A discourse about a scrupulous conscience preached at the parish-church of St. Mary Aldermanbury, London / by Benjamin Calamy ... Calamy, Benjamin, 1642-1686. 1683 Approx. 89 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A31806 Wing C212 ESTC R16631 12101363 ocm 12101363 54114 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31806) Transcribed from: (Early English Books Online ; image set 54114) Images scanned from microfilm: (Early English books, 1641-1700 ; 590:8) A discourse about a scrupulous conscience preached at the parish-church of St. Mary Aldermanbury, London / by Benjamin Calamy ... Calamy, Benjamin, 1642-1686. The second edition. [6], 41, [1] p. Printed for Rowland Reynolds ..., London : 1683. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Luke XI, 41 -- Sermons. Conscience -- Sermons. Conscience -- Early works to 1800. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2007-05 Taryn Hakala Sampled and proofread 2007-05 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOURSE ABOUT A Scrupulous Conscience , PREACHED At the Parish-Church of St. Mary Aldermanbury , London . By Benjamin Calamy , D. D. One of His Majesties Chaplains in Ordinary . Consider this , 't is the Judgment of some , that thousands are gone to Hell , and ten thousands upon their march thither , that in all probability had never come there , if they had not been tempted from the Parish Churches , for the enjoyment of Communion in a purer Church . Mr. Baxter's Ep. to separate Congr . The Second Edition . LONDON , Printed for Rowland Reynolds , next door to the Middle Exchange in the Strand . MDCLXXXIII . TO Sr. George Jeffryes , Knight and Baronet , Chief Justice of CHESTER . SIR , THough I could not easily perswade my self to expose this following Sermon to publick view , yet after I was once resolved to venture it abroad , I was soon determined to whom I ought to present it . To your Interest and Favour I chiefly owe my being placed in this Parish , to your Countenance my greatest Encouragement here , and if it may gain your Acceptance and Approbation , I shall but little value the uncertain Judgment of others . Upon how many this plain homely Discourse may have good effect , I cannot ghess ; how many it will anger and displease I am not at all concerned : and tho I may be thought by some ill advis'd in publishing such a Sermon , yet every one will commend and justifie my Discretion in prefixing your Name before it : for so great an awe have the Enemies of our Church and Government of your Loyalty and Fidelity to both , of your undaunted Zeal and Activity for the Service of both , that they will not dare loudly to condemn what you are pleased to protect . They will be justly afraid of quarrelling with me , when they know I have engaged you on my side . I am very sensible , that in this Age we live some are so extraordinarily wise and wary , as to censure and discourage all Men that speak roundly and act vigorously for the King and Church , as being more forward and busie than is needful : but I am also as sensible , that if some Men had not shewn more Courage and Honesty than those prudent Persons , both would have been by this time in far greater danger , than at this present , Thanks be to God , they are . For my own part , no one is more favourable to a truly tender Conscience than my self , let it be as nice and scrupulous as it can well be , so it be about the substantial matters of Piety towards God , Justice between Man and Man , due Obedience to Superiours , and when it makes us more exactly careful of our undoubted Duty in all Instances : But , when Men are scrupulous only on one side , about things commanded by lawful Authority , and make no Scruple of Disobedience , Schism , Faction , and Division ; when Men set up their private Humour , Fancy , or Opinion , in opposition to established Laws , when they become peevish , pragmatical , and ungovernable ; nay , when Mens Consciences prove so generally tender and scrupulous , as to doubt of and suspect the Rights of the Crown , ( for that Conscience that is so tender against the Church is also usually as tender against the King ) such wayward skittish Consciences ought to be well bridled and restrained , or else they will be not only intolerably troublesome , but extreamly mischievous both to Church and State. That the Blessed Rewards of Vertue and Loyalty may plentifully descend upon your Self , and all that belong to you , both in this Life and that which is to come , is the earnest Prayer of Honoured Sir , Your most humble and most obliged Servant , Benjamin Calamy . St. LUKE 11. 41. But rather give Alms of such things as you have ; and behold , all things are clean unto you . THE occasion of these Words was this . Whilst our Blessed Saviour was after his wonted manner instructing the People , a certain Pharisee , either in some measure pleased with his Discourse , or else that he might catch an advantage against him , besought him to dine with him . Our Lord , who refused no fair opportunity of doing good , would not disdain to go to the Houses , either of the greatest Sinners , or his most deadly Enemies ; would converse familiarly with them , and eat at their Tables , that by such obliging condescension he might by degrees win them to the love and embracing of Divine truth . He was the great Physician of Souls , and went about continually visiting his Patients , all those whose Minds stood in need of his help or cure . He consulted their Benefit more than his own Safety or Reputation . He would keep company with Publicanes and Sinners , in order to the reforming of them , tho he himself for doing so should be thought one of them ; and he frankly accepted the invitation of Pharises , tho he knew they lay in wait for him , and design'd only to intrap him . He went in therefore with the Pharisee into his House , and without any of those previous Washings and Purifications , which the Jews religiously used before eating , he sat down to meat . This the strict Pharisee thought a great Prophaneness and Wickedness in his Guest . He wondred that so great a Prophet and Preacher of Righteousness as our Saviour pretended to be , should so scandalously violate the Traditions of the Elders , verse 38. And when the Pharisee saw it , he marvelled that he had not first washed before Dinner : for as St. Mark tells us upon a like occasion , Mark 7. 3. The Pharisees , and all the Jews , except they wash their hands , eat not , holding the Tradition of the Elders . And when they come from the Market , except they wash , they eat not . And many other things there be which they have received to hold , as the washing of Cups , and of Pots , and of brasen Vessels , and of Tables . Things not ordained by God , nor any part of Moses's Laws , but the rules and prescriptions of their Rabbies or Scribes ; observed , at least by the strictest part of the Jews , out of an Opinion that true purity of mind was to be obtain'd and preserved by such frequent washings . For of such necessity did they think these outward . Purgations to be , that it was a determined case amongst them , that if any one in great distress had Water sufficient for washing , but not enough to wash and drink too , he ought rather to perish by Thirst than neglect to wash himself ; and it was commonly said amongst them , that to eat with unwashen hands was a greater Pollution , than to defile ones Body with an Harlot . Now this our Saviour with great zeal reproves in the Pharisees , in the Verses before my Text , Now do ye Pharisees make clean the out-side of the Cup and Platter , but your inward part is full of ravening and Wickedness . Ye Fools , did not he that made that which is without make that which is within also ? That is to say , that which God regards is the purity of your Minds , the cleansing your Hearts from all evil affections and filthy lusts ; and all your outward washings , without this internal purity , are but as if a man should wash his Vessels , the out-side of them only , leaving the inside of them full of all filthiness and nastiness . Thus do ye Pharisees wash your Bodies , whilst your Souls and Spirits remain full of all Uncleanness , of Malice , and Wickedness . If you would obey and please God , you must cleanse that which is within as well as that which is without : then he adds the Words of my Text , But rather give Alms of such things as you have ; and behold , all things are clean unto you . There are several Meanings given of these Words by Interpreters , with which I shall not now trouble you , but only propound that which I shall choose to insist upon . It is very ordinary in Scripture to express the whole of our Duty or Religion by some one part or eminent Instance of it ; as very frequently by Charity , so here by one principal part of Charity , giving of Alms. So that the Sense ought not to be restrained to this single duty of Alms-giving , to the exclusion of the rest ; but all other Duties , that are of the same weight and necessity , are here understood , as well as that one which is mentioned . And then the Sense is this , Mind chiefly the great , and moral , and substantial parts of Gods Laws , study those Duties that are of eternal and indispensable Obligation , be most zealous and sollicitous for the matters of Piety , Righteousness , and Charity , and behold all things are clean unto you ; that is , ye need not then be so anxious or concerned about these little things , nor so strictly tye up your selves to such Formalities and external Rites . If you be but seriously diligent about your main and undoubted Duty , you will be more indifferent about Meats and Drinks , nor will you lay so great a stress upon any Singularities or Affectations in Religion . Be but exactly careful to avoid every thing which God hath forbid , to do every thing which he hath expresly commanded , and then trouble not your Consciences about eating with unwashen hands . Thus , as Grotius upon these Words observeth , they signifie the same with what St. Paul saith , Titus 1. 15. Vnto the pure all things are pure . They who keep themselves unspotted from all sinful Pollutions , who strictly abstain from unlawful Freedoms , may with a safe Conscience use any unlawful Liberty , and eat any kind of meats , with washen or unwashen hands . In short , the sense of the Words seemeth to be this ; Mind your plain and necessary Duty , and trouble not your selves with Scruples about little and indifferent things . Whence I shall take occasion to discourse of what is usually called a scrupulous Conscience : which I have chosen to do , not out of a design to expose or upbraid the weakness of any , but rather charitably to contribute what I can towards the healing and curing of it : and this I take for granted , That we cannot do greater Service either to the Church of Christ or Souls of Men , than by all prudent means to root out those needless scruples out of their minds , which hath been the occasion of such unchristian Separations and dangerous Divisions amongst us , at first begun , and still maintained generally upon the account of such things , as I verily believe a well instructed Conscience need not be concerned or disturbed about . I shall first shew you what I understand by a scrupulous Conscience , then observe some few things concerning it , and lastly , offer some plain Rules and Means by which we may best get rid of it . First , What is a scrupulous Conscience ? Now Conscience , as it is a Rule of our Actions , is nothing else , but a Man's Mind or Judgment concerning the moral Goodness or Evil , Lawfulness or Unlawfulness of things ; and as this Judgment is either true or false , so is our Conscience either good and well grounded , or erroneous , The Divine Law made known to us either by the Light of Nature , or plain Scripture , or direct consequence from it , such as any honest man may understand , is the rule of Conscience , or of that Judgment we make of the Lawfulness or Unlawfulness of things . So that our Conscience is a safe Rule and Guide of our Actions no farther than as it self is directed and warranted by the Law of God. 1. A good and well grounded Conscience is , when we carefully abstain from whatever God hath forbidden , don't neglect doing any thing which he hath commanded , and as for other matters left indifferent and at Liberty , we do them or forbear doing of them according as the Rules of obedience to Superiours , Prudence , and Charity , do require . This is the Health and sound State of the Mind . 2. An erroneous Conscience is , when we judge that to be evil or unnecessary which God hath expresly commanded , and is our Duty ; or that to be good and necessary which he hath plainly forbid , and is really sinful . Now our Consciences cannot alter the nature of things : that which is our Duty remaineth so , and we sin by omitting it , notwithstanding we in our Consciences think it unlawful to be done ; and what is really Evil continueth such , and is Sin in us , however our Consciences tell us it is our duty to do it : and the fault is more or less compassionable and pardonable , as the causes of the Error are more or less voluntary and avoidable . This is a grievous Disease and deadly Sickness of the Mind , when we thus grossly err in our Judgments , and act according to our mistaken Opinion of things . 3. A scrupulous Conscience is conversant about things in their own Nature indifferent , and it consists Either in strictly tying up our selves to some things which God hath no where commanded ; as the Pharisees made great Conscience of washing before they did eat , and abundance of other unnecessary Rites and Usages they had of Mens own inventing and devising , which they as religiously , nay more carefully observed than the indisputable Commands of God himself : Or in a conscientious abstaining from some things which are not forbid , nor any ways unlawful . Touch not , taste not , handle not , doubting and fearing where no fear is , thinking that they should as much offend God by eating some kind of Meats , wearing some Garments , as they should do were they guilty of Murder and Adultery . Which is the case of many amongst us , who by such Scrupulosity about little matters seem more precise and austere than other good and honest Christians are , or themselves need or ought to be . For be it from me , by any thing I shall now say , to discourage the greatest and tenderest care any Christian can take to keep himself from all Sin , from all Occasions and Temptations to it , from the least appearance of Evil , of what is really such : and to do any thing that is in it self sinful , out of confidence that it is lawful , is far worse and a more grievous offence than to abstain from many things which are truly lawful , out of an Opinion that they are sinful . Notwithstanding this , I cannot but reckon it the chief Policy of the Devil , the grand Enemy of all that is good , when he cannot persuade us that there is nothing at all sinful or unlawful , then to make us suspect every thing for such , or at least , that there is great danger of displeasing God by the most indifferent and innocent Actions ; by these means ensnaring and entangling Mens Consciences , and rendring Religion a most troublesome burden to them . A scrupulous Conscience therefore starts and boggles , where there is no real Evil or Mischief ; is afraid of omitting or doing what may be omitted or done without Sin. Which I know not how better to illustrate than by those unaccountable Antipathies or Prejudices that some men have against some sort of Meats , or living Creatures , which have not the least harm or hurt in them , yet are so offensive and dreadful to such Persons , that they fly from them as they would from a Tyger or Bear , and avoid them as they would do the Plague or Poyson . Just thus do some Men run out of the Church at the sight of a Surplice , as if they had been scared by the apparition of a Ghost . I. proceed to the second thing I propounded , to observe to you some few general things concerning this scrupulous Conscience ; as , 1. That this is a very sickly , crazy temper of mind , a great indisposition , a state of weakness and infirmity . It ariseth from Ignorance and want of right understanding our Religion , from undue timerousness or unsetledness of mind , from melancholy , or unreasonable prejudices and mistakes about the nature of things . Such scrupulous Persons are like fearful Women , that wander in the dark , who seeing nothing to affright them , yet fancy many things , which make them tremble every step they take : or like those who see only by an uncertain glimmering twilight , their Imagination once abus'd and prepossess'd , transforms every Object into a Monster or Gyant . Thus this Scrupulous is the same with what in other Words some call a tender Conscience , so tender that every thing hurts and wounds it , like a tender Eye which the least Dust or Smoak grievously offends , or a tender constitution of Body , which the least Air or Wind mightily disorders and discomposes . Now this is far from being any Vertue or Commendation in us , this is no desirable Qualification , nor a matter of Ambition to be thought men of such tender Consciences , no more than it is for a man's Reputation to be sickly and often indispos'd . A good Conscience is firm and steady , well setled and resolved , and such needless Scruples about things lawful are at the best a sign of an ungovern'd Fancy , and a weak Judgment . As the niceness and squeamishness of a mans Stomach that distasts wholsom Food is a simptom of an unsound and unhealthy Body . This doth not argue any extraordinary holiness or purity above others , as the Pharisee conceited of himself , stand off , come not ' nigh me , touch me not , for I am holier than thou , because he washed himself so often . No , we are yet in a childish state , and whilst we are frighted with such Bug-bears and Phantasms , we have not yet arrived to the Understanding or Resolution of a Man. 2. This Scrupulosity about little matters may be , and is often a sign of Hypocrisie . I take not upon my self to judge any Persons . Let every man look to himself ; but thus certainly it was with the Scribes and Pharisees of old ; They strained at every Gnat , stumbled at every Straw , would starve sooner than eat their Meat with defiled hands , would not for the World wrong a man of a Cummin-seed , or a spear of Mint , and by this wonderful exactness and strictness in some instances , they easily gained the Reputation of the greatest Saints ; so that it is said to have been an ordinary Proverb among the Jews , That if but two persons in the World , went to Heaven , one of them would be a Scribe the other a Pharisee . Yet for all this , if we will believe our Saviour's account of them , they made nothing of swallowing Camels , living in the greatest and most known Wickedness . Alas ! their Consciences would not give them leave to enter into the Governours Hall to go amongst the Heathens , for fear of being polluted by them , yet at the same time they stuck not at suborning false Witnesses against the best and most innocent Person that ever lived . They blamed the Disciples for plucking the ears of Corn on the Sabbath-day , as if they , poor tender-hearted men , were offended and grieved to the Soul at such Prophaneness , and yet they thought it nothing to deny relief and succour to their own Parents when in Want or Distress ; they made no Bones of Rapine and Extortion , oppressing the Poor , or devouring Widows Houses . By their curiosity about these external Observances , they hoped to make amends for their gross Transgressions in other cases of far greater weight and moment . Since they denied themselves many things which God had allow'd them , they hop'd he would readily forgive them , tho in some other things they took a greater Liberty than he had permitted them . Had any of us been present when Mary , St. John 12. 3. took the Ointment of Spikenard , very costly , and anointed the Feet of Jesus , and had heard Judas's Rebuke , Why was not this Ointment sold for three hundred pence , and given to the Poor ? ( He scrupled such a profuse expence , tho about our Saviour himself . He thought it might have been better employ'd , to more useful purposes . ) Should we not from this have strait concluded him the most charitable and conscientious of all Christ's Disciples , and yet this over-great care for the Poor was only a pretence and covering for his theevish Intention . They therefore who are so scrupulous about little indifferent matters , ought to approve their Honesty and Sincerity by the most accurate Diligence in the Practise of all other Duties of Religion , which are plainly and undoubtedly such . They who pretend to such a tender Conscience above other Men must know , that the World will watch them as to the fairness and justice of their Dealings , the calmness of their Tempers , their behaviour in their several Relations , their Modesty , Humility , Charity , Peaceableness , and the like . If in all these things they keep the same Tenor , use the same caution and circumspection , and be uniformly conscientious , then it must be acknowledged , that it is only Weakness or Ignorance that raiseth their Scruples , not any vicious Principle ; and the condition of those who are under the power of such Scruples , is much to be commiserated . But , when I see a Man scrupling praying by a Book or Form , and yet living without any Sense of God or Fear of him , afraid of a Ceremony in God's Worship , and not afraid of a plain damnable Sin , of Covetousness , rash censuring his Brethren , of Hatred and Strife , Faction and Schism , and disobedience to Superiours ; when I see one that out of Conscience refuseth to kneel at the Sacrament , and yet dares totally neglect the Communion ; who takes great care not to give offence to his weak Brother , but can freely speak evil of Dignities , and despiseth his lawful Governours ; it is not then uncharitable to say , That it is not dread of displeasing God , but some other bye end or interest that acts and moves such a Person , and in pleading the Tenderness of his Conscience he is no other than a downright Hypocrite . On the other side , Let a Man be never so punctual and critical in his Conformity to all the appointed Ceremonies and Usages in our Church , let him constantly attend Gods solemn Worship , and behave himself most reverently and decently at the Publick Prayers , yet if this Man be prophane and intemperate , a Derider of true Piety and Godliness , if he lives loosly and at Random , all his regular Devotions , all his bowing and kneeling to the Honour of our Saviour , all his niceness about his Worship to perform it in the most orderly manner , all his Zeal for the Church shall avail him nothing . He is no better than the Pharisee , washing the out-side , whilst he is within full of all Wickedness and Uncleanness . To be so concerned about little things , whilst we make no Conscience of the greater , is the most evident sign that can be given of a false Christian . And hath it not often hapned in the World , that such a mighty Scrupulosity about our Duty hath proved a very successful way of growing great or raising an Estate , by giving Men so fair an opportunity of imposing upon the credulous and unwary ? So that I have known it advised as an useful caution to those that would live in the World , always to stand upon your Guard and look to your Pockets , when you deal with those who pretend to greater Tenderness and Exactness than other undoubtedly sober and honest Christians generally do . 3. Where Persons are truly honest and mean well , there is nothing more troublesom and vexatious than such unreasonable Scruples about things lawful . This must needs be an intolerable disturbance to a Man's Mind , and breed great Anxiety and Inquietude , when Persons are continually shivering and trembling lest by every thing they do they incur the Divine Displeasure ; and it certainly disables a man from performing his necessary Duty . He is likely to make but a slow Progress in his Journey , who instead of going on cheerfully in his way , is frequently at a stand , doubting which Foot he should set forward , or what particular Path he should choose . This robs men , in a great measure , of that Peace and Satisfaction which they might otherwise find in Religion , whilst they are daily perplexing themselves with untying Knots which themselves only have fastned . Scruples about things indifferent , when once we attend to and entertain them , like the Plague of Flies amongst the Egyptians , will be constantly buzzing in our Ears , and tormenting us with their Impertinency ; till at length we come to distrust every thing , and there is nothing that belongs to ordinary civility , no recreation we can use , no cloaths we can wear , no discourse we can hold with others , no conversation we can maintain , or business which we transact in the World , but we shall raise some trifling Objections or Scruples about it , which will make our Condition continually uneasie and restless . For , 4. These Scruples are infinite and endless : for , being grounded upon some very little and inconsiderable Reason , there is hardly any thing to be done but some small Exceptions may be started against it , which may soon puzzle and confound the more ignorant sort of Christians . Thus he that scruples a Minister's officiating in a white Garment , may easily be brought to doubt of the fitness of his doing it in black , and then he proceeds against any solemn distinct Habit , and at last against the Office of Ministers it self , and tells you all Gods People are holy , and that all Christians are a Royal Priest-hood , and we have no need of Teachers , for we are all taught of God. From scrupling the Sign of the Cross after Baptism , Men have soon come to question Infant Baptism it self : they have at first perchance disliked only some significant Ceremonies in God's Worship , of Humane appointment , but thence they have gone on to deny all outward bodily Reverence , and thought it not expedient to pull off their Hats in Church , then not to do it before Magistrates , at last not at all : and thus by giving place to such little Scruples , they become afraid of speaking , looking , or doing any thing like other Men. This is notorious amongst us . Those who have taken Offence at some things in our Church and have thereupon separated from us , and associated themselves with a purer Congregation , have soon disliked something amongst them also , and then they would reform themselves farther , and after that refine themselves more still , till at last they have sunk down either into Quakerism , Popery , or Atheism . This doth not only now and then happen in the World , but is the probable effect of embracing and cherishing such Scruples , that men go on scrupling one thing after another , till at length they doubt of every thing . 5. Lastly , This needless scrupling of lawful things hath done unspeakable Mischief to the Church of Christ , especially to the Reformed Church of England ; a Church reformed according to the most Primitive and Apostolical Pattern , by the best and wisest Rules , in which even by the confession of the soberest and most considerable of our Dissenters nothing is required , as a condition of Communion , that is sinful ; yet how is she rent and torn , mangled and divided , how hath she been assaulted , undermined , and in danger to be the second time overthrown upon the account only of Habits and Gestures , and particular Forms , Rites , and Modes of Discipline and Worship , with which some Men are not well satisfied or pleased , which they judge might be better done and ordered another way , or which they rather would have left at liberty , that every Man may do therein according to his own Discretion or Opinion . In the great and necessary Truths of Religion we all profess to be agreed . We all worship the same God , believe in the same Lord and Saviour , have the same Baptism , the same Faith , the same Hope , the same common Interest , our Sacraments , as to the main are rightly administred according to our Saviours Institution , our Churches are acknowledged to be true Churches of Jesus Christ : but there are some Constitutions , which respect chiefly outward Order and the decent performance of Divine Worship , against which men have received strange Prejudices , on the account of them have raised a mighty noise and clamour against the Church , and have openly separated from its Communion , as if by renouncing of Popery we had only exchanged one idolatrous Service for another . About these skirts and borders , the dress and circumstances of Religion hath been all our quarrelling and contention ; and these Differences have proceeded to such an height , as to beget immortal Feuds and Animosities , to break and crumble us into little Parties and Fractions , whereby mutual Edification his hindred , our common Religion suffers Reproach , the Enemies of it are strengthned and encouraged , publick Peace endangered , and brotherly Love , the Badge of Christ's Disciples , quite lost amongst us : and the continuance of these miserable Distractions amongst us upon such frivolous Accounts , ( if compared with the Interests of Peace and Charity ) is a matter of sad consideration to all lively Members of Christ's Body , and forebodes great evils impendent over our Church and State. I doubt not to say , that the Devil hath fought more successfully against Religion under the mark of a zealous Reformer , than under any other disguise whatever . The grand Enemy of mankind hath by various ways and means all along contriv'd , and endeavoured to defeat the designs of Heaven for the good and happiness of men : and as the divine Wisdom hath in several ages of the World manifested it self for the encouraging and promoting of true Righteousness and Holiness , so hath the Devil always been at work to oppose what he could find most proper for the hindring the good effect of Gods Kindness towards us . When the fullness of time came , by the appearance of the Son of God in the World , he was in a great measure dethroned , his Kingdom overthrown , and the last and most effectual means , were used for the recovery of men out of his snare and power . When therefore he perceived that by all the grievous Persecutions he raised against the Church , it spread only so much the faster , that at last the whole Heathen Idolatry fell down before the Cross of Christ ; when he was shamefully expelled out of his Temples , and from his Altars , his Oracles silenced , and the Religion of Jesus prevailed every where ; He then betook himself to his old . Serpentine Arts of dissimulation . Since he could no longer oppose Christs Kingdom by open war , he resolved to turn Christian , and to set up for Christs Deputy , and substitute here on Earth , to fight against Christians under Christs Banner , and by adulterating and corrupting the Christian Doctrine , to spoil it of all its Efficacy , to introduce his old Heathen Rites and Idolatrous Ceremonies , as unwritten traditions from Christ himself or his Apostles , and so under his Name and pretended Authority to exercise all that cruelty , oppression , and fraud , which is so pleasing to his own infernal nature , hoping to burn , destroy , root out all true Christians from the face of the Earth , under colour of propagating the Catholick Faith , and inlarging Christs Kingdom in the World. When Christendom had long groaned under this miserable Tyranny , it pleased God in many places of Europe , but especially here in England , to set on foot a Reformation of Religion , which was happily and peaceably accomplished among us by the favour and countenance of publick Authority and the wise Counsel and Advice of our Reverend Bishops and other Ministers . To nip this in the Bud the Devil raised that sharp Persecution in Queen Mary's days , in which our first Reformers gloriously sealed what they had done with their Blood : but this proving ineffectual , that he might the better frustrate the ends of our Reformation , himself would turn Reformer too ; A great cry was soon raised against our Church , as not sufficiently purged from Popery , our Bishops , our Prayers , our Ceremonies were all Antichristian , and it was not long before all Ministers , Tythes , Temples , and the Universities too , were condemned as such , and God knows they had well nigh reformed away all Learning , true Religion , and Worship of God , and under the specious Pretence of paring off all Superfluities , had grievously shaken the Foundations of Christianity it self ; insomuch , that it came to pass , as some of those who now dissent from us did then camplain , That Professors of Religion did openly oppose and deride almost all that Service of God out of Conscience , which other men used to do out of Prophaneness . And what infinte mischief this rash and intemperate Zeal for reforming abuses and corruptions hath done to our Church and Nation , if the experience of this last age will not sufficiently convince men , it is not to be hoped that any Discourse should . We little consider whose Interest we thus serve and promote : we do his work who is most delighted with Srife and Confusion , and every one can tell who that is , and where he reigns . To be sure by these uncharitable Separations we highly gratifie the common Eenemy , whose great Design and Policy it hath all along been , by the Follies and invincible Scruples of Protestant Dissenters to weaken , and by degrees pull down the Church of England , and then we all become an become an easie Prey to Rome . If any now tell me , that to prevent this great Mischief and Danger that ariseth from our Divisions , it is not so necessary that the People should lay down their Scruples , ( which they cannot well do , since no one can at any time think or believe as he will , ) as it is that the Impositions themselves , the matters scrupled at , should be removed and taken away , and then Peace and Unity may be better secured . To this I only answer these two things . 1. I now consider things as they at present stand amongst us . We have a Church setled and established by Law , in which nothing that is sinful is enjoyned . What the Duty of our Governours and Superiours is , how far they may or ought to condescend to the Weakness or Scruples of others , I shall not take upon me to determine ; that is another Question which belongs not to us . But I consider now only what private Members of such a Church are to do , and then I say , scrupling the Use of some things prescribed by the Church , will not justifie our leaving it ; nay , as I shall shew afterwards , it is our best and safest course to submit and comply with such Orders notwithstanding our Scruples . But I add , 2. If this were a sufficient Reason why the Constitution of any Church should be altered , because some things are scrupled in it , there never could be a setled Church as long as the World stands : for , since there will be always a difference in Mens Understandings and Tempers , some weak and injudicious , others peevish and proud , there will consequently be many that shall scruple and be offended at the best and most innocent Constitutions . And if the Ceremonies now in use amongst us had not been retained at our first Reformation , those very Persons , who are now so much dissatisfied with the Imposition of them , would perhaps have been the first that should have then complained of the want of them . Of which we have this notorious and undeniable Evidence in the late times , when our Church was laid in the Dust , when none of those Ceremonies or Forms which are now objected against were imposed or commonly used , yet even then were men gathering Congregations out of Congregations , purifying and reforming still further ; Scruples encreased , Sects and Divisions upon them multiplied , and never such Distractions and Confusions in Religion as in those days , and without the gift of Prophecy one may foretell that , if what is principally found fault with in our Church was now abolished , yet those that are given to Scruples would at least in time find cavilling Objections against any Constitution that can be made . They are like Men given to sue and go to Law. They never want some pretence to disturb themselves and their Neighbours . Men may talk of reconciling our Differences , and making up our Breaches to their Lives end , and propound their several Projects , and frame their Models , and conceive fine designs of Union and Accommodation , yet none of these will have any effect or do any good , till men learn Humility and Modesty , and be contented to be governed by others in things indifferent , till Self-conceit and Pride be in some measure rooted out , and when this is effectually done , there will then be found but little need of any alteration in the present Constitution . The foundation of our Peace and Agreement must be laid in the reforming our selves and our own Tempers . The way to unite us lieth not so much in amending the present Establishment , Government , Liturgy , endeavouring to add to it , or leave out of it , till all Parties amongst us are satisfied , ( which indeed can never be effected ) as it doth consist in our becoming more truly Christian in our Lives and Tempers . They are our vicious Dispositions , more than our different Apprehensions , that keep us at such a distance . Let the terms of Communion with the Church be what they will , yet as long as Men retain the same quarrelsom Mind , and industriously seek for Doubts and Scruples , and are glad to find them , and prefer their own private Opinion and Judgment before the Wisdom and Authority of all their Governours , whether Civil or Ecclesiastical , it is plain our Divisions and Animosities will not , cannot cease . But this leads me to the last thing I design'd to discourse of ; which was , to propound to you the best ways and means by which men may get rid of and ease their Minds of such Scruples ; where I shall especially consider those that relate to our communicating with our Parish-Churches . You must not expect that I should descend to , and answer the particular Exceptions which hinder men from constant Communion with us ; but only in general I shall crave leave to advise you some few things , which would mightily tend to the removing those Doubts and Scruples that yet detain so many in a state of utter Separation from us , or at least discourage their total and hearty joyning with us . Which charitable Design and Attempt , however unsuccessful I may be in it , yet cannot , I hope , be unacceptable to any , whose Consciences are pester'd with such Scruples , since I endeavour only to deliver them from those Mistakes , which beside the disservice they do to Religion and the Protestant Interest , do also expose them to trouble and danger from the Publick Laws and Civil Magistrate . Of many Rules that might be given in this case , I shall insist only on these following . 1. We should take great care to beget and cherish in our Minds the most high , and worthy , and honourable Thoughts of God Almighty . This is the Foundation of all Religion ; and as our Apprehensions of God are , such for the most part will be his Worship and Service . Accordingly as we conceive of his Nature , so shall we judge what things are most pleasing to him , as also what they are that are most offensive and distastful to him . Now consider , I beseech you , Can that Man have becoming and excellent Thoughts of the Divine Nature , who imagines that God regards any particular Gestures , Habits , and Postures so far , as that the acceptance of our Service and Worship should depend upon such Circumstances of our religious Actions ? When with all Humility and true Devotion of Heart a sincere Christian prostrates himself at the Throne of God's Grace , and with earnest Desire and Affections begs those good things that are according to Gods Mind and Will , Can we believe that the Father of our Spirits shall refuse and reject his Petition because it is delivered in a certain prescribed form of Words ? Shall his importunate renewed Requests fail of Success because he still useth the same Expressions , and reads his Prayers out of a Book ? Is God pleased with variety of Words ? or the copiousness of our Invention , or the elegancy of our Phrase and Stile ? Is it not the Heart and inward frame of Spirit that God principally respects in all our Prayers ? Or can we think so meanly of God , that he should shut his ears against the united Prayers of his People , because offended at the colour of the Garment in which the Minister officiates ? Suppose two Persons , both with equal Preparation , with true Repentance and Faith to approach the Lord's Table ; one of them out of a deep sense of his Unworthiness to receive so great Blessings , and out of a grateful acknowledgment of the Benefits therein conferr'd upon him , takes the Sacrament upon his Knees , in the humblest Posture ; the other sitting or standing . Can you think that the Sacrament is effectual or beneficial , or that God blesses it only to him that sits , or that it would not have been of the same advantage to him if he also had received it kneeling ? To surmise any such thing , is surely to dishonour God , as if he were a low poor humoursome Being , like a Father that should disinherit his Child tho in all Respects most dutiful to him , and every way deserving his greatest Kindness , only because he did not like his Complexion , or the colour of his Hair. The wiser and greater any Person is to whom we address our selves , the less he will stand upon little Punctilio's . Under the Jewish Law the minutest circumstances of Worship were exactly described and determined by God himself , and it was not ordinarily lawful for the People at all to vary from them . But it was necessary then that it should be thus : because the Jewish Worship was typical of what was to come hereafter , and those many nice Observances that were appointed were not commanded for themselves , as if there were any excellency in them , but they were shadows of things to come , which are all now done away by the Gospel , and the bringing in of everlasting Righteousness , the only thing always pleasing to God and agreeable to his Nature : It is a spiritual rational Service God now expects from us , and delights in , and he must look upon God as a very fond and captious Being , who can perswade himself that our Prayers and Thansgivings and other Acts of Worship , tho we be most hearty and devout in them , yet shall be rejected by him only because of some particular Habits or Gestures we used , which were neither dishonourable to God , nor unsutable to the nature of those religious Performances . Such mean Thoughts of God are the true ground of all Superstition , when we think to court and please him by making great Conscience about little things ; and so it hath been truly observed , that there is far more Superstition in conscientious abstaining from that which God hath no where forbid , than there is in doing that which God hath not commanded . A man may certainly do what God hath not commanded , and yet never think to flatter God by it , nor place any Religion in it , but he may do it only out of obedience to his Superiours , for outward Order and Decency , for which end our Ceremonies are appointed , and so there is no Superstition in them . But now a man cannout out of Conscience refuse to do what God hath not forbid , and is by lawful Authority , required of him , but he must think to please God by such abstaining : and in this conceit of pleasing or humouring God by indifferent things , consists the true Spirit of Superstition . Have great and honourable Thoughts of God , and behold , all these things will be clean to you . 2. ( Which is the particular Rule of my Text ) Lay out your great care and zeal about the necessary and substantial duties of Religion , and this will make you less concerned about things of an inferiour and indifferent Nature . As on the one hand our fierce Disputes and Debates about little things and circumstances are apt to eat out the Heart and Life of Religion , so on the other side , minding those things most , in which the Power of Religion doth consist , is the best way to cure our Scrupulousness about little things . This was the Apostle's Advice to the Romans , cap. 14. amongst whom eating or not eating some Meats , observing or not observing some days , had occasioned as much trouble and Scruple as forms of Prayer and Ceremonies do now amongst us , ver . 17. The Kingdom of God is not Meat or Drink , but Righteousness , Peace , and Joy in the Holy Ghost . What needs all this Stir and Bustle ? This censuring , disputing , and dividing about Standing or Kneeling , these are not the great matters of our Faith ; they are not worth so much Noise and Contention . The great stress and weight in our Religion is laid upon the Duties of a righteous and holy Life , and a peaceable Spirit and Conversation , and then he adds , ver . 18. For he that in these things serveth Christ is acceptable to God and approved of Men. Thus when you betake your selves to your Prayers , let it be your greatest care to fix in your Minds a due sense of God's Infinite Majesty , of your own Vileness and Unworthiness , of your manifold Wants ▪ and Necessities , and the greatness and goodness of the things you petition for , and his readiness to grant them upon your humble Request ; and the more you do this , the less sollicitous you will be about the form or words of your Prayers . He that minds those things most on which the efficacy of his Prayers for Christ's sake doth depend , will not stand in need of , nor require new Phrases every time to stir his Attention or to raise his Affection . Thus let Men be very diligent and conscientious in preparing themselves for the Holy Communion ; let them come thereunto with lively apprehensions of Christs Love in dying for us , with hearty Resolutions of Amendment , and true Charity towards all Men ; the more concerned they are about these necessary things , the less afraid will they be of offending God by kneeling at the Administration , or coming up to receive it in one part of the Church rather than another : for , they will find that they are quite other things in which true Religion consists , in a new Nature , in a divine temper of Mind , in the constant Practise of Holiness , Righteousness , and Charity ; which make a Man really better , and more like unto God. He that places any Religion in not putting off his Hat , or sitting at the Sacrament , or not standing up at the Creed or Gospel , as I before shew'd you , hath no worthy Thoughts of God ; so neither hath he any right Notion of Christianity , which consists only in unfeigned Piety towards God , and sincere Love to our Brother , not in any external Rites or Observances , which are in their own Nature variable and mutable , and are different in several Churches . 3. It would greatly contribute to the removing these Scruples which hinder the blessed Union of Christians amongst us , if men were but really willing to receive satisfaction . This alone would go half way towards conquering them . But when they are grown fond of and nourish their Doubts and Prejudices , and converse only with those Men , read only those Books , and hear those Discourses which are made of their side , which serve to heighten and strengthen their Jealousies and Suspicions , when they avoid the means of Conviction as dangerous Snares and Temptations , and look upon this tenderness or aptness to be offended , as a sign of Grace and extraordinary Conscientiousness , there can be but little hopes of recovering such Persons to a right apprehension of things . Whereas would they come once to distrust their own Judgments , to suppose that they may perhaps be all this while mistaken , would they calmly and patiently hear , faithfully and impartially consider what is said or wrote against them , as eagerly desire and seek for satisfaction as Men do for cure of any Disease they are subject unto ; would they , I say , thus diligently use all fit means and helps for the removal of their Scruples , before they troubled the Church of Christ with them , it would not prove so very difficult a Task to convince and settle such teachable Minds . If therefore any Man be possessed with Doubts or Scruples against any thing practised or required in our Church , let him first read some of those excellent Books , that are written with all the fairness and evidence imaginable , on purpose to explain and justifie those things that are most usually excepted against ; let him consult with some of our Church before he leaves it . Let him honestly repair to the Minister of his Parish , or some other whom he hath in greater estimation , and ingeniously open his Mind to him , declaring what it is he most stumbles at , and hear what can be offered for the Resolution of his Doubts . If consulting with one Person will not do it , let him advise with others , and try this often , before he condemns us , and divides from us . Would men do this seriously , with earnest desire of instruction , without doubt we should have far fewer Separatists , and they who after this did still dissent from us , would be far more excusable in it , than otherwise they are , and this is no other than what men ordinarily do in their temporal affairs . When they have any fear or suspition about their worldly concerns , they presently repair to those who are best skill'd , and most able to resolve them , and in their judgment and determination they commonly acquiesce and satisfie themselves . Hath any man a scruple about his Estate , whether it be firmly setled , or he hath a true legal Title to it ? The way he takes for satisfaction is to advise with Lawyers , the most eminent for Knowledge and Honesty in their profession . If they agree in the same opinion , this is the greatest assurance he can have that it is right and safe . Thus is it with one that doubts whether such a custom or practise be for his health , the opinion of known and experienced Physitians is the only proper means to determine him in such a case . The reason is the same here . When any private Christian is troubled and perplexed with fears and scruples that concern his Duty , or the Worship of God , he ought in the first place to have recourse to the Publick Guides and Ministers of Religion , who are appointed by God , and are best fitted to direct and conduct him ; I say , to come to them , not only to dispute and argue with them , and pertly to oppose them , but with all modesty to propound their doubts , meekly to hearken to and receive Instruction , humbly begging of God to open their Understandings that they may see and embrase the truth , taking great care that no evil affection , love of a Party or carnal interest influence or byass their Judgments . Who do not by this desire men to pin their faith upon the Priests Sleeve , or to put out their own eyes that they might be better guided and managed by them ; but only diligently to attend to their Reasons and Arguments , and to give some due regard and deference to their Authority : for it is not so absurd , as may by some be imagined , for the Common People to take upon trust from their lawful Teachers , what they are not competent Judges of themselves . But the difficulty here is , how shall a private Christian govern himself , when the very Guides and Ministers of Religion determine differently concerning these matters in question amongst us ? Some warranting and allowing them , others as much disapproving and condemning them : by what Rule shall he choose his Guide ? To which I briefly reply ; 1. As for those who scruple at Conformity , and are tolerably to judge for themselves , let not such relye barely upon the Authority either of the one or the other . All we desire of them is , that they would equally hear both sides , that they would think that the Ministers of the Church of England have some Sense and Conscience too as well as other Men , and are able to say somewhat for what they do themselves , or require of others ; that laying aside all Prejudices , Favour to or admiration of Mens Persons , they would weigh and consider the Arguments that may be propounded to them , being diffident of their own Apprehensions , and indifferent to either part of the Question ; that they would think it no shame to change their Mind when they see good reason for it . Could we thus prevail with the People diligently to examine the Merits of the cause , our Church would every day gain more Ground amongst all wise Men : for we care not how much Knowledge and Understanding our People have , so they be but humble and modest with it , nor do we desire Men to become our Proselytes any further than we give them good Scripture and Reason for it . 2. But as for those who are not so capable of examining or judging for themselves ( as few of the common People who separate from us really are ; they not being able to give any tolerable account of their dissent from us , only in general Words declaiming against Popery , Superstition , Antichristian and Unscriptural Ceremonies , Humane Traditions , &c. ) such had better trust to and depend on those Ministers , of known Sufficiency for their Office , who are regularly and by the Laws of the Land set over them , than any other Guides or Teachers that they can choose for themselves . This to be sure is the safer course , which in doubtful cases is always to be taken . I speak now of these present Controversies about Forms and Ceremonies so hotly agitated amongst us , which are above the Sphere of common People , out of their profession ; not of such things as concern the Salvation of all men , which are plain and evident to the meanest Capacities . When therefore in such cases , about which we cannot easily satisfie our selves , we follow the Advice of the publickly authorized Guides and Preachers of Religion , if they chance to mislead us , we have something to say or apologize for our selves . Our Error is more excusable and pardonable , as being occasion'd by those , to whose Judgment , by God's Command , we did owe a great Respect and Submission . But when we choose Instructors and Counsellors to our selves according to our own fancy and liking , and they teach us contrary to the Doctrine of our lawful Ministers , if then we prove to be in the wrong , and are betray'd into Sin , we may thank our own Wantonness for it , and are more severely accomptable for such Mistakes . Thus let a man that is troubled with any threatning disease , apply himself rather to the Licensed Phisicians or Chirurgions , of approved Skill and Honesty ; and if he chance to miscarry under them , yet he hath this contentment , that he used the best and wisest means for his Health and Recovery . But if he leaves them all , and will hearken only to Quacks and Empiricks , tho they advise him quite contrary to what the others prescribed , if under their hands he grows worse and worse , he must then charge his own perverse Folly or idle Humour , as the cause of his Ruine . 4. In order to the curing of our Scruples we should thoroughly understand and consider , what is the true Notion of lawful , and how it differs from what is necessary , and from what is sinful . That is necessary or our Duty which God hath expresly commanded , that is sinful which God hath forbid ; that is lawful which God hath not by any Law obliging us ▪ either commanded or forbid : for , Where there is no Law , saith the Apostle , there is no Transgression , Rom. 4. 15. There can be no Transgression , but either omitting what the Law commands , or doing what the Law forbids . For instance , If any man can shew where kneeling at the Sacrament is forbid in Scripture , where sitting is required ; where praying by a form is forbid , and extemporary Prayers are enjoyned , then indeed the Dispute would soon be at an end : but if neither the one , nor the other can be found , as most certainly they cannot , then kneeling at the Sacrament , and reading Prayers out of a Book , must be reckoned amongst things lawful . And then there is no need of scrupling them , because they may be done without Sin : nay , where they are required by our Superiours , it is our duty to submit to them , because it is our Duty to obey them in all lawful things . This way of arguing is very plain and convincing , and cannot be evaded but by giving another Notion of Lawful . And therefore it is commonly said , that nothing is lawful , especially in the Worship of God , which God himself hath not prescribed and appointed , or that hath been abused to evil Purposes . And on these two Mistakes are chiefly grounded Mens Scruples about indifferent Rites and Ceremonies in God's Worship . 1. That only is said to be lawful in God's Worship which he himself hath prescribed and appointed ; so that this is thought exception sufficient against the Forms and Usages of our Church , that though they are not forbid , yet they are no where commanded in Scripture . Who hath required these things at your hands ? Now here I only ask , Where our Saviour or his Apostles have forbid us doing any thing in God's Worship , which is not by himself commanded , or where in the New Testament we are told , that God will be angry with us for doing any thing which he hath no where forbid , either by general or particular Laws ? For unless this can be shewn , there can be no colour for this Pretence , and we are sufficiently sure , that no such place can be produced out of the Bible . It is acknowledged by all , that the Holy Scriptures , as to all that is necessary to be believed or done in order to Salvation , as to all the essential and substantial parts of Divine Worship , is a plain and perfect Rule ; but it is as certain that the outward circumstances of Time , Place , Habit , and Gesture , are not determined in the New Testament , as they were by Moses's Law : and yet God cannot be , at least visibly and publickly , worshipped without them . If therefore these be not determined in Scripture , and it is unlawful to do any thing in Gods Worship but what is so determined , it follows that God cannot be worshipped at all , unless we could worship him in no Time , Place , Habit , or Gesture : nor indeed can I learn how a Christian can , with a good Conscience , perform any part of God's Worship , if this Principle be admitted for true , that whatsoever is not commanded is forbid , since the external Circumstances of religious Actions , without which they cannot be performed , are not prescribed or determined in Scripture ; and so he must commit a Sin every time he prays or receives the Holy Sacrament . Besides , this Reason would oblige us to separate from all the Churches that ever were or are in the World , there being no constituted Church in which there are not some Orders and Injunctions for the regulating the publick Worship of God no where commanded in Scripture . We could never , upon this Principle , have held Communion with the Primitive Churches , which undoubtedly had their instituted significant Ceremonies ; nor is there any Church at this day , that hath not by its own Authority determined some of the circumstances of Divine Service for the more decent and orderly performance thereof . Nay , those very Persons that make this Exception , do themselves practise many things in the Worship of God , without the least shadow of a Divine Command , to which they oblige their Hearers and Communicants : for , conceived Prayers , sitting at the Eucharist , sprinkling the Infant at Baptism , the Minister's officiating in a black Cloak or Coat , are full out as unscriptural , humane , uncommanded as any Gesture , Habit , or Form used in our Church . 2. That is said to be unlawful which hath been abused to sinful Purposes , to Idolatry or Superstition ; so that nothing ought to be retained in our Worship , tho it be not forbid by God , which was used in times of Popery . Hence the ordinary Objection against our Parish Churches is , that they are not sufficiently purged from Popery ; that our first Reformers were indeed excellent and worthy Persons for the Times they lived in ; that what they did was very commendable and a good Beginning , but they were forced to comply with the necessities of the Age , which would not bear a compleat Reformation . They left a great deal of Popish Trash in the Church , hoping by degrees to reconcile the Papists to it , or at least that they might not make the Breach too wide , and too much prejudice or estrange them from it . But we now live under better means , have greater Light and Knowledge , and so a further and more perfect Amendment is now necessary . Thus the Order of Bishops is decried as Popish and Antichristian , our Liturgy as taken out of the Mass Book , and our Ceremonies as Relicks of Idolatry . But the truth of the case is this . We must consider , that those of the Church of Rome do hold and maintain all the Essentials of Christianity , but then by degrees , as they found opportunity , they have added a number of impious and pernicious Doctrines to the Christian Faith , the Belief and Profession of which they equally require of all that are in their Communion . Besides this , they have introduced several idolatrous and superstitious Rites and Practises into the Service of their Church , never heard of for the first four hundred Years , by which they have miserably defaced and corrupted the Worship of God , and made it necessary for all those that love their own Salvation , to separate from them . Now our first Reformers here in England did not go about to invent a new Species of Government , to devise new Rites and Ceremonies ▪ and a new form of Worship , such as should be least excepted against , and then obtrude it upon this Nation , as was done at Geneva , and some other places ; but they wisely considered , that if they did but reject what the Romanists had added to the Faith and Worship of Christians , lay aside their novel Inventions , Usurpations , and unwritten Traditions , there would remain the pure , simple , Primitive Christianity , such as it was before the Roman Church was thus degenerated : nor have we any thing of Popery left amongst us , but what the Papists had left amongst them of Primitive Religion and Worship . As we must not receive the evil for the sake of the good , so neither must we reject the good for the sake of the evil . In our Church we pray neither to Saints nor Angels , nor the Virgin Mary , our Liturgy is in a known Tongue , we deny the Laity no part of the Sacrament , nor the reading of the Scriptures , we offer no Mass sacrifice , nor worship Images or the consecrated Bread. We have not one Doctrine or Ceremony in use amongst us , that is purely Popish . But we must be obliged to part with the most sacred , venerable and usefullest things in our Religion , if this be a sufficient reason of our forbearing any thing , because the Papists abuse it . This therefore I conclude to be the best and plainest rule for the governing of our Consciences , not wilfully to omit any thing that God hath commanded , to avoid to the utmost of our Power what God hath forbid ; and what ever else we have no particular Divine Law about , to guide our selves by the general rules of Scripture , the commands of our Superiours , and by the measures of Prudence , Peace , and Charity . This one rule ( and it cannot but seem a very reasonable one ) would soon put an end to our squabbles and janglings about Formes and Ceremonies and other indifferent things . 5. In order to the bringing men to a complyance with the Laws of our Church , we must desire them to consider that there never was nor ever will be any publick Constitution , that will be every way unexceptionable . The best policy , whether Civil or Ecclesiastical , that can be established will have some flaws and defects , which must be borne and tolerated . Some inconveniences will in process of time arise , that never could be foreseen or provided against ; and to make alteration upon every emergent difficulty may be often of worse consequence , than the evil we pretend to cure by it . Let the rules and modes of Government , Discipline , publick Worship , be most exact and blameless , yet there will be faults in Governours and Ministers as long as they are but men . We must not expect in this World a Church without Spot or Wrinkle , that consists only of Saints , in which nothing can be found amiss ; especially by those who lye at the catch and wait for an advantage against it . If men will scruple and reform , as long as any thing remaineth which they can object against , they must e'en come at last , as a Reverend Person of our Church hath observed , to the state of that miserable Man who left all humane Society that he might not be defiled with other Mens Sins , and at last cut out the Contents of Chapters and Titles of Books out of the Bible , because they were humane Inventions added to the pure Word of God. Men must be willing , if ever they would promote Peace and Unity , to put candid Constructions and favourable Interpretations upon things , to take them by the best handle , and not strain things on purpose that they might cavil the more plausibly , and raise more considerable Objections against them . We must not make personal , accidental Faults , nor any thing a pretence for our leaving the Communion of our Church , which ariseth only from the necessary condition and temper of all humane Affairs , that nothing here is absolutely perfect . 6. And lastly , If you cannot by these , and other the like considerations , not now to be mentioned , get rid of , and conquer your Scruples , then be advised to lay them aside , to throw them out of your Minds as dangerous Temptations , and act positively against them . But here I easily imagine some ready presently to ask me , Do you perswade us to conform to the Orders of the Church tho we are not satisfied in our Minds concerning them ? I answer , That I think this the best Advice that can be given to such scrupulous Persons . It would be an endless infinite thing , and Communion with any Church would be altogether unpracticable , if every private Christian was obliged to suspend joyning himself to it , till he was perfectly satisfied about the reasonableness and expediency of all that was required , or was in use in that Church : for indeed , private Persons are by no means proper Judges of what is fit and convenient in the Administration of Church-Government , Discipline , or publick Worship , no more than they are of matters of State , or the Reasonableness of all Civil Laws . Common People generally have neither Patience to consider , nor Judgment to weigh all circumstances , nor Wisdom to choose that which is best ; these things of a Publick Nature belong only to our Superiours and Governours , and if they appoint what is unfit , indecent , or inconvenient , they only are accountable for it . It is not the fault of those that joyn with such worship , or yield to such Injunctions ( not plainly sinful ) for the sake of Peace and Order . I know therefore no better Rule for the directing and quieting Mens Consciences than this , that as to all such matters as relate to Publick Order and decent Administration of Gods Worship , they should without any superstitious fearfulness comply with the Customs of the Church they live in , never troubling themselves , nor curiously examining what is best and fittest , as long as there is nothing enjoyned or done , which ( after due enquiry ) appears to us contrary to any Law of God. Thus St. Augustin directs us in that often quoted place , where he tells us , He knew no better course for a serious prudent Christian to take , in matters of Rites and Customs , than to follow the Churches example where he is : for whatsoever is prescribed neither against Faith or Manners , is a matter in its self indifferent , and to be observed according to the Custom of those he lives among . This was agreeable to the Counsel St. Ambrose , Bishop of Milan , gave him when he was sent by his Mother to enquire his Judgment about the Saturday Fast , When I am at Rome , saith the Bishop , I fa●t on the Sabbath , but at Milan I do not . So thou likewise , when thou comest to any Church , observe its Custom , if thou wouldest neither be an offence to them , nor have them be so to thee . Which St. Augustin ever after looked upon as an Oracle from Heaven . I do not by this encourage Men to venture blindfold on Sin , or to neglect any reasonable care of their Actions ; but if People raise all the Difficulties and Objections they can start , before they proceed to a Resolution about things that have no manifest Impiety in them , nor are plainly nor by any easie consequence , contrary to the revealed Will of God , this cannot but occasion infinite Perplexity and Trouble to Mens Minds , and there are but few things they shall be able to do with a safe and quiet Conscience . Should all those that have some little Arguments against the Sign of the Cross , puzzle themselves with the Objections usually urged against Infant Baptism , and defer baptizing their Children till they were fully satisfied about it , I doubt not but the baptizing of Infants would soon be as much scrupled at as the crossing them now is . But there is no apparent Evil in it ; it is the Practise of the Church we live in , it is no where forbid in Scripture : this ordinarily is sufficient warrant for what we do . Before we separate from a Church , or refuse to comply with its Orders , we ought to be fully satisfied and persuaded of the unlawfulness of what is required , that it is forbid by God ; because by leaving the Communion of any Church , we pass Sentence upon and condemn it , which ought not to be done upon light and doubtful Causes : but there is not the same necessity that we should be thus fully satisfied about our Conformity to all things prescribed by the Church . We may presume them to be innocent , unless they plainly appear to us otherwise . The Judicious and Learned Bishop Sanderson thus expresseth it in his fourth Sermon Ad Clerum , The Law taketh every Man for a good Man and true , till his Truth aud Honesty be legally disproved : and as our Saviour sometimes said , He that is not against us is for us : so in these matters ( he speaks of those Ceremonies that for Orders sake , and to add the greater Solemnity to sacred Actions , are appointed in the Church ) we are to believe all things to be lawful for us to do , which cannot be shewn by good Evidence either of Scripture or Reason to be unlawful . If any one be afraid that this Principle once imbibed would introduce Popery , make People greedily swallow , and without any Examination submit to every thing their Superiours please to impose upon them , let him only consider ( which we all agree in ) that there are many things in the Popish Worship and Religion manifestly evil , and forbidden by the revealed Will of God , which renders our Separation from them necessary , and so consequently justifiable : whereas the things objected against in our Church are at worst only doubtful and suspicious , or rather not so good and expedient as might be devised : and this surely makes a wide difference in the case . But doth not St. Paul say , Rom. 14. 19. I know and am perswaded by the Lord Jesus , that there is nothing unclean of it self , but to him that esteemeth any thing unclean it is unclean ? Doth not he expresly tell us , That whatsoever is not of Faith is Sin ? that is , Whatever we do without a full Persuasion of the lawfulness of it , tho it be not so in it self , yet is a Sin in him that doth it against his Conscience . And doth not the Apostle say , He that doubteth is damned if he eat , before he is convinced that it may be done ? I desire here therefore only to be rightly understood , and then these things are soon reconciled . 1. When I speak of a Scrupulous Conscience I suppose the Person tolerably well perswaded of the lawfulness of what is to be done , but yet he doth not like or approve of it , he hath some little Reasons and Exceptions against it , it is not the best and fittest , all things considered . This is properly a Scruple , and is certainly the case of all those , who do sometimes ( to save themselves from the severity of the Laws ) joyn in our Worship , and communicate with us ; which we presume they would never do did they judge it absolutely sinful and forbidden by God. So that though it should be granted that a man cannot innocently do that of which his Conscience doubts whether it be lawfull or not , yet a Man may , and in some cases is bound to do that which is not unlawful , though upon some other Accounts he scruples the doing of it . 2. If the Question be about things wherein we are left wholly to our selves , and at liberty , having no very weighty Reason for the doing of them , then it may be the safest way to forbear all such things we scruple at . Of such cases the Apostle speaks in the fore-mentioned Places , of eating or not eating some Meats ; neither of them was required by any law . Eating was no instance of Duty , or was it any ways forbid : where to do or not to do is perfectly at our own choice ; it is best for a Man to forbear doing that of which he hath some suspicion , tho he be not sure that it is sinful . As suppose a man have Scruples in his Mind about playing at Cards and Dice , or going to see Stage-Plays , or puting out his Money to Usury , because there is no great Reason or Necessity for any of these things , and to be sure they may be innocently forborn without any Detriment to our selves or others ; though we do not judge them absolutely sinful , yet it is safest for him who cannot satisfie himielf concerning the Goodness and Fitness of them , wholly to deny himself the use of them . But in these two cases it is most for the quiet of our Consciences , to act against or notwithstanding our Fears and Scruples , when either our Superiours , to whom we owe Obedience , have interposed their Commands , or when by it we prevent some great Evil or Mischief . 1. When our Superiours , other Civil or Ecclesiastical , whom by the Will of God we are bound to obey in all lawful things , have interposed their Commands , our Scruples will not excuse or justifie our Disobedience . If indeed we judge what is commanded to be absolutely unlawful , tho it be a false erroneous Judgment , yet whilst we are under such persuasion we are by no means to do it upon any Inducement whatever . If I only doubt of the lawfulness of any particular Action , and it be an instance wherein I am at liberty , I am still bound not to do it . For , Whatsoever is not of Faith is Sin. I am certainly innocent when I forbear ; I may commit a Sin , if I do it , Wisdom would therefore , that the safer part be chosen . But now if I am by the command of my Superiours obliged to it , my choice is then determined , it then becomes my Duty , and it can never be safe or advisable to neglect a plain Duty for an uncertain Offence . Thus most and best Casuists do determine about a doubtful Conscience , particularly the forenamed reverend Bishop , in the same Sermon , Whatsoever is commanded us by those whom God hath set over us , either in Church , Commonwealth , or Family ( quod tamen non sit certum displicere Deo , saith St. Bernard ) which is not evidently contrary to the Law and Will of God , ought to be of us received and obeyed no otherwise than as if God himself had commanded it , because God himself hath commanded us to obey the Higher Powers and to submit our selves to their Ordinances . But now this is more plain concerning Fears and Scruples only about the conveniency and expediency of things , these ought all to be despised when they come in Competition with the Duty of Obedience . Would men but think themselves in Conscience bound to pay the same Duty and respect to the Judgment and Authority of Magistrates and Governours , whether in Church or State , as they do expect their Servants and Children should to themselves , they would soon see the reasonableness of such submission . For all Government and Subjection would be very precarious and arbitrary , if every one that did not approve of a Law or was not fully satisfied about the reasonableness of it was thereby exempted from all Obligations to obey it . This is to give the Supreme Authority to the most humoursom or perverse sort of Christians : for according to this principle , no publick Laws and Constitutions can be valid and binding , unless every scrupulous , tho a very ignorant Conscience , consent to them . 2. We are not to mind or stand upon our Scruples , when they probably occasion a great evil , a general mischief . They are not fit to be put in the balance with the Peace of the Church and Unity of Christians . Suppose for once that our publick way of Worship is not the best that can be divised , that many things might be amended in our Liturgy , that we could invent a more agreeable Establishment than this present is ( which yet no man in the World can ever tell , for we cannot know all the inconveniences of any Alteration , till it comes to be tryed ) yet granting all this , it cannot be thought so intolerable an Evil as contempt of Gods Solemn Worship , dividing into Sects and Parties , living in Debate , Contention , and Separation from one another . If there be some Rites and Customs amongst us not wisely chosen or determined , some Ceremonies against which just Exceptions may be made , yet to forsake the Communion of such a true Church of Jesus Christ , and set up a distinct Altar in opposition to it , to combine and associate into separate Congregations , is ( as it is somewhere expressed ) like knocking a man on the head because his Teeth are rotten , or his Nails too long . How much more agreeable is it to the Christian Temper , to be willing to sacrifice all such Doubts and Scruples to the Interests of publick Order and divine Charity ; for better surely it is to serve God in a defective imperfect manner , to bear with many Disorders and Faults , than to break the Bond of Peace and brotherly Communion . For this we have the example of our Blessed Lord and Saviour , who lived and died in Communion with a Church where there were far greater Corruptions both as to Persons and Practises , than can be pretended to be in ours at this day ; yet though he was the great Reformer of mankind , he forsook not the Jewish Church , but assembled with them in their Publick Synagogues , which answer to our Parish-Churches , preached in the Temple tho they had made it a Den of Thieves , observed their Festivals , tho some of them of humane Institution , nay commanded his Disciples to continue to hear the Scribes and Pharisees , tho they were a most vile and wretched Generation of Men. Great were the Pollutions and Misdemeanours in the Churches of Rome , Corinth , Galatia , yet no one Member of them is ever commanded to come out or separate from those Churches to joyn in a purer Congregation or to avoid mixt Communions , or for better Edification . For men to be drunk at the Sacrament was certainly a worse Fault than to kneel at it , or for a wicked Man to intrude himself ; yet the Apostle doth not advise any to withdraw from that Church , but only every one to examine himself . We ought to do all that we can do without sining , submit to an hundred things which are against our Mind or we had rather let alone , for the sake of Peace and Unity , so desirable in it self , so necessary for the Glory of God , the Honour of Religion , for our common Interest and Safety , for the Preservation of what I may , without Vanity , call the best Church in the World. I cannot stand now to tell you , how earnestly this Duty of maintaining Unity amongst Christians is pressed in the New Testament ; how concerned our Blessed Master was , that all his Disciples should agree together and live as Bretren ; how severely the Holy Apostles chid and rebuked those that caused Divisions and Strife amongst Christians , reckoning Schism and Contention amongst the most heinous and dangerous Sins . It should make both the Ears ( one would think ) of some amongst us to tingle , but to hear what Sense the Primitive Christians had of the sinfulness of separating from and breaking the Communion of Christians , nay , what the old Non-conformists here in England have said of it , yet remaining in Print , charging the People to be as tender of Church-Division as they were of Drunkenness , Whoredom , or any other enormous Crime . And did Men know and consider the evil of Schism , they would not be so ready upon every slight occasion to split upon that Rock . Let us therefore divert our Fears and Scruples upon greater Sins . It is far more certain that causless Separation from the Communion of Christians is sinful , than that kneeling at the Sacrament , or praying by a Book is such . Why then have Men such invincible Scruples about one , and none at all about the other ? They run headlong into the Separate Assemblies , which surely are more like to Schismatical Conventicles than any thing in our Church is to Idolatry . Let Men be as scrupulous and fearful of offending against the Christian Laws of Subjection , Peaceableness , and Charity , as they are of worshipping God after an impure manner , and this alone will contribute much to the making up those Breaches which threaten sudden Ruine to our Church and Nation . I only add here , that in all that I have now said I am not conscious to my self , that I have used any Argument or affirmed any thing , but what many of those very Ministers , who now dissent from us , did teach , and maintain , and print too , against the Independents and other Sectaries that divided from them when they preached in the Parish-Churches . And if this was good Doctrine against those who separated upon the account of Corruptions , for purer Ordinances in those days , I see not why it is not as good against themselves , when upon the very same Pretences and no other they divide from us now . The Lord grant that we may all come at last to be of one Mind , to live in Peace and Vnity , and then the God of Love and Peace shall be with us . FINIS . Take heed of separating from the Publick Assemblies of the Saints . I have found by experience , that all our Church-calamities have sprung from this root . He that separates from the Publick Worship , is like a man tumbling down a Hill , and never leaving till he comes to the bottom of it . I could relate many sad stories of Persons professing godliness , who out of dislike to our Church-meetings , began at first to separate from them , and after many changes and alterations , are turned some of them Anabaptists , some Quakers , some Ranters , some direct Atheists . But I forbear ; you must hold Communion with all those Churches with which Christ holds Communion . You must separate from the sins of Christians , but not from the Ordinances of Christ . Take heed of unchurching the Churches of Christ , lest you prove Schismaticks instead of being true-Christians . See M. Edm. Calamy 's Godly Man's Ark , Epist . Dedic . to the Parish of Aldermanbury , Direction 14th .