terfons who drew up this
Reprefentation^ and whom I am fure I would
v/illingly underfland aright, when I fay that
this Charge muft mean that I have advanced
fuch Doctrines and Tofitions about the Nature
of the Univerfal Churchy in the Sermon and Book
aforefliid, as tend lo fuhvert All Government and
Difcipline in particular Churches ; and more e=
fpecially in. this Particular Proteflant Church of
England:, to which We have the Honour, and the
Happinefs to belong: and that My DoEirines
and PofitionSj by thus tending to fuhvert All
Government and Difcipline in This and Other
Particular Vifille Churches-^ are conceivd to tend
to reduce C h r i s t 's Kingdom^ or Univerfal
Churchy to z State o^ Anarchy ■2Lnd Confujion.
I perfuade My-felf, They will not be dif-
pleasy with me for endeavouring to State the
Charge more diftindtly than it is done in the Re-
prefentatlon ; becaufe, if it be well fupported, it
will lie much the ftronger againfl Me. And, as
I am confident. They will not efteem it an In-
jury to have it fuppofed that Their Chief Con-
cern was for This Particular Churchy of which
they are Members : fo, I am as much afTured
that They Themfehes will be very well fatisfied
that I have advanced nothing which carries a-
ny fuch pernicious Tendency, with Regard to
the Whole Kingdom of Chrijl^ if I can prove to
Them, that No Dotlrines or Pofitions of mine
have.
( 7)
have any Tendency in them, to fubvert or
fliake ztiy Government., or Difc/pline^ ever clainid
by the Church of England truly fo call'd; or
that ever can juftlybe claim'd by //, confidered
either as a Chriflian Churchy under the Supreme
Head., Chrift Jefus^ or as a Protejlant Churchy
Reform' d, upon fome particular Grand Princi-
ples, from the Abfurdities o^ Government., Difci-
pline^ and Do^rine^in the Corrupted Church of Rome,
Sect. II.
The Four Principal PafTages cited out of the
Sermon, tofupporttheC\\2xgt : and the Oh-
fervations of the Committee upon Them.
Having thus endeavoured to ftate the Charge
it felf ; I fliall now tranfcribe thole Pajfages of
the Sermon^ upon which principally, the firji
Branch of the Charge is founded by the Com-
mittee : and likewife their Ohfervations upon them.
The firft Four and Principal Paffages cited in
the Report., are Thefe.
I. ' As the Church of Chrift is the Kingdom of
' Chrift, He himfelf is King : And m this it is
* implied that He is himfelf the fole Law-giver
* to his Subjeds, and himfelf the fole Judge of
* Their Behaviour, in the Affairs of Confcicnce
* and Eternal Salvation. And in. this Senfc,
* therefore. His Kingdom is not of this World :
' That he hatli, m thofe Points, left behind
' Him no vifiblc Humane Authority, no Yicq-
^ gerents, who can be faid properly to fupply
* his Place; no Interpreters upon whom His
B 4 ' Sub-
( 8)
^ Subjeds are abfolutely to depend ; No Judg-
* es over the Confciences or Religion of His
* People. Serm. p, ii.
IL ' If therefore, the Church of Chrift be the
* Kingdom of Chrift, it is EfTential to it that
* Chrift himfelf be the fole Law-giver, and fole
* Judge of his Subjeds, in All Points relating to
^ the Favour or Difpleafure of Almighty God ;
* and that AH His Subjeds, in what Station
* foever They may be, are equally Subjeds to
' Him : and that no One of Them, any more
* than Another, has Authority either to make
* New Laws for Chrift's Subjeds, or to im~
* pofc a Sqw^q upon the Old Ones, which is the
* fame Thing ; or to judge, cenfure, or puniili,
^ the Servants of Another Mafter, in Matters
* relating purely to Confcience, or Eternal Sal-
* vation. If any Perfon has any other Notion,
* either through a long Ufe of Words with In-
' confiflent Meanings, or through a Negli-
^ gence of Thought ; let him but ask himfelf,
* Whether the Church of Chrift be the King-
* dom of Chrift, or not? And if it be, whether
* this Notion of it doth not abfolutely exclude
^ All other Legillators and Judges, in Matters
* relating to Confcience or the Favour of God ;
* or, whether it can be His Kingdom, if A-
^ ny Mortal Men have fuch a Power of Legif-
^ lation and Judgment in it? Serm, p. ij, 16.
ILL ' No One of His [Chrift's] Subjeds is
*- Law-giver, and Judge over Others of Them,
*^ in Matters relating to Salvation ^ but He a-
* lone, Serm., p, 2)".
I¥o
(9)
IV. ^ when They, [i. e. Any Men upon
^ Earth] make any ojf their own Declarations,
* or Decifions, to concern and affed: the State
* of Chrift's Subjedts with Regard to the Fa-
* voiir of God : This is fo far taking Chrifts
* Kingdom out of his Hands, and placing it in
* their own. Nor is this Matter at all made
* better, by their delaring Themfelves to be
* Vice-gerents, or Law-makers, or Judges, un-
* der Chrift, in order to carry on the Ends
* of His Kingdom.'
Thefe are the PaJJages thus exprefly cited in
the Report. The Ohfervations relating parti-
cularly to Thefe^ now follow. The Ohferva-
tion of the Committee upon the firfl of them,
is this, p. 4. * This Paflage feems to deny
All Authority to the Church ; and, under
Pretence of exalting the Kingdom of Chrifl,
to leave it without any vifible humane Au-
thority to judge, cenfure, or punifli Offen-
ders, in the Affairs of Confciencc and E-
* ternal Salvation.'
They fay, * This is confirm VI by the Second
* Pajfage:" and that in the Third I fpeak to
the fame Senfe. And after it, follows this Re-
fledion, relating to All Three. * If the Do-
d:rine cont'SimA in Thefe Paffages be admit-
ted, there neither is, nor hath been, fmce
our Saviour's Tmie, any Authority in the
Chriftian Church, in Matters relating to
Confcience, and Salvation ,• not even m the
Apoftles Themfelves : But all Ads of Go-
vernment in fwich Cafes, have been an In-
* yafion
( loj
* vafion of Ciirift's Authority, and an Ufurpa-
^ tion upon His Kingdom. '
After the Fourth^ which They declare to he
to the fame EffeB^ comes this Ohfervathn.
* Which Words are not reftrain d to fuch De-
' cifions, as are inconfiftent with the Do(3:rines
* of the Gofpei ; as appears, nor only from
^ the general Manner in which he hath ex-
* prefs'd Himfelf, but from his diredt Words,
Serm, p. 1 5. And whether They happen to agree
with Him^ or to differ from Him^ as long as
They are the Law-givers and Judges^ without a-
ny Interpofition from Chrifl^ either to guide or
corrett Their Decifions^ They are Kings of this
Kingdom^ and not Chriji Jefus,
I mufl here beg leave to flop a little,
that the World may fee v/hat it is I fay ;
and judge of it more clearly than They pof-
fibly can do by this laft Quotation out of My
Sermon* That Thefe are My Words, I freely
own: but, whether They are ^// My Words;
or whether they are in this Manner brought
in, without farther Exphcation ; or whether
they are All the Words neceflary to give the
Senfe of that Paragraph in which they are ;
I am ready to refer to every Man, of what
Denomination foever, who looks into this De-
bate. I am forty indeed, to find any fuch
occafion of Complaining : but I will complain
in no other manner, but by producing Others
of My own Words, with this Obfervation, that
They are not feparated from thefe ; not dif-
pers d in other Sentences, or m fuch a Man-
ner
ner fcatter'd about, that Charity and Candour
need to be call'd m to judge of My Inten-
tion ,• but Exprefs Words, in the very fame
Sentence, and fo put there, that the Senfe of
thefe is made entirely and plainly to depend
upon them.
The Beginning of the Paragraph declares,
that the Matter is not at all made better ly
Mens declaring Themfelves Fice-gerents^ &c. un-
der Chrijl^ in order to carry on the Ends of
His Kingdom, But I do not leave it thus na-
ked, as the Committee cite this Sentence, p, 5-.
But there prefently follows the Reafon. For
it comes to this at laj}^ That^ if They have
this Power of interpreting or adding Laws, and
judging Men, in fuch a Senfe, that Chrijiians fhall
he Indispensably and Absolutely
obliged to obey Thofe Laws, and fubmit to thofe
Decifions : I fay, IF They have this Power, [it is
repeated for fear of being miftaken,] — Whe-
ther They happen to agree with Him [Chrifi]
or to differ from Him, as long as They are ths
Law-givers and Judges, &c. This i^ connedled
to that Suppoficion, in the fame individual Sen-
tence.
So that here is a Suppofition made, of Chri-
ftians being Indispensably and Abso-
lutely obliged to Submiffion ,• and this, an
exprefs ExpUcation, and not an obfcure Hint,
of what fort of Suhmijfon, and what fort of Au-
thority, I was profefledly oppofing : which, me-
rhinks might have been taken Notice of To
this Suppofition is connected as well the fore-
going
( I^ )
going Sentence^ which the Committee hath left
without it ; as this latter^ which They have
feparated from it. And the Exprefs Meaning
of the whole is^ that Whoever has an Autho-
rityj to which you are ahfolutely and indifpen-
fahly obhged to fubmit your fdf, let Him call
Himfelf a Vice-gerent under Another^ and pro-
fefs to carry on the Defigns of that other,
never fo much ,• yet, if you are indtfpenfahly
and ahfolutely obliged to fubmit to Hjm^ it is
He who is your King and your Law-giver,
and not that Other in whofe Name Fie adts.
Put the Cafe of the Lord Lieutenant of Ire-
land. If the People there are indlfpenfahly and
ahfolutely obliged to fubmit to His Decifions,
without any Interpoficion or Diretlion from
the King of England \ Ele is, to all Intents
and Purpofes, really and truly. King of Ire-
land: and the King of England^ tho' the Other
is caird Flis Deputy^ '\^ no more, in that Cafe,
Legijlator or King of Ireland^ than He is of
Spain. His calling Himfelf the Kings Deputy
makes no Alteration. His making fuch Laws
as are agreeable to the Laws of England^ m.akes
likewife no Alteration. It would llill be His
Kingdom^ if thofe Laws, whether Good or Bad^
flowed from His own Authority ; and Submif-
fion to them were ahfolutely due, without
comparing them with the King of England's
Will.
Two Things, I beg, may be obfefv'd before We
leave this Fajfige. The Firjl is, that the Reve-
rend Dr= Sht^rlock might have iQca from hence,
that
that I had fome Reafon given me by the Com-
mittee^ to defign to review and vindicate what I
have faid about Ahfolute Authority^ and Indifpen-
fahle Suhmtjfian^ as well as what I have taught
w'ponOtberPomts, The AS'^c^'/z/^/is^that there is not
the leaft Tendency h\ this Fajfage to fpeak againO:
regarding thofe Decifions and Judgments of
Men, which are found, upon Confideration,
to be agreeable to the Will of Chrift, and
are to be received as fuch ; or fo much as to
hint any thing about it : But that the fole De-
fign of it, is to fliew that, whofoever He be,
to whom Your Submiffion is indifpenfahly and
ahjolutely due ; whether He calls Himfelf an
Agent under Another ^ whether He happens
to give You a Law agreeable to that Others
or not; if You are obhged ahfolutely to obey
it, as it comes from Him^ without comparing
it with the Will of the Other ; He is Your
King truly and properly, whofe Authority You
are m that manner obliged to fubmit to ; and
not that Other ^ who neithe *' dired:s Him^ nor,
upon this Suppofition, is at all regarded by
Toiu
Sect. Ill
The Obfervations of the Committee, upon
the Paflages cited hy Them^ examind.
Having thus, in order to explain One Parti-
cular^ produced my own Exprefs Words; and
iliewn the Only Senfe of which they are ca-
pahky
.« ( H )
pahle^ by any Coiiftrudtion in the World : I
return now to the Pajfages produced to fup-
port the Charge againll Me ; and the Olfer-
vations upon them.
The Great Quejiion to Every Chrifttan^ in
his Enquiry after Thofe Points in which his
Eternal Happinefs is concernM, is whether a
Dodrine be true or falfe ; whether it be a-
greeable, or difagreeable, to the Declarations
of his Lord and Majier. And this is what
ought to be confider'd, in an efpecial manner,
by All Diuines^ in whatfoever They think fit
to lay before the World, as of Importance to
the Condud; of Chriftians. I cannot but judge
My-felf happy in this, that, in the Solemn Charge
againll my Do&rines and Pojithns, I do not find
it once exprefly laid upon them, either that
They ^xq falfe ^ or Unchrifiian; either that They
are difagreeable to the Rule of Truths or the
Rule of Chriflianity : nor any thing urged di-
redly againll Them, either from texts of
Scripture exprefly cfred ; or from the general Te-
nour and Defign of the Gofpel ; or from the
principles of the Reformation. I do not find
that it is exprefly denied, either that the Church
o^Chrijl is the Kingdom of Chrifi ; or that the
Dodrines I have built upon that Propofition,
are Genuine and Jufi Confequences from it. If
I have erred only in laying down that Propofi-
tion ; then the Groundwork of My Do^rines and
Pcfitions would be faulty : and if this could
be proved, All the Crime chargeable upon Me
would be, that I \i2l& dtdiV^'n Confequences }n^lY^
from
( >5 )
from a vorong Principle, But if I have drawn
Confeguences which do not follow juftly from
the Principle I have laid down ; if this were
provM, it would be only a Failure^ common
to Me with every Writer, in fome Inftance
or other. But when neither of Thefe Methods
is taken; neither ihQTruthoiiYi^Premifesdk^Q:-
ly denied, nor the Juft ice of tlie Confequences ; but
only fome Seeming Confequences fix'd upon My
Confequences : I can think of no better Way of
leading the Reader to judge aright in this De-
bate, than to turn his Thoughts often to the
Encjuiry after what is True, and what is de-
clared by our 6'^z;i(?^r Himfelf ; and to the Con-
fideration of Thefe Confequences, in this Light
only, whether They are juflly fix d upon what
I have delivered ; and whether, fuppofing them
to be fo. They are of Importance enough to
fliew that My Do^rines, or Pofitions, are dif-
agreeable to Truth, or to the Gofpel
The Ohfervations of the Committee upon the
firfl: Four Principal Pajfages, I have already
tranfcribM ; to which, I ihall now only add
that, towards the End of the Fifth Page, They
feem to refer to it, as to a point plain from the
foregoing Paffages themfelves, and One Sub-
jed of their Complaint, that Thefe Pajfages ex-
clude Others, [if not the Apojiles themlelves,]
from making Decifions, and interpreting the Laws
of Chrifl.
This then is the Sum of what is charged
upon thefe Four principal Pajfages; that 'They
' feem to deny All Authority to the Church ;
' that
( '6 )
that They feem to leave it without any vi-
fible humane Authority, to judge, cenflire^
or punifli Offenders, in Affairs of Confcience
and Eternal Salvation ; and this, under Pre-
tence of exalting the Kingdom of Chrift :
that from my DocSrine it follows, that there
neither is, nor hath been, fmce our Saviour's
Time, Any Authority in the Chriflian Church,
in Matters relating to Confcience and Sal-
vation, not even in the Apojiles themfelves;
but that All Ad:s of Government, in fuch
Cafes, have been an Invafion of Chrift's Au-
thority, and an Ufurpation of his Kingdom :
And, laftly, that ' Thefe Paflages exclude All
Men from making Decifions, and interpret-
ing the Laws of Chrift.'
That I have indeed endeavoured to exalt
the Kingdom or Authority of Chrifl^ above All
Humane Authority^ in the Affairs of Eternal Sal-
ruat/on^ I am ready tiot only to confefs, but to
glory in. And I hope and refolve to go on to
dofo. But here 2ig2iin^the Learned Memler^whom
I have had occafion already to mention, feems
not to have underftood Me, as the Refi of lus Bre-
thren did. They fay, that hy exalting the Kingdom
[z. e. m this Place the Authority] of Chriit, 1
leave the Church without Authority^ &c. But He^
iw his Anfiver to A Letter^ &g. p, 60, thinks it
more pleafant to leave out the Word Chriji ;
and to reprefent me as the Firjl who ever thought
of Setting up ^ a Kingdom merely for the fake
of pulling down A.uthority : Becaufe, as He
obfcrves, Kingdom, /;/ the very found of it^ car-
ries^
rks mdre Power than Church. Had it been fo
indeed, that I had made ufe of the Notion of
the Kingdom ofChriJl.^ to pull down tht Authori-
ty of Chrifi ,• or of the Kingdom of Men, to
pull dov^n the Authority of Men ; there had
been fome juft Ground for his Obfervation.
But when He and All the World could not
but fee that I have not Jet up a Kingdom^ but
argued from that Kingdom which Cjinft Him-
felf fet up ; that I Jiave made ufe of the No-
tion, (not of a Kingdom to pull down Authority y
but) of the Kingdom of Chrijl, to pull down
the Authority of Men in Religion, inconfiftcnt
with it: I leave to any one to judge, whe-
ther He^ and his Brethren, do not differ here
likewife; and whether it is poiTible to invent
any Medium^ from wliich We can more ftrong-
ly argue againft All Undue Authority of Men,
in the Affairs of Rehgion, tlian the Authority
and Kingdom which Chrifc has referv'd to Him-
felf
S E C T. IV.
An Examination of a Particular PafTage in the
Reprefentation, relating to Interpreters of
Qhriffs Lawy &c.
ta Efore I proceed, it will be proper here to fix
•*^ the Meaning of One Part of this Charge of the
Committee; not only becaufe the World may
judge from another Inftance, whether that Learn-
ed perfoHy jufl now mentioned, who was him^
C iilf
C i8)
fclf one of them, underftands their Defign aright |
but becaufe it is neceffary in order to My own
Defenfe. His Words are thefe, p, 54. of the afore-
faid Anfwer. ' The Reprefentation has but once
* mention'd the Interpreting the Laws of Chrift,
* and then Only with refped: to the Apoftles
* of Chrift, who, upon his Lordfliip's Princi-
* pies, are equally with Others^ excluded this
* Authority of Interpretation. On the contra-
ry, I beg leave to alledge that, tho' They
have, in their own Ohfervations^ mentioned ex-
prefly, the Interpreting the Laws of Chriji^ but
Once \ yet, They have left m the firfl Pajfage^
which They cenfure, thefe Words, No Interpre-
ters upon whom his Suhjetls are alfolutely to de-
pend y and in thtfecond Pajfage^ theie Words,
or to impofe a Senfe upon the Old Laws : both
which might have been left out with the great-
eft Eafe ; and the Omijfion had been fo far from
difturbing their Defign, or from being Unfair to
Me, that it would have explained their Mean-
ing, 2iCcot^\ng to T>^. Sherlock^ the better, and
confequently have done more Juftice to Me.
It fecms to Me likcwife, as I have before ob-
fcrvM, that in. the Ohfervation at the End of
p^ 5*. They are fo f^ir from mentioning the Inter-
preting the Laws of Chrijl^ only ivith refpetl to
the A^poftles, that They cenfure the PafTages
they had before produced, as excluding Others
from Interpreting the Laws of Chrift : which
I conclude from hence, that this is join'd with
the making Decifiom ; and that, in fpeaking of
both, They have avoided to make ufe of My
own
( ^9 )
own Expreflions. In the Pajfages refer'd to.
My Words relate to Mens making any of their
own Decijions to concern and affeti the State of
Chrijls Suljeth^ vcith regard to the Favour of
God ; and to Interpreters^ upon ivhom Chrzjfs
SuhjeHs are ahfolutely to depend. They lay it
upon the Pajfages before-cited, that They
exclude Others (and as they think, the Apoflles
likewife) from making Decijions in general ; and
from Interpreting the Laws ofChrifl: without ad-
ding x\\Q Reflritlions^ which lexprefly mentioned.
Whether /rightly infer from hence, that They
cenfure thofe Paffages^ as excluding All Inter-
pretation of Chrilt's Laws ; and All Decifwns ia
general, of Fallible Unaffifted Men, of what
Sort foever They be, and to whatfoever They
relate : Or, whether One of their Own Mem-
bers underllands them more truly, They can
befl: tell. I have their General Words to build
upon. And He has his own private Sentiments,
and his own private Willies, to fupport what He
fays ; which are no Arguments at all of what
Others meant. It ftill appears to Me, that
They do, in this Ohfervation^ lay it upon Me
that I have excluded^ in Thofe Paffages^ Others^
(if not the Apoflles^ ablblutely &om making
Any Decifions, of any fort; and from interpret-
ing at all the Laws of Chrift : and, I beheve,
it needs no Proof that They judge this to be a
Matter worthy of blame, and of Their Cenfure.
But however this be ,• I think a Short Anfiver
will fuffice, upon both Suppofitions : and will
be fully fufficient here at once, as v>'ell with
C X refped:
( 20 ;
refped to their Ohfervation upon the Fourth
Pajfag^^e, as to what follows it; excepting the
Cafe" of the Apofiles, which I fliall afterwards
particularly confider.
If the Do^or rightly explains Their Meaning ;
then I am freed from the whole Charge of fay-
ing Any Thuig, but what ought to be faid, a-
gainfl the Authority of interpreting Scrtpture
for Others ; as well as againft making Dedjions
to which Others are ahfolutely obliged to fubmit.
If not; then it is fufficient to Anfwer, that I
have fpoken only agatnfl Interpreters to whom
Chrtftians are ahfolutely chltged to fuhmit : and
that no fuch Confequence can juftly be fix'd
upon this, as if I had pleaded againft All In-
terpretation of the Laws of Chrijl ; or All At-
tempts towards it ; as the Committee feem to
have infer'd. Again, \^ They contend only for
Vecifions^ agreeable to the Gofpel^ and to the Will
o? Chrijl ; then thcfe are to be received ^isfuch.,
and upon the Account of that Will. / have
fpoken only againft Mens making Their Own
Declarations and Decifions, (confiderM as Their
Oivny andexprelly fpoken of in fuch a Senfe, as
that Chriftians fliall be Ahfolutely and Indifpenfahly
bound by them) to concern and affe^ the State of
ChrijTs Siihjensy with regard to the Favour of
God. And no Confequence can juftly be fixM
upon this, as if I had declared againft Any De-
cijions of Men, that are not properly their own;
nor made by them to afTecfl the Salvation of
Chriftians: or againft All Decifons in general,
of what Sortfoever; v/hich the Ce^^;^7w/V/^^ feems
to have laid upon Mc, Sect,
( 51 )
Sect, V.
The Examination of the Obfervations of the
Committee, continued,
ILTAving thus clearly anfwer'd to the Ohfervati-
-*--■• on of the Committee ^ p. 5. upon the Fourth
Faffage cited by Them; and to what follows at
the End of the fame Page, as far as it concerns
Othersj and not the Apofiles ; and having before,
in Sefi. -i. clear'd the Only polTible Meaning of
Thofe Words of mine, which They quote in
order to fupport one Part of Their Charge a-
gainft this Fourth Paffage : We may now the
more diftindly confider the Main Charge, which
equally affeds them All.
The Charge may be divided into thefe following
Propojitions] which come to much the fame Point.
I. In general, 'That thefe Paffages feem to de-
' ny All Authority to the Church.' x. In parti-
cular, ' That they leave it without any Vifible
* Humane Authority to judge, cenfure, or pu-
* nifli Offenders, in the Affairs of Confcience
* and Eternal Salvation.' In other Words thus,
* 3. That it follows from them that there neither
* is, nor hath been, fmce our Saviour's Time, any
* Authority in the Chriftian Church, in Matters
' relating to Confcience and Salvation ; not
* even in the Apoftles themfelves:' But that,
* 4. All Ads of Government, in fuch Cafes,
* have been an Invafion of Chrifl's Authority,
* and an Ufurpation of His Kingdom.
C -. What
( " )
What is faid here of the Apojlles^ will come
properly to be confider'd, under that Charge^
which relates to Them^ in an efpecial manner,
by and by: in which I fliall fliew the Fart
They ad:ed, and were entrufted to ad. In the
mean while, I cannot but wonder to find any
mention made of the Afoflks^ not only becaufe
their Authority was lb often declared to be
the One Authority of Qhrifl^, in All Points touch-
ing the Salvation of His SuhjeBs ; but becaufe I
was, in this Sermon^ fo plainly and evidently
treating of the Ordinary^ Settled^ and Lafling
Condition of the Churchy that I may venture to
affirm, there is not a Man capable of reading it,
who can underftand Me to have had the leaft
Thought in my Mind, of the Extraordinary
State of the Churchy in the Days of the Apo-
flies. To return,
In order to judge of the Juflice of this ChirgCj
nothing can be of more Ufe, than to refove
thefe Pajfages^ upon which the Charge in general
is made, into thofe diflind: and ihort Propa-
fitions^ which are the feveral Parts of them :
that fo it may be feen upon which of them,
in particular, it is founded; and in w^iat Senfe
Any Chrijlians or Proteflants can permit them-
felves to deny them.
The jirfl PciQ^cige^ to which the Others are de-
clared to agree,"" contains the following Propo-
fitions,
I. ' Chrifl is King in his own Kingdom. I
* fuppofe, This at leaft is Unconteflahle to Chri-
* Jlians.
2. * Chrift is the lole Law-giver to his Sub-
' jed:s, ill the Affairs of Conlcience and Ecer-
* nal Salvation.
3. ' Chrift is the fole Judge of the Behavi-
* our of His Subjedis, in the Affairs of Con-
* fcience and Eternal Salvation.
4. ' Chrifl hath left behind Him, in thofc
* Points, No Vifible Humane Authority, No
* Vice-gerents, who can be faid Properly to
* fupply his Place.
5.^ The Fifths relating to Interpreters^ We
* have already confider'd.
6. * Chrill hath left behind Him No Judges .
* over the Confciences and Rehgion of His
' People.
It is in the Fourth of thefe Proportions alone,
that the Words, No Vifihle Humane Authority^
are to be found. I would here therefore oblerve,
before I pafs to the Others^ that thofe Words
are not placed there by Themfelves: but are
firft reflrain d by the Words, in Thofe Points^ i. e.
* in the Afiairs of Confcience and Eternal Sal-
* vation,' mention'd in the Part of the Sentence
immediately preceding. So that the Sentence
\s> this, * Chrifl hath left behind Him No Vifi-
* ble Humane Authority in the Affairs of Con-
* fcience and Eternal Salvation : * And an Au-
thority in thofe Points, can be no lefs than an
Authority to determine Other Mens Coiifcien-
ces ; and to determine either the Terms, or the
Certainty, of their Salvation. But neither arc
thefe Words left fo; but farther explam'd, witli-
out flop or delay, by adding, ' No Vice- gerents
C 4 * who
( H)
* who can be i^id properly to fiipply his Place.
And when I have mention d this, I hope, I
need not ask any Member of this^ or any Pro-
teflant Churchy whether We boaft of Any Vice-
gerents who can be faid properly to fupply the
Place of Chrift. If We do; in God's Name
let it be proclaim'd aloud, that the deluded Peo-
ple may not any longer feek for that great Blef-
fing of Chrtfis Vice-Cerent any where elfe ; but
know their own Happinefs, and congratulate
Themfelves upon it. But if We do not ; nay,
if in All our Difputes with the Roman Catholic s\
We difdain fo great a Prefumption ; and leave
to Them alone, fo monftrous an Abfurditity :
let not Any One be the more cenfured, or the
worfe thought of, amongfl; Troteflants of the
Church of England^ for openly affirming what is
the very Effence of Protefiantijm^ and the very
Foundation of the Church of EnglanJ,
Let us now confider The Charge^ with relati-
on to the Other Three remaining Propojitions.
That they feem to deny All Authority to the
Churchy is a general Expreflion : without either
declaring what is contended for, under the
Word, Authority ; or what is meant by the Word
Church J to which this Authority^ according to
Them, ought not to be denied. In the other Oh-
fervation^ it is Authority in the Chriflian Churchy
in Matters relating to Conscience and Salvation, To
thefe I have already anfwer d, that I have de-
nied l<lo Authority' to the Churchy but Ahfolute
Authority: that is, an Authority^ lo\}aQ. Sentence
of which Inferiors are indifpenfably obliged to
fub^
fabmir. And therefore, if ia the Chrijlian Church
there be an Authority in Superiors, properly fo cA-
led, which is Not Ahfolute ; and an Obligation m
Inferiors^ to fubmit to meer Humane Authority-, pro-
perly fo called, which is not Indifpenfahle : I am,
notwithftanding any thing I have faid, as much
at liberty to declare for it, as Themfelves. If
there be not; it is but juft to exped: that either
They fliould declare Themfelves publickly jY?r
Abfolute Authority ; or not cenfur^ Me for de-
claring publickly againfl it.
Sect. VI.
The Charge, relating to the Authority in the
Church, to judge^ and punifl) Offenders, coyi-
fiderd,
npHE only Particular by which this General
-*~ Charge is at all explain'd hyth.^ Committee^
is this, that Thefe Pajfagesfeem to leave the Church
ivithout any Vifihle Humane Authority -^ to judge ^ cen-
fure^ or punijh Offenders, in the Affairs of Con-
science and Eternal Salvation, This is the only
Point particularly mention d : and We will now
compare it with thofe Words of mine, to which
alone, this particular Charge muff: relate.
In the Firfl Pajfage I exprefs My-felf thus :
^ Chrifl is Himfelf Law-giver to His Subjeds ;
^ and the fole Judge of their Behaviour, in the
* Affairs of Confcience and Eternal Salvation:'
and that * in thofe Points, He hath left behind
^ Him No Judges over the Confciences and
'Reli-
* Religion of His People/ Tii the Second F^^f
[age it is exprefs'd thus, ' Chnfi Himfeif is the
* Ible LavY-giver^ and foie Judge of His Sub-
* jedts, in All Points relating to the Favour and
* Difpleafure of Almighty God/ And again^,
* No one of His Subjeds, any more than ano-
* ther, hath Authority to judge, cenfure, or pu-
* tix^a the Servants of another Mafter, in Mat-
* ters relating purely to Confcicnce, or Salva-
* tion/ The third Taffage is this, * No One of
* His Subjects is Law-giver and Judge Over
* Others of them, m Matters relating to Salva-
* tion: but HE alone/
What is exprefs'd in the Firfi Fajfage, by * The
* Affairs of Confcience and Eternal Salvation/
is exprefsM in the Second^ by '.All Points reia-
* ting to the Favour and Difpleafure of Almigh-
* ty God/ In the Firfi it is aflerted. that ' Chrjfi
* has left No Judges over the Confciences and
* Religion of His People : ^ In the Second it is
exprefs'd by denying the Authority of Any to
* judge, cenfure, or punifli the Servants of An-
* other Mafter, in Matters Relating purely to
^ Confcience, or Salvation/ So that ix. will
be quickly very plain what was meant by thefe
Affertions, With refped: to Qhriji it i^ affirm'd^
that ' He is the fole Judge of the Behaviour of
* Chriftians, ixi the Affairs of Confcience and
* Eternal Salvation ; the fole Judge of His Sub-
* jeds in All Points relating to the Favour or
* Difpleafure of Almighty God/ That isy as
He Himfeif appointed the Terms and Conditi-
ons, on which His Subjects are entitled to the
Fa-=
( ^l)
Favour of God ; fo is He Himfelf, to whom
All Judgment is committed by the Father, the
fole Judge of their Behaviour, to determine the
Sincerity or Infincerity of it, in all Affairs de-
pending upon their Confciences, into which no
mortal Eye can look ,• and in All AfFairs of Eter-
nal Salvation^ to determine whether They have
a Title to it ; whether They are fuch as God
receives and retains in his Favour, or liich as
are entitled to his Difpleafure : Which are Things
not poffibly to be determined by Any One, who
is not acquainted perfectly with the Confciences
of Men.
With refped to Others it is affirmed, in the
Firft Paflage, that ' Chrift\\2Lt\\ left behind Him
no Judges Over the Confciences and Rehgi-
on of his People:' In the Second^ that * No
one of them has Authority to judge, cenfure,
or punifli, the Servants of Another Mafter,
in Matters relating purely to Confcience or
Salvation :' In the Thirds that * No One of His
Subjects is Judge Over others of them, in
Matters relating to Salvation; but He alone:*
And, in the Fourth^ which the Committee faith i^
to the fame Effe^^ this isexprefs'd and explain d,
by declaring againft ' Humane Decifions made
* to concern and afFed the State of Chrift's
* Subjeds, with regard to the Favour of God/
I httle expected to find fo plain, and fo Chri-
llian Tropojitions^ cenfur d. For if there be * Au-
* thority iw Any to judge, cenfure, or punifli,
* the Servants of Another Mafter, m Matters
* relating purely to Confcience, and Eternal Sal
* vation;*'
r a8 )
* vation ;' then ' Chrifl: has left behind Him Judg-
* es Over the Confciences and Rehgion of
* His People:' and if ' He has left behind Him
* Judges Over the Confciences and Rehgion
* of His People;' then, the Confciences and
Rehgion of His People are fubjcd to tkem whom
He has left Judges Over them ; and then there
is a Right and Authority in Some Chrijiians^ to
determine the ReligioH and Confciences of Others ;
or l/nrfer which, the Religion and Confciences
of Others are put by Chrift himfelf. And, what
is more, ' if the Decijions of Any Men can be
* made to concern and affed: the State of Chrifl's
* Subjeds, with regard to the Favour of God;'
then the Eternal Salvation of Some Chriflians
depends upon the Sentence pafs'd by Others. If
the Learned Committee approve of Thefe Confe-
quences, I am very ready to declare that I in-
tended what I faid againfl All fuch Doflrines;
and that I am detcrmin d ever to oppofe them.
From the feveral Ways of expreffing My
Meaning, it is as evident,*'as I beUcve Any Per-
fon s Defign ever was in the like Cafe, that the
Authority w^iich I deny to Any Men, is fuch
* an Authority to judge, cenfure, or punifli, the
^ Servants of anotlier Maflcr, as imphes in it
^ an Authority Over the Confciences and Re-
* ligion of Chrift's People ; or, as implies in it
* an Authority to make Decifions which fliail
' affed the State of Chrift's Subjeds, with re-
* gard to the Favour of God:' w^hich are My
own Expyefions in thefe very Pafages^ upon
which this Charie is fix'd.
( ^9 )
As to the Authority therefore, here fpaken
of by the Committee^ viz* the ' Authority of
* Judging, Cenfuring, and Punilhing OfFen-
* ders, in the Affairs of Confcience and Ecer-
* nal Salvation ; I anfwer, that The Word Of-
fenders put here, inflead of the Servants of Ano-
ther Majier^ raifes a very different Notion in the
Mind ; and may help to make a very different
Senfe from what I intended : That the Phrafe^
Punifbing Offenders^ in the Affairs of Confcience
and Eternal Salvation^ founds fo to Me ; and
is fo very hard, and uncommon an Expreffion ;
that, I confefs, I can only guefs at what is
meant by it here, from Other and plainer Ex-
preffions, in the following Part of the Repre-
fentation^ which I fliall confider m their Courfe :
but that, whatever it is, that is claim'd under
the Words '^^/^/^^rii^ to punilli Offenders in the
* Affairs of Confcience and Eternal Salvation ; I
have oppofed No Authority -^ unlefs it pretends
to be an ' Authority Over the Coytfciences and
* Religion of Chriftians ; to the Decifions of
* which They are indifpenfably obliged to fub-
* mit ; and the Declarations of which are*
* made to affecft their Eftate, with regard to
* the Favour of God.'
s E c T. vn.
An Examination of what Dr. Sherlock has al-
ledge d upon this Part of the Charge.
TH E Point I am nov/ confidering feems, m the
Opuiion of the Reverend Dr. Sherlock^ to
be
( 30 )
be the only Point of Authority^ worthy of the
Zeal of the Convocation^ under this firftHead of
the Charge : and that alone, by which He ap-
pears wiUing and refolv'd to explain and deter-
mine the Senfe of their Words. Anfwer to A Let-
t^r^ p. 5 J. And therefore, I fliall go on now
to endeavour to give Him^ and Others^ Satisfa-
d:ion in this Point, as He would lead the
World to underftand it : tho' I muft beg his
Leave, in Juftice to the Committee^ to judge
of ?7?^/r Meaning and Intention from their own
exprefs Words in other Plrts of the Reprefenta-
t'lon*
His Manner of Exprcffion is very remarka-
ble, /. 5';. ' His Lordfliip affirms that Chrift
* is the Sole Judge of the Behaviour of his
* Subjects, vci the Affairs of Confcience and Eter-
* nal Salvation in all Points relating to
* the Favour or Difpleafure of Almighty God.
* We fay, that Chrift is not fole Judge of
* the Behaviour of Men, with Refped: to the
* Laws of Chrift. For, He adds^ the Church
* has a Right to judge of the Behaviour of
* Men, with refpedt to the Laws of Chrift^ which
* are Points moft certainly relating to the Fa-
' vour or Difpleafure of Almighty God : as. He
* obferves hkewife, the plaineft, the Moral Laws
* of the Gofpel do relate to Salvation.' p. \6.
He might have added, if He had fo pleas'd,
that Every Particular Chriflian has a Right to
judge, nay cannot help judgnig, of the Beha-
viour of Others^ with refped to the Laws of
Chrift, openly violated by Chriftians. And this
He
r 3^ )•
He might liave urged, with as much Juftice, in
Oppofition to what I have taught.
But certainly this Worthy Perfouj in arguing
againlt My Doctrine^ ought to have taken in at
leaft, All the Expreffions in the Four Pajfages
quoted by the Committee itfelf ; and All decla-
red hy Them to be to the fame Purpofe : and not
to have built His Charge upon One Exprejfiofi
alone, by Virtue of calling it, without any
Authority from Me, My Explication of My
Senfe ; as if I had put that Jingle Exprejfion for
the Declaration of every Thing I intended ;
and releafed Ail Perfons from All Obligation to
coofider Any Other of My Words. I do not
pretend to judge of the Reafons He had, h\ His
own Mind, for fuch aProceeding. But I can think
of Two only ; becaufe, if He had put All My
Expreffions together, He could not fo well have
charged Me with aflerting what He feems re-
folvM I lliall afTert ,• and argued againft me in
the Manner He has done : and becaufe He has
Himfelf, upon Another Occafion, faid fo many
Things againft meddling with the Confciences
and Religion of Others ; that He was not fo
willing, in his own Name, to lay any Charge up-
on Thofe Wordsj even tho* the Committee ma-
nifeftly have.
We will only put the Cafe that He has him-
felf fomewhere, unfortunately declared againft
the Civil Magijirate^ judging, or punilhing
Chriftiatjs in Affairs relating purely to Confci-
tnce. Would He think it a fair Way of argu-
ing, to fay that, by this, He has debar d the
■( 3^ )
Magijirate from All Right to regard the .Moral
Aclions of Men; and to add this Reafon, foif
to Confcience certainly Moral Actions do re-
late ? And would He not complain of the
Hardlhip of having thefe Words, relating pt^rely
to Confcience^ fo interpreted ? I tliink that He
would ,• and that He might do it with great Ju-
ftice ; and therefore, would hope that no fuch
Arguments may be thought conchifive, as are
founded upon taking My Words, * Judge, Cen-
* fure, PuniHi— ' Affairs of Confcience and
* Eternal Salvation', — Matters relating pure-
* ly to Confcience or Salvation' ; and the like ;
in a Senfe, in which I neither did nor could
intend them, and of which They are not pro-
perly capable.
It is plain, that by ' Points relating to the
* Favour or Difpleafure of Almighty God, t
mean the fame I cxprefs'd, in another Place,
by ' Affairs of Confcience and Eternal Salva-
* tion ; and, in another, by * Matters relating
* purely to Confcience, or Salvation ; that
when I deny ' All Authority in Men to judge in
* thefe\ I do the lame that I do, in other Words,
when I deny in one Place, that ' Chrift has
* left behind Him any Judges O ^' e r the Con-
' fcienccs and Religion of his People ; in ano-
ther, ' any Judges Over Others in Matters
* relating to Salvation ; and when, in ano-
* ther, I declare againft Himane Decifwns aff'e^l-
* ing Mens State^ with regard to tke Fyivoar
* of God.
liia
( 3? ;
The Committee^ in their Olfervatiorts, affirm
that thefe are all to the fame Senfe ; and to the
fame Effeti : and therefore, common Juftice
require that they fliouid All be confider'd, and
not One of them feparately, in the making
good tliQ fame Charge J drawn up againfl them ^/7.
But becaufe He is pleased to lay fo much
Strefs upon One alone, which He thinks, gives
Him the moft Advantage : I would defire it
may be confider d, what it can be fuppos'd, I
could mean by the Word Jut^ge^ when I fpeak
of Chrift alone, as a Jiir/ge of the Behaviour of
Chriftians, in Points relating to the Favour or
Difpleafure of Almighty God: and when I deny
that Any Men upon Earth are fo. Certainly
a Judge in that Cafe, is One by whofe Sentence
it is determin'd whether a Perfon fhall enjoy
the Tokens of God's Favour, or of his Dif-
pleafure. Thus is our Saviour Judge. He is
qualified to pafs Sentence, as He is acquainted
with all Circumftances relating to Men's Since-
rity: And upon his paffing it, the Man's Con-
dition is determin'd irreverfibly. And thus is He
Judge alone. For what I affirm o^ Him, I deny
of Others^ in the fame Senfe m which I affirm it of
Him : and in no other, can I be fappofed to deny
it, becaufe it anf vers no Purpofe ; nor is at ail
agreeable, not only to My Defign in this, but
to all My Expreffions in other Pajfag/s. In p.
14. of the Sermon^ it is exprefs'd thus, ' When
* They (i. e. Any Men) make any of. their
* own Declarations or Decifions to concern or
* affed the StatQ of Chrift's Subjects,, with re-
D ' gard
( 54 )
^ gard to the Favour of God.' This is the
Fourth Pajfage^ cited by the Committee it felf ;
and, as Themleives fay, is to the fame Effect
with the Others, If fo ; then the Others are to
the fame £/ft? with this. And, as nothing C2iii
more plainly ihew in what Senfc it is, that I
deny to Jnj Chrijlians the Authority of judging
the Servants of Another Mafler : fo I defire but
common Juftice, when I defire this worthy Per-
fon^ not to take what He pleafes of My Words,
and to leave what He pleafes, when He is fix-
ing My Senfe. If He thinks fit to ailert this
Authority^ in this Senfe in which I have in this
P^-rffage denied it ; I will own indeed, that He
contradicts Me : but I \\'ill at the fame Time
lament fuch an Ajfertion from the Hand of a
Chrifiian, and a Proteftant Divine. But if He
aflerts quite another fort of a Thing ; and en-
deavours to make the World believe that He
is confuting Me^ bccaufe He calls it Judging :
I mud preiume to put Him in mind, that He
only fights againfl: an ///7j^d' of his owa creating ;
and no more oppofes what I Iiave Taught, than
if the Sounr! of our Words did not agree. Again,
\\\ p. 24. of the Sermon^ wliat I complain of, is
repeated cxprefly thus — Snhflituting Others in
the Place of Q\\x.\% as Lawgivers and jud^s, in
the S A M E P o I K T 5, in which He mufl either
Alone ^ or not at a!!^ le Law -giver and Judge,
Now I would beg to knovv', whether this Pajfage
has not alfo a Right to be conildcrVi, in the fixing
My Meaning ; and whether it can llgnify any
thing againil tlii>-j to unme PoiNi-^^^ which
arc
C 55 )
are not the Same Points, in which Others
inay Judge ; but not judge m the fame Senfe,
in which the fole Judgment is attributed td
Chrift.
Perhaps ije^ who has already beea fo ^lea-^
fant upon the like Occauon, may ask again^
Alas J Why has All this Flame been raifed ahout
Nothing ? About a Dotlrine which is not difpu-
ted> And I may be told, that / here likewife
fight without an Adverfary, I Ihall be glaid to
find it fo : and leave Thofe that Have raifed the
Flame^ to coafider whether they have raised it
about Nothing, I meant it againft Thofe Who
are very free in declaring Others of Chrijl s Suh-
jefts out of God's Favour ; and in obliging Al-
mighty Godj to execute the Sentences of Meno
If we have had no fuch amongPc Protejlants ; or
if Not one remains, who fpeaks aiiy thing like
this : yet it might be pardonable to gUard our
People againfi the Frefumptions of Roman-Ca-,
tholics; who aiTume to themfelves that Power of
Judgment, which Chrift alone can have; and who
have not yet given over their Defigns amongfl;
Us. But how lately is it, that We have had the
Teople terrified with this y^tj Prefumption, even
by Protejlants ; and the Terms oi Church -Power,
and the Spiritual Fatal Effeds of kcclefiaflkal
Cenfures^ made ufe of, to draw Meii from chcir
Allegiance^ and frighten them into '^ St par ate Com-
munion > And behdes Thofe of this Sort, t\\\-
Worthy Terfon himfelf kiiows a Late TVr iter who
has, i think unwarily-, fpokenof the i:^>:?j-^f//'r?
spiritual Punijl^ments the Church hflicls^ hein^^
r 56 )
generally fufpended till the Offender comes into the
Other World* Serm. Nov. 5. p. 8.
In this Sentence^ He takes it for granted, that
the Spiritual Punifhments inflicted hy the Churchy
have Effe^ in the Other World. If they have;
then the Condition of Chriflians, with refped:
to the Favour of God, is determin'd by the
Sentence of the Church pafs'd upon them. And
tho' by the Churchy We are not taught exadlly
either v:hat Set of Chriflians^ or Whom amongft
Any particular Sort, to Underfland ; yet it muft
be underftood of fome Men in the Church. And
fo, theSuppofitionis, that A Sentence pafsM by
fome Vveak and falhble Chrijlians^ upon Others^
has Effe^ in Another World. If this be fo ; I con-
fefs, I think the Condition of Chriftians^ much
worfe than the Condition^ in which St. Paul de-
fcribesthe//d'j/Z'^;^j' to be; \\A\o are left to their
own ConJcienceSy and to the Righteous Judgment
of God. But I have fuch Notions of the Good-
nefs of God, and of his Gracious Defigns m
the Gofpel^ that I think it My Duty to declare
My Judgment, that the Suppojition is greatly in-
jurious to the Honour of God and of the Gofpel ;
and the Thing it felf impoffible to be conceived.
If He^ or His Friends, can fee this Point in
that Light ; I muft beg of them to anfwer this
Argument : which, if it were not a great Pre-
fumption, I would call a Stri^ Vemonfl ration.
* A Sentence or Punifhment of Men, which makes
* not a Tittle of Alteration, in the Eyes of God,
* with refped to the Spiritual Condition of a
' Chrijlian^ cannot be faid to have Any EffeEi
*' in
( 37)
* in the Other World. But the Spiritual Punilh-
* ments, inflidled by the Churchy are of that Sort.
* Therefore they can have no Effed in the other
* World/ That the Spiritual Fumjhments of the
Church make no Alteration in the Condition of
a Man, with refped to the Favour or Difplea-
fure of Almighty God, is plain from hence :
that, fuppofmg them \v:oiigfully inflidcd upon
a Chriftian : He i^^ notwithftanding them^ Hill
equally in the Favour of God. And if it be
fuppofed, (as it fometimes is, upon this Sub-
jed,) that He behaves himfelf, under the mod
undeferv'd Cenfures, with any degree of Impa-
tience, Pride, or Stubbornnefs ; and that this
difpleafeth Almighty God: it is plain that He
incurs no part of that Difpleafure, upon ac-
count of the Sentence of Men ; but folely up-
on the Account of his Ovon Behaviour \ it being
his own Behaviour alone, and not the Sentence
of Men, which has any fuch Effe^. And then,
on the other Hand, fuppofmg No fuch Punifli-
ment inflided upon a Vile and Wicked Chrifli-
an ; He is, neverthelefs, under the Difpleafure
of Almighty God^ to an equal Degree, as He
would be, if it were inflided.
The Excommunication of the Incefluous Corin-
thian^ fpoken of by this Worthy Perfon^ neither
added to God's Difpleafure ; nor would the want
of it, have at all diminiflVd it. Neither, if He
had died in an impenitent Condition, would
that Sentence have had any Effed in the other
World; in which His Condition would have
been determind, not by that Sentence, but by
D 3 the
( 38 )
the Rule laid down by Qhrift\ and by his P.igh-^
teous Apphcation of it. Neither was the Pu-
nifliment, inflicfted upon Him, defign'd to have
Effed: '\\\ Another World. He was fuppos'd to
be out of God's Favour as much before the
Sentence, as after it. A prefent bodily punifli-
ment, (to which We, I fuppofe, have nothing
parallel} followed upon the Sentence. The Sen-
tence was defignd to have E^^ed^ in this World;
that the Jufi Sentence of God againft Him, might
be avoided in Another. He was declared Un-
worthy of being accounted a Member of a
Chriftian Society ; or of being acknowledged
as a Chrtflian^ whilft He lived in an open and
notorious Violation of a Moral Law of Chrtjl.
It would be well, if the State of the World,
andAilCircumftances, would allow of the fame
always : and that it could be perform'd impar-
tially, without refped of Perfons. But I que-
ition whether Any thing can be certainly argu-
ed from the Proceedings of St. Tauly and the
Corinthian Churchy iw His Cafe ; but where All
Circumftances are parallel. An Apoftle dired:-
mg; the whole Congregadon joining; and a Bo-
dily Puniiliment, as a prefent Miraculous EfFedi
of the Sentence^ confequent upon it; cannot be a
Juftification of All forts o? Excommunication ; or of
the Ordinary Difcipline of Any Chriftian Church-
es. Nor indeed do I know of Any fort of £x-
communication or^wr^ixAY pra6lis*d, either in 77;/^,
or 0//;er Churches, which is parallel to that; or
which confequently can be jufiified by it. And
ivhoevcr thinks ferioufly either of the Manner^
Caufe.^
( 39 )
Qjufe, or Oljefisj of our Excommunications^ ge-
nerally fpeaking, fliould mechinks, in pity, for-
bear to mention the Word.
I do not doubt, but the Nature and Ufefulnefs
of the Thing is a fuflicient Juitification of Any
Chrijlians^ who let a Mark upon the open Im-
morality and Wickednefs of Any profefs'd Chri-
ftians ; even by refufing to them the Peculiar
Tokens^ and Marks^ of Chrijlian Communion ; as
well as by avoiding their Company, and Con-
verfation : unlefs where there are hopes of do-
ing them good. But what is this to the Autho-
rity of y^^^^y Over the Confciences ^nd Religion
of Men ? What is this to their being Judges
Over Others, in Matters relating to Salvation ;
or to their bemg Judges of the Behaviour of 0-
thers^ in the fame Senfe that Chrijl is : with an
Authority of paffing a Sentence, which fliall de-
termine their Condition, with refped: to the
Favour or Difpleafure of Almighty God ; or, in
another Phrafe, which I beg leave to borrow,
with fuch a Power of Spiritual Ttinijhment^ as
fha/l have Effect in another World, Every Chri-
ftian has a Right to Judge^ nay. He cannot help
Judging^ of the Behaviour of Men^ by a plain
Law^ acknowledgd and receivd by the Offender
himfelf; as the Doctor exprefTes himfelf, p. 5-7.
That is, Every Man will judge Him to be a
Murtherer^ who takes away His Neighbour's Life
uniuflly ; and Him to be an Uncharitable Man,
who never does any Atls oi Charity: and every
Chriflian has a Right to fliew His Senfe of thefe
Open Sins. But this is One thing : and Jtulgingy
D 4 fo
( 40 )
fo asto pretend to determine other Mens Con^
fciencesy and other Mens Religion ; or fo, as to
pretend to fix Their Condition, or at all affed
it, in the Eyes of God ; this is Another Point
entirely. The One is Authoritative -, and the fame
with the Prerogative of Chrijl : The Other is
not Authoritative^ either fo as to be peculiarly
lodg'd in Any One Part of Chriftians Over
Another ; or fo as at all to affed the Salvation
of the Perfon thus judg'd, and his Condition, as
to the Favour of God^
Certainly therefore, it cannot but be a fur-
prizing Thing to fee a Learned Member of the
Committee contending, with fo much Zeal and
Warmth, that there are Men^ who have a Right
to Judge in One Senfe ; in Oppofition to Me^ who
have contended againft it, only in Another : ta-
king One of My Expreffions for My full Senfe;
and letting alone Three or Four Other s^ which have
the fame Right to be regarded: and, becaufe the
Laws of Chriji relate to Salvation and the Fa-
vour of God, in One Senfe, arguing from what is
indeed no more than a Right ii\ all Chrijiians
to fee Open Wickednefs^ and to Judge Willful Sin
to be contrary to Chrift's Laws, and the Noto-
rious Sinner unworthy of being acknowledged
by Them as a Brother ; arguing, I fay, from
hence againft Me^ who have declared folely a-
gainft All Right in Men, to be Judges Over
Others, in the Affairs of Confcience and Salva-
tion^ in another Senfe ; or againft Ail Authority
in Men, to judge^ cenfure^ and punifh the Ser-
vants of Another Majler^ fo as to affec^: their
(41 )
Title to God's Favour, and to Eternal Salvati-
oftj by their Sentence.
Sect. VHI.
Two Cafes, for the farther Explication of this
Suhjea.
T Beg the Patience of the Reader whilft I put
■'• Two Cafesy v/hich may help Us to judge a-
right of fuch a Way of arguing, as this is.
The Firjl relates to Temporal Judges : the Second
to the Do^rine and Condu^ of St. Paul.
I. Suppofing One fliould lay it down, that
the Judges of this Land, were the only Judges
of the Behaviour of the King's Suhjetls^ m Af-
fairs of Life and Death ; or in Matters relating
purely to Life and Death : it would not, I pre-
fume, be a good Argument againft this, to
name fome Points which may be faid to relate
to Life and Death in fome Senfe ; and to name
fome Perfons who have a Right to judge in fome
Senfe, in thofe Points : but neither of thefe,
in the fame Senfe, in which Thofe Words are
ufed, when this Authority is affirm'd of the
Judges y or denied of A/l Others. Suppofing, for
Inftance, it Ihould be urged that Difeafes and
Medicines^ relate to Life and Death ; and that
this Dodrine deftroys All Right in Phyficians
to prefcribe, in Affairs relating to Life and Death \
nay, or in Any Men to take Care of their own
Health; or fo much as to judge what to eat^ or
what to drink^ becaufe eating and drinking re-
late
(40
late to Life and Death : who would not imme-
diately fee that All this is of no Importance;
becaufe it proceeds upon taking that in O^e
Senfe, which was affirmM folely in Another;
and is No Contradidtion to what was laid
down, becaufe it amounts to no more than
this, that, tho^ the Judges of the Land are the
fole Judges in One certain Senfe, of Affairs re-
lating purely to Life and Death, in One certain
Senfe ; yet, Others are Judges in another Senfe
of the Word, of Affairs which relate to Life
and Deaths as thefe Words may be ufed in an-
cther^ and a quite different Senfe?
X. For the farther clearing of this Matter,
let us fuppofe the fame Way of arguing appli-
ed to the Words of St, Paul himfelf He hath
in EfTed: adcrted the fame Thing, more ftrong-
ly than I have. He asks, with Difdain, and
Indignation, JVho art Thou^ that judgejl ano-
ther Mans Servant^ ' conduding Himfelf, ac-
^ cording to the Beft Light of His own Confci-
* ence, in the Affair of Salvation ? To his own
Mafler He flandeth^ or falleth : i. e. Chrift a-
lone is his Judge, in that Affair ^ and ' hath
* left behind Him .no Judges over the Confci-
^ ences and Religion of His People/ If it
fliould be rephed. That * this feems to deny
* All Authority to the Church ; All Authority to
* judge, cenfure, or puniih OiTenders, in the
"^ Affairs of Conicience, and Eternal Salvation:
and particularly the Authority of Excommunica-
ting fuch an Open and Notorious Sinner, as
He himfelf thought worthy of fach a Punijh-
went
(45 )
rient in the Corinthian Church. If this, I fay,
fliould be caft upon St. Paul's general Dod:riae;
I hope, it would be a very fatisfadtory Anfiver
to alledge, that No fuch Confequence can be
infer'd from hence, becaufe it is very plain
thefe Two Points are not Contradi^lory. The
One relates to the Authority of Judges Over
Mens Confciences and Religion ; to the cen-
furing and punifliing the Servants of Chrifl,
condudling their Confciences and their Lives,
by what they efteem to be well-pleafing to
Him : The Other relates to quite another Mat-
ter ,• to the Ri^jt of All Chriftians, to avoid
the Company of a Perfon acknowledged to be
an open. Notorious Violator of the Laws of
Chrift, and of the Dilates of his own Confci-
ence. The One relates to an Authority afluming
to define, m the Cafe of Particular perfons^ who
are not Open Violators of Chrift's Moral Laws,
that They are out of God's Favour and enti-
tled to His Wrath : the Other relates to what Is
not indeed properly Authority; but a Right
which Ail Chriftians have to avoid an Open
Willful Scandalous Sinner, if they can ; and to a
Determination which pretended not to alter the
Cafe of the Man, with refpedt to the Favour or
Difpleafure oi Almighty God. The Incefiuous Co-
rinthian was never the more, or the lefs, out
of God's Favour, for what was done by the
Church, St^ Paul therefore, might vehemently
oppofe A/l Authority of Any Men in the Churck
as Judges Over the Confciences and Religion of
Other Chrijllans ; and yet be very much for a
^t
(44)
Right m ChriJiianSj which implies in it no fuch
Authority Over the Confciences and Rehgion
of Others. Fie might be zelous againfl: Judg-
ing, Cenfuring, and Punifhing, the Servants of
another Mafier^ in thofeAfFairs which were guid-
ed by their own Confciences, and upon which
They judg'd their own Salvation and the Favour
of God to depend; and yet be as zelous for
the Right of A/l Chriflians (whenever the State
of the World can permit it,} to fet a Mark
upon Notorious Open Offenders againfl their
own Confciences, and the plain Moral Laws
of Chrifl: a Right, which implied in it No-
thing like to that Authority of * judging
* cenfuring and punifhing the Servants of Ano-
* ther Mafter, in the Aflairs of Confcience and
^ Eternal Salvation,' which He had before con-
demned. I cannot but hope therefore, that for
the Sake of St. TauU from whom I borrowed the
General Exprejjion of *}udging the Servants of An-
other Mafler^ My Dodtrine will be thought very
reconcileable with his own Determination, and
the Behaviour of the Corinthian Churchy in the
Cafe of the Incefiuous Corinthian,
To Sum up the Argument ; As, in both thefe
Cafes now mention d, the Ohjetlions are unjuftly
framed, becaufe the Words made ufe of, tho' the
fame in Sounds yet differ entirely in the Senfe in
which They are ufed, on each fide of tlie Matter in
Debate ; So, in the Quejlion before Us, They who
cenfure what I have faid, ought to cenfure it in that
Senfe only ^ in which I have faid it. And if They
contend againfl me, in this Point, They muft
eon-
(45)
contend for the Authority of fome, as Judges
Over Others, in that Senfe only, in which I
have denied it ; in the fame Senfe, in wliich I
have affirmed it of Chrifi alone.
Sect. IX.
A Continuation of the fame Suhje£i.
T Have been the longer upon this Point, be-
■■■ caufe this is the Senfe which Dr. Sherlock
is pleafed to put upon the Only ParticularnsimQd^
in the firfl Obfervation of the Committee, to
fupport the Solemn Charge contain'd in the Firjl
Article : tho' it is plain, this is not the only
Point intended; nommderflood by xht Committee
in that Senfe, in which /7^wifhes the World to un-
derftand it. And I think, and hope, I have Ihewn
as evidently, as any fuch Point can be made out,
that what I have maintained is far from deferving
the Cenfure of Chrijiians. I am very willing that
that Learned Member fliould pleafe Himfelf,
and divert his Readers, with the happy Thought
oi claiming the Word Abfolutely, in this Part of
the Debate, for the Ufe of the Committee, If it
can be of Any Ufe to Him^ or to Them ; I am
very free to repeat, what He feems to think fo
great an Abfurdity, Anfwer^ p. 5" 7. and to de-
clare to All the World, that of Judges^ in the
Cafe now before us, I have faid, there are Ab-
folutely None to Judge, But then, it is but Com-
mon Equity and Juftice to exped, that I may
be underftoodin that Senfe alone, in which both
the Defign, and the Words, of My Dodrine, a-
gree.
( 46 )
gr^e. I am ready ftill, Ahfoliitely to affirm that
' Chrift is the fole Judge of the Behaviour of his
* Subjeds in the Affairs of Confcience and Eter-
* nal Salvation, ^cl Now Chrift '\s> in no other
Seiife> Judge of the Behaviour of ChriflianSy in
Thofe Points ; but as their Condition will, and
mult, be determin d by his Sentence. When there-
fore, I deny this of Men ; and when 1 do it^ by
Way o^ Inference from the Preroorative of Chrift ^
I do not, (I wiil add, I cannot, j mean to deny
this of Therriy in any other Senfe, but that^ in
which I affirm it of Chriji. And in this Senfe,
I am ready flili to profefs that I Ahfolutely de-
ny Ail Authority of Judging in. Any Part of
Any Church of thrifts viz. ^11 fuch Authority,
as can oblige Almighty God to ratify Any Sen-
tence in Heaven, paffed here on Earth. I deny,
not only againft the Roman-Catholics^ but a-
gainft fhofe \v\\o have lately revived their Do-
tirines for a defenfe of their own Separation^ and
a Terror to Our Churches^ All fuch Authority^ as
pretends to throw Men out of God s Favour, by
the Determination, or Excommunication of Men :
Or, in other Words, I deny againft what the
Reverend Dr. Sherlock has formerly fupposM,
that Any Spiritual Pmifloment., inflid:ed by the
Churchy has Ever Any EfTed; in the Other
World,
They therefore, who lay it upon the Pajfages
now before Us, that They feem to deny A/l AutJjo-
rity to the Church ; muft maintain that the Authority
ofjudging and Condemning Men, fo as to aiTed:
the Condition of Chriftians^ with refped to the
FavoiiT
(47 )
Favour of God, is All Authority ; and that
there is No Authority but this. And thefi indeed,
I am ready to acknowledge, in the Face of the
whole World, that, if to deny to Men the Au-
thority of Judging^ i\\ the fame Senfe in which
I affirm it to belong to Jefus Qhrifl^ be to deny
All Authority to the Church ; I have, and do
ftill deny All Authority to the Church, And if
to deny All fuch Vifible Humane Authority in
Judging, as can afFed: the Salvation of Men, or
the Favour of God towards them, be ' to leave
* the Church without Any Vifihle Humane Au-
* thority to judge, cenfure, or punifli Offend-
* ers, t^cl I confefs, I have done it:, andmufl
do it, as long as I can read the Gofpel^ or under-
(land Any Thing of the Nature and Attributes
of God, But if They hold Any Authority befides
this; or if They maintain that there may be
Authority^ or Right to judge ^ cenfure-^ er punijh
Offenders^ in quite another Senfe, than That,
in which I have denied fuch Authority to judgey
cenfure^ or punijh the Servants of Another Majier ;
then. They cannot themfelves, conceive the Paf-
fages cited by them, to tend to fubvert All Go-
'vernment and Difcipline in. the Church oiChrifl :
nor, particularly, in this Reformed Church of
England; unlefs They can fliew that this Church
claims, by any Authentic A^^ the Authority of
Judging^ iic. in that fame Sen{b^ in which I have
affirmed it of Chrijl; and in. which aloney I have
denied it of All Men. But indeed, the fame Way
of arguing would as well, and as Juftly, prove
that I have, even in thefe firfl Paffages^ by at
farting
( 48 )
fertitig Chrift to be the fole Judge of His Sub-
jeds, (^c. effedually excluded the Gvil Magi-
ftrate from punidiingthQGreatefi Malefadlors ; be-
caufe their Ad:ions have fome relation to Coft-
fcience^ and their own Salvation: as it does, that
I do by this deny All Right in any Qhriflian
Churchy to judge and punifli Offenders^ in another
Senfe. And this might have been put as ftrong-
ly under this firft Head of the Charge, as the
Other.
In fine. If it be a Crime to aiffirm that All
Chriftians, i\\ the Condud: of Themfelves, and
the Diredion of their own Confciences, [i. e. in
the Affairs of Confcience and Eternal Salvation ; ]
in All Points upon which their Title to God's
Favour or Difpleafure depend, [/. e. * in All
* Points relating to the Favour or Difpleafure of
* Almighty God;'] in Matters in which their
Salvation is concerned [i. e. ' in Matters relating
* purely to Salvation ;'] If it be a Crime, I fay,
to affirm that All Chriflians are, in thefe Mat-
ters, to be determined in this World by Chrift
alone, as a Law-giver ; and to have their Con-
dition in the Other World defend upon Hisjudg-
menty and His Sentence alone : I confefs, I de-
ipair of knowing what We mean by the Juftice
of God; or the Mercy of the Gofpel ; or, what
it is that the plaineft Declarations of Chriftiani-
ty fet forth. Nor can I ever underftand, upon
this Bottom, what it was that could move or
juftifyThofe,who have broke ofFfrom theTyran-
ny of the Church of Rome : unlefs it be fufficient
to fay, that it was only that Power might change
Hands. . The
r 49 )
The Suhim of chLs Part of che Caufc is this !
i. The 'Judging, Ccnfunng, and Piiiulbing Of-
* fenders,' [wiuch tlic Rerei'cnd Dr. Sherlock ex-
plaius of Open Violators of the Moral Laws of
Chriil, acknowledg'd by 1 hofe very Offenders,]
i. e. The Judging Such to be Unworthy of the
folemn Token's of Church-Communion, and the
/^>;//7;/;^g Them by denying to them the Holy
Sacrament^ is no more an Authority Over the
Confciences and Rehgion of Chrift's Subjects ;
or of making Decifions, which Decifions fliall
themfelves affcd their State in the Eye of
God ; than the Right that every Chriftian has,
in his particular Station, of ihewing his Diflike
of Open Sinners, and of not owning them
for Chrijlians. And therefore^ it is not a Point
of which I have laid, or indeed, thought to fay,
one Word m tlie Sermon, x. If I had had the
lead Thought of Offenr/ers, Open No f or ioi^J Offend-
ers agairift the Moral Laws of Chrift, acknow-
ledged by Themfelves ; I could not pofTibly
have avoided the Word, or have chofcn inftead
of it the Expreflion of St. Paul, the Servants of
Another Mafler : which fuppolcs them not.Opeii
TranfgrefTors of His Moral Laws. 3. If I had
had the leaft Thought of Open Immoralities, ac-
knowledged by the Sinners themfelves, to be
Violations of their owil Confciences, and of the
plain Law of Chrid; it is impoifible to conceive
that I could have eall'd thefc Open Immoralities^
by the Name of Affairs relating purely to Con-
fciencc and Eternal Salvation ; without once fo
much as hinting at their true Name, For 4/-
fairs relating purely to Confciencey as I conceiv d
then, and do llill conceive, are properly fpeak-
ing, (Not Open A6ts againft Mens own Con-
fciences, which were never fo calld by Any
one Writer m the World, but) Affairs tranfadled
between Them, and their own Confcienccs ;
by the Diredion of their own Confciences ;
and of which no Men cdiVi judge ^ without know-
ing their Confciences. 4. An Authority, or
Right, to judge, cenfure, puniili, in thefeVoiivcs^
I referve to Chrift ; and deny to Ail Chriftians,
of what Rank foever : becaufe it is an Authori-
ty Over the Confciences of Others, which no
Men can have; an Authority to judge m Faints^
in which no One can judge, who does not know
the Hearts of Men. 5-. ARight to judge that an
Open Sinner againft the Moral Laws of Chrift, is
an Open Sinner^ and not worthy of being ownd as
One of the Clvc'Ai^iw Society y I have never dent-
ed to Every Chrift ian : much lefs to Thofc, whofe
Office it is to adminifter Holy Things ; and who
therefore, muft judge for Thcmfelves, that it is
not proper for Them to acknowledge, as Chrijli-
ans^ Thole who openly and notorioufly live m
a Violation of the Moral Laws of Chrijl. 6. I
will add, as I pafs, one Queftion^ Whether the Re-
verend Dr. Sherlock^ or /, give the more finccre
Proofs of our Concern for this Right: /, who
have pleaded for the repealing an Act o^ Par Via-
Tficnty which forces Cler(iymen to give the Cornmu-
nion to every Atheijl^ or Delauchee^ who may be
named to any Civil Office ; unlefs he chufes to be
ruined for not doing it ; or He^ who would appear
to
( ^ )
to contend earneftly againft Me, for the Con-
tinuance of that Burthen, under which All good
Men, as I have underftood, have long groan d.
That fame worthy Per/on may fee from the
whole of thisj how much He is miftakenin the
Account He gives, from his own Invention^
of my defign'd Anfwer, />. 55-. He propofes
the Difficulty, * Is there Authority in the
* Church to exclude fuch an one as the In-
* ceftuous Corinthian^ from the Chriftian Af-
* fembly, and to deny Him the Ufe of the Sa-
* craments ?' [I fuppofe, He means One Sacra-
ment.] ' If You fay, Yes, (^fays He ) You al-
* low the Difcipline. But then, (^He adds) ac-
* cording as His Lordfhip intends to anfwer
* the Reprefentation, You will be told That
* You claim an Abfolute, Unlimited, Uncon-
* ditional, and Mere Authority to make and
* interpret Laws for Chriftians/ That I in-
tended to anfwer the Reprefentation in this
Manner, by anfwering thus to a Difficulty
which is not there once exprefiy proposed, is
entirely his own Irnagination. He ftts^, I have
another Anfwer to make : and I do afliire Him
that, before He told the World fo, I had not
the lead Sufpicion that the Committee had an
Eye to Excommunication, as if they under-
ftood Me to oppofe it in this "i^wf^ ,• nor do
I yet believe They had. My Anfwer is natu-
ral, and plain. I never was concern d againft
Excommunication in this Senfe : neither do His
Brethren, when they fpeak plainly of it, fup-
pofe me to oppofe it in this Senfe. The Diffi-
E 2. culty
( 50
ficulty is His own Inventioji, as far as it relates
to Axij Thing I have faid : And therefore it
was fitting, the Anfwer fliould be what He pleas'cJ
likewife. But why He fliould chufe the moll
Groundlefs Ohjeclion^ and then frame the mofl
infufficient Anfwer to it ; I am not able to fay :
.unlefs it be, that He thinks nothing too mean,
or too low, to be put into My Mouth. This
was by way of Trophefy^ anticipating what I
would lay, before I had laid one Word relating
to the Matter : for which I gave Him no
Ground, but by explaining to Dr, Snape^ p.y^.
and 37. of My Anfwer^ what it was that I had
laid concerning the Authority which the Dodor
had exprefs d moll Concern about ; without lb
much as fpeaking, or indeed thinking, of what
He had never charged me with, the Denial of a
D'ifcipline^ which is of a Nature much inferior
to Any Thing I had fpoke about, in My Sermon y
and which comes not under Any of My Exprel-
iions there made ufe of ^ and which even the
Committee it felf never exprefly objcd: to Me.
In this Part of His Condud:, I can neitlier deny,
nor envy, the Superiority of fuch an Adverfary :
and am very ready to acknowledge, that I have
no more Authority, or Abihty, to inform the
"World what Any One will fay to a particular Dif-
ficulty, before He has laid one Word that cm pol-
fibly relate to it ; tlian I have to entertain Them
with what a Man flidi\xy Four Thoiif^nd Years
ago, upon a Subject^ about which Hiiiory does
not acquaint us that He ever fpoke One finglc
Sentence.
Sect.
S E C T. X.
The Objedlioii of the Committee, relating
. particularly to the Apofllcs, confider d,
A FTER the Ohfervatlons upon the firft Four
/'j/Ti^jgd'i*, fetting forth the Evil Effed of
My Doclrhe upon the Authority of the Churchy
i\\ ics ordinary Condition, follow fome Other
Reflexions^ which it is necelTary now to confider.
The Firft is this. Report^ p, 5*. * Whether
thefe PafTages exclude the Sacred Writers, as
well as Others, from making Decifions, and
interpreting the Laws of Chrift, Your Lord-
ihips will judge by a Fajfage^ p. ix. of the Ser-
mon. Nay-i whoever has an Ahfolute Authority
to interpret any written^ or f poke n Laws^ It Is He
ivho Is truly the Law-giver^ to all Intents and
Furpofes^ and not the Ferfon^ who firfl ivrote^ or
fpoke Theml The Learned Committee leem to
be fenfible that, as I go on to explain this, ex-
prcfly upon the Suppofition of No Interpofitlon
from the Fcrfon^ who firft wrote, or fpake thefe
Laws, either to convey Infal/ihlHty-, or to ajfert
the True Interpretation^ Nothing could be al-
ledg'd againft the Apoftles Themfelves from
hence ; or againft Any Interpreters, but Falli-
lie and Unafijled Perfons. And therefore, They
ftopjliort; and are not wiUing to trouble the
World fo much, as to mention My Own Ex-
phcation of that Matter : but found this Part
of their Charge upon quite another Point. * When
' a Diftindlion, fay They, is made between the
E 3 Inter-
f54;
* Interpreters of the Writen^ and Spoken Law»
' the Sacred Writers only can be meant by the
* Latter. Others have had the Written Law.
* Tkey only^ of All Interpreters, heard it fpoke
* by Chrift. And his Lordfliip has only left Us
* this Choice, either to deny their Authority to
* interpret the Laws of Chrift, or to charge them
* with fetting up for Themfelves, in oppofition
* to their Mafler/
In anfwer to this, I beg it may be confider'd,
I. That, in the Sentence quoted, there is no Di-
ftinWion made between Interpreters of Written^
and of Spoken Laws. So far from it, that, with
refped to what is there affirm'd. All DiftintVion^
or Difference, between them, is in effecSt denied.
a. That the Apoflles were fo far from being Ah-
folute Interpreters^ that They were not at all, in
any proper Senfe, Interpreters of Chrijfs Laws ;
rior did ever claim to Themfelves the Privilege
o^ Interpreting^ as belonging to Them^ mT>iik.m-
(flion from the meanefl Layman^ to whom They
preach'd the Gofpel. But, 3. They were Em-
lajfadours^ or Mejfengers^ lent by Chrijl to deli-
ver faithfully to Men a particular Mejfagey with-
out adding to it a Tittle^ or diminilliing from
it, m what They preach'd as of Importance to
the Salvation of Men. The Emlajfaclour of a
Prince^ is not the Interpreter of His Will; but
his Bufmefs is, to declare it, and deliver it
faithfully, as it was deliver d to Him : After
which Delivery of it, the Perfons to whom it
is delivered, are to judge of the Intent and De-
fign of the Mejfage^ by the befl Rules, and with
the
(55 )
the beft Helps, They have in their Power.
And therefore, 4. It is fo far firom being a Juft
Obfervation, that I Heave them this one Choice,
' either to^deny the Authority of the Apoflles
* to interpret the Laws of Chrift, or ;:o charge
* Them with fetting up for Themfelves, in op-
* pofition to their Mafter ;' that it is plain, I
do neither My-felf. I do not at all fpeak a-
bout Them, as Interpreters : becaiife They ne-
ver, as I remember, fpeak of Themfelves un-
der that Charader. And then, 5. Whether Em-
hajfa^ours, or Interpreters, 1 never could intend
any thing againft 77;m, in what I fay about
Ahfolute Interpreters ; becaufe I never thiiik of
Tiiem, nor have They ever reprefented Them-
felves, as having any Ahfolute Authority of their
own ; but only as delivering faithfully and ex-
adly the Mejfage, relating to the Salvation of
Mankind, which they receiv'd from Another :
never, as veiled v/ith Authority diftind from the
One proper Authority ofChr/ji ; but as entruft-d
by Him perfonally, and direded by His In-
fallible Spirit, in what They lay upon Man-
kind, as of Importance to their Eter?ial Salva-
tion. And if this be to charge them with fetting
up for Themfelves, in oppofition to their Mafter,
it may as well be calld, charging them with
fetting up for themfelves, againfi themfelves,
6. The plain and only Meaning of the General
Sentence, is, that whoever has an Ahfolute Au-
thority himfelf, to interpret Laws, without any
Interpofition from the original Framer of the
Laws, is truly the Law-giver : but not, that
E 4 ^^'1^^^-
f 56 ;
whoever is made an Inftrunicnt by the Law'
giver Himlclf, by his cxprcls Commiflion, and
under His Diredion, cither of promulgating,
or explaining any LawSy is truly the Lr^w-giver^
For the Original Law-giver^ is flill, as I fully
explain d it in the Sertnon it felf, upon this Sup-
pofition, the Sole Law-giver.
This likewife may ferve to anfwer that Part
of a foregoing Olfervatian^ which charges it as
a Confequence upon My Dottrine^ that there
was not in the Apojlles themfelves Any Authori-
ty^ &c. To which I ihall not be at all afraid to
anfwer that there was not : if Perfons will but be
lb equitable, as to confider it m a proper Light.
Theyclaim'd nona^ and They had mne^ but what
was, ftrictiy fpeaking, the Authority of Qhrijh
Chrift himfclf, promulgating the Terms of Eter-
nal Salvation to the World by 77j^;>^,as hj Inflru-.
7ncnts and Mejjhigers', and dired:ing Them by His
own Spirit, remained the foje Lam-giu'e^y and the
Jo/e Ji^Jge of Chrijiiiws ; notwithilanding Aiiy
Powers claimed or poflefs'd by His Apojlles. And
this, in a proper Senle : becaufe in All Points,
which They deliverYi as of NecelTity to Eternal
Salvation^ They dcliver'd only a Mejfaqe They
had Teceivd from Him, their Lord zwa Mc\fler.,
We may in a common and popular Way of
Difcourfc, fpeak otlierwilc of the .'i'^/><9///^j-: but
when we examine this Point carefully, we fliall
find it, I am pcrluadedj as it is here ftaped.
Sect.
r 57 ;
Sect. XI.
The Obfervation relating to the Clergy, exa-
min
r.
A Fter the Ohfervatton relating peculiarly to
^^ theApoftles, the C(?;>?w///^^ have plac'd 0;?e^,
that refpefts the Clergy at all Times, and in all
Places, m thefe Words. ' Thefc Dodrines na-
turally tend tQ breed in the Minds of the Peo-
ple a Difregard to Thofe who are appointed
to Rule over them. Whether his Lerdjlip
had this View, the following Pallages wilji
declare. Fiz. Serm, p 25". the Church of Chrijl
is the Number of PerfonSy who are fincerely and
wtlUngly^ Subjects to Him^ as a Law -giver and
Judge^ in all Matters truly relating to Confciencey
or Eternal Salvation* And the more Clole and
Immediate this Regard to Him isy the more cer-
tainly and the more evidently true it isj that the)i
are of His Kingdom, And, />. 31. If Chrijl be
our Kingy let Us fhevo Our felves Subjetls to Him
alone y in the great Affair of Confcience^ and Eter--
nal Salvation : And^ without fear of Man s
Judgment, live and a ft as becomes Thofe y who
wait for the Appearance of an All-knowing and
Impartial Judge ; even that King^ whole King ■
dom is not of this World.'
Here are two Faints offered to the World, bv
the Committee^ in this Obfervation, The Firjl
is that ' the Doctrines before-mention d, natu
^ rally tend to breed, m the Minds of the Pco-
\ pie, a Difregard to Th.ofe who are appoint-
' cd
( 58 )
* ed to R u L E over Them.' The Second iSj
That * Thefe Two Pajfages here produced are
* Atgupients that I had^'that Fiewy or Dejignj
* in preaching thofe Dotirines*
With thefe, the Reverend Dr. Sherlock par-
ticularly agrees, in his Anfwer to A Letter^ &c.
f. 6i. afTerting it, in effed:, to be utterly inconfi-
llent, forMe to * exhort Men to pay Any Regard
* to their Spiritual Teachers and Paftors, after
* declaring that the M o r e C l o s e a n d I m-
* MEDIATE their Regard is to Chrift, the
* more certainly and the more evidently true
* it is^ that they are of his Kingdom' : Or, * to
* teach Men to Reverence Thofe who are over
* them in the Lord ; after having exhorted
* Them to fliew Themfelves Subjects to Chrift,
* in the Affair of Salvation, without fear of
* Man's J u d g*m e n t.'
I confefs My-felf furpriz'd and aftonifli'd, in
a very particular Manner, at this Part of the
Reprefentation : and cannot but ftop a few Mo-
ments, to lament the Fate of ChriJlianUy; and
of the Troteflant Caitfe ; and even of the Clergy
Themfelves, when it iliall be infinuated in the
World, from the Authority of this very Report^
that their Am is to obtain fuch a R b g a r d to
Themfelves, as is inconfiftent with a Clofe
and Immediate Regard to Chrifl h'mfelf ; and
that They take it^^as an Injury to their Order^
that the Chriftian People are encouraged to
fliew Them.felves SuhjeBs of C/;r//?, in the great
Affair of Salvation, without fear of Maris Judg-
ment.
I
( $9)
I confefs, for My-felf, I thought it One of
the great Ends of the Inftitution of the Or^/er
itfelf, that They might be Inflruments of brings
ing Men to a Clofe and Immediate Regard to
Chrifl himfelf; to make Men the Difciples . of
Chrift^ and not of Themfehes. Baptrfm is a fo-
lemn Dedication of Chriftians to the Name and
Service of Chrift. And the Defign o? Preaching
is, or ought to be, to engage Chriftians to be-
have Themfelves, as Subjeds of Chrifl^ and nor
of Men^ in the Affair of Salvation. And I ever
have, and ever fhall, efteem it the Foundation
of that Refpefi and Honour^ due to Thofe who
are fet over the Teople, that They teach and
preach, not Themfelves, but Chrifl Jefus, Our
BlefTed Lord has warn d Us againft calling Any
Man Mafler upon Earth. And when Chrifti-
ans, in the Corinthian Churchy began to adhere
to Men^ very good and very unblameable ; and
fome of them to fet up St. Paul Himfelf, as a
Leader ; He reproves them zeloufly, and asks
them. Into whofe Name they were haptizd^ and
who it was that died for Them ? i Cor. i. ii. &c.
And indeed the whole Defign of that Pajfage is
in EfFed to perfuade them that the more clofe
and immediate their Regard to Chrifl i^^ the
more evidently certain it is, that They belong
to His Kingdom. But to return to this Charge.
The Do^rinesj upon which this is founded,
are not particularly here named ; but only call-
ed Thefe Do^rines: that is^ ThQ Do^rines be-
fore cited, and cenfur'd. Thefe Dodrines make
Chrifl the fole Judge of the Behaviour of Chri^
flians.
(6o)
ftiaiis,as to Affairs relating purely toConfcience,
and Eternal Sahation : and deny to All Men, A-
ny Authority of Judgment Over the Confciences
and Religion of Others. I have before fuffi-
ciently vindicated, as well as explain'd, all this.
The Charge now is, That in teaching this, 1
lead Men to a Difregard to Thofe ivho are ap-
pointed to Rule over them. To which I Anfwer,
I. The Phrafe to Rule over them^ is taken
from the Eyigli(h Tranjlation of the New Telia-
ment : and tends to raife a very different Idea
in the Mind, from what the Original AVord car-
ries along with it. The Sound of the Englijh Word
Rulers, would make 0\\q, fuppole that the
Word in the Original was Y^jf-^^j-jv-n^x whereas
it is 'H>'8/^i^•c/. Thc/^;'w<f/' fignifies Lords ^vA Ru-
lers over Slaves^ or Suljetls bound by their Laws.
The latter fignifies Guides^ oi Leader Sy whofe
jBufmefs it is to point out to the People^ not
their own Opinions and Decrees, but the Laws
of their Great and Common Mailer. Ruling in
this Serife, (if it mull be lb ternf d) as an Un-
der-Shephcrd rtjles His Mailer's Sheepy by dired:-
ing them to Thole Failures only, which the
Majler has appointed for them ; was never de-
nied by Me, to belong to Spiritual Teacher^y
who arc therefore calfd Fajhrs : nor any Re-
gard ^o them, which is implied in thi^. But here
the Figure of Speech mull not be carried too far.
ChrijFs Sheep arc not to be dcbafed into the
State of Animals fo calPd. They are of the
lame Species with their Shepherds under Chrifl.
They have not only Fyes^ but Underjlandings^
of
( 6i ;
of their own : and the Diredions of the Chief-
Shepherd^ the great Shepherd of their Souls,
lie open to them in Writing. The Afliftance,
and Advice, and Warnings of the Shepherds un-
der Chrift, may be of great Ufe to them, in
many Cafes. But they are to be ledy and not
driven. They arc to be led to the Food prepa-
red for them by Chrift : and not dryuen to rank
and unwholefome Weeds, inftead of it. They
are to be led to their own true Intercft and
Happinefs : and not to be driven to Market^ or
to Slaughter^ at the Will of their Keepers ,• nor
to be Shorn and Fleecd^ whenever the Plcafnre,
or Profit of their Shepherds (fo calf d) fhall in-
vite or require it.
In the Senfeiw which I have now explaiifd it.
Spiritual Pajlors and Teachers may be faid to
Rule over Chriflians : and will obtain a great
Reward hereafter, and I am perfuaded, a
True Relped: here, if they exercife this Rule
well. But in the Other Senfe of the Word
Rule, as it founds in our Language, more
agreeably to the Word Kv^Mav, or Y^ccttjuzv-
^_/,dJoii'j in the N'ew Tefiament ; this is conftant-
flantly denied to Any Men under Chrifl. St.
Faul denies it of Himfelf^ 2, Cor, i. X4. under
the Word Kt.pfeoopgi'. St. Feter condemns it
in All Spiritual Paftors, i Pet. v. 3. Where He
defcribes their Office Negatively; Not2isRulerSy
in the Senfe of KctfizLyjje/i'jovT^^ ; (the fame Word
which is ufed in the Go/pel to exprefs ths Dorr?i-
fiion of Rulers over their Subjedls:) and pofitive-
/y, (not by the Word Ki.^/e.'cm^, but) hy feedings
and
( 6^ )
and by being Examples to the Flock^ They were
to feed.
I fliall, I hope, find another Opportunity of Ex-
amining diilindly Every Text of the New Tefta-
ment^ relating in Any Sort to this Suhjetl ; aitid
of Hiewing what Refpe(5t and Regard is there
declared due, and what not, to the Spiritual
Taftors amongft Chriftians at firft; what it i^
founded upon; and what can be concluded
from thence, with refped to Paftors^ and Clergy^
all over the Chrijiian Worlds in its prefent Con-
dition. I fhall now content My-felf with ad-
ding to what I have already faid, this one Oh-
fervatton ; that St. Taul does, iw the Name of
All the Apojllesy (much more in the Name of
All Others of lefler Confideration,) renounce
the Word Ruler, as it fignifies Ma ster,
or L o R D ; or as it implies m it the Authority
which I have been contending againft, x Cor.
iv. 5". We preach not Our [elves ^ but Qhrifl Je-
fus the Lord^ and Our felves your Servants for
Jefus fake. For if it be here confider'd, that
the Word §^8A8r, in the latter Part, is oppofed
to the Word Ko'^ior, in the former Part of the
Verfe ; that J'^ab^ vfj^v is fpoken of the Apo-
fllesy in oppofition to fomething d'enied of
Them^ and attributed to Another, before; the
Meaning of this Verfe will appear, I beUeve,
to be this, ' For We, Apojlles, Preach not, or
Proclaim not, Our felves. Your Mailers ; but
Chrift Jefus, Your Lord or Mafter: [X^/giv'haHv^
not liv K'jpiov^ but Kbpiov, i. e. Kv^ov uiAo^Vy as ^8-
Ai^; 'J uci*/ follows:] and Our felves Your Ser-
vants
vants for Jefus Sake, m order to . bring You
to Him^ as Your Sole Lord and Majler. But,
1. Suppofing Any fach Expredions to be
ufed, upon tliis Subjed, in the New Tejlamenty
as anfwer to the Common Acceptation of the
Englifh Word Rule, or Ru l e r s : yet thefe
mult be interpreted according to the Tenor of
the New Teftament it felf; and not fo, as to con-
tradict the Main End, and Defign of the Gofpel.
l^pon this Suppofition therefore, it would be a
fuflicient Anfwer, that there never were, nor
ever can be, in the Nature of the Thing, Any
Chriftians appointed to Rtdle over Other Chri-
flians, in. any Senfe, i\\ which I have contra-
dicted it; fo, as to be Judges Over their
Confciences and Religion : and that wdioever
claim fuch a Power of Ruling over Others, as
I have denied, neither deferve, nor will ob-
tain, Refpe^. If Worldly Power comes into
Their Hands; as it is feen in the Romijh Church;
They may create that Dread, and Horror, which
accompanies All Inftruments of Torment and
Mifcry. But this is not a Regard, or Refpe^t,
refuiring either from the Knowledge, or Confi-
deration, of Ones Duty: or Any thing hke
what Any o^Thofe can confidently claim, who
have difregarded Their own former Rulers
in the Romijh Church, fo far as to feparate
from Them, upon the very Foundation of be-
ing obliged to a Clofe and Imr.-ediate Regard to
Chrifl himfelf: and this, withmt fear of Mans
Judgment,.
i- iii^
( 64 ;
3- The Ayifivsr therefore, to the Fbfi Fart
b£ this Charge is, that tbefe Do^rines are fo
far from naturally leading the People to a Dif-
regard to Thofe who are appointed to Rule over
Them ; or, in other Words, to Their Spiritual
T afters or Teachers -^ that They naturally lead to
that True, and Only Juft Regard whicli is,
or can be, due to Them; a Regard^ fubordi-
nate to that Clofe and Immediate Regard which
is due to Chrift; conflantiy comparing their
Dotlrines with the Declarations of thrift ; and
never, under pretenfe of paying Refped: to.
Fallille Teachers^ forgetting or throwing off
the RefpecS due to their Great and Infalhble
Mafler.
4. But indeed, Ifear, this One Sentence^ in the
Report J will be found in Experience, more na-
turally to lead the People to a Difregard to Thofe^
for whofc Service it was defign d, than All
My Doctrines put together. For to plead for
No more Regard^ than what is confiftent with
the Regard due to Chrift^ is not only to plead for
All that zChriftianC'iw argue for,confi(l:ently with
his Relation to Chrifl: but naturally tends to
conciliate the Affedions of Men ; and to pro-
cure all that Rerrard. which alone is Due, or
Uicful ; and leads only to the putting an End
to that Regard^ wliich has been feen, in Other
Countries, to begin in claiming what is due
only to Chrift^ and to end in the Ignorance and
Stupidity^ both of Teachers and People ; and in
tlic Slavery and Deftndlion of whole Nations.
It is a Regard to Otliers, founded upon the
( 65 ;
Ignominy of Our Nature, and proceeding to its
Heighth, upon the Ruiiies of All that is Valu-
able in Humane Underftanding, and Humane
Life. Tt is contrary to the very Defign of Chri-
fttaniiy \ which was to bring Men to Virtue
here^, and Happincfs hereafter, by a Qlofe and
Immediate Regard to Chrifl, It is diredly op^
pofite to the very Foundation of the Church
of England: the Reformation of w^hich was be-
gun, and maintain'd, upon the Duty of All Chri-
ftians equally, to have a Glofe and Immediate
Regard to Chrijt ; and to Jhew Themfelves Suh-
jeHs to Him in the Affair of Salvation^ without
fear of Mans Judgment \ to ad as Chriflians,
without being at i\Il mov'd with the Accufa-
tion of Difregarding Thofe who were appointed
to Rule over Them ; or with the Terror of
Humane Judgments^ Decifions^ Excommunications^
then flying about, with All the Wrath, and Pow-
er of Man united.
5. As a Man therefore, and a Member of Hu-
mane Society ; I can plead for No fuch Regard
to Any Men^ -as in its Beginning is infamous
to All the Faculties We boafl: of ^ and in its
End, is deftrudive to whole Communities. As
a Chrijlian ; 1 mud ever plead againft All fuch
Regard to Them, as is inconfiftent with that
C/ofe and Immediate Regard to Chrifi Himfelfy
which is due from Every Ckrijlian to their
Sole Law-giver, and the Sole Judge Over
their Confciences and Religion. And as ^ Pro-^
jtejfant; I think it injurious to the Church of
Engj.and in particular, Not to difclaim fuch a
F ki-
( 66 )
Regard to Men^ Spiritual Paflors and Teachers]
or Rulers^ or by whatever other Name they are
called, as would have efFedually hinder'd the
Reformation it felf, and not fufFer d this Church
fo much as to have been in being.
6. Let it be farther confider'd, that No Chri-
fiian-, who has a Clofe and Immediate Regard to
Chrijlj can poffibly difregard and dilrefped:
Thofe^ to whom, it is Chrift's Will, He ftiould
pay Regard, and Refped: : And that He^ who
fliews Himfelf a Suhje^ to Chrijl in the Affair
of Salvation^ is One who behaves Himfelf as
a Chriftian ought to do, in All Points of Du-
ty. He will always pay Regard to Thofe, to
whom Regard is due; and in the degree, in
which it is due. But that it fhould be ex-
peded of a Man, who lives and ad:s as a
True Chrijfiany and who therefore, cannot but
be acceptable to His Great Majier; that He
fliould be afraid of Mans Judgment : Methinks,
this is to teach Men not to be content with the
Greateft of All Comforts, and of All Supports,
the Afliirance of the Love and Favour of the
Supreme Governour and Judge of the World.
He, whofe Regard to Chriji is Clofe and Imme-
diate, will always be ready to hear and receive
the Infiru^ions and Do^rines of Thofe, who are
appointed Teachers in Puhlick. But He will not
fo receive them, as if He were bound by their
Authority^ and tied to their Decifions^ The
greateft Refpecl He ought to pay to Them,
and therefore the Only True Regard due to
Them, is to compare them with the Do^rine of
Chrifli
( ^1 )
tlhrifi'^ and either to receive or reje<5t them,
as they are agreeable or difagreeable to That*
Without this Comparifon of Mens Dodrines with
the Divine Rule-, He may be of fiich or fiich a
particular Denomination-^ or Church : but He is
not, in that Negledi, truly, nor uniformly, a
Qhriflian \ becaufe He forgets his Clofe Relati-
on to His Only Lord and Mafter. Againft
this Regard to Spiritual Taflors and Teachers^ I
have neither faid, nor thought, any thing.
To conclude this Point, Let the Learyicd Com^
mittee Ihew the ChriJiianVcoplc; and lee Them
proclaim k openly to them, that their Regard
ought not to h^Clofe and ImmediatetoChrifi^ but
to Weak and Fallible Men ; that the Clofe and
Immediate Regard is due to the Clergy^ and
through Them^ and by Thdr Mediation, to
Chriji ; that it is of little Importance to have
recourfe to the Dotirincs of Chriji^ as He him-
felf taught them ; (which is paying a Clofe and
Immediate Regard to Him ,•} but that They muft
judgs Thofc to be Doctrines^ and Decifions of
Chrijly which are deliverVi to Them by their
Pallors, as fuch : that One who fliews Himfeif
truly a Subject of Chrift i\\ the Affair of Salva-
tion, ought not to be fatisfled in referring
His foture Condition to the Judgment of hi5
Great Mafter ; but to be afraid of the Terrors
of Men^ if They think fit to judge and excom-
municate Him, fo as to pretend to afFed: His
Eternal Interefl, Let them, I fay, proclaim
thefe Things openly : and then it will appear
that there is indeed a Great and Irreconcileable
F i Dific-
(6%)
Difference between Us. But it will at the fame
Time appear, which is mod for the lionour of
the Chr/jHan Religion^ and the Reformatioh ; to
make Religiori^ in effecft, whatfoever the differ-
ing, and oppofite Teachers and Pajlors in the
feveral Chriflian Countries, will pleafc to make
it ; and to fubjed Ckriftians equally, m All
Countries^ to the Judgment and Sentences of their
Leaders : or to refer Them to Chr/ft immediate-
ly, upon all Occafions, for the Religion of
Chrifi; and to z^zch P rot eft ants ^ 2inA Others^ in
All Countries equally, not to be terrified with
the Judgment of Alen^ who pretend to have in
their Hands, the Difpofal of God's Mercies,
and the Diipcilfation of His Anger.
Upon the Whole, I hope, it is evident that
My Doctrines do not ' naturally tend to breed
* in the Minds of the People any Other Di{-
* regard to Thofe appointed to rule over
* them/ but that which All Chriftians ought
to have; that vvdiich neceffarily rcfults from
the Regard {Iriclly Due to Chrift Himlelf : and
that the Sentences produced to fliew My FieiVj
ihcw Nothing, but what All Chriftians ought to
own; and what, I hope, I fliall never be aliiam'd
to profefs. I repeat it therefore, here again,
and openly declare it as My Opinion, tliat He,
who would prove Himfclf to be a Chriftrian, be-
caufe PJe regards Chrift^ by regarding Any
Men, who are at beft Fallible, and who perhaps
take the Do^^lrines of CJjrift from the Decifions
of the Coiwcil of Trent^ or fomc other Humane
Authority \ dotli not fliev/ it fo evidently^ as He
who
( 69)
who would prove it from his Regarding imme-
diately Chr/ft Himfelf in the Gofpel^ and compa-
ring every thing with His Mafter's own Words:
And again, that He who ads as a Subjedt of
Chrift, in the Affair of Salvation, may content
Himfelf with the Favour and Judgment of Chrift ;
and may juftly refer his Final Condition to the
Sentence of Chrift alone, without the fear of Any
Sentence pronounc'd againft Him, upon Earth ;
either by the Pope^ and All His Adherents ; or
by Any other equally Fallible, and Frail Men.
Sect. XII.
Relating to My Notion of the Church of Chrift.
T~^ H E Report goes on thus, p. 6. * To thefe
-*- * Dodrines His Lordfliip's Dclcription of
^ A Church doth well agree. He alTerts, />. 17.
* that it is the Number of Men^ whether Small or
* Greats whether Difperfed or United^ who truly
' and fincerely are Suhjetls to Jefus Chrifl alone ^ as
' their Lawgiver and Judge^ in Matters relating
*" to the Favour of God^ and their Eternal Salvation.
' And p, 14. The Grojfefl Miftakes in Judgment^
* ahout the Nature of Chrifl s Kingdom^ or Church j
' have arifen from hence^ that Men have argued
* from other Vi file Societies^ and other V if hie King-
* doms of this Worlds to what ought to be VifMe^
* and Senfihle in His Kingdom. And p. 25. We
* mufl not frame our Ideas from the Kingdom.s of this
* World, of what ou(iht to be^ in a Vifible and Sen-
^ fihle Manner^ in His Kingdom. '
F 3 Jc
( 70 )
It is no Crime, I prefume, nor Unhappinefs,
that My Notions in One part of My Sermony
agree with My Notions in Another. But I wonder
to hear this calld My Defcription of ^ Church :
whereas I pretend, in thofe Words, to d^:! dbe
No Otiier, but The Universal Invifihle Church.
It is a Defcription, not of A Churchy in our
Modern Way of fpeaking ; but of T h e Church;
the Invijihle Church of Chriji : as is plain from
putting into the Defcription, that Sincerity^ of
which No Men can infaUibiy judge ; and the
Word Jlfpers^) v. hicii cannot agree to a F/Ji-
hie particular Church or Affemhly. But if m
this Defcription^ or the other Tajfages here ci-
ted, Ihave unjuflly laid down Any Thing, to the
Injury or Prejudice of Any F articular Vifihle
Church ; I acknowledge, it is my Part to an-
fwer for it. To which Purpofe, I fliall proceed
to confider the Ohfervations of the Committee^
upon this Head. They go on thus.
' Againft fuch Arguings from vifible Societies,
* and Earthly Kingdoms, His Lordlhip faith,
* Our Saviour has pojttively ivarnd Us, p, z$.
* And yet, (they add^ The Scripture-Repre-
* fentations of the Church do plainly exprefs
* its Refemblance to Other Societies, in many
* refpedls.' I do fay fo, I confefs ; andlmufh
ever fay fo; that againft 5/^c^ Arguings^ as I had
in the fame Paragraph been defcribing ; not a-
gainft All Arguings, but againft All fuch Arguings ^
Chrift has pofitively warn'd Us. It runs thus :
nor that ' Men have argued from Other Vifille So-
* cietiesy or Fifihle Kingdoms of this World, to what
( 71 )
* ought to he ; lut to what ought to ^^Visible and
* Sensible in His Kingdom; And, as it fol-
lows in the fame Sentence, ' Conflantly leaving
* out of their Notion, that Chrift is King in his
* own Kingdom, ^cl The arguing here fpoken
of, is the contending for Vifihle Kings, Vifihk
Judges, iw the Same Points, as it is exprefs'd
there, m which Chrift is King and Judge ; be-
caufe there are Vifihle Law-givers, and Vifihk
Judges, in Earthly Kingdoms : and in effect, con-
tending, as it there follows, that His Kingdom
muft be like Other Kingdoms. Then I add.
Whereas, He has pofitively warnd them againjt
Any Such A r g u i n g s I do not ftop
here : but go on to fhew, how He has warn d
Them againft Such Arguings, viz. hy afifuring
them, that this Kingdom is His Kingdom ; and
that it is not of this World: and therefore, that
No One of His Suhje^s is Law-giver and Jiid(ie
Over Others of them, in Matters relating ^to
Salvation, hut He alone ; and that We mufl not
frame our Ideas from the Kingdoms of this Worlds
of what Ought to be, in a Visible
and Sensible Manner, in His Kingdom,
One would have expecSted that They w^ho
feem to be uneafy and difpleas'd at this, fliould
have fliewn the World exprefly, that Such
Arguings are juft and good in Chriftians ;
or that Chrift has never warn d Us againft
them, but taught Us to frame Our Ideas, from
the Kingdoms of this World, of what Ought
TO be, in a V I s i b l e and Sensible Man-
ner, in His Kingdom. But They do not at-
E 4 tempt
(70
tempt this; but chufe to content Themfelves
with this Obfervation : 'And yet the Scripture-
* Reprefcntations of the Church do plainly ex-
* prels its Resemblance to other Socie-
' ties, in Many refpeds/ And yet^ fignifies,
pn the contrary, in Oppofition to what I have
faid : whereas, I have never faid, or fo much
as thought, that the Scripture-Reprefentations of
the Church do riot plainly exprefs its Resem-
blance to Other Societies^ in Many Points.
This very PvCprefentation of it, under the No-
tion of a Kingdom^ certainly exprelfcs its Refem-
llance^ in Many Toints^ to Other Societies. It has
a King^ and a Judge^ Over Subjc(!is. But it
is Chrift's Kingdom, and of a Spiritual Nature.
And therefore, tho' a Kingdom bear Refemblance
to a Kingdom ; yet the Kingdom of Chrijf^ Vidio
is invifible, bemg a Kingdom of a Spiritual
Nature : it cannot be argued, from what is Fi-
ji Ide in other Kingdoms, that the fame muft be
^Fifihle^ and Senfihle^ in His Kingdom. This is
what I have a'ffirm'd, that We muft not argue
from Other Kingdoms, to what Ought to
B E, in a V I s I b L e and Sensible Manner,
;n His Kingdom. But is ic not a Wonder to fee
OhjetliGiis, made, not againft this, (which can-
not be contcfted by Yroieftayits^ but againft
Something elfe, no where to be found m My
Sermon ; and never cntertain'd in my Breaft : and
Arguments urged, as if it were the fame thing, to
fay, thac We miift beware of Any Sue h
Arguings, as, being drawn from what is Vifihle
and Senfthle in t!ie Kingdoms of tl]e World,
' ' .ftib-
( n)
fubfticute in the Place of Chrift, V i s i b i f and
Sensible Law-givers and Judges, in i\\Q:fame
Points^ &c. As if, I fay, this were the iame
thing, as to maintain that ' the Scrifture-Re-
^ frefentations oi the Church do not plainly ex-
* prefs its Refemblance to Other Societies, in
* Many Points! No. I affirm, with the Learned
* Committee^ that ' the Scripture-Reprefentations
* of the Church do plainly expreis its R e s e m-
* B L A N c E to Other Societies, iw M any
* Points :' and yet, very confifhently, declare
that the Refemblance^ even in fome of thofe
Many Points thcmfelves, does not at all hold,
as to \yhat Ought to be, in a Visible
and Sensible Manner, in the Church. And
if They think fit to go on upon this Part of
the Subjeft, I mud entreat of Them to ar-
gue againft what I do fay ; and not againfl Vv hat
I do not fay.
Sect.- XIIL
Of the Scripturc-Reprefentations of the
Church.
T^ HE Scripture Reprefentations of the Churchy
-*- here refer'd to, are not particularly nam'd
by the Committee^ But it is very Vvcll known,
fhat the Principal Reprefentations of chc Church
of Chrifi^ in the l^ew Teftament^ are Thofe under
the Figure o^zBoJy audits Members ', of a Build-
ing ; of a Family ; and of an Army.
If it be figured under the Image of a Body ;
Chriji. IS the Head. And, as the Head gives Life
to
(7+;
to the Body ; as All Operations are jfirfl: directed,
and afterwards judged of, by the Head; this /mage
flrongly aflerts the Right of Legiflation and Judg-
ment, in the Points I have often mention'd, folely
to Chnftj who is the Head; and not to the H/gh-
efi Officer in His Church : who is not the HeaJ;
and therefore, cannot aflume to Himfelf thofe
Rights, without the Prefuniption of fetting
Himfelf in the Place of the HeaJ.
Under the Image of a Buildings Chrift is the
Foundation-Jlone^ properly fpeaking; and the
-4^^7?/^yThemfelves no otherwife, than as Preach-
ers of the Dodlrine receiv'd from Him. It is
literally and properly His Dotlrine^ which is the
foundation^ and Support of the Building. And
this Image ftill fuppofes every Part of it, to re-
ly upon Nothing, but i/ij- Dotirine^ioT Support:
So that when this is once entirely removed,
the Building falls ,• and when it is once mixt
and corrupted, the Building is continually in
Danger, proportionably to that Mixture and
Corruption.
Take it under the Image of a Family : and
Chrift is the Majler, He has laid down long
ago the Terms upon which alone All his Ser-
vants lliall be acceptable to Him ; and not
made Any One Servant, Mafter in his ftead ; or
ordain d Any One, properly to fupply His Place,
in ruling over Others. In His Abfence, He
has left His Will behind Him, for theUfe of Ally
m their feveral Stations. This Whole Family
confifts of All-, who are fincerely His Servants^
every where throughout the World. And tho'
in
(75 )
in particular Vifible Parts of this Family^ which
are united together in particular Places, it is
His Will that there fliould be Order and Decency ;
yet He wills neither Order^ nor Decency^ fo as
to break in upon the Right, All His Servants
have, of confulting their ovvn Confciences ,• and
comparing All Things with their Mafter's Will :
without which They could not indeed be His
Servants.
Laflly^ If it be figured under the Image of an
Armyy Chr/Ji is the Chief General. And it rnufl
be remember'd, that the Chief-General is Abfenc
and Invifible: and inftead of leaving Powers
with Any Officers under Him, in fuch Senfe, as
that His Soldiers fliall be obliged to obey Them;
He has left Orders in Writing, to be confider'd
and confulted by Every Soldier in His Army ;
to which They are to have Recourfe, and by
which Their Condud is to be governed. Other-
wife, His Officers^ in the feveral Parts of the
Chriftian Worlds have a Right to command His
Soldiers one Way ; and in other Parts, the di-
rect contrary: to command Them, with as much
Authority, to deilroy All that They will call
Hereticks and Sckifmaticks^ as to deftroy Their
Own Sins ; to ^g\\t for the Glories, and Riches,
and Pomp of the World, as to fight againjl
Them. Whereas Chrifrians, reprefented as Sol-
diers^ are, in the Words of Our Churchy to fight
under ChriJFs Banner ; and not that of Any 0-
thers : and their Enemies are Enemies to
their fpiritual Happinefs. They are ro fght
manfully againjl Sin^ the Worlds and the Devil.
Chrift
( 76 )
Chrift is their Leader, or the Captain of their
Salvation. Their Armour is defcribed to be All
Inward, or Spiritual. Their Shield is Faith in.
Him ; Their Sword is His Word ; and All their
Weapons^ not Carnal^ or Worldly, but Spiritual
They are to take in All Affiftance from the Ad-
vice of Others, But They are obliged in Con-
fcience not to follow Any Vifihle Leader., tho*
He promifes them Vidory, and Triumphs,
and Spoils ; without regarding and comparing
All His Pretenfions, with the Words, and De-
clarations, left Them for that Purpofe, by their
Chief General If They do not ftridly confine
Themfelves to Thefe., They will often miftake
Their Enemies, Their Weapons^ and Their man-
ner of War ; io as to be rather the Soldiers of
Chrid's Greateft Adverfary, than of Chrift him-
felf.
Thus we fee, the Scripture-Reprefentations of
the Churchy do indeed exprejs its Refemllance to
Other Societies in Many Points: which I am fo
far from denying, that I contend for it. But
All of them do likewife evidently prove, what I
argued from the Image of the Kingdom of Chrift
not of this World, that we muft not frame Our
Ideas, from thefe Other Societies., or from Any of
Thefe Reprefentations, of what Ought to
5 F, in a AN s I b l h and S t k s i b t e Man-
ner, in this Society or Church of Chrift.
Sect,
(77)
Sect. XIV.
The OKiedion taken from the XlXth x\rticlc
of the C\\md\ ^/England, confider'd,
FROM the Serif ture-Reprefentathns of the
Church of Chrijl^ which I muft acknow-
ledge are touched very tenderly, The Commit-
tee pafles to the Church of England: a Churchy
which ever acknowledged it fetf, as well as All
other Churches, falliUe. ' We prcfume, (fay
* They) his Lordihip could not be ignorant of
* the XlXth Article of Our Church, Intituled,
\0f the Church: viz. The Vifible Church of
* Chrifl is a Congregation of Faithful Men, in
* the which the pure Word of God is preached,
' and the Sacraments be duly adminiflred, ac-
* cording to Chrift's Ordinance, in all Things,
* that of Neceffity are required to the fame.*
The Obfervation They add, is very farprizing-
* Tho', fay They, in Difparagement of This Ar-
* tide, by himfelf folemnly and often acknow-
* legd. He afferts, />. lo. That the Notion of the
* Church hath heen fo diverfified hy the various
* Alterations it hath undergone, that it is almofl
* impoffille fo much as to numher up the many In-
* confiflcnt Images, that have come, hy daily Addi-
*' t4ons, to he united together in it? That I may
be miftaken in what I have aflerted in this Paf-
fage, is podible. But that I have aflerrcd this,
* in Difparagement of this Article of our
* Church,* is a Figure of Speech, which may
tend to create Rancour againfi: Me, \w the Un-
rhniKinp;
( 78 )
thinking Part of the World ; but can never beget
Perfuafion in Any confidering Perfons. I laid
down a Defcription of the Univerfal Invifihle
Churchy or Kingdom of Chrift. The main Que-
ftion is, whether this Deicription be True, and
juft. But of thh^ They have not faid One
Word : but rather chofen to go off to 'M\ Article
of the Church of England^ which defines,, not the
Univerfal Invifihle Churchy but k particular viji-
hie Church. Since therefore, They give Me no
Opportunity of Debating whether the Defcrip-
tion I gave, be True^ or not ; the next Point is,
whether there be Any Thing, in My Defcription
of the Invifihle Univerfal Church or V/hole King-
dom of Chriji^ which either in exprefs Words, or
by Any Sort of Latent Confequence^ can be pro-
ved to contradid: this Article,
The Article afferts, that ' The Vifible Church
of Chrift is a Congregation of Faithful Men, in
which the pure Word of God is preached, and
the Sacraments be duly adminiftred, according
to Chrift's Ordinance, ii\ all Things that of ne-
ceiTity are requifite to the fame. ' What / af-
fert is, that ^Tke Church of Chrift (not A
Church, which would make the Defcription
entirely without Senfe,) * is the ISfumber of
* Men, whether Small or Great, whether Dif-
* perfed or United, who truly and fincerely are
* Subjects to Jefus Chrift alone, as their Law-
* giver and judge, in Matters relating to the
* Favour of God, and their Eternal Salvation/
The Article^ therefore, fpeaks of the Vifihle
Church ; and /of the Invifihle One. The Arti-
tie
( 79 )
cle fpeaks of a Congregation adually met toge-
ther ,• and /, of a Number of Men, whethec
Difperfed or United. The Article declares
what it is that makes Every fuch Congregation^
the Vifille Church of Chrift ; and / defcribe
what it is that makes every particular Man a
Member of Chrifis Invifible Univerfal Church.
Th^ Article defcribes i\\o^q^ Outward Atls^ which
are neceflary to make a Vifible Church ,• and /
defcribe that Inward Sincerity^ and Regard to
Chrift himfelf, which make Men Members of
the Invifible Church of Chrifi. And where is
the Contradiflion^ contain d in All this ? Or, can
it be fuppofed by this Learned Body^ that a
Man's being of the Invifible Church of Chrifiy
is inconfiftent with his joining Himfelf with
any Viftble Church of Chrifi: > That a Man, who
fmcerely is fubjed: to Jefius Chrift alone, in the
Great Affair of Salvation^ will not follow 'jefus
Chrift's Diredion, and join in the Worfliip of
God with Other Men; or will not be induced to
follow All His Mafters Injunctions ? If there-
fore, The Main and Principal Foundation of
what I have taught; the Defcription which I
have given of the Church ; do not, either in
Words, or in Confequence, contradid: the Ar-
ticle of Our Church here mention'd ,• it is impof-
fible to fuppofe that I could intend any of My
Obfervations upon this Subjed:, by way of Dip
paragement to An Article^ with which My De-
fcription of the Univerfal Church is perfedly
confiftent.
And
( 8o )
And indeed, what I faid about ' IncGnfifleftt
* Images, by daily Additions, united in the
* Notion of the Church of Chrift/ was fo
far from being faid, in Difparagement of This
Article ; that I profefs I never once thought of
tbis Article, as giving Me the leaft Occafion of
faying it : but had in. My Mind thofe Morlern
Jrfiages^ which have been added long fmce this
Article was penn d ; thofe Modern ISfotions, which
give fuch Account of Particular Churches, as to
exclude from the Favour of God, and from the
Church of Chrijl, Many who will, I doubt not,
come from the Eaft, and from the Weft, and Jit
down in the Kingdom of God', thofe Modern No-
tionsy which, even in defcribing a ? articular Vi-
fihlc Church, grofly and apparently contradicSt,
not only My Defcription of the Invifihk One ;
but this very Article here alledged againft Me.
Sect. XV.
Other Obfervations relating to the Notion of the
ChurcJi, conftderd.
THE Committee proceeds thus, p. 7. 'We
' wilh that, in his Lord (hip's Account, No
* Images, necelTary to form a Tuft and True
* Notion of The Church, had been left our.
' Re omits even to mention the Preaching the
' Word, or Adminiftring the Sacraments,' They
might have added, He omits likewifc the very
Public ProfciTion of Chriflianity. And is not
the Reafon plain ? Becaufc I was not fpeakitig
r 8i ;
o? diFiJihle Church I to which alone, as fuch,Vi-
fible Outward Signs, or Verbal Profeffions, be-
long: but of the Univerfal, Invifible Church,
made up of fuch as fmcerely beheve in Chrifl;
and by confequence, will be led by their Regard
to Him, both to the Profefion of that Faithy
and to the Outward Ufe of Ail the Means
which He has appointed. To make fuch Ob-
jeciions as thefe, is to make Ohjeulions that have
no Weight in them, unlefs They who make
them fiippofe that, by taking Chrifl for their
Law-giver and King, Men will not be led
by Him, and His own Diredlions to the Two
Sacraments ; and to the Ufe of His own Ap-
pointments : a Suppofition, which I fliall take
care never to be guilty of.
The Next Reflexion is this, ' We could wifli
* alfo, that His Lordfhip, whilfl: He was v/riting
* on the Subjed: of the Power of the Church,
* had remembered. his Solerrin Profeffion, made
* at his Confecration, iw which He promis'd,
*" by the Help of God, to Correct and Fun'tjh^
* according to fuch Authority as He hath by
* God's Word, and as fliould be committed to
* Him by the Ordinance of this Realm, fuch
* as be Unquiet, Difobedient, and CriminouSj
* in His Diocefe. '
I defire ever to remember All the Solerrin Pro-
feffions, I made at My Confecration: and if I
fhould have been lb unhappy as to forget them,
I would have own d My Obligation to the Com-
fnittee^ ^for putting Me in niiild of them. And
the rather, beeaufe I am very certain, the Solemn
G Pr0-
( so
Profejfions I then made, are fo far from being
Reproaches to Me; that They are great and
ftrong Arguments to All of Us, to preach the
fame Doctrines^ for which I have been thus cen-
fur'd. In this particular Solemn Trofejfion here
mcntion'd, I promis d, by the Help of God, to
Correal and Tunifh^ &c. But, I befeech thefe
Worthy Ferfons^ Did I promife to Correct and Pu-
nijh^ or to pretend to Correct and Punijh^ in that
Senfe, in which I have affirmed it to be the
Right of Chrijl alone ? Did I promife to do it,
by Any Authority which Chrift has given MeO-
V ER the Confciences and Religion of His People ?
Did I promife to pafs Authoritative Judgments
upon them, in Points relating to the Favour or
Difpleafure o? Almighty God^ as a Judge to deter-
mine t\\cir Condition in his Eyes ? If not ; how can
this be alledged as any thing inconfiftent with
My Do(3:rine ? If I have faid nothing againft
Correcling and Punijhing fuch as he Unquiet^ Dif-
ohedientj and Criminous-, in that Senfe in which
I then promifed it ; viz, according to fuch Au-
thority as I have hy GQDs Word-, as well as
what may he committed to Me hy the Ordinance
of this Realm : If I have not faid a Word a-
gainft Corre^ing and Punifhing^ in this Senfe;
then this is no more againft the DodJrinc of
My Sermon^ than it is againft the Do^rine of
All thofe Bifhops-, who were the firft m the Re-
formation of this Churchy and the moft zelous
Advocates for the Religious Liherty of Chrijl/-
ansy againft the Ufurpations and Pretenfions of
the Church of Rome. I did folemnly promife at
My
My Confecration : and I do now promife again,
according to Such Authority as I have hy GO D's
Wordy to do All ill My Power towards Corre^-
ing and Funifhing^ in a proper Manner, fuch as
are here defcribed: and fliall give no farther
Trouble upon this Particular, but only to ob-
ferve, that it mud needs be very hard to find
Ohjehionsy when fuch as Thefe are fought after,
and embraced.
Sect. XVI.
Some Obfervations, relating to the Church of
England, recommended to the Committee.
BUT fmce this Learned Body have put Me in
mind, both o^ Articles oiOur Church ; and of
My own Solemn Profejions at My Confecration :
I will beg leave to mention fome other Articles
of the Churchy to w^hich They hkewife have
fubfcribed ; and Another Solemn Frofefiony which
both They and / made publickly at our being
ordain'd Priejls; and which / repeated, with
the greateft Sincerity, when I was confecrated
Eifhop ; and which, I hope in God, I fliall never
forget.
The Sixth Article of Our Church is this.
* Holy Scripture containeth All Things necefTa-
' ry to Salvation : fo that whatfover is not read
* therein, nor may be proved thereby, is not
' to be required of Any Man, that it fliould be
' believed as an Article of Faith, or be thought
* requifire, or neceflary to Salvation/
^ ^ G X This
(H )
This without doubt is fo to be underftood,
that the Perfons to whom Articles of Faith are
propofed, are Thenifelves the Judges^ whether
Thofe Articles are read in Holy Scripture^ or
can he proved thereby : * becaufe, if They who
impofe thefe Articles are llippofed here to be
the proper Judges for Others^ as well as for
Themfehes ; it would much better and more
clearly have been exprefsM, That whatfoever
Ecclefiajlical Governours think They read in Ho-
ly Scripture^ or whatfoever They judge, may he
proved thereby^ may juftly be required of necel-
fity to be believed by Inferiors under them.
And for another Reafon likewife : that, if Infe-
riors themfelves were not defign'd, iw this Arti-
cle^ to be ailow'd to be Judges of what is at any
time required of them; the Perfons who drew
it up could not poffibly think that their own
Reformation from the Fopijh Religion was jufiifi-
able before God. For, if the Impofers and Su-
periors are the proper Judges, m Any Church,
to determine ^ox. Others^ Articles o^v Faith \ They
were fo likewife in the Ror/iijh Church ; and ought
to have remain'd unmolefted in the Poflefiion of
that Noble Privilege.
The Twentieth Article relates to the Authori-
ty of the Church : the higheft Expreifion of
which, I beg, may be interpreted confiflendy
with the ftated and conftant Profeffions of the
Reformers ; fo, as not to deftroy the Reformati-
on ; nor the main Defign of Thofe who drew iz
up. And let it at the fame time be remembred,
that the Church having been before defin'd to
be
( 85 )
be * a Congregation of Faithful Men, (that is,
Believers) ' in which the pure Word of God is
* preach d, &c, and this Definition approved by
the Committee ,• whatever is affirmed of the
Churchy or the Authority of the Churchy muft be
fuppos'd to be affirmM, not of any particular
Perfons, but of the whole Congregation, which
is declar d to be the Church : unleis We fuppofe
ih^ Compilers to have once defin'd the Church;
and after that, never to have ufed the Word m
that Senfe, in which they had before explain'd
it, in that Definition. But We need not call ia
thefe, tho the moll: reafonable, and moft equi-
table Oblervarions. For the fame Article guards
againlt All Ahufe of the Word Authority : and
no One can deny the Duty of interpreting the
fame Article^ fo as not to make it inconfiflent
with it fclf. The Authority of the Church being
firft juft mention'd ; for fear of any Miftake, iz
follows thus, exactly agreeably to My Do^rines.
* And yet it is not lawful for the Church, to or-
* dain Any thing that is contrary to God's
* Word written: neither may It [not Shf]
* fo expound one Place of Scripture, that it be
' repugnant to Another. Wherefore altho' the
* Church be a Witnefs and Keeper of Ho-
* ly Writ, yet, as It ought not to decree any
* thing againfl the fame, fo, hefides the fame,
* ought It not to inforce any thing to be be-
* liev'd for necgfiity of Salvation/ Here again
I obferve that, according to Thofe, who drew
up this Article againft the Pretenfions of the
Church of Rome^ it is not the Privilege of Some
G 3 Tar-
f 86;
Particular Ferfons^ to judge what Others fliall
believe as Articles of Faith ; but the Perfons
themfelvcs, to whom thofe Articles are propo-
fed, are rcquir'd and encouraged to examine, and
to determine according to God's Word. Other-
wife, This was not an Article againjt the Church
oi Rome : hut for it.
One more Particular I fhall mention. In the
Forra of Ordaining Priefls ; and that of Confecra-
ting Bifiops^ this Quejlion is ask'd. ' Are you
^ perfuaded that the Holy Scriptures contain
* lufficiently All Dod:rine required of Neceffi-
* ty to Eternal Salvation, thro' Faith in Jefus
* Chrift > And are you determin d, out of the
* fame Holy Scriptures, to inftrud: the People
' committed to your Charge ; and to teach or
* maintain Nothings as required of Neceflity to
* Eternal Salvation, but that which You ihall
* be Ferfuaded m.ay be concluded and proved
* by the fame ?' The folemn Anfwer to which,
is this. * I am fo perfuaded and determined by
' God's Grace. '
Whether /, in the Do5lrines which I have
thought it My Duty to preach ; or They^ in
their Cenfure of Them, and confequently ia
their maintaining the Dodlrines contrary to
them ; have aded the more agreeably to the
Main Articles and Main Declarations of Our
Church itfelf ; or to the Foundations of the
Whole Reformation : I muft no^ leave to the
World tQ judge.
Sect,
Sect. XVII.
The Siimm of the Charge againjl the Sermonj
and the Ani\vt^-^tf it*
AS a Summary of the Charge which the Com-
•^ ^ mittee hath exprefly laid againft the Sermon^
Juft as They are paiTmg to confider the Prefer-
vativey They alledge that the ^Tendency of the
* Sermon is to throw all Ecclefiaftical Authori-
' ty out of the Church ;' and again, in other
Words, that ' in the Sermon All Rulers and
* Judges in the Vifible Church are laid afide.'
As a Summary of My Anfwer^ I beg Leave to
add this Reply, in the Words of Dr. Sherlock^
in his Anfxoer to a Letter^ p. 54. which I Ihould
have thought purpofely defignd for My life, if I
had not the ftrongeft Proofs of the contrary. 'Can
' there be No Government, where there is No
* Abfolute Authority > Can there be No Difci-
* pline, without Unlimited Unconditional Sub-
* miflion to the Dilates of mere Authority ?
If there cannot, I acknowlege the Truth of the
Charge againft Me. But ' if Government and
* Difcipline, may be carry'd on, without fucli
* Mere Authority ;' then I have not fubverted
either the Government, or Difcipline, of the
Church. Thefe Learned Perfons can lliew Us,
that there is A Rukj or An Authority^ properly
fo caird, in Ecclefiaftical Governours, which
is not Alfolute ; that there are Rulers and Judg-
es in the Ftfihk Churchy properly fpeaking, who
are not Alfolute ; and that there ii> an OhUgatt-
G 4 on^
( 88 )
m^ properly fo callM, upon Inferiors, to fub-
mit to Ecdejiaflkal Decijions-i which is not Ah-
folute^ or Indifpenfahle : or They cannot. If
They cannot; then it can be No Crime, I hope,
in the Judgment of Chrillians and Proreftants,
Ihould it be granted, upon this Suppofition, that
* in the Sermon, All Authority ; All Rulers and
* Judges, in the Vifible Church are laid afide.'
If They can ; as foon as They have plainly
fixd this Point, I am full as free, as Any of
Themfelves, to declare for Rukj and Authority;
Rulers and Judges, in the Vifible Church : not-
vvithftanding AU that I have declared againft
Them, in another and very different Senfe.
But if They are refolvM that We fliail not a-
gree, I mufl: take the Liberty to affirm that, if
They will be confiftent with Themfelves, They
mud either openly claim, as their Privilege,
An Authority to which the People are inJifpen-
fahly ohligedio fubmit; a Right to make Decifions^
which fliall affed the Condition of Chriflians in
the Eyes of God ; and a Judgment Over the
Confciences and Religion o^ Chriflians : or elfe
not condemn or Cenfure Me^ for declaring a-
gainfl: thefe Points.
Sect. XVIII.
"the Tntrodudion to the Charge, relating particu-
larly to the Dodtiines in th^. Prcfcrvative, ^c.
^IT" H E Committee^ after having pointed out
-*- the mod pernicious Pajfages in the Sermon^
snd made their Ohfervation.s upon them ; ' pro-
ceed
( 89 ;
* ceed to flicw that the Do^rines, before deli-
* ver d m the Prefervativey &c. have the fame
Tendencyl
The firft Part of the Charge againft the
Prefervative; is introduced in an extraordi-
nary Manner, * Where, fay They, not to
* trouble Your Lordihips with the Contempt
* thrown on a Regular Succeffion of the Mini-
■ ftry, and of your own Order in particular,
* for which His Lordlhip has found no better
* Words, than Trifles^ Niceties^ Dreams^ Inven-
* tions of Men^ &c/ in which it is implied that
I have found no better Words than thefe, for a
Regular Succeffion of the Miniflry^ and of Bifhop
in particular.
I am confident, if They could have fliewn
this evidently. They would not have fcrupled it,
merely for fear of givin'g My Lords the Bifhops
a little Trouble ; but would have produced the
very Pajfages^ in which this is done. Till they
are fo juft as to do this, I mufl: deny that there
are Any fach Paflages in that Book. I have never
thrown the leaft Contempt upon a Regular Succeffi-
on of Minifters in general; or oi Bifhops in parti-
cular. I have ever allowM all due Regard to it. I
think there may be Regularity preferv'd, with-
out the Suppofition of a Succeffion, abfolutely
uninterruptel from the Beginning. I have not
dropc One Word either againft Decency^ or Re-
gular ityfm any Point of that Nature. But I con-
fefs, I have ftrenuoufly and zeloufly oppofed
the putting Men's Salvation upon the Certain-
ty of fuch Regularity ; or upon any thing of a
Se-
( 90 )
Secondary Mature ; any thing different from what
OurBlelTed Lord Himfelf has put it upon. And
every Thing of that Sort, when Men are come
to lay the Eternal Salvation of Chriftians upon
it, I am not afraid of calling, comparatively, a
Trifle and a Nicety. But indeed, what I have
beftow'd thefe Words upon, is a Regular Unin-
terrupted Succejfion^ made abfolutely necefTary
to the Favour of God; without which, the fm-
cereft Chriflians, iliall not arrive at the Happi-
nefs of Heaven. The laying fuch a Strefs up-
on what can never be proved; upon what Our
Saviour never laid any Weight upon, with re-
fpedi to the Future Eftate of his Subjeds ; thi^
I call laying a Strefs upon what is truly, with
refped: to the Terms of Salvation^ a Trifle ; what
is truly a Nicety^ not to be perceivM by the
quickefl Eye, and moft fagacious Underftand-
ing; upon the Dreams and Inventions of Men^
who have made that NecefTary, which they
cannot prove to be at all ; and that which Our
Blejfed Lord, in his Account of the Matters up-
on which Salvation is to depend, never once
mentions.
Whether this be to throw Contempt upon a
Matter ; to lay no more Strefs upon it^ than it
can bear ; or whether it be not a much more
effedtual Method of throwing Contempt upon
it, to be always treating Matters of Order ^ De-
cency^ Regularity^ as Matters of EJfence^ and of
Ahfolute Necejftty to Salvation ; and to put Men's
Eternal Happinefs upon aft Uninterrupted Sue-
cejfion^ whicli no Chrifiian can be certain of; but
of
(90
of which, at leaft, we have too many Reafons
to doubt : Others muft judge for Themfelves.
As for My-felf; I am fully fatisfied that, till a
Confummate Stupidity and Ignorance can be
happily eftablifli'd, and univerfally fpread over
the Face of the whole Land ; there is nothing
that tends fo much to deflroy All Due Refped
to the Clergy^ as the Demands of more than can
be due Them ; and nothing that has fo effectu-
ally thrown Contempt upon a Regular Succejfion of
the Mtniftry^ as the calUng no Succeffion Regu-
lar^ but what is Uninterrupted -^ and the making
the Eternal Salvation of Chriflians to depend
upon that Uninterrupted Succejfion^ of which the
mofl Learned muft have the leaft Afturance ;
and the Unlearned can have no Notion, but thro'
Ignorance, and Credulity.
It would be much more Honourable for the
Learned Committee to enter openly into this
Matter, and to maintain that plain Eflential
Point of Uninterrupted Succejfion ; than to hint
at ThingSy in fuch a Manner, as reprefents them
in quite another Light, than that in which I have
fpoke of them, in My Book : and this, under the
Pretenfe of not troubling the BiJhopSy with what
They ought to have troubled Them with ; if
what I have faid upon that Suhje^ deferves their
Cenfure.
Sect.
( 9^ )
Sect. XIX.
The Charge, relating to Church-Communion,
conjiderd*
A Fter this Infinuation, The Committee pro-
"^^ ceed to affirm (^p, 7.) that, m the Preferva-
tive^ 'All Church-Communion is render'd
* unneceflary, in order to intitle Men to the
* Favour of God ; and every Man is refer'd, in
* Thefe Cafes, to his Judgment, as that which
* will juflify even the Worfl Choice He can
* make.* And this They are pleas'd to repre-
fent, in the next Paragraph, as My Opinion.
But the Reader is not here to imagine that Thefe
are My Words ; or that this is a Pajfage tranfcri-
bed out of My Book : or any thing hke it. No.
But the Learned Committee have framed it from
fome Paffages in My Book : and then think it e-
quitable to fpeak of it as an Opinion^ which I
ground upon fuch and fuch Particulars ; and
which I juflify in that Book. I am forced here
to complain, and to appeal to Every Reader^ if
this be Ulage due to the meaneft Perfon whom
They think fit to accufe in this Manner : firft,
to make 2. folemn Charge againft ///j- Doctrine in a
particular Book ; and then, to negled his own
Words ; and to frame an Opinion for Him, in
Words which He neither ever did ufe in that
Book, nor ever will own.
Indeed, the iVords^ m which This Charge is
drawn up, are very extraordinary. Firft, it is
declar'd that, in that Book, All Church-Com-
munion
r 95 ; .
munion is rendered Unnecessary, in or-
der to intitle Men to God's Favour. And then,
it is immediately fuppofed, that the fame Book
makes Communion with fome Church, or other,
neceflary : but only leaves Every Man, in thefe
Cafes, (I fuppofe they mean in this Cafe,') to his
private Judgment. After which, I am charged
with maintaining that the Man's private Judg-
ment will juftify Him in the Worst Choice
He can make : whereas. My conftant Dodrine
is, that it will juftify Him in the Best Choice
He can make. He is always fuppos'd to ufe
his utmoft Endeavours, and Application, to
chufe the Best; and then, and only then, to
be juftified by the vSincerity of His private Judg-
ment. So that it appears, contrary to this Re-
prefentation^ that I have never declared againft
* A L L Church-Communion, as Unneceflary
* in Order to intitle Men to God's Favour;'^
nor ever taught that the Sincerity of a Man^s '
private Judgment^ will ' juftify Him in Any,
* but the B £ s T Choice He can make.'
They go on thus. ' Which ftrange Opinion His
Lordlliip grounds ' upon what He calls a Demon-
* ftration in the flriciefl Senfe of the Word^ Pref.
* p. 89, 90.' Which They arc not fo kind as
to produce; but inftead of that, fay, ' Which
* (/. €. which Demonftration) is, indeed, ao-
* thing but the Com.mon and Known Cafe of
* an Erroneous Confcience, wdiich was never,
* till now, allow'd Wholly to juftify Men
* in their Errors, or in throwing off A l l the
[ Authority of Lawftd Governours ; for Th i s
is
. r 94 )
* IS putting All Communions upon an Equal
* Foot,' without regard to Any Intrinfic Good-
* nefs, or whether They be right or wrong;
* and making every Man, how lUiterate andlg-
* norant foever, his own Ible Judge and Diredor
' on Earth, in the AfFair of Rehgion/
My Opinion^ it feems, whatever it be, rehes
upon what I call a Demonfiration in the flriElefl
Senfe of the Word. I do indeed call it fo : and
I not only call it fo ; but, upon the fevereft Re-
view, am very certain it is lb ; and very much
confirmed in thinking it fo, becaufe this Learned
Body have not fo much as produced it into the
Light ; nor endeavour'd to fay one Word, to-
wards the lliev/ing, in what the Fallacy of it lies.
It is a Demonfiration of that Sort, never yet de-
nied to be one, which reduces a Matter to fuch
an Abfurdity, as cannot be own d ; and fo
.proves the thing intended. Whatever fuppofes
a Man condemn'd by God, which way foever
He ads ; cannot be admitted. But the Notion
I was there oppofing, implies that in it. And
therefore, mufl be falfe. And if it be falfe,
the ContradiElory to it mufl be true.
It is not enough, I prefume, to anfwer to
this, that it ' is nothing but the Common and
* Known Cafe of an Erroneous Confcience,
* which was never, till now, allow'd Wh o l ly
* to jullify Men in their Errors. ' If it be fo ;
yet it muft be fliewn that this Common and
Known Qaje has been rightly refolved, in op-
pofition to what I have faid. But it is obfer-
table how tenderly this is exprefs'd : ' which was
^never^
(95)
* never ^ tiU mwj allowed WHOLLT to juflify
Men in their Errors* ' It muft cidiQr: juftify them,
or not jujlify them. It muft either ivkolly juftify
them, or not juftify them^ at all. For He that
is juflified^ I ftippofe, is wholly juftified; and
not in Tart only. I confefs, I think it impro-
per to fay, that an Erroneous Confcience juftifies
a Man either in Whole ^ or in Part : but very
proper to fay, that a Man's Sincerity, which
cannot be fuppofed where a Man does not take
all proper Methods of being rightly inform'd,
will wholly juftify Him before God, in His ma-
king, in the Sincerity of His Heart, the Best
Choice He can. It is This alone which juftifies
Them^ who are certainly in the Bejl Communi-
on : and therefore, where-ever this is equal, it
muft have equal EfFedl. When it is accompa-
ny'd with £rr^r; the £rr^r is unavoidable : and
when the Choice of the Bejl Communion is ac-
company'd with Infincerity^ that Choice is of
no Importance in the Eyes of God. I know
of No Medium, Either a Man muft be intitled
to Heaven, by the perfed: Sincerity of his
Choice : or elfe. None have a Title to it, bur
thofe who are in the Right; and None can be
certain of it, but They v/ho are Infallible. Ei-
ther a Man may be fecure of God's Favour,
without being abfolutely certain of the Good-
nefs of His Choice ; or elfe None can be fecure
of it here upon Earth: becaufe None can be
infalliWy or abfolutely certain, without the
poftibihty of being miftaken.
Another Point alledged here, is, that this wa5
never allowed Wholly to juitify Men, ' iw throw-
' ing off Al l the Authority of lawful Govern
* nours/ By this it^feems, as ifMenwcreto
be determin'd, in their Choice of a Church-Com-
munion^ by Authority ; and iy the Authority of
Lawful Governours. If they be ; I confels there
i^ no need of Thought^ or Choice^ or Sincerity^
ot any thing like it. If They be not ; then
there is a Choice left to All Chriftians ,• a De-
termination to be made, by their own private
Judgment. And if fome Perfons, in the ucmoft
fmcerity of their Hearts, either m Pop/Jh Coun-
tries, for Inftance, or in Trotcflant^ cannot fee
that Thofe are their Lawful Governours in Reli-
gion, whom Others fee to be fo ; or that They
have Any Authority-, properly fo called, to de-
termine their Choice in the Cafe of Church-Com-
munion ; but are truly perfuaded that They muft
fearch the New Tejlament^ and make the Beji
Choice they can : as I hope This does not de-
ferve the hard Expreffion of throwing off All the
Authority of Lawful Governours ; lb I am confi-
dent, it cannot be efteem'd by Almighty God,
any other than a Condud; worthy of a Chrifii-
an. xSxo it lliould happen to end in an Involun-
tary Error. This will be farther explain'd by
what follows*
Sect.
( 97 )
Sect. XX.
T/je Reafons cf the Committee, upon this Sub-
jed:, confiderd*
'TT HE Reafons here givea by the Committee^
-*- why Tkis Perfuafion, after the fincereft
Enquiry, cannot jujlify^ or wholly jujlify^ Men,
immediately follow. Ih. ' For this, They fay, is
* putting All Communions on an Equal Foot,
* without regard to Any Intrinfick Goodnefs,
* or whether they be right, or wrong: And
* making every Man, how Illiterate and Igno-
* rant foever, his own fole Judge and Diredor
* on Earth, in the Affair of Religion/ I will
beg leave to fpeak a Word or two of this latter
Reafon ; before I enter upon the Former^ which
is profecuted more at large by the Committee^
in /. 8. and 9. And about this I will venture
to lay down thefe Affertions*
I. That the Illiterate and Ignorant^ as they
are called, have as much Right, and are as
much obliged, to judge for Themfelves m the
Matter of P.eligion ; as the Greateji Scholars^
and the moft knowing in what the World calls
Learning:^. Whatever Capacity they have, it is
their own^ and given them by God to guide
Them ; as other Mens Capacities are to guide
thofe Others: and God expeds nothing from
them, but what is proportionable to their own
Capacities. Nor can I ever think otherwife,
than that a good Ufe of their own Faculties, is
what God requires of them ,• and will be pleas'd
H with ;
( 98 )
with • till it can be prov'd that Another Man s
Judgment and Choice, in their Name, will ju-
ilify Them before God ; and till a Judge be fix'd
openly, to determine for All Men, whether
Their own Capacities are good enough to en-
able them determine for Themfelves ; or whe-
ther They are of that low Sort, as that They
mull be determin'd by Others. For this goes
upon a Suppofition, that Almighty God makes
a Difference in this Refped: ; and has made
Many with fuch Faculties, as to give them a
Right to judge for Themfelves ; and Many o-
thers with fuch, as give them no fuch Right.
If this be fo ; the Criterion ought to be fix d.
And I know of none but this ,• which will ferve
for All Countries^ and All Religions : that They
are fit to judge for Themfelves, who judge as
their Superiors do ; and They are not fit to judge
for Themfelves, v/ho judge contrary to Them.
X. What is caU'd Learnings is fo far from be-
ing the mod NecclTary, or the moft Uleful Qua-
lification \{\ this Cafe; that there is nothing
which has been feen to adminifter fo many
Doubts, and fo many Differences, as That : nor
are Any, in Experience, feen to be lefs fccure
from Error, than Learned Men. For this, look
cut into the Popifh Countries: and fee whether
One Illiterate Honefl Man be not as capable of
judging for Himfelf in Religion^ as All their
Learned Men united; even fuppofing them met
together in a General Council^ with All pofilble.
Marks of Solemnity, and Grandeur. It would
be a deplorable Confidcration indeed, if the
Great
( 99 )
Great and Important Points of Chriftianity ;
thofe upon which Mens Eternal Salvation de-
pend; could not bejudgd of, without Learning:
or were to be determin'd for Men ; not by their
own Capacities, but by the Decijions of Others^
cdAXd Learned Men^ who are conftantly differing,
and eternally wranghng with one another.
3. Nay^ if Literature^ or Learnings is to bs
interefted in this Part of the Debate ; then the
mofl Learned Man has certainly a Title to be
the Univerfal Judge, It is not only Thofe who
are ahfolutely Illiterate and Ignorant^ that are ex-
cluded by this Argument, from judging in this
Cafe ; but All who are comparatively fo, like-
wile. The Learned of the Intermediate Degrees
muft no more determine for Themfelves^ in Re-
ligion, without the Judgment of the Supreme
Head of the Learned WoYld; than the Illiterate
and Ignorant of the loweft Degree, muft deter-
mine, without the Judgment of Others of an
higher Rank. And when the Pride and Paffions
of Men fhall centre in the Choice of One Man,
to be feated m the Chair of Univerfal Learnings
it will then be much more decent to begin to
think^of debarring the Illiterate and the Igno-
rant^ from underftanding the Will of God, m
what is abfolutely neceifary for their own Sal-
vation. But,
4. To acquaint the moft Illiterate^ with the
plain Declarations of Jefus Chrijt ; and to refer
them to thofe plain Declarations ; is not to
* make them their own Sole Judges and Di-
* redlors:' but to lead them to Chri/l, as their
Hz ' D/«
( 'oo )
Direfior. And this is no more to make them their
own Sole D/rec^ors^ than it would be, if I refer'd
them to Meri now aUve, and to Humane Decifi-
ons* Neither is it any more fo, than ix. was for
our Blej[fed Lord himfelf to preach to the Illi-
terate and Ignorant. He preach'd his Gofpel to
Thern^ He look'd upon Them to be better qua-
lified, mfome Refpeds, for the Reception of it,
than Others were. At leaft, He Uttie intended to
make the Learned only, Judges in this great Af-
fair, whom He found the moil; prejudiced againft
HimfelE But as He came for the Advantage,
Support, and Salvation of All', He laid the
Terms of Happinefs, and the Points abfokitely
neceflary, equally before AIL And in following
His Example, I hope All Chr'iftians are not on-
ly fafe from Reproach, but worthy of Praife.
But,
5. It is obfervable that Men of All Denomi-
nations, in this Point of Church-Cor/imunicn^ do
Themfelves conflantly appeal to this private
Judgment ; which They afterwards fo much ex-
claim againft, and endeavour to bring under.
A Fapifi himfelf, when He endeavours to con-
vert a Protejlant-, even He applies Himfelf to
that Troteflanis private Judgment^ to engage
Him to chufe the Komifh Church as the Beil.
He gives Him fome plaufibic Arguments for this
Purpofe : nor docs He attempt to trample upon
that Man s private Judgment^ till He has got
Him into his Power. And then He begins to
ihew Him the Neccffity of fabmitting His pri-
vate Judgment to Thofe Men, whofe Communi-
on
( loi )
on He has chofen folely by that private Juftg-
mentj which He is now to refign. And lo it
is wi:h All who imitate Them, in decrying this
private Judgment : without which, neither Ckri-
fiianity could ever have been receivM; nor the
ChMrch of England^ particularly, ever have been
in being.
6. I know of no mfddle Way. Either Men
mufl be left to their private Judgment^ (which
always fuppofes them to take in^All Afliftances
towards it,) in the Choice of a particular C/^/^rc/?-
Communion ^ or They mufl: be abfolutely deter-
mined in it, by their Superiors, If the Latter ;
then indeed, there is no Difference made be-
tween Right and Wro^g ,- no regard to Intrinfick
Goodnefs; but All Communions put upon an Equal
Foot. That is the Communion^ with which I
mufl; join, which My Superiors dired: Me to ;
whether in Italy^ or in England^ or in Scotland,
But if this be too grofs to be admitted, for fear
of extinguifhing, not only the very Vitals^ but
the very Outfide of Protejlantifm^ and All Reli-
gion; then let the Other be granted without
Relu(3:ance : or elfe, let it be fliewn that there
is Another Method of proceeding, between thefe
Two j which appears to Me to be impoffible.
H :: Sect,
( 10^ )
Sect, XXI.
The Other Reafon, upon this Subjedl, examind.
'HP HE Other Reafon is enlarged upon, in the
-■- following Manner, inflead of directly con-
futing what I have faid about Sincerity. ' If,
fay They J ' Sincerity as Jfuch, exclufive of the
Truth or FaHliood of the Doctrine or Opini-
on, be alone fuificient for Salvation, or to
intitle a Man to the Favour of God ; if no
one Method of Religion be, in it felf, pre-
ferible to Another; the Conclufion muft be,
that All Methods are alike, in refpedl: to Sal-
vation, or the Favour of God.' They then
go on to charge Me, that, ^ in Virtue of this
Principle, I have left no difference between
the Popifli and our Reformed Church, but
what is founded in Perfonal Perfuafion only :
and not in the Truth of the Dodrines ,• or
in the Excellency of One Communion above
Another.' My Argument for this, They pro-
duce indeed ; and call it a Pretended Demonfira-
t'lon : but are not fo good as to offer one Word
towards fliewing Me, or the World, in what it
is, that the Fallacy of it lies. If the Perfuajion
of Men, after the mofl fmcere Search after
Truth and Right, were not the Thing which ju-
ftified TherfihciQXQ God, in leaving the Church of
Rarne^ at the Beginning of the Reformation ;
then let it be laid what it was. The Corruption
of that Churchy confider'din it felf, could not be
the Point: becaufe this could jufiify only Thofe
< - - . • . who'
( 103 )
who were perfuadedo^ that Corruption, in their
Separation \ not 77;^ who were not perfaadedic
was at all corrupt 5 who would not therefore, by
this be Juftified in leaving it. That therefore,
which if You take away, Men are left unjufti-
fed in their Condud: ; and, which if You give
them again, they zxq juflified m their Condud 5
upon That it is, that their proper* and particu-
lar Jujlifcation^ in the Eyes of God, niufl de-
pend. It is, an eafy Matter to call this a Pre-
tended Demonflration : but not ^o eafy to iliew
that it fails iw the Point ainiM at by it. To
return,
The Learned Committee have put it into theit
firfl Allegation^ as my Principle, and what I
have laid down, that * No one Method of Re-
* ligion is, in it felf, preferible to Another •' and
from thence They infer, very juftly, that * All
* Methods mufl be alike, in refped: to Salvation
* and the Favour of God:' that is^ if No One Me-
thod of Religion he preferihle to Another^ then,
No One Method of Religion is preferihle to An-
other, But where do They find fuch a Pofition
in Any Part of My Writings ? Or, if they mean
it only as what They apprehend to be a Confe-
quence from what I have faid ,• They fliould
have been fo equitable, as to have put it as a
Confequence^ which They judg d to follow from
w^hat I have lliid : tho* not as yet, ever own*d,
or fo much as mcntion'd, by Me. The Difference
between the Two following FofitionSy is not
very inconfiderable. What I fay is, that 'A
* Man's Title to God's Favour niufl: depend up-
H 4 *on
( '^4)
* on his real Sincerity in the Condud of his
* Confcience ; and of his own AcSions, under it/
What They reprefent as mine, is this, that ' No
* One Metiiod of Rehgion is, in it felf, prefed-
* ble to Another/ The Stdjetl which gave oc-
cafionto what I faid, related exprefly to a Man\
Choice of a Churchy or a Conmunion. Vv hat I
affirm is, that in this Choice^ it is his Sincerity y
m the Condud of Himfelf, which will juttify
Him before God. This I maintain to be fo far
from fuppofing that No One MethcJ of Religion
is preferihle to Another ; which the Learned
Committee have reprefented as the very fame
Point ; that it reUes upon, and fuppofes, the
very contrary Pofition to this, viz» that * One
* Method of Religion is preferible to Another ;'
and that, therefore, We ought, to the utmoft of
our Powers and Capacities, to chufe that One
Method^ which is the Beft : but that. Infallibi-
lity not being our Pdvilege, Almighty God puts
Our Title to his Favour upon our prefent Sin-
cerity and Uprightnefs in this Choice ; becaufe
the contrary Suppofition reduces to this great
Abfurdity, that the mofl Honeft and Upnght
Man upon Earth, tho* never fo fmcerely defi-
rous of finding the true Way, if thro' anyWeak-
pefs or Incapacity He errs, is thrown out of
God's Favour, which ever Way He ads. If
He joins Himfelf to the Worfl Churchy this fup-
pofes Him loft, merely for the Error of His
Choice : And if He joinM Himfelf to the Very
Befl^ againjl the Didates of his Confcience,
and contrary to His own Ferfuafion \ He is cec-
pinly,
( I05 )
tainly, by the Allowance of All, A Wilful Sin^
ner in the Eyes of God.
And, as what I have laid down, relies upon
this, that ' One Method is better than An-
* other \ and that ' Every Chriftian muft make
' the bed Choice He can, with the moft upright^
* Ufe of His own Judgment ;' fo, what I fay
with refped to the Troteftants leaving the Toptjh
Communion^ is fo far from 'leaving No Diffe-
* rence between the Popijhj and ont Reformed
' Churchy as to Dodrines, or the Excellency of
* One Communion above Another ;' which yet
is fix'd upon it by the Committee : that it relies
upon the very contrary, that ther^ ix a great
Difference ; and that there is an Excellency of
One Communion ahove Another ; and that this
Difference is to be confider'd by Thofc who.
make the Choice ; and that it is of the utmoft
Importance to them to ufe All their Endeavours
to make the Beft Choice. Neither is there the ieaft
Tendency in Any thing I fay, towards the af-
firming what is here laid to my Charge, but
only this : that, fuppofing an Honefl: Chriftian,
in the Integrity of his Heart, to have chofen
that^ which is not the Bejl^ thro' a Weaknefs
of Capacity ,- Almighty God will not condemn
Him at the Laft Day, for not feeing what He
was not able to fee ; or for not joining Himfelf
to Any Church, to which His own Confcience,
after the moft honeft Examination, forbad Him
to join Himfelf.
I will juft mention an Inflame^ which may
help to clear this Matter. In all Tuhlic De-
lates
( io6 ;
hates in Varltament^ I know of nothing which
canjuflify Any One concern'din them; but the
giving His Vote, or making his Choice, ac-
cording to His Perfuafton^ and His being Sincere
in the Condud; of Himfelf in this Choice. But
His Perfuajion does not affed: the Nature of
"^Tilings. The fame Difference remains between
the Two Sides of Any Queftion ; and the fame
Excellency of One above the Other. Nor did
Any One, as far I have heard, ever objed: a-
gainft this Rule, that it * made All Points equal ;
that it ^left no Difference between Any Two Points
* in Debate ; that it left ' No One Way of Voting
* better than Another ;' or the like. The Point
\s,y what juftifies Any Perfon in his Condud,
upon fuch Occafions. And if k\vj One will
fay, that it is not a good Rule for Him, to fol-
low his Own Perfuajjony after all his fincere En-
deavours to judge aright ; I would beg that An-
othery and a Better Rule may be laid down.
Such Reprefentatioyis of my Senfe, and my
Dodtrine, from fo Learned a Body^ I could con-
tentedly fit down with, as far as / alone am
touch'd by them : only endeavouring to fliew
that I am far from faying Any thing that could
give occafion to Them. But I may wifli, with
fomething more Concern, that Thefc Worthy
Perfons had confider'd, what is to be found in
every Writer of Our Church, in the Popifh Con-
troverfy ; viz. That Perfed Uprightnefs and
Sincerity will give Roman-Catholics^ in whom
God fees thefe good Qiiahties, a Title to his
Favour, amidft All their Errors. I need not
put
( lo? )
put Them in mind, that the Papijls have a con-
ftant Argument form'd for the leducing of Weak
Minds, from iience : alledging that, becaufe
They do not Allow the moll fuicere Trcteftants
to have Any Title to Salvation ; but yet the
Troteflant Writers allow that Salvation may h^
in their Church; therefore, it is>fafer and wijery
to hold to the Fopijh Communion, But did this
ever affrighten the Befl: of Our- Writers from al-
lowing that to True Sincerity and Uprightnefs,
which God never took from it ? Or, was This
ever, till now, interpreted to be a Principle
wliich left ' no Difference between the Tofifhy
* and our Reformed Churchy either as to the Do-
* (brines, or as to the Excellency of One Com-
* munion above Another ?' Or, * which made
* All Methods of ReHgion, inThemfelves, alike?*
God forbid, it ever fliould be thus treated! Nor
indeed can This^ or what I have faid, be thus
reprefented by Any, knowingly and deliberate-
ly, and confidently ; without their being ob-
liged openly to profefs, that * No Chriftian
* can have any Title to God's Favour, iinlefs
* He fees Things exaftly, as We fee them ;
* and makes the fame Choice exactly with Us ;
*' and joins himfelf to that One, Certain, Par-
* ticular. External Communion, which We think
* befl ; and to no Other, amidll All the Va-
*rieties and Differences o'iChriJUans! And by
Thofe who will publickly avow this, I will be
content to be condemn'd. But for My-felf ; I
will never put my own Salvation upon my be-
ing certainly in the Rights till I am certain of
" . ^ ' "" • my
( io8 )
my own InfaUiltlity : nor can I fee any Com-
fort for the moft fincere and mod deferving
Chrijiians^ in putting their Title to God's Fa-
vour upon Any thing, that is not in their own
Power, and which Almighty God has not ob-
liged Himfelf to grant them.
Sect. XXII.
O/Z^d'r Obfervations e?///;^ Committee, relating
to Sincerity and Infincerity, conjiderd.
TTHE Committee proceeds thus, /. 9. *Ifit
-*• ' be true that there is but one Confidera-
* tion, viz. that of wicked Diflionefly and In-
* fincericy, which will juftify Unchriftianing,
* Unchurching, or Declaring out of God's Fa-
* vour; and of that One Confideration, m thefe
* Cafesj God alone is Judge : there is evidently
* an End of All Church-Authority to Oblige
* Any to External Communion ; and of Al l
* Power, that One Man, m what Station fo-
* ever, can have O v h r Another, in Matters
* of Religion.' To which I anfwer, Firjl, in
General, dificrenrly from what I have done to
feveral Points before, that I Own thefe Confe^uen-
ces', and like thtPremifes, for the fake of Them:
and am the more plcas'd, the mere evidently
there is an End of what there ought to be an
End of.
But indeed, this One Paragraph deferves a ve-
r3y particular Confideration: as what will both
very much explain the Main End of the Com-
mittee^
( J09 )
mittee^ in their Charge ; and give Me an Occafi-
on of fliewing clearly what I principally de-
flgn'd to oppofe.
I. The Quejiion here is not about Open Of-
fenders againft the Moral Laws of Chrijl ; but
concerns the Cafe of Chriftians chufing One
particular External Church-Communion , or
withdrawing from Another, even with the Ut-
moll: Sincerity of Heart, x. The Point here
nam'd, is ' Unchriftianing, Unchurching, and
* declaring out of God's Favour/ 3. Excommti-
nication is fnention'd in the fame Sentence, as
relating not to the putting Men out of a parti-
cular External Communion^ for the fake of Open
Immoralities ; but as having to do with the Fa-
vour or Anger of God : and a great Difpleafure
is exprefs'd againft Me, for not making the Anger
of Gd?^/ dependent upon it. This being premisd,
I. It is plain that the Authority here aim'd
at, is the Authority of ' Judging, Cenfuring, and
* Punifhing the Servants of another Mafter,
* conducting Themfelves, in their Choice, by
' their own Confciences, with the Utmoft Sin-
* cerity.' 2. That it is x\\q Authority of ' Unchri-
* flianing. and declaring out of God's Favour,' fo
as to have EfFed:. 3. That it is a ' Church- Au-
* thority to Oblige others to one particu-
* lar External Communion.' 4. That it is •' a
* Tower of fome Men, in fome particular Stati-
* ons. Over others, ii\ Matters of Religi-
* on;' (not as the Reverend Dr. Sherlock has
endeavour d to explain it away, but) in the
Senfe of determining for Them, their Choice
of,
(no)
of, and their Adherence to, a particular Church-
Communion, 5. That it is a Power of Excom-
munication that is claim'd, upon which the An-
ger of God is to follow ; and the State of the
Perfon fo excommunicated^ to be afFedtcd by it,
in the other AVorld. 6. Tliat No Authority can
Oblige to External Communion, which is
not Absolute; nor Any Power be Over
Others, which is not to determine thofe Others ;
nor any Excommunicationy with refpedi to the
Favour of God, contended for, but what is ab-
folutely Decifive ; nor Any plainer Words made
uic of, to contend for the Authority of Unchri-
ftianing^ Unchurching^ and Declaring out ofGo^s
Favour ; than Thofe now before Us.
It is to be Jioped therefore, that I may not
be again treated with Ridicule, for fuppofing
that the Committee, in their Charge againft Me,
in. the Words A// Authority, included An Autho-
rity in other Points, befides debarring Notorious
Sinners againft the Moral Law of Chrift, from
the Communion; that They meant to claim a
Power of Judging, Cenfuring, and Punijhing, in
a different Senfe from what One of their Members
has fpoken of, as in their Name ; that they un-
derftood My ExpreflTion, oi Affairs relating to the
Favour of God, and Eternal Salvation, to mean
fomething different from Grofs Immoralities; and
that if I Ihould argue againft Them, as con-
tending even for Ahfolute Authority, I fliould
not be guilty of a very ridiculous Abfurdity ;
iinlefs it can be Ihewn that an Authority (plain-
ly contended for) to Unchriflian Men, and de-
clare
( III )
clare Them out of God's Favour ; an Authori-
ty to Oblige Men, to follow the Dilates
of it; a Power Over Others in Matters of
Religion here fpoken of; can be any thing lels
than an Absolute Authority.
I grant indeed, that this is here exprefly and
particularly alledged, with Relation to Pafages
out of the Prefervativey and not out of the Ser-
mon. But the Charge againft the Pajfages out of the
Sermon it felf, is, that They feem to deny All Au-
thority to the Church ; and confequently this Au-
thority here claim'd : which therefore mufl: be
meant under that Phrafe, by Thof ewho think this
an Authority for the Church to claim. But then,
liippofing no fuch Thing to have been intended,
under the General Words^ with regard to the
Sermon ; yet, this whicli I have now quoted is
Part of the Reprefentation, And, tho' I am apt
to think I might have had the Pardon of fime
Members of the Committee^ for overlooking it;
yet, I would gladly know how I could be faid
to anfwer the Reprefentativn^ without confider-
ing what is faid in 0ns Part of it, as well as in
Another : unlefs That Part alone be, in Truth,
the Whole Reprefentation^ which One^ or Twoy
happen to wifh had been fo.
That I may not be at all miftaken, I there-
fore add the following Declarations, i. In the
Cafes fpoken of, in this Pailage of the Repre-
fentation^ God alone is Judgq of the Diflione-
fty and Infmcerity : becaufe No others can be
Judges of it, for want of knowing the Hearts
of Men. X. That therefore, nothing can ju/lifv
An'v
( II. )
Any Men. in UnchrifiianiHg, or declaring out of
God s Favour, Thofe, of whofe Condition They
cannot judge. 3. I know of No Church- Au-
thority to Oblige Any Chriilians to Exter-
nal Communion : or any thing to determine
them, but their own Confciences, after the Bed
Ufe of their own Faculties. 4. I know of No
Power that One Man, in what Station foever,
can of Right have, Over Another, in Rehgion,
fo, as to determine Him in his Condudr, with
refped: to the Cafe here fpoken of: that is-,
No Power, properly fpeaking, at all. 5. I
know of No Right to Excommunication^ in Any
Men, which Ihall affedl the Favour of God to-
wards Others. 6, And therefore, I am very
ready again to declare that All Humane Declara-
tions pretending, with Authority, to aiter Mens
Condition in the Eyes of God, are Mere Hu-
mane Engines without any fuch EfFed:.- and that
Excomm.unications ^ declaring and determining
Mens Condition with refpeS: to Salvation, by
Humane Authority^ are Mere Outcries of Humane
Terror-^ Terrors of Men only, and Vain V/ords a-
g-'infc Thofe who are the Objects of them :
tho\ T fear, not Vain^ in their Effed upon Thofe^
who preiiime to throw thefe Terrors, in the
Name of God, all around them..
Sect.
( rT3 )
Sect. XXIIL
A farther Examination of the Claims made hy
the Committee, under this Head^
T>E FO R E I conclude this Head, I defire the
-*-^ Claims here plainly made, may be farther
confider'd : /r/Z, with refpeft to the Qharqe it
felf againft My Do^rine^ in this Particular; and
then^ with relped: to the Reformation it felf, and
this Proteflant Church of England,
Firft^ Witli refped: to the Charge againft My
Do^rine relating to Sincerity : againft which ic
is alledged that it ' puts All Communions on an
* Equal Foot, without regard to Any Intrinfick
' Goodnefs, or whether They be right or
* wrong/ And again, it is reprefented as de-
claring ' No One Method of Religion to be,
* in it felf, preferible to Another ; and making
* All Methods ahke, with refped to the Favour
* of God ;' as ' leaving no Difference between
* the Popifli and our Reformed Church, with
* refped: to the Truth of the Dodrines, or the
* Excellency of One Communion above Ano-
* ther/
In Anfwer to this, I have already iliewn that
what I fay about private Perfuafion^ relates to
the Juftification of the Man before God ,• and
not to the Excellency of One Communion ahove
Another y which it leaves juft as it finds it, and
cannot poftibly alter : that My Dodtrine is
founded upon the very contrary to what is here
laid 'upon it, -viz. upon the Suppofition that
I One
One Communion is more excellent than Another ;
becaufe otherwife, it could not be propofed to
a Cliriftian, as Matter of Choice, to be confi-
der'd with All Care, and All Sincerity ; and
that No other Method can be propofed, but what
makes A/l Communions equally to be complied
with, by every Man who happens to live where
They are fettled. /
The Committee have here, fey, condemning
what I fay, and by plainly letting the World
know what they think ought to be claim'd,
propofed Another Method, And, what cannot
but furprize Us, this Other Method is truly
and juftly liable to the Charge which Ihem-;
felves have brought againft Mme. For if ' Men
* are not Their own Judges, in this Cafe { if
there be Any fuch ' Church-Authority as can
Oblige Men to a particular External Com-
munion ,•' if there be a ' Power in Some,
O T E R Others, in Matters of Religion,' fa
as to determine Thofe Others ; if ' Humane Ex-
communications^ declared by this Authority,
can claim the Anger of God to attend upon
them:' then, ^ All Communions are upon an
Equal Foot, without regard to Any Intrinfick
Goodnefs, or whether They be right or
wrong ;' then, * No One Method of Religi-.
on is, in it felf, preferible to Another,' but
All Methods are alike, with refpedt to the Fa-
vour of God ;' and then, ' there is no Diffe-
rence at all left between the Popilh and our
Reformed Church, either as to Dod:rines, or
the Excccllency of One Communion above
* Ano-
( "5 )
* Another.' For it is evident that there is no
Choice of Judgment left to Chriftians, where
there is a Superior Authority to Oblige
them ; or a Power Over them in thefe Mat-
ters ; and fuch a Power, as can dehver them
up to the Anger of God, if they do not
obey the Determinations of it : but that, in
the feveral Countries of the World, Chriftians
are as much Obliged by the Determinati-
ons of One Church, as by Thofe of Another;
that in Italy^ or Spaitty or France, They are as
much Obliged by the Church-Authority of
Italy, or Spahj or France, as Chriftians in Eng-
land are Obliged to a particular External
Communion, by Any Humane Authority, as
fuch, in England. If Authority be the Thing
which Obliges; there is an End of All In-
trtnfick Goodnefs*, of all Difference in One Com-
munion from Another : becaufe the Man is to
comply for the fake of that Humane Authority.
But if it be faid that ftill the Man is to have
fome regard to the IntrinfickGoodnefs of Things;
and to the Excellency of One Communion a-
bove Another ; then there is an End of All Hu-
mane Authority to O b l i g e him to One par-
ticular External Communion ; an End of All
Power of fome. Over others, in this Cafe ;
then, He is to be guided by his own pri-
vate Judgment ; and then, We are come back
to that Doctrine which I have deliver'd; and a-
gainft which They have declared, with fo much
Zeal. Ebr then, the Man is to judge for Him-
felf ; and to pay no Other Regard to Humane
I z Au-
r v6)
-Authority^ but only the Refpe^ of being willing
and ready, without: Prejudice, or Pride, or Pat
fion, to examine impartially, what is recom-
mended to Him by it: which is fo far from im-
plying that He mufl fuffer hh Judgment^ in tlie
leaft Degree, to be determind by Authority^ that
it imphes |he very contrary. Nor indeed, for
my own Part, can I think of any Answer to
what I have here urged, unlefs They will fay
that a Chriftian may indeed judge for Himfelf
in Spahy or in Italy ; but not in England', and
maintain that, tho' there is No Church-Authori-
ty in Any Other Part of the World, to Oblige
Chriftians to a particular Communion; yet in Eng-
land there is : and that the True Way of {hew-
ing the Excellency of our Reformed Church above
the Popifb^ is to take the fame Methods which
That takes ; and to claim an Authority of over-
ruling the Confciences and Judgments of Men,
lb as to Ob L I G E them to Communion ; which
is, I confefs,a great Compliment to the Intrinjick
Goodnefs of Any Caufe, and to the Excellency of
Any Communion above Another.
Sect. XXIV.
77;^ Claims (?///7^ Committee conjiderd^ as they
affeU the Caufe of the Reformation, and of
the Church of England.
nPHlS leads Us, in a few Words, to c^onfider
-^ thefe fame Claims^ with refped: to the Re-
formation it felf ^ and to the Church of England
ill
in particular: that it may be judg'd, amicUl
All the Cenfures of Some, and the Reproaches
of Others, whether My Dodrine, or the Claims
oppofite to it, be of moft Service to Their Inte-
reft and Glory. I have already remark'd that
it deftroys All Suppofition of Excellency in One
Church above Another ; that it buries entirely
All Regard to this Confideration, to take away
from Men their Right to judge forThcmfelves;
or, in other Words, to eftablifli a Church-Au-
thority, which Ihall Oblige Men to a parti-
culat Communion. But I now add that, if Thefe
Claims, oppofcd to My Do^rine, had been
thought juft Claims, in the Time of Our Firfi
Reformer Sy there could have been no Right to
Any Reformation, but what lliould have proce-
eded from the Heads of the Popifh Church them-
felves; nor Any fuch Thing as the prefcnt
Church of England now in being : which me-
thinks fliould be of fome Importance, in the
Account of Thofe, whofe Zeal for this Church
is the Mark, by which They endeavour fo much
to diftinguiih Themfelves from All Others. For
if there be a * Church-Authority to Oblige
* Men to a particular Communion ; a Power in
* Some, Over Others, in this Cafe; a Right
' of Excommunication, fo as to affecfl Mens
* Eternal Salvation;' and this Matter of CWc/'-
Communion is not to be left to Mens own pri-
vate Judgments, and Confciences : I beg to
know, how can the Reformation it lelf (I fpeak
not of every particular Circumftance of it,}
be juftified^ which was founded upon the Right
I 3 of
( 118)
of Chriftians^ to have recourfe to the Gofpel^ for
Themfelves ; and to throw off All that Church-
Authority ^ which affiimed a Right of Obli-
ging them ' to the Romijh Communion ; and a
Right fuperior to their own private Judgments
and Confciences. For there was then a Churchy
and an Order of Church-men^ vefled with All
fuch Spiritual Authority, as is of the EfTence of
a Church. There was therefore, a Church-Au-
thority to O B L I G E Chriftians : and a Po w e r
in Some, Over Others. What was it there-
fore, to which We owe this very Church oi Eng-
land ^ If thefe Claims are juft; If Men are
Not to judge for Themfelves in ReHgion, and
Church-Communion ; If Church- Authority be a
fufficient Obligation upon them, to deter-
mine them : then. Our Forefathers ought not in
Confcience to have feparated from the Church
of Rome ; nor could the Church of England have
been in being. But if Men are Their own Judges,
by the Laws of God and of Chrift, in this Mat-
ter; if They have a Right to ufe, and to be deter-
mined by, their own private Judgment ; and to
confidcr the Intrinfick GooJnefs of Things, and
the Excellency of One above Another : then,
here is a Juftificacion of the Reformation-, and
particularly of the Trotefimt Church of England-^
and, at the fame Time, of the good Effed: of
My Dotlrine upon that Church it felf, which I
am accus d of injuring.
The next Time therefore, that the deplora-
ble Coyifequences of My DoBrine^ are enumerated
and aggravated, I defire tliat thefe Fatal Effects
be
( "9 )
be added to the Number, t;/2. That if it be
true, that Men are to judge for Themfelves in
Religion ; ox that They are to be detcrmin'd
hy their own private Judgment ; or that there
is no fuch Thing as Humane Authority to O-
BLiGE them to any One Particular External
Communion; or that there is No Power in Some,
O V E R Others, in thefe Cafes : If All this be
true, then there is 2in En6. oi All Pope rj ; Any
Thing may be juftified ; the Separation of Pro-
tejiants from the Church of Rome^ poflefs'd of
All Church-Authority^ was Right and Good;
and even the Church of England it felf ftands
upon a Good and Sohd Foundation.
I mention the Foundation of this Church par-
ticularly, becaufe a Thoufand Panegyrics upon
its Beauty and Excellency, are of fmall Impor-
tance, if the very Ground it ftands upon,
be declared to be rotten, and unfound: And be-
caufe, fuppofing, (not granting) that I had
oppofed fome particular Declarations of this
Churchy which may have been made thro' Hu-
mane Frailty, and the AVeaknefs of Humane
Nature, not taking in All Circumftances, nor
feeing plainly the Contradidion of Them, to
its own Sole Foundation ; yet this^ I would hope,
might he exxufed, when. We fee it cannot other-
wife be oppos'd or contradicted, but by revi-
ving fuch Claims^ as deftroy that very Founda-
tion it felf
If Any Perfons fliould recommend the moft
>Beautiful Houfe in the World for an Habita-
tion^ and extol the Harmony and Symmetry
I 4 of
( I50 )
of its Outfide, as well as the Finenefs and
Convenience of the Rooms within ; I prefume,
few would be mov'd by All this to chufe it
for their Habitation, without enquiring after
the Firmnefs of the Ground under it, and the
Strength and Solidity of its Foundation: and
Fewer would be mov'd to it by the Great En-
comiums beftow'd upon it by Thofe Perfons, if
They law Them themfelves^ all the while, doing
fomething, which either tended to remove the
very Ground from under it; or to weaken the
. Foundation^ upon which the Beauty of the whole
relies. Many might gaze at it, as at a Cajile
in the Air^ and look with great Admiration up-
on its Form and Appearance ; but Few, I fup-
pofe, would think it fafe to inhabit it, unlefs
fuch as can think a Floufe without a good Foun-
dation, as fecure as a Houfe with One ; a Houfe
built on the Sand^ as fecure as a Houfe built
upon a Rock. On the contrary, He certainly
recommends this Houfe moft effedrually, who
convinces Thofe who view it, of the Soundnefs
and Strength of its Foundation ; that it is built
upon a Kock^ and not upon the Sand\ and that
this Comprehenfive Excellency of it, may juftly
make it their Choice, to inhabit where They
may be fure They live upon Firm Ground^ and
an Unmoveahle Foundation*
Sect,
( 1,^1 )
Sect. XXV.
The Do^rine about Humane Excommimications>
^c. confiderd with the fame View.
\y HAT / have faid about Humane Demn-
^^ ciations^ and Humane Excommunications y
&c. and what they mud maintain, who are fb
much difpleas'd with it, I am very well content
fliould be judg'd of, by the Same Rule; witU
refped to the good or evil Confequence of Them
to the Caufe of the Reformation it felf, and the
very Being of the Church of England.
They, who were particularly concern'd m
this Part of the Reprefentation^ and in appear-
ance, lay Strefs upon a Regular Uninterrupted
Succeffton^ will not deny but that the Church of
Rome had, at the Time of the Reformation^ All
Authority neceiTary to a Church of Chrifl ,• be-
caufe They themfelves can claim no Privileges,
if They will have them by way of Succefwn^
but what They receivd from Them\ and con-
fequently, muft contend that the Ahfolutions,
DenunciationSj and Excommunications^ by Thole
in that Church, authoriz d by Chrift, were of
as much Effedt, and as Authorhative^ as thofe
of Any Others whatfoever ; and ought to be
treated in the fame Manner. But how did the
Firft Reformers behave Themfelves ? Did They
not think and fpeak of them, as having no-
thing to do with the Favour or Anger of God?
Did They not treat them as Humane Engines ;
as Mere Outcries of Humane Terror; as the Ter-
rors
( 122 ;
rors of Men^ and vain Words ^ And did They
mean by this to claim to Themfelves the Right
oi .Ahfolution^ which They denied to Others,
becaufe They were FaUible and Weak Men;
or to affert a Power of Excommunication^ fo as
to afFed Mens Eternal Salvation^ to Themfelves
in One Churchy which They had difregarded and
trampled upon, in Another ? No. They treat-
ed All Humane Excommunications-, as alike, and
jLipon an equal Foot, with refped to God's Fa-
vour : and could, upon no other Account, neg-
led: and difregard them, as They did, but be-
caufe God has not given to Any Men the Dif-
pofal of His Mercy or His Anger. Upon this
Bottom, They were guilty of that great Crime,
of ' behaving Themfelves, in the Affair of Re-
* ligion, as Subjeds to Chriil alone; and of
' living and ading as fuch, W'ithout fear of
f Man s Judgment. '
If any particular Writers have, fmce that
Time, contradided their main Principles, I
am not obhged to confider that. What I main-
tain is, that My Dodrines, relating to the Au-
thority of the Church ; and to the Effed of
Humane Excommunications-; as well as that
relating to Sincerity, and private Judgment;
are fo far from being injurious to the Church of
England., or deftrudive of its Intereft : that
They are the very Foundation, upon which it
Hands ; that if They he not true, it could ne-
ver have had any Right fo much as to have a.
Being ; and that They are fo neceflary to its
Continuance and Well-being, that, .without
Them,
( 1^3 )
Them, it is impoffible to defend its Caufc a-
gainfl: the Arguments of Roman-Catholks ; and
that from the Contrary to them, the greateft
Strength is borrow'd, and the only plaufible
Attacks made againft it.
Sect. XXVL
The lajl Obfervation of the Committee, under
the Firft Head of the Charge, confiderd.
'Tp H E Committee conclude their Ohfervations
-■- upon this Part of their Charge^ thus«
* How His Lordlhip can, confidently with
* thefe Opinions, make good His Solemn Pro-
* mife made at His Confecration, To be ready^
* with all faithful Diligence^ to hanifh and drive
* avoay all Erroneous and Strange Dotlrines-t con-
* trary to Gods JVord; and both privately and o-
* penly to call upon and encourage Others to do the
* Same : And how he can exercife the high
* Office entrufted to Him m the Church ; or
* convey holy Orders to Others ; are Difficul-
' ties which himfelf only can refolve. And Wc
* humbly hope, Your Grace and Your Lord-
* fliips will think in proper to call for the Ex-
* plication.'
To which I anfwer, that I am very free to
give My Explication of thefe, and the hke Dif-
ficulties^ (as they are termed) before it is call'd
for. And it is this ; that it is fo far from being
true, in My Judgment, that My Opinions here
cenfur'd are inconfiftent with My making good
tiiat
( iH )
that Promife ; that I know of no other Way of
making it gooJ^ but the One Method confiflent
with My Dodrine. I can think of no Way,
becoming a Chriftian Bijhop^ of endeavouring,
* with All faithful Diligence, to banifli and
* drive away all Erroneous and Strange Do-
* drrines contrary to God's Word, ' than to call
upon, and encourage All Chriflians to have re-
Gourfe to that Word of God, and to judge from
that alone, what Dodrines are contrary to it.
This I am ready to do, both privately and openly ^
and to call upon and encourage All Clergymen^
under My Infpedion, to take the hke Method.
By ' conveying Holy Orders to Others, ' I do,
according to the Cuftom and Law of the Realm,
as well as according to the Defign of the Gof-
pel, give Thofe Others a Right publickly to
preach the Gofpel ; and to ufe their utmoft En-
deavours to fhew Men the Way to Salvation.
I can convey Ni? Towers to Them, but what
God intends and wills that They fliall be vefted
with ; No Authority Over the Confcieuces
of Others ; No Authority to Oblige Others
to receive Any thing, which thofe Others think
difagrceable to the Gofpel of Qhrifl. And I think
that I then only * exercife the high Office \i\-
' trufled to Me, in the Church, ' as I ought ;
when I remember that Chrijl is the Head of His
Church', that All Chriflians are Fellow-Subjefts;
that All are equally obhged to have recourle to
His Diredions ; that He alone is the Judge of
their Condition m the Eyes of God : and when
I alTume No Authority Over any Perfon, in-
confiflenc
confiftent with thefe Declarations ; but govern'
All My Conduct, and AH My Excrcife of Any
Powers vefted in Me, by that facred Rule, by
which the Apoftles aited, of Not Preaching Them-
felves^ iut Chriji J^fus^ the Lord and Mafter of
Chfiftians.
My Judgment is that^ in the Method I fpeak
of, I do more efFccftually hanijh and drive away
all Erroneous Dotlrines^ &c. than if I afTunid
to My-felf the Fower of throwing Thofe, who
teach what I account fo, out of God s Favour^J^
the Difpenfation of which was never commit-
ted to Me. If They^ who make this Ohje^ion^
know of Any Othac Bffe^ual Chriftian Method
of difpelling Errors contrary to Gods Word; but
by exhorting All to look into and confider Gods
Word: I cannot judge of it^ till They reveal
it. In the mean while, I beg leave to declare,
that I know of No Way to Chriflian Truths but
This: All other Ways, that have ever been
put in pradice, as far as I can recoiled:, being
thofe Ways, which had hanijh d and driven away.
almofl All Truth, and All Chriflianity, out of
the Church, for fo many Hundred Years before
the Reformation ; and would have hanijh' d and
driven a)my the Reformation it felf, and this
Church of England in particular; and will ever
have the fame Effed-, to hanijh and drive aivajy
from the Eyes and Hearts of Men, every thing
that is truly good and valuable in the World.
I have thus gone through the Firjl Charge a-
gainft the Sermon^^nd the Prefervative; andfhewn
that I have denied No Authority to the Churchy
or
or to Any Men in it, but what Chrijl fefiis has
denied to it ; and what All Proteftants muft de-
ny to it, unlefs They will deftroy their own
Caufe : and that My Principles are fo far from
being deftrudive to Our Troteftant Church of
England in particular, that It is built upon, and
fupported by Them ; and that, by the contrary
Principles^ it is utterly overturned, and the Right
it had, even fo much as to le^ not only fliaken,
but entirely taken away. Which, I hope, will
be a fufficient Vindication of what I have
taught, from this Firjl Branch of the Charge
againft Me, in the Judgment of every Chriftiany
Trotejlanty and Church-man.
Chap. II.
Of the Second Branch of the Charge.
Sect. I.
TJ:e Second Branch of the Charge, produced.
THE Second Branch of the Charge is this.
* That the Tendency of the Dodrines
* and Pofitions contain'd in the faid
* Sermon and Book, is conceived to be, To im-
* pugn and impeiich the Regal Supremacy in
* Caufes Eccieliaftical : and the Auihc:'^ ^f
ae
( ^^7 >
* the Legiflature, to enforce Obedience, in
' Matters of Religion, by Civil Sandions/
It is to be remark'd that, though this Part of
the Charge is profefs'd to be founded upon Po-
fimns in the Prefertativey as well as the Ser-
mon ; yet, not One Pajfage is produc'd out of
that Book to fupport it ; nor tlie Book fo much
as mention'd under this Head. Perhaps, it was
not without fome Dejign^ that t\\Q Name of thQ
PrefervativeW^s here omitted. For, as All the
World knows that it was written to vindicate
the Rights of the Civil Magiftrate^ againft Eccle-
Jiafiical Perfonsy as well as Others; and that in
that Right I have included every thing necefla-
ry to the Defenfe, and Well-being of Humane
Society ; and as No One can fuppofe that, at
the Time of preaching My Sermon^ which was
foon after the Publication of that Book^ I could
wilfully intend openly to contradid: the Main
Defign of it : fo, the Naming it under this
Head might have put People in mind of that
Main Defign of it ; and have mightily taken off
from the Effe^ of this Second Part of the Charge.
But, Let us nowconfider the Pajfages out of the
Sermon^ as They are cited by the Committee;
and the Particular Point laid upon each Pajjage,
^$
E C T.
( ,a8 )
S E C T. II.
The Firft Paflage, upon which the Charge, re-
lating^ to the King s Supremacy, is huilt^ con-
Jtderd*
'TP H E Reprefentation here lays to my Charge,
-*• that, in Contradidion to the Kings Su-
premacy^ I affirm, Serm, p. 14. * If any Men
' upon Earth have a Right to add to the San-
* dions of Chrift's Laws y that is, to encreafe
' the Number, or alter the Nature, of the Re-
* wards and Punifliments of His Subjedls, in
* Matters of Confcience, or Salvation : They
* are So Far Kings in his ftead; and Reign
* in their own Kingdom, and Not in His/ To
which I anfwer,
I. That an Involuntary and Undefign'd Wju-
ry is eafily forgiven. I was fo far from inten-
ding Any Hurt to the Kings Legal Supremacy y
that, in preaching this, I never fo much as once
thought of it : nor fhall I ever, I hope, \\\
preaching about the Nature of Chrijfs Gofpel,
or Kingdom, judge of what is, or is not, to be
faid, from the Confiderations of this World,
and of the Kingdoms of it. If any of the
Words of Chriji Ihould plainly contain in them
Something inconfiftent with what the Powers o?
this World may have claim'd to Themfelves ;
the Charge muft lye againft ChriJl himfelf : and
not againft Thofe^ who, being His Difciples, fet
up His Authority in Religion, above that of All
tlie Kings of the Earth united together.
a- I
( 129 )
2. 1 confeis, I am not exadJly sj^ill'd i\\ the Ex-
tent and Bounds of -the Royal Supremacy : nor am
I acquainted with every Particular, mentiond
by Thofe Antient Laws, to which we are refer-
red in the Statute quoted by the Committee. This
I am fenfible of, that i\\ the Main it is lb necef-
fary, even for the Support of the King himfelf
in his Civil Prerogatives ; and for the Defenfe
of His Subjects in their Civil Rights ; that with-
out it, He could not truly be King^ nor have
i^nSiciQntPowers^ either to ihcm^ Himfelf^ or His
Suhjeils, Nor do I know of Any Greater Bene-
ft to the Subjed", than the Privilege of appeal-
ing to the Civil Power^ for what, under the Co-
. ver of being calfd Eccleji-aflical^ or Spiritual^ in
many Cafes, very intimately affeds their Civil
and Temporal Concerns. And this We all know,
that m Countries, where by Degrees it has
come to be otherwife, the Power properly call d
the Civil Power ^ is fwallovi^d up; and the ^c-
defiaflial Governours are come to command Ail
Temporal^ as well as All Spiritual Power.
3. One Thing relating to the Royal Suprema-
cy is very evident, that Preaching the Word of
God is particularly and utterly difclaim'd by
Our Kings and Queens ; and openly denied to
Them, by the Authentic Atis of Our Church. In
wliich it muft be impUed, that They have not
Authority, as they are Temporal Powers, to
interpret the Gofpel; or to order the Minifters
of the Gofpely what They lliail receive as the
Will of Chrift ; and what only They fnall
preach as fuch. And the Reafons for this, are
K plain,
( I30 )
plain, and unanfwerable : becaufe this Preroga-
tive would eflabliili Popery^ and the Worft of
Errors, where-ever the Magjfirate lliould enjoyn
Them, as Truths ; and would leave the Gofpel
it ielf entirely at the Difpofal of the Princes of
this World ; and make Them as efFedually the
Sole Preachers of God s Word^ as if They alone,
m Perfon, and with their ow^n Voices, preach'd
that only, which. They judg d fitting, to their
Subjeds. But,
4. The Royal Supremacy -, as far as I know^ of
it, does not imply any thing in it, contradicted
by Mc, in this Pajfage : becaufe it does not im-
ply in it ^ A Right to add to the Sanctions of
* Chill's Laws; to increafe the Number, or al-
* ter the Nature, of the Rewards and Punifli-
* ments of Chrift's Subjefe, in Matters of Con-
* fcience, or Salvation/ And as to All Outward
Atls^ in which the Supremacy legally exercifes it
fclf ; They are within the Bounds of the Legif-
lative Authority^ and govern'd and determined
by it. And of the Influence of My Dc^riney
with refped to Thefe ; what I lliall have Occa-
fion to alledge, in the Progrefs of This Debate,
will give a full Account. But,
5. The Queftion to a Chriftian is, whether I
have fpoken Truth ; and preach'd the Gofpel of
Jefus Chrifi : not whether I have unhappily
contradicted the Privileges poflels'd by A}iy Tem-
poral Power upon Earth. The Truth or Falf-
hood of this Firfi PafTage, will appear from the
Truth or Falfhood of what I am now laying
down. ^ ' To annex San(5tions to Laws, is as
* much
( l^t )
^ much an Ad: •of Regal Power, as to make
* the Laws themlelves. To add New Sandi-
^ ons, is the fame Thing. Whoever annexes,
' or adds San^ions^ is So Far King ; becaufe
* He does an A^ of Regal Power. If the King
* of France has a Right to add Sand'ions to any
* of the Laws of England^ for the Ufe of the
* Subjects of England ; He is So ¥ a k King
* of England: and So Far, England is his
* Kingdom; becaufe He So Far governs the
* Subjects oi England^ I know nothing plainer
than this : nor can I therefore, add any thing to
make it plainer. This Paffage does not fo much as
affirm that Any Men upon Earth have no fuch
Right. If Others will maintain that they have
this Right; this Paffage affirms, that (f They
have this Rights then They are, of Right, S o
Far Kings in Chrift's (lead; becaufe He \\is
no Part in adding thole Sanciions^ vv^hich They
add of Thernfelves : and then, They reign, in
adding thofe Sandioas, S o F a r, in their own
Kingdom ; becaufe it is their own Kingdom, as
far as They ad a Regal Part m it; as much a^
the Suhje^s of England^ would be So Far
Subjeds to the King of France, if They were
bound by the Sandions which He (hould add to
the Laws of England, over and above v/hat the
Legijlative Authority of England had annex'd to
them. If any Perfons think fit to oppofe this
diredly, inftead of drawing Odious Confequdnces
from it, which take their Force from Confi-
derations very different from what Chrijlians
ought principally to argue from ; I defire diat
K X They
( I30
They will as plainly maintaiiv the Tropofitiom
concradidory to Thefe ; as I have plainly laid
down what this F^ff^ige contains in it.
Sect. III.
The Second PalTage, relating to the King's
Supremacy, conftder d-
'T^ H E next Pajfage cited by the Committee^
-*- and deciar'd to be to the fame Purpofe, is
this, out of Serm. p. i8. ' The Sandions of
* Chrid's Law, are Rewards and Punilliments.
* But of what Sort? Not the Rewards of this
* World ; not the Offices or Glories of this
* State; not the Pains of Prifons, Banifliments,
* Fines, or any lelTer and more moderate Penal-
* ties ; nay, not the much lefTer Negative Dif-
' couragements that belong to Humane Society.
* H E was far from thinking that thefe could
' be the Inftruments of fuch a Perfuafion as He
' thought acceptable to God.'
Here indeed, I confefs My-felf at a Lofs,
what to fay to Chriftians^ and Divines* For if
this Matter of Fatl^ fo evident in the Gofpel^ is
not plain and mhJameahle in their Eyes; what
can I think of, to explain it, that can be either
more plain^ or more unblameahle ? The Commit-
tee underllands Me here to fpeak, as I do, of
the Laws of Chrift, and their Santlions ; as He
proposM, and as He left them. This is plain,
both from the Manner of Expreflion made ufe
of: and from the lail Sentence of this Pajfage.
So that this is nothing but a Matter of Fatl af-
firm'd :
( n^ )
jfirm'd : and, whether it be true or falfe, can be
determined by Nothing but the Evangelical Hi-
flory \ and may eafily be determined by that.
The Queftions here are thefe, Did Our Saviour
himfelfever propofe to His Followers, that if
They truly obey'd His Laws, and were fin-
cerely his • Difciples ; They iliould be intitled
to the Rewards of this World ^ to the Offi-
ces and Glories of this prefent State ? Or, if
They were not truly His Difciples ; nay, if
They did but differ \\\ their Opinions, from O-
ther profefs'd Chriftians, Did He ever alliire
them that He had ordain'd for them the Trt-
fonSj Banijhments^ Fines^ or any other Penalties
of this World ; or even any Incapacicy of the
Common Rights of Humane Society ? If He
did ever fpeak in this manner ; I acknowledge
I have mifreprefented Him. But if He never
did fpeak any One Word tending this Way; I
am not afliamed that I have given a true Ac-
count of His Divine Conduct in this Particular.
If He never once hinted at any flich Thing;
nay, if He always took his Motives from ano-
ther Life; if He conftantly endeavour'd to take
ofF the Minds of His Followers from this
World ; and to dired: their Thoughts to Ano-
ther, and a Future State^ m which alone They
were to be fure of a Reward : then, I have tru-
ly defcribed what I intended ; and cannot be
blamed for adding this Remark, that * Our
* blefled Lord was far from thinking either the
* Pleafures or the Pains of this World, to be
* the Inftruments of fuch a Perfaafion, as He
K ; ' thou2:ht
( ^34 )
^ thought acceptable to God/ If He had not
leen far from thinking fo ; (which Expreflion
feenis to have difpleas'd fome Perfons, upon
what Account, I am not able to judge ;) He
would., once at leaft, either have propofed
thofe Worldly Goods and Worldly Evils, to
our Hopes and Fears ; or He would have plain-
ly told Us^ that a Time would come, when
'Temporal Glories and Honours^ and Temporal Pains
and Torments^ fliould be, with his Approbation,
made the Jnftruments of Perfuafion : not only
to induce Men to be Chrijlians^ but to induce
All Chriftians to profefs themfelves of One
Mind, and One Opinion, in every Point of
Ceremony, and Speculation, to be fettled by
Fallible Men ; as well as in the Behef of His
G of pel, as He left it.
When any fuch Faffage is produced out of
the Gofpel ; or any Command laid there, upon
the Powers of this World, whenever They fliould
become Chriflians^ to advance God's Honour^ or
Chriii's Glory^ by what is truly a Difhonour to
God, and a Shame to the Chriftian Name : I
ihall be ready to retrad: what I have faid, as a
Matter of Fa^. In the mean while, If I have
truly reprefented the Gofpel ; the Cenfure falls
upon That : and not upon Me^ who have only
laid before the World what Every Page of it
bears witnefs to. And indeed, the fame Cen-
fure falls upon All the jfr/? Preachers of it, who
knowing the Terrors of the Lord^ perfuaded Men :
and upon All now, m every Church, who, m
preaching ChrifFs Religion^ and the Motives to
( '^5 )
ky fpend their Time in direding the Minds of
Chriftians only to a Future State ; and forget to
acquaint their Auditor s^ that Chrijl has ordain d
tiie Joys of this World, dircdlly for the Encou-
ragement of His Difciples ; and the Terrors of
this World, for the Difcouragement of Thofe
who are not fo ; or, who being lb in Profeffion,
difTent from Others of their Brethren^ who happen
to have Power to inffid: them. And what Diffe-
rence the Suppofition, upon which fuch Qenfures
are founded, will iw confequence leave, between
the Gofpel and the Alkoran; I tliink is too evident
to be hid : and ought to be ferioufiy conllder'd
by All, who honeflly mean to promote the True
Intereft of the Gofpel^ without feeing at firft the
Tendency of their own Proceedings.
Sect. IV.
Some Confiderations, ahout the True Nature of
Sanctions, in anfvoer to fome Other OhjcHions.
T K N O W there are fome Worthy Perfons
•*■ who have fuppofed that thofe Words of
our Saviour^ Matt. vi. 33.' Seek ye firfl the King-
* dom of Gody and His Righteoufnefs ; and all
* thefe Things fhall he added unto you ; ' and
thofe of St. ?auU i Tim. iv. 8. ' Godlinefs ha-
ving promife of the Life which now is ; ' are to
be looked upon, as Sanctions of Chriffs Laws.
But this has arifen plainly from not confidering
what is, and what is not, properly a Sanflion.
That Promife alone is a SanHion of Chrifl\
Law, which is fo promis'd to Every One, that
K 4 Every
( 1^6 ;
Every One equally will obtain ity without fail,
if He performs the Conditions, Chrift requires
of Him.
In the F/rfl of thefe Sentences^ Chrift only
guards his Difciples againft Inordinate Care, e-
ven after the Necejpiries of Life, Food and
Cloathing ; which alone are fpoken of there :
affuring them that, if they truly ' Seek the
* Kingdom of God j and His Righteoufnefs ; (which
they cannot do, without taking All their Mo-
tives of Adiion from thence^} Thefe Necejjaries
ihall be provided for them. Now, Thcie Ne-
cejfaries are far from being the Glories or Ho-
nours of this World. They are far from being
propoled as the Motives of Chrijlian Behaviour :
but it is fuppofed that the Man feeks the King-
dom of 6od^ i. e. takes his Motives from thence.
Nay, Thefe Neceffaries are not fo much as cer-
tainly promised to All fuch ; nor ever under-
iiood to be fo, by Any Chriftian Interpreter. So
far from it, that thofe Firft Chriftians to whom
the Words were fpoken, often were m w^ant even
of thefe NecelTaries ; and their very Lives were,
by the Providence of God, fuffer'd to be taken
from them. All that could be meant by thefe
Words therefore, was this ; that God himfelf
would take care, as far as it was confiftenr with
the Deilgns of His Providence, and the Honour
^ of the Chriftian Religion, that They lliould not
want the Necefaries of Life ,• that, m the ordi-
nary State of God's Providence, this would ge-
nerally be true; and that in no State, any Inor-
dinate Defire after the good Things of this Life,
could
( ni)
could become them; or any fuch Thoughts,
as fuppofed Thefe worldly good Things to be
made the Santlions of ChriiVs Law. Add to
this, that this very Promife was always under-
flood to imply in. it the Suppofition of Chrifli-
ans ufing their own Endeavours to get a Live-
lihood in an honefl way. So that, neither is
here any mention of Worldly Honours and
Glories; nor is here any Promife that God him-
felf, without their own Concurrence, will dif-.
penfe even the Necejfarics of this Life to them ;
or that Any Perfon fliall infalhbly, even in
the quieteft State of this World, enjoy them ;
nor any direction of the Thoughts of Chrifti-
ans to Them, as their Reward; but on the
contrary, an exprefs Defign of diverting their
Minds from them.
But, what is a very material Point, it is re-
quifite to the Notion of a Sanction^ that what
is promis'd, is fo promis'd, as that All who
come up to the Condition requir'd, are declared
to have a Certain title to the Poflcifion of it ;
of which not one of them lliall be deprived :
and that All who do not perform the Condition^
are declared to be uncapable of pofTeffing or ob-
taining it. Thus the Glories of Another State
are promifed to the GoodChriftian, And if They
were to be poUelVd and obtain d by the Wick-
ed; They would be No Sand ion; nor any Mo-
tive to Goodnefs. Li the Cafe before Us, if
our Saviour had faid that ' All who feek the
* Kingdom of God, fliall have the Neceflaries of
* Life added to them ; and that All who do not
' fcek
( 158 ;
' feek it, fliall not ever enjoy fo much as thofe
* Neceflaries of Life:' This indeed had made
it a Santlion of his Law. But it is fo far from
this, that the Wicked and Impious are feen to
enjoy often much more of this World than the
Bejl of Men,- not only to poffefs thcNecefa-
rks^ but to furfeit their Souls upon the Ahun-
fiance^ and Superfluities^ of this Life : the Gran-
deur and Luxury of which fcems to be left, by
Vrovideme^ to them^ 'w\ a very particular and
diftinguifliing Manner.
The fame is to be faid of St. Faut^ Expreili-
on about ' Godlinefs, having promife of the
* Life which now is.' It can be meant only of
Food and Raiment^ the NeceiTaries of it: of
which the fame Apoftk, in the fame Epiftle^ faith,
* Having Food and Raiment^ let us he therewith
* content.' Ch. vi. v. 8. He had before declared
what He underftood to be Great Gain^ viz.
' Godlinefs with Contentment^' v. 6. and in v, 9,
10. He defcribes the Dangers and Hazards, both
to the true Faith, and the true Pradice, of a
Chriftian, from a State of Worldly Riches, &c.
He has therefore Hifficiently, by his own exprefs
Words, acquainted Us at leaft what He did not
mean by ' Godlinefs having promife of the Life
which now is/ And if We had none of his own
Declarations to help to explain thofe Words 5
yet We might be very fure, They could be un-
derftood only with thofe Qualifications before
mention d ; and that They could not be meant
as a Sanction to Chrift's Law : becaufe the IVici-
ed generally poffefs more abundantly, or at leaft,
full
( '39)
full as much, of what properly belongs to this
Life, as the Godly do. As far as it is an Exprefs
Promtfe^ properly fo calld, it can be extended
no farther than I have now explain d it.
The Confideration of the Natural Tendency
of Virtue^ in the ordinary and peaceable State
of Humane Life, even to prefent Happinefs ;
and the Natural Tendency of Vice to the con-
trary ,• has no Place in this Delate : which con-
cerns it felf only about San^ions^ properly fo
caird. For that Natural Tendency has nor al-
ways effed: to keep Men, (even in a State
free from Perfecution,) from Great Outward
Want and PreiTure, of which we are ipeaking
in this Queftion : and in a State of Ferfecution^
thefe Outward Goods of Life are ail taken away.
But whatfoever is propos'd as a SanBion^ is
propos'd as what never can, nor ever fliall, fail
Thofe, who are induced by it to obey that Law
of which it is a Santlion, The Regular Pradice
of All Virtue tends, in its own Nature, to the
Happinefs of Particular Men, \\\ all States of
Life. It tends naturally likewife, both to their
obtaining and preferving a competent and fuffi-
cient Portion of the Good Things of this Life.
Nay, the Haf)pinefs of the Whole Body or So-
ciety, confider d as fuch, is the conftant Refuk
of the Good Behaviour of the Members of it :
and with refped: to the Whole, this may be calfd
thcSan^ionoftliQ Social Law of Reafon, becaufe
the Pullk fuffers, in fome Part or other, by
the Evil Pra^ice of Any of its Members. But
as to particular Perfons^ Many Accidents inter-
vene
( HO )
vcne in this World, and prevent even what
would otherwife be the Confequence of their
Virtue. This Tendency of Firtue may likcwife
be caird a San^ion^ becaiife it always belongs
to it. But We are now fpeaking of Particular
Perfons, and the Adiual Certain PofTeiiion of
All Outward Good Things. And, I fay, thefe_
Outward Goods^ properly fo call'd ; the Profits,
Riches, and Glories of this World, are not the
SanClions even of the Natural Law : becaufe the
Ad:ual Pollefiion of them is not conftantiy, and
without fail, the F onion of Thofe who moft of
all attend to it : and becaufe Wickednefs h fome-
times feen to be furrounded with them.
But as to Chrifl^s Laws, confider'd as His;
the Outward Goods of this World are fo far from
being the San^iens of them : that the Good things
of Another Future State are declared to be lb,
to make amends for the Uncertainty of obtain-
ing the Goods of this Life, in Any State of this
World ; and for the Certainty of being deprived
of them, in a State of Perfecution for His
Name's Sake. The ilimx is to be Hiid of All
like Expreffions in the New Teflament.
To return to the Reprefentation : I have af-
firm'd that Chrifl never made the Glories, or
the Torments; the Pleafures, or the Inconveni-
ences of this prefent World, the Sanctions of
His Law, confider'd as fach. The Committee
have thought fit to fay, that this is faid in Contra-
didion to the Kings Legal Supremacy. The Faf
(age affirms nothing but a Matter of Fa^^ re-
corded iw the Hiftory of the GofpeL The only
Queftion
( HI ;
QMcJlionis^ whether it be truly related: or, if
it be, how the relating a Matter of Fa^^ as it
is in the Gofpel^ can be fuppofed to be a Con-
tradidiion to the Reqal Supremacy.
Sect. V.
The Two Next PafTages, produced hy the Com-
mittee, with their Obfervations.
T^ H E l^est Ohfervation of the Committee is
-^ this. ' And whereas the Scripture, and
' our own Liturgy from thence, has taught Us
* to pray for Kings, and All that are put in
* Authority under Them, that They may mini-
* fler Juftice, tothePunifhmentofWickednefsand
' Fice^ and to the Maintenance of True Religion
* and Virtue : His Lordfliip alTerts, Serm, p.
* 20. As foon as ever Ton hear of any of the En-
* gines of this Worlds whether of the greater or the
* leffer Sort^ Tou rauft immediately think that theny
*• and SO FAR^ the Kingdom of this World takes
* place, For^ if the very Effence of Gods Worfhip
* he Spirit and Truth ; if Religion he Virtue and
* Charity ., under the Belief of a Supreme Governour
* and Judge ; // true Real Faith cannot he the ef-
' f^^ ^f Force ; and if there can he No Reward
* where there is No Willing Choice : Then^ in a!l^ or
* any of thefe Cafesj to apply Force or Flattery^
* Worldly T leaf ure orFain^ is to a^ contrary to the
* Enter efts of True Religion ; as it is plainly oppofite
* to the Maxims upon which Chrifl founded His
* Kingdom ; who chofe the Motives which are not
( H^ )
of this WorU^ tofupport a Kingdom which is not
of this World*
The Remark of the Committee^ is this. ' The
Two Firfl; Cafes, here mention'd, relate to
what is efleiitial, in the Worfliip of God and
Rehgion : yet, He declares that to encourage
Rehgion by Temporal Rewards, is to ait
contrary to the Interefts of True Rehgion, as
it is oppofite to the Maxims on which Chrift
founded His Kingdom. This (fay They) is
to fet the Worfliip of God, and the Negled:
of it. Religion and Irreligion, on an equal
Foot in this World : As if, becaufe They
fliall hereafter be diftinguiflVd by Rewards
and Punifliments, by the Great Judge, there-
fore, the Magiflrate were excluded from m-
terpofing with Rewards and Punifliments to
diftinguifli them here ; and tied up from ex-
prelTmg Any Concern for His Honour, by
whom, and under whom. He beareth Rule.
' This His Lordfliip farther fupports, Serm. g.
zi. And therefore^ when you fee Our Lord, in his
Methods^ fo far remov d fromThofe of many of His
Difciples ; when you read Nothing in His Doctrine
about his own Kingdom^ of taking in the Concerns
of this Worlds and mixing them with thofe of E-
ternity ; no Commands that the Frowns and Dif-
couragements of this prefent State^ jhould in any
Cafe attend upon Confcience and Religion ; — No
calling upon the fecular Arm^ whenever the Magi-
flrate fhould become Chriftian^ to infer ce His Do-
Urines^ or to back his Spiritual Authority ; but^ on
the contrary^ as plain a Declaration as a few
' Words
( H3 )
* IVorJs can make^ that his Kingdom is not of this
* World : / fay^ when Tou fee thkj from the whole
' Tenor of the Gofpel^fo vajlly oppofite to Many who
* take his Name into their Mouths ; the Quejlion
* with Tcu ought to he^ whether He did not know
* the Nature of his own Kingdom^ or Churchy letter
* than Any^ Jince His Time ; whether Tou can fup-
^ pofe^ He left any fuch Matters to he decided a-
* gainft Himfclf, and his own Exprefs Profeftons.
* Where Your Lordlhips will obferve, that All
* Laws for the Encoiitagement of Rehgion, or
* DifcoLiragement of Irrehgion, arc reckon'd to
* be Dccifions againft Chrift.'
I purpofely tranfcribe the whole Pajfagesj
which the Committee produce in order to cenlure
Them, that Chriilians may fee and confider, to
what Confequences fuch Cenfures tend. This
Paffage^ of which I beg leave to fpeak firft, does
in Effed: give an Account that Chrijl has, in His
Gofpel, given no Orders about adding the San-
liions of this Worlds for the better Propagating,
or Eftabiilhing, the Profeffion of His Rehgion ;
and the like : particularly fpeaking about the
Terrors^ and Difcouragements ; not at all about
the Encouragements of this World. But the Thing
it relies upon, i^ this, that Chrifl: knew the Na-
ture of his own Kingdom^ and confequently the
proper Method of Supporting it, better than A-
ny of his Followers : and that He could not be
fuppofed to leave ir to Others to decide againff:
Himfelf, that His Kingdom is of this World, when
He hns declared. It is not : or any fuch important
Matters, as this is. I am forty to have Occafi-
on
f^H )
on here again to obferve, that a Committee of
Qhriflian Divines fliould produce this Sentence
at full length ; and not fo much as attempt to
fliew that I had mifreprefented Our Bleffed
Lords Condud: in this Particular : but fatisfy
themfclves with a Reflexion^ which falls upon O.^r
Common Lord and Majler^ if what I have faid be
true.
Do They once affirm that Our Saviour^ in his
Doctrine about his own Kingdom, takes in the
Concerns of this Life, in the Senfe in which
I deny it ? Do They once point out any Part
cf the GofpeU i^'i which He leaves Orders for a-
ny Future Chriftian Magrjiratesy to * inforce His
* Doctrines with the fecular Arm, and to back
' his fpiritual Authority i Do They deny that
He knew ' the Nature and Intereft of his own
* Kingdom beft f Nothing of all this. But They
content themfclves with a Remark about Re-
ligion^ and Irreligion^ m general* which Tv/o
Words they do not at all explain. So that They
may mean quite another thing, than I am fpeak-
ing of, in that P.iffage: v;hich relates only to
the Methods of Propagating or Securing the
Outward Profeffionof Chrillianity in particular,
or of what Any Profeflbrs of Chriflianity may
rake for it. And thus, inftead of contradi(5i:ing
any thing I have there alledged (without the
Suppofition of the Truth of which, I will ven-
rute to affirm, the Inquifttion itfelf may be pro-
ved a Chriftian Method oi FerfuaJion{) They chufc
to make a Reflexion^ which They know to be
very Odious. They reprefent Me as, in that
' , Taf
( H5 )
Pajfagey * reckoning All Laws for the Encouragd-
* nient of Religion, or Difcouragemeiit of Ir-
* religion, (without telling Us at all what thofe
Words mean,) * to be Decifions againfl Chrijl :
Whereas what I there Ipeak of, as decided againfl
Qhrifl-i is the Nature of His own Kingdom ^ decla-
red by Men^ in effed, to be of //j/y World, when
He himfelf has declared it not to be fo.
Sect. VI.
the Former ^/f/;^TwoPafrages lafl cited^ ex-
plain d*^ in order to Jheiv what was^ and what
was not, intended in it*
T Now return to the Other Vaffage, upon which
•■■ a more particular Strefs feems to be laid by
Some Members of the Committee.
The Propojitions, into which the Pajfage may
be refolved, are thefe which follow.
I. ' When the Engines of this World are ap-
* plied, then, and So Far, the Kingdom of this
* World takes place. '
^. ' Chrift has declared that the '^G^^nct of
* God's Worfhip, or that which makes it truly
* the Worlhip of God, is Spirit and Truth. '
3. 'St. James has declared that Pure and Un-
* defiled Rehgion is Virtue and Charity, under
' the Beliefof a Supreme Governour and Judge.'
4. ' True Real Faith cannot be the Effect of
* Outward Force, '
5-. ' There is No Title to a Reward, where
* there is No Choice.'
L 6* Con-
( H6 )
6'. Confcqucntly, ' In the Cafe of God^s Wor-
' fliip, or Religion, (Avhicli are the only Points^
* the Remark of the Committee toucheSjJ to ap-
' ply Force or Flattery; Worldly Pleafure or
* Pain ,• is to ad contrary to the Interefts of
* True Religion :' Then follow thefeWords^ ^ As
* it is plainly oppofite to the Maxims upon
* which Chrift founded His Kingdom;' that is,.
difagreeable to the Account given in His Do-
drinc of the Eflcnce of God's Worlhip, and of
True Religion ; and to his propofing the Re-
wards of Another Life, as the Sanctions of His
Kingdom. For,
* 7. Chrift chofe the Motives which are not
^ of this World, to fupport a Kingdom which
* is not of this World.'
' 8. The Methods, He took, were certainly
* the proper ?vIethods : and the very contrary to
* them, cannot be proper for the fame End.
' 9. T/jis World, and the Motives of it, are
' contrary, and work in a contrary Method, to
^ thofe of Another : the One tending to Spirit^
* and Truths and Sincerity ; the Other to Out-
' ward Profeflion ; which it felf alone, is not
' Religion!
10. Therefore, ' to apply the Motives o^ this
* World to That, to which He applied the Mo-
' tives of the 0//'^;^ World only, is to addiredly
* contrary to Him : and confeejuently, to the
^ Interefis of True Religion; if He underftood the
' Nature of it aright, and thought it belt fecu-
' red by Mcdiods of quite another Sort.
It
( H7 )
It will now the better appear what I havd
here maintain d,- and what I have not main-
tained.
1. Frorh hence it appears plainly, that I had
not My Thoughts upon what All Mankind in
their own Consciences are agreed upon; but ex-
prefly upon Worfkip^ and Religion^ confider'd as
amongft Chriftians, and in Qhrijlian Countries^
particularly. For I fpeak of Chr'tjfs Kingdom^
and His Example, and His Account of them
both : v/hich are no Arguments to Any, but Chri-
ftians.
2. It is. as plain that what I fay, about ^ ap-
^ plying Force or Flattery, Pleafure or Pain,*
relates to the applying theni, as Motives to
One certain Particular Way of Worfliip, and One
certain Profeffion' in Religion. This is evident
even in tlie Nature of the Thing: becaufe No
Magijlrate^ or Churchy was ever fuppos'd to ap-
ply fuch Motives, but to induce Men to wor-
lliip God, and to profefs, in the Manner agree-
able to that Magiflrate^ or that Church, Nor is
there 2ii\y Inflame of the contrary: I am fure^
not amongft Chriflians^ of whom particularly I
was fpeaking.
Nay, Thofe who have found mofl Fault with
My Dodrine, and with this Paflage in particular,
have given Me this Teftimony; by laying it
upon Me, that I intended it particularly againft
that Acl amongft Our felves, which incapaci-
tates Men from holding Civil Offices, to which
They have otherwife a Right, unlcfs They Wor-
fliip God in one particular Way. To iuppofe
L % there-
( h8 )
therefore, that it was My Defigti and Inrenti-
cn to declare againft All manner o^ Worldly Mo-
tives^ to encourage Men to Worfliip God in A-
ny way, tho' leaving them All to chufe for Them-
felves ,• is to fuppofe Me, not only to be very ze-
lous in exprelTing a Concern againft what never
was in. Experience; but to go unneceflarily much
farther than I could be carried by My own fup-
pofed Defign : according to which, the Qjiejli-
on before Me related folely to the applying
Force or Flattery^ in order to induce Chrijlians
to the fame One certain Profedicn in Religi-
ous Matters; and to the fame One certain Form
of Words and Ceremonies in publick Worfliip.
Sect. VII.
An Explication of what the Reprefentation
charges upon this Paflage.
T Now come to confider what the Committee
■*• exprefly lay upon this Pajfage. They fpeak
only of the Worfhip ofGody and P^eligion, Their
Words are thefe. ^ The Two firft Cafes here
* mention'd, relate to what is Effential iw the
*- Worfliip of God, and of Religion ; yet He de-
^ clares that to encourage Rehgion by Tempo-
* ral Rewjirds, is to ad: contrary to the Inte-
* refts of True R.eligion, as it is oppofite to the
' Maxims upon which Chrift founded His King-
^ dom.' I am not willing to cavil at the Way
of ExprelTion here ufedN; being fcnfible that I
may ftand in Need of Cajidour for Exprejfions of
Mv
C H9 ^
My own. What I can underftand by it is, that
Notwithftanding that I fpeak expreily, not of
Any Circumftances, or particular Sort of Wor-
fhip, or Rehgion ; but of what is EJfentzal to
both ; Tet^ even as to the EJfentials oi Religion^
I declare againft Temporal Encouragements^ &c.
And upon tlois Reprefenration of My Senfe, the
Whole Charge following it, is founded. If there-
fore, this be not a Ji:ft Reprefenration of My
Senfe ^ then the Charge which relies entirely up-
on the Suppofition ^that it is fo, muft fall to
the Ground. I beg therefore, their Patience,
whilft I endeavour to iQt My Intention iw this
Pajfage^ in a clear Light.
My Argument, I acknowledge, is drawn from
the \QTy EJfentials otGods Worfiipy and of True
Religion ; but that it w^as intended to conclude
againft the encouraging Religion^ confider'd in
its EJfentials^ by Temporal Rewards, I deny ,•
becaufe I know, it was not : and for another
Reafon iikewife, becaufe I know that it is
not in the Power of Men, by All the Temporal
Good Things of this World united together, to
encourage Religion in the EJfentials of it ; tho'
it be iw their Power, by annexing feme of cheni
to what they call Religion^ to deftroy or hurt
the very Vitals of it.
I am fenfible that the Worthy Terfon^ to whom
I am fo much obliged already va this Part of the
Controverfy^ has made Y^imf^Vl pie af ant with This
alfo: as if I had in EfFed: declared that All I in-
tended, was to guard againft doing, what it is
impoflible to do. But I intreatHim, to hear Me
L 3 a
( 150 )
a little farther, before He goes on. For, i. There
are many Things which Men do not fee, or
know, to be impoflibie ; which yet really are
fo. 2. They often attempt to do what is tru-
ly impoflible, tho' not what they know to be fo«
3. In the Cafe oi Religion particularly, the?^-
pifis^ for Inftance, many of them, I doubt not,
think that They promote Religion^ in its very
Ejfentials^ by enticing Men by Great worldly
Promifes, or by terrifying miferable Wretches
by Torments, into an outward ProfefTion of
what They think and call Religion, 4. It is
not therefore, fo exceedingly abfurd, even to
endeavour to perfuade Men not to attempt, what
is truly impoffible to be done : fuppofmg I had
done this, and gone no farther. And, 5. What
ought very much to guard it againft His Cen-
fure^ is, that He himfelf, as I fliall fliew by and
by, has been guilty of the like.
But My Argiment is not this : tho' it proceeds
upon it. Firji^ with refped: to God's Worfliip,
I argue thus. ' If what is calPd God's Wor-
* fliip, be not indeed fo, unlefs it be perform'd
* in Spirit and in Truth ; with Underftanding,
* and Sincerity ; then, to apply Flattery ^ i. e,
* the Qlories and Honours of this World ; or
* Force^ i. e. the Pains and Inconveniences of
* this World ; to annex Worldly Rewards and
* Puniiliments to any particular Way of Wor-
* fkip^ is upon this Account contrary to the In-
* terefts oi True IVorJhip: becaufe, it being im-.
^ poffible that Any Worldly Motives^ can create
I thofe inward ElTentials of it, which make it
* aC'
( 15^ )
acceptable to God; the Application of them,
in this Cafe, tends to induce Men to Worfliip
God in that particular Way, fo encouraged,
even without Underllanding, and without Sin-
* cerity/ This I think as plain, as it is, that
No Perfon can be lb certain of His Sincerity, in
That part of his Condud, to which a Great pre-
fent Profitj Honour^ or Tleafure^ is annex'd ; as
He maybe, in That, which Heferioufly and vo-
kmtarily enters into, without any fuch Motive :
And I think this an Important Confiderarion, in
the Cafe of Gods Woriliip; becaufe His Favour
and an happy Eternity depend upon it. I do
not fay, that this entirely and always deflroys
the Effence of Gods Worjhip. God forbid ! But
that it endangers it, and ofcen deflroys it^ is
too plain to be denied : and therefore, that it
is contrary to the Inter efls of it.
The fame is faid of Religion. * If the Pra-
' €}:ice of what is call'd Virtue and Charity, be
* not truly Religion.^ unlefs it be founded upon,
* and guided by, the Motives of Another World :
* Or, iw other Words, If Religion be Virtue
* and Charity, confider'd as pradis d under the
' BeHef of a fupreme Governour and Judge ; If
' this inward Principle be That alone, which
* makes it Religion ;
Thefe are the Suppofitions^ upon which what
follows is founded. So that here are the follow-
ing Points implied in the Notion of Religion.
The Practice of all the Duties we owe to our
Selves, and to our Neighbour. The fincere Be-
lief of a God, a fupreme Governour and Judge :
L 4 or,
( '5^0
or, in other Words, The BeUef of a future State.
This cannot be fuppos'd in a Chrijlian^ without
implying that He is led to It by jhe Revela-
tion of Jefus Chrift ; and thatlie fincerely pro-
fefTes himfclf His Difciple. Fof^feng St. James's
Defcriprion of Religion^ and of the Religion of a
Chrijlian ; it cannot be fuppofed to leave out
thefe Two laft. We are led by Qhrifi to the
firm AfTurance of Another World : the Belief of
which is What alone renders our beft A(3:ions
Religion^ as it is the Principle within Us, from
whence They flow ; and from whence, when
they do not flow, They ceafe to be Religion,
From which Account of Religion it will fol-
low, that ' to apply Worldly Rewards^ or Pu-
' fiifhments^ under Prctenfe of Promoting any
* Practice, or Profeffion, as Religion, is to di
* contrary to the Inter efts of True Religion \ be-
' caufe,'it being impolTible by Worldly Motives
* to create that Inward fincere Belief, which a-
' lone makes it Religion, the Application of
* them in this Cafe^ naturally tends to entice or
* to terrify Men, into the ProfeJ/ion of Something
f which They neither underftand, nor truly be-
* lieve : or into the Prailice of Something which
* is not Religion^ either as it is not, in the Matter
^ of it, what it ought to be ; or, if it be, as it is not,
' upon this Suppofition, pradiis'd upon a Religi-
* ous Principle. The Intereft of True Religion is,
' that it fliould be receiv'd by a Willing Choice ;
' and praftis'd upon z Principle of Faith in
* God, and Belief of a Future State. And what-
^ ever induces Men to pradicc any thing as Re-
t li$,ionj
(153)
* ligioHy which is not right, in the Matter of it ; or
* to practice any thing, as fuch, upon worldly
* Motives^ is therefore contrary to the Interefts
* of True Religion'.
This is the only Senfe, in which I have here
fpoken ol Virtue and Charity ; viz. as They are
Religion \ fo far, and no farther than, as they are
pracSis'd upon a Religious Principle. But under
any other Confideration, either as the Outward
Pra^ices^ call'd by thole Names, are becoming
Humane Nature, or Beneficial to Humane So-
ciety ; They are left by Me, to the Regards
and Encouragement, not only of Magiftrates^
but of all private Men, in their feveral Stations,
as much as if I had not once mention'd the
Words in this Place, But that Sincere Belief
which turns them into Religion^ can be work'd
in Others^ by no Method, as I know of, but
by the Reprefentation of the Great Arguments
there are for that Belief \ and particularly, of
the Truth of Our BlefTed Lords RefurreElion
from the Dead ; who appear'd amongft Men, to
propofe the Motives of AnotherWorld^ to counter-
balance the Motives of this World: which He
never fuppofes to co-operate with His Deflgns.
And this Reprefentation does not belong to the
Givil Magifirate^ as fuch. Every Qhriflian^ as
He has Opportunity, ought to m-ake this Re-
prefentation to All who ftand iw tieed of it. But,
in particular, it is the Office of Thofe^ who are
fet apart for the Miniflry.
I hope that what I have faid, in This^ and
the foregoing Se£tion^ in explication of the De-
iign
' ( ^5+ )
figa of My Argument, may larfsfy Thofe PFor-
thy Per Cons J who are peculiarly fond of this
Pare only of. t\\t Charge againlt Me. If by
the General Words of the Reprefentattiin^ which
feem to have been chofen by Them particularly,
They mean Religion^ and the Worjhip of God^ in
general^ without defining any particular Sort of
either; Or, if the Reverend Dr. Sherlock means
only to contend for ' the Magiftrate's Right to add
' the Sandions of this World to make Men do,
* what the Light of their own Minds teaches
* them, They ought to do, with refped to Re-
* ligion ;' or confines this truly to ' Points in
* which the Reafon of Men will not permit
* them to differ ;' as He plainly intends by his
ftating this Matter \\\ p. 57. of His Confiderati-
ms : I mud intreat i heni to believe Me, that I
had it not in My Thoughts, to oppofe Thefe
Notions, in the leaR degree, in what I have faid
in the P^fTage now before Vs. T beg of Them
to fix what this Worjh/p of God, and Religion^
in general^ arc ; w^hether it be polfible for Any Men
to worlhip God, without doing it in fome One
Particular Manner ; whether^;/)' One Particular
Manner of IVorJhiphc of the Number of ' Thofe
' Points, in which the Reafon of Men has not
* adually permitted them to differ;' and, if not,
whether Any One particular Church, or Con-
flitution^ xho the Bed in the whole World, (the
Church of Eyigland for Tnftance, and the Regal
Supremacy in Ec cleft a flic a I Matters^) obtains any
the Icaft Benefit, or Advantage, from hence;
nay, whether it will not follow from hence,
that
( 155 )
that the Bufinefs of the MagiJlratCj as here dc-
fcribed, with refpecSl to Religion^ is to fee that
Men worfliip God, according to their own
Confciences, every Sort, in their Icveral infi-
nitely various Ways ; and, that this may be done
more effedlually, to encourage Them All equal-
ly, of what. Denomination foever, without lay-
ing Any Penalty, or even the lead Incapacity, up-
on any of Them, on the Account of Any of Thofe
Points^ in which, it is plain, ^ Their Realbn per-
' mits them to differ/ I do not fay that this
Worthy Perfon does not fometimes appear to con-
tradict this Account of His own Doctrine ; and
to carry it much farther. But if He meant Any
thing by thus ftating it in His Qonfulerations ; or
by what He before laid down about the Qhrir
flian Inftitution m particular, p, y. of his former
Book ; the Committee will judge. How fmall Ac-
quifitions Their Caufe obtains by All this ; and
how imperceptible the Difference is, between
Thefe Principles and Mine^ as to their Influence
upon the Worldly Securities added to Any Particu-
lar C/^z/rc/', ox Worjhipy upon Earth. To return,
I thought it my greateft Defenfe, to iheltei:
what I had faid under the Name of Our Con]
mon Lord and Majler : and rather than exprcfs
my Pvcafon, in My ow^n Words, I chofe to make
ufe of His Author ityy and to fay, that ' to appiv
* Worldly Motives, in the Cafes mention a, k
' to adt contrary to the Interefts of True Re-
^ ligion, as it is plainly oppofite to the Maxim<^-
* upon which Chrift founded His Kingdom, \£;c^
Without doubt, Qhriflians and Divines would
have
( 156 )
have allow' d This to have been a good Argu-
ment, had They not luppofed Me to be great-
ly miftaken in the Application of it. But then
I could Willi, They had been fo good as to have
hinted at Any thing, which might have iliewn
Me my Error. They do not deny, either that
Chrifi was the Bed Judge of the proper Maxims
upon which His Kingdom ought to be founded ;
or, that He pafs'd by the Motives of this World,
and chofe Thole of Another ; or, that This World
is contrary to the Other : or, that the Motives
of it are contrary, in their Operation, to the
Motives of the Other; or, that What Ckriji
once judgd to be contrary to the Interefls of
True Religion, is not lo much alter'd, as to
be now, in its Nature, a True and Conftant
Friend to thofe Interefts.
Sect. VIll.
' An Examination of fome Reafonings of the
Reverend Dr, Sherlock, upon this Subjed:.
T Confefs that One Member of the Committee
•*■ has for Himfelf declared, in his Anfxer to
a Letter^ &c. //. 8. what may be conceiv'd to
pais iikewife for the Senfe of his Brethren : if it
be not remembcr'd, in how many Things They
differ ; and therefore, that We have no Autho-
rity to judge from His Sentiments, what their
Sentiments are, in Any Part of this Controverfy.
He tells us, fas a Matter fo plain, that it may
be taken for granted,) ' it ought to be remem-
' ber d
( ^577
* ber'dthat All Rewards and Puniflimeiits, whe-
* ther of this World, or the next, operate on
' the Mind in the fame Way : One may be
* ftronger than the other ; and influence more,
* as it may happen ; but ftill They are Re-
* wards and Punilhments, and operate as fuch.*
I would not wiUinglyhave the Sound of Words
prevail upon Men, in fo important a Contro-
verfy. And therefore, I muft remark that, tho'
this be very true in One Senje ; it is, in a Sejife^
in which I have never denied it ; and a Senfe,
not only foreign, but diredly contrary, to the
Purpofe for which it is urged. That prefent
Temporal Rewards and Punifliments operate oh
the Mind, in the fame Way, in which the Future
Eternal do, is true, in this Senfe, that they in-
duce Men in many Cafes, to do the fame out-
ward Anions, or to pronounce the fame Sounds,
which the Others would. But this is fo far from
being an Argument for applying them in Cafes
of Religion, that it is the very ftrongeft Reafbn
againft it : becaufe They tend to influence Men
to Outward Anions, or Vrofeffwns, even without
Sincerity and Uprightneis of Heart. But that
They operate the fame Way, in that Senfe, in
which alone it mufl: be affirm'd to contradict
Me ; or to be of Service to His Part of the Con-
troverfy, I cannot by any Means yield.
The Difference between their Operations, is
too manifeft. They both indeed Operate, as Re-
wards and PirnifJrments : as He fays. But the One
operate, as the Rewards and Punifliments of this
Prefent Life; the Other, as the Rewards and
Punilh-
C '58 )
PiHiifliments of a Life to come : the Qne^ as
Temporal Motives, applied by the ftrong Ar-
gument of Pleafure^ Trojit^ or Honour^ now be-
fore our Eyes ; the Other^ as Eternal Mo-
tives, to be fecn now only by Faith^ and to
be felt, '\n their Effed: only, by Souls truly and
fmcerely believing in, and depending upon, God.
The One operate fo, as that the Man, as far
as He is influenced by them, is fo far without
the leaft Grain of Religion^ amidft all his Adi-
ons, and all his Profeihons : and the Other ope-
rate fo, as to make His AdJions acceptable to
God; and to make His Pradlice Religion ; which^
without them, it would not be. In a Word,
The One tend too naturally to make Men Hy-
pocrites ; and, at beft, add not one Tittle to
their Religion, The Other alone denominate
Men Reliq^iouSj and are the Motives to any
thing that can be calFd Religion. If that Wor-
thy Ferfon could fliew that They operate in the
far/je PFjy, in which the Motives of Another
World do, in making the Man Religious pro-
perly fpeaking ; or in inducing Him to the
greatcft Inftances of Uprightnels and Sincerity
before God, this might then be granted to be
an excellent Argument in their Favour; and
they might be allowed to be the Sanclions of
Religion, properly Ipcaking. But this can ne-
ver be, as long as it is evident, beyond All Con-
tradiction, that a Man may be indiiced by the
Motives of thislVorlrl, in many Inflances, to an
Outv/ard Practice, exactly tlie fame, a> far as
Mortal Eyes can fee^ as that of the Religions
Alan ;
(^59 )
Man ; and to make open ProfefTions, hi the
fame Sounds with Him : and yet have no more
Religion; no more Acceptable nefs in the Sight
of God ; than if His Practice, and His Profef-
fions, were the dired contrary. And the Rea-
Ion of this is plain ; becaufe, upon the fame
Terms, All this would have been the dired:
contrary; and He, who is, upon fuch a Bottom,
a Froteftant m one Country, would upon the
fame Bottom have been a Papifij or a Mahome-
tan^ or a Fagan^ or a Jew^ m Another.
Let this Method therefore, which We have
been now fpeaking of, be complemented upon
Other Accounts, as much as They pleafe, who
contend for it. Let them call it all the good
Names they can think of. Let them declare
that it is the only Vv^ay to keep Things Qiiiet,
and to maintain External Peace. But let them
nor call it the Maintenance of True Religion : to
which it has no Relation; unlcfs it be in Multi-
tudes of Inftances to deilroy it, and m All, to
hazard it. And let them not landlify it by the
Name of Concern for the Honour of God, Who
knows no Honour from Any Worihip, or Pro-
feiTion, or Pradice, proceding from fo mean
aP^oot; and who delights in none, but what
ariies from a True Belief iw Him, and is
founded upon the Motives oi Another World,
Before I return to the P.eprefentation it felf, I
beg leave to take Notice of Another Paffage, in
Dr. Sherlock^ Anfwer bcfore-mentiond, imme-
diately preceding the Words, I laft cited from
it : becaufs I v/ould not appear to negled any
Argi!-
( i^o )
Argument from fo good a Hand, which natu-
rally offers it fclf upon this Part of the Delate ;
and which fcems to bear upon it the Face of
Reafoning. His Words arethefe, />. 7, 8. ' Since
* the Laws of Chrift are Declarations of Con-
' dicions to be perform'd in This World ;
* anddo, nioft of them, affed: the Happinefs as
' well of Publick Societies, as of private Men;
* how could the Magiftrate of this World bet-
* rer employ that Portion of Power intruded to
' Him, than by applying it to thofe very
' Points, to which God has applied the Sandli-
* ons of the other World ? Can He have a bet-
* ter Example to follow, than that of God Him-
* felf, m ufing the Power entrufled to Him by
* God ? Or, Are thofe Points not fit to be pro-
* moted by Rewards and Punifliments, to which
* God Himfelf has annex d Rewards and Punifh-
* ments f To all which I anfwer,
I* Whatever diredly affeds the Happinefs
of Puhlic Societies ; and is within the Power of
the Magijlrate; is likewife within His Care.
But His Power cannot reach any farther than
Outward Anions ; and cannot bear Any Part m
making Any Man's Adions, or Profeflions, to
be Religious Adiions, or Profeffions : becaufe
That depends entirely upon the Principle of
Faith^ from whence they flow.
2. * The Laws of Chrift are Declarations of
* Conditions to be perform'd In This World :'
That is-, They are Laws enjoyning fuch and
fuch a Profeffion, and Practice ; but enjoyning
Them to be made and performed, not upon any
Motives
( i6i )
Motives of this World, hut entirely upon thofe
of Another. Tho' they are to be perform'd in
this World, yet not upon the Motives of this
World. And confequently, They^ who have
the Motives of this World m their Hands, can
letter employ the Portion of Power entrujled to
Them, than by attempting to apply them to
the Same Points, to which the Sandions of An-
other World are applied ; becaufe Thofe Points
are enjoined by Chrift to be perform'd upon the
Motives of Another World ; and becaufe the ap-
plying the Motives of this World will not add to
theWeight,but diminilhfrom the Force, of Chrifh's
Motives: Whatever Part the Motives of This
World have, in any A^ion or Profefj^on, being
fo much, exacftly in proportion, drawn away
from the Influence of tte Motives of Another
World. And therefore, xht Magijirate may much
better employ his Power, by leaving Chrifts
Laws, properly fo calfd, to Chrift's Motives ;
and applying it to All fuch Overt Atls, as di-
redly a^d Humane Society: which is His pro-
per Care; as Religion, truly fo call'd, is the
Care of thofe, who are to preach it, and to re-
prefent thofe Motives which alone make it
Religion.
3. 'The Magiflrate, I acknowledge, cannot
' have a better Example to follow, than that
* oi Almighty God: It has been thought fit by
Him, tlmt the Laws of Chrifi, and Religion,
truly fo caird, fliould be accompanied and
ftrengthen'd by the San^ionso? Another World:
to which Chriji Jefus, in his Gofpel, has intirely
M left
( i62 ;
left them. The Magiftrate therefore, cannot
follow God s Example, in attempting to annex
Worldly Santtions to Religion^ as fuch : becaufe
Jefus Cbrijl has left it entirely to be fupported
by Thofe of a Future State ; and becaufe it can-
not be Religion otherwife. And That Magi-
ftrate, who leaves the Religion of Chrijl to the
Motives with which alone He guarded it ; He
it is, that follows the Example of God in this
Particular ; and not He^ who adds the San^ions
of This World to That^ to which Almighty God
annex'd only Thofe of Another.
4. ' ^Thofe Points, to which God Himfelf has
* annex'd Rewards and Punifliments, are cer-
* cainly fit to be promoted by Rewards and
* Punifliments.' Otherwife, Almighty God would
iiot have chofen this Method. But Thofe FointSy
to which Almighty God has annex'd Future E~
/d'/'A/i?/ Rewards and Punifliments, are not fit to be
promoted by Fr^;// and Temporal Rewards and
Punifliments : not only becaufe, it being certain
that They cannot^ to attempt it \^ only to bring
External Acftions, and Outward Profeffions, to
flandfor True Religion*^ but htcTiu^t Almighty God
has annex'd The SanBions of Another^ and a
Future State to Chrifis Laws. This is the very
Reafon why Worldly SanBions fliould not be an-
nex'd to them : becaufe, of Two Sorts of Mo-
tives, without doubt, Perfed: Wifdom chufes
the moft proper Sort ; and becaufe, as I have
fliewn juft now, the Tendency of the One Sort,
iw this Cafe, is diredly contrary to the Ten-
dency of the Other.
5-. But
r 163 ;
5-. But if this Worthy Perfon fays that what
He urg d, ia this PafTage, was founded upon the
Sufpofition of the Peoples real Bchef m Chrift,
and univerfai Agreement in his DoBrinesy al-
ready profefs'd ; then, He muft difclaim this
Reafoning in All Cafes, where that univerfai
Agreement is not. And then I add, i. That,
All this and the Uke Reafoiling, thro' His late
Books J fignifies nothing to juftify the adding
Worldly Sanctons before-hand to Any Particu-
lar Profefion or Pra^ke^ in ilich a Manner, as
that Men may be induced by Them wProfefs^ or
Worjhipy only externally, without true Inward
Sincericy. 2. That No particular Church in the
World gets Any worldly Advantage, or vSecuri-
ty, from hence. 3. That, even upon tliis Sup-
pofition, the Magijlrate cannot ferve the Caufe
of True Religion^ in this Method, fo, as to
make Thofe truly Religious^ with whom He
deals in this Manner. For, I will venture to
fay, that He who beUeves His Happinefs in a
Future State to depend upon fuch or fuch a
particular ProfeffioHy or PraBice ; (which is the
prefent Suppofition ;) and yet is induced to make
th^zProfeJfion^ or perform that Pr^^ir^, N o t
by the Motives of that Future State, but by
the Worldly Sanctons added to them ^ is not ^
Religious Man : That this Profeffwn and Pra^ice^
as far as They are guided and enforced by the
Confiderations of this World, fo far ceafe to
be Religion ; and have no more Title to that
Name, than the Condud of a Man would have,
if You could polTibly fuppofe Him to believe
( 164;
the Terrors of a Future StatCj and yet to ab-
ftaiii from Rohhery^ for fear of the Terrors of
this World. The Truth feems to be, that Real
Believers caniioc want any Motives to be ad-
ded to Thofe which Almighty God has pro-
pofed to All Equally ; and that, whatever De-
gree of Influence Worldly Motives adiually have
upon their TraUice^ there is jufl fo much taken
from their Religion ^ properly fo call'd.
Sect. IX.
The Confequence, fixd hy the Committee upon
My Do^rine in This PalTage, confiderd.
TTAving thus both explain'd and vindicated
•^ *- My Meaning in this Pajfage : I return to
the Confequence^ fix'd upon it by the Committee :
whofe Charge againfl it follows in thefe Words.
* This is to fet the Worfliip of God and the
* Negled: of it; Religion and Irreligion; on an
* equal Foot in this World. To which I an-
fwer,
I. If I have truly reprefented the Will of
Chrifly in this Particular, that the Worfhip of
God, and Religion, ought to be left to the
SanUioHS of Another World : He Himfelf will
be juftified '\i\ All his Ways ; and anfwer for All
the Confequences of his own Proceedings. This
is all I have done, towards it : and if My Ac-
count of our Lord's Intention be jufl ; it can
be no Crime to ' fet the Worfliip of God and
* the Negled of it, Religion and Irreligion, up-
' on
r 1^5 )
* Oil an equal Foot, in this World/ in thatSenfe,
in which Chrift Himfelf has put it fo.
2. The Worfliip of Falfe Gods is (as bad, if
not) worfe than the Negled of the Worfliip of
the true God : and the Cruel Superftition built
upon Heathen Idolatry, (as bad, if not) worfe
than No Religion. Yet it pleas'd Almighty God^
in His Providence, to leave the True Worlhip
of Himfelf, and the True Religion of His Son,
for Hundreds of Years, not fo much as upon af^
equal Foot in this Worlds with Idolatry and
Superflitious Worlhip, but in a much worfe
Condition : oppos'd by the Towers of this World,
who guarded and defended the Other^ And by
this very Method, it has always been hitherto
thought, that His True Worfhip^ and His True
Religion, confider'd as fuch, were fo far from
fuffering, that they gain'd Ground. There
might be Fewer Woffbippers^ and Fewer Profef-
fors of Religion : but there was More of Worfhipj
and More of Religion^ truly fo call'd, than I fear
there has b^en fince that Time. For,
3. They ceafeto be the Worjhip of Gody and
True Religion^ whenever They are performed,
and profefs d, upon Worldly Motives : and there-
fore, are much more likely to be fo, when there
are No Attempts to promote Them^ (that is^ the
Outward Anions, or ProfeJ/ions, fo calfd,) by the
Motives of this World.
4. Almigluy God Himfelf, in His ordinary
Providence, not only leaves His Truefl: Ser-
vants and His Worfliippers, upon an equal Footy
in this World, with His greateft Enemies ,• but fo-
M 3 often
( i66 )
often fuffers Them particularly to be over-
whelmed with Calamitksy that it has been made
an Ohjeflion againft His Good Providence^ To
which the Anfwer is juftly taken from hence,
that tho' They^ and the Worfi of Men, are upon
an equal Footj in this World : yet, This is more
than compenfated by theDiftindions of Another
World ; and, in the mean time, the Sincerity^ and
Truth of the Good Man's Religiony more clear-
ly demonftrated.
5-. To leave the Worjhip of God ^ and the Neg-
le^ of ity Religion and Ir religion^ upon an equal
Footy in this Worldy in the Senfe m which I
have done it, is fo far from being to the Difad-
vantage of True Worlhip and True Religion ;
that it would be their greatefl: Advantage, and
ftrongeft Support. Men v/ould, by this Means,
be free from All Difcouragements, in their En-
quiries into the Reafon and Nature of Things.
The Gofpel would be confider'd, with the great-
eft Impartiality. Truth would gain Ground in
Thofe Countries, where now nothing but Error
is the Care of Them, who pretend to promote
the Worjhip of God and Religion of Chrijt. The
ProfefTors of this ReHgion would be fincere m
their Hearts; and their Works an Honour to it.
God would be iVorfhipd m Spirit and Truth :
And what is call'd Religion-, would not only ap-
pear ^ but he fo truly, "by being conducted by
the Belief of a Future State, reveled by Jefus
Chriji, So that, in reality. This would be fo
far from putting the True Worfliip of God, and
True Religion, upon an eoual Foot with the Neg-
led,
Y 167 )
led, or Abfence of Them ; that it would be the
moft effedual Method to difplay before the
Eyes of the World, to the greateft Advantage,
their Excellencies^ above Thofe of Every thing
that can be oppos'd to Them.
6. The contrary Method has been long tried,
in all Nations almofl: of the World, for many
Ages : and Ni?iy, at the end of the Account,
what has True Worjhip^ or True Religion^ gain'd
by it ? Or rather indeed, What have They not
loft ? In Multitudes of Countries, Is not all
Spirit and Truth departed from the One ; and
All Faith and Sincerity from the Other ? And
to what life are they come to be put, unlefs to
ferve as Badges o^Diftind ion ; and zsSignalsfon
the Exercife of Zeal and Fury, upon All who
do not wear them ? For the Cafe is this, that,
the Rule being once laid down, that the Civil
Magiflrate is to add the Sanations of this World
to Religion ; it becomes the Indifpenfable
Duty of Every Magiflrate to annex Them to
That^ which He himfelf efteems to be the True
Religion. And, it being impoffible for His Care
to reach any farther than Outward Pradice,
and Profeflions ; fuppofing Him to embrace the
True Religion Himfelf, yet, His Worldly Motives
can only beget Outward Profeflions, or Anions, in
Others ; and fo are much more likely to pro-
mote Hypocrify, than True Religion : nay, cannot
truly promote This latter, confiderM as fuch.
But if He be Himfelf of a Falfe Religion; He is
obliged in Confcience, by this Rule, to pro-
mote it by His Worldly Sandions ; if He be-
M 4 lieves
( 168 ;
lievcs it to be a True One. A Mahometan^ A.
Fagan^ A Jew^ A Papijl^ are, Every one of them,
under the fame Obhgation to promote the Pro-
feffion of their own ReUgion, and their own
Way of Worlliip. And lee any one judge there-
fore, in the Event and EfFed:, what Good will
be done ; or what Advantage obtain^, in the
whole, even to the Trofejfion of the True Rehgi-
on 5 or to a good Way of Worfhip. It is not e-
nough to fay here, that the Rule relates only to
True Worjkip^ and True Religion: tho' even there,
it tends to Hypocrify. But the Qiieftion is, What
EfFed: the Application of this Rule will have,
even upon True Worfhip^ and the Trofejfion of
True Religion^ throughout the World. And the
Effed: is plain. Every Civil Magifirate will, by
this Rule, think Himfelf equally obliged in Con-
fcience to promote what He Himfelf judges to
be Tru£ Worfhip^ and True Religion^ And con-
fequently, the Application of this Rule^ which
W3s given to prevent the great Evil of putting
Worfhip and Ni? Worfhip^ Religion and Ni? Re-
ligion., upon an equal Foot in this Worlds has in-
fallibly this Effed; that All Religions., as They
are calld, are put upon an equal Foot^ in a very
bad Scnfe: as They are left to be fram'd ac-
cording to the Religion o? Every Magifirate ; and
as Every P.eligion will be equally promoted by
the Towers of this World, who Tbemfelves hold
itforTruth. There will be indeed, this Difference,
that the True Worflvp of God, and thcTrofeffion
of Ture Religion., will be fure to fuffer more than
Any Others ; becaufe there are pew amongft
the
( i69 ;
the Mighty Men of this World, fiirrounded with
Pieafure and Power and Flattery, who will
ferioufly fet their Thoughts to diftinguilh Thisy
either from the Religion of their Fore-fathers,
or from the Prejudices of their People. And fo,
for One Corner of the Earth, where The True
Worjhip of God^ and Pure Religion^ may be fup-
pofed poffthly to be fupported ; there will be
Hundreds of Faft Countries^ in which, by this
very Method, The moft Stupid Idolatry will
be, in Fad:, encouraged as the Worfhip of Gody
and call'd by that Sacred Name ; and the moft
Wicked Superftition^ will be ftil'd Pure Religion-,
and recommended as fuch.
Sect. X.
An Examination of what the Committee far-
ther alledge^ upon This Head.
"T^ H E Committee proceed to reprefent My
-*• Argument^ and the Weaknefs of it, thus.
* As if becaufe they Qvit. The Worfliip of God
and the Negled: of it, Religion and Irrehgi-
on,) - fliall hereafter be diftinguiih'd by Re-
* wards and Punilhments, by the Great Judge ;
' therefore, the Magiftrate were excluded from
* interpofing,with Rewards and Punifliments, to
* diftinguilh them here ; and tied up from ex-
* preffing any Concern for His Honour, by
* whom, and under whom, He bearech Rule/
Now,
I. I
( ^70 )
i. I have already iliewn that My Argument
does not rely upon this, Becaufe They [ball he
diflingutjJ: d hereafter : but upon This, that Jefm
Chrift chofe the Motives of another World for
the SanBions of Hjs Law ; and has declared the
Nature of Gods Worlhip, and of Pure ReHgion,
to be fuch, that the Application of prefent Re-
wards and PuniJJyments will rather tend to make
Men Hypocrites^ and to deftroy that Sincerity,
without which They neither have Rehgion, nor
do Worfliip God, truly fpeaking ; that the Ten-
dency of them, ill their Operation, is contrary
to the Tendency of the Motives of Another
World, and the Effe^ of them none at all, to-
wards any thing but Outward Behaviour^ and
Trofeffion.
a. I have already obferv'd that the unavoid-
able Effed: of the Magijlrates interpofing in this
Cafe all over the World, is this ; that to Every
Magiftrate, That is God's Worfliip, which the
Magijlrate himfelf, in his Confciencc, efteems
to be fo ; and That is God's Honour^ which He
thinks to befo; and That is True Religion^ which
He judges to be fo ; and That is Irreligion, and
Blafphemy, and the like, which He^ and His
Church take for fuch : And that, by this Rule,
He is obhged in Confcience to propagate and
reward the One^ and to difcourage and punifli
the Other^ according to His own Sentiments
and Perfuafion.. Thus, ii\ Turkey^ God's Wor-
fliip, and Religion, are \v\\zt Mahomet his ordain-
ed; and Irreligion, and Blafphemy, confift in Not
Believing in the Holy Prophet Mahomet. In Spain^
and
( ^v )
^t\d Portugal, 2l\\A Italy, Religion is theWorfliip of
the Blejfedyirgin ; or Zeal for the Holy Inquljiti-
on ; or an Entire Dependence upon the Holy See:
and the Heighth of Blafphemy and Irreligion, is
Blafphemy againft the Virgin Mary, as an Ob-
jed: of Worihip ; or a Disbehef of the Infalli-
hility of St. Vetera Chair ; or Difrefped to the
Sacred Inquijition. And in all Popijh Countries^
He is a Religious Man, who obferves the Ce-
remonies^ and obeys the Canons^ and believes
All the Do^rines of the Church of Rome ; and
He is a Blafphemer^ or an Irreligious Man, who
difapproves of Their Worjhip, Difcipline, ^ndD^-
Hrine. And fo, in All thole Countries, (not to
mention many others,) the Magiflrate, being o-
bliged, by this Rule, to reward True Religion
and Worihip ; and to punifh Irrehgion, and the
Negled: of God's Worihip ; (fuppofing this pof-
fible;} and being perfuaded in his own Confci-
ence, that His own Way of Worihip is the Only
One acceptable to God; and His Own Religion,
and Church, the only True Ones : He is bound
m Confcience to encourage Thefe, and No o-
thers ; to regard Thefe, and No others ; and
to punilh All Negled, or Contempt of Them,
as Irreligion and Blafphemy, And how benefici-
al in the Event, this Method has heen, is, and
will he, to true Religion and Gods Worjhip, pro-
perly fo call'd ; Every One may judge, with-
out much Thought upon the Subjed.
3 . I am very far from difapproving, or dif-
couraging, the Prayers of Chriftians, that ' All
: in Authority, may minifter Juftice to the Pu-
' niflimenc
f lya )
* nifliment of Wickednefs and Vice, and to the
* Maintenance of True Religion, and Virtue :'
And as far from contending that the Magijlrate
fliould be * tied up from exprefling Any Con-
* cern for His Honour, by whom and under
* whom He bears Rule.' I ufe that Prayeryt-
ry heartily My-felf : and am fully fatisfied, that
to minifter Juflice, to the Puniiliment of Wick-
ednefs and Vice, and to the Maintenance of True
Religion, and Virtue, can mean nothing but to
execute their Office fo, as to punilh the Outward
Ads of Wickednefs and Vice, and to encourage
the Outward Ad:s of Righteoufnefs and Virtue.
For True Religion here is oppofed to WickeJnefs
in Prad:ice, as Virtue is to Vice : and the Ma-
giftrate^ (as I have often remarked,) can reach,
with All his Power, no farther than Outward
Tra^ice : and the Outward Adions of Men, as
they affecS Humane Society, are the Objeds
of His Care and Concern. And, as this Outward
Tradice happens here to be call'd True Religion^
becaufe ix. is the fame materially with w4iat is
always a Part of True Religion \ fo I can very
confidently joyn in this Prayer, becaufe I have
never faidOne Word againft t\\^Magiftrate\ Re-
gard to True Religion^ that is, the Outward Pra-
£iice of Righteoufnefs^ (which nearly afFeds So-
ciety,) fo caird i^ this Place : but have only
argu'd from the True and proper Notion of Re-
ligion in another Senfe, in this manner. ' If Re*
* "hgion be Virtue and Charity ; (not the Out-
ward Adions fo caird, but Virtue and Chari-
ty,) ' under the BcUcf of a fupreme Governqur
* and
( m)
* and Judge,' which enters into the Eflence oi Re-
ligion ; then, to amex Worldly Sanclions-, (not
to induce Men to an Outward Pradice which
They all own to be their indifpenfable Duty,
which is not a Senfe agreeable to the plain De-
fign of the Paragraph^ nor of the leaft Relation
to the Whole Sermon ; but) to induce Men to
embrace or profefs any particular Method, as
Religion, is to ad contrary to the Interefts of
That, which Chrift allows to be Religion, only
as it is a Good Pradice founded upon the Mo-
tives of Another Life, and the SanBions of a Fu-
ture State: having x.2iWgh.t\Js>i\\2it Religion is that
Pradice of Virtue and Charity,whichfpringsfrom
the Inward Belief of a God, and of a Future State.
But if Any think that by True Religion in
that Prayer, Outward Pradice is not meant;
tho' it be plainly oppofed to Wickednefs ; and
tho' it be as plain that the Magijirates Power
can extend no farther than t6 Outward Pradice :
But that the Maintenance of True Religion, figni-
fies the Support, and Eftablilhment, and De-
fenfe of Any particular Profejfion, or Way of
Worjhip ; it is to be confider d,
I. That this goes no farther than External
Profeffion, and the External Behaviour, and Sounds,
ufed in Public Worjhip : becaufe the Magiflrate
cannot reach to the Hearts, or Thoughts of
Men, fo as to make them truly Worfliip God,
or truly Rehgious. So that this fuppofes this
External Behaviour to be here calfd True Reli-
gion : which All Chriftians know it is not, pro^
perly fpeaking. And therefore, the other Inter-
pretation is as juftifiable as this. ^' It
1. It is implied therefore, in tliis Prayer^ ac-
cording to this Interpretation, that the particu-
lar Profejfton of ReUgion^ and Way of Worfhtp-^
which every particular Perfon thinks the Befl^
is that True Religion^ which every One, who u-
fes this Prayer^ begs of God may be eftabUHi'd
and fupported by the Civil Magiftrate : or elfe,
that what the Magijlrate thinks fo himfelf, may
be alone fupported by Him. What Advantage
True Religion can get by this, even as to Exter-
nal Profelfion, I cannot fee.
3. As for JMy-felf^ I cannot forbear to pro-
fels that My Notion of this Matter is this, that
True Religion is then bed maintain dy according
to God's Will, when it is the Magiftrate s Great
Care to reflrain and punifli All fuch Outward
Atlionsy as are Violations of its practical Rules;
and alfo injurious to the Members of Civil
Society^ confider'd as fuch, committed to His
Care : and, as to 'Profejfions and Worjhip^ when
He keeps His Subjeds, not only from deftroy-
ing, but from injuring one another in the leafl
Degree, upon Account of Any of their Mutual
Differences in Religion or JVorft:ip; when He
leaves their Confciences entirely free to judge
and chufe for Themfelves ; without which Judg-
ment arid Choice, what they profefs, and
embrace, is not Religion ; when He encou-
rages them in Mutual Toleration^ Mutual For-
hearance, and All Ad:s of Mutual Benevolence ^i
when He difcourages All Religious Murthers,
Religious Devaftarions, Religious Oppreffions,
/^d'//^/(?/^ Deftrudions, Religious InjimQS^ Defa-
matioias
r 175)
mations and Abufes, as well as all other lefs
pernicious Ones ; when He keeps the Zeal of
Somey ii\ Religion lb call'd, from breaking into
the Civil Rights of Any Others of His Sub-
jed:s ; and proted:s and maintains Them all e-
qually in that Freedom, with which God and
Chrift have made them free. This^ I fay, I
fliall ever efteem to be the Maintenance of True
Rdigion^ in the highefl: and beft Senfe, m which
the Magiftrate is capable of it : And this I fliall
ever account the True Method for Him to * ex-
* prefs His Concern for the Honour of God,
* by whom, and under whom, <He beareth Rule.'
Sect. XL
An Examination of fome other Notions j«^ Ar-
guments, oppofite to what I have laid down.
T T is worth while to obferve here, that, whe-
-^ ther the Magiftrate received His Commiflion
immediately from the Hands of God ; or from
Men only, with the Approbation of God ; it
will make no Difference in this Point. His
Commijfion is^ for the Good oi Humane Society ^ in
its Civil Concerns. Take away the Neceffity
and Convenience of Mens entring into Societies^
for Protection and Defenfe in thofe Civil Con-
cerns : and you take away all Neccfiity and
Ufefulnefs of the Magijlrates Oiitce ; who is
call'd the Civil Magiltrate, upon the Account
of what alone ought to be His Office. If 0-
thers fee this Matter in a quite different Light,
I
r 176 )
I do not ceafure them. I only declare for My-
felf, that it is to Me an Unanfwerahle Argumeniy
that the Office of a Civil Magijlrate^ in its
Original Inllitution, refpeded the Good of Hu-
fnane Society-, as fuch, only ; becaufe, as I have
now faid, take away the Suppofition of the
Good of Society., and All Neceffity and Occafion
for His Office., is deftroyed: Or, in other Words^
becaufe without this^ There never would haVe
been fuch an Office, either appointed by God;
or voluntarily agreed to by Men. As to Reli-
gion properly fo calfd ; particularly the Chrifti-
an Religion; it Was left by its Great Author to
Other Hands, and Other Arguments, thanThofe
employ'd by Magiftratesy in the Affairs relating
to their Proper Office. And indeed, if it be
the Bufinefs of the Civil Magiftrate., as fuch, to
concern Himfelf with it ; I could wifli to have
it refolv'd, how it came to pafs that Our Blef-
fed Lord pafs'd by this Nohle Method: and put
the Progrefs, and Support of His Inftitution,
into One of quite Another Sort; as different
from it, as Light \s> from Darknefs. One Thing I
am fure of, that, upon this Suppofition, there
is but little Occafion for Any Other Order of
Men, but Magiftrates., and Officers under them :
who may thus both firft make Religion ; and
then make it pradis'd by Men.
Under this Head, it will not be improper to
confider fome Notions, and Arguments, relating
to the Magiflrate s Office, with refped to Reh-
gion, or the Chriftian Church.
4- ^- ^^^^
( 177 1
I. Some have alledg'd that the Civ/l Magi-
ftrate^ with refped to the Qhriflian Churchy is
to Hand inftead of Miracles ; that Qhrift firft
appointed Miracles ; and when they ceased, the
natural and unavoidable Confequence was, that
the Magifirate^ who was by that Time become
Chriflian^ fhould take upon Him the Care and
Support of Chrijis Church. This, I confefs, is
very new to Me : but not at all convincing. For,
1. This goes upon the Suppofition that there
were Open, Vifible, and Unconteftable Mira-
cles commonly in the Churchy till Qonftantine ap-
peared to take their Place : which I fear it will
be very difficult to prove ; I mean, impojjihle,
2. This fuppofes the Civil Magijlrate to do
the Office of Miracles ; that is, to fupport and
promote the fame Thing which Miracles did.
Now Miracles were the Proof of the Miffion of
Our Saviour from God ,• or of Others from Him-
felf ; and all tended to the Proof that He was
truly what He profefs'd to be, the Meffiah^ fent
into the World by God. Whereas, the Office of
the Magijlrate^ in the Protection of the Churchy is
of quite another Nature ; and tends to a quite
different End : and was never any thing hither-
to, but the Protection of one particular Sort of
Chriftians ; or of one particular Outward Profeff:-
on, and Outward Form of Worfliip of Chriftians,
in Oppofition to Another : which was a Point
never once aim'd at, by any of God's wonderful
Works. A Miracle was never wrought, to raife
Presbytery above Epifccpacy ; or Public Prayer
without a Form, above Public Prayer ivith a
N Form ;
( ^78 )
Form ; or the contrary : Or One Confeffion of
Faith amongll differing Chriftians, above Jno-
ther. But, as foon as the Civil 'Magijlrate comes,
as it is laid, to do the Office of Miracles^ we
hear immediately of the Orthodox purfuing
the Arians in One Reign ; and the Arians wor-
rying the Orthodox in Another ; juft as the Civil
Powers happen to be afFed:ed : And, coming
down to latter Ages, We find every particular
Way of Worjhip^ or Difcipline^ guarded and fe-
cured (God be thank'd, not with Miracles^ which
never work for contradictory Purpofes, but) by
the Civil Sword of Thofe MagiftrateSj who ei-
ther embrace Any of Them; or think They can
carry on their Worldly Ends by Any One of 1 hem,
more than by Another, And how truly this Me-
thod facceeds in the Place of Miracles^ I can-
not fee ; unlefs by acSing the very contrary Part,
and having an Influence diredtly oppofite to
what They had : and this, to that Degree, that
Miracles leem once more to be much the more
necelTary, for the fake of what has been, and
is frill, done in the Chrijlian Worlds by thofe
Vvdio are laid to have come in \\\c F lace o\i\\tm ;
and I fear, muft once more appear, and Smc-
ceed their Imaginary SucceJforSy before the Mif-
chiefsy and the Wounds given by Thefe to the
Caufe of True Religion, can be well heal'd.
2. The Reverend Dr. Sherlock^ in his Anfwer
to a Letter^ p 8. fays truly that * Moil of
* Chrijl's Laws affect the Happinefs, as well of
^ Puhhc Societies, as of private Men/ [I fjppofe.
Fie IS Iiere guilty of wliat He defcended to
take
( ^79 )
take Notice of in Me, when I eail'd Charity a
Law of Chriji ; (which has been fo call'd, I
beheve, by Muldcudes of the B'eji Writers be-
fore Me;) and means by Ckrift^s Laws, the Pra-
ilices enjoyn'd by them. And methinks. We fliould
not ftand to cavil at the mere Form oi Exprejfion^
when We underftand One Another's meaning.]
And in his Confide rat ions, p. 40, 41, ^c. He
alledges many Things upon this Subjed:, o^ Re-
ligion's afFeding the Puhlic Good : and this pro-
fefledly in Oppofition to this Principle ; * That
* it is the Magiftrate's Office to take care of
! the Public Good only/ Now,
1. This is no Contradidion m the leafl: to
that Principle. Yo^ ii Religion, properly fo call--
ed, affeds the Public Good; then the Magijlrate^
by having the Public Good under his Care, be-
comes obliged to promote and increafe That, by
the due Exercife of His Office; if He can^
2. I fay, // He can ; becaufe, if He cannot
poffibly do it, it will hurt true Rehgion, to at-
tempt it : and becaufe, as it fecms to Me, All
that He can do, is to promote thofe O^/u^vi/r/ A?/-
ons, Vv^hich are the fame in their Matter, which
Religion, and particularly Chrift's Laws, enjoyn;-
but this, without making any One Man more
truly Religious than He was before, by All that
He can do : as We lliall fee more piauily by
and by.
3. This is what ought to recommend Religi-
on to the Efteerii of All Men, that it enjoyns
thofe Practices, which are good for Humane So-
ciety: as their Indignation ought to be rais'd a-
N 7. gaiaft
( 'So )
gaifift Every thing call'd Religion^ which de-
iboys and mines tiiat Tullic Good,
4. All the Pajfages of Scripture^ which, ac-
cording to Him, relate to the Effed; of Religi-
on^ and IrreUgion^ upon the Fnhlic ; and which
He is lb kind as to reprefent Me as makiy?g no
Account of^ p. 41. I do affure Him, have their
due Weight with Me. I efteem them, either
as Promifes and threatnings^ properly fo call'd,
which refped:ed the Jeivijh 'Nation only ; the
declared Sanations of whofe Law, were Tempo-
ral : or elfe, as Declarations of the tendency of
Good and Evil Pradiices ; of what is call d Morali-
ty and Immorality ; to the Public Safety^ or Ruine
of Nations-, in thofe Methods by which God has
refolved, in his Wife Providence, to govern the
World. In the former Senfe, They cannot be*
long to Qhrifiians. In the latter., They concern
only what I am as free to allow, as Any Per-
Ibn in the World. In loth Senfes, They were
direded not to Magift rates peculiarly ; but to
Ail Men. And they are Arguments, firft to All
who have Authority to do their utmofl to reftrain
All fuch Outward Acls as have that Evil tenden-
cy ; and to encourage Every thing which pro-
m.otes True Goodnefs, as far as it lies within
their Reach : and to All Private Perfons, to con-
fider themfelves as Members o? Humane Society;
to the Hurt and DeJlruBion of which, All Im-
morality tends.
I do allure this Worthy Perjcn, that I. have,
and do confult the Sacred Hijlory, And as for
the State of Nature^ which I have efpoufed af-
ter
C i8i ;
ter the Judicious Mr. Hooker ; He may, if He
pleafes, call it Imaginary. Whoever reads what
I have troubled the World with, about it, will
find that I did not efpoufe it without confulting
the Sacred Hijlory; or without confidering Eve-
ry T articular alledged from thence againfl: it :
and, I am perfuaded, will find that there is No
Book^ or Hiflory in the World, which gives lefs
Countenance in Reality to the Imaginary Scheme
fet up againft ix.^ than that Sacred Book does. If
He be now come to think other wife j yet I beg
to be excufed from believing that l^oah ever
made any Speech to His SonSy as the future
Civil Governors of Many Nations ; or ever once
confider'd Them under that Character ; till I
have a ftronger Proof of it, than the Fancy of
the mofl Ingenious Man upon Earth; and will
appeal to the whole World, whether of Us
Two does more truly confult the Sacred Hiflory ;
/, who have long ago ferioufiy confiderM, up-
on this Subjed:, what I found in it; or //<?,
who advifes Me to confult the Sacred Hiflory^
and then immediately adds, (as a Part of it, and
as a Direction to Me, taken from thence,} a
Speech entirely \iVf^nx.z^ by Himfelf ,• and rely-
ing on a Foundation^ which does not once appear
thro' the whole Sacred Hiflory,
5. He obferves, />. 41. ' with how much
* Care the Heathen Morahfts laid the Founda-
* tion of Civil Society in the Principles of Re-
* ligion, and a due Regard to the Honour of
* God/ But He is not fo good as to give Us
Inflances of this ,• or point to the Places, in
N 3 which
( i82 )
which this is done. Perhaps, if Pie had, it would
only have appear d, either that fome Cunning
Men have made Superftition and Credulity, the
Means of their own Advancement to Rule
and Government ,• or that thefe ' Principles of
* Religion,' were Trinciples of the grofleft Ido-^
try ; and this ^ Due Regard to the Honour of
* God,' an ^ Undue Regard to a Number of
* Gods ,•' the EftabUfn d Gods of the Country,
whatever they were, which had got Pofleffion
and Edicts on their Side ; or only an Argument
that Religion^ tightly underflood, tends to make
both Governors and Governed^ \\\ their feveral
Stations, what They ought to be : which I am
fure, I am ready not only to confent to, but
to maintain and defend. He knows very well
that Herodotus gives another Account of the A~
<5lual Original of Civil Government^ properly fo
call'd, in Ow^ Part of the World : which is more
to the Purpofe, than All the Speculations oi Phi-
lofopherS'
3, I take leave to obferve that Nothing which
I have laid down, either about the Nature^ or
Extent^ of the Office of a Civil Magi/Irate^ tends
in the leaft to infmuate, (what fome appear to
have laid upon it,) that either a Majier of a Fa-
mily^ or ^fupreme Civil Governor^ may not with
good Reafon chufe Thofe for their Servants^ or
Officers^ whom They have Ground to believe
truly, and fmcerely Religious Men. For a Re-
ligious Man is One who is mov a by the Con-
fiderations of Another World; and therefore,
has more Arguments to engage Him to perform
that
( i85 )
that Outward Pra^lice^ which is his Duty, than
One who is not fo : And confequently, is more
hkely to perform it. This fuppofes Men Reli-
gious aheady, before the Appointment of Worldly
Encouragements ; and makes this Choice much lefs
hable to Miftake and Difappointment. And
therefore, This is quite Another Point from Pro-
claiming and Affixing before-hand, fuch or fuch
Temporal Advantages to Religion ; which natu-
rally tends to make Men Hypocrites ; and is fo
far from furnifliing truly Religious Men for this
Choice, that it makes it next to impoilible to
diftinguilli Them from Others : and fo in reality
does little but furnifli out a Number of Men,
cloatlVd with an Outfide to deceive and impole
upon Thofe who are to chufe; and to render
Themfelves much more capable of doing Mif-
chief, than They would otherwife be.
But again, fuppofmg fuch Temporal Advanta-
ges to be annex'd before-hand to Religion in ge-
neral ; this muft take in A/l^ who give equal
Proofs, or make equal Profeffion, of their Be-
lief of a Future Judgment : and fo, is of no Im-
portance to Any Particular Church, or Denomi-
nation of Chrillians. And according to this,
^i^ of this Sort have equally a Right to be cho-
fen, and employed in Offices: which I recom-
mend to Their Obfervation, who may perhaps
fometimes imagine, from mere Sounds, and Pro-
feffions, that tho Principles o? fome^ are more for
//;<?/> Purpofe, ily^w Mine are. And I add, for
the Hike of what the Worthy Perfon jufl now
mention'tl afliires Me, in His Conji derations, p..
N 4 ^ ^o.
( iH)
30. that ' tho' the Natural Right to a Place at
* Court (^as He expreps it) be a very New
* Notion ; ' yet ^ the Natural Right of Men to
* the Capacity of ferving their Country in Of-
* {icQs^ till They have forfeited it by Profeffi-
* ons or Practices, diredly and abfolutely in-
* confillent with their Country's Safety, is a
* Notion as true; and as old, as Truth and
* Reafon themfelves/ And, as far as My own
Confcience is concern'd, I could as foon join
in Incapacitating fuch Perfons from the Exercife
of any honefi Trade in Society ; or from gi-
ving their Affiftance, in a Critical Seafon, when
the Society muft even be undone without it ; as
in doing it, with refped: to Offices. And this,
amongft other Reafons, becauft I am fure, E-
very one of Us, would find it reafonable to
think thus, were it our own Cafe.
4. I fliall only add here, that I never
will contend with this Worthy Per/on, about
* making Religion a Teft' in a Senfe, which
Will exclude None but fuch as Ihall, in effed:,
profefs that They beheve not a God, nor a Fu-
ture State : becaufe I am very well fatisfied that,
upon this Suppofition, there will be none fuch.
We all know how eafy it is to appear to beheve
Thefe, or any other Points: A»d We find by
Experience, that an Honeft Upright Chriflian
is eafily Exclude J; when All the Terms of our
Law put together, cznnot Exclude zn Atheifi ox
an hfdel.
Sect.
( i85 )
Sect. XIL
An Examination of Dr. Sherlock'^ Argument^
drawn from the Ufe of Oaths.
A S I am now upon this Subjed of Religious
•^^ Tejisj I have a fair Occafion both to ex-
plain more fully a very important Matter ; and
to ftiew the World that I gave this Worthy Per-
fon no Reafon for his fevere and warm Expref-
fions, in his Confiderations^ P- 7i- What I faid
in my Anfwer to Dr. Snape^ againft making Re-
lion a Civil tefl^ refer'd Solely to the Sacramen-
tal 7>/?, which He had particularly nam'd. And
I hope, it may be accounted no greater an Un-
accuracy of Speech in Me^ to call an Inflitution
of our Blejfed Lords^ folemnly celebrated m
the Churchy by the Name of Religion ; than in
Dr. Sherlock^ to call an Oath in a Court of Judi-
cature^ by the fame Name. I now repeat it be-
fore the World, that ' to make the Celebration
of this Inflitution, which was ordain d and
confin'd by Our Lord Himfelf to the ferious
Remembrance of his Death in the Aflemblies
or Churches of Chriftians, to be the Inftru-
ment of fome particular Sort of Chriftians
(as well as of Atheijls and hfidels) getting
into Civil Offices \ and to be {\\t Bar againft
other Sort of Chriftians; is delafing the moft Sa-
cred Thing in the World into a Political Tool^ and
an Engine of State! How Unworthy this is
of Me, or. of Any Minifter of Chrijis Gofpel;
I leave Him to explain, who has declared it
to
( 186 ;
to be fo : and iliall go on to make fomc Olfer-
v^tions upon what He urges againft Me, upon
this Head, without any Remarks upon His
Manner of doing it; which I rather wifli, I could
Mcle from Others, as Idefire to forget itMy-felf.
I. He alledges that ' This is a Cenfure up-
on the Common Senfe and Reafon of Man-
kind ; and He adds, that ' Rehgion is a Tell
in every Cafe where an Oath is required;'
And I am called upon to name the Time, [that
'\ the Time when it was not in Ufe,] ' or Peo-
ple who have not ufed it ;' and ask'd, if I
can think that the Great Secret was refervM
for My Difcovery, and that the World, after
fo many Ages, is to be untaught by Me,
what They have ever pradis'd upon the Prin-
ciples both of Natural and Revel'd Religion/
I am told that ' Religion is made a Civil Teft
^ in every Trivial Caufe in Wejlminfter-Hall /
and from the Lawfulnefs of requiring This
Teft of a Man's Honefty in fuch Caufcs, it is
argued, that it cannot be ' impious to require
' IT, when a Man is admitted to a Place of
* Truft, fe'c' To All which, I anfwer,
I . I am far from thinking any ' Great Secret
^ referv d for My Difcovery,' or that I am pe-
culiarly fitted to ' unteach the World' any thing.
But it is my Duty to follow what appears to
Me to be Truth ; and to endeavour to Unteach
Men Some Things, which They have learn'd :
but, I hope, I fliall never attempt to Unteach
Them any thing, which They Receive or Practice
upon the Frinciples^ either of Naturaly or Reve-
led
(i87)
led Religion. 2. I have faid nothing upon this
Subjedt, tending to ' Cenliirc the Common
' Senfe and Reafon of Mankind ;' nothing,
but what is agreeable to the Senfe and Reafon^
and Declared Opinions, of Many of the Bejl
Chriftians^ long before I wrote in this Debate ;
nothing but what tends to vindicate an Injlitu-
tion of our Lord Himfelf, from Ignominy and
Alufe. 3. I do firmly believe that Oaths are
both Lawful and UfefuL But that They are
made ufe of, upon the Principles of Religion^
properly fo calfd, I leave Him to make out. I
confefs, at prefent, it feems to Me that the
A^ual Ufe of Oaths^ in Humane Society^ is fo
entirely founded upon the Political Principles of
Reafon^ and the Qww^;? GW of Mankind, with
refped: to their Civil Concerns only; that, v/erc
it not for this^ They would be forbidden by Re-
ligion^ in All Cafes, as they are in Some, And
it is One Thing, I think, for a Trailice not
to contradi^ the Principles of Religion : and
Another Thing, for it to be perform'd upon the
Principles of it. 4. He knows there are very Pofi-
tive Expreffions in theNd-w; Teflament^ which have
induced Some Perfons to fcruple this, as Unlaw-
ful^ upon the Principles of Chriflianity : and
therefore, that it is poffible to name, both the
7ime when this has not been ufed by Some, and
the People who have not if eel it^ thro' the Mif-
underftanding of a Few TextSj and the not con-
fidering them with refped to the Principles of
Natural Religion, and oi Humane Society, 5. But
to argue againft Me^ as if I had maintaia'd iz
to
C 188 )
to be ^ impious to require I T/ that is, the
fame Teji of a Man's Honefty that is required
in Every Trivial Caufe, viz* to require an Oath
of a Man when He 'is admitted to a Place of
* Truft,' is, I confefs, in a peculiar Manner
unaccountable : when I had not faid One Word
about it ; and when, I will prefunie to affirm,
that Ail the World could not but fee, I was
fpeaking of a Matter, entirely different, both
as to the Senfe in which it is calFd Religion ;
and as to the Ufe made of it. For it is obfer-
vable that this Worthy Perfon is not here endea-
vouring to Ihew that I have advanced a General
Principle which muft be falfe, becaufe it tends
to this Confequence, that All Oaths are Unlaw-
ful in Courts of Judicature: but in Effed: charges
Me with pretending to Great Difcoveries, a-
gainft the Conftant Ufage of Oaths by Man-
kind ; and with maintaining it to be ' im.pious
* to require an Oath of a Man entring upon a
* Place of Trud.' To what Purpofe, He him-
felf bell knows.
Having prem.is'd Thefe Ohfervations^ I iliall
now iliew the Great Difference of the Two Cafes
before Us : and that No Argument can poliibly
be drawn from the allowed life of Oaths m Hu-
mane Affairs, to the Ahufe of a Sacred Inflituti-
cn^ of v/hich alone I was fpeaking.
I. An Oath is calfd Religion^ only as it is
founded upon the Suppofition of beheving m
God, under the Notion of an Avenger or Punijh-
fr, '\\\ cafe the Perfon makes ufe of it, for the
Support of Injuftice, or Failhood. It does nor,
in
( iS9 )
5-11 its own Nature, extend fo far as to iuppofe
the Perfon to believe a Future State : but only
that there is a Behg^ or perhaps Many Beings,
who will purfue Him with Vengeance^ if He be
Perjured. But whether in This World, or in
Another^ does not enter into the EJfence of the
Matter. It is probable, mod of the Oaths z-
mongft the Heathen were founded upon the Be-
lief, or Fear, of Judgments in this World. On
the other Side, The Holy Sacrament is calld
Religion, as it is a Part of Religious Worjhip in
the Congregations of Chriftians.
X. An Oath is not the Appointment of G^^/|
but of Men : being the beft Inftrument which
They could find out, for the Service of Humane
Society, in Cafes of Property, Life and Deatk
It is No Command amongft the Commands of
Religion : and therefore, is very improperly
C2\ld Religion, Whereas, the Eucharijl is the
Pofitive inflitution of Our Lord Himfelf ,• and
the Celebration of it, is His Comimand to His
Difciples.
3- An Oath was purpofely contriv'd, and pur-
pofcly required, for the Service oi Humane Life
in this World; as the Beft Method of finding out
Truth, and of iccuring Juflice, iw Cales relating
to Subjects : and of carrying forw ard the Ends of
Government, when it is required as a Security for
Men v/ho are entring into Subordinate Offices ;
without Vv^hofe help thz Suprems Magiflrate can
neither fupport Himfelf, nor prcted the F.izhts
of Private ISlen. The End of it was wholly 6>-
cula'r, and Worldly : and therefore, the Ufe of
it
( ^9o )
It in Court Sy is no turning it afide from its On^
gtnal Intention ; but the ilpplication of it to
that alone, for which it was defign'd. But the
Celebration of the Lords Supper was inftituted
and ordain'd, for the more £fFed:ual Memory
of Him^ who hrought Life and Immortality to
Light ; who ly His Deaths overcame Death ;
and purchas'd the Happinefs of Another Life
for All His True Difciples. And confequently
to take This ; and to turn it afide to Any Pur-
pofes of this Life ; is to turn it, from its Origi-
nal and Natural Defign, to a Purpofe againft
its own Nature, and contrary to the End pro-
pos'd by the Ordainer Himfelf
4. An Oath^ in Cafes of Judicature ^ is not ufed,
or enjoin'd ' as a Political Tool, or an Engine
* of State :' but as an Inftrumcnt of Juflice,
Right, and Truths as the Means of Impartia-
lity, and of procuring to All what is due to
Them, or what They have a Right to. But what
relation has This, to the making a Solemn In-
Jlitution of Religion^ and a Part of Religious
Worfhipy the Means of Partiality ; and of ex-
cluding Men from Civil Offices^ to which this
Infiitution has no more relation, than the Com-
plexion of their Faces, or the Colour of their
Hair ; and to which They had a Title^ before
the Law to this Purpofe was made.
5-. We fee that Few are excluded from the L^fe
of an Oathy in our Courts of Judicature : and
None from the Benefit of Oathsy taken by
Others, in Caufes in which their Worldly Inte-
tereft is coacern'd. . The Jews amongft \Js are
al-
( 191 )
allowM to give their Teftimonies upon Oath /
and, leaft Humane Society lliould fuffer, the
Quakers^ who fcruple the FormaUty of an Oathy
are permitted to ule a Solemn Affirmation inftead
of it. And if there were a Number of Men of
Other Nations, and Other Religions, amongft
Us ; without doubt Juftice and Neceffity would
be found to require that their Oaths ^ in their fe-
veral Ways, fliould be allowed : becaufe, in the
Nature of the Thing, this is the Right of A/l
who profefs to believe a Providence^ which will
avenge Injuftice and Perjury ; and becaufe Their
Oaths are the fame Ted of Their Honefly^ which
Our Oaths can be, of Our Honefly ; and becaufe
the Good of Humane Society would require it.
And how unlike is All this, to the making the
Holy Sacrament the Inftrument of excluding even
many Chriftians and Troteflants^ from the very
Capacity of Civil Offices ; to which,, before this.
They were allowed to have a Title^ in common
with their Fellow-Subjeds ?
6. The Argument therefore, drawn from the
Ufe of Oaths^ to what I fliall ever efteem the
Ahufe of the Sacrament^ mull be this. * An Oath^
* which is not an Appointment of Gods ; wiiich
* is IS^o Part oi Religious Worjhip in any Religi-
* ous Affembhes of Men ; which does not ne-
* ceffarily fuppofe even the Belief of a Future
* State ; but is an Ordinance of Men only ; ap-
* pointed for the Purpofes of this World only,
* as very Ufeful towards the obtaining Impartial
* Juftice, and fecuring Property, and Life, and
* Good Government : This is lawfully required,
*^ and
( 192 )
* and lawfully ufed, in All Nations of the
* World, for the fole End defign'd by it ; for
* the Benefit of All equally, in their feveral
* Rights; notwithftanding that itmay becaird
* ReiigioHj in this Senfe, as it is founded upon
* the Belief of fome Superior Being, an Aven-
* ger of Injuftice and Falfe Witnefs.
' Therefore, The Holy Sacrament^ inftituted
* by Our Lord Himfelf ; appointed by Him
* folely for the Solemn Commemoration of His
* Death, and made a Part of the Religious Wor-
* jkip oi ChriflianSy as fuch, in their Churches :
' The Holy Sacrament^ I fay, which is, in a
* proper Senfe, Religion^ as it wholly relies up-
* on Faith in a Perfon, who reveled plainly the
* Rewards of Heaven, and is now afcended m-
* to it ; may becomingly and honourably, by
' a Law of Men, be made the Inflrument of
' bringing Some Chriflians [not to mention A-
* theifts^ and Delauchees^ into the Ci^il Offices
* and Tofts of this World, and of excluding
* Other ChriftianSy for the fake of their Con-
* fcientious Scruples, from AH Capacity of Them,
* which They enjoy'd before this Law! Or
otherwife,
^ An Oath is lawfully ufed by Men^ for the
* Purpofe to which folely it was ordain'd by
* Men. Therefore, The Holy Sacrament may
* be made Ufe of by Men^ for a Purpofe entire-
* ly different from That^ to which alone it was
* ordain'd by Chrifl : as contradicStory indeed
* to it, as This World is to That which is to
* conic.' Thus much I thought proper to fay
f upon
( ^95 )
n^onThis Argument taken from thtUfe of Oaths
in Humane Life ; becaufe the Suhjeti is impor-r
tant enough, to deferve Our Utmoft Care, not to
miftake, or mifunderftand it,
2. As He goes on upon the fame Subjed",
He turns the View of the Reader entirely from
the Toint^ as I had fpoken of it ; and asks Me,
Is it reafonable to require this Teft, (jhat />,
an Oath^ ' of a Witnefs in a Trivial Caufe
here mention d : and is it abfurd and infamous
to require Some Security, when the Preferva-
tion of the EftablilTi'd Church is the Point in
Queftion ?' What can His Reader think from
hence, but that, in the ?aj[age of My Book, from
which He takes occafion to enter into this Di-
fpute, I had pleaded that it was ' abfurd and
* infamous to require Any Security, for the
* Prefervation of the EftaUifli d Church^ from
fuch as enter upon Civil Offices ? Whereas, it \s
there plain to Every Eye and Every Underftand-
ing, that I plead only againft making the Holy
Sacrament the Inftrument of depriving Men of
All Capacity of Qivil Offices, or of the Cornmori
Rights of Suhje^s ; and that I exprefly add, as
My Opinion, p. 47. that Other Tefts ' might
* be thought on J agreeable to Chriftianity and
* Humanity, which might be a Truer Security
* to the Efiahlijhd Church it felf, than the Frt-
* fent is :' And confequently, tha I have there
profefs'd My Judgment, only againft Such t^;;-
jufl, or Falfe Security, as either debarrs Men
from their Civil Rights ; or debafes a Solemn
InJiitutioH of Chrijt Hirnfelf, defign'd by HiiH
O for
for the Purpofes oi Another Worlds into ^Politi-
cal Tooly to carry on the Uttle Ends and Purpo-
fes of this World. When He fees this to be fo
plain, certainly He will not find a great Plea-
fure in the Review of His Unkind Reflexions in
this Part of the Attack^ to which He voluntari-
ly went, without Any Provocation from Me^
or Any Handle from the Suhje^ between Us
particularly. I am far from defiring that He
Ihould be thought any more attach'd to t\\Q Pre-
ferments of the Eftahlifyd Churchy than I defire
to be thought My-felf : Nor do I doubt but that
He means fomething more by the Prefervation
of it, than the Prefervation of its Endowments^
and Dignities. But this I muft add that, when
He lliail have reconciled His own Warm Profef-
fions about the Prefent Temporal Sanations of
this Particular Churchy (with refpe£t to which.
He knows, the Reafon of Men permits Them
to differ,) I do not fay, with his Sermon^ Nov. $.
but with his lateft Performances ; with His De-
clarations in His Anfwer to a Letter^ p. 7, 8. re-
lating to the Differences of Men in Religion ;
and with His Reprefentation of His own Do-
itrine^ in HisConfiderations^ p. 75. fettingit forrh
as ' diftinguilliing between the Points in which
' Men differ, and Thofe in v/hich Their Rea-
* fon will not permit Them to differ ; and as
* afTerting the Magiflrate's Right to add the
* Sandions of this World to make Men
* do what the Light of their own Minds
' teaches them They ought to do ; and that
' With refped to Religion, at well as Civil
Obe-
( m )
* Obedience :' I fay, When He fliews how
Thisy which He fometimes is wilUng to make
the whole of what His Principles lead to, is con-
fiftent with a Zeal for the Exclufion of Meti
from Civil Offices^ upon the Account of Religi-^
ous Differences^ for the Sake of a Greater Secu-
rity to the EftahliJKd Church ; I will not de-
ipair of giving Him and the World ftill fuller
Satisfaction, of the Good Tendency of My Princi-
ples to the Security even of This fame Eflahliflfd
Church.
Sect. XIIL
An Examination of fome other Arguments of
the Reverend Dr, Sherlock^ relating to tliis
Subject:.
nPHere are fome remaining Arguments againft
-*- My Account of the Office of the Civil Magi-
strate 'y and the Nature of Humane Laws^ urged
by this Worthy Perfon^ in His Confederations^
/>. xi, &c. which it is very well worth while to
confider.
I. He urges that *It is not true that Out-
* ward Adions, as they affed: Society only,
* are the Matter of Humane Laws/ Before I
come to confider his Reafons for this, I fliall ob-
ferve what will tend very much to clear up this
Part of the Debate : and at the fame time fliew
how httle I am concern d in All that is here al-
ledged.
O z I. In
( '96 ;
I. la reprefenting /^ Senfe, before Becomes
to His own Reafonings againfl: it, He thus
fpeaks to Me. ' Thefe, {that is^ thefe Outward
Adions) * You fay, are the only proper Mat-
* ter of Humane Laws, without any Regard to
* the Inward Principle, or Disposition,
* from wlience They arife/ p. -li. This, which
He here expreiTes by Difpofitiony in the next
Page He exprefles by, Intention. And,
accordingly, x. All through His Argument, He
puts Intentions^ and DJfpofitions^ only as other
Words for Trinciples and Motives : as if the
Motives upon which a Man ads, and the Dif-
pofition with which He ad:s ; the Trinciples
which work m Him the Intention^ and the In-
tention He has in any particular Adion, were
the fame thing.
In Juftice to My-felf and This Caufe there-
fore, I mufl acquaint the Worlds i. That I ne-
ver once ufe the Words, Difpofition and Inten-
tion ; but Motives and Principles. And, x. That,
as the Subjed: did not in the leaft lead Me to it,
fo I never thought offpeaking of Material A^i-
onsj any otherwife than as Actions^ or Humane
Anions : which fuppofes always the Formality^
without which They are not Actions: viz. the
Intention^ and Will of the Agent ; which diflin-
guifli them from PaJ/ions. I never therefore,
fpake of Outward Anions, improperly fo call'd,
void of Ail Intention^ or Vefign ; as oppos'd to
Outward Atlions^ intended to be done : But, of
Outward Actions intended as well as done, upon
Worldly Motives, or Principles,* as
oppos'd
( ^91 )
oppos'd to the fame Outward ABions^ anfing
from the Motives and Principles of
Another World. The Inftances I give, are of
Outward Aitions^ not fuppos'd to be Void of
Intention^ but always fuppos'd to be dire(3:ed
by fome Intention or other : v^^ithout which
They are not Anions. Having premis'd this, it
will be eafy for Me to anfwer to the feveral
Difficulties He has proposed. As,
1. That ^ the Enquiry in Criminal Cafes, whe-
* ther the Thing was done Animo proditorio^ or
* not,' p, iz, is a very proper Enquiry^ in thofe
Cafes, to which it is confin'd ; I make no doubt.
I grant that this particular Enquiry terminates
in Judging of the Man s Difpofition : But nor,
as the Do^or goes on, * of the Motives upon
* which He adted.' Our Courts do not enquire
upon what Principles^ or Motives^ the Man ad: -
ed, in the Senfe, in which we are now fpeak-
ing oi Principles and Motives; but whether He
did fuch or fuch an A^ion^ intending, and de-
figning to do it.
2. The Maxim of the Civil Law^ alledg d by
Him, In maleficiis Volmtatem fpeEtari^ non exi-
tum^ carries not in it the leaft Oppoficion to
any thing, I have faid. If the Maxim had
been this, that ia ' Criminal Cafes, the Princir
* pUy or Motive^ upon which the Man in-
* tended^ and did fuch an ABion^ is to be
* regarded ; and not the Ad^ion : I would ac-
knowledge, I had contradided it ; and would
ftill continue fo to do. But as it is worded, \z
is perfedly agreeable to My Sentiments ; viz*
O 3 That
( 198;
That the Foluntas^ the Will^ muft be regarded,
without which the A^ion is no Humane A^ion ;
and not the Exitus^ or Mere Event of the A^i-
on : unlefs He will have Us underftand Volun-^
tas fo, as not to make it Something neceffary
to the Ad ion it felf ; and then interpret Ex it us to
fignify the Attion^ which is only the Effeti of
it. For, according to My Notion of Outward
Anions, the Voluntas or Wi/l^ is fo neceffary
to them, that whatever unforefeen, and unde-
figned Event happens, is no more the Action of
the Man properly fpeaking, than Any Death,
or Mifchief, caus'd by a Machine^ is an Afiion.
And therefore, when this Worthy Perfon asks
me * How I Come to teach that Outward
* Adions, without Regard to the Intention,
* are the only Objed: of the Magiftrate's Care >'
I will not anfwer Him only by asking Him,
* How He comes to tax Me with Maintaining
* what I never faid, or thought ?' but will aC
fure Him, that I know of No Adion feparated
from Intention ; and that when I fay the Magi-
fir ate is to Judge of Outward Anions, I fay, He
is to Judge of Something confider'd, as Intend-
ed, and Wi/fd by Men ; and that I am fo far
from teaching that ' Outward Adtions, (fo calfd}
* without Regard to the Intention, are the Sole
* Objed of the Magiftrate's Care,' that I main-
tain, They are not at all the Ohjed: of His ii^-
voards and PuniJhmentS', any more than Machines
are ; and that All this fuppofed Difficulty pro-
ceeds from the Unhappy Change of My Words,
and from the putting Intention perpe-
tually,
( ^99 )
tually, as of the fame Import with Princi-
ple. And, as this Maxim of thp Cix>i/ Law is
not oppofitej biit perfedly agreeable to My
Principles," fo, it feems to Me but little agree-
able to His own Purpofe, as He goes on to
profecute it. For, if He gives a right Account
of Manjlaughter^ according to our Law, (which
I do not grant;) it fo happens that this Maxim
of the Civil Law here produced, can never be
fuppofed to defend that Dijiintlion : becaufe m
All Countries, where fuch Cauies are tried by
tliQ Civil Law, even no farther ofF than Morth-
Britain^ the?e is no fuch Difference made, as
there is amongftUs, in the Judgment pafs'd up-
on the Criminal, between what We call Wilful
Murther, and Manjlaughter : but m both Cafes,
the Punifliment is Capital.
3. This brings me to what He urges, /. 13.
in thefe Words. * There is nothing better
* known in our own Law, than the Difference
* between Murther and Manjlaughter. Whence,
fays He, ' does the Difference arife > Why even
' from that very thing which Your Lordfliip
* fays the Law can take no Notice of, the I n-
* T £N T I o N and Motives of the Ad:ion. ' It
would be a fufficient Anfwer to repeat again,
that I never faid, nor thought, that the Law
can take no Notice of the I n t e n t i o n. It
is a Word of His own, (I do not fay defign'd
to do fo,' but) effed:ually and entirely altering
the Whole State of the Queftion. But it will
not be ufelefs, nor I hope difagreeable to the
Reader, to confider a little more particularly
O 4 this
( ^^^ 3
this InJlancCj which I cannot but think a ve-
ry Unfortunate One^ to be mention'd by Hiniy
ivi this part of the Delate. For,
1. It is fo far from being true, that the Dif-
ference arifes from what He has laid it upon ;
That the Intention of killing is equally fuppofed
in them both. Only the Intention in one Cafe
is fuppofed, and prov'd, to have arifen on a
fudden, from fome violent Paffion, rais'd by
feme fadden Provocation, or the hke; and in
the other Cafe, to have been an Intention fet-
tled and fram'd by Malice Prcepenfe, The Diffe-
rence of the Judgment, m our La\^, arifes from
the Aggravation of a Settled Malice; that is, a
proemeditated Defign added to the Intention of
2. If this were not fo ; what Excufe, what
Defenfe could be made for All Capital Punijh-
ments of Manjlaughtery in every Nation around
USy except Ireland^ where Our Law takes place >
The Laws of All thofe Countries, would, upon
This Suppofition, be moft inhumane and in-
excufable ; if Intention were not equally fup-
pofed m Manjlaughter. But as it is fp, it does
not appear but that it is as much, at leaft, for
the Benefit of Humane Society, that the fud-
den Intention of killing a Man m. a Paffion^
iliould be punifli'd with Death, in order to teach
Men to fupprefs and conquer fuch Deftrudive
Rage; as that the moi^ fettled Defign fliouldbe
fo.
'i,,l^\\2Xx}L\t Intention of Killing \^ equally fup-
Ppfcd in Manflaughter^ i^ plain from our owh
Law.
( ^01 )
Law. For the Criminal^ tlio' He efcapes Df^//jj
yet He doe§ not efcape All Viinijhment : which
He ought in reafon to be totally exempt from,
if His Adion (fo call'd) were wholly free from
All Intention : [as He is, according to our Law,
upon this very Account, in the Cafe of Chance-
Medley,] But He has a leffer Pimtjhment; be-
caufe His Intention has not the great Aggrava-
tionsj which the Intention of the Murtherer^ in
the other Cafe, has.
4. That the Difference made by the prefent
Law^ between Manflaughter and Murther^ took
not its rife from the fuppofition of iVi». Inten-
tion in the former ; or even of W^ Capital Tunifh-
ment juftly due to it ^ may appear from hence,
that in the Ignorant Ages it was not defign'd,
nor extended, to the faving of Any, but the
Clergy^ and Every One who could read the La-
tin Pfalterj ficut Clericus ; and that Many of the
Lower Sortj as I am inform'd, and as is ex-
ceedingly probable, were executed, ii\ thofe
Ages, by this very Law : Which certainly was
highly unjuft, if the Intention of Killing were
not as much fuppos'd here, as in the other
Cafe. One would be apt to ftifped: therefore,
that t/ie firft Rife of it was for the Encourage-
ment oi Learning: which then was fuppofed to
be at no higher a Pitch than reading the Latin
T falter. But it mud be confefs'd, if it had made
the Safety of the Criminal to depend upon
reading Greek inftead of Latin^ it had been a
much more Impartial Law; as it would have
eq[ually excluded All Orders 2nd Degrees of Men,
in
( 701 )
in thofc Ages of Darknefs. But whatever were
the Original of it ,• it is plain, Intention was al-
ways luppofed to belong to Manjlaughter^ as
well as to Murther ; and to make it Criminal
and Punijhahle, Thus it ftands, in the Cafe of
Kilhng a private Man. But,
5. In the Cafe of Kilhng the King, (as I
am informed) there is No Difference made be-
tween Manjlaughter and Murther: Whereas in
Cafe of Killing Him by Mere Accident^ there
is no Punilliment ; of which Cafe, We happen
to have an Inftance in our Hiftories. This fliews
that Manjlaughter always is fuppofed to imply
Intention; tho' fuddenly rais'd by Provocation^
or Rage.
6. In all thefe Cafes, the Care of the Magi-
ftrate^ and his Enquiry, does not concern it felf,
with the P R I N c I p L E s or M o T I V E s, which
induced the Man to intend fuch or fuch an
Adlion. The Prtnciples and Motives,
by which He conduces Himfelf, are firfi in Sup-
pofition. The Intention follows thefe,
as the Will is neceflary to the Adion : and
perfedrly diflind: from the former. But whe-
ther a Man kill'd another, upon the Motives
of this Life, or of Another ; w^iether to ob-
tain his Eftate, or his Money, or His Wife ;
or to propagate the Faith He thinks right, and
in Obedience to the Commands o{ His Church :
The Judge concerns not Himfelf with 77?^, as
Points which iliall determine Him in the Sen-
tence to be given ; but folely with This, whe-
ther the Man's Intention was to kill the
Other :
( ^03 ;
Other : and makes no difference, in the Ordi-
nary Trials, if this appears, but in the SuJ-
dennefsy or the Settlednefs of the Intention. He
enquires after the Voluntas-, the WilU only in
order to find out whether it be an Atlion^ or
not : for without that^ it is not an A^ion, And
of that He judges as well as He can, by Ap-
pearing Circumftances ; by Words fpoken, and
Other Anions done. But,
7. What I think is a Demonflrationyth^t it is the
Outward Atiion^ as fuch, which is the Objedt of
His Concern, and this confider'd as affecting the
Tuhlic Goody \.%y That in order to pafs a juft Sen-
tence, the firft Point is, whether the Fad: be
fo, that one Man was the Inftrument of Another
Man's Death. When this is fettled, the next
Point is to examine, froni Circumftances, whe-
ther this was an Atlion or no ; that '\% whe-
ther He was 'voluntarily the Inftrument of His
Neighbour's Death. Of this. Judgment is made
from Other Parts of the Man s Behaviour. So
that the Intention is enquir'd after, fblely m
order to prove that this was an Outward Acli-
on; which it was not, without fuch Intention^
or Will. But then again, fuppofing no fuch
Fad: appears, as that this Man was the Injlru-
ment of the Death of another ; and that He did
not actually kill Him : tho' All the Proofs in the
World fliould be given, that He had intended
and refolved it, and Proofs v/hich He himfelf
could not gainfay; yet the Law inflids no
Vimifloment upon Him. Therefore, the Law
does not, in this Cafe, punilh the Intention, con-
fider'd
( ^o^ )
fider'd as the Intention \ but the Outward Aclion^
as an Humane Action ; not as intended, or re-
foIv*d upon, but as adually perform'd ^ and af-
fcding tliQ Pui/ic Good But then,
8. The very DeJ^gn or' Intention of Murther-
ing the King, is by our Laws punifh'd as
Treafonj if it can be prov'd from any Overt- A^s:
becaufe it is of the utmoft Importance to keep
Men at a greater Diitance from the Thing it
felf. And why is this, but merely to guard the
better againft the very Outward A^ion, the
A^ual Murther of Flim, upon whofe Life fo
much depends : or, in other Words, folely be-
caufe that Outward ABion will fo much afFed
the Tuhlic Good^ as makes it highly reafona-
ble to make fuch a Difference between this
Cafe and the other > which Difference would not
be made, but folely for the fake of this Out-
ward A^ion fo nearly affecting the Public. The
Anfwer therefore to His Queflion^ p. 24. * What
* is that Treafon, which is diftind; from the
* Overt-AcS, and which yet is made manifeft
* by it ? ' i%^ I think, this, viz* that it is the
Intention or Defign ; and not the Prin-
ciples, which created or mov'd that Intenti-
on ; that it is the Deftgn,, confider d Solely as the
Dcfign of performing an Outward AtlioHj in
which the Puhlic Good is to fo great a Degree
concern'd, that it ought not to be left to the
Hazard^ whether the Traitor fliall have Oppor-
tunity of performing it or no : and which, if
it did not tend to an Outward A^ion^ afFe(9:ing
the Fuilic to fo great a Degree, would be left
to
( 205 ;
to the Punilhment of Go J alone, as the Intend
tion oi Murther is, in private Cafes.
9. The Form of Words made ufe of in the
Indi^ments of Criminals^ cited by Him, p, 23.
can be No Proof that Our Law concerns it felf
any farther than I have faid; when it is fo
known and common a Maxim, that, upon the
Proof of fuch and fuch Words, or fuch and
fuch Fads, the Law fuppUes the Malke. The
Eml of the Trial was never, till now, as far I
have heard, fuppos'd to be, to enquire, or ex-
amine whether the Man was tnfligated hy the De-
uil^ and had not the Fear of God before His Eyes;
but to enquire whether He did fuch or fuch an
A^ion^ properly fpeaking ; as an Agent ^ with a
Will and Intention. And accordingly, The Trial
proceeds juft as it would do, if there were
No folemn Indicilment ,• No Form of Words ;
No Mention made either of the Inftigation of
the Devily or: o^ the Fear of God. Thefe are but
Forms^ for the greater Solemnity of the Trial.
But the Trial has nothing belonging to it, as
to its Effence^ but the Proof of the Principal
Fa^. And, what makes it more evident that
thefe Words carry no fuch Intent m them ; If
the Criminal could be fuppos'd to prove never
fo plainly, that He kilPd a Perfon^ in the Inte-
grity of His Heart, out of pure Zeal for God's
Glory, and having His Fear^ as He was verily
perfuaded, lefoxe His Eyes; or out of Charity ^
purely to fend that Perfon out of this World,
into a better, in a State of Innocence : the
Judge^ or Jury^ would not concern tbemfelves
with
( ao6 )
with A// this ; The IncU^ment would ftill be e-
fteem^d valid ; and the Prxfoner would be told
that the Law fupplies the Malice^ Sec, and con-
ftantly fuppofes it, in All fuch Cafes ; and that
the only Point before them is, whether He did
that Adion ; that is, whether he did it with a
IVill and Intention of doing it. At leaft, this Wor-
thy Perfon will own that this Argument extends
no farther than the Cuftoms of Our oivn Country ;
or, that where there are no fuch Forms of In-
di^ment^ there this Argument is of no Impor-
tance ; and confequently, cannot prove that the
Civil Magijiate^ as fuch, extends His Enquiry
beyond Outward AMionSy properly fo call'd.
lo. I cannot forbear to take Occafion, from
what has been now faid upon this Subjed:, to ob-
ferve that the TuUic Good is, in every Inftance
of trials for Killings here fpoken of, and trea-
Jon-, &c. the Sole Ohjefi of the Care of the Civil
Magijlrate. i. In thefe Cafes, The Civil Magi-
flrate is to judge of the Voluntas^ or Will^ be-
caufe He cannot otherwife judge whether the
Thing be an Hur/iane A^ion^ or not. He may,
and does fometimes, miftake even in this. But
He muft judge as well as He can ,• becaufe the
Tuhlic Good requires it : it being better for So-
ciety^ that the hazard fliould be run of His
fometimes Miftaking, and Punilhing an Inno-
cent Man, than that this Judgment fhould not
be made as well as t\iQ Circumjlances of Humane
Affairs permit. 2. The Principle^ upon which
a Man wi/ld or intended fuch an A^ion^ has no
immediate Relation to the Puhlic Good : and
\, there-
f -07 )
therefore, the Magijlrate does not trouble Him^
felf to judge of that ; nor could He, if He would.
3. In the Cafe of One Man s killing Another,
Se defendendoy the Intention of Killings is confi-
der'd not as fuch; but as SelfDefenfe only, be-
caufe it was necefTary to it. And the Perfon is
acquitted, becaufe it is more for the Public
Goody that Men Ihould be encourag'd to defend
their Lives, in fudden Attacks, than punifh'd
for it. 4. In the Cafe of Chance Medley ^ (f which,
if I may have Leave to conjedure, ran ftrongly
in Dr. Sherlocks Head, throughout His whole
Argument about Manjlaughter {) the Man is
only the Inftrument of the Death of Another, by
an unforefeen Accident; or by an A^ion of His
own voilld and intended to quite another Pur-
pofe. And therefore, the Man is acquitted;
not only becaufe it is unjuft to puniih Him for
what He had no more Part in^ than if He had
been a Machine ; but, becaufe it would be a
Difadvantage to the Public, to be deprived of a
Member^ who had not forfeited His Right to
Proted:ion ; and chiefly, becaufe it could be no
poiTible Advantage to the Society to puniih Him,
there being no Poffibility of preventing fach
Pure Accidental KilHng of Men, by making Ex-
amples of Any, who have, in fuch a Manner,
been the Inftruments of the Death of Others.
5. In the Cafe of Manjlaughter, with refpcdJ to
Private Perfons, it is puniih'd by Death in Mojl
Countries ; and here, with a lefler Puiiiflimenr :
becaufe it is poffible, and conducive to the Pub-
lic Good, that Men lliould govern thofe Paflions
which
( ao8 ;
which tend particularly to the Injury of the Pub-'
lie. And in Wilful Murther^ ptop>erIy fo call-
ed, the Tunifhment is every where Capital ; be-
caufe the Pul^l/c Good requires it. 6. In the
Cafe of Killing the King : If it be done perfect-
ly by Chance^ it is not puniflid, becaufe the
Tuhlic would reap nothing from the puniiliing
it'^ If it be done in 2ifudden Pafion^ it is punifli-
ed with Death ; and likewife, if it be only In-
tended^ and Dejignd ; becaufe Public Good re-
quires fuch a Terror^ to affrighten from All Ap-
proaches towards an A^ion^ in which the Public
is fo very much concern'd. 7. The Intention
of Killing a Private Man-, tho' never fo plainly
prov'd from Circumflances^ is not punifh'd with
Death ; becaufe it does not plainly appear, but
that the Public Good is as much confulted by fuf-
fedng a Man^ who has once defign'd fuch a
Thing, to live ; as it would be, by depriving
the Public of fuch an One, merely becaufe He
may poffibly murther a particular Man, one
Time or other. 8. From hence it may appear,
that in thefe and the like Inftances, Fice is not
punilli'd by the Civil Magi fir at e^ as Sin^ or a
Tranfgreffion of the Law of God ; or under the
fame Confideration, under which God puniflies
it ; for then the Intention provd ought, in All
Cafes equally, to be puniiliM : But that it i'^ pu~
niflfd folely, in All ordinary Cafes, as it is an
Outward AElion^ properly fo calfd, impairing or
deftroying Public Good; and in One very Exrra-
crdinary Cafe, amongft Us^ folely as an Inten-
tion to do an Aftion, which will exceedingly
lliake
c 209 ;
fliake and endanger the Security and Good of
the Whole Society.
■ ■
Sect. XIV.
The Examination of Dr. Sherlock's Arguments,
upon this Subjed:, continued^
4. T N the Profecution of His Ohjeclion againd
-^ My Dodrines, the Cafe of the Betroth-
ed Damfelj in Deut. XXII. is next ofFer'd to
My Confideration : in which. He faysj We
* lee the Williom of God directing the Ci-
* vil Magiflrate^ how to judge of the internal
* Difpofition by the external Adion/ To which
it is fufficienc to anfwcr, i. That I never de-
nied, never Thought of denying, toThofewho'
are Judges in liich Cafes, the Right of judging,
as well as They can, of what Recalls here^ the
Internal Difpofition^ in other Places the Intent i-
oHj and fometimes the Voluntas^ or Will. For
this is only a Right to judge, whether this was
the Aclion of the Damfel^ or no; without which
They could not poffibly determine wiicther Ihe
deferv'd Pimilhment, or not; and of which They
could not be fure, without Proof of Her own
Confent to the Aclion. But, 2. What is this, ta
the Principles upon which that ABion might be
done ; which this Worthy Perfon ftill confounds
with the Confent or Difpofition ? Is there in this
Place any Direction to Men to judge, or con-
cern themfelves about them > She might be guil-
ty, from the Love of Mony offered; or from lome
P other
( -10 )
other Motive. But nothing of this was to be
the Subjed; of the Enquiry: but folely, whether
flie had confented, or not ; that is, whether it
was Her own Atlion^ or not. And this, I fay,
is (lill judging Humane Outward Adions^ ,as
fuch ; and not the Principles^ upon which Th'ey
are done. 3. Here hkewife the Public Good
fcems to have been the End aim'd at ; and This
to have been thtPnniJhment of a Fice^ not pro-
perly as a Sin^ or Tranfgreflion of the Moral
Law of God, refpeding the Conduit of Private
Perfons ; but as a Breach of Contrail^ aiTeding
the Public^ and peculiarly injurious to Society ;
in which Property and Mutual Truji are to be
carefully prelerv'd. 4. I prefume, this Worthy
Perfon will not argue from Every thing ordain'd
in the Political Law of the Jews ; and efpecially
at a Time when God himfelf was their Civil Go-
verourj ready at hand, in a particular Manner,
to be confulted, and to give Direction ,• to what
ought to be in Every other Law. He^ who him-
felf ordain'd thefe Laws, being infinite Wlfdomy.
Goodnefs, and Power^ obliged Himfelf, in the
Nature of the Thing, to be the Guardian of In-
nocence; and to take Care that No Guiltlefs Per-
fon lliould fuffer by them. And therefore, it can-
not be fuppofed, where God himfelf, in Cafes
of Civil Concernment, was the Immediate Law-
giver ^ that the Laws were left wholly to the Exe-
cution of Men, without any Interpofition from
Him, For All Law-givers do, as much as They
poflibly can, take care xki^x. Innocence lliall never
fuffcr.
J. The
r 2" )
f. The Queflion v^\\ic\\ follows next, p, 15-. is
this. * When Our Saviour fays, By their Fruits
* yon Jhall know them ; when His Apoilie fays,
' / will /hew you My Faith hy My Works : What
* do They mean ? Are tliey talking of Impofli-
* bilities all the while ; and teaching Us to learn
* from External Atiions^ what External Anions
' can never Ihew f I anfwer,
I. Our Saviour, fpeaking of Falfe Prophets^
means that, if a Man profefTes to come from God,
He is not prefently to be behev d ; but His Con-
dud: and Dodtrine are to be carefully confider'd,
and weighed. If in His Life and Doctrine, there
is any thing difagreeable to His Profeffion, and
Unworthy of God, this is a certain Demonftrati*
on that He is not what He profefles to be. If His
Life and Dodrine be worthy of God, tliis is One
Argument in his Favour f in this Senfe, that with-
out it His Million could not be prov'd. But it
is not of it felf a Demonjiration^ without Mira-
cles : becaufe Many a Man has liv'd well, and
taught a Good Dodrine, without being fent im-
mediately by God. The Wickednefs, or Ab-
furdity of their Do^rines, is a Certain Proof
that They are not True Prophets, But the Good-
nefs, or Reafonablenefs of them, is not a cer-
tain Proof that They are Gols Prophets. And
in Cafe of Men s pretending to be fo, Chrifti-
ans are call'd upon to judge as well as They
can ; left they fliould fuddenly, and without Con-
fideration, follow Thofe, who will lead Them
to Deftrudion. What St. James means is plain.
He fuppofes Two Men, both profeffing to have
P z Faith:
( ^^^ )
Faith : the One^ only profeffing it, and not ha-
ving any Works to Ihew, which naturally flow
from it ,• the Other having, befides his Trofejfion^
Works of Obedience to God, to appeal to. And
He argues that this latter gives the only fuh-
ft ant id? too? of the Reality of His Frofefioft', and
that fuppofing this wanting, there is no Proof
at all of that P.eahty. But that even this, tho'
the Beft Proof to Us, yet is not a Certain De~
rnonftration^ or propofed as fuch, i^ plain be-
caufe Many Perfons may have a very good Ex-
ternal Behaviour to appeal to, as a Proof of
their Faith ; which may yet be built upon quite
other Principles ^ and They themfelves may be
all the while totally void of Faith. Now,
2. What All this has to do with My Dotlrine^
I cannot fee. i. I fay indeed, that the Bufmefs
of the Civil Magiftrate^ is to regard Outward
AtlionSy as affeding Public Good. But, 2. I
never denied that He can judge, m ordinary Ca-
fes, of the Intention or Willy necelTary to make
them Humane Anions ; becaufe without this,
He cannot judge oi Humane Actions. 3. Tho'
infomeCaies, He may, and is, deceived; yet,
I never denied, but that He might, and muft
judge, as well as He can, even m Thofe Cafes ;
becaufe the Pullic Good requires it. 4. I do not
deny that, if a Man profefles that Faith which
is Effential to Religion ; and lives, in All Refpcds,
as a Man would live, who has that Faith -^ You
have reafon to judge Him to be a ReligicusM2in :
if there be nothing to make you think, it
may as well jiroceed from fomc other Motive.
But,
Y ^^ )
But, I deny that this Judgment is certain. And
particularly, 5. The only Thing I have denied,
which can beliippofcd to relate to this, is, that
when ' Worldly Sandions have been annex d
* to the Profcilion of Religion, and the Wor-
* fliip of God ; ihefe never made Any One Man
* truly Religious: becaufe All True Faith mufl
* come from other frincipks ; and the lefs of
* Inducement it has from the Motives of this
* World, the more fmcere it is likely to be \
And then that, upon this Suppofition, Wc can-
not judge, but with great Uncertainty, whe-
ther Any Man s Outv/ard Profcffion or Behavi-
our, proceeds from His regard to thofe World-
ly Sandions ; or to the Motives of Another Life^
which alone make them to be Religion. Bur, f.
What Relation have Thefe Texts to the Suhjeci
Wc are here upon, when, (to ufe the Inftance
given by this Worthy Perfon^^ as often as a Man
is accufed of Murther^ the Magijlrate does not in
the leaft pretend to enquire after, or to judge
of. His Faith^ or His Principles*, but His Works
only. And from his Worksy He does not con-
cern Plimfelf to judge whether He had Faith^ or
had not Faith; but whether He be a Murtherer^
orTio: that is, whether t\\Q^ Events (for which
He is call'd to be judg'd,) were the Effect of His
J^ion^ properly Ipeaking; or whether ii was
fomething, in which His Aclion had no Part ;
that is, fomething wholly void of any Part of
that Intention^ or Voluntas^ without which, it
was not His Atlion. This Learned Per/on may
fee from AH I have faid, under this and the for-
P 3 mer
( ^H )
mer Heads, that My Miflake (if it be a Mi-
flake) does not proceed from My confidering
the Magiflrate^ as * annexing Pofitive Rewards
* to Good AtUons^ as He fuppofes,/>. i8, 29, 30,
31. For I have here confider'd the Behaviour
of the Civil Magijlrate^ with refped: to Trials
and Punijhments^ m Cafes of Wicked Aclions :
and have found it perfediy agreeable to what
I laid down about it.
6. In ^. 3 1. He confiders My reafoning drawn
from St. Paul^ Rom. XIII. m the Poftfcript to
Mr. S. p. 84. And, i. He argues that, ^ tho'
the Magiftrate, who knew nothing of Chrift,
and was an Enemy to the Edids and Laws
of Chriil's Kingdom, did not add Sanctions
to Chrift's Laws ; yet, it follows not from
hence, that the Magiftrate who does know
Him, and who loves his Laws and Edid:s>
cannot add Sanations to them.' We will take
the Inftance of Ahfiaining from Murther : m or-
der to make this Point the more clear. My Ar-
gument then, is this. The Santlion annex'd by
the Civil Magiflrate to this, or the Tunijhment
afflx'd to Murther^ I fay, \'<> not a Santiion of a
Law of Chrifl^s ; but of a Social Law : which is
what I was in that Place urging; and not pro-
fefiedly arguing from the Example of the Roman
Magiftrate, That it is a Santiion of a Social Law^
regarding Tullic Good only, is plain from hence,
that if in were dcfign'd as a SanBion to Chrifl's
Law, a Law of Religion^ confider'd as fuch ; it
would have exiended it felf to the Intention^ and
Defign of Murther^ to which the Santiion of
Chrifl^s
( 215 )
Chrifl's Law extends it felf ; and of which the
Civil Magiftrate can judge, in many Cafes, from
Words >, Z{\A Actions^ and Circumfiances, Nay, that
it cannot be a Sandion of a Religious Abflineiice
from Murther^ is plain from the Ahfurdity and
Ulelefsnefs of declaring, that Men fliall be pu-
nilhed in this World, unlefs They abftain from
Murther^ for fear of God's Punilhments in Ano-
ther.
I only alluded to the Cafe of the Qivil Magi-
fir ate^ fpoken of by St. TauL The Argument at
greater length, would be this. Every Civil
Magiftrate^ confider'd as a Civil Magiftrate^ is
ordain'd for the fame Purpofe ; and veiled with
the fame Powers. Therefore, A Civil Magi-
ftrate^ who believes in Jefus Chrift, confider'd
as a Civil Magiftrate-, can no more add Worldly
Sanctions to Chrifl's Laws, properly fpeaking,
than Any Other Civil Magiftrate can, who does
not believe in Him. For, as to the Ejfentials of
their Civil Office^ They are juft the fame. The
beheving in Jefus Chrift makes no Difference in
this Cafe : only it adds the Motives of Another
Life^ to engage Him to perform His Office, His
Civil O^ce^ confcientioufly and uprightly. If
therefore, the Roman Unhelieving Magiftrate^
who had AH the Ejfentials of a Civil Magiftrate ^
could not add Sanliions to Chrift's Laws ; even
when He forbad fome of the fame Outward
AclionSj which Chrift forbids : no more can the
Civil Magiftrate^ confider'd as fuch, tho' a Chri-
fiian^ add San^ions to Chrift^s Laws.
P 4 Nor
( 2l6
Nor am I here at all mov'd with the Dtfficultyy
which He feems to think fo great, p. 1 7. that
this way of arguing will make the ' fame Law
* not One, but Two ; Qhrift\ Law in the Gofpel ;
* and not Chriffs Law in the Statute-Book : even
* tho' the Magifirate fliould mend it, as the
* Same"*; which alters not the Cafe. For I think
it very evident that Thofe are different Laws,
which flow from the Authority of different Law-
givers ; which enjoin a Pra^ke upon different
Motives ; and to the One of which one m^ay
be perfedly obedient, and avoid the Puniihment
annex'd to it ; and yet not obey the Other ^ nor
avoid the Tunijhment annex'd to it, by its Legt-
flat or. And fo it is exadly, when a Qtvil Ma-
gtjlrate commands even the very fame Profef-
fion, the fame Outward Behaviour call'd Wor-
Jhip^which the Laiv of GorL or o? Chr/ft^ enjoins.
This is putting the Cafe as high, and as ftrong
as poffible : and yet They appear to Me two
different Laws. A Man may obey the Magi-
Jlratey in His Law ; and obtain a Fojl of Great
Honour, and Profit, which is perhaps the San-
^tioH of it : and at the fame time not obey
the Law of the Great God, relating to the
fame thing in Appearance ; and be fo far from
obtaining His Favour, that He iliall incur the
Penalty annex'd by Him to His Law. And cer-
tainly, They muft be Two Different Lam ; if,
St the fame time that the One is compleatly
obey'd, the Other may be not at all regarded.
What this Worthy Perfon therefore urges,
when inftead of the Lms of Chriji^ He puts
the
( ^'7 )
the Laws of GoJ ; and, under that Form of Ex-
preilion, goes on to argue, p. 3x. is, I think,
No fuch Difficulty, as He feems to fuppoie ir.
The Moral Law is certainly the Law of Goa^ :
and, as it is the Law of GoJy it owes its ObU-
gacion to His Authority ; and Obedience to it,
as fucb, is Obedience to Him, and upon the
Principle of Faith in Him. The Roman Magi-
frrate did, without doubt, * encourage Part
' of the Moral Law^ by His Santiions\ in this
Senfe, that He encourag'd the fame Outward Be-
haviour^ m many Inftances, which the Moral Law
of God encourages : as in the Cafe oi Ahflaining
from Murther^ and the like. But notwichftand-
ing this, it appears to Me that His Santliorts
were not Sanflions of the Moral Law of God ;
but of an Humane Social Law ; from hence : be-
caufe His Laws might be obferv'd, and His Pu-
nifliment avoided, by a Suhje^ ; and yet the
fame Perfon might not obey that Law of God^
fo as to avoid His Anger, or to obtain His Fa-
vour ; not doing it upon any Principle of Re-
gard to Reafony as a Law of God ; but of Re-
gard to Man^ and the Fear of Humane Puniih-
ment. And confequently, die Laws of the Ro-
wan Emperor^ were no more the Laws of Gody
than ofChrifl : tho' in many Cafes encouraging
the fame Outward Behaviour, v/hich both the
Laws of Gody and of Chrifi, encourage.
He goes on to argue, ' that St. Paul requires
* Obedience to fome Laws relating to Govern-
* ment, in Rom, 13. that thefe were the Ro
^ rr^an. Governor's Laws ; and by tliis Injun-
' dioa
( 2iS )
' dion of St. Paul^ become the Laws of Chr/Ji :
' and fo, if the Magiftrates Laws may be the
* Laws of Chrift, by Parity of Reafon, Chriffs
* Laws may be the Magiftrates Laws'. I
fuppofe, He means, thofe Laws about Paying
effrihutCy Cufiom^ and the hke. To which I
anfwer,
I. St. Tauts Argument to Qhrtfttans^ is, that
God approves of the Office of a Civil Magijirate^
for thofe Purpofes for which it was defign'd :
and from hence argues that They, who know
God^ and His Son Jefm Chrijl^ ought to be
fubjed: to fo ufeful an Office, for Confcience fake ;
for the fake of Duty to God, and not merely
out of Fear of Worldly Punifhment. But no Ar-
gument can be drawn from hence to iliew, to
what Points the Magiftrates Office^ as fuch, has
a Right to extend it felf 2. He argues that
They muft pay Tribute^ Cuftom^ Honour^ .to
whom They are due, for the better enabling the
Civil Powers to carry on the Ends of Humane
Society y and of an Ufeful Office approved of by
God: and this, for Confcience fake. 3. He, who
does thofe Outward A^ionSj commanded by Hu-
maneL^wSy becaufe it is Chrift's Will He fliould'
do fo ; and in order to pleafe God ; does truly
obey God, and obferve a Law ofChrift. 4. 1 have
never denied that the Outward Ad ion perform'd
may be the fame in both Cafes : but that i\\t.Law
commanding it is not the fame, is plain from
hence. It flows, in each Cafe, from a different
Authority, It is to be exprefs'd in different
Words. In one Cafe thus, You muft needs
obey
( ^19 )
obey for Confcience fake ; or out of Regard to
God ; In the other Cafe thus, You muft per-
form this Adion ; or incur the Worldly Penalty
annex'd to the Refufal of it. And befides, A
Perfon may obey that very Law of the Magi-
flrate^ which Chrift, in effed, commands Hun
to obey : and yet not obey it, as Chrifl com-
mands ii^ not merely for Wrath ^ but for Con-
fcience fake. He who pays Tribute only for Fear of
the Penalty^ truly obeys the Magijirates Law :
but, at the fame time, does not obey the Law
of Chrifi given by St. Paul. So that it is plain,
It is not the Same Law, 5. The Argument here
made ufe of, is nor at all conclufive. * Chrifi:
commands His Difciples to obey the Laws
of the Civil Magifirate ; that is, to perform
thofe Outward Atiions^ which the Laws of the
Magifirate enjoyn ' : * Therefore, the Civil
Magifirate can rightfully command His Sub-
jedts to pay Obedience to Chrifi' s Laws ;
which Obedience is not paid to Chrift's Laws,
unlefs it be upon an Inward Principle of Faith
in Him, which the Magifirate cannot create,
or affed\ Of thus, * Chrifi declares to
His Difciples, that They fliall obey the Ma-
gifirate^ out of Confcience of Duty, of which
He can perfed:ly judge : Therefore, The
Magifirate can rightfully declare that His Sub-
jeds Ihall obey Chrifi^ Laws, of which Ohe-
dience He cannot pofiibly judge\ Or again,
Chrift, the Supreme Lawgiver^ comprehends
m the Body of His LawSj Every thing good
and ufeful ,• and amongft them, the Magi-
\firates
( aio )
* ftrate^ Laws mention'd by St. Paul : ^ There-
* fore, the Magijlrate^ ordain d for the Purpofes
of Civil Lifiy and a Law-giver of a Nature
* infinitely inferior to Chrift^ may do the fame
* by ChrijFsLaivs. ' Therefore^ hy Parity of Re a-
* ./^^, ChriJFs Laivs may be the Magifirates Laws,
This fccms to Me to be the fame thing, as to
argue, that A LefTer Thing is a Part of a
Greater ; and that therefore, the Greater may
be a Part of the Lefs : that an Houfe contains
a Cabinet ^ and therefore, that a Cabinet may
contain an Houfe. This is fo far from being
conckided by Parity of Reafon ; that this very
Reafon here given concludes the Contrary.
For, hecaufe Chrift's Laws contain the Magi-
Urate's Laws : Therefor e^ and upon this very
Account y the Magifirates Laws cannot contain
His.
Now I am confidering the Office of the Magi-
firate^ as fpoken of by St. Paul^ it is proper to
take Notice that an Argument is form'd by this
fam.e Worthy Perfon^ as well as Others^ after
this manner. * The Magiftrate is the Vice-
* gerent of God. Therefore, It is His Duty
' to maintain the Honour of God and Rehgion'.
Confider, p. 75'.^ And ^. 76. He plainly lets Us
know that by Vicegerent of God^ He means what
St. Paul means, in Rom, 13. when He calls Him
Aix'<pj^@. ©gS, the Minifler of God, I muft
therefore, here obferve, i.That this is fo far
from proving His Duty, as a Civil Magiflrate^
to be concern d in True Religion^ as fuch ; that
It proves the contrary : For St. Paul affirms
the
the Roman Magijlrate^ (Whom, h\ His Way of
defcribing the Heathen World, He would not
have Icrupled to have declared to live without
God in the World ; to be an Alien from God and
from the Truth ; to be the Subjed: of God s
greateft Adverfary : He affirms, I fay, the Ro-
man Magijlrate') then, whilft an Enemy to God^
and to Chriji^ to be the Minifler of God ; nay,
the Minifler of God^ to Thee^ to the Chriftians
themfelves, for good. From whence it follows
that His being the Minifler of God j in St. Paut^
Senfe, [ i. e. the Vicegerent of God in Dr. Sher-
lock\ Senfe,] does not include in it Any thing
relating to Religion properly fo call'd. On the
contrary, it fliews that a Magiflrate may be the
Minifler of God, in St. Paufs Senfe, even whilft
He difcourages the True Worfhip of the One
God ; and the True Religion of His Son. But,
X. St. Paul plainly tells Us, in what Senfe the
Civil Magiflrate is the Minifler of God to Us for
good : even, as a Civil Magiflrate ; as executing
that Office well ; and in being, as He exprefies
it, a Terror to Evil-Doers, and a Praife to them
that do well, not in their Religious, but their So-
cial Capacity ; in punifhing the Outward Actions
of Men of One Sort, and encouraging thofe of
Another. 3. He is therefore, the Minifler of
God, as God approves of fo ufeful an Offlce^^
and wills Him to be obey'd and honour'd in
the Due Execution of it. And confequently,
No Argument can be drawn from His being
God s Vicegerent, or, in the Phrafe of the Com-
mittee^ from His hearing Rule under God, that
the
( 222 )
the Care of Tri^e Religion is included in His
Office : becaufe the Roman Magijlrate was Gods
Minifler^ in St. TauH Senfe, wliilft He was a
Stranger and an Enemy to God and His truth.
4. All that can be infer'd from fuch ExpreiTions
is, that as a Civil Magijlrate He has an Office^
agreeable to Gods Will ; that it is His Duty to
Execute that Part of God s Will, which relates
to the Well-Being of Humane Society in Civil
Concerns ; that, in doing this. He is Gods Mini-
fier ; and that, as a Magijlrate^ He can do no-
thing better, and nothing more, than this, for
the Honour of Him^ whofe Vicegerent He is^
and under whom He heareth Rule.
I have now faid enough upon this jirjl of
Dr. Sherlock's principal Objedlions : and mufl
leave it to the Reader to judge, whether ' Out-
* ward Actions, as they affedt Society only,
' are not the Matter of Humane Laws'.
Sect. XV.
the Other of Dr. Sherlock's Principal Ob-
jedions, conjiderd.
'T^ H E Second Ohje^ion made by this Worthy
^ Ferfon to what have I taught is this, that the
' Account given by Me, devefts the Civil Ma-
* giftrate and His Laws, of All Moral Redi-
* tude'. The Injlances He gives will beft ex-
plain what He means ; and help the Reader to
underftand what I have taught. * One Man
* cuts his Neighbour's Throat, with a Dedgn
+ ! to
( ^^? )
* to murther Him. Another Man cuts his
* Throat, whilft he intends only to lance a
* Tumour. According to My Dodrine, QHe
^ fays) the Magiftrate, who judges onl)f of
* Outward Material Adions, without regard-
* ing Inward Motives, muft deal alike with
* Both : and cannot confider the MoraUty
* of the Adion, in one Cafe, or the other'.
I anfwer,
I. I have already fufRciently declared that I
am fo far from banifliing Intent ion^ out of the
Magiftrate s Province^ that I know, and main-
tain, He cannot judge Any thing to be an Hu-
mane Outward A^lion, without taking m the
Voluntas^ or Intention^ which is eflentially ne-
cellary to it : that, without this, it is only an E-
vent ; not an Action^ nor ever call'd fo by Me.
X. The Motives of the Adion are here again
confounded with the Intention^ that is, with the
Attion it felf. 3. If the Intention therefore, be
That, m which the Immorality^ or Morality^ of
an Action confifts, I have never thought of ' de-
* veiling the Laws of the Magiftrate from All
* Moral Reditude, by denying to Them a Right
* to regard the Intention^ that is, the Adio>i
* properly fpeaking/ But, 4. I fear this Ac-
count miftakes the Ejfence of every Atlion^ as an
Attion^ for the Morality or Immorality of it :
becaufe Every Adion being neceflarily intended
to be done ; and not an Action any otherwife
than as intended or wiil'd to be done ; there x^iii
be No Adion of Humane Life, according to
this Account, but whac muft be either Mor^al^
or
( 2H ;
or Immoral : whereas there are Multicudes of
Adions of Men, which are neither Morale nor
Immoral S- My Anfwer to the Difficuity fup-
pofed in this Injlance^ is this. The Kilhng the
Man;in the latter Cafe, is thQEvoit^ orUndefign'd
Effeli of the Adion ; and not the Atlion it felf,:
In the former, it is truly the Action of the Cut-
throat. The Magzfirate '\s> the Punifner of Out-
ward Adions only : to which the Intention is fo
necelTary, that without it there is no fuch thing
as an Adion. The Man therefore, who cuts
His Neighbours Throat, willing, or intending
to Murthcr Him, is puniilf d, becaufe this is His
Adion : that \'s>^ becaufe it can be prov'd from
Circumftances that He will d and intended to do
fo. ThQ Man who was the Injlrument of His
Friend s Death, by Lancing a Swelling in His
Throaty is acquitted, becaufe He did not Kill
Him, any more than a Man a thoufand Miles
o(r Kill'd Him : becaufe Kilhng Him was not
his Adion ; nor any part of His Adion ; any
more than if His Houfe had fallen upon His
Friend, in pafling along, and Kill'd Him. So
that ftill it is plain, the Comern of the Civil
Magtflrate relates to Outward Adions : Not to
the Intention^ or Settled Defign^ confider'd as
fuch ; which yet i)^ a Tranfgrelfion of the Moral
Law of God, and of Chrift ; but to the Out-
ward Adion^ prov'd to be intended by fuch or
fuch a Man ; that is, prov'd to be His Adion.
6. The Morality or Immorality of an Adion is
certainly fomething different from the Adion it-
felf ; and confequently from the Will^ or In-
* tention^
( 1^5 )
tentton^ which is the EJfence of the Action, con-
fider d as an A^ion* The One is the Conformity
of that Will to fome i^^iy of God : and the
Other is, Its Contradidion to it ; or Its Wan-
dring from it. And tho' in the Outward A^ of
Murther^ for Inftance, the Intention of Killing
a Man, as fuch, can never in reality be fepa-
rated from the Immorality^ or Contradidlion of
it to God's Will, and the Law of Reafon ; yet
the Magijtrate does not, in His Courts, con-
cern Himfelf with it, as Almighty God does, in
His Anger againft the Immorality of it. There is
Immorality always annex'd to the Intention or
Defign of that A^ion. And therefore, Almighty
God, as Our Blejfed Lord has declared m a like
Cafe, looks upon that Settled Defign and //^/d*;/-
tion, as the Sin, which He will puniili, whether
it ever proceed to Vifihle ABion, or not ; as
likewife All Willful Approaches to it, by Envy^
Malice, Hatred, and the like. But the Civil
Magiflrate takes no Cognizance of Ihefe, fo as
to puniili them, 'till a Suhje^ has lofl His Life,
by the Outward A^ion of Another. And then,
He does not confider this formally, under the
Notion of Immorality : but as a Damage to the
Puhlic, and an Enmity to Humane Society, A-
mongft Us particularly, the King, as the Puh-
lica Perfona, profecutes, becaufe He has loft a
Suhje^ ; and the Society a Member, fuppofed to
be ufeful. And in His Enquiries after t\\Q Evi-
dence, the Civil Magiflrate does not concern
Himfelf to go any farther, than is necefTary to
prove that this was the Adion of fuch a Man.
a If
( aa6 )
If it was ,• that is, if it was infe^rfed ;'Hc gives
Judgment againft Him ; If it appears that it
was only 2i\\ Event ^^ proceeding from an Outward
AiUon^ but no Part of the Adion it lelf ; He
acquits the Perfon Accufed. As far as the
A^ion is confider^ under the Notion of Immo-
raHty, or of a Tranfgreffion of the Law of
God, Fie leaves it to God : and amongfl; Us
particularly, the Solemn Sentence of Temporal
Tunijhment is concluded with Thofe Words,
And the Lord have Mercy upon your Souls : which
feems to leave the Real Immorality and Sin of
the Ailion^ with refped to Gods Law^ to Al-
mighty God himfelf. But whatever Forms of
Expreffion may have come into the Trials of
Criminals in particular Countries, borrowed
from the Several Religions profefs'd in them :
We are fpeaking now of the O^ce of Civil Ma-
gijlratesy as fuch ; which, as to the Effentials of
it, is the fame All the World over.
But amongfl: AIL our Differences, I am glad
to find one Thing in which Vv'e agree, p. 38.
* That there is no Outward Practice of Virtue,
* (that i^^ Virtue properly fo. call'd,) indepen-
* dent of Inward Motives and Principles.' I
am fo far from contradicting this, that I make
it the very Foundation of what I have main-
tained ; and of that, iw which He feems to dif-
fer fo much from Me. We are often, \\\ Our
Difcourfes, forc'd to fpeak of the Outivard
Pradice of Virtue ; or of an Aclion as a . Good
A^ion I in a Common and Unavoidable Way
of Expreilion : meaning Thofe Ad ions which
are
( ^^7 )
nre Outwardly the fame with Goo^ Action^ ; arfdi
that Pracike^ which would be Virtue,, were it
upon a True and i^t?^/^ Principle, And in this
Common Way of Speaking, we call fuch
Actions Good Anions, and by the Name of /^i/--
tue ; juft as We call by the Name of Religion^
what goes under that Name in the World : tho*
it may happen to be void of every thing necef-
fary to make it Religion. All the Beft Writers
have found themfelves obliged to fpeak thus j
and, amongft Them, He himfelf, v/ho has de-
fcended to cavil at this, in Me. But indeed, it%
My SermoHi I fpeak of Virtue^ Iblely as pra-
d:is'd under the Influence of the Higheft Princi-
ple of All, Faith in God y and as it is made
Religion^ properly fpeafcing, amongfl: Chriftians,'
only by that ; and therefore, out of the Reaclt
of A// Temporal San^ionSy as Religion.. And
when this Worthy Perfon has dillinguifli'd be-
tween the Intention or Will requisite to All
AtiionSy as fuch ; and ^t Principle by which
the Agent condu<^s Himfelf ; He will, I hope,
fee that, when I fay the Magiftrate^ as fuch,'
concerns Himfelf with Outward Actions only as
They affed Humane Society., I exclude the Prin-
ciples of the Agent only, and not the Intention^
or Will, effencial to the Adion, ,
It appears from what I have faid, x. That I
do not deyeft the Civil Magiftrate?, Laws, of
Any Tendency or Aptitude to the End intended
by Them. %, That I fuppofeTbem to encourage
the fame Outward A^ions^ which are command-
ed by the Laws of God upon an Higher Princi-:
Q^.z pie I
( 7^8 )
pie: and to diicourage the contrary. 3. That
therefore, I fuppofe and contend that the Civil
Magijlrate is to do every thing m His Power,
and iDclonging to His Office, for the encourag-
ing Morality^ and difcouraging the contrary.
4. That I confider His Subjects as Reafonahle
Creatures ; but iw a confin'd Senfe : as Reafona-
hle Creatures^ affociated for their Mutual Sup-
port m their Civil Concerns : and therefore, do
not deveft His Laws o? Reafon ; but Hippofe
Them founded upon it, as it relates to the
Civil Concerns of Humane Life. 5. I never
maintain'd, or once thought, as He reprefents
Me, p. 39. that the ' Bffe^ of an Outward
* Action was the only Confideration before the
' Magifirate^ in the Difpenfing Rewards* and
* Puniflinients'. But what I have faid is of the
Outward A^ion it felf, which is as entirely dif-
ferent from the Effetl of the A^ion^ as an Adion
and an Agent are, from a Pafion and a Patient,
6. It is not the Doctrine of My Sermon-, as He
here reprefents it, that * no Temporal Rewards
' or Puniiliments, ought to attend upon Reli-
' gion confider'd as X^irtue and Charity'. [I
fuppofe the Word Punifhments came in here, by
Miftake. ] But my Dothine was, that No Tem-
poral Rewards can attend upon Virtue and
Charity, confider d as Religion : which are Two
v^ry different Points. And this DoBrine was
couch'd in the following Argument, If Religion
amongfl Chrifiians, be Virtue and Charity pra-
c9:isd by Inward Faith relating to a Future
State; tken^ to propofe the Rewards oi This
World
(^^9 )
World to Rel'igion^-, as foch, is contrary to its
True Interefi. The Reafoii is plain : Becaufe
You will either'' propofe a Reward for fome-
thing which is not Religion ; or, for an Out-
ivard Tratlice which You cannot judge to be
Religion^ not knowing the Principle within ;
and will too probably encourage Hypocrify in-
Head of Religion^ by promulgating Rewards for
fuch and fuch Profejftons^ or Outward Practices.
I beg Leave again to add here, that the Chu-
fing a Servant^ or a Minifler into a Poft of Great
Confequencej upon the bell: Judgment which can
be made of His being influenc'd by higher
Principles than Thofe of this World ,• does not
come under the Notion of Rewarding Men in
this World for their Belief of Another ; or of
proclaiming beforehand that Such ihall be re-
warded : But of chufmg a Man, the moft like-
ly to execute His Truflj and perform His Duty :
which is quite another Confideration, 7. What
I maintain is, I think, expl'ain'd, if not demon-
ftrated, by This^ that if, (for Argument fake,}
We fuppofe Man to be a Beings uncapable of
Religion^ properly fo call'd ; or of Knowing a-
ny Law of God, as fuch : yet the Office of a
Civil Ma^ijlrate would be reafonable ; and
founded upon the Necefiiries of Mankind ; the
fame Outward Atlions would have the liime Ef-
fed: upon the Civil Concerns of Huraane Life ;
and the Civil Magiftrate the fame Original
Right to guard Society againfh the Enemies
and Diftiirbcrs of it. Which ihews that, as to
the Effentials of it, the Office would be the
Q^ 3 fame ,
( no :)
fame, whether there >x^cre. any fuch thing, ei-
ther as Morality^ to be judged of by its Con-
formity to the Law of God'; or as Religion^
founded upon d. Belief o(^ Future State: or not.
There remains One Quejlion under this Head,
upon which this Worthy Perfon lays a great
Strefs, in thefe Words. ' I put it to You, to
* con(id(^r whether the Magijlrate ought to re-
* ward an Ad:ion, which He knows to proceed
' from Envy, Malice, Luft, or any other Inor-
^ dinate Affedion, becaufe it happens to ferve
* fonie good Parpole of the Publick ? Chufe
* which you will, [ that isj Anfwer either that
He ought, or ought not, ] ' the One is incon-
* fiftent with Your Doctrine ; the Other with
* the Senfe and Reafon of Mankind.' I an-
fwer,
I. The breaking into the Syftem of the
Moral Laws in this manner, to ferve a prefent
Purpofe, is not for the Public Good; but in
the Idiie tends to diminifli and impair it.
2. A^lions proceeding from an Inordinate Af-
feBion are, in multitudes of Inftances^ as truly
againft the Puhlic Good^ as They are Immoralities.
3. That the Magiftrate therefore, ought not
to reward Any fuch Adlion, upon Suppofitioii
of a Prefent Purpofe ferv'd ; becaufe the ferv-
ing a Prefent Purpofe is not the Puhlic Good;
but the lerving the Purpofes of Society^ in a
lafting and conftant manner. 4. Ifit could be
fuppofed that thefe Fices did that ; it would
immediately follow that He, whofe Office it
was to promote the Puhlic GooJ^ ought to re-
ward
( 231 )
ward Them. 5-. But it is otherwife, in the iST^-
ture of things. Thofe fame Outward AtlionSj
which are Tranfgreffions of the Lavo of God^ are
hkewife, in the main, deftrud:ive to Humane
Society. Therefore, He ought not to reward
any one of them, upon the Suppofition of a
prefent particular Advantage to the Fuhlk,
6. If the miftaken Politics of States and Prin-
ces have given another Solution of this ; and
piadice according to it, in the Cafe of Betrayers
of Secrets J Breakers of their Truft^ and the
hke -y I am no more concernM in this Difficulty,
than this Worthy Perfon, with whom I hope I
here agree. It iSy I think, founded originally
upon a Wrong Bottom : and it is in its Ten-
dency hurtful to Society ; and, being made ufe
of by Enemies, on both Sides, It is acknow-
ledged to be, in its EfFedh, hurtful to Them-
felvesy by AH who make ufe of it to hurt
Others. But,
7. His Inference from hence is, that ' if the
* Magiflrate ought not to reward fuch Adions,
' the Confequence is, that 'tis His proper Bufi-
* nefs, and ihould be His Care, to encourage
* Real Virtue : and that then. He hopes, the
' Laws of Chrift may come under His Prote-
' dlion.' This being intended againft /Ph Do-
Urine, I anfwer, i. That the Natural- Confe-
quence from thence is Nothing more than this,
that it is the Magifirates proper Bufmcfs to en-
courage The ^2imQ0utward A^tions.whxch. are Real
Virtue when pradis'd upon a Noble Principle,-
and Religion^ when pradis'd upon i\\(: Belief of
a4 a
a Future State. 2. That He himfelf has taught
Us how the Magiflrate does this, generally
Ipeaking, viz. only by punifliing the Outward
AEiions contrary to Them. . 3. I have fliewn
that He concerns Himfelf with the Outward
Anions only ; and in what Senfe. 4. That
He can be obhged to nothing beyond His
Power, and out of His Province : and that All
He can do, towards the Encouragement of
RealVtrtue-i is to encourage the Outward Pra-
dke^ fo call'd ; and to difcourage the Outward
TratVtce^ contrary to it.
5. And laft 'y, In anfwer to His Argument drawn
from ' the World's having been once deftroy'd
* for Impiety,' to the Duty of the Magijlrate, I
defire it may be confider'd that God s^Judgments
are eqi^ally Arguments to Private Perfons^ as
well as to Others: and that the Concern of the
Civil Magiftrate iw this Affair, is to do His own
Duty confcientioully, in order to difcourage
All chofc Outward Pra^icesy Injurious to Socie-
ty, which are the fame with Thofe which are
founded upon Impiety ; from whatever Root
They proceed. If this be All that He can do
towards it ; then, this is All that can be im-
phed ivi His Office, or expeded of Him. But
this Argument does not prove, or tend to prove,
that More is required of Him, as a Civil Magi-
jlrate, than the Due Execution of His Office,
wliatever it be. True Piety is doubtlefs of high
Benefit to Society^ as \x. engages All Men to do
thofe Outward Actions^ which are Beneficial to
it. But the Civil Magiftrate has it not, either
( 239 )
in His O^cey as fuch, or in his Powers to pro-
mote True Tiety^ by Temporal Santlions : be-
caufe it ceafes to be True Piety, in the Senfc of
the Chrijiian Religion, if it be procured by
WorUly Motives. If God Himfclf has threatened
temporal Judgments, the being moved by thefe^
as They come from God, is ftill an A£l of Faith
ivi Him ; and no fuch worldly Inducement, as
God difapproves of But to be mov'd to Piety^
(^fuppofing it poflible,) by Worldly Motives pro-
posed by the Magiftrate, can render no Man ac-
ceptable to God', becaufe He himfelf is left out
of the Suppofition. For My own Part, I can-
not but think ix, impoffihle : Becaufe it is the ve-
ry Eflence of True Piety to be built upon a
Real, Unforced Faith in God, and a Future
State : and this^ on the contrary, fuppofes it
built upon Man, and the Terrors or Allurements
of this World ; that i^. It fuppofes it to be Pi-
ety, and not Piety, at the fame Time. In lliort,
The Argument from God's Temporal Judgments
is of no Concern to the Magiflrate, as fuch ;
but to engage Him to do His Duty; to do
whatever He can, and not more than He cin,
or more than belongs to His Oilice, for the
Maintenance of Piety, and the Honour of God. But
it is an Argument to Every Member of Society
equally, to affright: Every One of them from
Wickednefs and Vice.
I will only add, in anfwer to what this Wor-
thy Per [on goes on to alledge, /^. 45*.
I. That the Civil Magiftrate is fubjed to the
Pvules of PvCafon^nd Morality, in making Law$
foi:
( ^H )
for the Public Good, in fuch Seiife that He ought
not, in Any of His Social Laws^ to command Any
Outward Pratlke^ but what is agreeable toThofe
Laws ; or to forbid Any \yhich Thofe Laws
command, x. That ' the Rules of Reafon and
* Morality, (^which are the Laws of God) are
* fupcrior to the Confiderations of Public Good,
* fmce Public Good is fubjed to be regulated
* by Them :' That this I fay, which He alledg-
es,.is true, if He means by it that the Laws, re-
lating to Public Good J cannot of right require or
enjoyn any External A^ion difagreeable to the
Law of Reafon or Morality. But, 3. I do not
fee his Confequencej that therefore, the Laws of
Society mud take in more than Mere External
AitionSy or Behaviour, For Inftance, The Hu-
mane Law againft Murther^ or the Law decla-
ring the Punijhment of it^ and requiring an Ahjti-
vence from it, is govern'd by the Laws of God and
Reafon ; as It requires a Behaviour which They
require. But the Trial before the Magiftrate^
relating to this Crime, is only about the Exter-
nal Ailion will'd and intended fo as to make it
an Atiion ; not about the Motives and Principles^
which gave Being to that Will and Intention.
And the Punifhment is fo far from relating to
the Principles^ that it is not fo much as annexed
to the Intention or Defign it felf, tho' never
fo plain, if it has not proceeded to A^ion.
And thus I have ' fncwn Him, a Law requiring
* only External Behaviour,' forbidding and pu-
nifl-jing only the External Adlion, properly {o
caird, \ without any regard to Liward Mq-
* tives/
( ^35 )
'^ tives/ And I argue thus. If Th/s tc a Lmn
for Ptiilk Good; then I have not injur'd either
Truth or Juftice, if I have devefted the Magi-
ftrate s Laws of Moral Retihude^ in that Senfe
only, in which They themfelves never pretend-
ed to it.
Sect. XVI.
Some Farther Confiderations relating to the Ma-
giftrate's Office.
np HIS being a very Important Subjed:, I
•*■ think it ufeful, before I leave it^ to obferve
that it feems a Fundamental Miflake to fuppofe,
with refpedt to the Offioe of the Civil Magijfrate^
that * in Governing Men, The Laws of Rea-
* fon, are in fuch Senfe the Rule/ that wdiate-
ver is the Didate of the Laws of Reafon, is the
Objed of His Care, confider d as a Civil Ma-
gi ftrate: Or in other Words, that the ' Magiftrate
* is to be confider'd as ruling over Realbnablc
^ Creatures ; and that His proper Bufmefs is to
* fee that Obedience be paid to the Dictates of
* the Law of Reafon, with refped: to God; as
* well as Men/ Anf. to a Letter^ p. 5-. And One
ftrong Reafon is, i3ecaufe this is abfolutely out
of His Power. My Opinion I confefs, is, that
Men, as Suhjetlsy are to be confider'd, not un-
der the Notion of Reafonahle Creatures^ in the
large Senfe of that Word; but of Reafonahle
Creatures entred into Society^ for the better En-
joyment of their Civil Happiness ; for the Secu-
rity
( ^36 )
rity of Themfelves from Mutual Injuries, and
Diflurbances in their Ovil Concerns, The End
of the Appointment of the Civil Magiftrate^ was
the Civil Inter efl only of Men, conlider'd as af-
fociated : neither do there appear any Footjleps
in Hiflory^ either Sacred or Profane, of the O-
riginal of the Office of the Civil Magijt rate, as to
its Eflentials, (which are the fame in All Coun-
tries,} for any Other Purpofe, but to guard againft
Outward Atlions prejudicial toHumane Society ; and
to encourage the contrary. He was firft, either
the Leader of a particular Number of Men affoci-
ated againft Thofe whom They efteem d to be
their Enemies ; or the Judge in their private Con-
troverfies and Quarrels 2^o\VLTroperty, and Jufiice.-
but not, as I ever heard of, appointed for the
Worjhip of God ; or the Promoting of that Faithy
without which there is No Rehgion. He might
afFame to Himfelf the Prerogative of God af-
terwards : but We are now fpeaking of His Of-
fice, as a Civil Magijlrate ; and of the End for
which it was at firtt appointed. And therefore,
I think, that Men, as Civil Govemours and Suh-
jei^Sy are to be confider'd as Reafonable Crea-
tures, Ajfociated for the Purpofes of Civil Life^
and their Civil Interefts ; and not as Reafonahle
Creatures in a larger Extent : which will carry the
Magijlrate s Office-, in Fad, to Every thing v/hich
He himfelf thinks for the Honour of God in Rtli-
gionj fo caird ; and extend His Care, as a Civil
Magijlrate^ to Numberlefs Points, fo foreign to
the End of His Ofnce, that He may as well be
cali'd by Any other Name in the World, as by
that
( 257 )
that of C I V T Tv Magtjirate. This may contra-
did the Settled Opinions of many Men: but One
Thing I will prelunie to fay for it, that Religiony
True Religion^ properly fo call'd, will never
fiiffer by a Pra^ice agreeable to thefe Princi-
ples ; but will always fufFer for want of it.
This I now mention particularly with a Flew
to what the Reverend Dr. Sherlock alledges, as
the Ground-Work of what He maintains, rela-
ting to the Office of the Civil Magijlrate. In
his Anfwer to a Letter^ p. 5". He lays it down
that the * Civil Sandion of a Law is defign d,
* not to perfuade Men of the Principles, where-
* of They are already perfuaded ; but to deter
* them from adding againft the Law, which
' They are under, in Virtue of the Reafon and
* Underflanding given them by God.' I con-
fefs, ii\ the very next Page, He teaches that the
Bufmefs of the Humane Law is, * to declare
* the Original Law for the better Inflrudion of
* the People ; as well as to afcertain the Punifli-
* ment of TranfgrefTion, &c! So that here it is
firjl fuppofed that the People need no Inftrudli-
on, but are already perfuaded of thofe Principles
of Duty^ which are the Laws of Reafon : and then
prefently it is fuppos'd that They do need it.
This Account of the End of Civil San^ions^
according to which Men are fuppofed to be
already perfuaded of Good Principles^ by Rea-
fon and Underflanding, is afterwards explain^
by declaring it to be the Bufinefs of the Magi-
Jtrate^ to ^ make Men do what the Light of
* their own Minds teach Them they ought to
' do ,•
^ do 5 and thofe Things, in which the Reafoh
' of Men will not permit them to differ/ Cori/t-
Aerattonsy p. 75:. I mud obferve again that, not-
withftanding this general Account, He often de-
clares that Irreligious Principlesj and Blafphe-
wy^ (of which there are as Various Species^ as
there are Different Religions in the World,) are
to be punilh'd by temporal Punijhments, Now
Irreligious Principles fuppofe the Man, in whom
They are, not perfuaded of Thofe Good Principles^
which are the Refult of True Reafon^ and Un-
derflanding: and they are Points \\\ which * His
^ Reafon permits Him to differ from Others/
According to this General Account therefore,
of the Magiftrate's Office,- one would have
thought Thefe to be Matters not cognizable
by the Magijlrate : and No Perfons indeed,
the Objedrs of His ThreatningSy or PuniJhmentSy
but fuch as can be prov'd to hold thofe Good
Principles^ and to be Sinners againft Their Own
Confciences ; or to be fuch as arc not ' permitted
' by Their own Reafon, to differ from their
* Fellow-Creatures^. But I am fenfible how ea-
fy it is to forget, and contradid, the Main Prin-
ciples laid down, in a warm Purfuit of Another,
Part of the Cauje. It was not My prefent De<
fign to take notice of thefe Seeming Contradifli-
ons : but to propofe it to be confider'd that the
True End of tlie Civil Magijlrate^ Office, is
very different from this General Account of it.
He is a Terror to Evil-Doers-^ and a Praife to
them that do we /I; let their Adions proceed from
Principles^ or from the Want of Pmr/Z/fi*. He
is
( 2?9 )
is the Guardian and Defender of the Society^ a-
gainft Thofe who are ading as Enemies a*
gainfl: it ; whether They themfelves are perfua-
ded of Any Original Law of Reafon^ or not. He-
is the Funijher or Avenger of All Prad:ices de-
finitive to Society ; whether They proceed
from an avowed Impiety, or a miftaken Piety.
He does not concern Himfelf with the Principles
within ; nor whether the Criminals Reafon per-
mitted Him to differ about the Original Law or
no : but punilhes Him for His Outward A^ion.
The Civil SanUion of a Law is not defignM to
* make Men do, what They themfelves owrt
' and acknowledge They ought to do :' But to
guard the Society againfl them ; and to terrify
Them from any DeJtruBive Pra^ices^ whether
They themfelves tiiink them right, or wrong.
And if All the Murtherers^ and Rollers^ in the
World, fliould think their Pratlices not only
Lawful, but their Duty ; as many Reheh and
Tray tors do : it would not be at all the lefs the
Magiflrates Right and Duty^ to fentence Them
to due Punijhment ; as He does the R^hels and
Traytors. He does not trouble Himfelf in His
Enquiries, with Their Principles, or Their Con-
fciences. His Bufinefs and Duty is to guard
the Society J as fuch, from All Enemies; whe-
ther Thef are Enemies by fuch an Honejl and
Comfcientious Adherence to their Real Principles^
as God himfelf may be luppofed even to ap-
prove, as He is the Judge of their Spiritual and
Eternal Condition ; or by the vileft and wick-
edefl Contradidion to their own Principles. Nor
does
( HO )
does He punifli rightfully Any Man, confider-
ed as adling either with^ or againfl^ His own
Confcience ; but as Atlmg againft the Good of
that Society^ of which He is the Guardian : and
leaves the Other Part to be anfwer'd for, before
God. In a Word, it is fo far from being true,
that the Peculiar Bufinefs of the Magijlrate is
' to make Men do what They themfelves ac-
* knowledge, They ought to do;' that the
Great End of His Office is to guard againft
Thofe, who never concern Themfelves with
what They ought, or ought not to do,- againft
Thofe who have No Principle in Them, to go-
vern their Actions, higher than the Fear of
Worldly Punijhment : and the Original End of its
Inftitution was, that They who were fenfible of
their Duty^ and had a mind'to live as Perfons
fenfible of it, might be proted:ed from the In-
fults and Injuries, of All Others ; who were, by
His Office, to be terrified from Thofe Prad:ices,
from which They had no Other Motive Effici-
ent to keep them.
* , .
Sect. XVIL
Of Dr, SherlockV /^r/^^ Agreement, in Thofe
Points particularly^ in which He moji of all
appears to differ from Me.
T Know not how it is come to pafs, that the
-*• Reverend Dr. Sherlock has enter d into fo
large a Field of Difference and Debate with Me,
upon this Part of the Suhjeci : and that, which
is moft woiiderfal, in a leeming Defenfe of His
^ for-
( H^ )
former Principles in a Sermon^ which was ob-
jed:ed to Him as maintaining the fame Princi-
ples with Mine 5 and which He has been fo far
from giving up, or from treating as a Compo-
fare fram'd upon a Scheme of which He now
fees the Error, that He has endeavoured to
vindicate it, as not at all differing from His
prefent Sentiments. Had He retrad:ed it ; or
in the leail hinted that He had convinced Him-
felf, it was indefenfible ; I lllould not now men-
tion it : becaufe I think, We all write and
preach, ot ought to do fo, not to flop our felves
from growing wifer ; but to further and pro-
mote i^. This raifes My Wonder, upon this
Head particularly : to fee how much Pains He
has taken, and how much Zeal He has fliewu
againfl My Principles ; and then, to look upon
His Many Sentences in his Serm. Nov. j. Which
are fo exprefs, that one would think They had
been pend on Purpoft, to iliew His perfed:
Agreement with Me^ at leaft m this Part of the
Debate. * That the Civil Magiftrate is to re-
* gard the Outward Adions of Men only as
* They affed Public Good/ ' That in Cri-
* minal Cafes, The Magiftrate is not at all
* concern d to enquire after the Principles or
* Motives of Men sAdions/ ThefearejP<?///W,
which He with a great deal of Zeal oppofes, as
Mine^ for many Pages^ iii what He h^s lately
been led to write upon occafion of the Sermon
before-mention d ; and by endeavouring to guard
That againfl the terrible Imputation of being
tliought to carry in iiprinciples agreeable to Mine.
R Now
Now let us fee the TVonls of His own Set-
mon, relating to this very Por^t. After having
fpoken of the Spiritual Office of the Minifters
of ChriftV Kingdom J properly fo calfd, He
goes on thus, /. lo. ' But the Civil Magiftrate
* has a Temporal Power ; and the Peace and
* Order of this World are His Care and Con-
* cern. 'Tis His Proper Bufinefs to con-
* fider the Actions of Men, with Regard
* to Public Peace and Order ; without re-
* fpeding from what Internal Prin-
* ciPLE they flow. If the Actions of
* Men are fuch, as tend to difturb the Peace,
* or to deftroy the Frame, of the Government
* over which He prefides ,* whether they pro-
* ceed from Conscience, or not, He's
* not bound to confider : Nor indeed can
* He ; but 'tis His Duty to punifli and re-
* ftrain them. Vvhenever Men's Religion, or
* Confcience come to fliew Themfelves in
* Practice, they fall under the Cognizance
* of the Civil Power'. The fame He faith of
Trinciples profefs'd, deftrucSive of the Civil
ijovernrrient : fuch as Thofe of Tapifls in
England^ in which He inftances.
Again, p, iz, ' In Matters purely of a Re-
* ligious Nature, the State has no Right to
* impofe Penal Laws- But, He adds, when
Mens Paffions mix themfelves ; and where
there ^TQConvulfions wrought from hence ; there
the Magijirate has a Right to interpofe. And
V/hy > Becaufe there is fomething External
appearing, which is hurtful to t\\^ State ; which
External
( H3 )
External Evil the Magijlme guards againfl:
under the Notion of a Praake hurtful to the
Stdte^ and not under that of a Mtjlake in Reli-
gion, from which it proceeds. For, p, 13. He
faith, ' When the Magiftrate calls a Man to
' an Account for His Actions, I cannot
fee that \t is fo much as His Duty to enquire,
whether the Man took what He did to be a
Part of His Rehgion, or whether He fol-
lowed the Didates of His Confcience, or
wo. But this i^ not all. For He there goes
on. ' What can the Civil Magiftrate have to
do with fuch Qiieftions ? Or How can He
arrive at any Evidence concerning the Truth
of thefe Matters' > His Next Words are
thefe, ' The Nature of the Action \\t^
' properly before Him, confider'd m it felf,
and '\\\ its Confequences : and if it tend to
Mifchief, to breed Difturbance i\\ the State,
He has a Right to punifli it. Without
confidering whether it be a Religious Adion,
or not'. His Words, m the next Paragraph
but one, are very remarkable, /. 13, 14. ' The
Magiftrate has nothing to do v/ith Con-
fcience : And therefore, on One hand He has
no Right to bring Confcience to His Bar, to
punilh the Errors, or Miftakes, of it ; or to
cenfure Even the Actions which
proceed from it, imlefs they Affect that
which is His immediate Care, the Public
Good, or the Private Peace and Property
of His Subjeds': [which, in My Senfe, is
Part of the Puhlic Good, ] ' And on the Other
R 2, [ Hand
( H4- )
Fland, No One elfe can bring Conlx:ience be-
fore Him, or, by the Pleas of it, fuperfcde
his Aurhoricy, in any Cafe p k o p e r for
His Cognizance. For the Magifirate might
well fay, The Action is Inch, as I am
concerned to enquire into, Confcience I have
nothing to do with, it does not lie before
me, and therefore, I iliali not attend to its
Pretences. Nor indeed is it poflible that He
Ihould, Unce 'tis in Every Man's Power m
, Ail Cafes to plead Confcience . The Next
Sentence is likewife very remarkable. ' A
Man under a Criminal Accufation,
might as well refer Himfelf to what was
done iw the Moguls Country, as to what
pafs d at that time in His own Unfearchabie
Heart, and the Magifirate might with much
more Reafon admit the Evidence in One
Cafe, than in the Other, where there is no
Pofllbilicy of knowing the Truth'. He fumms
up his Dodrine in a few AVords, ^. 15. ' The
Civil IvIagiO.rate is of ThisWorld: and
the Affairs of it are His Proper C a r e\
[I hope, Religion^ as fuch, is not One of the
.Affairs of this World, or excluded out of the
Number of Thole things, which the Spiritual
Miniflers of Chrift are properly to take care
of J But ' when Men build upon Religion,
Doctrines (that is, openly profcfs d) or
P r a c t i c e ?, dcftrudive of C i v 1 l Go-
vern M e N T, They muft anfwer to God for
perverting Rehgion, and to the Magiilrate for
diibfi:>ing the Public'. The Concern vrliich
C H5 )
Religion, or Inward Principles, have in their
Behaviour, is here left to God. The Magi-
Jlrate has nothing to do with it. They are to
anlwer to ///w, only for Outward Ac-
T r o N s, affediing the Puhlkk,
I am very lorry that Any Part of My Con-
dud: has been the Unhappy Occafion of it.
But, I beheve, there never was an hflance yet,
hkc to this^ aniongft All the Controverjies^ We
are acquainted with : an hflance of a Terforiy
not acquielcing filently in Other Mens Qenfure
of Certain Doclrtnes^ but Himfelf ading a Ze-
lous Part in it ; not only cenfuring them wiiji
Others^ but Himfelf appearing as a Writer^ m
a particular manner, to declare His own Senti^
menus and His own Arguments agaiaftThem ;
and all the while cenfuring His own Dodrines ;
and arguing againfl His own Exprefs Sentiments,
never yet difavowed by Him, as He had for-
merly maintain'd them ; but in Appearance de-
fended. I mufl: therefore here, beg Leave to
add fome Ohfervations for my own Advantage,
and Ufe. As, i. If ^ the Magiftrate hasNo-
' thing to do with Confcience', as Confcience ,-
then, He has Nothing to do with Religion, as
Religion. 2. If Men muftanfwer to 6W, pnd
not to tlie Magiftrate^ as to that Part which Re-
ligion has in their Pradices ; then the Magi-
firate has no Right to concern Himfelf with it.
3. If the Account given here, be true, that the
Magiflrate is not concern d even in the AlUq^is
of Men, unlcfs they ^ffed the Publick ; which
are His Words : then, * Outward AdiGns, asThev
R 3 ' 2&€C
( h6 ;
* affedi the Publick only, are the Matter of Hu-
* mane Laws\ agaiiift which He has lately writ-
ten many Pages. 4. If the debarring the Ma-
giftate from enquiring into the Trinciples of
A^'ton^ and confining Him to x\\(t Out war a Action
only, ^ devefis the Crv'd Magijlrate and His
Laws of All Moral Recftitude'; as He contends
for many Pages^ in His Ccnfickrattons ; then, He
himfelf has done it effedually. 5. If the
Anions of Men^ without confidering the Inter-
nal Principle from which They proceed, are
the Points which lie before the Magijlrate ,- then,
neither Religion as Religion^ nor Virtue as Virtue^
are His proper Concern ; but the Outward AEl ion
only, and this as affecting ih^Puhlic : Then, the
Civil Magiftrate, as fuch, does not punifli Vice^
as Sin againfl: the Moral Law of God : Then^
He cannot rew^ard Religion^ as Religion^ be-
caufe He cannot ^ and is not concerned, by Vir-
tue of Flis Office, to judge of Internal Princi-
ples. Without the Knowledge of Thefe^ He
cannot be a Judge of Religion : and with Thefe<
He has as little to do, as He has with what
has pafs'd in the Great Mogul's Country.
6. If He be not bound to confider whether
The Actions of Men proceed really from Con-
fcience, or not ; but their Actions only ; If St
* matters not, (as it is exprefs'd, Ser. p. ii.)
* how Well or how III a Mans Con-
^ fcience is informed ; then, it is not only the
Pretenjes of Confcience which are are here ex-
cluded, but All Obligation to confider Con-
fcience and Principlesy even luppofed to be
' ^ Reah
( H7 )
Real. 7. If the Magijlrate c A k n o T, as He
affirms, confider whether thefe Anions pro-
ceed from Confcience, or not : Or, if in o-
thers of His Words, He ' cannot arrive at Any
* Evidence concerning the Truth of that : then, i.
I hope that Our Saviours Words, and St. James s^
do not affirm that He can, or that He ought.
2. I fuppofe alio, that if this be fo, the Forms
oi Ourlndiclments are no Argument that the Ma-
gifirate cites Evidence to prove that the Criminal
' \V'\s inftigated by the Devil ;' or that He con-
cerns Himfelf, of Right, with Principles, and
Motives. And 3. I would hope from hence
likewife, that it is not always worthy of Ri-
dicule, in His Opinion particularly, to argue
againft doing, even w4iat is impoffible to be
done : fince He himfelf has here endeavour'd
to fhew that the Magiftrate has no Right to do
a thing, which He prefently declares, He can-
not do.
8. If it be not the Bufmefs of the Magi-
ftrate to enquire whether the Man followed the
Didatesof His Confcience ; or not : then, His
Concern is not for Virtue, as the Duty of Rea-<
fonable Creatures ; or againft Vice, under the
Notion of Sin, or a Tranfgreffion of God's
Law, or a Dijhonour to Him; but all relates to
Outward Anions affeding Tuhlic Good. And
then likewife, it is plain that His Proper O&cq
is not to make Men do, or to punifli Them for
not doing, what They themfelvcs acknowledge to
he their Duty ; but to guard againft All Actions
deftrudive to the Public, whether done with,
R 4 or
( H8)
or againfty their Confciences : that His Concern
is not confined to Points^ * m which the Reafon
* of Mankind permit them not to differ; norHim-
felf at all obliged to confider whether Their
Reafon fufFers them to differ from Others, or
not, m moving them to The A£lions : which
Ad ions alone lie before Him.
Let All the World therefore, now judge,
Whether Thefe be the Principles of a Perfouy
who is contending, with all His Might, that it
is the Magijlrate^ Great Buiinefs, and the very
End of His Office^ to concern Hinifclf with Re-
ligion ^ as Religion ; and arguing for a Right in
Him to add Temporal Sanations to Chrift s LzwSy
as fuch : or, whether My Lot be nor very Un-
fortunate, to have My Doctrine in a particular
manner attack'd by Himy from whofe pofitive
and repeated Declarations, I might have hoped
at leaft for fome Shelter for it, if not for fome
Sifpport and Defenfe. And, after having feen fo
great and vaft a Remove and Change already,
ihouid I be convinced by His Arguments, to
yield now, as far as He himfelf at prefent con-
tends I ought to do it ; What Points will Next
be brought into the Office of the Civil Magi-
ftratey Who can tell ? Or, Who can afliire Me
that Some Other Principles fliall not be found
out, upon this Suhjedy which fliall ftill make
Mcy in His Opinion, worthy of Cenfurey ancj
of the fevered Treatm.ent ? -
Sect.
( H9 )
Sect. XVIII.
T/je Particular Paflage, citeJ hy Dr. Sherlock,
out of His own Sermon, in order to jhevo Our
Diiagreemcnt , confides d : and provd to
Jhew Our Perfed: Agreement, more than All
Others.
TJ Y what has been now faid, the World will
^^ be eafily led to The true Meaning of that
faffage in Dr. Sherlock's Serr^on^ which is fa
often His Refuge^ upon occafion of thefe pref-
fing Difficulties. Particularly, in His Confide-
rations, p. 5'o. * Did I not, fays He^ exprefly
* fay, in the Sermon it felf-^ (and not afterwards
* when I found Occafion for ir,) That it ought
' Xp be remembered that the Arguments from
* the Nature of Religion, and of Chrifts
* Spiritual Kingdom, againfl: the Ufe of Tern-
* poral Punifliments, are conclufive only as to
* the Minifters of that Kingdom, and cannot
* extend to the Civil Magiftrate ? I find, My
* Lord, You are refolved not to remember this ;
* and therefore, You charge me with extending
* the Arguments to the Civil Magiftrate, wliich
' I had exprefly faid, Ought not to he fo extend-
* ed'. And upon this, I am treated with very
fevere Reflexions. For which I then gave
gave Him no other Occafion, but by fliewing,
Not* that He himfelf exprefly held that Qonfe-
quence ; (for then, there v/ould have been no
need of the Syllogifm \\A\\ch. I made i\k of, in.
this Cafe, nor of Any thing befides His own
Words y)
( ^^5° )
Words ;} but that it was truly a Condufton from
His Frinciples : a Way of Arguing which He
juftifies both by Reafoii, and His own Exam-
ple, againft My-felf. But left I fliould be thus
treated again, I will beg Leave to fliew Him,
and the World, that I am fo far from being re-
folv'd not to rememher it^ that I am refolv'd not
to forget it. And I iliall n o w go much far-
ther ; and fliew that this Declaration in the Ser-
mon was not I N T E N D E D by Him, m Any fuch
Senfe, as He now would have the World un-
derftand it in ; or as can afford Him any Refuge in
His Difficulties .• and this^ at the hazard of be-
ing thought guilty of the Great Prefumption of
Underftanding Ylis Meaning m that Paffage^ bet-
ter than He hirnfelf now appears to do.
I acknowledge that, in the Sermon^ p. 9. He
exprefiy fays, that ' it ought to be remember'd
* that the Arguments from the Nature of Rehgi-
^ on, and of Chrift's Spiritual Kingdom, againft
^ the Ufe of Temporal Punifliments, are con-
' ciufive only as to the Minifters of that King-
* dom, and cannot extend to the Civil Magiftrate'.
From whence, as We pafs, I beg Leave to ar-
gue thus. ' 'Eithtr: xht Civil Magiflrate is One"
of the Miniflers of Chrift's Spiritual Kingdom :
or He is not. ' If He be a Minifler of Chrift's
Kingdom ; then thefe very Arguments, accord-
ing to Dr. Sherlock hirnfelf, are conclufive a-
gainft. His Ufing Any Temporal PunifbmentSy
with refpecSt to Chrift's Kingdom^ or m order to
promote the Ends of it : becaufe He allows
riiem to be conclufive againft All the Miniflers
of
r^50
of that Kingdom. If He^ confider d as a Chil
Magijlrate, be not a Minifter of Chrijfs Spirt-
tual Kingdom : then^ as a Civil Magiflrate^ I
would beg to know, What Concern He can have
'\\\ it ; I mean, what Rigldt to bring Temporal
Sanctions into it. To return,
The Delate is "about the Civil Magtflrate\
adding Temporal Sand:ions to the Laws of Chrijl ;
about His concerning Himfelf with Religion^ as
Religion ; with Inward Principles and Motives.^
and not only with Outward AHions. He alledges
that He never taught what I have taught ; or
what has been laid to His Charge : but that He
expredy declared that the Arguments from the
Nature of Religion^ &c. He would now there-
fore, lead Us to think that v/hen he affirni'd
' Temporal Punifliments not to be proper to
* enforce Laws of Edicts or Chrift's Kingdom,
* He meant that Temporal Punifliments are
proper to enforce the Laws of Chrift's King-
dom , in the Hands of Some^ tho' not in the
Hands of Others. This I will believe to have
been His Defign, when He fliews how a thing,
improper to inforce the Laws of Chrift, can be
made proper for t\\Q fame Purpofe, for which it
is improper. I was arguing from this particular
Declaration of His ; not that Temporal Punifli-
ments were not proper for Spiritual Officers to
make ufe of ,• but that They were not proper
for this Ufe ; viz. for the inforcing of the Laws
of Chrift's Kingdom. The Propriety of them
for that Ufe is what He denies in that Sentence^
pr fart of a Sentence, to which I refer 'd : Not
the
( 253 ;
the Propriety of them, with relation to the Sfi-
ritual Character of y^wf Officers ; but with re-
lation to the Spiritual Nature of Chrijls King-
dom ; which I prefume remains the fame, whe-
ther We fpeak of the Magijlrate^ or the Teachers
and Paflors in it.
This Worthy Perfon^ We fee, would now per-
fliade Us that He added that Caution in His Ser-
mon, to ihew that He did not exclude the Ma-
gijlrate^ Ike, I, on the contrary, prefume to
fay, that He meant by that Caution only to
guard againft the Error of fome very weak Per-
fons; and that //^ intended not by it to allert
Any Right to the Magiflrate, to Ufe Temporal
Punifhments in Chrijls Kingdoms, (which is the
only Point in Debate between Us,) but in the
Magifirates, own Kingdom ; that He meant no
mere, but that Arguments taken from the Na-
ture of Religion and of Chrift's Kingdom, did
not conclude againil: the Civil Magifirates Ufe
of Temporal PumflymentSy in His Own Kingdom ;
and in the Affairs of Humane Society : or that
thofe Arguments did not exempt Profefs d Chri-
fiians from His Temporal Punifiment of Their A-
d:ions, defl:rud"ive or hurtful to Humane Society,
This I am perhaps, more willing to fee at
this Time^ than He is. But it is plain to every
Eye, from his own Explication of His own
Meaning, in that very Sermon, I have juft now
produced feveral Pajfages out of it, which all
follovv^ this far/ious Sentence; and follow it, in.
order to explain what that Right is, which He
there aflerts to the Civil Magijlrate, In the ve-
ry
( ^'53 )
ry next Sentence to Tb/s, which He niifortu-
nately dcfircs fliould be remember'd, He gives
thh Reajon for what He hadfaid in it- viz, why
Temporal Punijlments are proper for the Magi-
ftrate to make life of; and not proper for the
Miniflers of Chxijfs Kingdom ; becaufe Thefe arc
Minijiers of a Kingdom purely Spiritual ; and
* confider Mens Actions with refpecft to the
* Confequence of them in Another World/
that is, Chrift's Kingdom is of a Spiritual Nature ;
and therefore admits not of Temporal Punijh-
ments : which Argument excludes equally All
Ufe of Them in That Kingdom^ whether by the
Magifirate^ or by Any Other. He then adds,
'But the Civil Magiftrate has a Temporal
* Power, and the Peace and Order of T h i s
* World, are his Care and Concern : 'Tis His
* proper Bufinefs to confider the Actions of
* Men, wdth regard to Public Peace and Order,
* Without refpeding from what Internal
* Principle They flow/ So that 'tis e-
vident that His Argument was taken from hence,
that the Kingdom of the Magiftrate is of quite a
different Nature, from the Kingdom of Chrift;
that the Miniflers of Chrift' s Kingdom confider
Mens Actions as Religion, but that the Magiftrate
confiders them, not as Religion, but only as affe-
cting the Pul^lic ; and fo, that Religion, and In-
ternal Principles, are quite out of His Province,
From whence particularly, it appears as plainly as
Plis own V/ords can make it, that He intended
ablblutely to deny Any Right m the Magiftrate,
to add Temporal Sanations to Religion, as fuch ;
or
( 254- )
tt to concern Himfelf at all vvich it: and tliat
the very Argument He makes ufe of, to prove
that Others are, and that the Magijlrate is not,
debar d the Ufe of Temporal Funifhments^ is this,
that Others have to do with Religion^ as Religi-
on^ which difdains and refufes fuch Sanations, but
that the Magijlrate has not to do with Religion ;
and is not at all concern'd in it ; but with the
Fuhlic Good only : and therefore, has a Right to
make Ufe of Temporal Funijhments, How fur-
prizing therefore, is it to fee this Worthy Ferfon
having recourfe to this famous Fajfage of His
own, to prove that He had heretofore exprefly
put in a Caution, and m plain Words allowed
the Magijlrate to make Ufe of Temporal Funifh-
ments in Religion^ or iw Chrijl's Kingdom ; (for
which Purpofe only, the Debate unhappily led
Him to cite this Fajfage j) when it appears to
the Eye-fight of the World, even as He himfelf
explain'd that Fajfage^ that He afferted to the
Magijlrate the Ufe of Temporal FuniJhmentSj
merely and folely, becaufe He did not^ by His
Office, concern Himfelf with Religion ; nor had
any thing to do with thofe Internal FrincipleSy
which are necelTary even to the lowed Degree
oi Virtue. Nor do I conceive that He can any
more alledge this Sentence, of All ii\ his whole
Sermon^ as a Flace of Retreat to flee to ; unlefs
He will maintain Theje following, to be good
and Qonfiflent Arguments^ Vii the fame Mouth.
* The Minijlers of Chriji's Kingdom, have No
* Right to make Ufe of Temporal Funifhments
* i\\ it ; becaufe it is of a Spirituall^idxw^c. But
' the
^ the Magijirate may bring Temporal SanHions
* into it^ tho* it is zjiingdom of a Spiritual Na-
* ture. The Former coufider Men s Anions, as
* Religion : and therefore may not make Ufe of
* Temporal Funijhments. The Latter may make
* Ufe oi Temporal Tunijhments m Religion^ becaufe
* They do not, and cannot, confider Mens A-
' ^ions^ as Religion; or concern Themfelves
* with the Internal Principles of them/ V/hich
in other Words is to fay^ ' becaufe Their Of-
* fice does not lead them to concern Them-
' felves with Religion ; therefore, They May^ of
* Right, concern Themfelves with it.
But befides this, it has appear'd fully from
AH the Pajfages before-cited , that His De-
fign throughout this Part of His Sermon^ Qm
which He was to explain what He meant ia
that Sentence^ was to Ihew that (notwithfland-
ing what had been faid about the Nature o? Re-
ligion and Chrijl's Kingdom^ the Civil Magijirate
may, and ought, to punilli All Outward Actions
(and only Outward A^iions') of Men, prejudicial
to the Puhlicj tho' proceeding from the Qonjcien-
ces of the Agents : And that the Difference He here
makes between the Magijirate and the Minijlers
of ChriJFs Kingdom, is not this, that the Magi-
jirate may bring Worldly Force, and Worldly Pu-
nijhments, into Chriji's Kingdom, any more than
They may ; but that the Magijirate may ufe
Them in His own Kingdom : not to determine,
or concern Himfelf with, Any Man's Religion, as
Religion, but to hinder Any Man s Religion, or
Confcience^ from being Hurtful to Humane Socie-
/y, by punifliiiig even thofe Outward PraBices
which may proceed from^is Confcience, for
ought He knows, if they are fuch as are pre-
judicial to the Public^ which is His pecuhar
Care.
I do therefore, as He will fee, rememler this
Sentence^ in which He has often taken Refuge :
and I promife Him always to remember it. I
remember the very Purpole, for which it was
faid. I remember His own Explication of it iri
the fame Sermon^ at a Time when He knew bet-
ter what He meant by it, than He can now ;
and when He had none of thofe Prejudices to
hinder Him from knowing His own Meaning,
which He has at this Time. And I find, upon
the whole, that this very Sentence^ with All
the Circumjlances of it, both juftifies Me^ in what
/ have fix'd upon Him; and helps to fliew the
World how Certain and Undoubted it is, that
Our DotirineSf relating to this Second Part of the
Charge againft Me, muft itand approved or con-
demn'd together ; and that He has not hitherto
ftir'd One Step, either in cenfuring Me for them,
or writing in Defenfe of that Qenfure ; without
cenfiiring Himfelf and wriring againfl: Himfelf
even in Points which He flill keeps and con-
tends for, as His own.
Sect.
( ^57 )
Sect. XIX.
two Qiieftions relating to the Royal Suprema-
cy, confiderd and anfwerd.
HAving thus fligwn the perfed Agreement, m
the Main Foundation of My DoBrine, be-
tween this Worthy Perfon, and My-felf; I may
the better be able to anfwer, to the Satis fadion
of Himfelf, and of thofe who think with Him,
the tvoo Queftions relating to the Royal Suprema-
cy, propos'd by Him, iw Flis Confiderations, p.
'^-j. which here properly come m, under the
Charge of the Committee relating to th- Injury
done by My Dotirine to the Kings Supremacy.
Thtjirft is, ' Whether the Royal Supremacy
* does Hv^r carry m it a Power of applying, and
' a Truft obhging to the Application of, the
* Sandions of Humane Laws, in the Cafe
* and on the Account of True Religion ?' To
which I anfwer, with Himfelf in perfed Agree-
ment with Me, That there can be No Trufi to
do Impoffihilities ; and that the Civil Magtftrates
Concern is about Outward Aclions. If Outward
Adions be True Religion ; then this Truft is im-
plied in the Supremacy. If They be not True
Religion ; then 'it cannot be implied in it : be-
caufe, in the Execution of it. He can go no
farther than Outward Pratlices ; nor ever does,
as this Worthy Per/on fliews in the Papges juft
now cited. All that He can do, on the Account
vf True Religion, may be implied in the Trujl
mention'd : but nothing more.
S the
( ^58 )
The fecond Qneftmt is, * Whether Any one
* ought to be mveftcd with a Power of doings
* or may receive a Truft obhging Him to do,
^ what is contrary to the Intereft of True Reli-
* gion^ or rends to the Deftruclion of it ?' To
which I anfwer. That I do not fee but that a
Man may receive a Truft^ or may undertake to
execute an Office, in which He is tied up by
Methods already agreed upon ; and obhged to a
Condud:, which tho' contrary to thelntercfts of
True Religion, in. the Senfe often explain d by
Me ; and truly fo, as it tends to make Men Hy-
pocrites ; yet does not, h\ Fad:, neceffarily de-
ftroy it. He feems to Me, to be in much the
fame Cafe, with a Perlbn left Truftce by A^w-
thcKy to enftate His Son, m due time, in the
Poffeffion of a Faft Eft ate : which Truft He
may both accept and execute, even tho' He
fliould be certain that the Young Man s Virtue
would be utterly ruin'd by fo Great Temptations
ss this would caft in His way : much more,
when He is only an Inftrument of adminiftring
fomething, which He has no Right of Himfelf,
to alter ; and which is, i\\ its tendency only,
of hazardous Confcquence to Virtue. But, As
this All relates, in the End^ to Thofe Ads parti-
cularly of the Legiflative Aidtbority^ which con-
fine the Offices of A Kingdom of this Worlds by
Tefts taken from a Kingdom which is not of this
World : I am not backward to anfwer,
3. That I did publickly, many Years ago,
■declare My Sentiments againft the Making fuch
Acls \ that I do ftiil, (I hope v/ithout Offence,
and
( ^59 )
atid without an unpardonable Crime,^ totally
difapprove of Them ; that I ftill think them con-
trary to the Interefls of True Religion. Nay, I
think them contrary to the Intereft of the Church
of England in particular ; if, as I think, the H-
Urefl of it confifts in the Addition of Honeil
and Sincere Men to Its Communion^ and in the
giving no Encouragement to Atheiftical^ and
Hypocritical Profeffors. But fince I never af-
firmed that This Method did neceiTarily, and in
Fad, deftroy All ReHgion ; but only that it was
contrary to the Interefls of it, As it is contra-
ry to the Maxims upon which Our BlefTed Lord
founded His Kingdom ; and as the Motives of
this World are contrary in their Tendency to
Thofe of the Other ; I may very confiftently
maintain it to be lawful for Any One to take up-
on Him a Trufl^ and to perform it in the bed
manner poflible, of executing iud\Laws 2isThefe,
which i7^ alone neither made, nor can unmake. I
leave to Others the Right of thinking for Theni-
felves. But I hope, it is No Crime, not to ap-
prove of Every Law in the Statute-Book : or at
leaft, not to take My Notions of the True
Intereft of Religion from A^s of Parliament.
If the Worthy Perfon, from whom particularly
thefe Queftions feem to have come, (by what is
faidbyDr. Sherlock, Conflder.y^. 58.) does riot
think The^e Anfwers fatisfadory ; T can defire
no Greater Advantage to the Caufe of Truth, than
that He, who has both Capacity and Inclination
to ihew My Weaknefs, flioulJ himlelf endeavour
to do it. I would wilhngly fave him any Trou-
S -L " lie
( a6o )
lie that I couUy fairly and honourably. But as
this is a Moft Important Matter, and as He has
Abilities for the Work, I had rather provoke Him
to lend His helping Hand to point out the Truths
and to (liew Us what mifleads Us ; than that the
World fliould ftill be in the Dark, in a Toint of
lb great Confequence. And as I can declare to
All the World that I have neither Interejl^ nor
Pleafurey to determine Me againft His Argu-
ments ; fo, if They fliall appear good and con-
vincing, I will inftead of attempting to weaken
them, do my utmoft to ftrengthen and confirm
Them. One thing only I may beg, upon this
Subjed:, that, if what I have now faid will not
fave Him the trouble of contending with Me^ He
will not think it fufficient to put Ouejiions to
Me, the Difficulty of anfvvering which. He
knows to arife folely from Worldly Confederations :
but that He will enter into the Nature of the
thing, antecedent to All Humane Conftitutions ;
and iliew the World that What I blamed is not
contrary to Our Saviours Maxims ; or that, be-
ing contrary to His Maxims, it is notwiihftand-
ing this, full as agreeable and ufeful to the True
Inter ejt of His Kingdom, as Thofe Maxims of
His are, to which it is contrary ; or that Chrifl
Himfeif made no Difference, as to their Influen-
ces upon true Religion^ between This World,
and That which is to come ; betvvccn the Mo-
tives of This^ and Thofe of a Future State. VI He
would enter into the Heart of this Debate^ I
doubt not, the World would receive Great Bene-
fit from Hi$ Labours- And therefore thoVif I
fought
( 26i )
fought after Ficlory^l fliouldbe far from clefiring
this for My own fake ; yet, as I fmcerely wifh
that the Truth may be tried, and appear in its
full Strength, on which fide foever it be ; No-
thing would be more agreeable than the Accef-
fion of His Thoughts and Notions^ to fo Great
and Important a Subjedt.
Sect. XX.
the Charge relating to the \d: of Uniformity,
confiderd.
T Have been tl;[e more willing to cow^xA^i Every
-*• Particular that can feeni material to the Suh-
jetl I have been now upon, becaufe it is of Great
Importance both to Religion and Civil Govern-
ment^ to fix the Bounds "of the Hagifl rates Of-
fice^ confider'd as [uch ; and becaule This^ once
truly fix'd, will be the Foundation of dererniin-
ing All Points, and refolving All Difficulties, re-
lating to this Tart of the prefcnt Delate, I
have now confider'd the full Force of the Ohje-
Hions of the Committee againft My Do^rine, re-
lating to Temporal Sanctions in Religion properly
fo call'd : and I have carefully examind the
Reafonings of that Worthy Perfon^ upon the fame
Subjed, who has given the World His Thoughts
upon \t^ befides what are containYi ia \\\q^ Re-
port it felf ; becaufe this is the Pare of the
Charge againft Me, which fccms, in a pecuHar
manner. His Province. I now return to the
Reprefentation of the Committee ; whicligoes on,
/. 1%, thu5, S3 [ The
( a6^ )
* The Paffages produced under this Head are
as deftrudive of the Legiflative Power, as of
the Regal Supremacy. But the Ad's for Urii-
formity of Publick Prayer ; and the Articles for
Stahltjhing of Confent touching True Religion^
("which, in the laft of the faid Ads, are cn-
joyncd to be fubfcribed by feveral Degrees of
Perfons Ecclefiaftical,) being the Main Fence
and Security of the EflabUfhed Church of
England-^ They feem to be fingled out by His
Lordihip to be render'd Odious. The Paflage
Werefer to, is to be found, Page x/, x8, 29. Ser,
There are fome profefsd Chriflians^ who contend
openly for fuch an Authority as imlifpenfally
obliges all around them to Unity of Profe^ton :
that is^ To profefs even what they do not^ what
they cannot^ believe to be true. This founds fo
grofly^ that Others^ who think They atl a glorious:
Part in oppofing fuch an Enormity^ are very
willing^ for their own fakes^ to retain fuch an
Authority^ ,as (hall oblige Men^ whatever They
themfelves thinks tho not to profefs what They
do not believe^ yet to forbear the Profeffion and
Publication of what They do believe.^ let them be-
lieve it of never fo great Importance. Both thefe
Pretenfions are founded upon the miflaken Not ion y
of the Peace, as well as y/j^ Authority, of the
Kingdom^ that isj the Church of Chrijl. Which
vf them is the mofi infupportable to an Honefi
and a Chrijlian Mind^ I am not able to fay : be-
caufe they both equally found the A\\t\\onX.y of the
Church of Chrijl upon the Ruines of Sincerity
^nd Common Honefly ,* and miflake Stupidity and
( 269 ;
* ^Sleep for Peace : lecaufe They would loth equally
* have prevented All Reformation^ where it has
* leen ; and will for ever prevent it^ where it is
* not already : and^ inaWord^ lecaufe Both equal-
* ly devejl]di\s Chrift of His own Empire, in His
* Kingdom ; Set the Obedience of His Suljetls loofe
* from Himfelf and teach them to proftitute their
* Confciences at the Feet of Ochers, who have no
* Rights in fuch a Manner^ to tr2imph upon them'.
Inllead of anfwering thefe Reafons, the Com-
mittee chufe to proceed thus. ' If Your Lord-
* fhlps Gonfider by what Authority the Ads of
* Uniformity were enadled ; by Whom the Arti-
*. cles were made, and by Whom ratify 'd and
* confirmed ; You will difcern who They are,
* that are faid to devefl Jefus Chrift of His Em-
^ pire in His own Kingdom ; and ftand charged
* by His Lordlhip, in the indecent Language
* of Trampling upon the Confciences of 0-
' thersl
To all which I now come to anfwer. And
I. I acknowledge that the Pajfages before cit-
ed, have the fame Influence upon the Legiflative
Authority J as upon the Royal Supremacy : becaufe
This is determin d and govern'd by the Legifta-
tive. But how They ' are Deilrudive of the
* Legiflative Power/ does not appear, even fup-
pofing them to contradidt One or Two Acts of
parliament : unlefs, to contradi6i One Ad: of
Parliament be to Deftroy the Legiflative Power.
Much lefs, is this a Reafon for Cliriftians to
give, or to be guided by, m Cafes of fo great
Moment to Religion.
S 4 , ^. The
( ^H )
2. The particular Pajfage here produced had
not the ieaft original relation to the Power of
the State ; or the Legijlative Authority of Any
Kingdom : but refer d entirely to the Authority
of the Churchy properly fo calld ; or to what
Authority Chrift had left to it, or to Any Part of
it, confider'd as a Church. And there are Two
Sorts of Perfons blam d in it. i. The Roma-
nijisj who contend profefledly for fuch an Au-
thority in the Churchy as indifpenfably obliges
All around them to Unity of Profejfwn^ even
agaififl their Confciences. x. Some amongft Pro-
teflants^ who contend as openly for fuch An
Authority in the Churchy as can oblige Men
to be Silent againjl their Confciences ; that is, m
Points in which They think it to be their Du-
ty, and to be of the Utmoft Importance, to
fpeak their Thoughts. And this was exprefly
defignd againft fome Notions, which I thought
wholly deftrudive to All fmcere Religion ; fome
particular Explications, which interpreted the
Authority of the Churchy (not of the State^ in
this manner. So that, whatever My Opinion
be of thefe Atts of Parliament ; or whatever
the Confequence of My Dodtrine, m this Pajfage.
be, with refped: to Them : yet, I was lb far
from Jingling Them out to he render d odious ; or
from intending to comprehend Them m what I
faid ; that I did not fo much as think of
Them.
3. My Lords the Bipods need not be troubled
to confider ' by vvliat Authority Any Acts of
I Parliament, or Articles, have been made, or
* ^ rati-
( ^^5 )
^ ratified/ in order to * difcern Who They are
* that (land charged here by Me, of devefting
' Chrift, ®c/ For I My-felf have, without Any
Difguife, told the whole World in the Pajfage
k lelf, whom it was that I was finding Fault
with, viz- the Two Sorts of Profefsd Chriflians^
now mention'd, But what I faid of ' Deveft-
* ing Jefis Chrift of His Empire in His own
* Kingdom ; and of teaching His Subjedfs to
^ proilicute their Confciences at the Feet of O-
* thers, ^cl was not fpoken of either of Thefc
PerfonSj or of Any Other Perfons in the World,
but of the Pretenfions themfelves ; the Princi-
ples of thefe Perfons, leading to this, 'va their
Confe^uences. And as I intended ]<Jo Indecent Lan-
guage to Any Perfen upon Earth ; fo I hope, it
is no CruTie, nor Offence againft Pri/zri^/a,
w^iich can neither take nor give Affronts, to
charge Them with their neceflary or appearing
Confequences. And if thefe Worthy Perfons fee
their Confequences to reach farther, than I then
thought of; even to the Prejudice of the Jcfof
Uniformity^ and the Articles of the Church of
England: They mjght, I humbly prefume, have
done That Atl-^ and Thofe Articles^ a greater
Piece of Service, than to have left fuch a Charge
upon them, without anfwering Thofe Reafns I
give for what I have advanced. For to lay this
'Charge exprefly againft Theyn^ which / never
did; and to leave My P^eafons landing in their
full Force, without ihevving the Weahtefs of them,
^s much more efFeilually to ' fin^iC Them out
- to. be render d odious^ than Any tiling v/hicli
I h^ve done, or faici ' 4. In
( i66 )
4. In the fame Pajfage^ I do not only affirm
what I tliink ; but give My Reafons for it to
this Purpofe. * An Authority in the Church,
which is founded upon the Ruines of Sincerity
and Honefty, cannot be Juft and Rightful
But an Authority obliging Men, either to Pro-
feffion^ or S Hence j Against their own Con-
fciences, is fuch an Authority. And there-
fore, cannot be Juft and Rightful/ And again.
Whatever would have prevented the Reforma-
tion where it is ; and will prevent it where it
is not; cannot be implied in the Notion of
Church Authority^ to be embraced by Any Pro-
tefiant. But the Authority to oblige Men to
Profeffion^ or to Silence^ Against their own
Conlciences, would have prevented in All Pro-
teflant Countries, and will ftill prevent m all
Popifh Countries^ the Reformation from Popery-i
Therefore, This cannot be jufily and right-
fully a Part of Church- Authority! And again,
* Whatever Humane Authority (fo call'd) de-
vefts Chrift of His Empire ; and teaches His
Subjeds to proftitute their Confciences ; and
pretends to give Others a Right to trample
upon them ; cannot be an Authority agreea-
ble to His Will. But an Authority pretending
to ohhge Men to Profejfion^ or Silence^ A-
G A I N s r their own Confciences, is an Aic~
thority trampling upon their Conferences,
\\\ the moft exad: and ftrid: Senfe of the
Word. Therefore, it cannot be any Part of
that Authority^ which Chrifl Wills iliould be
afliim'd or exercis'd by His Church. And there-
* fore^
( ^67 )
^ fore, likewife, I have us'd no Indecent Lan-
* guage ; nor indeed laid fo much of the Preten-
* Jion to fiich Author ity^ as it deferves.'
But this is not all. For the Queflion to ChrU
flians and Divines particularly, is. Whether thefe
Arguments are good and conclufive ; or not. If
they be not ; that is the fingle Point, which
ought to be fhewn. If they be ; it is of fmall
Importance to Qhriftians and Divines^ if they
iliould be found to contradicft the Notions^ or
Laws^ of All Humane Authority put together.
But I fuppofe, No Chriftian can think this a
fit Argument^ of it felf, againft Any Dodrine,
that it contradicts an AB: of Parliament ; and
therefore, it cannot be true.
5. Having explaind what I have faid, and
what indeed needed no Explication ; it will now
appear that the AB of Uniformity .^ and the Thir-
ty Nine Articles of the Church of England^ arc
not, fo much as by any remote Confequeuce,
concern'd in this Particular Tciffage, What is
blamed m it, is the Pretenfion lo^n Authority to
obhge Men either to Profejjlon^ or to Silence^ e-
ven againfl Their own Consciences. Now the Ad
oS. Uniformity^ (which is to be confider'd, in Its
prefent Condition, together with the Ad: of To-
leration^ does not oblige Any to Conformityy
but Thofe whofe Confciences approve of it.
And the Articles of Our Church are only fubfcri-
bed by Divines^ who Themfelves profefs to do
it ^A- animo; and to be allowed by their own
Confciences, to do this. Nor were Thefc Ar-
ticles eyer fo much as confined to Any One par-
ticular
( 268 ;
ticular Determinate Senfe ; but on the contrary,
were by Puhlic Authority^ as long ago as the
Time of King Charles the L declared to admit
o? Several Seyifes : which was then found expe-
dient even for the Honour and Ufe of the
Highefl: and Striileft Churchmen themfclves. All
the World knows that Archbiihop Laud^ in
Points once thought as Fundamental and as Ef-
fcntial to Orthodoxy^ m the Church of Englandy
as They zrcflill amongfty^w^? Proteftants^^^lttx:-
cd the whole Current of the Receivd Do^rine ;
and accommodated this, fo altered, to the Words
of the Articles , firft fram'd upon Another
Scheme. And, before His Time, One of the
Articles particularly, viz. of the Defcent of Chrifi
into Hell^ was it felf alter d, on Purpofe that it
might admit feveral Different Senfes. Let there-
fore, the titles of the Articles^ or of the Acl
before-mention d, be what it will ; it is evident,
there is no fuch Authority pretended to, m Ei-
ther^ as to oblige Men either to Profefsj or to
be Silent^ Ag a i n st their own Confciences.
If the Learned Commitiee fliall think fit to
lliew that there is fuch an Authority pretended
to, and aflerted; then^ the Points will be, Which
much yield, Reafon and the Gofpel on One Side ;
or Humane Worldly Pretenfions on the Other :■
and whether the Attempt to fliew this, or the
Infinuation of it, be exceedingly for the Ho-
nour or Advantage of the Church Eflahlijh'd.
For My-felf, I muft prefume to declare it as
My Judgment, that an Eflallifhment^ without
this Liberty and toleration^ tho' at firft the E-
flahlijhment:
( ^^9 )
fiahtifhment of a Method of Worp'ip, Govern-
ment, and Difcipline, very good and blamelels
in it felf, yet would procure, and at laft end in,
juft fuch a Peace, Stupidity, and Lethargy, as is
not only feen, but felt, in too Many Other Coun-
tries. They that will, may call it a Bkjfinq^ :
and magnify the Indolence, and Eafe, that are
enjoy'd under it. And they may appeal to
Spain, to Italy, to Sweden, for Teftimonies to it,
YiViiOthers, who look upon the Ijfiie of Things,
and have caft up the Whole of the Account,
and have obferv'd how efFedually it has depo-
pulated Nations, and laid wafteflouriiliing Coun-
tries, and deftroy'd the very Vitals oi Civil So-
ciety, have not doubted to elleem, and call, a
Devaflation by Goths and Vandals, the Greater
Blejfing of the two. Nay, This Latter has fome-
times prov'd a Bleffing, when it has rous'd up
the Spirit of a Dead People ; and left behind iz
Excellent Models of Government. But the For-
mer, the more fecure and the more undifturb'd
it is ; the more Ignominious, and the more def-
perate is the Condition of Thofe, who are chain'd
and fettered in it. It is a Devaflation that coi>^
fumes in Silence, v/ithout Mercy and without
End. To return,
6. It will appear that the Learned Committee^
by condemning what I have here laid down, do
in Truth claim an Authority, which is, in Effeit,
Ahfolute. For if there be an Authority in Any
Chriftians, obHging Men to Silence, in llich
Senfe that They have no Right to gainfay or
contradict whatlbever is once determin d ; even
in
( "^T )
irt Points of the greateft Importance, and Points
m which Their own Confciences diredt them to
fpeak : theyiy tliere is an Ahjolute Authority ; an
Authority^ to which Men are ahfolutely and in-
diffenfahly obhged to fubmit, (not their Inward
Sentiments indeed, but, which is more incon-
fiftent and more infincere,) Their Outward Tra-
iiicey even againjl their own Inward Sentiments.
This is what I difapprov'd of, in That Pajfage.
And this is what They muft approve of, and
claim, who cenfure That Pajfage. And confe-
quently, however uneafy and difagreeable this
may be to Some Perfons ; I think, this is a far-
ther Demonftration, that They^ who will not in
Words claim an Ahfolute Authority^ nay, who
will often in Words difclaim it, yet, in Fad are
willing to keep their Eye ftill upon it, and not
wholly to lofe Sight of fo Great a Good ,• and
that the Committee^ in this Place, cenfure the
Sermon it felf, from which this Paflage is quo-
ted, not for denying All Authority ; not for de-
nying a Right of refufmg to Open Sinners the
Holy Communion^ which / never thought of, and
in which fome Perfons are exceedingly defirous
to have The Whole frji Charge fwallowed up ,•
but for denying an Authority in Any ChriJlianSy
to which Other Chrifiians are indifpenfahly obli-
ged to fubmit themfelves ; that is. An Abso-
lute Authority, properly and truly fpeaking.
TheyiWTiy differ from their Brethren of the Commit-
tee ; and They may do well to declare it. But They
have no Right to make the Private Sentiments of
Two PerfonSy to be the Whole Reprefentation ; or
^. the
( ^7^ )
the Whole of what I muft confider in My Dt-^
fenfe.
7. It will appear Hkewife, that in this very Faf-
fagCy lb much blam'd as prejudicial to the Efta-
ilijhd Church, and now in the Defenfe of it, I
take the Part of This Church, and am obliged to
do io, againft Thofe who would feem fo much
more concerned for it, than They are wiUing to
believe Me to be. I therefore, muft oblervc
that the Tretenfions, which I there blame, are
fuch Vretenfions to Church- Authority, as if once
admitted as Ejfential to it, will immediately de-
ftroy the Whole Right which this Eftahlijyd
Church ever had fo much as to he. For if the
Authority of the Church imply in it 2iVi^ Authority
obliging the Inferiors in it, either to a particu-
lar ProfeJJion ; or to Silence : there could not
have been any Reformation here in England, be-
caufe, upon this Suppofition, it could not have
been rightfully attempted. The Po/^ip Church
muft have remain'd in Pofteffion of its Profound
Peace ; and the People and Clergy all have re-
main'd in zfolemn Silence at leaft ; let Them have
been never fo fully perfuaded of the Errors of it.
But They, who condemn what I have faid, muft
maintain that there is fuch an Authority, obli-
ging at leaft to fuch a S i l f n c e : that is, to a
Silence, as abfolutely inconfilhenc with the very
Suppofition of A Reformation, as even the Ap-.
probation of All the Dodlrines of the Romi/h
Church could have been: and confequently, muft
maintain that there was an Authority m the Church
then in being, obliging Chriftians not to di-
fturb
( 272 )
fturb its Peace^ by breaking Silence under irs
Oppreflions and Ufurpations ,• and fo, that the
Church of England had no Right fo much as
to be.
To attempt therefore, to enlarge or fecure
the Intereft of the Church of England by Any
fuch Principles^ as were really the very Princi-
ples^ which would have kept it from being ; and
to think that, becaufe we have an Excellent
Church now, therefore the fame Principles and
Methods are lawful and fitting, which were not
lav/ful nor becoming, in the Cafe of that Churchy
from which This has feparated and reform'd; is
totally to overlook the true Nature of Princi-
ples ; and not to remember that they are always
tiiQ fame; always equally inflexible, and equal-
ly good, or equally pernicious : It is to bring a
Difgrace upon this Church it felf, by fuppofing
that it ftands in need of being fupported by
what it fled from ; and defended by what it ab-
horred in its Original : It is to forget that Truth
neither wants, nor accepts, the Methods of Falfe-
hood ; nor can be built up by them ; and that
the more Excellent any thing is, the lefs Need
it has of Any fuch Defenfes, as that which is
lefs Excellent wants ; and particularly of any
fuch Defenfes as were the Sole Guard o? its Great-
eft Adverfary, and utterly difliked and condem-
ned by it, as fuch : In a Word, It is making
That to be for the Intereft of the Church, which
would have prevented its very Being; or, in other
Words, It is Securing the Building by Deft raying
the Foundation. I mull: therefore, leave it here a-
( 273 )
gain to the Judgment of All Impartial Perfons,
whether Thejy or /, do mod cdnfult the Honour
and Intereft of tliis EftalUjhd Church : They^ who
fuppofe it to rely upon an Authority^ which it
ftlf abhor'd, and fled from ; or /, who fuppofe
it to difclaim it now^ as much as formerly : They^
who make it to l^uild again the Things which it
deflroyd'j or /, who make it continue to deflroy
what it deflroy d at firll : They^ who look ever
at the Top^ and add to its Weight and Bulk,
Things not fuitable to the Model of it, nor pro-
portionable to t]\Q Strength of tliQ Foundation ; or
/, who would willingly take care /r/?, that the
Foundation be prefervM untouched, unftiaken, and
unmolefted, on the Rock upon which it is built ,-
and then^ that nothing be rais'd up upon its
Roof, either for Ornament^ or Defenfe^ which
either will not fort with the Defign and Materi-
als of the Building, or will be too heavy and
dangerous for the Foundation it felf.
H A P.
Chap. IIL
Sect. I.
Tf:^e Whole Charge, asfummd up hy the Com-
mittee at lafl : and a Particular PafTage ci-
ted hy Them^ confiderd.
T 1 1 H E Committee^ after t\\t foregoing Pajfa-
a ges cited, and their particular OhferVa-
-^^ tions upon Every One of Them, con-
clude with drawing up the General Charge^ and
endeavouring to prove it by a General Argu-
ment^ fram'd upon the foregoiiig Ohfervations,
Their Words at full length, are thefe.
' Your Lqrdfliips have now feen, under the
* Firfl Head^Thzx, the Church hath No Cover-
* nors, No Cenfures, No Authority, over the
* Condud: of Men, in Matters of Confcience
V and Rehgion. You have feen under the Se-
* cond Heady That the Temporal Powers are ex-
* eluded from Any Right to encourage True
* Rehgion, and to difcourage the contrary,
* But, to do Juilice to his Lordfliip s Scherne,
* and to fet it before you in its full Light, We
* mufl obferve, that He farther afferts that
* Chrift Himfelf (the only Power not yet ex-
* eluded) never doth interpofe^ i\\ the Dired:ion
^ of His Kingdom here. After obferving, /. 13.
Scrm»
( 275)
Serm. That Temporal Law-givers do often
interpofe to interpret their own Laws, He
adds ' But it is quite otherwife in Religi-
OH J or the Kingdom ofCbriJl, He himf elf never
interpofeth^ fince His firft Promulgation of His
Law^ either to convey Infallihility to fuch as
pretend to handle it over again ; or to ajfert the
true Interpretation of it^ amidfl the various and
contradiclory Opinions of Men about it I 'To the
fame Purpofe He fpeaks at p, ly. in a Paf-
fage before recited.
The Argument They frame from All this, now
follows.
' Since then there are, m the Churchy No Go-
* vernors left ; in the State^ none, who may in-
* termeddle '\i\ the Affairs of Religion 5 and
* fmce Jefus Chrifl Himfelf never doth inter-
* pofe : We leave ft to Your Grace, and Your
* Lordiliips to judge, whether the Church and
* Kingdom of Chrift be not reduced to a Mere
* State of Anarchy and Confufion, in which E-
' very Man is left to do what is Right in His
* own Eyes.'
There being a ?ap,ge here cited out of My
Sermon^ which has not been before produced ;
and cited asfomething which adds to their pre-
fent Argument ; I cannot but obferve, ill what
manner this Learned Body chufe to reprefent it ,•
and what it is They mull contend for, if They
cenfure that Sentence. They are pleas'd to lay
it upon Me, that I aflert, that Chrift Himfelf
never doth interpofe in the Diredion of His King-
dom here. It had been much more equitable to
T z • Mey
Me^ and eafy to themfdves^ to have left My
own Words, as They are. I do not ailert, that
* Chrifl never intcrpofeth in the Diredlion of
* His Kingdom.' But I aflert that, fince the
fSi'ft Promulgation of His Law, * He Himfelf
' never interpofeth, either to convey Infallibi-
* hty to the Interpreters of it ; or to declare
' which of all the various Interpretations of it,
' is the Tru€ One.' And now, Is this a fit Tro-
pofition^ for Protejlants fo much as to feem to
difapprove of? Or, Is this alTerting abfolutely
that Chrifl doth, by No other Method, inter-
pofe in the Diredion of His Kingdom ? Nay,
Is not this what All Proteftants, of All Deno-
minations, even whilft They are tearing one
another to Pieces upon other Accounts, perfect-
ly agree in ? If therefore, Chrifl: does not inter-
pofe fo, as to make Any Chridians Z^j^/K^/e;
or, which is much the fame, fo, as Himfelf to
declare the Particular True Interpretation of
His own Law : then, 1 have faid nothing but
what is Judly and Exadtly agreeable to Truth.
If he does interpofe for Thofe Purpofes; let it
be fliew^n plainly, ivhere^ wheriy and By whom :
and let this alone be the Contention between Us
and the Roman-Catholic Sj not that there is no
fuch Thing, either promised or conveyd by
Chrifl:, as ^Infa nihility ; but that what 7779^ only
vainly pretend to, IVe have, m Reality.
Again, jf Chrifl may interpofe in the Direflion
of His Kingdom^ in fome manner unknown to
Us ; nocwiihrranding that He does not inter-
foje to convey Infallibility to Men, &c. then, I
have
( ^77 )
have not denied tlie former^ by aflerting only
the latter. But If He cannot interpofe in afty
manner, or for any other Purpofe ; becaufe He
never does interpofe for Thofe particular Purpo-
fes mention'd : then, the'fe Worthy Ferfotis them-
felves will, I prefume, be equally guilty of the
fame Crime of Excluding Him ; becaufe They
will, I am confident, fay, upon any other good
Occafion, the very Thing which I fay here;
'viz. that ' He never ifirerpofeth to convey In-
* fallibility, or to declare which is the True In-
* terpretation of Any Part of His Law/ What-
ever I had faid. They ought m Equity, to have
left it to the World, as it was in it felf : and
not to have chang d a Particular and Reftrain'd
Propofition into an Alfolute One. And, as it is in
it felf, If They produce it, as what They ctn-
fure in Me ; They cenfure Themfelves^ and All
Troteflants equally, at the fame Time : there
not being One iw the World, who does not ajflert
the fame. If They produce it, without difap-
proving or cenfuring it; They produce it to No
Purpofe : fince it adds neither to My Guilty nor
to Their Argument. To which I now return.
Sect. II.
the General Concluding Argument of the Com-
mittee anfwerd.
T Shall now frjl give 2. General Anfiver^ to their
-^ General Argument ; keeping as near as I can
to their own Words : and then, add a few particu^
T ^ lar
iar Ohfervations upon fome Parts of it. My An-
fiver therefore, in general, is this.
* The World has now ^^t'A^ from My Defenfe^
under the frjl Head of the Charge againfi Me,
That I have denied to the Church, No Gcver-
mrs^ but what are, m EfFed, Ahfolute Gover-
nors Over the Conlciences and ReHgion of
Chrift^s People : that I have denied NoCenfures^
but fuch as pretend to be Decifivej and to af-
fed: the Condition of Chriftians, with refpedt
to the Favour of God, and Eternal Salvation :
not the Right of Judging an Open Notorious.
Sinner to be unworthy of the folemn Tokens
oi Church-Communion ; but the Right of Judging,
Cenfuring and Puniihing the Servants of Ano-
ther Mafler^ in quite another Senfe : that I have
denied No Authority-, but that to which Chrifti-
ans are alfolutely and indifpeyfahly bound to fub-
mit their Condud ,• None, but that^ which \^
declared to oblige Them either to Trofejfion^ or
to Silence^ Against their own Confciences :
that i^^ No Authority^ but what is perfedly m-
confiflent with the Supreme Authority of Chrifl
Himfelf iw his own Kingdom ; No Authority, but
what this Reformed Church of England, has it
felf thrown off; and upon the Oppofition to
which, It is entirely founded/
* The World has feen, from My Defenfe, un-
der the Second Head of the Charge againft Me,
that I have ' excluded the Temporal Powers from
* Any Right to encourage True Rehgion, or
* difcourage the contrary,' in that Senfe only,
k which it would be injurious to True Religion
to
( ^79 )
to grant it ; and wholly foreign to, and mcon-
fiftent vvitli, the OiSce of the Civil MagiJlratCj
as fuch.'
* It has now appear'd that I have excluded
* Clirift from Diredion, in His Own Kingdom/
m thofe Particulars only, in which it has pleas'd
Him, to exclude Himfelf ; arid in that Senfe,
in which Thefe Worthy Perfom, together with
All Protefiants^ conftantly themfelves exclude
Him/
* I leave it therefore, to The World to judge,
* Whether I have, by my Doctrine^ reduced the
* Church and Kingdom of Chrift to a Mere
* State of Anarchy and Confufion,' in Any
Senfe, but That^ in which All Qhriftians^ and All
Members of this Church, and All who have
reformed from the Ufur pat ions of Popery^ if They
will be confiftent with Themfelves, muft do it :
All ChrifiianSj if they will continue firm to their
Profeflion, and be the Difciples of Cbrijl^ and
not of Men ; And All Protejiants of this Church
particularly, if They will not deny the Right
Their Predecejfors had to depart from Former
Governors^ and to difregard the Cenfures and
Thunders of Thofe who were fet over them ; or, if
They will no tdifovvn thcRight ofthis Church, to
be what it now is : And, in what I have taught
particularly about Church-Authority^ Whether I
have done any more towards ^ reducing the
* Church of Chrijl to a Mere State of Anarchy
* and Confufion,' than the Do^rine of Chrifi
Himfelf has done ; any more, than the Firjl
Principles of this Reformed Church of England
T 4 have
have done ; any more than All, who have writ
againft Popery^ with any Degree of Reputation
and Succels, have conftantly done. And there-
fore, as I have now a greater Pieafure, in the
Serious Review of what I have preach'd, after
fo fevere an Examination of it, than I had in
the Preaching it : fo, I am content to bear All
the Reproach it can intitle me to ; and to fuf-
fer under Thofe Cenfures^ which muft at the End
afFed: even the Great Author and Finijher of Our
Faith ^ Himfelf ; and All who have, in the feveral
Ages of the Church, aflerted His Supremacy ;
and Ail who, in thefe later Ages particularly, ei-
ther firft founded, or have fince defended, .the
Church o^Englandj by glorioufly oppofmg Them-
felves to the Tyranny and Ufurpations of a Churchy
which claim'd this very^^^/;<3ri(y Over theCon-
dud of Men,inMatters of Confcience and ReHgi-
on, which I have, I thank God, fincerely opposed.
Sect. III.
Some Particular Obfervations, added.
ILTAVING thus given a General Anfwer to
-*--*- t\\t General, Argument of tliQ Committee ; I
cannot perfuade My-felf to leave fo important
a Matter thus : but muft add a few Particular
OlfervatipnSy to lead the World the better to judge
what is here advanced, and claimed, on their Part ,•
as well as what is condemn'd, on Mine. And,
I. I can't forbear to obferve that the Church
of Rome is the only Chrijiian Churchy that We
knovf
know of, which claims exprejly the Authorhy
here, in efFed:, claimed by the Committee^ viz.
An * Authority Over the Condud of Men, in
* Matters of Confciencc and Rehgion;' that is.
An Authority, Under which God has put
the Conduct of Men, in Matters of Confcience
and Rehgion : Or, fuch an Authority^ as can
by Right obhge Chriftians either to the Trofef-
Jion of whatever is determin'd by it ; or to Si-
lence^ under the Burthen of fuch Determina-
tions. The Church of Rome^ I fay, is' the only
Church which exprejly claims fuch an Authority.
Coniequently, the Church of Rome alone re-
ceives Benefit from this Claim of a Committee of
Troteflant Divines of the Church of England :
And confequently, fuch Claims^ made by the
Memhers of Any Other Churchy oppofite to the
Church of Rome^ are, ii\ reality and in their ef-
fedt, highly injurious io t\\t True Inter eji of that
Churchy which cannot fland upon the fame Max-
ims^ and the fame Foundation^ with its greateft
Adverfary ! And certainly therefore, it is an
Argument of Affe^ion^ and not of Enmity y to the
Church of Englandy to refift and oppofe All fuch
Claims : and the more Zeal is flicwn in this,
the Greater the Proof ftill is of that Affe-
Bion,
X, It is not only to be wonder'd at, but
really to be lamented, that a Body of Chriflian
Divines fliould here reprefent the Kingdora of
Chriftj in a * Mere State of Anarchy and Con-
^ fufion, ifChrifl Himfelf be alone Kirtg m it ;
and efteem That State, a State of Total Diforder
in
( a8i )
in the Church, in which the firfl; and folenin Di-
redions of Chriji Himfelf are the Rules to All
His Suhje^s. This is the End of all that I have
taught ; to recall Men to His Words, and His
Inftrudions, and His Authority. If therefore,
Chriji himfelf has left NoDired:ions for HisSub-
jecfls, commanding Them to regard the Autho-
thority of Others of His Subjeds above, and
more than, His Own Dire^ions ; as I am per-
fuaded All will in Words allow that He has not :
theny Ho has done the fame towards the ' redu-
* cing His own Kingdom to a State of Anarchy
* and Confufion,' which / have : and which
therefore, I would hope, can be No Crime.
3. But, alas ! All this proceeds from Our
poor Worldly Notions of Order^ Decency ^ RulCj
Suh ordinal ion y Superiority^ and Inferiority ; as dif-
agreeable generally to the Will and Defign of
God and of Chrift^ as the World it felf is, from
which They are all taken. And when once the
Fancy of Men has indulged it felf upon this
Head, it is found to be infinite ; without Bounds,
and without End. Infome Places, for Inftance,
if AUChriflians do not fay Prayers , at the fame
particular Minute, whenever the Warning is gi-
ven Them ; whatever their Employment, or Dif-
pofition, at that time, be : If All do not fajf,
or abftain from Flefh, at the fame time of the
Year, and upon the fame Days of the Week :
if Some Congregations of Chrijlians comme-
morate the Nativity or Refurre^ion of Chrift,
or the Martyrdom or Good Actions of Any Saint^
on a Day different from Others : Or, if fome
Chriftians
( ^^83 )
Chriflians kneel wheji Others Jl.wd ; or Jland
when Others kneel ; or are fo Weak as to Icrii-
pie any thing, that Others, of 2.jlronger Make,
can fwallow and digeft without fecUng : All
this, in all the infinite Variety of it, is calPd
and judg'd as an Heinous, and Unpardonable
Breach of the Order of Chrift^ Church.
I do not chufe to multiply more Inftances of
this fort : but only obferve that the Notion of
Order, in the Church of Chrift, is very much mi-
ftaken, when tvery Difference, with relation to
Thefe, or to any Points of the like fort, in Any
Part of the Chriflian World, i^ made a Sin a-
gainft the Order appointed by Qhrift in His
Church ; and Every Refufal of Obedience to Men,
in fuch fort of Matters, tho' founded upon the
plained Didates of a Man's own Confcience,
is handled in the fame manner, as a Difregard to
the Order, and Decorum, of ChriJFs Church pro-
perly fo caird. Troteftants particularly fee this,
'\\\ the Cafe of the Authority claimed by Superiors
Over Inferiors* i\\ the Church of Rome : and
are not afraid of helping to ' reduce the King-
* dom of Chrift to a Mere State of Anarchy
* and Confufion , by denying and oppofing that
Authority*
4. It is, in a particular manner, worthy of
the Confideration of Troteflants , that The 7?<7-
man-Catholics .m^kt very Great Ufe of this hx-
gument, viz* that the Troteflants, by putting
the Scripture into the Hands of the Laity, pro-
fefs to make Them the "judges of what They are
to receive as Religion : without which Piinciple,
none
( ^84 )
none could have gone off from tlitRomiJh Church %
That this * reduces the Church of Chrift to a
* State of Anarchy and Confufion; and breaks
thro' all that Order which is eftabhihed in it ;
and deftroys all the Suhordination of Some Chri-
ftians to Others^ m it. Now, I would gladly
know of this Learned Body ^ what Anfwer We can
make to this, if it l^e true that to ' deftroy the
^ Authority of Any Chriftians Over the Con-
* dud: of Others m Matters of Confcience and
* Salvation , is to break the Or%r of Chrijfs
Kingdom J and to * reduce it to a State of Anar-
* chy and Confufion/ It is certain that We
Trotejlants of the Church of England have thrown
oS xh.i% Authority oi Former Church-Governors;
and abfolutely denied it, not only mThem^ but
in AIL Therefore, it is certain, either that We
have been guilty of the Great Crime of ' redu-
cing the Church o^ChriJl to aMereState of Con-
fufion : or elfe, that the Denial of fuch an Au-
thority implies in it no fuch thing, as is here
laid to its Charge ; and brings in No Confufion^
but what is agreeable to the Will of C/;;-//? ;
and what is more acceptable to Him, than All
the Outward Imaginary Order kept up by an Au-
thority^ deftrudtive of the very Vitals oi N^ Re-
ligion, This All Trot eft ants do indeed affirm in
their Anfwers to the Romanifi:s : and I am ftill
proud to fee, that there cannot be one Step ta-
ken towards the Cenfuring or Condemning My
Doilrine^ which does not fall heavy, not upon the
Ornaments ^w^Circumftantials^ but upon the very
Foundation of theC/wrZ^ of England, itfelf.
5. But
J. But indeed, what All Cbrtjllan Divines'^
and Chrijlian Laity, ought in a pecuhar manner
to confider, is this : that Chrift Himfelf knew
better than Any of Us, His Difciples and Fol-
lowers ; and had a Right, which Others have
not, to determine, what that Order is, in which
He dehghts, and upon which He lays a great
Strefs ; and what that Confufion is, which alone
is inconfiftent with the Government of His King-
dom, and the Condua of His Suhjetis. And thelc
following Points, I therefore recommend to All
Chrijlians ; as well as to All Protejlants.
* It is eflential to the very Notion of the
* Kingdom of Chrift, that He alone be King in
* m it,' ' The Subjedion of His People to Him
alone, as King, is fo far from being the \Vay to
* reduce His Kingdom to a Mere State of Anar-
* chy and Confufion ;' that it is the Only Method
of preferving it from coming to fuch a State'.
When His Laws, and His Diredions, left be-
hind Him, are obferv d by///xDifciples ; theniT/i
Kingdom is in its Glory ; and in its greateft
Order/ When the Authority of Men, and Hu-
mane DireHions, are fubmitted to, without judg-
ing of Them by His own Rules ; this deftroys
the Order of Chrijfs Kingdom, confider'd as His ;
and reduces it truly and literally to the worft
State of Anarchy and Confufion, as far as He is
concern d : Of Anarchy,hY deftroying the Rule
of Him, who alone has a Right to it ; and of
Confufion, by bringing in Other, and Foreign Aur
thority, in part, inco His Place,
' This
( a86 ;
. * This Method I grant, promotes the Order^
and Rule J of thofe Humane Kingrloms which are
introduced into His^ and niix'd with it, when-
ever the * Authority of fome Men Over Others
in Rehgion,' is fet up : but it truly deftroys the
Order and Rule of ChriJFs Kingdom, as fuch ;
and, in the midft of All the Imaginary Order of
it, leaves Chrift\ Kingdom^ as much as it can,
ill a Mere State of Anarchy and Qonfufion, And
here is the Foundation of the Miftake. Be-
caufe this Method is feen to procure an Outward
Decorum of Appearances amongft Men call'd
Chriftians ; therefore, Men are apt to efteem it
the' Way to Order in Chrijis Kingdom : Where-
as, It ^s in. truth only the Order of the Kingdoms
of Meny ^mnder the Cover of His facred Name,
that is confalted by it ; and, on the contrary,
the Ordei; of His Kingdom, confider'd as ///j-,
is ruined and deftroyed by it.' Again,
* The Order which Chrift lays the Great Strefs
upon, in His Kingdom^ is an Internal Order : The
Government of Men s Lives by Faith^ working
ly Love.'y The Order of Charity znd. Humility ;
of Preferring one another in Love ; of Forbear^
ing and Forgiving one another j of Making all rea-
fonahle Allowances ; and compajfionating one ano-
ther s Infirmities. And the Confujion wdiich He
moft of All guards againll, in His Kingdom, i%
the Confujion arifing from the Dominion of Men,
and Humane Authority in Religion^ trampling
upon the Confciences of His Subjedls ; the
Confafion of Uncharitablenefs, Hatred, Malice,
Revenge, Tyranny, OpprelTion, tho' it be at-
* " tended
( ^8? )
tended with All that Dread and Horror, which
keeps every Tongue in the profoundeft Silence^
and Submiflion ; and tho' it affrightens Men in-
to All the Inftances of Outward Subjedion,
and preferves unviolated All the Forms of Ex-
ternal Order and Decency.
The hquifition it felf is Anarchy and Confufion
in His Eyes ; tho' in the Eyes of Men it is Go-
vernment^ and Teace^ and Quiet^ and Order it
felf. T\\tUniformity procured by it, is not an
Uniformity in His Kingdom ; but in the Kingdom
of the Inq^uifitors^ and of thofeMQtiy who go-
vern by it : And the Anarchy and Confufion a-
voided by it, is the Government of Chrift Him-
felf ; and the Pradice of What he efteems the
mofl Beautiful and Orderly in His own King-
dom. The Uniformity gain d and fupported by
it, is the Uniformity of Ferfecutors^ Atheifisj
and Hypocrites ; the Uniformity of Gefiures^
Sounds^ Cringings^ Bowings^ Vociferations-, Dreffesy
Ornaments J and of Every thing that can amufe
the Eye, and the Ear^ and diffipate the Under-
ftanding. The Confufion, kept off by it, is the
Great, and • one would think, Deteftable Confu-
fion arifing from C/;ri/?ij;^ i^worfliipping One God
in Spirit and in Truth ; from, pheir prefer v in g a
Clofe and Immediate Regard to Chrift HimMf ; and
taking their Notions of His Religion from Him
alone ; the Confufion of Honefty and Sincerity in
Enquiries after Religion ; of Charity and Humi-
lity in bearing with one Another's Differences ;
and of Every thing truly lovely and defirable :
And the Anarchy whigh alone is kept at a Di-
llance
( ^88 )
fiance by it, is the Anarchy ^ which Men are apt
to efteeni and declare to be every where, where
Jhemfelves do not abfokitely govern.
I have chofen to inftance in the In^uijttzon^ be-
caufe it is an Engine fet up on purpofe to pre-
ferve the Kingdom of Qhrifl^ from a ' Mere
* State of Anarchy and Confujion; becaufe, if
External Order^ procured by the Authority of
Men, in Matters of Confcience and Rehgion,
be the Order and Good Eftate of ChrijFs King-
dom, this Method is truly the moft defirable
of Any yet thought of, as it is the moft Ef-
feElual for the End intended : and becaufe
it does indeed anfwer that End, by EftabUili-
ing Teace and Order -^ if Solitude and Silence^
procured by Terrors j if Poverty and jDi-
ftrefs, Scarcity of People, Mean and Spiritlefs
Difpofitions, Spiritual Bigottry, and Worldly
Slavery, be the Teace and Order aim'd at by
Chrijl. And I have chofen this Inftance for an-
other Reafon likewife ; viz. becaufe the Argu-
ment holds equally good, m All hiflances of a
like Sort ; in whatever Degree, tho' never fo
diftant. They approach to it : and becaufe Ma-
;/y will fee plainly in this Inftance, what They
will not fo eafily at firft fee m Thofe of a lejfer
Sort. But now,
6. As to External Vifihle Order^ upon which
the Whole Miftake of Men upon this Subjed:,
feems to be founded ; I muft obferve that This
was not the Great End of Chrijf^ defcending
from Heav n, and Ereding a Kingdom : and
therefore, that Our Notions of this muft all be
( ^^ j
accommodated to, and governed by, tii^it 3L7/^
and Prhcipal End. From the Confideration of
which it wilt prelently appear, that Every Thing
of ^/;/y Sort, is but bi^ifecondary Nature; and of
a very low Account, in Comparifon with Thofe
Great TotnUs^ upon which Our Lord declare:^
that the Eternal Salvation of All Ihall equally
depend. In General therefore, it is certain thac
Chrifl has given ^ No Authority to Any of His
* Servants Over others of cheni,' iiicon(\ixt{\t
with His own Right to be their Sole King ; or in-
eonfiflent with the Right oi His Suhjecis to apply
themfelves to Him^ as fuch : That therefore, it
is plain, Nothing is required by Him^ in order
to Decency-, or to avoid the Outward Appearance
of Confufion, but what is p^rfedJly corififterit with
thefe Tvv^o Things now riiention'd : that Chrijl
has not Himfelf deftroy'd the Order, and Govern--
ment^ which He thinks riecefTary in His own
Kingdom; and that therefore, the denying fuch
Authority to Men, as He has never given them^
does not tend to deftroy either Order or Govern-,
ment^ but to Eftablilh them, in the Senf.^ in
which He wills and defires them fThat Chrijv.
neither requires, nor dehghts in. Any External
Order m His Kingdom, but what iS perf vlly
confident with that Freedom of His S. Wedrs^
with which He has made them free; th>t He
guards againft No {Lxterndl Cdnfufion, which. i^
the Effed of the Integrity, Honedy; and Si:i
ceriry of His Suhjetls, guiding ThenVielves, wu li
their utnioft Care, by their own Confzien cs^
under ///J Diredions : And confequently, tr^c
U He,
( ^9^ )
//<?, who leads Chrifiians to be direded by
Chrijiy in Religion, eftabliflies t\\zx. Kingdom ia
the Hands of Chrifl^ which otherwife would,
with refped to Him^ be a State of Anarchy,
without its True and Proper King : that HCy
who denies that Authority to Men, which is in-
confiftent with that of Chrifi^ only reduces ^^^
Kingdoms of 7l^^ i¥(f;; (not of Chrijf) to that
y?ff rf State of Anarchy ^ to which They ought to
be reduced : and that He^ who pleads only for
the Undoubted Right of All Chrifiians equally
to be the Difciples of Chrijiy and not the Slaves
of Meny pleads for No External Confufion^ but
What Chrifl Himfelf has been pleas'd to per-
mit and allow in His Church ; viz^ thtConfuJion
arifing from Honefty and Uprightnefs of Heart
in following Chrift ; and pleads againftNo£x/d*r-
fialOrdery in Pradiice, but what is inconfiflent
with the Right of All Chriftians to be directed
by Chrifl ; and againft None, but what Chrijl
Himfelf contemns, in comparifon of that Real
and True Chriftian Order^ which He has efta-
bliflied between Himfelf as Heady and His Di-
fciples as Members ; between Himfelf as King
alone, and All ChriflianSy as Subjeds to Him,
and not by Him put Under any OtherSy fo as
to be obliged to obey Them, in Connradic3:ion
to Chrifl' s Laws, underflood and received accord-
ing to the Befl Light of their own Confciences.
St. Paul indeed fpeaks of Decency and Order,
m Ajfemhlies of Chrifl ians : But in What Points,
and in What Manner, it is worth while to confi-
der. He exhorts the ChriflianSy in their Congre-
gations,
( 29^ )
gations-, not to interrupt one Another^ in their
Teachings or Prophefying ; but to fpeak, one af-
ter another : without which Reftraint upon
Themfelves, 0;/<?Endof their afTembUng together
would be wholly fruftrated. And in what man-
ner does He fpeak of this, which was really
neceflary ii\ their Ajfemhlies > Not in the man-
ner, in which He fpeaks of Righteoufnefs and
Holinefs, and All the Fruits of the Spirit. Nor
does He thunder out Excomrnmications^ or De-
nunciations of God's Eternal Wrath, againllAny
who fliould tranfgrefs that Order ^ which He, xho
an Apoflle, had given them : nor fpeak of fuch a
Tranfgreffion^ as He does of the IVorks of the
Fkjh, and of Thofe Sins which He frequently e-
iiumerates, as excluding Men from the Kingdom
of Heaven, and intitling them to the Eternal
AVrach of God ; nor fpeak of fuch a Tranfgr ef-
fort as He does of the Inceftuous Corinthian,
They therefore, who fo frequently appeal to
this Diredion of St. TatiH^ to argue for Sub-
miflion to Every thing orderM by frail Men for
the Decency^ Beauty^ or Outward ?omp of Cir-
cumflances relating to the Manner or Form of
Worfliipping God ; and this, m fuch a manner,
as not to leave it to their Own Judgments or
their own Confciences ; may be fure that They
both forget the Toint to which He applied His
Rule ; and grofly err both from the Defign^ and
the Spirit^ of the Apoftle. I hope, I conform
My-felf to His Example. All that External
Order and Decency^ which is necelTary for the
Purpofes of Chriftian Ajfemhlies, I am ready to
U z con^
( ^9^ )
contend for, as the Apoflle does. Nay, All that
Uniformity iw the different Congregations of the
fbme Land, which is the Efled: of a WilUng
Choice, and the Refult of Judgment and Con-
ic\Qwz<^^ I fliall ever efteem, to as high a Degree
as it can claim : becaufe, whilft it is fo procu-
red, it can never either injure Civil Society^ or
deflrcy Good Learning and True Fhilofophy^ tlie
Ornaments and Comforts of Humane Life, as
well as x\^ Conftant Friends to True Religion ;
tho' Learning and Fhilofophy^ generally fo call'd,
or as They are generally made ufe of, by De-
figfiing Men, are the Enemies and Corrupters of
it. But to fpeak of Thefe^ or the Hke Points, in
the fame high Terms, as We ought to do of the
Weightier Matters of Chrift'5 Law ; to infifl: up-
on Thefe^ by Virtue of Mere Authority in Some^
and indifpenfaUe Olligation to Suhmiffion in Others ;
and to make fo hght of the Terrors of tht Lor Jy
as to throw them about, upon fuch Accounts,
wdth an Ardor, and Zeal^ which is only due to
much greater things : TbiSj I iliall, I confefs,
ever efteem contrary to that Rule of proportion^
which A/mighty God prcferves in All His Me-
thods ; as well as to the profefs^d Dellgn and
Declarations of the Gofpel of His Son.
7. There is nothing in tliis A.rgumeni I am
now upon, more truly to be lanieiited, than to
confider what ic is that is eftecni'd by a Body of
ChrifianDtvines, as One of t\\Q Great eji Aggrava-
tions of die Guilt of My Dotlrine ; Fiz. That to
IcadChriftians to iht'it King, is to lead t\\Q;m from
All Government ,• and that tg inculcate upon
Them^
( ^9^ )
Them, the Neceflity of following Cbrljf, and
obeying H/s Laws, is leading them to a Sfafe^
* in which Every Man is left to do what is right
* in His own Eyes/ Upon w hich Suhjecl there
would not need One Word of Explication, were
it not for the lake of the prejudices of Men :
and therefore I fliall here be very Ihort, and very
plain. There are but three\N2iY^ for Men to ad in.
Every Man mud either do what is right in His
own Eyes ; Or, He muft do what is right in 0-
ther Mens Eyes ; or, He muft do what He him-
felf judges to be Right and Fitdng, in i\\q Eyes
of God and of Chrijh If He does what is right
in His own Eyes, in the Bad Senfe, in which a-
lone the Committee can complain of it ; that is^
if He ads without any Regard to Any Laws,
or Any Governours : This is following His own
Inchnation, Cuftom, and Pallion ; and not Rea-
fon, or the GofpeL And in this Bad S^nk, I
have pleaded againft it, as much more effedu-
ally than They have, as it is more effeduai for
the preventing it, to dired Men to Chrijt^s Un-
erring Laws, than to Any of the Decifions of
Weak Men : fo far am I from dcferving this
Part of their Cenfiire, or from having given
them the leaft Handle for it. If the Man does
' what is right in Other Mens Eyes,' He may
have thtApprohation of All who really and know-
ingly oppofe what I have taught : But He is tru-
ly of Popijh Principles, in a Protectant Profefwn ;
He is the Difciple of Men, and not of Chrifi.
And as far as He proceeds in doing ' what is
* right in Other Mens Eyes', juft fo far He for-
fakes the Briqjotefi Sunjhine of Noon-day^^ ap-
U 3 * pointed
( ^94 )
pointed by Go^; and prefers the Uncertain Glim-
merings of the Darkejl Lanthorn before it. He
leaves the ftrait Line of Duty pointed out to
Him by Chrijl ; and bewilders Himfelf m the
Endlck Lalyr/nthsj and all theWinding Paths of
Wanton Opinion, and Wanton Power. But if He
does what, after the fincereft Confideration, He
judges and efteems to be ' Right in the Eyes oiF
* God, and of Chrift ;' He the^ conduds Him-
felf exadly according to the Rule which I have
laid down. And if This be, in the Efteem of
Chrijltan Divines-, to leave Every Man to do
what is Right in H i s own Eyes, in a Senfe
iimvorthy of a Chriftian : I pray God to inter-
pofe, for the Support of True Religiony before it
be quite perilli'd from the Earth.
This I muft beg Leave to infift upon, that I
have never once made Ufe of this Exprejfion in
My Dodrine ; that All that I have done towards
this great Evil, is teaching Men to * do what is
Right in the Eyes of Chrift, according to the
Belt Light They have ; and not what is right
in the Eyes of Other Men^ weak and fallible as
Themfelves. I add therefore, that They^ who
condemn this^ muft maintain, if they will ad:
confiftently, that * Chriftians ought to do what
* is Right in Other Mens Eyes.' And if this
be true ; there is an End of All Religion^ and
All Confcience ; All Fear of God, or Regard to
Chriji ; All Defenfe of the Reformation^ or of
the Church of England, If it be not true ; then
I have no more deferv'd this Part of their Seve-
rity by My Do&rinej than Truth it felf, and
xliQ Go/pel it felfj have deferv'd it. We may.
( ^95 )
methinks, differ from One Another in Many
Points, very innocently ; and We may, in the
Methods of Honour, and Qhriftiamty ^ endea-
vour to guard, on each Side, againft what We
think of pernicious Confequence : But God
grant, We may all take Care not to carry Our
Refentments into the Vttals of All that is good ;
or, out of Zeal againft particular Principles, to
lay waftethe Foundations o^Chriflianity it fcif;
to remove the Boundaries of Good and Evil ;
to put Darknefs for Light ; the Decifions oi Men^
for the Laws of God ; Subjedion to Fellow-
Creatures, for Obedience to Chrxji ; the Do^rmes
of Any particular Churchy for the Gofpel ,• the
Dictates of Any Humane Authority^ for Chriflia-
n'tty ; Direct Toperi for Troteflantifm ,• and a
Gawdy Figure drefs'd out by Modern Fancy and
Imagination, for the Only True^ Original Church
of England. I do not fay this, to charge upon
thefe Worthy Terfons^ or upon Any of Them,
that They do explicitly^ and knowingly^ main-
tain even the Contradidorj Tropofitions to Thofe
which They condemn : But to obferve that, by
Certain Conjequence^ and in order to be Self- con-
fiftent. They muft do fo ; and that if One be
falfe, the Other muft be trte.
Sect. IV,
7/;<?XXXIVth Article ^/ Our Church, confiderd
TpHE Committee^ ^Ultx. thck General Argument^
-■- proceed thus. ' xA.nd We beg Leave to clofc
* thefe Obfervations, in the Words of the Thirty
U 4 ^ fourth
( ^56 )
fourth Article of Our Church. W/jofoever,
through His private Judgment^ willingly and pur-
pofely^ doth openly break (much more, They add^
teach and encourage Others to break) theTra-
ditions and Ceremonies of the Churchy which he not
repugnant to the Word of God^ and he ordain d and
approv d hy Common Authority^ ought to he rebu-
ked openly^ {that Others may fear to do the
like) as One that pfFendeth againft the Com-
mon Order of the Church, and hurteth the
Authority of the Magiftrate, and woundcth
the Confciences of Weak Brethren.'
To which I anfwer in a few Words, that
They might as reafonably have cited againft
Me Any PafTage in the Liturgy^ Homilies^ or
Articles of the Churchy as this. They do not
fay how They apply it to Me^ or to My Caufe :
•and it is a little hard to put the uneafy Pro-
vince upon Me^ of being My own Accufer^ as
well as Defender* This, I fay, relates not to
Me^ becaufe I have not ' willingly and purpofe-
' ly, either broke, or taught Others to break,
* the Traditions, andCeremonies,of the Church,
* which be N o T Repugnant to God's Word ;
* and be ordainM by Common Authority :' but
have exprefly taught Chriftians to fearch Gods
Word; and to receive, not rejed^All fuch Things
(call them by w^hat Name you pleafe) as are
agreeable to it. And it is wonderful to fee a
Paffage alledg'd againft Me^ to which My Con-
dud: has been perfedlly agreeable. I have not
* offended againft the Common Order of the
' Church • but promoted All that ought to he
* ia
^< a97 )
^ in the Church of Chr/ft. I have not * hurt
' the Authority of the Magiflrate;' but fup^
ported it, and defended it. I have fliewn what
it is ; to what it ought, and to what it ought
not, to extend it felf : and I have diftinguilh'd
it from the Authority of Chrift, I have not
' wounded the Gonfciences of weak Brethren/
unlefs it be to w^ound the Gonfciences of Chri-
ftians, to warn Them againft All Approaches
towards ofFending their Great Mafter ,• and to
lead them to a Gonftant Attention to His
Will. In the Scripture-Senfe, This Phrafe flg-
nifies to induce Any to fm againft their own.
miftaken Gonfciences, by Our Example. In
this Senfe, it is impoffible I fliould have any
thing to anfwer for : becaufe I have taught
Them to follow No Do^rine^ tho' back'd with
the moft powerful Humane Example^ but that
of Chrijt Himfelf In the other and nov/ com-
mon Senfe of giving Offenfe^ I fear, I have
rather ' wounded the Gonfciences of Strong
Brethren^ than of Weak^ in the Opinion of
Thofe who moft diflike what I have laid. But
this is no Guilt of Mine ; and can therefore^
deferve No Punifliment. I defire neither to
difpleafe, nor difturb, any Man in the WorlJ.
But I follow the Example of Thofe^ who firft
drew up this Article, I fet up Chrijl above All
Churches : as They did. I declare equally w^idi
Them^ againft Abfolutc Suhmijfwn to Humane
Authority in Rehgion. I refer Men, as They
did, to the Words of Chrijl, in His Gofpel And
if This fliould ever happen to be againft any
thing
( ^98 ;
thing decided and determin'd by Any Churchy
or Magijlrate^ in Pofleffion ; it is no more than
what the firft Reformers thought Themfelves o-
bhged m Confcience to do. They themfelves
did thus ' offend againft the Common Order of
* the Church ;' They themfelves did thus ' hurt
* the Authority of the Magijirate ; They them-
felves did thus * wound the Confciences of
* Weak Brethren . And I am very confident.
They who firft drew up this Article did not
mean to condemn either Themfelvesy or the firft
Reformers^ or Thofe who follow exadly in their
Steps.
Chap. IV.
Obfervations u^on the Concluiion of the
Reprefentation*
S E C T. I.
The Three Paragraphs foHowing their Obferva-
tions, conjiderd.
THE Committee, having concluded their
Ohfervations upon feveral Paffages of
My Sermon^ proceed thus.
* Having thus laid before Your Grace, and
I Your Lordfliips, the feveral Paffages, upon
* which
( ^99 )
* which This Our humble Reprefentation is
* founded, together with Our Obfervations on
* them ; We muft profefs Our^ felves to be e-
* qually furpriz'd and concern d, that Dodrines
* of fo evil. a Tendency fliould be advanced by
* a Bifliop of this Eftabhfli'd Church, and that
* too in a manner fo very remarkable — That
* the Supremacy of the King fliould be openly
* impeach'd, in a Sermon deliver'd in the Royal
* Audience ; And that the Conftitution of the
* Church Ihould be dangercufly undermined; in
* a Book profelledly written againft the Princi-
* pies and Pradtices of fome who had departed
* from it.
* But, fo it hath happened, this Right Reve-
* rend Bilhop, in his extream Oppofition to
* certain Unwarrantable Pretenfions to Extrava-
* gant Degrees of Church-Power, feems to have
* been fo far tranfported beyond His Temper
* and His Argument, as not only to condemn
* the Abufe, but even to deny the Ufe, and
* to deftroy the Being, of Thofe Powers, with-
* out which the Church, as a Society, cannot
* fubfift ; and by which Our National Confti-
* tution, next under Chrift, is chiefly fupported.
* Under thefe Apprehenfions, We could not
* not but hold Our felves oWiged, to reprefent
* Our ownSenfe, with that of Our Brethren of
* the Clergy, to Your Lordfliips ; and to fub-
* mit the Whole to Your much weightier Judg-
* menr, which We do, as with the moft Un-
* feigned Sorrow for the Unhappy Occafion,
I and all becoming Deference to Our Superiors,
' fo
( 3O0 )
^ fo with die niofl: fincere and difmcerefled Zeal,
^ and with No other View in the World, but to
* givQ Check tq^the Propagation of thefe Erro-
* neous Opinions ; fo deltrudive of All Go-
* vernment and Difcipline in the Church, and fo
* derogatory to the Regal Supremacy and Le-
* giflative Authority, as Weprefume, may have
* been fufficiently evinced. Of which Our Ho-
' neft and Loyal Intentions, We doubt not,
* but Your Lordiliips, in Your known Good-
* ncfs, will favourably apprize His Majefty, if
* it Ihall be thought needful or expedient, in
* order to fet this Matter, together with Our
* Proceedings thereupon, in a true and prooer
* Light.
Having before vindicated My Do^rines front"
What The Committee has laid upon Them, I
fliall nowadd,inanfwerto thefirft oi Thefe Para-
graphs here produced, that ' I muft profefs My-
' felf to be equally furpriz'd and concerned that
^ Dodrines fo Chriflian^ fo eflential to the Caufc
^ of the Refo-^mation^ and of the Church of Eng-
^ land^ fliouid be thus underftood, or thus trea-
^ ted, by a Body of Divines of this Trotefta^it
* Eflahliflo d Church : and that too in a manner
* lo very remarkable — -That in their Zeal for
* the Supremacy of the King^ They fliould de-
* clare it to be touchU and "affeded by fome of
* the plaineft Truths in the Gofpel ,• and by the
* very Maxims upon which C/:'/'//?/^;;//^ isfound-
* ed ,• And that, in their Zeal for the Conftitu-
* tion of Our Church, They fliould declare it
* to be dangeroudy undermin'd in a Book, by
' Thofe
( 30I )
* Thofe very Principles^ by which alone it cati
* {land ; and without the Truth and Jufticc of
* which, It could not have had any Right fo
* much as to B E>
To the Secpnd of thefe Paragraphs^ I anfYver^
That ' I have not been tranfported, by the A-
* bufe of Any Good Thing, to deny the Ufc of
* it : nor ever, I hope, argued, after fo weak a
* Manner ; but that I have equally condemn d
* Bad and Pernicious Principles, in All Sorts
' and All Parties oiChriJlians: That I have nor,
* either in My Sermon^ or Frefervative^ denied
* the Ufe, or deftroy'd the Being, of Thofe Pow-
* ers, without which the Church, as a Society,
* cannot fubfift ; and by which Our National
* Conftitution, next under Chrift, is chiefly fup-
* ported. But that I have fliewn that Chrift has
* not given to Any Fajlihie Men^ in His Churchy
* the Powers belonging to Infallihility alone;
* that I have deftroy'd only fuch Powers, as
' are deftrudive to His ReUgion, and His
"" Church, as He inftituted them ; and fuch as are
* abfolutely iuconfiftent with the very Suppofi-
* tion of Our National ConJlitutioHy being right-
* fu/ly what it is : And that I have indeed de-
' ftroy'd only the One, Enormous, Anti-Chri-
* ftian, Anti-Proteftant Claim of a Church-Au-
^ thority, to which Inferiors are indifpenfably o-
* bliged to fubmit their Confciences and Con-
* dud; a Claim deftrudlive to the Nature of
* Chrift's Religion and Church ; and by which
* Our National Conftitution is fo far from being
' fupported, that , without throwing off All
' Claims
( 301 )
Claims to fuch a Power, It could not at firft
have been ,- nor can be now defended, without
continuing to renounce them.'
To the 7 bird Paragraph^ I anfwer, That ' I
cannot by any means perfuade My-felf to call
in queftion what They fo ferioufly profefs ;
or to doubt either of the Unfeigned Sorrow with
which They All came to the Uneafy Work of
Cenfuring Me; or of their becoming Defe-
rence to their Superiors, of the Number of
whom I do not pretend to be ,• or of their
moft fincere and difinterefled Zeal, free from
the leaft Taint of Perfonal Regard, and from
Every other View in the World, but to give
Check to Pernicious Principles. But I fear
the World will not think it fo clear, beyond
All Contradidion, that it was this Unfeigned
Sorrow J This difinterefled Zealy This Freedom
from All Perfonal Views ^ which induced them,
to pafs by Every other Book^ and Sermon^ then
in Being : and at fo critical a Time, to fliew
Me to the Worlds as the Firfi of All the late
Numerous Writers^ to be mark'd out by their
Cenfure ; and My Principles^ leaning too much
to the Authority of Chrifi^ as the Mofl Perni-
cious oi All : Which induced them, after They
had thus thought of Me, to fumnion All their
Strength, and All their Numbers^ to make the
Blow as fudden and as effedual, as They
could ; not to do Me the Honour once pri-
vately to enquire after My own Explications
of lome General Expreffions^ or How I would
interpret them My-felf; not to give Me the
'^ 4caft
( 5^5 )
leaft Notice of their 2.eal^ or of the Intent of
it, that I might have heip'd, by difowning
many of the Confequences 2ii\d Meanings fixt up-
on Me, to forward their good Defign ,• but
to chufe rather, to pur the Worfl Interpre-
tation poffible upon fome of My Words, m-
ftead of a Better of which They were capa-
ble ; and a Bad Interpretation upon Others^
of which They were not at j/? capable ; to force
Pernicious Principles upon Me, firft, and then
to fliew their Zeal againft them, after They
had made them Mine. The World, I fay, w^iil
take upon Them to judge, whatever We fay,
whether Thefe are the Marks of Unfeigned
Sorrow at the Work, or of Difinterefled Zealy
in the Beginning and Manner of its Profecuti-
on. For My-felf,- I am ready to beheve what
They allure Me of their own Hearts, even a-
gainft All thefe Appearances. And I beg of
Them^ in return, to believe Me that I firfl:
taught, and now defend, My Own Dod:rine,
with No other View m the World ; [I hope,
I may ufe the Word Fiew^ as I have done once
heretofore, in the fame Stn^e in which They
and All Writers have us'd it ;] but to propa-
gate the molt Chriftian, and the moft Ufeful
Principles : Principles equally effential to the
Being of the Church of Chrifi in general, and
of the Church of England in particular ; and
equally necelTary, to ihew the True Foundationy
and true Boundaries-^ both of Civil and Spiri-
tual Authority/
Sec t.
( 504 )
S E C T II.
The Two laft Paragraphs, confuterd.
^ I " H E Committee proceed thus. * We are by
^ * no means infenfible chat there are Di-
' verfe other Offenfive PafTages, in the Sermoit
* and Book above-mention'd, which Wc for the
' prefent omit, as not falling fo diredly under
' the Two Heads propofed : nor are We igno-
' rant that feveral Offenfive Books, have of late
* Time been publiflfd by other Writers, whofe
' Confidence doth loudly call for the Animad-
* verfions of the Synod ; to which alfo We llialf
* be ready to contribute Our Endeavours. Bur
* We apprehended this to be a Cafe, very Sin-
* gular, and Extraordinary, fuch as deferv'd a
* leparate Confideration, That a Biihop of this
* Church fliould, in his Writings, make void
* and let at nought thofe very Powers, witli
' which He himfcif is inverted; and which, by
* Virtue of His Office, He is bound to excr-
* cife : In particular, as often as He confers
' Holy Orders, Inftitutes to any Ecclefiaftical
' Benefice, or inflidls fpiritual Cenfures. Nor
* v^^ere We lefs apprehenfive that the Eminence
Vof His Lordfliip's Station and Charad:er, as
* it aggravates the Scandal, would alfo hejp to
* fpread the 111 Influence bothflirther and fader,
\ under that Colour of Argument, with which
* He endeavours to cover th.efe His pernicious
' Tenets/
If
f 30^ )
' If Yoiir Grace and Your Lordfliips, aft^t
having maturely weigh'd the Premifesj fliall
find jud Caufe for the Complaints which have
given Rife to this Reprefentation,Weref!: affiired
that, in your godly Zeal and great .Wifdom, yoii
will riot fail to enter on fome fpeedy and efFe-
d:ual Method, to vindicate the Honour of God
and Religion, that hath been fo deeply wound-
ed ; to allert the Prerogative given to AH Godly
Princes in rioly Scriptures, that hath been fo
manifeflly invaded ; and to re-fettle thofe weak
and wavering Minds, which may have been in-
fnared or perplexed by any of the Unfound Do-
d:rines Taught andPublilh'd by this Right Re*
verend Bifliop. Which Your LordHiips Pious
Counfels and Endeavours will be attended with
the United Prayers of Us, our Brethren whom
We reprefent, and of All good Chdftian People/
I.I am very forry to fee a Body of Chrijlian
Divines-, defcend i\\ fuch a manner as this, in
order to add to a Load great enough already |
and, after they have taken fo much Pains to
condemn fo many of My Prbpojitions^ not to be
content with that^ but to leave the Matter with
this Sting behind it, that there are * Diverfe o-
' ther OfFenfive Paffages i\\ the Sermon and
* Book aforefaid, which They for the prefeilt
* omit, as not falling fo dired:ly under the
^ Two Heads'propofed/ Now, if Thefe Pajja-
ges deferv'd their Cenfure ,- it had been a much
more generous Condud: in them, to have pro-
duced Them fairly into the Light. And if They
had made Three Heads inftead of Two ; I pre-
X * fume.
( 5o6 )
fume, it could nor have cofl them a great
deal of Trouble; or, if it had, They Them-
felves would have efteem'd it fufficiently com-
penfated by the Service They would have done
to Truth, and Religion, by fetcing a Mark
upon Any Pernicious Tenets. But if by Of-
fensive Pajfages^ They mean only Paflages
Difagreeable, Unpleafant, and fach as many
are forry and griev'd, not only to find propos'd
to the World, but to fee them clearly and plain-
ly fet before the Eyes of Them who are con-
cerned in them : Then, I will confefs that I
believe The Whole Sermon, and The Whole
Prefervative, to be very O f f e n s i v e to Ma-
ny in the World. But I will add, that this is
no Argument in the leafl, either againft the
Truth of the Dodrines ; oc againft the Fitnefs
of Teaching them. Not againft the Truth of
the Dotlrinesy becaufe the Greateft and moft
Important Truths have been always Offen-
sive in this Senfe ; not excepting the Gofpel;
and the very firft Beginnings of this Protejlant
Church of England it felf : Not againft the Fit-
nefs of Teaching them ; becaufe, on the contra-
ry, the more there are m the World, poflefs'd
by Falfe and Pernicious Principles, the more
Need there is, and not the lefs, of declaring and
preaching the contrary ; their being Offended at
it^ being an Argument for it, net againft it.
X. The Reafons^ given for ferting a Mark up-
on My Principles in a particular Manner, now
follow. * They are not Ignorant that feve-
[ ral other Offenfive Books have of late Time
* been
C 3^7 )
* been publifli'd, by other Writers, whofe Con-
* fidence doth loudly call for the Animadverfi-
* ons of the Synod/ Offenjive Booksy is a very
Calm Expreffion for thefe Other Books^ which
have fwarm'd lately amongft Us: Books written
diredly againfl; their own Church of England;
not attacking any of its Ctrcumflantialsy but
crying loudly Down with it^ Down with it^ even
to the Ground ; declaring it to be No Church of
Chrifi, and All the Ordinances adminiftred, even
by this Committee^ and AH other Members of
the Convocation^ to be Null and Void; and Them-
felvesy and Ait their Peofle^ to be in a State of
Schifm^ and Danmation. This with refped to
the Church. And with regard to the Leg/flative
Authority^ and Supremacy, for which this Learn-
ed Body have difcover d fo great ^Zc2il; Books
written in Defiance of All our Law^s ; declaring
Us all in a State of Ufurpation ; and both King
and People intitled to God's Wrath : this Learn-
ed Body tliemfelves not excepted.
Both the Prefervativej and the Sermon like-
wife, as to its main Dodrine, took their Rife
from this View of the Triumphs and Infults of
the Enemies to our Conftitution in Church and
State, I do not now fpeak of Perfons : and
therefore, I beg that I may not, as I have too
often been, be mifmterpreted as fetting My-felf
up above Any of My Brethren of the Clergy.
But this I will prefume to fay, that the Princi-
ples which I have oppofed to the State-Princi-
ples of our AdverfarieSy are much more fitted,
(I do not fay, to make Men Subjedts af the pre-
X 2, fent
fent Government, but) to make 'Men Zealous
and warmly Affe^flionate to it, than Any that
have been, or can be oppofed to them ; and alfo
more.efledual, in their: Tendency, to deftroy
and root out ykofe otO\xri Adve rf arte s^ as they
are diametrically oppoficeto them: And that the
Principles which I have oppos d to -their Church-
principles^ are a much more proper and certain
F.emecly againft Themy than Any Other I have
ever yet heard of; and,- as to our own Churchy
that They are fo fat from tending to its Injury,
that They^ and 1 hey alone ^ render Men conftant
and fettled-MemberS' of it, upon a true Trote-
ftant Principle ; whilit Others, contradid:ory to
thern, may, I grants make Weak Men for the
prefent, cry aloudy ind defame^ ^nd demolijh
Hoiifesy and rnurther xhoix: Neighbours, for the
Church 'y'hxit are feen tp lay theni open, as an
Eafy Pr^y, to the AtMi^^s of its Enemies ; and
to render the Tranfition iliort and quick, from
the Branch to the B.oot,y Jcom the Succeffors to
the- Predeceffors, from Derived Church-Authority
to its Original, and from the miftakeiv and abu-
ied Principles of the Church of England^ falfly
fo <:aildv'to-the Real and Avowed Principles of
the Church of Rvme. jrhis I have. Ihewn fully,
both formerly in the Prefervative^ and now in
•this Defenfe : "Sind am ready to iliew it again, if
the Sun 2it Noon-Day needs to be pointed out.--, ,
But bo>vever this be ,• I labour'd:widi the
grearefl Sincerity, to /d9 both this Olwri? and
State the utmoft Scryice.^ in My Power, not a-
gainil the little Inconfiderable Outworks^ but a-
gainft
( ?09 )
gainft the very Foundations of AH the whole
Scheme of Papijis and Non-jurors : againft Prin-
ciples which chreaten'd Dejlrutiion even to Thofey
who have feem'd much more pleas d with the
Principles themfelves, than They have appear d
difpleasd with the Ufe,l\\t Natural Ufe, The
Non-jurors made of them. Whatever the Sue-
cefs was ; I did My bed : and This^ methinks,
might merit Pardon at lead ; and help a Httle
to make My Defeds be over-look'd. But,
on the contrary, All t\\ok Books; t\\ok Offen-
Jive Booksy are over-look'd : and the Defenjive
Booksy written feriouily and heartily againft
them, are particularly pitch'd upon, to be made
the Mark' of Common Reproach^ by having the
Public Cenfure of a Learned Body affix'd to them.
I heartily willi Them^ and this Proteflant Churchy
a Better and a more fincere Advocate^ than I
have been ; and Himy whoever He be, a better
return of His Lahours.
The Reafon given for this Condu^y \s very re-
markable. * They apprehend this to be a Cafe
' very Singular, and Extraordinary, That a Bi-
* lliop fliould fet at nought thofe very Powers,
* with which Himfelf is inverted, ^cl I have
already fhewn that I have fet at nought nothing,
but what Chrift himfelf has yd"/ at nought: That
it is impoffible / iliould be invefted with Pow-
ers, which No Mortal Man can be invefted with :
That, therefore, Ifet at nought No Powers, but
what neither /, nor Any Man living, can pofTibiy
be invefted with : That I neither canexercije Paw-
ersy with which I am not and cannot be invejled;
X 3 nor
( 3 to)
nor will^ver ht guilty of fo great a Sin^ as that of
pretending tc Them : and that the Whole of this
Reafon goes upon the Suppofition of a Matter
without Proof, and M^ithout FounJation. This
they ^ive as a Reafon for t feparate Confiderati-
on of My dangerous Do^itrines : but Th^y do
not fo much as pretend that this is a Reafon for
entring upon this firft ; for fingling cut Me frfi^
and, for the prefent, pafling ove*: the feveral 0-
ther Offenfive Books j which They fpeaK of, in
fuch a Manner only, as to leave Us to guefs
what, and of what Nature, They are. But e-
ven atbeft; I cannot fee the great ObHgation
upon them, arifmg from this Reafon* A Bifhop
has fet at nought the Powers of jgi/Z^^^j: There-
fore, A Body of Preshytersy never entrufted
with the Guardianlhip of Thofe Towers^ with-
out waiting for the Sentments of the BifhopSy
put Them in Mind of Their Duty, and requeft a
Cenfure from Them. '
But I will here beg Leave to put Them in
Mind of fomething as Singular and as Extra-
ordinary; and that is the Condu^ of a Body of
Chrijlian^ Protefiant^ and Church of England
Divines, in condemning, in Effe^^ Thofe Prin-
ciples^ without which, I fay it with Afliirance,
neither the Gofpel^ noi* the Reformation^ nor the
Church of England^could ever by Right have had
One fmgle Votary in the World.
The Other Reafon is taken from the Appre-
henfion * that the Eminence of Flis Lordlhip's
' Station and Character, as it aggravates the
* Scandal, would alfo help to fpread the 111
' In^
( 3»I )
Influence, both farther and fafter, under thar
Colour of Argument, with which He en-
deavours to Cover thefe His pernicious
Tenets/ To which I anfwer, that the ' Emi-
nence of Any Man's Station and Characfter
certainly aggravates the Scandal of Any thing
truly Evil:' But that I fliould have thought it
an inexcufable Crime, and a much greater
Scandal to Me, if being a Bijhop, (a Chrijliarty
a Protejlant, a Church of England Bifliop,) I
could have either diflembled, or ftifled Thofe
Principles, which are the Support of the Gofpel,
of the Reformation, and of This Church in parti-
cular. If Thefe Protefiant and Chrijlian Princi-
ples receive Any Advantage from the Eminence
here fpoken of, I confefs, I rejoyce much more,
than ever I have before done, in What gives
them that Advantage: and it fliall ever be an
Argument to Me, to endeavour, thro' the reft of
My Life, to make it fubfervient to fo great a
Good. But I do afliire the Committee, that I
never endeavour'd to Cover My Tenets un-
der the Colour of Argument: but have ta-
ken a great deal of Pains firft to Un c o v e k,
and lay them open to the World, with all the
Plainnefs poffible ; and then to guard them with
Real, and Subftantial Arguments, to the Beft of
My Judgment.
I Willi, for the fake of Truth, and of All Lo-
vers of Truth, the fame Method had been ta-
ken Againji them, which I have taken For them ;
that the Tenets oppofite and contradidory to
Them, had been fet over againft Them, in th.e
X 4 or;.m
( 31^")
open Light ; and the Arguments fiipporting
Themy placed over againfl the Arguments upon
which the Others rely. I fliall do this, as well
as I am able, before I conclude. But I wilh, it
had been done by the Hands of Thofe^ whofe
Caufe it would have ferv'd much better, than
the Method chofen inftead of it ; if it be a Caufe
that can be ferv'd by Arguments as, I doubt not.
They themfelves think it to be. If I am fo
unfortunate, as to have only the Colour of Ar-
gument; the Beft and only Thing that could
have been efFedlually opposed to That^ in. the O-
pinion of All Equal Judges, is Real and True
Argument. But when the Colour of Argument^
which is confefs'd to be on One Side, is oppo-
fed, not by Argument^ or the Colour of Argu-
menty but i3y Cenfure.s^ and by calling for Au-
thoritative Declarations^ on the Other ; this will
make the World without Doors fufped that
this Colour of Argument^ which feems fo grie-
vous, is Colour and Suhflance both; and that
Authority is oppofed to Argument^ not becaule
it can be the Inflrument of Any fuch Rational
Conviction, as Men and Chriftians ought to be
govern'd by ; but becaufe it is always near at
Hand, . when Argument may be out of Sight ; and
as eafily apply d and equally efFed:ual, againfl:
Real Argument^ as it is againft the Colour oi Ar-
gument,
It is indeed, the Greateft and moft Irrecon-
cileable Enemy to Truths and Argument^ that
This World ever furniOfd out, fmce it was in
Being. All the Sophijlry ; All the Colour of
' riai^
H 313 )
Plaufihility; All the Artifice and Cunning of the
fubtileft Dtfputer in the World, may be laid o-
pen ; and turn'd to the Advantage of that very
Truth, which they are defign'd to hide, or to
deprefs. But againft Authority there is No De-
fenfe. It is Authority alone which keeps up the
Groffefi Errors in the Countries around Us. And
where Truth happens to be receiv'd for the fake
x>i Authority; there is juft fo much diminilh'd
from the Love of Truth, and the Glory of Rea-
fon, and theAcceptablenefs of Men to God j as
there is attributed to Authority.
It was Authority J which cruflVd the Nolle Sen-
timents of Socrates J and Others^ in the Heathen
World ; and prevented the Reception of them
amongft Men. It was Authority, which hin-
dered the Voice of the Son of G^^himfelf from
being heard ; and which alone flood in Oppo-
fition to His Powerfiil Arguments^ and His Di-
vine Dofirine : whilft it was a more moving
Queftion, amongft the People^ to ask, ' Do A-
* ny of the Pharifees,orDod:ors of the Mofaical
* Law, believe in Him?' than to ask, * Whe-
* ther Ever Man fpake, or liv'd, or work'd
* Wonders, like Him;' and v^hil^ Excommuni-
cation, or being put out of the Synagogue, was
the Mark fet upon Thofe who fliould embrace
His Religion. It was Authority among Hea-
thens^ which afterwards put all the Stop to
Chris's Pro^effion, which This WorU cowld put.
And when Chriflians increas'd into a Majority ;
and came to think the fame Method to be the
only proper One, for the Advantage of Their
Caufe,
( 3H )
Caufe, which had been the Enemy and Deftror-
er of it : The^h ^^ was the Authority of Chrzjh-
ansy which, by Degrees, not only laid wafte the
TEionom oiChrifiiamty^ but well nigh extinguifh'd
it from amongfi Men. It was Authority^ which
brought inAll that Mercilefs Heap of UJfelefs and
Burthenfom Fopperies ; Prayers in an unknown
Tongue; Prayers to Multitudes of Beings; and
the whole Load of Ahfurdities^ and Depravati-
ons of True Religion, under which the Chrifiian
People were in Captivity, till they became grofs
and weighty enough at laft, to break the Props
that fupported them. It was Authority which
recommended and guarded Them, by Difgracesy
and by Inquijitions ; by making it infamous^ or
terrible^ to Any to oppofe them. It was Autho-
rity ^ which would have prevented All Reforma-
tion^ where it is ; and which has put a Barriere
againft 'vc^ where-ever it is not. It was Humane
Authority in Religion^ which alone fet up it felf
againft the Beginnings of this Church of Eng-
land it felf: and which alone now contefts with
it the Foundation upon which it ftands. This
Authority was at firft exercis'd in little^ by Thqfe
who were fo far from pretending to fuch Enor-
mitiesy as it afterwards arriv'd at, that They
would have detefted and abhorr'd the Thought
of Them. And fo it will be, for ever, and eve-
ry where. The caUing in the Affiftance of Mere
Authority^ even againft Errors^ or Trifles^ in Reli-
gious Matters, at firft, will by infenfible Degrees
come to the very fame Ifliie, that it has been
ever hitherto feen to end in. And how indeed,
can
( V5 )
can it be expeded, that the fame Th'mg^ which
has in All Ages, and in All Countries, been hurt-
ful to Truth and True Religion^ amongll Men,
fliould in Any Age, or in Any Country, become
a Friend and Guardian of them ,• unlefs it can
be ihewn that the Nature of Mere Authority^ or
the Nature of Man ^ or Both^ are entirely alter'd
from what They have hitherto been. For it is
not in Religion^ as it is in the Civil Concerns of
Humane Life. The End of Humane Society is
anfwer'd by Outward Behaviour^ and Anions z
which therefore, ought to be reftrain d and go-
vern'd by Civil Authority. But the End of Re-
ligiony and of the Chriflian Religionyin p:jLmcu.larj
is dejlroydy jufl in Proportion to the Influence of
Great Names ; and to the EfFedt of Worldly Mo-
tivesj and Mere Authority of Men, feparated
from the Arguments of Reafon^ and the Motives
and Maxims of the Go/pel it felf.
I fliall now add, with a View to the Lafl Pa-
ragraph^ that I cannot but hope that All who
look into this Debate, will find that there was
* No juft Caufe for the Complaints which gave
* Rife to this Reprefentation : That I have not
* wounded the Honour of God and Religion ;'
but have vindicated it, and eftablifli'd it upon
the only Foundation upon which it can Hand:
That 1 have not * invaded the Prerogative given
* to All Princes, (whether Godly on Ungodly,') in
* Holy Scriptures/ but have * aflerted That Pre-
* rogative,' and That only, which All Godly
Princes will claim ,• which belongs to Them, as
Civil Magiflratesy and which alone is confident
with
with the Defign, and Declarations, and even the
Eflence, of the Go/pel of Chr(ft : That I have
neither ' infnared nor perplexM Weak Minds
* by MyUnfbund Dodrines ; unlefsit be ^nUn-
found Dotlr he x\\d.t Chrift is King Over His Sub-
jects, and that His Kingdom is not of this World ;
iinlefs it can jufHybe calld 'Infnaring or Per-
' plexing Mens Minds,' to flievv Them the Only
Way to Chriftian Reft, and Chriftian Peace ; to
guide Them out of the Terpkxt Mazes of Infi^
nite Humane Variety, and Unbounded Humane
Fancy ,• to undo the Snares of Humane Artificey
compos'd of Words without Meanings and Foiver
^vithout Rights and Outjide without Sincerity ', and
to lead Them into a plain and open Path, with
the Day-hght around them ; and to teach Them
not to be ' infnared or perplexed' by Neiv and
Humane Gofpels: but to have Recourfe to the
Old Original One^ and to compare every thing re-
quired, either in Belief or Pra^ice^ with what is
declared in That to be Necejfary to Salvation, and
Worthy of Chrijl\ Vifciples ; in which All O-
pies^ and All Tranflations of it, agree.
And it being now fo, that This Matter lies be-
fore The World ; I have fpared neither 77^^^^^/?/,
nor Lahour^ to give my helping Hand towards
the right Underftanding of a Caufe, in which
Every Chrijlian is infinitely concern d. I have
endeavourVi to explain My own Senfe with the
iirmoft Clearnefs, and without Difguife. I have
endeavoured fairly and juftly to ftate what is
opposd to it ; and what muft be True, if My
bo^rine be falfe. And fince A Worthy Mem-
ber
her of that Committee which drew up this Kt^
prefentation^ '\\\Y\\s Anj^}ier to a Letter^ P- <^ii
6%, has been fo gopd as to lay down fome Par-
ticulars ; and to^ declare that if I .jcan juftify
My-felf in Them^ I ,may them dnfwei(\\the Repre-
fentation; I beg Leave to add here^ upon the
Review of the. Whole, that! have J^ealbn to
hope, from His Account of the Matter, riiat I
have eifedually done it. ,^f^ v,^}-j ^ -^^^^
J have ' proy'i that My Doctrines do not
l.tend to fubvert-Any Government or Dif-
^eipline', which Chrifl wills fliould be in His
CHurch, or Any Part of it ; but to eftablifli
All that is truly rChriflian, and All that can be
claini'd by Weak Men, fubordinate to Chrifl:.
I have fhewn that ; Vit is not ^»/k coafiftent with
* My Opinion, but that it is My Opinion, that
the Churchy may cenfure Men in One Senfe for-
their Behaviour with refpec3: to the Laws of
Chrifl: ; that ' Spiritual Governors may Judge,
* Cenflire, and Punifli Offenders in what He
^ calls Matters of Rehgion', that ' m thefe
*^^ Points I, can make Room for a Judge on
V Earth ;' and thtSy in the fame Senfe, in which
alone this Worthy P erf on himfelf contends for
it, Fiz, as all this relates to Judging Open Sin-
ners jto be Open Sinners, and to punifhing them
by refufing to them thq folemn Tokens of Ex-
ternal Communion : And I have fliewn that
This i^ not at all contradided, or affeAed, by
My Affirming that ^ Chrift is the fole Judge of
*':their Behaviour ; that No one of HisSubjedts
* .1^5. Authority to Judge, Cenfure, or Punidi
* the
.* the Servants of Another Mafter ;' in Another
and a quite different Senfe ; in Points oi Another
Sort ; or in that Senfe, in which Chrift is de-
clared to be Judge alone, or not at all/
I have fliewn that I ' can exhort Men to pay
* All that Regard to their Spiritual Teachers
* and Paftors, Vliich can be due to Frail and
Falhble Spiritual Teachers and Pallors ; after
declaring that ' the More Close and Imme-
* diate Their Regard is to Chrift, the more cer-
* tainly and the more evidently true it is, that,
* They are of His Kingdom : nay, that No-
thing can effectually fecure this Due Regard to
Spiritual Teachers and? aftors ^ but the having a'
Qlofe and Immediate Regard to Chrift ; without-
which * All Regard to Men in Religion is Un-
due, and Unchriftian. I have iliewn that I ' can
* teach Men to reverence Thofe who are Over
* them in the Lord ^ with all that Reverence
which can be due to. them ; after having exhor-
ted Them to * fliew Themfelves Subjeds to
* Chrift in the Affair of Salvation, without Fear
* of Man's Judgment' : Nay, that unlefs Men
ilievv Themfelves Subjccfts to Chrift in the Affair
of Salvation without Fear of Humane Denuncia-
tions, or of Man's Judgment,whilftThey live and
ad: as becomes that SuhjeElion to Chrift , They
are not in reality C/;///?/^;^^' ; nor can They reve-
rence Thofe who are fet over them in the LorJy
asfuch, or in that Senfe and manner, in which
Chrijl requires Them to be reverenced* They
may Reverence Them too much, as They do ii^
Many Other Countries ; and This would be Re-
4* verencing
( V9 )
■verenchg Them as Perfons, not fet over them in
the Lord ; but fet over the Lord Himfelf : Or,
They may reverence Them too little. But They
cannot reverence Them, under the Notion of
Perfons^^^ over them in the Lord^ and agreeably
to the Will of Chnjl, unlefsThey fliew Them-
felves Subjeds to Chrift, without Fear of Man s
Judgment, in their Obedience to His Laws : or
without any Concern or Dread upon Them, on
Account of Any Powers Men may claim, which
Chrift has never given Them, or which are de-
ftrucStive of Chritfs own Authority. * Thefe
* things I have Ihewnto beperfec^tly confiftent ;
* and that My Doctrines tend to fet Men loofe
^ from No Church DifcipHne,' which even this
Worthy Per/on Himfelf has at all contended for,
in His Writings in this Controverfy, or fo
much as nam'd with Any Mark of Approhation ;
from None^ but what All Proteftants have fet
. Themfelves loofe from^ at their Departure from
the Church of Rome ; and l^one, but what All
Meny and All Chrifiians^ and All Church oi England
Men, ought to be fet loofe from., and ought open-
ly to difclaim, as an Infamy to their Nature ,•
as a Scandal to their Holy Profeffion ; and as a
Reproach to that Reformed Churchy to which They
belong. And therefore, I hope, I have ' an-
* fwer'd the Reprefentation\ according to His
own Sentiments and Declarations.
I hope that, by this Time, the Account given
before-hand, by this fame Worthy Perfon, of My
Intended Anfwer, appears as much miflaken and
wifreprefentedy as Any Point can pOiTibly be.
Nor
{ 520 )
Nor did I ever give Him the leafl Ground for
His continued and repeated Sarcafms upon this
Head. The Only Pretenfe was, that, in My
Anf, to Dr. Smpe, I alledg^d that, as to this
Point oi Authority, I had taught nothing agaiaft
Any Authority but what is, in effed:, Ahfolute ;
nothing againft Any Authority^ but what He
Himfelf could not help owning in Words to be
Unjuflifialle ; and that what I had then faid a-
bout My Dofirine upon that Point, as well as 0-
thers^ would be more plain in My Anfwer to the
Reprefentation : which certainly was neither to
fay that I would pafs by Any One Part of the
Whole Reprefentation ; nor, that I would fpend
My own Time and the Reader's, in a long Dif-
courfe againft Alfo/ute Authority. It was fo far
indeed from this, that ic impHed in it the very
contrary : for to declare that I will fliew that
what I condemn is likewlfecondemn'd in Words
by Thofe who cenfure Ale ; and allow'd to be
Unjufiifahle by their own. Conftant Acknow-
ledgments ; this, I fay, is only declaring that I
will argue from Their own Acknowledgments ;
not that I will labour to convince Them of
what this fuppofes Them to be convinced of, al-
ready, and which is therefore fuppofed in My
own Words, to be Unnecejfary and NeeMefs for
Me to do.
When therefore. He is pleas'd to reprefent
Me, as if I had declared My Dejign to Anfwer to
fon7e Points, of My own imagining, in which I
thought I could eafily triumoh ; and to pafs by
Others^ upon which the Committee lays great
Strefs .•
( 3^0
Srrefs; as if I was' preparing 2Ln Elahor ate Argu-
ment againft Ahfolute Authority^ or writing a Trea-
fife againft That alone, which No one claim'd ;
with the Thought of which He is fo much de-
lighted, as to repeat it many times over in His
Two late Performances : TheWorld will fee, that,
as This Prophefy proceded at firfi from a Fruit-
fulnefs of Invention^ without the leaft Ground
from any thing I hadfaid or hinted ;.fo nowit is
not at zW fulfill d by t\xt Events in //;/j- Anfwer ;
in which I have both fliewn that Other Points
are contain d in the Keprefentatton ^ than He
Would have Us believe to be there ; and alfo
demonftrated My own Readinefs and Inclination
to confider Every Individual Argument^ and Sen-
tence in it.
But I need not be much furpriz'd at His giv-
ing fuch an Account of My Future Anfvoer^ be-
forp I had faid One Word to lead Him to it ;
when it has now been feen, in the foregoing
Pages^ that He has not been more happy, in the
Notion He has been willing to give the World of
the Reprefentation of a Committee^ of which He
Himfelf was a Memler ,- and this, after it Was
printed, and might have been reconftder'd by
Him, at His Leifure, and with the greateftCare*
And having mention d this, I cannot but obferve
here, with a good deal of Wonder, That a
Solemn Charge fliould be made by a Learned
Body J againft A Sermon^ and Book^ pick'd out of
a vaft Number, as the moft obnoxious, and the
moft worthy of a Partieular Notice ; That the
firfi Part of this C/^jr^d^ ihould be, in the moft
Y folemti
( 5^^ )
fblcmn manner, and the mod pathetic Words^
declared againft Them, as tending to Subvert
All Government and Difcipline in the Church
of Chrift, and to reduce His Kingdom to a State
of Anarchy and Confufion ; or as seeming
to deny All Authority to the Church : and
that One of their own Body, writing for their
Honour and Service, Ihou d reduce the TVbole of
this Terrible Accufation to This only, that I
feem to deny a Power of refufing the Ho/y Com-
mmion to a Notorious and Open Sinner againft
the Moral Laws of Chrift 5 reprefenting All
their Zeal to centre in This Point only, not once
thought of by Me, nor once mention'd by
Them : and at the fame time, that He fliould be
contending for an J^ of the Civil Power which
is the greateft Hindrance to the Exercife of
this Authority^ and expreffing great Severity a-
gainft Me^ for declaring againft it. — ' That, as
to the Second Tart of the Charge^ relating to tlie
Qivil Magiftrate^ He iliould reduce the Whole
almoft to this only, That They contend it is
the Bufinefs of the Magi/Irate, to puniili Vice as
a Sin againft Thofe Principles of Religion., pro-
perly focalfd, in which All Men are agreed; and/
contend, He is to punifli it, as 2Ln Outward A^/on
againft the Puhlic Good of Humane Society ;
which anfwers Every End of His Office, even
better than the Other ^ and has been declared by
this Worthy Ferfon Himfelf to do fo.
Whether \\\^ Learned Committee will think it
for their Honour to find fo Solemn and Pompous a
Charge dwindled away into Two fuch Minute
Points ;
( ^n )
Points ; and fo little worthy of the Particular
and Extraordinary Notice of a Convocation ;
They bell know. For my own Part ; I have,
found Them contending for Other Sort oiThings
in the Reprefentation it felf ; and have thought it
my Duty to confider Their Charge^- not as One or
Two of Their own Members, or as I My-feif
might wifn it had been, but as I founi it, in
reality and m fad: to he. And indeed, I have
not omitted to regard every fingle Part of it,
with that Light which I have received from All
their own Ohfervations in it ; as well as from
Thofe which Dr. Sherlock has obhged the World
with ,• and Any Others, that I could hear of. And
I now recommend the Whole to the Sincere and
Impartial Examination of All the Worthy Mem-
bers oitho: Committee^ in. particular; and in ge-
neral, to the ferious Confideration of All Chri-
fiiansj into whofe Hands it may come.
^.^m^^^M
The Conclusion.
T Can think of Nothing better, to leave iw the
^ lafl Place upon the Minds of Qhrijlians and
Trotiftants^ than a Particular Enumeration of
My Do^rines^ and of Thofe Oppofite to them,
which mud be True, if They are Falfe : and
alfo, a Particular View of 77^<?y^ Fri/zci/fc, up-
on which what I have taught is founded, in or-
Y % dec
( 3H )
der to compare them with the contrary. This
will not only be appUcable to the prefent De-
/'^/^, but to Ali Others of theUke fort, in which
They may at any time be concern 'd.
77:?(f Propofitions contain d
in Tkofe Pajfages of My
Sermon and IPreferva-
tive, which are made the
Foundation ^/f /'^Charge
in the Rcprefenration.
I. Chrift Himfelf is
King m His own King-
dom.
^. Chrifl: is the Sole
Law - giver and Sole
Judge of His Subjedls,
in Ail Points relating to
the Favour, or Difplea-
furc of Almighty God.
In other Words,
3. No One of His
Subjeds is Law-giver
and Judge over Others
of them, in Matters re-
lating to Salvarion. In
other Words thus,
4. No Men upon
Earth have a Right to
make any of Their oven
.Declarations or Dcci-
fions to concern and af-
the Proportions, con-
tradiclory to Them .•
which therefore , mufl
hemaintaind to ieTruc
and Chriftian, hy All
who condemn the Others.
I. Chrifl: Himfelf is
Not King mHis ovi'n
Kingdom.
^. Chrift is N o t the
Sole Law-giver and Sole
Judge of His Subjeds,
in AH Points relating to
the Favour, or Difplea-
fure of Almighty God.
3. Some of His Sub-
jcds areLaw^-givers and
Judges Over others
of them in Matters re-
lating to Salvation.
4. There is a Right
i{\ fome Men, to make
Their own Declarations
and Decifions to con-
cern and afFedt the State
of
( 3^5 )
fed: the State of Chrift's
Subjeds, with regard
to the Favour of God.
of Chrift's Subjects,
with regard to the Fa-
, vour of God.
All thefe are to the fame Purpofe : and fuffi-
ciently explain my Meaning ; as I have ftated
it in the foregoing Pages.
5. The moreCLOs e
andl M M EDI ATE the
Regard of Men to Chr/ft
is, the more certainly
and evidently true it is,
that They are of His
Kingdom.
\iia.'
6. It is worthy of all
Chrijliansy to live and
ad: as becomes Thofe
who wait for the Ap-
pearance of an All-
knowing and Impartial
Judge ; and in fuch a
Behaviour to beWiTH-
ouT Fear of Mans
Judgment, who is both
Ignorant of Many tilings
neceffary to form that
Judgment, and Partial
in the forming it.
y. A Close and Im-
mediate Regard to
Chri(i Himfelf, is not fo
certain and evident a
Mark of being of His
Kingdom, as a Cx o se
and • Immediate Re-
gard and Refped: to
Frail Men, Subordinate
to Him.
6. It is Not worthy
of all Chriftians to hve
and ad: as becomes
Thofe who wait for the
Appearance of an All-
knowing and Impartial
Judge ; but it becomes
then), at the fame time
that They live and ad:
thus, to be under a Fear
of Man s Judgmeui:,who
neither has Capacity
nor Authority to deter-
mine their Condition ;
afid who, in very niany
Y 3 Cafes,
( 5^6 )
7. We muft Not
frame our Ideas,from the
Kingdoms of this World,
to what OUGHT to
be, in a V I s I E L E and
SENSIBLE manner, in
Chriffs Kingdom.
S.OurTitletoGod's
Favour depends upon
our Real Sincerity in
the Condud; of Our
Confciences, and of our
ownAdionsundertheiti.
9. Humane Benedi-
(Slions — Abfolutions —
Denunciations — - Ex-
communications — do
not determine either
God's Favour, or Anger,
towards Chriftians : and
thereforejare^^/;^?^^^,
when they pretend fo
to do.
10. Whoever has a
Right to add Sandions
to Chrijfs LavvS, is fo
far King, and has fo far
Cafes, contradidls the
Judgment which Chrifl
will make.
7. We Must
frame our Ideas, from
the Kingdoms of this
World, to what ought
to be, m a visible and
SENSIBLE manner, in
Chriff s Kingdom.
8. OurTitle to God's
Favour doth not depend
upon Our Real Sinceri-
ty in the Condud: of
our Confciences, and of
our own Adions under
them ; but upon our
Adual Being h\ the
Right.
9. Humane Benedi-
ctions— Abfolutions — -
Denunciations — — Ex-
communications — do
determine God's Favour,
and Anger , towards
Chriftians : and there-
fore, are not Fain Wordsy
when they pretend fo
to do.
10. Men may have a
Right to add Sandions
toChrift's Laws, with-
out having any Part of
Regal
( 3^7 )
Regal Power in Chrift's '
Kingdom. i
II. The Sandions of i
Chrift's Laws, appoint- 1
ed by Himfclf, are Not j
the Rewards of this!
World ,' not the Offices
or Glories of this State :
not the Pains of Pri-
foiis,Banifliments,Fines,
or any lefler and more
moderate Penalties ;
nay, not the much lef-
fer Negative Difcou-
ragements tliat belong
to Humane Society. He
was far from thinking
that thefe could be the
Inftruments of fuch
a Perfuafion as He
knew to be acceptable
to God.
IX. Chrift chofe the
Motives which are not
of this World, to fup-
pprt a Kingdom which
is not of this World.
13. The Maxims,
oppofite to the Max-
ims upon which Chrift
founded His Kingdom,
are contrary to the In-
tcrefts of TrueReligion.
Regal Power in His
Kingdom.
1 1 . The Sandions of
Chrift's Laws, appoint-
ed by Himfelf, Are the
Rewards of this World;
the Offices and Glories
of this State : the Pains
of Prifons, Banifliments,
Fines, or otlier lefler and
more moderate Penal-
ties ; or the much iefl^er
Negative Difcourage-
ments that belong to
Humane Society. Thcfe
He thought the proper
Inftruments of fuch a
Perfuafion as He knew
to be acceptable to
God,
12. Chrift did not
chufe theMotives which
are not of this World,
to fupport a Kingdom
not of this World.
13. The Maxims, op-
pofite to the Maxims up-
on which Chrift found-
ed His Kingdom, are a-
grceable and helpful to
thelntetefts of True Re-
ligion, 14.
( 3
14- To apply World- 1
ly Force or Worldly
Flattery , Worldly Plea-
fure or Worldly Pain ,
to the Cafe oi Religion;
i^ a Method oppofite
to the Maxims upon
which Chrift founded
His Kingdom : and
therefore, contrary to
the Interefls of True
Religion.
1$. Chrift knew the
Nature of His own
Kingdom, or Church,
better than Any fmce
His time.
i6. Chrift left No
Such Matters to be de-
cided againft Himfelf,
and His own Exprefs
Profeffions-
17. To teach Chri-
ftians that They muft
either profefs^ or be Ji-
lent^ againft Their own
Cpn^Qmi^^Sy becaufe of
28 )
j 14. To apply World -
|ly Force or Worldly
Flattery, Worldly Plea-
fure or Worldly Pain,
to the Cafe oi Religion;
is not oppofite to the
Maxims upon which
Chrift founded His
Kingdom : Or, is not
contrary to the Inte-
refts of True Rehgion,
tho'it be contrary toOur
Blefled Lord's Maxims
relating to it.
15. Ciirift did not
know the Nature of
His own Kingdom, or
Church, better thanHis
profefs'd Followers do,
fince His time.
16 Chrift cfid leave
the Nature of His own
Kingdom,and the Max-
ims of fupporting it, to
be decided^ by Others
after Him, againft Him-
felf, and againft His
own exprefs Profeffions.
17. To teach Chd-
ftians that They muft
either profefs^ of be fi-
lent^ againft Their own
ConfcienceSj in regard
to
( ?29 )
the Authority of Others, to the Authority of 0-
over them, is to found thers^ is a very good
that Authority upon the Doctrine; very confift-
Ruines of Sincerity and
Common Honefty ; to
4tach a Dodrinc which
would have prevented
the Reformation and the
ent with the Sincerity
and Honefty becoming
Chriftians ; very ufeful
for the Juftification of
the Reformation^ and
Being of the Church of Church of England y per-
England; which devefts fedly confiftent with
Clirifl of His Empire in Chriftians Regard to
His own Kingdom, and
leads His People to pro-
ftitute their Confciences
at the Feet of Men.
^ i8. Chrift never m-
terpofeth, fince his firft
Promulgation of His
Law, either to convey
Infallibility ; or to af-
fert the True Interpre-
tation of it.
Chrift as their King ,•
and not at all leading
them to proftitute Their
Confciences at the Feet
of Weak Men.
1 8. Chrift does in-
terpofe, fince the firft
Promulgation of His
Law, to convey Infal-
libihty to Some of
Thofe who interpret it ;
or to aflert the True In-
terpretation of it.
Thefe are the Tropofitions which I l>ave laid
down ;. and xht Propojitions contrary to them.
I produce thefe laft, not to infmuate as if Any
One Member of the Committee^ which drew up
the Reprefentat ion J exphcitly and knowingly
maintains Thefe contrary Propofitions : but to
objferve that the Propofitions in M^ Sermon and
Pre-
( 330 >)
Prefervative^ upon which They have jfix'd fuch
and fuch luppofed Abfurdities, Tendencies, and
Evil Confequences ,• and upon which They have
built their Charge ; cannot be denied to be TruCy
and Chriflian^ without allowiiig Thofe, which
are Contrary to them, to be True and Chriftian^ If
My Propojitions are Falfe^ or Umhriftian^ or
Worthy of Cenfure ; then the Propojitions con-
tradid:ory to them muft be True^ Cbrifltan^ and
Worthy of Approbation. I have therefore pro-
duced them ; and having done fo, will only add
this. If thefe Propojitions^ contradidory to
Mine, are neither True, Chriftian, nor Worthy
of Approbation ; then certainly, My Propojitions
are neither Falfe^ nor Unchrijtian^ nor Unworthy
of Approbation ; but truly and juftly what They
ought to be, and what All Chrijlians and Prote^
Jlants ought to join to inculcate and promote.
And that this may be done the more efFedual-
ly, I fliall here add Some Principles^ which ought
to be the Meafures of Judging, to Us all, in Eve-
ry fuch Important Matter ; and which, I am
well aflured, will never fail Us, whilft We ap-
ply them with Sincerity and Uprightnefs of
Heart. They are the Principles^ upon which All
the foregoing Arguments rely : and the Principles
contrary to them, muft be the Support of what
is Urged againft thofc Arguments.
I. Chrijl has the Supreme Authority of Legi/la-
tor and JuJge^ with refped: to All Chrijlians.
X. No Authority therefore, can be juftly
claim'd hy Any Chriflians^ of what Rank foever,
in any Chrijlian Church, which deftroys the Su-
preme Authority of Chrijl* 3. The
( 331 )
3- The Will o^ChriJi is deliver'd to All Chri-
ftians for the Concluil of their Lives.
4. No Humane^ Fallihle Authority therefore,
can determine Chriflians in Toints of Religion,
which Tiiey themfelves do not judge to be agree-
able to the Will of Qhrifl.
y. Whatfoever equally concerns the Salvation
of All Chriflians^ is equally propofed to the
Under flandings of Ail.
6. There can, therefore, be no fuch thing as
fuhmitting Our Under flandings^ out of Humility
or out of Lazinefsj to Any Other Men whatfo-
ever, in Points relating to Eternal Salvation ;
without either fuppofing that Chrifl did not de-
liver His Will for Us^ in things which concern
Us ; or did not deliver it plainly enough for Us
to find it out, (with the Aids and Means, He
has put in Our Power,^ in Thofe Points which
concern Our Eternal Salvation^ and therefore
require all fufficient Plainnefs : tho' the taking
in the Advice and Affiftance of Others^ and at-
tending to their Arguments, is perfectly confi-
ftent with the foregoing Tropofition.
7. No Argument can be admitted by Trote-
flants^ which deflroys the very Eflence of Fro-
teflantifm : nor can any Reafoning conclude
juftly in Favour of Any Powers amongft Them,
which They conflantly and ftrongly condemn
in the Church of Rome.
8. No Authority therefore, can be claim'd by
Any Reformed Churchy which was jnftlv con-
demn'd and oppos'd, in order to the Reformation
It felf. Confequently,
9- Na
( 3^2 )
9- No Suhmtffion in Religious Affairs can juflly
be demanded homProteJlants^ hy Proteflanfs, upon
any fach Foundation, as would have abfoiutely
prevented the Reformation it felf.
10. Whatfoever was True at the Time of the
Reformation^ is True ftill.
11. Whatfoever Principles are True and Jufi^
when urgM againft Papifis^ are Ukcwife fo^ a-
mongft Protejlants.
IX. Whatever Principles and Conduct, are
Unjuftifiahle in Papijls^ are equally foy in AH
Proteflants*
13. Whatfoever was the Foundation of the
Reformed Church of England thtriy is fo flill : and
whatfoever was neceilary to juftify it at frfl^ is
iieceflary to defend it novo.
14. Nothing therefore, which contradicts the
Main Principle of thQ Reformation ; and That,
without which the Church of England it felf could
not juftly have been in being ; can be for the
True Interefi of this Churchy as it is a Proteflant
Church.
If. As it is a Chrijiian Churchy nothing can
be fuppofed either to fupport or defend its In-
terefi, which, admitted as True, would have
prevented even the Reception of Chriftianity it
felf; or which contradids the Main Z)^^;^ of
the Gofpel,
1(5. The Principles therefore, which alone cmi
juftjy and unexceptionably fupport it, are fuch
as are Uniformly and Confiftently Chrijiian^ and
Proujfant*
When
( 533 )
When th^k Propofitions fliall be duly confi-
der d, I will be content to be condemn'd by All
Chriflians and Protefiants, who will openly, and
in fo many Words, condemn Thefe Propofitions :
and indeed I defire to be acquitted by Thofe
Qhrtflians and Proteftants only, who fee and
acknowledge Them to be true ; and ad juftly
and confiftently, upon them.
I will fay a Word or two to apply them, and
then put an End to the Reader's Trouble.
Let us then fuppofe that this Sermen had been
preach'd at the firft beginnings of the Reformation
here in England: whilftAllCii;i/Q^c^5-wereinthe
Hands of /'ij^i/Zj; andwhilftthe firft Foundations
oit\\^Church oi England were laying, in a glorious
Oppofttton to Their Pretenfions to Humane Autho-
rity in Religion^ as fuch. Let it be read with this
Suppofition^ by Any Protejiant putting Himfelf
fo far back ; and placing Himfelf in the Cir-
cumftances, in which Proteflantifm was, at that
Time. And then, let it be confider d whether
it be True, or Falfe ; Flelpful to the Defignd
Reformation^ or not. If it be found fo, let it
be acknowledged to be as Jujl now, as it would
have been then ; and as neceflary to defend this
Reformationy and this Church of England^ at this
time, as it would have been then^ to form them :
and that Principles^ very good and very necefla-
ry theny have not loft their Nature, and are
not become Malignant and Pernicious now.
But as This Sermon has been preach'd, and the
Principles avowed in the Prefervative, publiflied
in thefe latter Days, when the Church of Eng-
land
( 3H )
land is in a flourifliing Condition, and has that
Eflahlijhment by Laws^ which the Romijh Church
had heretofore ; let Us now confider what any
Roman Catholic^ of a common Underftanding,
might be fuppofed to fay, upon the Reception
They have met with, amongft Many Members
of This Church ; and the Ufage of their Author :
and what I doubt not, Many of them have al-
ready faid to ProteftantSj upon whom They can
hope to make any Impreffions.
* You fee what the Advocates of your Church
are truly aiming at, whilft They are com-
plaining, in All their Writings againfl Us, of
Our Enormous Claims ; and keeping Tou from
returning to Us^ by Outcries againft Our En-
mity to Toleration^ and Pretenfes to Church-
Power. In their Controverfies with^jr, when
They were firft forming their Churchy or have
thought Themfelves to have Occafion for ity
None fo ready to come to a temper with All o-
ther Proteflants; None fo great Enemies to
A// Authority Over other Mens Condudt
in Religion; None fo Zelous againft: bringing
the Motives of this World into Religion ,•
None more hearty for the People's Right to
fearch the Scriptures ; and to follow that
which appear'd true to Themfelves, accord-
ing to the Beft; Light it fliould pleafe God to
affi)rd them ; None fo vehement againft: ad-
hering to the Clergy^ or being determin d by
their Weight, or Learnings in Rehgion. But
when They themfelves are fettled in the
Worldly Powery and the Humane Advantages^
* * which
( 335 )
which They have ftripd Us of; it is quite o-
theiwife. Here you have an Inftance. One
of their own Church has openly declared a-
gainft Humane Authority Over the C o n-
sciENCES of Others in Rehgion ; againfl:
All Authority to oblige Others to Suhmifwn^
or Silence^ againfl: their own Confciences; a-
gainfl; adding the Sandions of this World to
Chrifli's Laws ; againfl: regarding the Deciji-
ons of Any Leaders, 2isfuch, or without com-
paring them with the Will of Chrifl:. He has
refer'd Chrtjlians to Chriji Himfelf, for ChrijF^
Religion ; and aflerted Their Right to follow
Their own Confciences^ after their fincere En-
deavours towards feeing the Truth. And
how has All this been received? Has it not
been charged^ as deftroying All Authority in
the Church ; as making All Profeflions in Re-
ligion alike; nay, as putting Religion and
Irreligion upon an Equal Foot; as leading to
Difreped: and Difregard to the Clergy ; as
leading All Men to do what is Good in their
own Eyes, in a bad Senfe ; and as reducing
Chrift s Kingdom to a State o^ Anarchy and
Confufion ?
* Judge Ton from hence, if They-^ who charge
tlici^tPrinciples in fuch a manner, do not claim
Thofe Powers, which in their Writings againfl:
C/jT, They utterly in Words difclaim. They
ever aflert the People"* s Righr to judge for
TJiemfelves, and to fearch the Scriptures for
Themfelves, in their Arguings vv^ith Ws : and
ever difown the Authority of Clergy, and
' Coun^
( 356 )
Councils ; and ever profefs that All is to be
examin d by the Rule of Gods Word ; and that
the Illiterate are as much Judges for themfelves,
as the moft Leamed All this, when They are
direding Themfelves againft Usy and prevent-
ing the EfFed: of Our Arguments. But as foon
as any One inculcates and ^reffesThefePoints in
general, upon Chrifiians; and fliews any Zeal
for them, without particularly applying them
againft Us only ; You fee, He prefently be-
comes loaded with Ail the Reproach imagin-
able. Some declare them to be Falfe and Per-
nicious. Others declare them not fit to be
fpoken, or trufted to the World. Some de-
clare them utterly inconfiftent with the Inte-
reft of the Church of England, And Others de-
clare that the fpeaking fuch Things does not
at all help its Intereft Now, this is a plain
Demonftration that They^ who thus treat thefe
Principles^ only fometimes write againft Our
Ufe of them, for Our Purpofe ; but really re-
ferve, and monopolize them, for their own ;
that They no more v^'i^iTheir People to judge
forThemfelves, thznWe do Ours*^ and that their
Aim is to eftablilli that Authority in their Own
Hands^ which They deny to Others only. And
this will fliew You that They had Ni? Rights
(if their Charge againft Thefe Principles be
juft,) to depart from Us : or to throw off Our
Authority : and therefore, that You ought to
return to the Centre of Unity and Church-
Communion, amongft Us.'
f Nor
( 357 )
Nor can I fee how Any One, who lays this
Charge upon thefe Principles, could dired: a Per-
fon to anfwer to all this. But I think, a very
good Anfwer may be made to it, upon thefe
very Principles ,* and fuch an On^^ as cannot
be rephed to: And this in the following manner.
* It is true indeed that. Some are pleas'd thus
to treat Thefe Principles^ and Thofe who in-
culcate them upon Protejlants in general ; and
to claim a Clofe and Immediate Regard to the
Do^rines and Decifions of Spiritual Taflors^ e-
ven whiift They are warning the whole World
againft regarding what is preach'd by One of
Thofe Spiritual Fajiors, who differs from them.
But this is No Argument^ either againft the
Reformation^ or the Church of England : nor
againft Thofe many Excellent Perfons amongfl
Its Fafiors^ and Members^ who adhere with-
out Variation to the true Foundation of both •
andfcornthe poorCondud: of approving 777^if
in Protejlants^ which They and All their Bre-
thren conftantly condemn in Papijls. The
Principles o? the Reformation^ and oFthe Church
of England-, are true and juft ; notwithftanding
the Precenfions of Thofej who appear with fo
many Zelous Expreffions in the Caufe of this
Church. For My own Part ; I could not have
been of this Church, if the Decifions of Hu-
mane Authority^ properly fo call'd, could have *
claim'd the Regard of Chriftians. I now com-
municate with it, as founded upon the Right
oi All Chrijlians to judge for Themfehes ; and
as I judge it lawful and ChriiUan fo to do.
Z ' But
r 338 )
But I do not condemn the Right of this Church
it felf to be what it is, by judging^ cenfuringy
or pmijhing^ Thofe who, coiidudting them-
lelves by the beft Light They have, neither
think nor aft, as I do. I leave Them to the
Judgment of God: nor will I ever call in any
of the Motives 'of this World to enUghtcn or
diredl their Confciences. Tou^ and Others^ may
call this, leaving All Men to do v>^hat is right in
their own Eyes : But I efteem it to be leaving
Them to do what They ferioufly judge to be
Right in the Eyes of Chrifi and of Go<^/. Tou^ and
Others^ may call it, if you pleafe, fetcing Men
loofe from All Religion ; and leading Them to
1^0 Religion. But the Reformers^ and the Church
of England at firft, thought it quite otherwife.
And / Ihall ever think it to be the only way
to True Religion^ v/hich rehes upon a fmcere
and willing Choice : and the contrary Method
to tend to the Deftrudion of All Religion iw
the Eyes of God, by deftroying the Honefi
Enquiries and the fincere Choice of Men. But
I know what You Roman Catholics always
mean by Religion ; and that is, Tour own Parti-
cular Communion. a^id Way of Worfhip : and Vv hen
You reprefent r\\tTrat Protejlant Principles as
DcPirudlive to AH Religions^ or Rehgious Pro-
fefions^ You always leave out of the Account
'Chrift^s Religion^ and the Chrijlian Profejfion.
I join in Communion with the Church of Eng-
land^ as a Part of Chrift's Churchy and not the
Whole. And Your Argument therefore, can-
not perfiiade Me to quit this Proteftant Church
' of
(339)
o^ England^ till you can iLew Me that the Do-
Prints of Particular Men in it, are the Aw
thentic A^s of the Church ; or that I canaot
communicate with it, wichout approving of
what Any of its Members have thought fit
to fay. If you can do this ,• I wiUindecd for-
fake its Communion: but I Will not then return
to Yours, for the very ftme Reafons for
which I forfake the Other. But I know, This
cannot be prov'd of the Church of England. I
know the Principles thus treated, are the
Principles of Our Church, and of All Protejiants :
and that Tour Chief Strengch lies in this only,
that They are not confiftently maintainM and
own'd ; but Many Claims and Practices, con-
trary to Them, continu d amongft Protejiants,
Let*^ but Thefe Principles be uniformly, con-
ftantly, openly, declared and allow'd ; and
the Condutt of All Protejlant Churches be gui-
ded by Them, without Deviation : and /
know% 2inA.Tou know, that Your Mouths would
be for ever ftop'd ; that You would not be a-
ble to frame One plaufible Argument: againft
the Reformation ; and for the Church of Eng-
land in particular, that it could have nothing
to fear from theUtmoft of Tour Enmity \ and
could meet with Nothing from All Protejiants
around ir, but Every Inftancc of Due Regard
and Friendfliip/
Thus have I endeavour'd to fliew how an
Honed Man might anfwer to fuch 2\\ Attack of
a Roman^Catholic ; confiftently with his being a
Protejlant^ and a Member of the Church of Eng-
land. Z -L Aad
( 34-0 )
And now, for a Conclufwn of th.t Whole'j
I fhall add but a few Words. I have
carefully confider'd and re-examin'd the
Trincifles 1 have publiih'd, w^ith regard
to Chnjliamtjj to the Reformation^ and to
the Church of England ; and I have no
Favour to entreat even of Thofe amongft
Ourfelvesj who may poffibly come to the
reading of this "Defenje with the Strong-
eft of Humane Prejudices about Them^
but what 1 now beg of Them with the
greateft Earneftnefs : and that is, that
They would remember. They are Chri^
flians and Trotefiants ; and therefore that
They would admit nothing in this De-
bate, as true, which muft, in Eifect and
at the End, deftroy the Right of the
Whole Reformation ; the Foundation of the
Church of Ej^igland in particular ; and the
very Ejjence of Chriftiamty it felf. . This is
All I have to ask o^ Men. And I ask it,
not
( 34-1 )
not only for My own fake, who can never
fuffer in their Opinion, if this One Thing
be granted ; but for Their o^uun fakes aHb,
and for the fake of ^lli that ought to be
moft valuable in their Eyes.
- And of Almighty God, I beg, with
All the Fervency becoming a Chrijliany
that if, in the Whole or Any Part of
this Debate, 1 have advanced what is
difagreeable to His Will, or deftru(5live
to the Great Deiign of His Son's Religion^
It may effedually be brought to nought ;
and the Weaknefs of it laid open in fuch
a manner, as to prevent the Reception or
Tro^agation of it for ever : But if I have
advanced what is really the very Ejjence
of All that is good in His Eyes ; what a-
lone can make Religion truly Religion;
What alone can make IVIen the Diiciples
of His Son, and the iVorfii^^ers of Him-
felfj according to His will; that This
Good and Excellent Caufe may not fuf-
fer
fer at frejent^ either thro' any Red Im^er-
feciions of mine^ or thro' Any^ which Hu-
mane Paffion and Humane Refentment
may fix upon Me^ in order to ftop its Pro-
grefs ; and that^ in Time to come^ it may
pleafe Him to raife up Terfons^ in All Re-
Ipeds more quaUfy'd to fupport and pro-
mote a Caufe^ equally ufetul to Religion
and Civil Society; equally neceffary to the
Happinefs of Humane Life here^ and here-
after *y and equally Important, with re-
ipedt to the Dignity and Well-being of
MaU;, and to the Honour and Service of
Almighty God Himfelf !
FINIS.
So?ne BOOKS lately fruited for James Knapton ani
Timothy Childe in St. Paul'j Chunh-yard.
SEveral Trad:s formerly publifli'd, now colleiled into one Vo-
lume 5 to which are added fix Sermons nevtr before pubUlh'd.
Iricc 6 J.
The prefentDelufionof many Proteftants confidered : A Sermon
prcach'd in the Par jih Church of St. Peter s Poor in Broad'Jireety
N&vemhe?- 5, 171 5. Fourth Edition.
The Rcftoxarion made a Bleffing to us by the ProtcftantSuccef.
fion: A Sermon preach'd before the King ac the Royal Chappel at
St, jfam(^s's. May 19.1616. The Fourih Edition. lyiy*
A Prefervativc againfl the PrinQiples and Pradiccsof theNonjj-
rcTS, both in Church and State : or, An Appeal to theConfciences
and Common Senfc of the Chriftian Laity. The Fourth Edition.
Price Six-pence.
The Nature and Duty of a publ ck Spirit : A Sermon preach'd
at Sz.Ja7neis Weftminftery on St. D^-ji^'sDay, March i, 1716,
before the Honourable the Stewards and others of theSociety of An-
tieut Britons, eftablilli'd in Honour of Her Royal Highnefs's
Birch-Day, and the Principality of Wales. Price Four-pence.
The Nature of the Kingdom or Church of Chrift: A Sermon
preach'd before the King at the Royal Chapel at St.James'sy on
Sunday, Aiarch ji ,1717. TheFifcecnch Edition. Price Four-pence.
An Anfvver to the Reverend Dz.Snape's Letter to the Lord Bi-
ihop of Bangor, The Thirteenth Edition. Price Six-pence.
Thefe Seven written by the Right Reverend the Lord Bp. o^ Bangor,
An Anfwcr to the Reverend Dr. 5'«fr/)^'s Accofation. By Francis
de la Pillomiiere, formerly 2.Jefuit, now living with theBifhop
of Bangor, Containing an Account of His Behaviour, and
Sufferings amon^ft the Jefuiis. Of His leaving their Society y
and turning Proteftant. Of his being forc'd to kh'cFrance, and
HisCondua fince that Time. Shewing likewife, that the Princi-
ples profefs'd by Dr.Snape, are fuch as juftify the Main Pr etett-
Jions, and Cruelties, of the Church of Rome. To which is ad-
ded, An Appendix of Letters from Jefnits, and Others, relating
to the foregoing Account. With a Preface, by the Lord Biiliop
of Bangor. The Second Edition.
A Summary of all the Religious Hoiifes inEngland and rrW<?j,
with their Titles and Valuations, at the Time of their DifTolution -,
and a Calculation of what they might be worth at this Day : To-
gether with an Appendix concerning the feveral Religious Ordcti
that prevail'd in this Kingdom.
A Letter to theReverend Dr. 5" /;n7(?r^',one of the Committee of Con-
vocation, appointed to draw up a Rcprefcntation concerning the Bp.
of /)rt;7;^^f?;-'s Prefervative and Sermon : Comparing the dangercuj
Pofitions and Dodrrines contained in the Doftor's Sermon, preach'd
Nov. 5, 1711, with thofe charged upon theBilliop in ihc late Re-
port of the Committee. The Third Edition. Irice Four-pence.
A
A Second Letter to the Reverend Dr. Sherlock^ being a Reply to
his Anfwer, proving the Doftrines maincain'd by the Dodor in
hisSermon, Nov. 5, 1711, to be the fame with thofe charged upon
the ^i\)^ofoi Bangor as pernicious, in the late Report of the Com-
mittee. With an .Appendix relating to a Parage or two in Dr.
Snape's Second Letter to the Lord Bilhop of Bajjgor, by Arthur
Ajl)ley Sykes, M. A. Redor of Dry Drayton near Cambridge*
To which is added, a Poftfcnpt to the Reverend Dr. Sherlock^
Dean of Cbicbefier^ by the Right Reverend Father in God, Be?;-'
jamin Lord Billiop of Bangor. The Second Edition.
A Third Letter to the Reverend Dr. Sherlock, being an An-
fwer to his Confiderations ofFer'd to the Billiop o£ Bangor, with
an Appendix in Vindication of a PafTage in the former Letter a-
^a.'m(i Dr. Sftape, hy Arthur Afi/ey Sykes, KcCloi of Dry Dray-
ton near Cambridge,
Mr. Sykes's Remarks on Dr. Marfljai's Defcnfe of our Confti-
tution, in Church and State. Price One Shilling.
The Grounds of Civil and Ecclefiafl-ical Government, briefly
confidcr'd, By ^obn "Jackjon, Redor of Rojjington in Vorhjhire.
To which is added a Defenle of the Bilhop of Bangor, againft
the Objedion of Mr. Laiv. Price One Shilling.
A Letter to the Inhabitants of theParilh oiSi.AndrewsHolborn,
about new Ceremonies in the Church. The Second Edit:on. Price
Four-pence.
Papifts not excluded from the Throne, upon the Account of
Religion, being a Vindicadon of the Lord Billiop of Bangor\
Prelervative, S'c. in that Particular. Price Four-pence.
A Defcnfe of the Propoiition contained iu the Lord Bilhop of
J5rf;;^or's Sermon, (!s^c. By Daniel JVhitby, D. D.
An Anfwer to Mr. Law's Letter to the Lord Bilhop of Bangor,
in a Letter to Mr. Laiv. By Gilbert Burnet, M. A. Chaplain in
Ordinary to His Majcdy.
A Letter to the E^eveiend Mr. Trap, occafioned by hisSermon on
the real Nature of the Church or Kingdojn of C hrift, in Anlwer to
the Lord Billiop oi Bangor's Sermon on the fameText ; \' herein
the Poftlciipt alio is confiiered. By Gilbe> t Burnet, M. A. Chap-
Iain iii Ordinary to HisMajefty. The Second Edicion.
Remarks on thj Reverend Dr. Snape's Second Letter to the Lord
Bilhopof ^rt;;o-£);-. With fome Refledions on Dr. Sherlock's An-
fwer to a Letter, &:. Price Four-pence.
Farther Remarks on Dr. Snape's Second Letter to the Right Re-
verend the Lord Bilhop of /^/?;;o-or. To which is added, \n Appen-
dix. Being a full Anfwer to Mz. Law's Letter to the Righ: Reve-
rend the Lord Bilhop of Bangor, Co far as it relates to his Lord-
ihi^'s Prefsrvative againjl the Principles and Practices of the
Nonj^rers. Price Six-pence. '
An Anfwer to the Reverend Dr. 5'»^/'^'s Second Letter to the Lord
Bilhop of Bangor : \\ ith Occafional Ob/hvations onThcee other
the moft Celebrated Tr £'^f/y>j- againft hisLordiliip j viz. Dr.Sher-
luck's, Mr. Law's, and theRemark<=. In a Letter to Dr. 5?;^/'?.
By Daniel Prat, M. A. Price Four-pence.
A
^"
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11