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surest, and most effectual way to speak the same things, of any other way whatsoever : and it is sufficiently known, that the laws of this national church, by the liturgy it has provided and prescribed, enjoins the whole nation so to do. But, on the contrary, if any one be indulged in the omission of the least thing there enjoined, they cannot be said to "speak all the same thing." In which case, besides the deformity of the thing itself, so much exploded by Saint Paul in the whole fourteenth chapter of his first epistle to the Corinthians, namely, that where the worship of God was the same, the manner of performing it should be with so much diversity, as the apostle there tells us it was; I say, besides the indecency of it, such a difference of practice, even in any Christian congregation, must and will certainly produce an irreconcileable division of minds, since the said diversity cannot be imagined to proceed from any thing else but an opinion that one man understands and does his duty after a better and more spiritual manner than another; and consequently has got the start of his neighbour or fellow-minister, either in point of judgment or devotion; in neither of which is any man apt to give precedency to another, especially when it comes once to be contested: unity without uniformity being much like essence without existence; a mere word and a notion, and no where to be found in nature. 2. A strict adherence to the constitutions and orders of the church, is another way to settle it, by begetting in the church's enemies themselves an opinion of the requisiteness and fitness of those usages, for which they see the governors and ministers of the church (men of unexceptionable learning and integrity) so concerned, that they can by no means be brought to recede from them. Let factious biased people pretend what they will outwardly, yet they cannot but reason the matter with themselves inwardly, that certainly there must be something more than ordinary in those things, which men of parts, judgment, and good lives so heartily contend for, and so tenaciously adhere to. For it is not natural to suppose, that serious men can or will be resolute for trifles, fight for straws, and encounter the fiercest oppositions for such small things, as all the interests of piety, order, and religion may be equally provided for, whether the church retains or parts with them. This certainly is unnatural, and morally impossible. And, on the other side, let none think that the people will have any reverence for that, for which the pastors of the church themselves shew an indifference.

And here let me utter a great, but sad truth; a truth not so fit to be spoke, as to be sighed out by every true son and lover of the church, namely, that the wounds which the church of England now bleeds by, she received "in the

house of her friends," (if they may be called so,) namely, her treacherous undermining friends, and that most of the nonconformity to her, and separation from her, together with a contempt of her excellent constitutions, have proceeded from nothing more than from the false, partial, half conformity of too many of her ministers. The surplice sometimes worn, and oftener laid aside; the liturgy so read, and mangled in the reading, as if they were ashamed of it; the divine service so curtailed, as if the people were to have but the tenths of it from the priest, for the tenths he had received from them; the clerical habit neglected by such in orders as frequently travel the road clothed like farmers or graziers, to the unspeakable shame and scandal of their profession; the holy sacrament indecently and slovenly administered; the furniture of the altar abused and embezzled ; and the table of the Lord profaned. These and the like vile passages have made some schismatics, and confirmed others; and, in a word, have made so many nonconformists to the church, by their conforming to their minister.

It was an observation and saying of a judicious prelate, that of all the sorts of enemies which our church had, there was none so deadly, so pernicious, and likely to prove so fatal to it, as the conforming puritan. It was a great truth, and not very many years after ratified by direful experience. For if you would have the conforming puritan described to you, as to what he is,—

He is one who lives by the altar, and turns his back upon it; one who catches at the preferments of the church, but hates the discipline and orders of it; one who practises conformity, as papists take oaths and tests, that is, with an inward abhorrence of what he does for the present, and a resolution to act quite contrary when occasion serves; one who, during his conformity, will be sure to be known by such a distinguishing badge, as shall point him out to, and secure his credit with, the dissenting brotherhood; one, who still declines reading the church service himself, leaving that work to curates or readers, thereby to keep up a profitable interest with thriving seditious tradesmen, and groaning, ignorant, but rich widows; one who, in the midst of his conformity, thinks of a turn of state which may draw on one in the church too; and accordingly is very careful to behave himself so as not to overshoot his game, but to stand right and fair in case a wished for change should bring fanaticism again into fashion; which it is more than possible that he secretly desires, and does the utmost he can to promote and bring about.

These, and the like, are the principles which act and govern the conforming puritan ; who, in a word, is nothing else but ambition, avarice, and hypocrisy, serving all the real

interests of schism and faction in the church's livery. And therefore, if there be any one who has the front to own himself a minister of our church, to whom the foregoing character may be justly applied, (as I fear there are but too many,) howsoever such an one may for some time soothe up and flatter himself in his detestable dissimulation, yet when he shall hear of such and such of his neighbours, his parishioners, or acquaintance, gone over from the church to conventicles, of several turned quakers, and of others fallen off to popery; and lastly, when the noise of those national dangers and disturbances, which are every day threatening us, shall ring about his ears, let him then lay his hand upon his false heart, and with all seriousness of remorse accusing himself to God and his own conscience, say, I am the person, who, by my conforming by halves, and by my treacherous prevaricating with the duty of my profession, so sacredly promised, and so solemnly sworn to, have brought a reproach upon the purest and best constituted church in the Christian world; it is I, who, by slighting and slubbering over her holy service and sacraments, have scandalized and cast a stumbling-block before all the neighbourhood, to the great danger of their souls; I, who have been the occasion of this man's faction, that man's quakerism, and another's popery; and thereby, to the utmost of my power, contributed to those dismal convulsions which have so terribly shook and weakened both church and state. Let such a mocker of God and man, I say, take his share of all this horrid guilt; for both heaven and earth will lay it at his door, as the general result of his actions: it is all absolutely his own, and will stick faster and closer to him, than to be thrown off and laid aside by him as easily as his surplice.

3. And lastly, a strict adherence to the rules of the church, without yielding to any abatements in favour of our separatists, is the way to settle and establish it, by possessing its enemies with an awful esteem of the conscience and constancy of the governors and ministers of it. For if the things under debate be given up to the adversary, it must be upon one of these two accounts; either, 1. That the persons who thus yield them up judge them unfit to be retained; or, 2. That they find themselves unable to retain them: one or both of these must of necessity be implied in such a yieldance. If the first, then will our dissenters cry out, Where has been the conscience of our church governors for so many years, in imposing and insisting upon those things which they themselves now acknowledge and confess not fit to be insisted upon? And is not this at once to own all the libellous charges and invectives which our nonconformists have been so long pursuing our church with? Is not this to fling dirt upon the

government of it ever since the reformation? Nay, and does not the same dirt light upon the reformers themselves, who first put the church into the order it is in at present, and died for it when they had done? Such, therefore, as are disposed to humour these dissenters, by giving up any of the constitutions of our church, should do well to consider what and how much is imported by such an act; and this they shall find to be no less than a tacit acknowledgment of the truth and justice of all those pleas, by which our adversaries have been contending for such a yieldance to them all along. The truth is, it will do a great deal towards the removal of the charge of schism from their own door to ours, by representing the grounds of their separation from us hitherto lawful at the least. For the whole state of the matter between us lies in a very narrow compass, namely, that either the church of England enjoins something unlawful, as the condition of her communion, and then she is schismatical; or there is no unlawful thing thus enjoined by her, and then those who separate from her are and must be the schismatics: and till they prove that the church of England requires of such as do or would communicate with her either the belief or profession of something false, or the practice of something impious or immoral, it will be impossible to prove the unlawfulness of those things which she has made the conditions of her communion; and consequently to free those who separate from her from the charge of schism. Now so long as this is the persua sion of the governors of our church concerning these things, the world cannot but look upon them, in their immovable adherence to them, as acting like men of conscience, and, which is next to it, like men of courage. The reputation of which two great qualities in our bishops will do more to the daunting of the church's enemies, than all their concessions can do to the gaining them; for that is impossible. In the mean time, courage awes an enemy, and, backed with conscience, confounds him. He who, having the law on his side, and justice too, (for they are not always the same,) resolves not to yield, takes the directest way to be yielded to; for where an enemy sees resolution, he supposes strength, and upon trial generally finds it; but to yield, is to confess weakness, and consequently to imbolden opposition. And I believe it will be one day found, that nothing has contributed more to make the dissenting nonconforming party considerable, than their being thought so. It has been our courting them, and treating with them, which has made them stand upon their own terms, instead of coming over to ours.

And here I shall shut up this consideration with one remark, and it is about the council of Trent; the design of calling which council,

4. By our yielding or giving place to them, we bring a pernicious, incurable schism into the church, if it be by a comprehension; though it is hoped that the wisdom of the government will prevent the equal danger which some fear from an unlimited toleration.

in all the princes who were at all for the call-in power, never thought it reasonable to graut ing one, was to humble and reduce the power the same to others in the like case. of the papacy; and great and fierce opposition was made against that power all along by the prelates and ambassadors of those princes: but so far were they from prevailing, that the papacy weathered out the storm, and fixed itself deeper and stronger than ever it was before. But what method did it take thus to settle itself? Why, in a word, no other but a positive resolution not to yield or part with any thing, nor to give way either to the importunity or plausible exceptions, nor, which is yet more, to the power of those princes. So that, as the renowned writer of the history of that council observes, notwithstanding all those violent blusters and assaults made on every side against the papal power, "yet in the end," (I give you the very words of the historian,) "the patience and resolution of the legates overcame all."

Now what may we gather from hence? Why, surely, this very naturally; that if courage and resolution could be of such force as to support a bad cause, it cannot be of less to maintain and carry on a good one; and if it could thus long prop up a rotten building, which has no foundation, why may it not only strengthen, but even perpetuate that which has so firm an one as the church of England now stands upon?

And here to sum up all: could Saint Paul find it necessary to take such a course with those erroneous judaizing dissenters in the church of Galatia, as "not to give place to them, no, not for an hour?" and is it not more necessary for us, where the pretences for the schism are less plausible, and the persons likely to be perverted by it much more numerous? Let us therefore, by way of close, briefly recapitulate and lay together the forealleged reasons and arguments, why we should by all means deal with our separatists and dissenters as Saint Paul (a most authentic example) did with those judaizing hybrid Christians, namely, "not give place to them at all." And that because,

1. By our yielding or giving place to them, we have no rational ground to conclude that we shall gain them, but rather encourage them to encroach upon us by farther demands; forasmuch as the experience of all governments has found concessions so far from quieting dissenters, that they have only animated them to greater and fiercer contentions.

2. By our yielding or giving place to them, we make the established laws, in which these men can neither prove injustice nor inexpedience, submit to them, who, in duty, reason, and conscience, ought to obey and submit to those laws.

3. By our yielding or giving place to them, we grant that to those, who, being themselves

5. By our yielding to these men in a way of comprehension, we bring such men into the church, as once destroyed and pulled it down as unlawful and antichristian, and never yet renounced those principles upon which they did so, nor (as it is rationally to be thought) will.

6. By such a comprehension we endeavour to satisfy those persons, who could never yet agree amongst themselves about any one thing or constitution in which they would all rest satisfied.

7. By indulging them this way, we act partially in gratifying one sect, who can pretend to no more favour than what others may as justly claim, who are not comprehended : and withal imprudently, by indulging one party who will do us no good, to the exasperation of many more, who have a greater power to do us hurt.

8. By such a concession we sacrifice the constitutions of our church to the will and humour of those whom the church has no need of; neither their abilities, parts, piety, interest, nor any thing else belonging to them, considered.

9. and lastly, By such a course we open the mouths of the Romish party against us, who will be still reproaching us for going off from their church to a constitution, which we ourselves now think fit to relinquish and surrender up, by altering her discipline and the terms of her communion; and may justly ask of us, where, and in what kind of church constitution, we intend finally to fix?

These, I say, amongst many more that might be named, are the reasons why we contend that our dissenters are by no means to be given place to in the least. And after all, may not this concluding question be likewise asked, namely, Whether, supposing that this yielding or giving up the things so long and earnestly disputed both for and against amongst us had been done in a parliamentary way, and seconded by the clergy's own solemn act and deed in convocation, it would be now imagined by any one of solid sense, reason, and experience, that the church of England should ever have seen the same rites, rules, and constitutions restored to it again; nay, even at that grand and glorious restoration of King Charles II. and of the whole nation with him, in the year sixteen hundred and sixty? No certainly, no; and I, for my own part, neither do nor can believe it; and let

any one else (of a faith less than "able to remove mountains”) believe it, if he can.

And therefore what remains now, but that we implore the continued protection of the Almighty upon a church by such a miracle restored to us, and (all things considered) by no less a miracle hitherto preserved amongst us, powerfully to defeat her enemies and increase her friends, and so settle her upon the best and surest foundations of purity, peace,

and order, that neither "the gates of hell," nor all the arts of those within them, may ever "prevail against her."

Which he, the most sovereign Lord and Patron of our church, and Defender of our faith, of his infinite goodness effect. To whom be rendered and ascribed, as is most due, all praise, might, majesty, and dominion, both now and for evermore. Amen.

TO THE RIGHT REVEREND FATHER IN GOD,

GEORGE,

BY DIVINE PROVIDENCE, LORD BISHOP OF BATH AND WELLS.❤

MY LORD,

SHOULD I but so much as think of any other countenance or patronage to these following papers (as poor and mean as they are) from one either of other or lower principles than your Lordship, it would, instead of a becoming and due address, prove a direct affront to your honour.

My Lord, your Lordship was bred in two of the most eminent seminaries for loyalty and learning perhaps in Europe, namely, in the king's school at Westminster, and in that noble college of Christ Church in Oxford; in each of which you grew up not barely as in a school or college, but as in your proper, genuine, and connatural element, and accordingly took and drank in thoroughly from thence all that they were remarkable and great for; and they, my Lord, in requital, have made your Lordship what you now 30 deservedly are, and what all so unanimously accounted your Lordship to be.

But, my Lord, it is time for me in modesty (and that to spare your Lordship's, as well as to shew my own) to withdraw, and calmly and silently contenting myself with the naked contemplation and admiration of your Lordship's superlative worth and virtues, (being utterly unable to reach the very lowest pitch of them by the best and highest of my expressions,) I must with the utmost deference (the only height which I would aspire to) sincerely own, avow, and (both with hand and heart) subscribe myself, my Lord, your Honour's ever faithful, humble, and obedient servant,

ROBERT SOUTH.

This dedication refers to the twelve sermons next following.

SERMON LXI.

THE FIRST GRAND INSTANCE OF THE
FATAL INFLUENCE OF WORDS AND
NAMES FALSELY APPLIED,

IN THE LATE SUBVERSION OF THE CHURCH OF ENGLAND

BY THE MALICIOUS CALUMNIES OF THE FANATIC
PARTY, CHARGING HER WITH POPERY AND SUPER-

STITION,

PART II. *

"Wo unto them that call evil good and good evil," &c. ISAIAH, V. 20.

I FORMERLY made an entrance upon this text in a discourse by itself; and after some short explication of the terms, and something premised by way of introduction to the main design and farther drift of the words, I cast the whole prosecution of them under these three heads:

*For Part I. see Sermon XXI.

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These three things, I say, I prosecuted and despatched in my first and general discourse upon this text and subject: and in this my second and following discourses upon the same, I shall endeavour to assign the several instances, in which the mischievous effects then mentioned do actually shew themselves, and by sad experience are but too commonly found and felt in most of the affairs of human life. And here we are to strike out into a very large field indeed; for could all of them be recounted in their utmost compass and comprehension, they would spread as far and

wide as even the world itself, and grasp in the concerns of all mankind put together. For is it not the first and most universal voice of human nature, "Who will shew us any good?" and the next to it, "Who shall deliver us from evil?" Is it not the sole project and business of all the powers and faculties both of soul and body, how to procure us those things that may help, and to ward off those that may hurt us? Is it not the great end of a rational being to compass and acquire to itself the happiness of this world by what it enjoys, and to secure to itself the enjoyment of the next world by what it does? And is there any third thing allegeable in which a man can be concerned, besides what he is to do, and what he is to enjoy and must not the adequate object of both these be good?

But then, as the shadow still attends the body, so there is no one thing, relating either to the actions or enjoyments of man, in which he is not liable to deception; no good, but what, looking upon its dark side, he may misjudge to be evil; and no evil, but wnat, by a false light, he may imagine to be good the consequence of which will be sure to reach him by an effect as good or evil as its cause. So that the subject here before us is as large as good and evil, as comprehensive as right judgment and mistake, and the effects of both are as infinite, numberless, and inconceivable, as all the particular ways and means, by which a man is capable of being deceived and made miserable.

But since to rest here, and to take up only in universals, would be useless and unprofitable; as, on the other side, to reckon up all particulars would be endless and impossible, we will endeavour to reduce the forementioned fatal effects of the misapplication of those great governing names of good and evil to certain heads, and those such as shall take in the principal things which the happiness or misery of human societies depends upon; which I

conceive to be these three:

1st, Religion. 2dly, Civil government. And 3dly, The private interests of particular persons. In all which, if we find the scene of these unhappy effects no where so full and lively set forth as here amongst ourselves, I hope as the truth will be altogether as great, as if drawn from all the kingdoms and nations round about us; so the edification will be greater, by how much the concern is nearer, and the application more particular.

1. And first for religion. Religion is certainly in itself the best thing in the world; and it is as certain, that, as it has been managed by some, it has had the worst effects: such being the nature, or rather the fate of the best things, to be transcendently the worst upon corruption. Forasmuch as the operative strength of a thing may continue the

same when the quality that should direct the operation is changed: as a man may have as strong an arm and as sharp a sword to fight with in a bad cause as in a good. And surely a sadder consideration can hardly enter into the heart of man, than that religion, the great means appointed by God himself for the saving of souls, should be so often made by men as efficacious an instrument of their destruction.

Now the direful and mischievous effects of calling good evil, and evil good, both with respect to the general interest of religion, and to the particular state of it amongst ourselves, will appear from these following instances:

1. Some men's villainous and malicious calling of the religion of the church of England, Popery.

2. Their calling such as have schismatically deserted its communion, True Protestants.

3. Their calling the late subversion of the church, and the whole governmeut of it Reformation.

4. Their calling the execution of the laws in behalf of the church, Persecution. And,

5th and lastly, Their calling a betraying of the constitutions of the church by base compliances and half conformity, Moderation.

In all which you have the shallow, brutish, unthinking multitude worded out of their religion by the worst and most detested appellations fastened upon the best of things, and the best and most plausible names applied to the very worst.

And this I shall demonstrate, by going over every one of these as distinctly and as briefly as I can.

1. And first for that masterpiece of falsehood and impudence, their calling and traducing the reformed, primitive, and apostolical religion of the church of England by the name of popery, an application of the word popery more irrational and absurd, if possible, than the thing itself? But what do I talk of the thing itself? when scarce one in five thousand of the loudest and fiercest exclaimers against popery knows so much as what popery means. Only that it is a certain word made up of six letters; that has been ringing in their ears ever since their infancy, and that strangely inflames, and transports, and sets them a madding they know not why nor wherefore. A word that sounds big and high in the mouths of carmen, broommen, scavengers, and watermen, on a 5th or 17th of November, when extortion and perjury, in place and power, think fit to authorize and let loose the rabble to try what metal the government is made of, under a plausible pretence of burning the pope, together with a fair intimation of what they long to be doing to some others, whom they hate much worse. Concerning which, by the way, I think that there never was so great a compliment passed upon the pope in this kingdom,

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