the confis property, and the substitu SECT. churches then of corporations being left without legal enX. dowment, and so destitute of sufficient preachers, it is no cation of marvel, that they were allowed to find themselves a mongrel Church- clergyf; who, having for form's sake got ordination of the bishops, made it their business to destroy them, who gave consequent them their orders, and climb into their seats by the people tion of lec- to whom they preached: not to be removed, when once admitted, without seeming to hinder the instruction of the people and the advancement of godliness. There can not be a juster exception against all that is proposed in favour of these, than that is demonstrable;-that the late war came from no other source than this sharing of the endowment of turers for curates.] small vicarages. And in 1665, an § 10), "partly also because most corporations having smaller maintenances than the rural parishes, are worse provided for by the conformists." It is well known also, how strongly London was at that time disposed to the dissenting interest: and Baxter accordingly reckons among his "advantages" at Kidderminster (ibid., Pt. i. p. 89), what has now a strange sound enough, that "their constant converse and traffic with London doth much promote civility and piety among tradesmen." See also above, sect. ii. note c. -The state of things in this respect before the rebellion is notorious. See e. g. Laud's annual accounts of his province to the King, where seditious and schismatic lecturers, and impropriations, and poor vicarages in markettowns, are the continual complaint (Laud's Works, vol. v. pp. 319–321, 325-328, 333-336, &c. &c.); and Charles' instructions (ibid., pp. 307, 308, 312) dated in 1629 and 1634, direct "great care to be taken concerning lecturers, and particularly those in market-towns and corporations." The Puritan scheme of buying the impropriations of the towns, which Laud quashed (Diary Feb. 13, 1633, and list of the Abp.'s projects at the end of the Diary, Works, vol. iii. pp. 216, 253), points the same way. And when the printing press was but just beginning to make its power felt, the occupation of the pulpits in great towns by men, who made their sermons occasions of venting both political and ecclesiastical opinions, must have been of proportionately greater weight. f See Disc. of Forbearance or Penalties &c., c. xx. X. the churches.-For this opens the right and the true cure. SECT. Let all churches be provided by law with that, which is sufficient to entertain able curates; and the occasion will be taken away, that first made them look after lecturers. Not that the humour of the people can ever be diverted, if they feel themselves fomented by their governors. But that it may appear, that they are fomented by them, that propose false remedies. The sacrilege, indeed, that was committed upon the monasteries, deserves an act of oblivion; not of the state, for there is no necessity, but of the Church. For as it admits all them, that enjoy the benefit thereof, to communion without restitution, so it were to be wished, that this were openly professed, as well as really done. Not as if the Church did take upon itself to secure the consciences of those, that are interessed; but as professing to pass by all, that was so done, leaving the interessed to their own consciences. Because the case is not the same with those, that did first contract for such goods, as with their posterity; upon whom the charge of their families is left, to be sustained out of those goods. And the precedent of the see of Rome in this point was upon due authority of the ancient Church in cases of so great exigencek; who, at the reconciling of England under Queen Mary, quite passed over this whole point in silence'. And, the Church quitting all claim for that which is past, it need not seem so difficult to restore the breach, from which all this trouble comes, observing the ancient order of the Church, as they who would have the Church destroyed would have it seem. * It is the observation of Tacitus", that, when the Romans were weary of their civil dissensions, they submitted readily See ibid.; and Plea of Weakness and Tender Consciences Discussed and Answered, sect. v. § 7, 8: and above in note e. See Epilogue, Bk. III. Of the Laws of the Church, c. x. § 31, 32: Just Weights and Measures, c. xxv. 1: and below, Disc. of Forbearance or Penalties &c., c. xx. 1 Compare the Introductory Essay to m"Cuneta, discordiis civilibus fessa, nomine Principis sub imperium (Augustus) accepit." Tac., Ann. i, 1. [The principle proposed suf XI. ficient ence, the SECT. to the dominion of Augustus; that had so abhorred monarchy before. It is no submission, that a Conference can ground for pretend, but to the will of God in founding the Church, as Confer- well as in delivering the Scriptures; and that, to preserve terms set- the common Christianity, as well as the Reformation, both tled at remediless without the help of it. For what hope to reduce be enforced recusants on both sides, as well upon pretence of new light, by com- as upon account of the see of Rome, without uniting those, penalties.] that thirst for reformation by law of the kingdom? Or what which shall petent hope to create confidence, that the reformation will be inviolable, which now is questioned upon such slight occasions, without bounding the sense of the Scripture upon terms which we own from God's law? Or why should the reformation prevail, without reason why it should be inviolable? Let the legislative power of the kingdom once profess to reform by such laws, as shall make good the faith and the laws of the primitive Church; and not only the new lights of Independent Congregations, but even the popish recusants, shall be obliged either to concur to those laws, by tendering their demands, or remain liable to the penalties that shall appear competent to reduce them to obedience". It is manifest indeed by reason and common experience, that the laws of the primitive Church are neither fit nor sufficient for these times by reason of that great difference, which hath succeeded in the state of the Church, between the endeavour of introducing Christianity and the settling of it by Christian states. But that will not hinder the original laws of the Church to remain unviolated, though not fit nor sufficient for the present turn; the present laws being bounded within the compass of them. Now I demand of all, that agree upon the account we are to give for all that we do, with what conscience we would oblige both sorts of recusants, if we have not reason enough to convince those parties that agree for reformation by the law of the kingdom? There is now no more time to play the wantons in finding fault before we know what we would have. They, that think they can shew reason for what they would have, shall have no cause to : Compare Just Weights and Measures, Pref. to all Christian Readers, §4; and c. xxv.; below, Plea of Weak ness &c. Discussed, sect. iv. § 2; Discourse of Forbearance or Penalties &c., cc. viii, ix., xxvi., &c. XI. think they have reason, if it may appear inconsistent with SECT. that which the primitive Church hath either enjoined or allowed. When there is no other exception liable, who would not hope for an agreement between those, that see themselves thus straitened to it? I confess this supposeth, that the sectaries are none of the "protestant subjects." But as I confess also, that I cannot be one of the "protestant subjects" of this kingdom if they be ;-for though I protest against the abuses of the see of Rome, yet God forbid I should protest against the articles of my creed, as I have shewed that they do so cannot the kingdom take them for other than recusants, who protest against all laws of the kingdom by which religion may be established in it. And therefore they can no more come into agreement, till they compromise the cause of this separation to debate; than popish recusants, till they allow the pope's power to be limited by the catholic Church, and the laws of their country that shall walk within the same bounds. Upon what terms they may be allowed to be good Englishmen, that refuse the religion of the catholic Church established by the laws of their country; there will be time to debate, when we consider the penalties, which it may be enacted with. For the present, supposing law of the kingdom, we must suppose penalty; without which the law of the kingdom signifies nothing. And indeed common reason cannot suppose, that the sovereign power believeth that which it enacteth; unless it exercise competent penalties. For how can any man be thought to believe that which he professeth, unless he do that which he may do for the settling of it? I know, that which even sovereign power may do for the establishment of religion within the dominion of it, is not without bounds. For if the commonwealth be the For the persons intended by this phrase, see Discourse of Religion of England, &c., sect. xi. p. 23, urging the number and importance of the "protestant" subjects.-The speech, with which Charles II. opened the Parliament Feb. 10, 1667 (see note prefixed to this tract), concluded with the words,-"And for the settling of a firm peace as well at home as abroad, one thing more I hold myself obliged to recommend to you at this present; which is, that you would seriously think of some course P See Just Weights and Measures, See Disc. of Forbearance or Penal. ties &c., cc. xxvii., xxix. XI. SECT. harbour of the Church, the inn which it is to lodge in for the time of this pilgrimage; then can it no more be for the good of the Church, that the peace of the world should be called in question for the reforming of religion, than it can be for the good of travellers that their inn should be set on fire by fitting their lodgings. But there can be no pretence, that it should be for the peace of the world to profess that in religion, which it shall not be for the peace of the world to perform. For the reputation of sincerity in religion is of as much advantage to the world, as sincerity in religion is to God. Which if it be true, then have we gained this, to make that forbearance, which may authorize an ami[c]able conference of matters in debate between them that agree to reform by law of the kingdom;-that mutual forbearance so exercised cannot be to effect, unless competent penalties be declared for recusants-which makes the necessity of limiting reformation by the catholic Church both evident and invincible, because there can be no other title of declaring competent penalties for subjects that will not concur to it. But I have not yet said all, that constrains the parties interessed to forbearance in order to satisfaction by conference. They, that know the present complexion of the two universities, must needs know, how much the credit of the Presbyterian doctrine is sunk in the reputation of those that study divinity. Not that the credit of the Fathers and their sense of the Scripture hath taken place instead of it but that, being no way become contemptible, it seemeth too long and difficult for them, that desire to speed their studies into the pulpit. This is certainly one reason, why unstable spirits itching for novelty do venture at divers positions destructive to the foundation of faith; being loath to allow time for the consequence, before they engage in a sentence. Hence comes those books and sermons, which we have seen and heard of; for the pre-existence of souls, the salvation of Gentiles as Gentiles, the immortality of beasts' souls as well as men's"; See above, sect. vii. note 1: and s See above, sect. ii. note r. 11 e. g. Rust, in his book cited above in sect. ii. note r, maintains (pp. 84, 85), that "the souls of beasts are spirits, ... and therefore remain after all fates whatever undiminishable and indissoluble in their intire substances." -One Jeremy White, once a chaplain to Oliver Cromwell, seems to have held the same point of Origenianism, if one |