Th'ey who read with Attention the Hiflories of that Century, are fully fatisfied, that this latter Form of Government was introduced for this Reafon only, becaufe the Bifhops would not allow to them who contended that theDodlrine and Manners of Chriftians flood in need of neceffary Amendment; that thofe Things fhould be reformed, which they complained were corrupted. Ocherwife, it the Bifhops every v/here at that Time, had been willing to do of their own accord, what was not long after done in England; that Government had prevailed even to this Day, amongd all thofe who feparated from the Romifh Church; and the numberlefs Calamities which happened, when all Things were di-{lurbed and confounded, had then been prevented. For if w£ would judge of the Matter truly, there \vas fi6 other Reafon for changing the Goyernment but this,' 'that whilft the ancient Government remained, nothing could be procured, however juft.
in itfelf Therefore the frefbyterian Form is ap.-^ poinled in many Places v which after it was once^ done, was fo much for the Inte^refl of all them who prefided in the State- Affairs in thofe Places, and is ib at this Time not to have it changed, that it muft of neeefTity continue; unlefs any one had rather npon that Account, that all the Dominions in which it prevails, ihould be put into the moit dangerous Diforders:. which prudent Men will never allow, nor is to bewifhed. The Formof Gpvefriliient was appointed of old, to preferve the Chriftian Dodrine, and not to difturb the Commonwealth, which can fcarce happen withput endangering the Scft. II, 12. "xe are to join v:hh, 317 Wherefore prudent Men, thoiiizh they above all Things wifh for the Apofloiical Form of Church-Government, and that it might be ever/ where alike •, yet they think Things had better be left in the State in which they now are, than venture the Hazards which always attend the Attempt of new Things. In the mean Time, they that are wife, will by no means hate, reproach* nor condemn one another upon that Account, as the mofl violent Men are apt to do \ as if eternal Salvation depended upon either Form, which do not fcem to be taught any where in the apoftolick Writings, nor can it be gathered from the Nature of the Chriftian Religion.
Sect. XII. 'The ant lent Church-G overmnent "jDas highly ejieemed by Grotius, without CG7jdemning others.
Whoever reads over the Works of that great Man Hugo Grotius^ and examines into hisDodlrine and Pradice; will find, that he had entertained in his Mind {a) that Form of found Words, the Truth of which he has proved *, nor did he cfteein any thing elfe as true Religion ^ but after he had diligently read the Writings of Chriftian Antiquity, and underft^pd^fh^uhe.Oi^^^^^^^^ of^ (a) Thai Yorm of found Tefament. See ins Annot^-,.
IFututs^ &c.] See aniongll o- tions on Cajfavder?. Confultather T^i'iVi^s, The Infiitution of tiort to*aicls the End', whertf' Children that are baptised, he fpcaks of the' Su^citiicy.
which the Author himfelf and Plainnef of the Scripture^ tranflated out of Dutch Verfc Which being g:anted»^ it i*, VMO Latin. Iti his T heoiogical manifeU from thence, that thej Works, Tom. IV pag 629. Sum of tlie Chriftian Religion/- And in his latter Works, he as it was before produced by often affirms, that whatever is us, may be collcded thtncc b/: neceffary toSalvation, is plainly any olc. caoueh contained in the Nexo 3 1 8 What Chrijiian Church Book I.
Epifcopacy, he highly approved of it in the Manner it is maintained in England^ as appears {a) from his own exprefs Words, which we have wrote down at the Bottom of the Page.
Therefore it is not to be doubted, but if it had been in his Power, and he had not been fa vehemently tofled to and fro by Adverfity, and exafperated and vexed by the Bafenefs and Reproachfuinefsof his Enemies, at whofe Hands he did not deferve it \ he would have joined himfelf with triofe who maintained the antient Form of Difcipline, and required nothing further than what has been already faid, the Truth of which he has proved excellently well; the Arguments for which rradice, appear to us to be fo weighty, that we have thought good to add them to this little Treatife.
Sect. XIII. An Exhortation to all Chriftians who differ from each other ^ not to require of one another any Points of Do^rine^ but fuch as every one finds in the New Teftament, and have always been believed.
Seeing thefe Things are fo, we cannot but earneftly exhort all Chriftians who differ in Opinions, to remember that That only is the true Sum and Subftance of the Chriftian Religion, the Truth of which can be proved by the Arguments Grotius has alleged; (a) From his oivn exprefs Re'velations. Wherefore as it Words, &C.] In his Annota- n.vas to be nxiifjjed that that Sutions on the Confultation of periority n.vere appointed every Caffandery A(5ls XIV. Bifjops m)here, &c.] bee alfo what are the Heads of the Prejlyters, follows, concerning the Ec^leand that Freheminence nvas fiaftcalPonxer, and the DifcuJforefhenvn in Peter, and ijoas fion of RivetUh'j Jpology, p.
appointed by the j^poftles n.vhere- 7 [4. col 2. Other 'I'hings arc euer it could be done, and ap- alfo alleged, in the Epiftles adproved by the Holy Ghofi, in the dcd to this little Treatife.
Seft. I?, we a?'e to join iz'ith. 315 alleged j and not thofe controverted Points which each Side deny, and which have been the Caufc of fo many Evils ^ Further, no one that reads over the New Tejlament with a religious Mind, and meditates upon it, can be perfuaded that there is (a) any other Lawgiver but Chrift, upon whofe Law eternal Life depends ^ nor that any one who is fo difpofed, can or ought to perfuade himfelf to admit of any Thing as necefTary to Salvation, befide what is the Do6i:rine of Chrill and his Apoftles; or to believe that to be true, which he thinks is contrary to it: Wherefore there is none more certain and prefent Remedy of their Differences, than this; that nothing be impoftd uponChriftians, but thofe Things which every one is fully fatisfied in his own Mind are revealed; nor need we fear any Inconvenience from hence, fince it is evident from the Experience of all Ages pall from Chrill to this Time, that the Sumof the Chriilian Religion before laid down, was never rejeded by any. (b) If this one Thing only were [a) Any other Laivgiver hut Lond. l6[2. *' It is moff; Chrijl, &C.] The Words of " truly written, in the Expli- James^ ch. IV. 12. quoted *' cation of thofeThings which in SeA. 1. are very exprefs in " are abfolutely neceflary,that {.his Matter; where more is *' it is theKir.g's Opinion that fa;d relating hereto. Befides, *' the Number of thofe Things the Thing itfelf fpeaks here; *' which are abfolutely neceft^caaie ainongft the different ** fary to Salvation, is not Seds of Chiiltians, none of " great. Wherefore his Mathem believe their Adverfaries "jelly thinks, that there is no Autliority. ' *' (hotter Way to enter in an [b] If this oneThing only, Scc-I "Agreement, than by care-This was the Opinion of *' fully fcparating thofeThings Jamesl Kingoi Great-Bri- ** that are necefTary, from thole tahy if we may give Credit to ** that are not; and that their I/aac Ca/auoon, who has thefe *' whole Care be employed in Words, ia his Jnfiver to Car^ ** agreeing about the neceflary rf'/V;^2/ Perron V Epijlle^ on the ** things; and th;it in thofe third Obfervation, p. 3c. Edit. *' Things that are not necef- " fary.
320 What Chrijlia?i Church Book I, were at this Time required of allChriilians asneceffary, all their Differences would immediately ceafe; and whatever Difagreement remainedin Opinions, it would not belong to the Body of the Church, but to private Perfons -, every one of which mull render an Account of their Confcience to God. If they did but once underPiand, that they were agreed in the principal Matters, as they really are agreed, and would bear with one another in other Things ^ and would not endeavour to bring over others to their Opinion or Rites, by Force or other wicked Arts; this would be the only Agreement that can be expelled on Earth, {a) In this Ignorance and Want of Knowledge in Mankind, hindered by fo many Pafiions -, no prudent Perlbn can expe6l that all can be brought, either by "Force or Reafon, to think and do the fame Thing. The more generous and underftanding Minds, can never approve of Force j which is the Attendant of Lies, and not of Truth: Nor do they who are lefs learned, or who are blinded by PafTion, or the Prejudices of Education, or any other Thing, as the far greateft Part will always be; fully underlland the Force of Reafon; nor in the mean Time, are they to be compelled to do or fpeak contrary to v/hat they think. Let them who prcfide in the Government of the •: hurch think it fufxicient, that Men, through the Help of the immortal God, believe the Gofpel j that that Faith alone alone ** far/, there be an Allowance ** through difficult Queftions, *• made for Chriflian Liberty, " nor confound us with va- *^t^c''* ** rious Sorts of Eloquence.
(a) In this Ignorance and *' Eternity is plain and e-ify to f^'ant of KnouoUdge, Sec ] It *' us, to believe that God was very well faid by Hilary, '* raifed up Jefas from tlie concerning the I rinicy, Bool: '* dead, and to confeh nim to X. c 70 " That God does ** be Lord." **;iot invite us to Ho-^pinefs^ :Sefl:. 13. ivearctojoiniinth, 321 alone is to be preached as neceflliry •, that the Precepts of it are alone to be obeyed, and Salvatifyn to be expe-^led from the Obfervation of its Laws •, and all Things will go well. WhiUl: human Things are made equal with Divine; and doubtful Things, to fay no worfe of them, equalled with thofe that are certain, there can be no End of Contention, no Hopes of Peace -, which all pious Men ought, with their moft earned Wifiies, to defire ot the great God, and to endeavour to pro-, mote as far as in their Power.
o S E c T. I. That we ought to have a Love for Truth in all things^ hut more efpecially in jucb as are - cf great Moment,./?fi3 fiaiflw if I THINK that Perfon judged very rightly, {a) whoever he was, that faid, there is an eternal AHiance betwixt Truth and the Mind of Man •, the Effects of which, though they may fometimesbe, as it were, fufpended or difcontinued for a while, by reafon of the Inconftancy. and Affedions of Human Nature; yet the Alliance itfelf can never be entirely broke. For no body is de-IWM^ipf.teipg.dpc^iye^^^^^^ there is no body :.riow maili >[riifii '{lflu[ 3V/ v but faidf^^-'i Jo^^ Smitl\ in his viuch the Mind naturally hates iele^ Diicourfes pt:bli{hed at to be dece'i<ved^ ^e may learn London, 1660 Ilence St.-//i- f*-o?n this ftngle thing, that flin, in his CXLth Sermon, e-very Man of Senfe pities a concerning the Words of the Changling, If it ivere fro- Evangeliil St John, Tom. V. pfed to any one, ivhether he Col, 68 2. Everv Man fearches ^would choofe to be deceived, or after Truth and Life; but every to ferfifl in the Truths there Man does not fnd the i'l'ay to 'is no body but nvould anpiver, them* And again» Sermon CI,, that he had rather perjifl in Cq\. -J id. The Mind cannot en- the Truth*' but had rather know the Truth, hi any Mittcr v/hatfoever, butefpcciallyinany Matter ol Moment, than be miftaken, though it be only in things of mere Speculation. We are naturally delighted with Truth, and have as natural an Averfion to Error; and if we knew any way, in which we could certainly arrive at Truth, we fliouid mod: readily enter into it. Hence it is, that there always have been found very eminent Men, whom all the World have molt highly applauded, becaufc they fpent their whole Lives in the Purfuit of Truth. There have been, and are at this Day, innumerable Natural Philofophers and Geometricians, who have taken incredible Pains to come at Truth; and who affirm, that they never teel [a) fo great Pleafure as when they find out a Truth which they have long been in fearch after. So that the Love and the Knowledge of Truth, may very juftly be reckoned amongft the many other things that Men excel Brutes in.
■i But all Truths are not of the fame Moment, and many theoretick Notions, though they be true, may be laid afide, becaufe httle or no Advantage can be had from them, and therefore it is not worth while to be at much Pains about them; but, on the other Hand, there are fome IVuths of fo great Moment, that we juftly think them worth purchafing at any Rate. Of this fort, are all thofc that relate to our Well-being and Happinefs; the Knowledge of which, is moft valued by every body, and moft diligently purfued by them. To which if we add, that the Confequence of a well-fpent and happy Life, (and we muft always allow, that what is good, that is, agreeable to Truth, is alfo an In- \a\^a ^Keat'Phafui-i/igx:.'] 'Pftf^eres La^rfiuf, Book V III. See the Life of Pythagoras la i 2.
324 ' Agahijl Indifference in the Book II. gredient of Happinefs) during our fhort Stay here, will be an eternal Happinefs hereattrr, as all Chriitians of every Se6t whatfotvcr protcfs to believe \ we cannot but own, that the Knowledge of the Way by which we may arrive at fuch Happinefs, cannot be purchafed at too dear a Rate.
Sect. II. Nothing can he of greater Moment than Religion; and therefore we ought to ufe our utmojl ndeavours to come at the true Knowledge of it.
Our Bufiaefs is not now with fuch Perfons as defpife all Religion -, thele have been fufficiently confuted by that great Man Hugo Grotius, in the foregoing Books; which whofoever has read, with a Mind really defirous of coming at the Truth, can have no doubt, but that there is a God who would be worfliipped by Men; and as things now are, with that very Worfiiip which is commanded by Chrifl -, and that he has promifcd everlalling Happinefs, after this mortal Life, to all who thus worfhip him.
Thus, much being allowed, no body can doubt but that Religion is a Matter of the hightfl: Concern^ and therefore, as we fee that Chriilians do not confift of one entire Body, we ought to endeavour to find out, which Scd of them is mofl 2greeable, in its Do6l:rines and Precepts, to thofe which are left us by Jefus Chrift; for we cannot have an ee]ual Regard for them all, becaufe fome of them are fo very different from others, both in Dodrine and Worfiiip, that they accufe one another of the greatefl Errors, and of having corrupted the. Divine Worfhip -, nay, fome ot them fpeak of the refl, as abfolutely excluded eternal Life. Now if this could be made plainly appear, without doubt v;e ought to withdraw ourfelvcsfrom all Seft. 2. Choice of our Religion. 325 all othtr Se6ts, as foon as we can, and join wit/i that alone which with Truth makes fucliObjcdtions againll all others. For not only this prefcnt ihort Life lies at flake, which is fiibjedl to innumerable Evils and Misfortunes, let us live how v^'e will; but we render ourfelves liable to the Punilhments which God has threatncd to thofe who do not believe the Gofpcl, and hazard that Happinels which has no DefeA and will have no End. Yet there are fome Men, not indeed very learned, nor very much addided to reading the Scriptures feriouHy, in order to judge of the Divifions amongfl: Chrillians, and to find out on which Side the Truth lies; for they have no Concern at all for that -, but their Notion of thefe Divifions is •, that they think it all one, let their Opinions be what they will, and that it is the fame thing whatever Worfhip they follow: They imagine it to be quite indifferent, what Party of Chriftians we really join ourfelves with, or indeed only profcfs to- join ourfelves with. I do not now fpeak of the common People only; there are Kingdoms, in which not only the common People, but the Magidrates and Nobility have feparated from the See ol RomCy and yet in a very fhort time, upon having a new King, have returned to it again •, and then after this, have been affifting to the fupreme Power in oppofing the fame See. In the Reign oH Henry VIII. of England^ there were many Ads made not only by the King, but agreed to by the Parliament, againft the See of Rome^ which King Henry was angry with, for a Reafonthat few People approved of. After his Death, when his Son, EdwardVl. joined in with that Party, who had not only renounced all the Authority of the See of i^^wf, as his Father had done-, but alfo had embraced other Opinions, which were condemned by that See; 326 Jlgamjl Indifference in the Book 11. they likev/ife openly declared that they approved of them. A little after King Edward died, when Qiieen V^ary^ a. great Bigot to the Pope of Rome^ fucceeded her Brother; this very Nobility ailiiled this Queen, to opprefs that Party who had defpifed the Authority of the Pope, and were in fo fiourilhing a Condition, when Edward was Kir.g. Some time after, upon the Death of M^r>', Qiicrn Elizabeth fucceeded, who was of the fame Se6t with her Brother Edward^ and fo ftrongly eftablifhed it by a long Reign, that it remains to this Day upon * the fame Foundation on which it was then built. Whoever perufes the Hiftory of thofe times, will fee how tiuftuating the Nobility of that Nation were; and he will hardly be able to perfuade himfelf, but that they were of the fame Mind with thofe that believe it to be all one with refpedl to their eternal Salvation, what Se6lof Chrilliansthey join themfelvcs with. I agree with thofe who afcribe thefe Changes in a good Meafure to Fear; but when I confider the Confiancy, Courage, and Contempt of Death, which we fo frequently fee in the EngUJh Nation, I can hardly perfuade myfelf, but that the Love of this prefent Life, and an Indifference about Religion, were the principalCaufes of theft feveral Changes. Ah eifb to 3>i£i 311 Sect. III. ^at -M] In difference in RdigimiJs-m its ozvi'i iSfature unlav/ful^ forbidden by the Laws,, cf God-,, and: condmned by all Se^s of Cbnfiians.
^ o R af^y one to thrnk that Religion is bn^ of thofe things thHc /arc = of -ah ihdifferent Nature; fo^ that we -may chahgb \t 'as S^e do our Clothes •, ol* ar leaft, that we may profef^ or deny it jull as the times change; is a moil: heinous Crime, as will appear by many Reafoti$4 tli^ principaf' of which "wx v/iil produce, froiiV the JVutur'6 of the thing, the Se<5t:. 3- Choice of our Relipon, 327 the Laws of God, and the ConHnt of all Chrlftian Nations.
Firs t, to tell a Lye, is a very difhoneft: thing, efpccially man Affair ot' any great Moment, when it is not fo much as allowed in trifling Matters, unlefs perhaps in Tuch Particulars where a Lye is upon the Whole more advantageous than the Truth. But in the Affair of Religion, it mud be a very grievous Fault for Men to lye, or even to diffeaible; becaufc thereby they do all in their, Power to confirm a Lye, in a thing of the greateft Importance; to fbifie T'ruth which is contrary to it, and to condemn it to perpetual Obfcurity. It is the word Example that can be fet, elpeciaily in Ferfons advanced to any Dignity, which the People of a lower Rank are but too apt to imitate; whence it comes to pafs, that they are not only Offenders themfelves, but they caufe others to offend alio by their Example; which has the greateft Influence over the common People, becaule they give a much greater Attention to the Adions of thole they have a great Refped; for, than to their Words.
It is alfo averydiihonourablething, andaltogether unworthy a Man of Courage, to tell a Lye for the fake of this fliort Life, and tochoofe to difpleafe God rather than Men. For this Reafon the moft eminent Philofophers, chofe rather to expofe themfelves to certain Death, than to do a thing which they thought was difpleafing to the Deity; as we fee {a) in the Inftance of Socrates, who chofe rather to drink a Dofe of Poifon, than to leave off tlie Study.pC Philofophy, which he had fo much ^di K^ fluf n ^Ju^^h -rn Y 4 accuftomed [a] In the Inftance of So- Sil^.T Phijohgua, Book L crates, &c.] See what i have Clup- jcolletlcd about him in my 328 Agnhifi Indifference in the Book IL.
accudomed himfelf to., and live. Other Philofophers alfp^ chofe rather {a) to go to the Plough, than give up thofe Notions which they beheved to be true, and had undertaken to defend. And there have been fuch valiant Men amongft the Heathens, who by their good Lives feverely reproached the Age they lived in; and thought it much more preferable to die, than to flatter Tyrants, and thereby forfake the true way of Life; of which were {h) 'Thrafeas P^tiis and {c) Helvidius Prifciis^ who chofe to die rather than to diiTcmble or approve of the Vices and wicked Adions of the Roman Emperors. Now if this was done by Men, who had but faii^t Hopes of another and more happy Life hereafter ^ how much more are they obliged to do it, who have fo much plainer and more certain Hope of an eternal Happinefs afforded them.
A tX ^ges have feen and commended fuch, as have with an intrepid Mind, fubmitted to Death for the fake of their earthly Country. Now after this, who is it but muft applaud all thofe who pre- See Galen^ in that Book where The Son in-Law of Thrafeas, he fay. s That the Pajions and who as 7"<2o/:/j there teJls us, Jffeclio'fis of the J\'li7id^ depend was commanded to depart out uf-on the CofjjUtution ef the of Italy at the fame time. He ^cdy. In the laft Chapter to- was afterwards flairi by Vefpa^ wards the End, where fpeak- f^an, becaafe he would not pay ine of the Stoicks, They nA;ere fufficient Reverence to hh new ful/x fefjuaded, that they ought Mailer, as ^W/ow///j informs us to forfake their Country rather in the XVih.Chap. of the Life ihau ileif Opinions qf that Emperor. Hi? Son was [b] 'Jhr.nfeas P^^tus, Sec] (lAin by Domitian. Sec Sue to- Who ^yas put to Death by nius\ Life of him. and Tacitus ?<lero fheca.u(e he would not in the Life of Jgricola, Chap, flatter him. See Tacitus's An- XLV.
ra!s, BookXVL 24..andfol. ' lowing Sections.
fer'a heavenly Country to an earthly one; and that eternal Life which the Scriptures have revealed to us, to a temporal one? Who can forbear defpifing thofe mean Creatures that choofe to preferve fuch a Life as they have in common with brute BcaRs, and which they muft lofe in a fhort time; rather than to take the firft Opportunity of obtaining a Life that can never be loft? We fee Soldiers, with great Bravery, face the moft imminent Dangers, in order to obtain the Favour of Kings or Ir'rinces to themfelves, or their Families after them; and rejoice within themfelves, that they got fuch Wounds as they muft in a very fhort time die oh Nay, even hired Troops themfelves, will fight very valiently, and venture their Lives for thofe who employ them, though it be but for very fmall Wages •, and yet there are fome who will not expofe themfelves to any Hazard, I do not fay of their Lives, but of the Lofs of their Goods or of their uncertain Dignities, for the Defence of I'ruth, which will lail: to Eternity, is moft acceptable to God, and has the higheft Reward annexed to it.
Therefore what Chrift has commanded us in this Refpecl, is in the following Words; {a) Whofoever Jkall con} eft me before Alen^ him will I cpnfefs alfo before my Father which is in Heai'en; but whofoever Jhall deny me before Men^ him will I alfo deny before my Father which is in Heaven, In which Words he tells us, that he will own all thofe for his Difciples, and will give them eternal Life at the Day of Judgment, who have not diflemblcd his Dodrine, either in their Deeds or Words. He does indeed ill another, ri^ce declare, that this 33 o Agai7ijl Indifference in tloe Book II.
ought to be done v/ith Prudence; when he fays, (a) That we Jhould not cafi Pearl before Swine. But this Prudence does not extend fo far, as to allow us to play the Hypocrite, all our Lives long, if need be, or fo much as to tell a diredl Lye •, but only not to try at an improper time and place, to convince fuch Perfons as obfbinately perfift in their Errors, when we fee it will have no EiFed: upon them. For he exprefsly declares, a little after, the forementioned Words concerning confeOing our Religion \ that fometimes it ought to be done, thou^^h it brings upon us the Hatred of all thofe about us, and the imminent Danr;,er of certain ' Death, ih) He that Icveth Father or Mother more '^ than W, is not worthy cf me: arJ he that loveth \ Son or Daughter inore than me^ is not worthy of me. |f And fuch are all they who difiemble the Do6lrincs ' and Precepts which they have received from Chrift, for their Families fake. Nor has Chrill omitted to tell us, that Death muft be expeded for fuch Conftancy; and yet notwithftanding, they ought r^ to perfift in their Defign; and that he Vv^ho does ^^ lofe his Life upon this Account, fliall obtain a '^ bleffed Immortality in rliC World to come, {c) And ^'^ he that taketh not his Crcfs and followeth after me., -is not worthy of me. He that findcth his Life (in -"^^ this World) fhall lofe it (in another), and he tBat:'^ lofeth his Life (on Earth) /^r my fake., fhall find iti" in Heaven, and that an mfinitely more happy and This Do6trine is ^^^> plain and evidei^, that Acre"; are no Sedls of Chnftians attj>is time,-that--dtfFer at '\ ^a) Tbafvjs p^ovlJ 7:ot ^.'^Jl, [c] And Je that taketh, [h] He that toveth Fathtr, Seft. 3. Choice of our Religion. '^31 all about it •, they who own the Pope's Authority, and they ot" all forts, who di Town fuch Authority, do every one ot them, with one Confent affirm it to be a very wicked thing, to difiembleour Sentiments concerning Religioii •, when Opinions of the greatefl" Moment are debated, and where the thing may be done without Sedition and Tumult. For in thofe things, in which Faith towards God and Uncorruptnefs of Manners, may be preferved, it may be right to conceal our Notions, rather than raife perpetual Contentions amongft Chriflians, when there are fo few learned Men who think alike in every thing. I fay cojiceal^ not dijfcmhle; for to conceal your Opinion is not to lye\ but to affirm you believe that which you really do not believe, this is to lye. To which may be added, that if any Opinion beeftabliflicd by the common Law, which you think to be falfe; you ought modeftly and without Contention or Tumult to declare your Diffent from it -, other wife in (lead of that mild and gentleGovernment of Chriftian Churches, which does not exclude any DilTent, provided it be done with Charity •, we fliall run into abfolute Tyranny, w'hich will allow of no Diflent at all upon any Account. There are innumerable obfcure fpeculative Qiieltions, efpecially to thofe who never took any great Pains in fuch fort of Studies, in which Chriftian Liberty ought to be allowed, as is confelTed by all Chriftians; for there are a Multitude of Places in Scripture, and a vaft Number ot theological Opinions^ in which learned Men always have and flill do differ from each other with Impunity, even amongft thofe, who in other things require Confent more ftridlly than they ought to do.
Sect; 332 Againji Indifference in the Book II.
V.
Sje tr T. IV. iVe ought not haftily to condemn thofe who differ from us, as if they were guilty of fuch a ■ rime or fuch unlawful Worfhip, as is inconfifient with eternal Life; fo that none who admit fuch Perfons^fhould be capable of the Mercy of God; nor yet on the other Hand, is it lawful for us toprofefs that we believe what we do not really believe^ or to do what at the fame time we condemn. They who have feparated from the Church of Rome, do no more agree with each other in