'^TTT^^ J?' i^ a o^ i:a. ,j:^ i:a. "^2^ OF THK AT PRINCETON, N. J. x» o :>r ^A. T I cj ::v of- SAMUEL AGNE^V, OF PHILADELPHIA, PA. q4^o ;f ««*. : /.HS±h THE y Independent Whig. Nee uUtim fatis validum Imperiiim erat coercendis Seditionibus Topttliy flagitia Hominum ut Ceremonias T>eum pro- tegentis. Tacit. L O NT> O N: Printed for J. Peel e, at Loekes Head, in Tater-mJler-Row. m.dcc.xxi. T O T H E LOWER HOUSE O F CONVOCATION. ot Rel written OU5 Gentlemen^ who are the Reprefenta-* tives of the Clergy of England^ are pro- per Patrons of a Work, which treats igion and the Clergy. It is to promote Liberty, Virtue and A 2 Piety; iv Dedication. Piety ; the Interefts of which, I hope, you will always efpoufe, and efteem as your own ; and will confequently ap- prove my Defign, and give me your Thanks, whatever may have been the Succefs of my Endeavours. The many wild and unfcriptural Claims ftarted, and impetuoufly main- tained by very many of thofe you re- prefent (and I wifh I could fay denied, though but faintly, by any confiderable Number of others) gave Occalion to the following Sheets ; and, having in them ihewn to my Brethren, the Laity, the Abfurdity and Impiety of thofe Claims^ by Arguments fetch'd from Reafon, the Gofpel, and the Laws of our Country ; I fliall, in this Addrefs to your felves, endeavour to convince you, that it is your Intereft to drop them; and if I can fucceed in this Point, I prelume, all other Arguments may be ulelefs. Thele Dedication. v Thefe Gentlemen, in the Heat of their Demands and Contention for Power, have gone fo far towards Rome^ and borrowed {o many of her Princi- ples, that I fee no other Medium left for them, but either to proceed on in their Journey thither, (which, as they have managed Matters, is now a ver.y fhort one) or to turn back to the Prin- ciples of the Reformation (a very long Journey, I confefs ! ) and accept of the Bifliop of Bangor s Scheme, as much as they hate it and him. That Scheme^ tho' it may not be altogether fo tooth- fome^ yet is a fafe Scheme : And tho' it does not entitle them to all the Power and Wealth in England^ yet it fecures to them what they have. Confider, Gentlemen, that you can- not take as much of Popery as you pleafe, and leave the reft. Machiavel has long fmce told us, that no Govern- A I ment vi Dedication. ment can fubfift long but upon Its ori- ginal Foundation, and by recurring often to the Principles upon which it was firft founded. It will indeed ftand upon no other ; and when that is fap'd and undermined, the Superftrufture muft fall to the Ground^ and the old Inhabitants find out new Materials, and ere(5t new Buildings upon other Foundations] and they are, for the moft part, undone by the Experiment. The firft Principles of our Proteftant Church, are the Principles of the Re- formation ; namely, the fpiritual Su- premacy of the Crown ; the Right of the Laity to judge for themfelves ; the forming of all Ecclefiaftical Polity by the Legiflature ; and confequently, that of creating Clergymen by the Civil Powder, forgot by too m.any of the Clergy, and remembred againft their Wills by the Laity. Whoever wouki main- Dedication] vii maintain the Reformation, muft main- tain thefe Principles ; or embrace Pope- ry, if he deferts tTiem. Whether thefo- lemn Oaths of the Clergy in general, have been fufficient Pledges and Mo- tives for their believing and defending them, I appeal to their Behaviour and their Writings. Being the fworn Servants of the Law, many of them have avowedly contra- di6ted and bid Defiance to the Law : Being entrufted with ferving and in- ftrufting the People, they have deceived and fet up for commanding the People : Being chofen by the Crown to minifte- rial Offices, they have claimed a Power above the Crown ; from which they acknowledge, upon Oath, to have re- ceived all Power. They have done what in them lay, to make the Mercy of God of none Etfed:, by damning whom they pleas'd ; and to difarm his A 4 Juftice, Viii D E D I C A T I O Nf Juftice^ by pardoning whom they would. They have made Heaven it [elf to isoait for the Sentence from the Triefs Mouthy and God himjclf to fol- low the judgment of the Triefl. They, have pretended to oblige God Almighty to o^en and Jlmt Heavens Gates. They have aflerted^ that the Triefihood is a princely Tower^ greater and more venera- ble than that of the Emperor : That the fj)tritual Government (that is^ a Go- vernment by Priefts) is farther above the Civil Tower y than Heaven is above the Earth : That a Bijho^ is to be honour d as God : That ^ the Revenue of Priefts ^ ought to be greater than the Revenue ^ of Kings : That greater Puniflhmcnt ' is due to an Offence againft: a Prieft^ ^ than to an Offence againft: a King : ^ That Kings and Queens are to bow ' down before the Prieft, with their Face ^ towards the Earthy and to Hck up the ' Duft of his Feet : That it is the ' Royal Dedication. ix ^ Royal Office of Kings and Queens^ to ^ carry the Prieft in their Bofom^ or on ' their Shoulders : That great Men ^ ought not to fay my Cha^lain^ in any ^ other Senfe than we fay. My King, ^or My God. As to the King's Nomination of Bi- fliops^ and the Power he has over the Convocation^ they have maintained that ^ the Church fliould as reafonably have ' the Nomination and depofing of Kings; ^ and that it is as reafonable that the ^ Parliament fhould neither meet nor ^ a6t without the BiOiop's Licenfe and ^ Authority : That the Cliief Magiftrate ^ is bound to fubmit to the Bifhop, who ^ may excommunicate him : That it is a ^ Contradidion and an Impoffibility, for ^ any State to have Authority over the ' Church;, that is^ over thePriefts : That ^ thePriefts Power extends to the fettling' ^ of Fafting, and Feafting^ and Clothes ; * ' l^hat X D E D I C A T I O iSr. ^ That thofe Clergy^ who comply with ^ the Govertimentj and yet retain their * old Principles^ are the beft Part, and ^ moft numerous of the Clergy;' that is^ that thofe of the Clergy, who are per- jured, are the beft and moft numerous. They have decreed, that to maintain that tlx Sovereignty of England is in the Three Ejlates of England, namely, in Kings, Lords, and Commons, is a dam^ noble "Principle. They have afferted, that the Ijords and Commons have no more Share in the making of La^^c^Sy than a Beggar has in one^s Alms : That all Sub'^ jeds are Slaves as to Life and Tro^ertj : ^ And that Refiftance is not lawful for ^ theMaintenanceof the Liberties of our ^ lelves and others; nor for the Defence ^ of Religion ; nor for the Prefervation ^ of Church and 5tate ; nor for the Sal- ^ vation of a Soul ; no, nor for the Re- ^ demption of the whole World.' There Dedication. xi There is a choice Catalogue of thefe extravagant Doftrines^ colleded in a a Pamphlet pubhlh'd fome Years fince, and entitled, A ne^w Catechtjm^ ^mtb Dr. HickesV 59 Articles-^ and all of them taken out of the Writings of Men in the higheft Reputation amongft you. Yes, Gentlemen^ all thefe impious, mad and felfifli Dodtrines have been maintained by thofe of your Order, and never yet contradided by any publick Ad of your Body. On the contrary, with your u- fual Charity and good Nature, you have fallen upon thofe who expos'd them ; tho' they were evidently the very Corner-Stones of Popery, and a flat Contradidtion to the whole Spirit and Progrefs of the Reformation. There is no Medium between Pope- ry and the Reformation ; that is, be- tween the claiming of any Power in Religion, and the renouncing of all Power xii Dedication. Power in Religion : (as you will find fully made owt in the following Sheets j The latter is the Charafteriftick of a Proteftant Minifter^ and the former the black Mark of a Popifli Prieft ; and you have it in your Choice, Gentlemen, which you will chufe to refemble. If you do not think fit to accept the BtJJoo^ of Bangor'^s Troteflant Scheme, which is the lame with that of the Re- formation, and has been ever fince the Law of the Land, there is but one Choice left you, namely, that of work- ing about a Popifli Revolution, ^^r fa^^ if? nefa^'^ and of bringing undifguis'd Popery and the Inquifition into the Church, and direft Slavery upon your Country; and upon your felves, the Neceflity of throwing your felves blind- ly upon the Mercy of the Court of 'Rome^ for her Protection, and Licence to Dedication. xiii to preferve your Dignities and Reve- nues, You have no Poffibility of keeping dear of the To^e and the Regale both. The King will not part with his Prero- gative; the Parhament will not give up its Authority ; nor will the People entirely part with their Senfes. And for the Biflhop of Kome^ you would do well to remember what tender U- fage your Predeceflfors received at his Hands. He indeed always difcounte- nanc'd and opprefs'd them. The lazy Monks, and debauch'd Fryars, were his Darlings, and peculiar Care. They were thoroughly detach'd from the In- terefts of the Laity, and thorough De- pendents upon the Holy Father : They WTre therefore diftinguilh'd as his Spi- ritual Janizaries, . and the Guards of the Papacy ; and to them he gave away the Revenues and Maintenance of the Secular xiv Dedication^. Secular Clergy^ not fo much trufted by him. If you remember this, you will eafi- ly judge how much more it is your In- tereft to fubmit to the eafy and gentle Authority of the Prince, and to live under the Protection of the Laws of your Country, by which your Income and all your Immunities are afcertain'd and fecur'd to you, than to live expos'd to the Diftrufts of a foreign cruel Court, and to the Rapine of foreign and needy Priefts, who will be perpetually quar- tered upon you, and drawing Money from you ; and when probably it will grow a Maxim in the Roman Toliticks^ that jou mufl be k^£t £oor. But befides, however good the In- tentions may be of fuch amongft your felves, or of thofe you reprefent, to become the Subjeds^ or^ as you may vainly D E D I C A T I ON^ XV vainly imagine-, the Confederates of Rome'^ they will;, in all Likelihood, find it utterly impoffible to execute their Deiigns ; and muft, in all Appearance, venture their prefent Poffeffions upon the Succefs of fuch Defigns. And if they fhould happen to fucceed , they may have the Glory indeed of the Wickednefs ; but the Rewards will be, for the moft Part^ reap'd by new Com- ers^ who had no Share in the Toil, Foreign Ecclefiafticks will be the firft in Favour^ and the higheft in Place : They will carry off your Honours and your Preferments : The Sincerity of your Converfion will be queftion'd, or pretended to be queftion'd : There will quickly grow a Diftindtion between Old Tap/Is and New Converts; as in S^ain and Tortugal^ where a wide Diffe- rence is made between old Chriftians and new; which Difference holds for many Generations ; and^ in Ihort, all Coun- tenance xvi Dedication. tenance will be fliewn, all Favours v/ill be granted to thole who never bow'd their Heads to Baal. Your Behaviour to the late Kmg James will alfo be re- member'd^ tho' you have forgot his to you • and you will be call'd Ingratesy JSlc'w Hypocrites J or Old Rebels. I am in Hopes, Reverend Sirs^ that, from all thefe Confiderations, the Gen- tlemen of thefe Notions will find Rea- Ion to look back to their Original at the Reformation, and to preach up the Principles upon which it ftands, iince they are like to ftand or fall by thefe Principles. Let them veer about once more ; they know how to do it ; and I will be the firft to declare that they have been once in the Right, and once reconcird their Views to the Liberties of England. D E D I C A T I O iV. Xvii I might likevvife fetch an Argument from their awkwardneis in PoHticks^ to convince them that they ought to be Proteftants. They have made it mani- feft, by many Trials and long Expe- rience, that they are but heavy In- triguers, and fadly want both the Tem- per and Talents of Politicians. The Proteftant Religion being a plain one, fupported by obvious I'ruth and com- mon Senfe, and requiring no Manage- ments or Finenefs to make it go down with the People ; would fit them well enough, if they could be content with it. But it is quite otherwife with the Religion of Korne ; which being a fur- prizing Medly of various and contra- dictory Parts, requires the utmoft Ad- drefs. Delicacy and Skill to keep them from falling to pieces : And, in this Re- fpe6t, the Church of Rome owes its Fi- gure and Prefervation to the Court of liomc^ where all the niceft Secrets of a Power xviii Dedication. Power are underftood^ and all the moft curious Arts in Politicks are pradtis'd ; where every Abfurdity is finely dif- guisM^ and every Cruelty is artfully conceaFd; where, in fine, they have the Knack of making People pleas'd with being abus'd, and to forget that they are Slaves, or never to know it. Hitherto, Gentlemen, it has been otherwife with you : Our Pretenders have but grofsly ap'd Popery : Their Aims have been too open, and their Management too coarfe. A blunt De- mand at once for all the Wealth, and Reverence, and PowTr of England^ was fo ridiculous, that, had w^e not before known their unhappyState of Ignorance, we fhould have thought they had been in Jeft when they made it. Nor has that incurable Appetite of theirs, which they cannot hide, of combating Con- icience with down-right Force^ and bru- tifli Dedication, xix ti(h Violence^ done them lefs Harm. In Ihort^ good Counfel they have feldom taken ^ their foolifh Counfels they never could conceal ; and, God be thanked, their wicked Counfels they never yet have been able, thoroughly, to execute ; they, are in truth, but doggerel Politi- cians. EiigUJh Trieficraft is as coarfe as the Romi/h Trieflcraft is fine. Theirs is the ^ej)ths of Satan^ and Ours his Shallo^dDS ; as is excellently faid by the late Mr. Samuel '^ohnfon. The Romijh Clergy chofe the Days of Darknefs to low their Frauds in : They vended their ,J^ly Trifles, when Igno- rance had increased the Number of Buyers : They planted their Power in the fertile Soil of Superftition ; and by keeping the People poor, wretched, ignorant, wicked, and fearful, as they everywhere do, they ftill maintain their Dominion a 2 But XX Dedication. But our High Gentlemen^ who both know and' lament, that this Nation has leen more Days of Light and Liberty (which indeed are feldom (eparated) fince the Revolution^ than ever it faw before^ have yet prepofteroufly chofen that very Time of Light and Liberty to advance all the wildeft Claims of Popery, and all the vileft Tenets of Slavery. What could they mean ? Did they not know^ that the more Men find the Ufe of their Underftanding, the more loth they are to part with it ? And that thofe Men who are willing to part with their Underftandings^ muft have very fliallow onesi^^ The Evglijl) Laity have been us'd pretty much of late^ to think for them- felves ; and we find^ as doubtlefs^, Gen- tlemen, you do^ that the more Men know of Church Power, the lefs they like it. They fee that Prieftly Pomp always Dedication, xxi always ftandsonLay Mifery; that where the Priefts are Princes^ the People are the loweft Slaves; and that Church Power always riles with the Fall of Liberty and Knowledge. The Popifli Piiefts too, as they pro- pagated their lying Tenets in the dark, lb they did it (lily, and by well weighed Gradations. Every Invention of theirs had its proper Seafon. The Fire of Tur- gatory was kindled at one time ; Indul^ gences were hatched at another. Tran- fubftantiation ftole in at a convenient Hour ; and all their Doctrines of Gain and Power, were broach'd at politick Diftances, and as Opportunities in- vited. But our High Priefts, as they have obferv'd neither Meafure nor Mercy in their Demands upon us ; fo nei- ther have they made them at due and a 3 difcreet xxii Dedication. difcreet Intervals. By overloading the Cart, they, have overturned it. They have frighten'd us v^ith the broad and black Cloud of their Pretenfions, and made Men unanimoufly oppofe that Heap of Claims and Abfurdities, which, had they been wife, we might have been brought to fwallow fingly, l^hey wanted Patience, as well as Policy. We were not yet ripe for Popery. We had Judgment enough to fee that all thofe Claims, all thole new Doctrines, e- vidently and folely tended to theClergy's Advantage, and our Undoing : And we thought it was as confiftent with natu- ral Equity and common Senfe, that we fliould be Judges in our own Cafe, as that you fhould be in yours. Indeed, if any amongft you had maintained Doc- trines evidently grievous to your felves, and manifeftly tending to the Know- ledge and external Happinefs of the People^ Dedication, xxiii People, we fliould at lea ft have thought you in Earneft, If, for Example, you had contended^ that the Priefts fhould faft Three Days in the Week, and the Laity only when they pleas'd ; that the Priefts ftiould be entirely at the Mercy of the People for a Maintenance ; and fhou'd be reftrain'd from taking above Thirty or Forty Pounds a Year Sallary ; and forbid all Pomp and Affluence, be- caufe they vitiate the Mind, and breed Pride and Lazinefs, two Faults heinous in a Minifter of God : I fay, if you had contended for fuch Liberty in the Laity^ and for fuch rigorous Reftraints upon your felves, it wou'd have carried in it the Face of Sincerity and Self-Denial. But, for Priefts, u^ho are known to have been, at firft, the Alms-men of the People, (and who moftly are ftill educated by the Charity, and main- tained by tlie Benevolence of the Laity^ to talk of Palaces,Revenues, nay Thrones a 4. and xxiv^ Dedication. and Principalities, and be for afluming Empire ovpr their Mafters, and grow- ing great by the Poverty of the Peo^ pie, is fuch a ftretch of Arrogance and Folly, as cannot be aggravated, as it would not be credible, did we not fee it. The Pretentions of the great Turk are not half fo deteftable. Who w^ould not rather be a Slave to a Monarchy than a Monk ? The Op- prelTion ot Temporal Tyrants never has been, and never can be fo great as the Oppreffion of Priefts. Temporal Tyrants only make their Slaves as mu ferable as Laymen can do. They take almoft their All ; but the little that is left, they leave them to ufe as they pleafe : Whereas the Prieft, where he has Power enough, exercifes his Ty- ranny over the Bellies and Palates of his more miferable Vaflals, and futters them to eat (if he leaves them any Thing Dedication, xxv Thing to eat) but what he pleafes^ and vvhen he pkales. In Truths the Subjects of Priefts, Abroad^ are in a viler State than the Priefts Black Cattle : They are worfe fed^ and not more knowing. Can you deny^ Gentlemen^, that the more Power the Prieft poffefleSj juft fo much the more Men fuffer in their Souls and Bodies? Nor can it be other- wife j Power produces Pride and De- bauchery in the Clergy^ and Vaflal- lage begets Bafenefs and Poverty in the People. Whatever is gain'd to the Clergy, is gained from the Laity; fo that for them to be rich, we muft be Beggars ; and that they may be Lords^ we muft be Slaves. This I take to be felf-evident. Will xxvi Dedication.^ Will you, or can you lay. Gentle- men, that, thole Claims are conducing to the Welfare of Mankind • which, where-ever they prevail, do effeftually diveft Mankind of every Thing that fwTetens human Life; and renders it delireable, or indeed fupportable? Is that Pov^er for our Benefit, which dif- arms us of our Faculties, cows our Minds with flavifh Fears, and gives us up a Prey tothofeMen, whofe Strength lies in our Weaknefs, and whofe Prof- perity is owing to our Undoing ? This is what it has always done, and what it does at this Day in S^ain^ Italj^ and other Prieft-ridden Countries : And this is what it would as effedtually do in Evglandy if EngliJJjmcn would fuf- fer it Thefe Claims of yours, Gentlemen^ have done you great Prejudice. They have made Men afraid of your Spirit, which Dedication- xxvii which feems to them to be mercilefs and inlatiable. So that, if you are begrudged what you have^ you may thank your felves ; it is owing to your claiming what you ought not to have. If a Clergyman enjoys the Tythes of Part of my Eftate^ by Virtue of the Law ; and not content with that^ would have Tythes of the Whole, in Spite of the Law ; it is natural enough for me to think that the Man is a Knave, who would have no Man's Property fecur'd by the Law but his own. Nothing is more common with you than to call the Impropriations of the Abbey-Lands^ by the dreadful Name of Sacrilege. You fay, and fome of you have faid it in Print, and many more in the Pulpit, that fuch Impro- priation was robbing the Church. Wliat Church, Gentlemen? Was it not the Church of Rome ? And are you of that Church? xxviii Dedication. Church ? It is certain, that the rejmnd Troteflant Church of England never pof- fels'd any of thefe Lands. And how you, who are Trotcjiants^ and not Suc- ceflfors to the Monksy can hold from the Top/I? Monks y by divine Right, Land 5 and Immunities, which thefe gluttonous and cheating Vermin acquired by dia- bolical Rogueries ; is fuch a Riddle as can only come from Ecclefiafticks, but can never be folved by Laymen. Did you ever hear. Gentlemen, that the primitive Preachers of Chri/ly fet up for being Heirs to the Riches and Re- venues of the Heathen Tem^leSy when they were deferted or demolifh'd? And, in my Opinion, thefe Pagan Revenues were more honeftly got, as well as more innocently us'd, than the Lands and Income of the To£i//^ Mona- fines. Our Dedication, xxix Our Gentlemen of this Gift have long provok'd one Part of the World^ and deceived the other, by their Cant of divine Right; which, tho' a very Jeft in it felf, and long (ince exploded, is a Title they clap to all their Pof- feflions, let them come by them how they will. This is fhameful Boldnefs. It is certain the Gofpel has not given you one Foot of Land, or one Shilling of Money ; nor did ever God Almigh- ty appear perfonally to do it by Word of Mouth. Your Church is a Crea- ture of the Conftitution, and you are the Creatures of the Law : And you moft evidently belie Divine Right, if you pretend to derive from thence, what all the World fees you owe to fecular Bounty ; I will not fay to devout Frauds. If you could be but perfwaded to reconcile your Principles and Pretenii- ons XXX D E b I C A T I O If . ons to the Security and Happinefs of Mankind,, all Mankind wou'd be recon- ciFd to you and your Pretenfions. 1 do not remember to have ever heard the Clergy contemned, where they did not lirll deferve Contempt When any of them depart from the Meeknefs of Mini- fters, noBody v^ill pay them the Regard due to Minifters^ fuch who intermed- dle in every Thing, will be refpedted in nothing. Such who oppofe every pub- lick Good, and every Adtion favoura- ble to Liberty, and beneficent to the World, will be deem'd Foes to Liber- ty, and to the World. Such who pro- anote Strife, and Perfecution, will be reckoned Enemies to Peace and Chari- ty ; and thofe who are at the Head of all publick Mifchiefs^ will themfelves be thought a publick Mifchief If they promote the known Principles, and endeavour to fupport the known and main Pillars of Popery, can they expert Dedication xxxi expert to be treated as Proteftants ? If they promote Rebellion, and prac- tice Perjury^ can they either be ac- counted good Subjeds or Chriftians ? And if they are the Patrons of Tyran- ny^ and the Promoters of Immorality^ what Quarter can they expe^ to find in a Free Country^ or amongft Men of Virtue ? If you ask me, why all this from a Layman to hu ghoftly Guides ? The Aniwer is ready — The Work was neceffary; and, Gentlemen, thofe of your Order made it neceffary : The Intereft of Truth and Liberty was concerned; and, indeed, at Stake; by the conftant Attacks of thofe of your Robe upon them : which Attacks were fo far from being difavowed by you, that the wicked Authors of them were not only treated as the Chief Champions of the Church's Caufe; but xxxii Dedication. but all who opposed them have been fallen upon with the fterneft Outrage, and the utmoft Bitternefs of Spirit ; together with lying Calumnies, un- charitable Suggeftions, and bale and brutifh Language ; their ufual Wea- pons, OfFenfive and Defenlive. It is worth while to mention the great Want of Sincerity in the Con- dud of fuch Men on this Occafion. Whenever they think it feafonable, in Converfation, to uphold the mad Principles of H/ckj, and of the other Proteftant Papifts and Nonjurors, (tho"", if ever there was fuch a Thing as Blafphemy in the World, it is to be met with in their Writings^ in the iTioft daring Colours) they never fail to fhew themfelves their Advocates. But when they think that a Defence of thefe Reveries will do a Prejudice to the Caule, with thofe of your People;^ D E D I C A T I O N. XXXiii People^ who have a Notion of Reli* gion and the Reformation; or among Men, who, they know^ can expofe thefe Reveries: Then, Gentlemen, they either (liamelefsly deny that thefe Writers maintain what they do main- tain ; or fay, that the Clergy are not anfwerable for the Whimfies of parti- cular Doctors. Thefe diflioneft Shifts, thefe bafe Pradices, compounded of Knavery and Lies, are common amongft too many of your Order. Yes, Gentle- men, to the Difgrace of common Candour, and the Reproach of Reli- gion^ they axe very common amongft the High Clergy. I my felf have frequently found them ; and, I be- lieve, every one, who has had any Converfation with them, has as fre- quently found them. Now, xxxiv Dedication. Now, that thefe Principles (feveral of which 1 have already laid together in this dedication) are aflerted in the Books of your Non-fwearing and Forfwearing Brethren, I appeal to the Books themfelves : That they are im- pious, falfe, Antichriftian, and De- ttrudive of Human Society^ of all So- cial Virtues, and all Social Happinefs, 1 appeal to common Senfe, and to the known State of thofe miferable Coun- tries where they prevail : And, that they have been either adopted, or approved by all the High Clergy, I appeal to their many Quotations from them, and to their conftantly oppofing every Proceeding againft them. Gentlemen, it is of much Confe- quence to you, to clear your felves from the Imputation of maintaining or adhering to fuch ungodly, fucli miichievGUS Tenets : Tenets, which with- Dedication, xxxv without coiifultiiig the revcard Will of God, appear deteltable to the common Light of Reafon. Tenets, which abro- gate the Juftice and Mercy of God, and call his very Being in Queftion ; and Tenets, which would for ever banifli all Peace and Security from amongft Men, and from the Face of the Earth. Con- fider, that you cannot take one Step in afferting or countenancing them, with- out diredl Perjury. You have, upon Oath, renounced uU Tower ^ of any kind or fort whatfoever^ but what you receive from the King and the haw : Will you, after this folemn Appeal to God, by an Oath, facred amongft Barbarians and Infidels^ appeal to all the World that you are perjur'd, by maintaining, as too many do in their Writings and Ser- mons, that they have a Power^ which they neither derive from the King nor the haw ? b 2 Sure xxxvi Dedication. Sure it muft be a melancholly Reflec- tion to thefe Gentlemen^, in Point of Credit and Reputation (for I fay no> thing of Confcience^ that^, whilft they thus diftingui(h tbemfelves from hoaso^ Churchmen^ whofe great Crime confifts in not mocking God^ and leaping over Confcience and Oaths ; they do^ at the fame time, difl:ingui{h themfelves from Chnftianity it felf, which , above all other Rehgions, difclaims Power, and more than all other Religions, abhors Infincc- ritj and falfe S^isoearing. Can you, Gentlemen, reconcile their Behaviour, fince the Revolution^ to the Underftanding of the People, or to any Man's Confcience but their own ? If the Doctrine odiereditmy Right is true, as many of them eternally and fiercely contend, how could they fwear to Prin- ces made by Aci of Tmiiament ? And if the Do6lrine of Paffive Obedience is * true;, Dedication, xxxvii true^ how came they to fwear to a Go- vernment founded upon open and evi- dent Refiftance, and to be inftrumen- tal themfelves in that Refiftance ? Their particular Behaviour to His prelent Ma- jefty^ cannot yet be forgot. Be To good to let us knovV;, what Security He found from their Oaths ; or what AfTiftance the High Clergy gave Him againft the late Rebellion^ in purfuance of thefe Oaths ? Can Men, who (hew, by glaring Adions, that they value not their own Souls, do any Good to the Souls of other Men ? If you would clear your felves from the Imputation of fupporting or favour- ing fuch monftrous Principles, you muft do it openly and avowedly, in full and exprefs Words, free from that Equivo- cation which fome of your Order are much fufpefted of, upon the moft fo- lemn and facred Occafions. You have b 3 been xxxviii Dedication. been ready enough to cenfure many good Books, and many worthy Propo- litions : Be ingenuous for this once. Gentlemen ; expofe the Blafphemies of thofe of your own Body, and brand the Authors of them with thofe Names of Infamy which they deferve, and which you never want whenever you think fit to caU Names. And if you fairly renounce ill Company, you will not be cenfur d, as you have been, for not cenfuring their Impieties. The Convocation at Oxford^ in the Days of Tyranny, were fufficiently forward and explicite in damning, by their detefta- ble T)ecree^ fince worthily burnt by the proper Hand of the common Hangman, by Order of the Legiflature; I hjj that black Affembly were forward and clear enough in damning all thofe Prin- ciples of Liberty, which ever have been and ever will be the Principles of Wife Mm and Free Men. Conlult your own Repu^ Dedication xxxix Reputation and the Welfare of Man- kind, by treading Antipodes to that wicked Aflembly. I cannot pafs over in Silence^ that fhameful want of Charity found amongft too many of you^ and every Day com- plained of to no purpofe. Allowing Charity to be a Chriltian Grace ("and the Apoftle calls it the higheft j I would be glad to know in what Inftance you pradife that Grace your felves^ or pro- mote it in others. As to fuch who deny the regular Means of Salvation to all Communions^ except their own and that of Rome^ they bring this Charge home to their own Door ; fince their Courtefy to thofe of the fame Spirit v/ith themfelveS;, and their good Opi- nion of them, is not Charity, but Self- love and Fa^lion. Highwaymen, no doubt, call one another honeft Fellows, as frequently and habitually as other b 4. Men xl Dedication. Men do ; whereas their Honefty is only a wicked Fidelity to a Neft and Confe- deracy of Rogues^ and they are only honeft to their Fellow-Thieves : But true Honefty is the fame to all Men^, and to all Men alike. The like may be faid of Charity ; it is tried and exercifed upon thofe who are of a Perfuafion different from ours. But to flatter and be complailant to thofe of the fame Imaginations^ or the fame Craft with our felves, merely be- caufe they are of the fame Crafty is fuch a new-fangled Charity^ as would beat the old ChrijlianChznty of St. Taul quite out of the World : And yet that this is the true Caufe and the true State of modern Orthodox Charity, appears abundantly from hence, that the moft wicked good Churchman has more Complement paid him, and more Fa- vour fhewn him, than. the moft righte- ous Dedication". xli ous^ moft godly DilTenter. Nay, by the fervile Court paid by many, very many, to thofe of their Patrons, who lived Libertines, and died Atheifts; and by their barbarous Ufage of peace- able, religious, DifTenters, (blameable only for being DifTentersJ it would feem as if Virtue were no longer the Objed: of their Affeftion, nor Vice of their Averfion. For God's fake, Gentlemen, abandon this damning Spirit, which is a Contra- diction to Religion, and a Reproach to Humanity ; aflume Charity for all Men, or drop all Pretenfions to Chriftianity ; learn to be temperate and well-bred, or ceafe claiming to be Gentlemen : Leave reviling, as you would be thoughtPreach- ers and Exhorters ; and, as you would be thought Succeffors to the Apoftles, concern not your felves with worldly Power, of which the Apoftles had None. You xlii Dedication. You would not fure be thought a Sett of Ecclefiafticks^ detach'd both from Chrijlians and Heathens ; and yet, by contending not only for worldly Power, but for independent worldly Power, fuperior to all the Powers of the World, you fhew, as many of you as do fo, that you are a Difcre- dit to Chriftians, and yet are worfe than Heathens. It was the good Coun- fel of Bijloo^ Hall to LW, who was confounding all Things Human and Divine, that he would be either FtJJo or Tlefhy either thro^w away his Wings ^ or 2'^U out his Claws. For God's fake;) Gentlemen, tell us what Religion you are of ? — I mean fuch of you as af- lert the Pofitions above quoted. To what Clals of Religions, think you, thefe Men belong ? To None, certain- ly, that ever was in the World. They cannot even make confiftent Papifts, tho' That feems to be their higheft Am- Dedication, xliii Ambition. Their Popery, I own, is true Popery^ and yet it is Popery with- out a To^e. I cannot fpeak fo favoura- bly of the Chriftianity they pretend to ; tho' That too is Chriftianity with- out Chrift, who was all Meeknefs, Humility, and Love; who was Omni- potent, but difclaim'd all Power ; who was Infallible, and yet would Judge no Man— Are you. Gentlemen, his Succefifors ? Do your Champions refemble this Pidure ? They are poor, frail, erring, mortal Men, and yet wou'd a6t as if they were omnipotent, and didate as if they were infallible. Good God! Gentlemen, what Madnefs to deal thus with us before they had burnt our Bibles, or put out our Eyes. Do we not fee Clergymen a6luated by as favage and unreafonable Paffions as any Sett of Men living ? And would you xliv Dedication". you pretend to govern ablblutely thofe who have at leaft as much Virtue, Senfe and Sobriety, as your felves; who^ as 'tis plain from your Lives, cannot govern yourfelves better than Others ? Have we not feen their Heads as deep in wicked Counfel, and their Hands as deep in Crimes, as the Heads and Hands of any Society of Men upon Earth ? And can you expert that we will truft the moft important Care in the World, the Care of our Souls, to Men who take no Care of their own ; or rather do not feem to think they have any ? What Opinion, think you, can we have of their Pow- er with Heaven, when we behold them inceffantly contending for, and purfu- ing Power upon Earth, which is in- confiftent with the Ways of Heaven? It is Time, high Time, Gentlemen, to give over, and to remember that we neither want Eyes nor Memory. There Dedication, xlv There has been a long and almoft general Charge againft the Clergy of all Ages and Countries^ for negleft- ing to preach and enforce as much and as clearly as they ought, the great Do- drines of Morality, the heft Mark of Religion, and the beft Stay of Human Society : It is indeed Religion it felf ; and that Religion which does not pro- duce Morality, deferves another Name. Morality is the only Religion which Human Society, confidered as fuch^ has any Occalion to fee pra6tisM. If a Man is really Moral, neither the Civil Magiftrate, nor his Fellow Citizens, ought to have any Concern what he believes, or how he believes. Our Adions are in our Power, but our Thoughts are not, no more than our Dreams : Belief neceflarily follows Evi- dence; and where the Evidence does not appear fufficient,aMan cannot believe if he would : There was Virtue in the World xlvi Dedication^. World before there was Orthodo>iy in it; which hard^ equivocal;, prieftly Word, has done 'more Mifchief to Mankind, than all the Tyrants that ever plagued the Earth. This is worthy the Confi- deration of the Laity. Yes, Gentlemen^ Orthodoxy has made many Tyrants, and exceeded All. W hat can be faid to thisFa JZ ? I allow, that Priefts often contend for good Works ; but, without a Pa- radox, the good Works they contend for, are, for the moft Part, not only not Morality, but, on the contrary, are often very wicked and finful. The Endowing of Churches and Monafte- ries is, for Example, with them a great good Work ; and yet it has ge- nerally prov'd a mifchievous Liberali- ty, which evidently hurt Religion and Human Society, and frequently de- ftroyed Both. I call upon you. Gen- tlemen, to (hew where and when the Chri- Dedication, xlvii Chriftian Religion ever thriv'd or gain'd by Riches ? l^ on my Side, can fhew that they have been always Poyfon to it. Riches firft made Prietts Rampant, and fuch Priefts foon defa- ced and ruin'd Religion ; but ftill more or lefs efifedtually, as their Revenues and Power were greater or Imaller. Chriftianity flourifhed moft when it had neither worldly Priefts nor world- ly Endowments. Will you deny this? In fhort, their preaching good Works has been generally preaching them^ felves, who were the chief Gainers by them. And as to thofe good Works which did not promife any Advantage to the Clergy, they either always op- posed them, or never encouraged them. We cannot forget your Behaviour at the Beginning of our prefent Chaiity- Schools, how you every where oppo- fed them, till you had got the Ma- nagement of them into your own Hands ; ilviii Dedication. Hands ; and now you as violently pro^ mote thepi out cf other Mens Pockets. Whether your Government of thofe Schools promotes the Welfare of the Common-wealthy (if you can bear that Word j appears abundantly from the bij- ter and difaffefted Spirit found in them. By Morality^ therefore^ is meant a Thing quite different from fuch good- Works. Morality is Natural Religion^ which prompts us to do Good to all Men^ and to all Men alike^ without Regard to their Speculations^ no more than to their Cloaths^ cr to the Co- lour of their Hair^ which is as much in their Power as their Faith is. Mo- rality is a fecial Virtue^ or rather the Mother of all fecial Virtues : It wafhes and promotes unlimited and univerfal Happinefs to the whole World : It re** gards not a Chriflian more than a Je^ism or an Indian^ any further than as he is The Dedicati on. xlix a better Citizen ; and not fo much^ if he is not. Barheyrac^ in his excellent Preface to his Tranflation of Tufjendorf de Jure Naturae ifT Gentium^ has fhewn us^ by a fine Detail of Paflages^ how the Tu^ gan^ the Jewijh^ and too many Chri- ftian Priefts^ have all ever agreed in concealing, dilguiiing, mangling, ca- lumniating, and oppofing the eternal Principles of Morality or Natural Relu gion. The Religion of thefe holy Hire- lings conlifted either in a long Rout of Ceremonies, as tedious as ridiculous j or in certain abftrufe Points, which could never be known, and w^re not w^orth knowing; and always in great Porrip and Pride ; and in Dominion, where they could get it. It was either a Religi- on of the Body, or a Religion of the Ima- gination, or a Religion of Shew, Profit and Terror. In fine, the blefled Clubs c of 1 The Dedication. i 1 of Ecclefiafticks of all Religions^ in j whatever elfe they ditFer'd, yet always i accx)rded in this, that the Religion they contrived, agreed neither with Heaven I nor Earth;, neither v^ith Reafon nor good \ Humour^but only fitted themfelves and ; their own Views. I 'i Mr. Barheyrac^ in his Preface^ has given us a diverting Specimen of the ' Abfurdities and Ravings of thofe Reve- ' rend old Gentlemen, whom we call the \ Fathers. And in all the Inft^nces he ; brings, it is hard, if not impoffible to \ fay, whether the Uncharitablenefs, i Roguery, or Stupidity of thefe old ^ Saints^ appears uppermoft. i This Preface is every way lb excel- i lent, that I have prevaiPd upon a Friend of mine, a Gentleman of GmjvVJ^;^, to tranflate it mXoEngUJJj^ for the Inftrudi- : pn of the Laity. A Reverend Divine or \ Two I The Dedication, li Two have tranflated the Book it felf ; but no Divine has yet thought fit to give us the Preface. My Countrymen may therefore foon expert it from him^ with an Introduftion. Gentlemen^ I have but two Quefti-^ ons to ask of you^ and I have done. Pray to what is it owing, that the ufiial Spirit and Zeal of this Nation againft Popery, are now quite extind; info- much, that in the Neighbourhood of great Popifh Famihes, your Flocks grow daily thinner, and the Mafs-hou- fes ftronger ; as I am able to fhew in fome Liftances ? And, Secondly, what is become of the Bundle of Papers fent by Mr. hejlte to a former Convocation, and containing a Projedl for a Union be- tween the Proteftant Church of Emland o andthePopi(h Church of Fm;^^^ ? And I defire you will acquaint the World with the Reafons, why no Notice or Cenfure was paffed upon them, J lii The Dedication. I fhall fay nothing here of the ufual way taken to anfwer Antagonifts^ not by Reafon or Scripture^ but by down- right Force^ Hardlhips and Oppreffion. The late pofthumous Sermon of Daniel Burgefsy caird;, The CraftfmeUy has done this to my Hand ; and therefore I hafte to conclude. J amy Gentlemen^ Tour mofl Humble and mofl Obedient Servant ^ The Independent Whig. THE Independent Whig. Number I. Juflum is^ tenacem ^ro£oJIti virum Non civium ardor prava jubentiumy Non vultus inflantts tyranni Mente qmtit jolidd. H o R A T. Lib. 3. Od. 5. Wednefday^ January ao. 1720. The Introduction. HOEVER goes about to reform theWorld, undertakes an Office obnoxious to Ma- lice, and befet with Difficul- ties. It fpeaks a Confidence of his own Capacity, which prompts him to fct up for the School-mafter « of 1^^^ pi ^^^y^ Wk ^®l M ^^m H 2 The Independent Whig. \ of Mankind ; and i& infers a Charge of Cor- | ruption or Ignorance in his Pupils, out of which he 'aflumes to whip them. As every ! Man has a good Conceit of his own Merit, i he thinks himfelf undervalued by Inftrudion, \ and is provoked by Corredion. The Confefii- ' on of our own Weaknefs, and that of another's I better Senfe, is generally both contained in \ the taking of Advice, which is feldom taken j for that Rcafon. BefideS; Blindnefs and Prejudice are feldom | to be refigned but with Pain; and therefore, i for the moil Part, are not refigned at all. It ' is but an unacceptable Civility to offer to let \ in ciic Rays of Underftanding upon thofe Minds, which are ufed to fubfilt in the Dark. It is like opening Day- Light upon a Nefl of Owls i it always fets them a Screetch- ' ing. However, the Difference is confiderable be- tween natural and acquired Ignorance, and i the laft is much more incurable than the firft. The one is capable, and often willing, to be i informed; whereas the other thinks it felf a- bove it, and is too wife to learn. There can i be no Cure for one who is taught to be a ; Blockhead : His Ignorance is the Fruit of \ Inilrudion, and has coft him great Pains ; i and fo his Pride is engaged to fupport it. As he has improved his Mind into learned Dark- nefs, fo he flands upon his Guard againft Common Senfe, is Proof againft all the M- \ faults of Reafon, and fcorns its Power. If he The Independent Whig. ^ he does not cake you for his Enemy, and ufe you accordingly j ycr, at leall, he will pity your Miflakes, and perhaps pray for your II- luminacion. It will probably be faid, by fome of my Readers, that I here defcribe my felf and my own Performances, and perhaps with too much Truth. There lived, not long fince, a Poet, who made excellent Criticifms up- on the mod applauded Plays, and after- wards writ one himfelf obnoxious to them all. But neither thefe, nor any other Difficul- ties, or Difcouragements, Ihall hinder me from the generous Attempt of endeavouring to reform Mankind. I have the Magnanimi- ty to face them all, and fet about the Work; though I am fufficiently fenfible of the Great- nefs of the Defign, and have long wiflied that fome abler Genius would have under- taken it. I confefs there have been fome feeming Attempts of this Kind, which were carried on with great Dexterity and Wit, and brought great Credit and other valuable Advantages to the Authors ; but I (hould be glad to know what Service they have done to the Publick. The expofing of fmall Faults can do butfmall Service i and People may be fmgular in their Humours, and vain in their Drefs, without hurting humane Society. A Beau may wear a fine Coat, and a gaudy Sword-Knot, with- out prejudicing the Common wealth, or in- B z d^ed ^ The Independent JVhig. deed any one Member of it : Nor can I fee any dreadfjil Malignity in a hooped Petti- coat. A Lady may keep a Squirrel, and di- verfify her Face with Fifty Patches on a Side, without invading private or pubHck Proper- ty. There is no Mifchief in a harmlefs Snuff- Box, or a Diamond-Ring ; nor do laced Cloaths, or a clouded Cane, prejudice Trader nor the flirting of a Fan fliake our Conftituti- on. A terrible Fellow with a long Sword may be a peaceable Neighbour; and a Coquet may falute her Lap- Dog, and yet not endan- ger our Liberties. Thefe little Sallies and Excrefcencies of Hu- mour, as they give real Pleafure and Happi- nefs to the Proprietors themfelves, fo they often entertain wifer People, who might otherwife grow too fevere for want of a little Laughing. And yet, I will own, that many Papers, upon that SubjecSt, have juflly merited univerfal Efteem and Admira- tion. But the greater and more important Mif- chiefs, w^iich afflid Humane Society, have been, for the moll Part, left untouched by our finefl Writers i and Prieftcraft and Tyran- ny have been feldom attacked by any, but rather flattered and fupported. Mr. Saville isfaid to have replied to a Frenchman, who exulted upon the fine Writings of his Coun- trymen, That there 'jvere but Two SubjeSis in Nature worth a Wife Marls Thought s, name- Ijy Religion and Government, and they durfl - ffeak The Independent JVhig. 5 fpeak of neither. But it is our peculiar Hap- pinefs to live m a Country, where we may fpeak our Minds freely and openly upon any Subjed:, within the Bounds of good Manners and Virtue ; which, I hope, I fliall never tranfgrefs. I own, the Free-Thinker is a ufeful, as well as a fine Paper. I have feen Ibme Difcourfes of his, which, in my Opinion, are inimitable; efpecially thofe upon Superjiition and Enthu- Jiafm, Mod that come from him are inftruc- tive, and all are elegant. I hope fo worthy a Writer has fuitable Encouragement. I have not the good Fortune to know that ingenious and deferving Gentleman; but I am told ^liac, befides his Capacity and publick Principles, and the Work he is now engaged in, he has done perfonal Services to the Govennment, which, in any other Country, would entitle him to a very good Station in it: If he has none in this, it is, no doubt, owing to the publick Spirit of the Great; who will, by no Fault or Courtefy of theirs, divert him from inftruding his Country twice a Week. I fhall only add upon this Head, that as no Man is fo well qualify'd as the Free-Thinker himfelf to execute his own Plan, mine will not by any Means interfere with his, as will be fliewn in my next Paper. There was one Weekly Paper, which, had it gone on, would have prevented this ; I mean, the Free-Thinker Extraordinary, It breathed an uncommon Spirit of publick Li- B 3 berty, 6 The Independent Whig. berty, and fliewed fufficiently the Capacity of the Author to do Service to Mankind. But when he Irad fhewed his Skill, and engaged our Attention, he dropped us and his Subjed^, and made it ncceflary, though dangerous, to fucceed him. It was never asked why he undertook it; for every one faw the Reafons and Advantages of it: But why he deferred ity has been the Subjed: of Enquiry; and the rather, becaufe it was evident he wanted nei- ther Art nor Materials. For my felf, who have no manner of At- tachment to any Party, I iTiall not be afraid to fpeak my Mind of All, with that Freedom which becomes Truth and Independency ; and rhe flattering of Power, in any Shape or Hands whatfoever, fliall be the lad Charge againfl: me. There is no Power in Names to confecrate Perfons or Things, or to alter their Nature ,• and yet the Majority of Mankind have al- ways worlbipped the Idols of V/ords and Sounds; and a Monofyllabie has often done more than an Army, towards keeping them under Awe and Servitude. In Cathoiick Countries, the Word Tope^ or Tr'teji, carries with it more Reverence than docs the Old or New Teftament, and more Terror than an armed Hoft. And lately in France, the Words, Grand Alonarque, or the Glory of the Grand Monarquey could keep a vaft Nation in Mi- fery and Wooden-Shoes, and carry a Hun- dred The Independent TFhig. 7 dred Thoufand of them at a Time ro the Slaughter. This bhnd Devotion to Names, fo incon- fiftent with true Liberty, which Ihews it felf in Judging as well as Actings has alio pre- vailed in this free Nation to a (hameful and dangerous Degree. We know what terrible Lengths the Words Church, Clergy^ 'Divine Rights and the like undefined Nonienfe, ha ' j gone towards enflaving us; and what a fted- dy and ridiculous Reverence is ftill paid to them, even when they are evidently apply'd to the moft impious and, tyrannical Pur- pofes. Nor does this Charge ol ^-joor lloipping Wordsy lie altogether at the Door of one Party on- ly. Even that Side, which boafts a greater Share of Reafon and Freedom, is manifeftly guilty of the like Idolatry to Names and Perfons, and xw Inftances of the greatefl Importance. They do not confider the Speech, but the Speaker ; nor what is done, but the T)oer 'y and confequently praife, by the Great, in their own Leaders, what they would loudly condemn in any others. Credulity and implicit Belief are equally as dangerous in Government as in Religion : They have made the World Slaves, and they keep it fo. Every Party has its Pope, and fome have feveralj who, like him at Rome, never fail to make an ill Ufe of the Faith of their Followers, and deceive thofe who truft in them. B 4 I 8 The Independent Tf^hig. I have faid thus much to apprize the Rea- der, that this will be an Independent Paper, which will ftoop to no Party, nor have any Friends or Enemies, but fuch as make them- felves fo, by efpoufing the Intercfts of Truth or Falfliood. Number II. Wednefdayy January 27. 17x0, The Defign of this Paper. E L I G I O N was defigned by Hea- ven, for the Benefit of Men alone. It teaches us to moderate our De- fires, calm our Paflions, and be ufeful and beneficent to one another; and whatever does not contribute to thofe Ends, ought not to be called by that Name. For, Almighty God has infinite Happinefs m him- fclf, which we can neither diminifli nor add to ; and therefore he can require nothing of us, but for our own Sakes; nor command a- ny Thing but what tends to our own Good, both here and hereafter. X The Independent JVhig. p I fay ic with the utmoft Sincerity, that no Man Uving defires to pay a more true and af- fedionate Efteem and Reverence than my feif to thole Clergymen, who anfwer this End of their Inftitution, and whofe Lives and Manners grace and adorn their Profeffi- on and Dodrine. I thank God, I know many fuch; and per- ceive, with Pleafure and Tranfport, a noble Spirit of Liberty and true Rehgion rifing up among them ; which will foon flame out far and wide, if it is not ftifled by thofe, whoie true Intereft and Honour call aloud to them to give it Affiflance and Protedion. That Profeffion muft be always moft ho- nourable and deferving from Mankind, which is moft ufeful and advantageous to them. As it is therefore impoffible to fhew too much Refped to virtuous Clergymen, fo the cor- rupt Part of them cannot be too much ex- posed. As the Pofleffion which they have of the Fears and Panick of fuperftitious People, and in the tendereftSeafons too, enable them to do the greateft Mifchief, fo the flrongeft Antidotes ought to be appUed to their Poifon. It will be ridiculous to call for Proted:ion from that Cliarader, which they conftantly difgrace, and to ask Afliftance firom the Reli- gion, which they neither believe nor prac- tife. I here lift my felf under the Banners of the former fort ; and defign by this Work to illu- ftrate the Beauty of Chriftianity, by expo- fing lo The Independent Tf^hig. fing the Deformicy of Prieftcraft ; and to di- flinguilh elie good Clergy from the bad> by giving to each his Share of Praife or Infamy, according to the different Deeds done by them. I will lofe no Opportunity of doing Juftice to the former, nor wilhngly to the latter. In doing this, I ftiall go far backward, and taking Things from the Beginning, fhew in the Courfe of thefe Papers, the infinite Evils brought upon Mankind, from Age to Age, by the Pride and Impofture of corrupt Ecclefi- afticks: I fliall fliew what a Babel they have built upon the Foundation of Chrift and his Apoftles, who were made to father Dodrines which they never taught ; and to counte- nance Power which they always difclaimed. I ihall ihew by what Arts and Intrigues they came, from being Alms-Men of the People, to be Mafters of Mankind; and how, by pre- tending to difpofe of the Other JVorld^ they acStually ufurped and ruled This. I iliall fliew, that notwithftanding Chrifti- anity w^as firft propagated by Miracles and Mildncfs only, and the Teachers of it had no Power but to perfuade i making it with- al appear, m the whole Courfe of their Lives and Preaching, that they fought no Manner of perfonal Advantage, or any Manner of Ju- rifdidion over their Hearers and Converts ; yet they who, without their Infpiration and Man- ners, called themfelves their Succeflbrs, did by Virtue of their Names, lay infolentClaim toDo- minion, and carried all Things before them, by the Dint of Terror and Excommunication. I The Independent Whig. 1 1 I fliall (hew that though the Clergy, like other Mihtia, were raifcd and paid for pro- tecting Mankind from their Spiritual Enemy, yet they foon made ufe of the Sword put in- to their Hands againft their Matters, and fet up for themfelves- I fliall fliew that notwith- ftanding the whole End of their Inftitution was to make Men wifer and better, yet where- ever They prevailed, Debauchery and Igno- rance alfo prevailed ; and the conftant Leflba they taught was bHnd Belief and blind Obe- dience, of both which they made themfelves the Objeds. So that Superilition was an in* feparable Creature of their Power, and the perpetual Ifliie of it ; and tainted Morals and darkened Minds were the great Props of their Dominion. A good Underflanding, and an inquifitive Spirit, led dire<3;ly to Herely; and a pious Life was of ill Example, and a Reproach to the Clergy ; and if any one gave Offence this Way, ic was but calling him Heretick, and delivering him over to Satariy and the Man was undone, and the 'Clergy fafe. I fliall fliew how they foon banidied the meek Spirit of the Chriftian Religion, and growing to as great Variance with Mercy as they were with Reafon, perverted Religion into Rage, and Zeal into Cruelty. They made the peaceable Dodhine of Jefus a Doc- trine of Blood, and excommunicated and damned by that Name, by which alone Men could be favcd. It is true, they damned one 1 2 The Independent Whig. one another as much as they did ether Peo- ple; for, agreeing in nothing but the greatPrin- ciple of Inrereft, tho' they rode upon the Necks of theirPeople, yet they never could be atPeace, nor Eafe, among themfel ves, fo long as each In- dividual was not in the higheft Place: And therefore,* becaufe every one of them could not be above all the rell, they were eternally quarrelling,and giving one another to theDevil. If one of them held any Propofition, true or falfe, it was Reafon enough for another to deny it, and curfe him into the Bargain. At lad, there was not one Principle in their Syftem but what was contefted, and they a- greed in nothing but their own Power; tho', at the fameTime, they difputed what that was. In this everlafting Scuffle and Civil War, they had fo mangled Truth, and muffled it up, that few could diftinguifli it from the falfe Images they had made of it. And yet thefe Men, who, by their conftant Difcords and Debates, confefs'd themfelves in endlefs Uncertainties, were the fure and infallible Guides to others, who were obliged to be- lieve their Guefles and Contradictions, on Pain of Hell-Fire. I {hall fhew what a (hameful Hand they have always had in bringing and keeping Mankind under Tyranny and Bondage to fuch Princes as would divide the Spoil with them. In fuch Cafe, it was a Point of Con- fcience, and a religious Duty, for Subjects to be miferable Slaves -, and Damnation but to ftrive The Independent ff^hig. 1 3 drive to be Happy. Buc if the Prince hap- pen d to be a ^Lover of Mankind, and en- deavoured to protedt his People in their Civil and Sacred Rights; then were they the con- ftant Incendiaries of every popular and wick- ed Fadion. They preached nothing but Se- dition and Blood, til! they had worked up their blind and ftupid Votaries to Rebellions and AlTaflinations i and to fuch Condud: i^ owing a great Part of their Power and Wealth. I think no one, who is the lead conver- fant with Ecclefiaftical Hiflory, will deny but this was the Condition of Chriftianity be- fore the Reformation i and the chief Intent of this Paper is to let all the World know it, that they may be upon their Guard againft the like Mifchiefs. It is certain, that the Demands of the High Clergy, upon the Lai- ty, are as great, if not greater, than they were at that Time. As Father Taul fays of England^ The Horfe is Bridled and Sadled, and the old Rider is jujl getting upon his Back. It is Time now to conclude this Paper, by faying, if my hearty Endeavours (hall any ways contribute to detedl the Impoflures, and cxpofe the wicked Pradtices of thofe, who, under the proftituted Name of Sandi- ty, are Foes to Truth, to Liberty, and Vir- tue, I fliali think my Time and Pains well fpent. But if not, I (hall have the Internal Satisfaction of having attempted at leaft to attack 14 The Independent Whig. attack Vice and Corruption, however digni- fied or diftinguiflied i and the worfl: which can be faid'of me iSy Magnts tamen excidit mifis. Number IIL Wednefday^ February 3. 1720. 0/it/:?^ Contempt of the Chrgy. PPJ^^^NG the Bells backward! The pi jR ip Temple, the Temple is on Fire ! &^^ The High Priefts look aghail, and ^ja*rs ti^e People (tare, and all cry out> The Craft, the Craft is in Danger ! This I expedled, and was prepared for, when I firft engaged in the Undertaking: Touch a galled Horfe and he will wince, the' 'tis in order to cure him. I knew a Gentleman, who found out a Murthercr by looking lledfaftly in his Face: When any one is confcious of his own Crimes or Infirmities, he is jealous of every Approach towards a Difcovery> and often makes one by it. It The Independent W^hig. i ^ It is remarkable, that no Order or Society of Men is fo apprehenfive of Difrcfpedt, or can lb Uccle bear the Examination into their Pretenfions, as the greatcft Part of the Eccle- fiafticks : If you ridicule or laugh at the ProfefTions of Law and Phyfick, the Lawyers and Phyficians will laugh with you : The fame is true of Soldiers, Merchants, and the Profeldbrs of almoft all Arts and Sciences, who generally are the firft to expofe the Knaves and Fools amongft them. If a Lawyer, Soldier, or Merchant, de- ferves the Pillory; neither fVefiminfter-Hally the Army^ or the Eaft-India Company, are in an Uproar; or complain that the Law, Trade, or the Soldiery, are wounded thro' his Sides ; nor endeavour to raife a Mobb in his Behalf, or rebel in Token of their unlimited Submiffion to Government. The fair Sex do not think themfelves ill ufed, when a Baud is ty'd to a Cart, or naughty Nymph beats Hemp: The Eleven Apoftles loft no Credit when Judas hang'd himfelf,- nor would any honeft Clergyman, tho' ever fo many of the other Sort did the fame, or if it was done for them. But I do not know by what Judgment or Fatality it happens, that if you but touch the Pretences or Vices of the Meaneft of the Ecclefiaflicks, fo many of their Body are in an Uproar : They roar aloud, their Order is ex- pofed, their Myfteries derided and profaned, and Religion ic fclf in Danger of being fub- verted. 1 6 The Independent W^ig. verted; and Soctman^ T>eiji, or Athetjl^ is the bed Word, that is often given to their beft Friend ; and fometimes all of them are given. All other Societies of Men are contented with the Efteem and Honour, which refulc from the Ufefulnefs of their Employments and Profeflions, and the Worth and Capacity of their Members; and yet none ftand xw fuch a Situation, and have fo many Advan- tages to acquire Refped; and Homage, as the Clergy. Their Office is evidently adapted to pro- mote the Welfare of Humane Nature, and to propagate its Peace and Profperity in this World, as well as its eternal Felicity in the next; fo that it is the Interefl: of all Men to honour it,* and none but a Madman will con- demn and ridicule what has a manifeft Ten- dency to the Security and Happinefs of all Mankind. The Temporal Condition of the Clergy does likewife place them far above Con- tempt : They have great Revenues, Digni- ties, Titles, and Names of Reverence, to diftinguifh tliem from the reft of the World ; and it is too well known that Wealth, Power, and Learning, carry to the Vulgar a kind of Myftery, and diftant Grandeur, and com- mand not only Admiration and Reverence, but often a fuperftitious Veneration. Added to this, they have the Pofleffion and Direction of our Fears, and are admitted in The Independent JVhig. 1 7 in Health and Sicknefs : Every Sunday they have the fole Opportunity to gain our Efteem by worthy and ufeful Inftrudions, and all the Week by their good Lives : They edu- cate us whilft young, influence us in our middle Age, and govern us in our Dotage, and we neither live nor die without them. A numerous Body of Men, fo conftituted and endow'd, lb privileged and polled, are capable of being mod ufeful and beneficent to Society, if their Adions are fuitable to their Profedions. All the World will acknowledge and pay a willing Homage to their Merit, and there will be no need of demanding, much lefs of extorting Refped, or of Com- plaints and Exclamations for want of it. The Danger lies on the other Side; for there arrc fuch Seeds of Superftition in Humane Nature, that all our Prudence and Caution will be little enough to prevent even Adora- tion to their Perfons. If, therefore, they want that Refped they are fo fond of, they cannot be to feek for the true Reafons, viz. their own Corruptions and Worthlefnefs, which muft be exceeding great to get the better of fo many Advanta- ges. When a certain late Dutchefs was com- plaining to a Gentleman of more Wit than Complaifance, that (in Spite of her great Quality and Revenue) ftie was fubjed: to continual Affronts; 'Prajiy Madam, fays he, is not Mr, Goodman an excellent A£ior? C If 1 8 The Independent JVhig. If Clergymen would avoid Contempt, let \ them avoicj the Caufes of it. Let them not \ be ftarcing and maintaining eternal Claims to | worldly Power : Let them not be hunting af- j ter Honours, courting Preferments, and buft- ! ling for Riches : Let them not be afluming to give Models of Humane Government, or to adjviil and determine the Titles of Princes : Let them not pretend to punifli any Man for \ his Way of Woriliip, and to give him to the Devil for his Money or Opinion : Let them j not join in Factions, and foment Rebellions : I Let them not defy Heaven by fwearing falfly : I Let them not promote Servitude in the Peo- ple, and Barbarity in the Prince ; and let them not flatter wicked Kings, and plague : and dillurb good Ones. i Let them win Refped: and wear itj but I let them not earn Infamy and demand Vene- ration. Let not thofe of them, who gratify i Brutifli Appetites, and live in all Vilenefs, j add Want of Shame to their Want of Grace, and bewail that they are contemned, while they are deferving it. If a Man pretending : to great Gravity and Regard, fhould drefs - himfelf up in a Fool's Coat, and a Pair of ■] Horns, would not People laugh at him in \ Spite of themfelves ? And would not his Re- fentmcnt and Rebukes add ftill to their I Mirth ? A Clergyman who is Drunk on Sa- turday y will but, with an ill Grace, talk of : his Dignity and AmbalTadorfliip on Sunday. Ought we to own and Reverence that Man \ it ' as ! The Independent JVhig. ip as our Guide to Heaven, who is himlelf go- ing a contrary Road, and rioting in thole Vices which his whole Duty is to reftrain ? The Honour therefore of the good Clergy is confulted and promoted by expofing the bad. A profane Prieft is the Difgrace and Bane of his own Order, and they who ftand by him, adopt his Infamy, and defile them- felves- If he negledls God, and diflurbs Hu- mane Society, how do the Clergy lufFer tho' he is whip'd or hang'd > His Punifliment is their Credit and Security, becaufe by it is lop- ped off from their Body, a gangrened Limb that incumbred and deformed the reft. Atheifts^ who are not reftrained by the Fear of God, which is ftronger than all the Laws in the World, ought, in the Opinion of Politicians, as well as Cafuifts, to be ex- pelled from the Society of Men: And fliall more Mercy be fliewn to thofe who are fo hardened in Impiety, that tho' they believe a God, yet dread not his Vengeance, but fwear by his great and terrible Name to an avowed Falfliood ? Or can the Clergy fuffer by the Lofs of fuch execrable Company ? An unfortunate Levite^ fome Years fince, had his Head cleft by a Butcher, who caught him m Bed with his Wife ; and neither the Number of Reverend Auditors, who attended the Tryal, a due Regard to the Cloth, or an Apprehenfion of the Carnage it might produce, could hinder the Judge from di- reding the Jury to call the Crime on\y Man- C X Slaughter^, 20 The Independent Whig. Slaughter i which fo provoked the meek Spi- rit, and Patience, of a Holy Brother, then prefent, that he cried out in the Court, Hey T>ay! Here's a fine World I tfthefe Things are fuffered, there will be no living for us. No chafte or fober Clergyman could be terrify'd with fuch an Example, or think the Church in any Danger by it. Does any vertuous Member of the Holy Order fuffer either in his Perfon or Character, if Bifs di- verts his Spedators in a Pillory, or Parfon Taul his Auditors upon a Gallows ? None can fliare in their Difgrace, but thofe who fympathize in their Crimes, or cenfure their Punifhment. How much more honeft, as well as prudent, would it be to remove the Guilt from themfelves, by throwing it all upon the devoted Head ; to put the evil Thing out of the City ; and to imitate the Sagacity of the horned Herd, who always drive the blown Deer from amongft them, where he feeks his Refuge, tho' at the Hazard of in- volving the whole Tribe in his Misfortune! Number IV. The Independent Pf^hi^. 2 1 Number IV, Wednefdayy February lo. 1710, Of the Explication of the Scripture. O fear God, and keep his Com- mandments, is the Summary of the Old Teftament ; and to beUeve that Tefus Chrift is come in the Flefli, is the Compendium of the New. Whoever can prove hi3 Obedience and Faith, by thefe two plain Duties, fulfils the Law and the Gofpel. It was mod agreeable to the infinite Good- nefs and tender Mercies of God, to make e- very Thing which he requires of us, weak Men, obvious and clear. The Importance of the Duty implies its Certainty, which \% not to be found in Phrafes either doubtful or obfcure. The Scriptures are juftly ftiled the Revealed IVtll of God, and are addrefs'd to all Mankind, and given to remain as a Rule of Faith and Manners to the End of the World. It mud therefore follow, that what- ever is neceffary to be known in them, is to C 3 te 22 The Independent Whig. be as eafy and intelligible at one Time as an- other, and to all Men alike. Where thfeir Meaning cannot be pofitively determined, a new Infpiration will be necef- fary to reduce them to Certainty ; and if that is wanting, every Thing elfe is but Conjec- ture. Whoever therefore goes about to put a Conftrudion upon fuch Paffages in Scripture, and enjoins us to believe his Interpretation, does not demand Submiflion to the Word of God, but to his own Authority and Imagi- nation. What Ufe is there of an unintelligible Pro- pofition ? Or of a Revelation which wants to be revealed? Almighty God will never re- quire of us to fee in the Dark, till he has given us new Eyes ; nor to believe any Arti- cle, or obey any Precept, till we underftand him, and know what he means. A Rule which is not plain, is no Rule at all: Nor will he make a Law binding, or the Tranf- greffion of it a Sin, till we know what it is. It is true, Humane Laws oblige all Men to fubmic to the Penalty annex/d to the Tranf- greffion, tho' many perhaps may never hear of them. But this is to prevent the conftant Plea of Ignorance, which otherwife would be made by all Offenders. The Corruption and Imbecihty of Humane Nature make this Pro- ceedure neceffary. But it is far otherwife in. the Difpenfation of Providence. The Au- thor of it k^s our Hearts, penetrates the moft fecrct Recedes of our Souls, makes in- dulgent The Independent W^hig. 2 c^ dulgent Allowances for our Weakneffes, and expeds nothing from us, but what he has given us the Means and Abilities of knowing and performing. He requires us not to make Brick without Straw. He judges by the In- tention, not the Adion. We cannot offend him but voluntarily, much lefs offer him an Affront, when we defign Refped and Obedi- The Creator and Preferver of Mankind cannot take Delight in puzling his Creatures with Darknefs and Ambiguities, and in Points too where their Souls are in Danger. He is not a rigid Mafler, who would reap where he did not fow. This would be a cruel Mockery, unworthy of the Divine Being, IVho has brought Life and Immortality to Light. Nothing is plainer than the Law and the Gofpel. Whoever fays the contrary, does no lefs than accufe the great and good God, and juftify wicked and wilful Men, whom he has left without Excufe, by telling them clearly what he expeds from them. What- does God require of thee, O Man, but to do Jujlicej to love Mercy, and to walk Humbly? faid One of his Prophets out of his Mouth. I am very fure there is no Difficulty in un- derftanding this. The obfcure Paffages in Scripture could not be intended for our Inftrudion. Infinite Wifdom has hid them from our Eyes, to be brought to Light h\ his own Time, and thea C 4 to 24. The Independent Tf^hig. to anfwer the Ends of his Providence i or perhaps to baffle our vain Pride and Curio- fity. Who' art thou, O Man, who wile be wifer than the Omnifcient, who wilt make thofe Things neceflary which he has not made fo, wilt difcover what he has thought fit to conceal, and know his Secrets whether he will or no > This would be to mend the Scripture i to make it more ufeful than God has made it i to help the Holy Ghoft, and to teach the Almighty how to ekprefs him- felf. How abfurd would it be to fend Cook- Maids and Day- Labourers to ftudy Ariftotle and Stiarez, ; to rake into the Jargon of the Schools ; to learn all Languages, examine all Syflems; and to difcover of themfelves all Errors, Interpolations and Miftakes, or to do what is much more ridiculous, that iSy wholly throw themfelves and their Salvation, in moft Countries, upon a Confederacy of Men, who have an Interefl: to deceive and opprefs them, and ever did fo when they had an Opportunity ; who have been always at Variance with one another, and with them- felves; and have agreed in nothing but the mifleading of thofe who trufled them ! And yet One of thefe mud be the unhappy Circumftancc of the greatefl: Part of Man- kind, if what I have faid before is not true ; w^hich we may be fure the Divine Goodnefs cannot permit. Nothing The Independent I^hig. 25 Nothing is more evident from Hiftory, than th^r moil, if not nil, the Improvements and Reformations of Religion have been made, not only without, but in Oppofition to thefe Men. There have been near a Million of them kept in conftant Pay for the beft Pare of Seventeen Hundred Years, to teach the World by their Precepts, and reform it by their Example; and yet I am perfuaded they will not pretend that Religion is plainer, the Scriptures better underftood, or that Man- kind are more wife or virtuous for all their Inftrudions. So little have we been benefit- ed by their Labours, and for all the Money they have received ! I wifli I could not fay that the World has gradually decreas'd in Pi- ety and Virtue, as thefe its Teachers have advanced in Riches and Power. It is owned by the bed of themfelves. It is the farcheft from my Thoughts, by any Thing I have before faid, to undervalue their true Office, much lefs to make it ufelefs. I fincerely think it abfolutely neceffary to the Peace and Happinefs of Society. The RomanConfuls had an Officer attending their Triumphal Chariots, whofe Bufinefs it was to cry our Memento mori. I would have thefe too, anfwer the fame End of their Inftitution ; to prefs the Read- ing of the Scripture upon their Hearers ; to ihew their Excellency and Advantages; to inculcate the plain Trecepts of Faith and Mo- rality contained in them; and to demonftrate the 26 The Independent Tf^hig. the Goodnefs of God to Men, by proving that he has laid down to us, in plain Words, every Dulfy which he requires of us, either to himfelf, our Neighbour, or our felves^ But let them not diftrad:^ inftead of inftrudl-f ing, and confound ignorant People with Me- taphyfical Subtilties, which the Wifeft cannot comprehend. Let them not ftrain ridiculous and felfifli Confequences from obfcure Parts of Scripture, and make the Almighty mean wdiat; he never faid. Let them give us God's Will iri Gods Words. \ Another End of their Office is to execute thofe Duties of our mod Holy Religion, which the Word of God has left at large for every one to do, but which indeed are necel^ fary to be perform 'd by fingle Perfons in the feveral Churches or Societies of Chriftians ; fuch as reading the Scriptures and publick. Prayers aloud to the Congregation, and ad- miniftring the Sacraments : What by the GoP pel Liberty is the Right of every one (as fhall be unanfwerably made out hereafter)' is by the Confent of Voluntary and National Churches become the Duty and Bufinefs of particular Perfons, who arefet afide and paid for that Purpofe. In what I have before faid, I have the^ Concurrence of the bed and wifefl: of our; own Clergy, who acknowledge and contend] that we are not to take the Almighty's Mean-j The Independent TP^hig. 27 ing at fecotid Hand, nor receive that for his Will which we our felves do not find to be {6; but that we are to enquire before we believe, and to be convinced before we aC- fent y every Adertion or Propofition, before it is examin'd, being alike to the Underftand- png, as every Colour is to the Blind : They own that our Judgment ought to be at no Man's Service, nor our Minds controuled ia religious Matters, but by God alone ; for as no Man's Soul can be faved by Proxy, fo no Man ought to exercife his Faith by Proxy. Number V. Wednefday^ February 17. 1720. The Unfitnefs of the Clergy to Teach Others. S in my laft Paper, I hope, I have fully Ihewn that Clergymen have no Right to interpret the Scriptures for other People ; fo I (hall endea- vour in this, to prove that they are the lead quahfy'd, for the mod Part, to do fo, of any Sec 28 The Independent Whig. Set or Society of Men, in their prefent State of Learning and Virtue. This I do with a fincere Defign to ferve Them, as well as rlie Laity ; hoping that when they lee from what Source the Negled: and Contempt, which they fo much complain of, proceed, they will join heartily in their own Reformation, in anfwering the Ends of their Inftitution, and in being hereafter as ufeful to their Country, ns many of them have been formerly mif- chievous. Ufe makes every Pofture familiar to the Body, and every Opinion to the Mind. We are told that the Brahmans^ in India, do, by long Habit, lb diftort their Limbs, that they grow iw the Situation which they are put in. Every Day's Experience proves that we affi- mulate with the Company we keep, as well in our Sentiments, as in the Aire and Mcin of our Bodies. Not only ditferent Nations, but often Sects, Profeffions, and Trades, are to be known by their Phiz and Behaviour. A Sailor, or a Taylor, (to fay nothing of their Betters) may be found out, however they difguife chemfelves. Nothing but keeping the beft Company can give a free and ealy Carriage j and an open and generous Converfation alone can difengage our Minds from the flrong Tmpref- fions of our Early Education. The Habit of thinking freely, and of exprelling freely thofe Thoughts on nil Occafions, enables us to judge well of Men and Things. Our Minds "* are The Independent fF'hig. 29 are poliflied by CoUiiion, and a liberal Con- verlation not only ftarcs all Difficukies, but folves them ; if they arc to be folved. Almighty God give us Faculties to ufc them ; and it is Ingratitude, as well as Folly, to return the Gift upon his Hands. Truth can never fuffer by an impartial Examinati- on, but on the contrary will receive Strength and Advantage from it. It is Error and Im- poftuse alone, which dread a fair Enquiry, as being confcious of their own Weaknels. I think I may therefore fafely affirm, that whatever Body or Society of Men are moft reftrained by themfelves or others, from Rea- foning freely on every Subject, and efpecially on the moft important of all, are the leaft qualify 'd to be the Guides and Dired:ors of Mankind. I will now examine how far this is the Circumftance of the Clergy in moft Coun- tries. They are no fooner difcharged from the Nurfe and the Mother, but they are deli- vered over to Spiritual Pasdagogues, w^ho have feldom the Capacity, and never the Honefty and Courage, to venture at a Free Thought themfelves, and muft confcquently be improper Channels to convey any to their Pupils. From thence they are fent to the Univerfi- ties (very commonly upon Charity) where they are hamftringed and manacled with ear- ly Oaths and Subfcriptions^ and obliged to fwear to Notions before they know what they ^o The Independent Whig. they are. Their Bufinefs afterwards is not to find out what is Truth, but co defend the received Syflem, and to maintain thofe Do- ctrines which are to maintain them. Not only their prefent Revenues and Subfiftence, but all their ExpecStations are annexed to certain Opinions, eftabHflied for the mod Part by Popes and Synods, in corrupt and ignorant Ages, and even then often carried by Fadion and Bribery, in Concert with the Defigns and Intrigues of Statefmen s but are fand:ify'd by Time, and are now to be received without Enquiry. No one can fairly examine what is Truth, who has an Intereft on either Side of the Queftion. We are bribed by our Inclinations, in Spite of our beft Refolutions. Who can be heartily angry at an Opinion, which will keep a Coach and S'l^y or ftrenuoufly endea- vour to find out any Herefy in it ? Befides, all Men are fond of Refped: and Homage, and when they are in PofTeffion, will efteem it but an unprofitable Study to find out that they do not deferve them. As Clergymen fo educated cannot, for the Reafons aforefaid, be fair and impartial Judg- es themfelves of what is Truth, fo their Au- thority can give but little Weight to fuch Dodtrines as they may think fit to teach to others, The firft Queftion ask'd of a fufpec- ted Witnefs in every Court of Judicature is. Whether he gets or lofes by the Succefs of the Caufe ? And, if either^ appears, he is con- The Independent Tf^hig. ^ i conftantly fee afide, and not trufted with an Oath. It is dcmonftrable in Reafon, that every Man's Pretences ought to be try'd by the -fame Teft and Rulej and where the Evidence of a Propofition cannot be clearly fliewn by one who has an Intereft to advance it, nor proved by Miracles, all other Perfons have Reafon to fufped: it of Impofture; When what he offers will indifputably conduce to his own Benefit, and I have only his Word that it will conduce ta mine, I cannot doubt but his Kindnefs is greater for himfelf than for me, and fhall confcquently believe that he is not doing my Bufinefs, but his own. The Apoftles, and fome of the firfl: Chri- ftians, did not fo teach Chrift. They not only convinced Mankind of the Truth of what they faid by Miracles; but made it ap- parent to all the World, that they fought no Temporal Benefit; but, on the contrary, left their Families, their Profefiions, and all the Comforts of Life, to wander about the Earth, and preach a Dod:rine infinitely advantage- ous to the prefent, as well as eternal State of others ; and expeded no Reward to them- felves in this Life, but Beggary, Stripes, and even Death it felf. It is not to be wondered that no Difcour- fes, or even diftant Hints, are countenanced or permitted in Univerfities Abroad, which have the lead Tendency to oppofe the Pride or Temporal Grandeur of the Clergy; nor any 2^2 The Independent PThig. any Speculations fuffered to be vented there, which ever fo little break in upon received Opinions.' It is not only a certain Stop, to ail Hopes of Preferment, to queftion the Truth of any of their dacling Notions i bun you are in Danger of being expelled, and are fure to be difcountenanced and contemned. The Philofophy and Learning there taught, and encouraged, are exadjly calculated and adapted to this State of Darknefs and Igno- rance: They are nothing but an unintelli- gible Jargon of undefined Words and bare Sounds, which mean nothing, and yet can prove every Thing. With this Gibberiih they are diverted from found Knowledge, by be- ing put upon a wrong Scent; and are hin- dered from attaining true Wifdom, by be- lieving that they have got it. All Attempts towards ufeful Learning are negleded and dilcouraged; and nothing is found out to be true in Philofophy, but is made falfe in ReHgion j and the Authors and Difcoverers are branded w^ith Herefy, if not Atheifm : of which the Examples are in- finite. Thus accoutred, and thus kz out, our young Ecclefiaftick commences Governour and Diredor of Mens Confciences. He is impatient of the leaft Contradiction, and is all in a Flame at anOppofition which he has not been ufed to. As he never queftioned the Truth of any his own Notions himfelf, he grows outrageous at any one elfe who does. The Independent TFhig. oo does, and immediately cries ouc aloud for Fire and Faggoc. To this it IS owing that the Difference be- tween the controverlial Writings of Gentle- men, and thofe of Divines, is fo very re- markable. The firft arc carried on for the mod Part with Humanity, and always with good Manners, even when the Matter is moft poignant and farcaftical. In the Latter, a€ firft Sight, appears the Odium Theologo- rumi and Rage, Ill-breeding, and Revenge, breathe thro' every Part of them. A proper Difpofition this to make Converts, and go- vern the World! This Temper has feven in England) fhewn it felf vifibly, iw their Treatment of a mo- dern Bifliop, whom neither his great Pene- tration, his pious Life, nor the pretended Regard to his paftoral Fundion, could pro- ced: from Ecclefiaftical Hatred and Fury, for his having dared to engage in the Intereft bf Mankind. As it is undeniably true, that what I have before defcribed is the unhappy Circumftance of the Clergy, in moft Countries; fo no Man, who has the leaft Defire to promote ufeful Knowledge, true Virtue, and found Religion amongft Mankind, but muft endea- vour to manumit them from this State of Servitude and Darknefs, even tho' they fliould oppofe it themfelves. Birds and Beafts ufed to Lodges or Dens, are afraid to go out of them ; and even Men long fhut up ia D dark 34 The Independent Whig. dark Dungeons^ cannot for fome Time bear the Light of the Day; Galley Slaves vioz knowing >^hat to do with Liberty given them, have often, of their own accord, re- turn d to their Chains ; nay, God's own Peo- ple themfelves longed again for Egyptian Flefh-pots, and Egyptian Slavery, when they were fed with Food from Heaven; notwith- ftanding which, Mofes would not gratify their brutifli Appetites, but made them Hap- py in Spite of themfelves. I would therefore have every Clergyman enjoy the full Liberty which every Layman enjoys. IVe are not confined in our Searches after Truth ; and why fhould the Clergy be confined, in whofe Hands it is more power- ful and advantageous than in ours ? The granting of Ecclefiaflical Freedom to Church- men is as equitable as that of Civil Freedom to Laymen. I thank God, We poflefs a glo* rious Portion of the latter ; and I heartily Willi Them an equal Portion of the former* N U M B H Jl The Independent Tf^hig] c^ ^ Number VL IVednefday, Febmary z^, ijzo. Of Creeds and Confeffions of Faith. Have fliewn in my Fourth Paper, the Boldnefs and Abfurdity of the Expoficion of Holy Scripture, when that Expoficion is maintained and impofed for Canonical Truth. I fliall here profecute the fame Subjed: merely as it relates to Creeds and ConfeJJicns of Faith. In our Difpures with the Church of Rorne^ w^e contend that the Scripture alone is a fuffi- cient Rule of Faith and Practice , and our Divines have proved it unanfwerably. But when our High Church Priefts argue with DiiTen- ters, and thofe whom they arc pleafcd to chrificn Hcrcticks^ Holy Writ is not fo highly compfemented : It is then very fubjed to lead us into Miftakes, and hard to be underftood. It is true 'tis infallible, and was given us from Heaven to be a Light unto our Fcet^ and a Lamp unto our Taths; but flill it is dark and D 2. infuffi- ^6 The Independent Whig. infufficienc without Human Aid and Expli'^ cation. For, though it be exceeding plain to us of the Eftabliflied Church of England^ and proves us to be in the Right in every Article, Ceremony and Habit whatfoever -, yet it is utterly hid from thofe who will not accept oi our Guidance, and fubmit to ourh.\x- thority. And therefore if they refufe to be^ lieve and obey our Supplements and Improve^ ments of the Bible, and to accept of" the Sal- vation, which is to be had in our Church, and the Church of Rome, they fhall have no Sal- vation at all. It is fit and Orthodox that Men fhould perilh for follow their Confcien- ces, and for underftanding the Scripture with- out the Leave of the Ordinary. Thus when they debate with the Papifts, they praife the Scriptures, inveigh againft'the impofing of Opinions, and fpeak in the Stile of DifTenters. But when they are pleafed to rebuke Non conformifts, they borrow the Language of Papifts, and urge the Authority of our Apoflolick Church, and her divine Right to judge for others; and deal hard Language and worfe Ufage to all that take the fame Privilege which they do. There iSj however, this fmall Difference between us Conformifts and the Schifmaticks ; We have good pay for being Orthodox, and the'Sepa- ratift pays dear for being in the Wrong. If thefe are not two good Reafons for delivering him over to Satan, I defpair of finding bet- ter. In The Independent Whig. 07 In Conlequencc of this Power in High- Churchmen to be theMouthfmen of the Bible, which if we take their Word cannot Ipeak for M felf, they claim a Right to make Creeds for others : And this is what I am now to examine. I think it but Juftice to the Goodnefs of God to affirm, that Belief or Disbelief can neither be a Virtue or a Crime m any One, who ufes the bed Means in his Power of be- ing informed. If a Propofition is evident, we cannot avoid believing it ; and where is the Merit or Piety of a neceflary AlTent ? If it is not evident, we cannot help rejecting it, or doubting of it ; and where is the Crime of not performing Impoflibiiicies, or not believ- ing what does not appear to us to be true ? Are Men who have good Eyes, the more righteous for feeing ? Or do they offend in feeing too well ? Or do Mind Men fin, in not diflinguifliing Colours ? When we clearly fee the Connexion of a Propofition, or know that we have God's Word for it, our Afient is inevitable. But if we neither comprehend it our fclves, nor fee Gods Authority for it, and yet fwallow it, this is Credulity^ and not divine Faith, which can have nothing lefs than divine Truth for its Objed:. When we are fure that God Al- mighty fpeaks to us, we readily believe him who cannot lie, nor be miftaken, nor deceive us : But when Men fpeak, though from God himfelf, our Belief in them is but human Con- D 3 fidence, c^8 The Independent Whig. fidence, if we have only their own Authority that they had it from God : Their being Bi- iliops, their'being learned, their meeting to- gether in Synods ; all this alters not the Cafe : We can judge of their Opinions no otherwife than as of the Opinions of Men, and of their Decifions, but as of human Deciflons. When the Articles of any Creed appear to be contained in Scripture, whoever believes that^ does in Confequence beheve /^/&^;;^i and then fuch Creed is unnecefTary : But when we cannot, or think we cannot, find them ia Scripture, and yet give equal Credit to them, we depreciate and profane the divine Authority itfelf, by accepting the Words of Man's Inven- tion as wifer and more fignificant than the Words of God's own choofing. We are fure that the Scripture Phrafes were infpired by the Holy Ghofl:, and as fure that our own Forms and Injunctions are Human, and framed by Priefts. It is therefore flrange, that the former fliould be infufficient and un- intelligible, and the latter infallible, and to be embraced and obeyed on the pain of Dam- nation; and that the Prielis mufl: do what God Almighty has, without Sucecls, endea- voured to do. Bendes, as the Impofition of human Creeds is contrary to Reafon, lo is italfo to Charity. They were generally made in a Paffion, not to edify, but to plague thofe for whom, or rather againft whom they were intended. They were the Engines cf Wrath and Ven- geance, The Independent Tf^hig. ^9 geance, nor could they ferve any other Pur- pofe. Thofe who believed them already, did not want them ; and thofe who disbelieved them, were not the better for them. But this was not the worft of it ; for they who did not receive them againft their Confcience, were curs'd ; and they who did, deferved it. So that either the Wrath of God on one Hand, or the Wrath and Cruelty of the Clergy on the other, was unavoidable. If People faid they believed, and did not, they mocked God and fliipwrecked their Souls; and if they did not believe and owned it, though they faved their Souls, they provoked their Reverend Fa- thers, and were deftroyed. Whenever thefe Dictators in Faith had a Mind to be mifchievous, and to undo one who gave them fignal Offence, either by his good Reputation, or good Biihoprick, they began his Ruin by their great Care for his Soul; and fo invented a Creed for him, which ruined him efFedually, by giving him, as they faid, to Satan, but, in Truth, to Beggary, Stripes, or Flames. He therefore who had any Virtue or Religion, was a certain Sufferer by thefe Syftems of Faith, which were contrived for that Purpofe. The Man that had no Con- fcience nor Honefty, was not worthy of their Anger ; or, which is mod likely, was on the Orthodox fide, or at leaft quickly became a Convert to it, being, like themfelves, abi? to fwallow any Thing. D 4 So 40 The Independent Whig. So that Creeds, as they were the Refult of Revenge, Pride, or Avarice, fo were they the conftant Prdudes and Introdudions to Igno- rance, Cruelty and Blood ; and the wretched Laity were craftily, as well as inhumanly, made the deluded and unnatural Inflruments of Butchering one another, to prove the In- fallibilty of the Faith-Makers,- who, while they were wantonly fliedding Chriftian Blood, and dooming to Damnation thofe who called upon the Name of the true God, had the Ihamelefs Aflurance to mifcal themfelves the Ambaffadors of the meek Jefus. And indeed, what better could be expeded from Men fo chofen, fo unqualify 'd, and fo in- terefted, as the Members of thefe general Creed-making Councils for the moft Pare were ? They were chofen from feveral Parts by a Majority of Votes i and they who were moft afpiring, fadious or crafty, carried it: They fprung from the meaneft of the People : They were bred in Cells : They popped into the World without Experience or Breeding : They knew little of Mankind, and lefs of Governtnenr, and had not the common Qiia- hfications of Gentlemen : They were govern- ed by Paffion, and led by Expedation: And, either eager for Preferment, or impatient of miffing it, they were the perpetual Flatterers, or Difturbers of Princes. Thefe were the Men, this their Charader. When thefe Reverend Fathers were got toge- ther in a Body, by the Order of a Prince or The Independent Wloig. 4.1 a Pope ; who, having his Neceffides, or tho Ends of his Ambition to Icrve, chofe proper Tools for thofe Purpofes^ ; they were direded to form fuch Creeds and Syftems of Faith, as his prefent Views or Intereiis made requifite for Mankind to believe. In this new Employment every Member, we may be fure, w^as forward to ihew his Talents in liarting new Tenets, or in contradicfting thofe already ftarted, and fo to makehimfelf confi- derable enough for that Preferment which he was refolved to earn one way or another. And this being the great Aim of them all, Jealoufies and hard Words were carried to the moll vio- lent Pitch. There was no End of their Wrang- ling and Reviling. Not content to abufe each other by Word of Mouth, they fometimesfcold- ed in Writing ; and every Reverend Father drew up a bitter Billinfgate Petition againft another Reverend Father. Sometimes, not fa* tisfied with VoUies of Scurrility, unheard of in Affemblies of Gentlemen, they had Recourfe toClub-Law, and made good their Inventions and DiftincSions with Blows and Blood. And if the Truth could not be found out by Scold- ing, Contradidion, and Battle, it was noc found out at all. Thus any Emperor or Pope might have what Creed he pleafed, provided he would be at the Pains and Price of it. And for the reft of Mankind, they had this fliort Choice, To comply ^ or be undone. Number ^2 The Independent Whig. Number Vll. Wednefday^ March 2. 1720. 0/ Uninterrupted Succeflion. I N C E all the mod: idle and vifi- onary Pretences of the PopiQi and popiihly affedled Clergy, have their Ends, and cheir Danger, and there- fore fliould be narrowly watched, and vigo- roufly oppofed^ I fliall m this Paper enquire into the Validity of a principal Claim of theirs, I. mean thit oi Uninterrupted SttcceJJJon ; and endeavour to find whether there is any Foun- dation to fupport this Corncr-ftdne of their Authority, except in their own wild Imagi- nations. One might reafonably imagine, that a Do- (Srine of fo much Importance to the tempo- ral and eternal State of all Mankind, fliouId be exprefly laid dov/n, and fully explained in the Holy Scriptures, to prevent all PolTibility of Miftake about it. Bur, inftead of this, the Word, as far as I remember, is not once men- tioned The Independent Whig. '^^^ tioned there, nor any other Word equivalent to it; lb that we are under a Neceffity of recurring to the Clergy themfelves for Infor- mation : And here too we are as much bewil- dered as before; for fome of them boldly aC- fert it, and others flatly deny it. Befides, thofe who hate and damn one an- other, claim it equally to themfelves, an4 deny it to all others. Thofe who are Sue- ceflbrs to the Apoflles in England^ difown their Brother Succeflors beyond the T'-Jueed and about the Lake ^ and they their Brother Succeffors at Rome -, and they theirs at Greece and Armenia^ as well as every where elfe. Now all thefe, who fo confidently aflume the Succeflbrdiip to themfelves alone, are as op- pofite to each other \w Sentiments and Wor- lliip as Light is to Darknefs. They cannot therefore all have it ; and if only one has itj how fliall we know who he is ? No Man s Teftimony ought to be taken in his own Cafe ; and, if we take that of other People, there are twenty to one againft them all. If the Clergy of the Church of England^ as by Law eftablifhed, are, of all the Reform- ed, fuppofed to enjoy this Line of Entail en- tire to themfelves ; pray, how came they by it ? Not from the Reformation^ which began not till near fifteen Centuries after the Apo- ililes were dead; and Cranmer owned Ordina- tion then to be no more than a Civil Ap- poinment to an Ecclefiaflical OfHce. It is pertain, at that Time this Utopian Succef- 44 The Independent W^hig. fion was not fo much as thought of by any who embraced the Proteftant Rehgon. At prefent, indeed, and for a good while pad, the Jacobite High Clergy contend for it with equal Modefty and Truth. But, in Order to adopt it, they are forced to drop the Refor- fnation-y for, You muft know, courteous Reader, that this fame Succeffion is now deduced from Romej and the Pope has had the keeping of it; who, by all that adhered to the Reforma- tion, was held to be Antkhriji, and the Alan of Sin. He was often an Atheift, often an Adulterer, often a Murtherer, and always an Ufurper; and his Church has conftantly liv- ed in grofs Idolatry, and fubfifted by Igno- rance, Frauds, Rapine, Cruelty, and all the blacked Vices. It is certain, flie was full of Wickednefs and Abomination, and void of all Goodnefs and Virtue, but that of hav- ing kept the Apoftolick Orders pure and un- defiled for our modern High Churchmen. However, I think they themfelves feeni to be now fenfible, that it will be a difficult Matter to make out, this Way, their Kin- dred to the Apofties, without being nearer akin to Popery; they are tlierefore forced to own the Church of Rome to be a true Church. But, I would beg Leave to obferve here, that as there is no converfing here with a Chim- ney-fwecper without catching fomc of his Soot; fo wc ought not to be furprized if, in fucceeding to the, Orders of that Church, * they The Independent TJ^hig. 4.5 they alfo fucceed to moft of her good Quali- ties, and if the Liquor fmclls ftrongly of the Cask. I confefs, amongfl: us Laymen, it would look a little abfurd, if any one iliould gravely affert, that, ' indeed Lais was a fil- ' thy Strumpet, and no virtuous Woman *• could convcrfe with her^ but, for all that, * Ihe was a true Firgin, and all Chafiity was ^ derivd from her t But fuch Abfurditics as thefe go for no- thing amongft fome Sorts of Ecclefiafticks. We will therefore, in the next Place, enquire what it is which they would fucceed to. The Apoftles had no Ambition, Jurifdidtion, Dig- nities, or Revenues j to which they could be Succeflbrs. We read not \\\ Scripture one Word of Ecclefiafiical Princes, Popes, Patri- archs, Primates, &c. On the contrary, our Saviour himfelf declares, that his Kingdom is not of this JVorldy and when the young Man in the Gofpel (St. Matth. Ch. 19th) asked of him, PVhat he jhotild do to obtain eternal Life? He anfwer'd, that, befides keeping the Commandments, he {hou\d fell all that he had^ and give it to the Toor. N. B. He did not bid him give a Penny to the Priefls. In the 20th Chap, of the fame Gofpel, our Saviour takes Notice to his Difciples, that the Trinces of 'this World exercife 'Dominion over them-y but, fays he, it foall not be (0 ^- mongfi 10 U y but ^jvhoever will be great a* fnongflyouy let him be your Minifler ; and who- ever will be Chiefs let him be your Servant. Nay, '^6 The Independent JVhig. Nay, he fays that even the Son of Man came not to be minifired unto, but to minifter. In the 23d Chap, he condemns the Scribes and ^hanfees^ for loving the tippermofi Rooms^ ^nd the chief Seats in the Synagogue 5 and their defiring to be called of Men, Rabbi-, and he forbids all this Pride to his T>ifciples as well as his other Hearers ; and orders them not to call one another Majler ; for one, fays he, is your Majler^ even Chriji, and he that is great eft afnongyoujhall be your Servant. Nor do I find that;, while he was upon Earth, he laid Claim to any Power but to do the Will of him that fent him. Indeed, after his Refurredion, he tells his Difciples that aU Tower is given to him in Heaven and in Earth % and he bids them teach it to all Nations, and baptize them in the Name of the Father, the Son, and the HolyGhoft; but he does not give them the leaft Power, or Dominion;, of any Kind whatfoever. And it is plain that his Difciples under- ftood him fo. St. Taid tells the Corinthians, in his 2d Epiftle to them, Chap. i. that they had not "Dominion over their Faith^ but were Helpers of their Joy. In the fourth Chap, of the fame Epiftle, he tells them, that they preach not themfelves, but Chrifi Jefus their Lordy and theny elves T H E I R Servants for Jefus fake. In the firft Epiftle to the Corin- thians^ Chap. 3. he admoniflies them not to glory i?t Men, no not in himfelf, nor Apollo s^ nor Cephas y and tells the People, that even the The Independent Whig. 4.7 the Apoftles themlelves, and all Things are THEIRS, and they are Chrift's, andChriJt u God's. In the 9th Chap, he tells them, that tho' he is free from all Men, yet he has made himfelf SERVANT unto all, that he might gain the more. St. Teter alfo, ia his firil Epiflle, Chap. 5. exhorts the Elders to feed the Flock of Chrijiy and to take the Overfight thereof, not by Conjiraint^ but u:illmgl)> i not for Jilthy Lucres but of a rea^ dy Mind', neither as being LORDS ov^er God's Heritage, but as being Examples to the Flock, Now either thefe Elders were Clergymen,^ or they were not : If they were Clergymen, their pretended SuccefTors may fee upon what Terms they are to be Feeders, and Overfeers of the Flock ofChriJl: But, if they were only Laymen, then it is plain that no other Qiiali- fications were neceflary to a Spiritual Shep- herd, than a willing, difmterefted, and hum- ble Mind; and all Subjedion is, in the 5th Verfe, commanded to be reciprocal — Like- "wife, ye Toimger, fubmit your fehes to the El^ ders: Tea, all of yott be fiibjeEi to o/ie another y and be cloathed ^joith Humility y for God refifletb the Troudy and giveth Grace to the Humble. For my felf* I confefs that I am not Ma- fter enough of any Language to find Words more expredive, or which can more fully renounce all Sorts of Jurifdidion and Domi- nion, than thole in the Paflages which I hav c here quoted : And nothing can be more ridi- 4-8 The Independent Pf^hig. ridiculous, as well as impious, Aan to op- pofe them ^with equivocal, doubtful, and fi- gurative Expreflions. If the Popifli Priefts could but find out one fuch clear Text on their Side, how would they gallop away on the Ridge of it, till they had rode themfelves out of Breath, and the Laity out of their Sen- les, and their Eftates ! As I have made it fully appear, that the Apoftles underflood our Saviour m this Senfe; fo it is evident, that the firft Chrifti- ans had not the leaft Apprehenfion that the Apoftles claimed any Power or Authority to themfelves. They were poor Men, of mean and mechanical Profellions, who left Fathers, Mothers, Children, Families, Trades, and renounced all the good Things of this Worlds to wander about it, and preach Chrift. Their Difintereftednefs and Sufferings were power- ful Arguments of the Truth of their Doc- rines: Whereas, if they had told their Hear- ers, in the modern High-Church Strain, that " as foon as they became our Converts, they *' became alfo their SpmUial Subje5is i That " they themfelves were Ecclefiaftical Trinces ; and that Spiritual Government "u^as us much more Excellent than the Civile as Heaven was than Earth, yea much morefo i That the Eptfcopal Ho- nour, and fuhlimeT)tg7itty, could not be equalled by the Glory of Kings ^ and the T>iadems ofTrinces; That Kings and ^leens ought to bow down to the Triefts with their Face towards the Earthy and lick up the T>ujl of their Feet— with whole Volumes The Independent JVhig. ^9 Volumes more of fuch blafphemous Tralh, as is^ vended by Dr. Hicks ^ Mr. Lejlie^ and indeed by almoft all the High-Church Wri- ters; and yet not publickly difapproved, or ccnfured by the Convocation^ or any Body o( the Clergy, tho' they have fliewrt an outra- geous Enmity to all who have afTerted the contrary Principles. If the Apoflles had told them too, that they themfelves had a Right, not only to the Tenth Part of their Eitaces, but of their Labour, and that fmce they (their Hearers) adminijiered fo many Tkings to a Ktng, who admtnijters Teace and War for Bo- dily Safety / ho'd) ought they not to adm'mifler more liberally to him, who adminifters the Trieflhood towards God, andfecures both Bod/ and Soul by his Prayers? I fay, if any of this Choice Fuftian had been broach'd to the World, at the firfl; Open^ ing of the Gofpel, what Progrefs could Chri- flianity have made ? How could the Apoflles have been difiiiterefted WitnefTes of the Truth of the Dodtrines, which gave them fuch JuriP di(?lion, Dominion and Riches ? And how juftly would the Princes and Powers of the Earth have puniflied fuch Ufurpations upon their Civil and Ecclefiaftical Authority ? The Silence alone of the Enemies to Chfi- ftianity, is a fufficient Confutation of this wicked and black Calumny, caft upon then> by their pretended SuccelTors ; but which their bittereft Oppofers had more Modefly than to charge chem with, tho' they xan- E fack'di ^o The Independent Whig. fack'd Earth and Hell for all other Sorts of Scandal. Number VIIL Wednefday^ March 9. 1720. Of Uninterrupted Succeflion. Tan 2 !ge it any '' Man flioiild write a Book to *- prove that an Egg is not an Elephant, -" and that a Mufquet Bullet is not a Pike." He might have added, that this was the hard CircLimftance the Laity were reduced to in, their Difputes about Religion with mod Sets of Ecclefiafticks ; and, what is ftill worfe, when they had proved thefe Things:, they were never the better. The greateft Part of Mankind have learned to judge of Religious Matters, by other Fa- culties and Senfes than thofc which God Al- mighty has given them. The firfl: Thing tliey are taught is, that Reafon may be on on€ The Independent TVhig. ^ i cnc Side of the Qiicftion, and Truth on the other i which Maxim being well eftablifli'd, there will be an End of all Reaioning evei: after ; and there can be no Criterion be- tween Truth and Fahhood: But thofe, who, by Education and Cuftom, have once got Poffellion of their Superftition and Fears^ may impofe upon them what crafty and ad- vantageous Dodrines they pieafe. By thefe Means the Chriftian Religion, moft eafy and intelligible in it felf, and a- dapted to the meaneft Capacities, is become, m mofl Countries, a Metaphyseal Science; made up of ufelefs Subtilties, and infignifi- cant Dirtindions ; calculated to gratify the Pride of Corrupt Clergymen, by making them admired and reverenced by, the People j for their profound Knowledge and deep Learn- ing; and confequently Religion is wholly left to their Care and Condud, as being in- finitely above poor Lay-Apprehenfions, And ta this, the World is beholding. for the De- pravation of Virtue and Morality ; and ft)r all the Donnnation, Pomp, and Riches of the Popifli Priefthood. bi.Therefore, I hope no one will condemn an Undertaking intended to rcftore Chriftianity. to its Primitive Innocence, and Native Sim-^ plicity ; to oppofe Comriion Senfe againft Pompous Nonfenfe^and Learned Abfurdity; and to (hew how, and in what Meaning, The Kingdom of Heaven is f aid to be Reveal-, ed to Babes and Sucklings^ and hid from thfi. E i T Learned 5 2 The Independent W^hig. Learned and Wife : That is to fay, it is eafi- ly learned' and known, by thofe who make Ufe of their Natural Faculties, and Uncor- rupted Reafon ; but will always be hid from fuch, who hunt after it in the Schools of the Philofophers, or in any ambitious and fadi- ous Affemblies and Synods of Popifh Ecclefi- afticks. I fliall therefore endeavour to keep this plain and eafy Subjed: clear of all vain Philofophy, and IVIetaphyfical Gibberifli, with which the Adverfaries always attempt to en- tangle it j as knowing well, that if they can but make it Unintelligible, their Authority alone will decide every Queftion in their own Favour. As I conceive I have fully fliewn, in my kft Paper, that the Apoftles claimed no Ju- rifdidion, Authority, or Coercive Power, of any Kind whatfoever, over their Hearers; but only obeyed the Will of their Mailer, in delivering a MeiTage from Heaven, for the in- finite Benefit of Mankind ; and to prove their Million, brought their Credentials, namely. The To-jver of doing Miracles, along with them: So I fliall fliew, that what Power they had, (except that which was miraculous, and died with them f) or, to fpeak more proper* Jy, ^Ji'hat Right they had to perform the Du- ties and Offices of Chriftianity, did not de- fcend to one Chriftian more than another j but that all were empowered alike to exer- cifc alike the Fundions of their moft Holy Religion* ± When The Independent TFhig. Jit^r^^ when a Command is given from God ro Men, to do and perform any Ad-ion, it is not only the Right of every One, but it be- comes his Duty, to execute it himfelf, when he is capable of doing it; unlefs the Precept direds fome other Manner of Performance : And whoever afierts that it does, is obHg'd to prove it. And he muft not be furprized, if in a Cafe of this great Confequence, we ihall expedt plain and dired: Texts, defcrib- ing the Extent of the Power demanded, and the Perfons to whom it is given. It will not do his Bufinefs to pick up Two or Three fcatter'd and disjointed Sentences, and put- ting them upon the Rack, torture them till they confefs what they nqver meant, againft the w^iole Current of Scripture. It muft be laid down plainly and diredly, and made obvious to the meaneft Capacities; not de- pending upon the Cricicifms of Rabbinicat Learning j not fublimated from Je'jJijh and Heathen Traditions : nor extorted from doubt- ful, equivocal, and unmtelligible Expreffions. It is not confiftent with the Goodnels of God, to fuffer a Power, upon which the Being of Chriftianity, and the Temporal and Eternal Happinefs of all the World depends, to re- main in Obfcurity and Uarknefs; and there- fore we may be fare, that whatever of this Kind does fo, is the Invention of ambitious and wicked Men, and not the Will of the great and good God. ^ E 3 It :54 2^^^ Independent Whig. Ic will be incumbent on them to iliew one xlear and dired: Text, where our Saviour ronfines the Adminillration of the Sacraments to any Set of Men whatfoever. The contra- ry of which is fo evident, that there is not in Scripture one Inftance where the Sacra- ment of our Lord's Supper was ever Admini- llred by any One, who, m our Tranflation of the New Teftamenty is ftiled Bijhop or ^Presbyter. And it is as plain, that the Right pf Baptizing belonged to all Chriftians equal- ly. Both which, I fliall make out unan- fvverably hereafter, in feparate Papers. I fliall alfo fliew that the T>emagorgon^ or boaft- ed Power of Excommunication, is nothing elfe but a Liberty which every Man has over his own Adions, in converfing or mingUng with what Society he pleafes i or, at moft, only a Precept or Exhortation, not to keep ill Company, and to remove flich, or fepa- rate from them. But to proceed with my Subject:: If a Chain of Uninterrupted Succeffion had been neccffary, an Uninterrupted Courfe of Ta- lents, Grace and Abilities, fupericr to thole of ail other Lay^ChriftianSj had been necelTary alio, to have made the Clergy refemble thole w^hom they were to'fuccced \\\ an Employ- ment which required the Higheft. But there is no fuch pecuHar Genius or Virtue found amongfl: them. They are quaiify'd by Means evidently Human for this Divine Calling, Thev are lent to Schools and Univerfities to Icara The Independent Jf^hig. ^ ^ learn to be Succcdbrs to the Apoftles: (I will not fay of them, what Mr. 'D^^':^'^// fays of the Jewtjfo Pricfts, that they make ufe of Wine-, a- moTigJl other Bodily Helps ^ to obtain the prophe- tick Spirit:) And all who have the fame Senfe and Opportunities, thrive at lead as faft as thofe who are Candidates for the Priefthood; and might, if they pleafcd, apply their Learning to the fame Ufes. And as to Grace, Piety, and Humanity, I think verily the Modefly of the Clergy will not let them pretend to excel their Lay Neighbours in thofe Endowments. The Apoftles were infpired, had the Gift of working Miracles, could beftow the Holy Ghoft, and had the Difcernment of Spirits; and were confequently proper Judges of Mens Fitnefs for the Miniftry,. and could confer that Fitnefs. Our Modern Divines are not infpired, cannot work Miracles, nor give the Holy Glioft; nor can many of them even find out their own Spirit, fo far are they from difcerning that of other People. The Apoftles were a Set of extraordinary Perfons, appointed by the Son of God to con- vert all Nations, and had extraordinary En- dowments given them for that End. Their pretended Succeflbrs are a Race of very ordi- nary Men, poffefs'd of no extraordinary Abi- lities i fent by no Divine Authority; nor to Convert any Nation; but only take up a Trade to get a Livelihood. Chrift's xA-poftles were Pen-Men of the Holy Ghoft, and writ Books of Scripture: E 4 But, t6 The Independent Whig. ^ur, pray, what New Gofpel do our Modern Apollles give us ? (I wifh None of them had ever confounded the Old!) They are at bed but Note-Makers and Commentators i in which Characters Laymen have fucceeded as W^IJ, even by their own Acknowledgment. Mineliius and Gronovins have written Notes upon Virgil and Livy: Pray, are they Sue- ceirors to Virgil and Livy^ for that Reafon ? And are the ftupid 'Dutch Commentators Sucr ceflbrs to the gr^at Roman Oratory becaufe they have flept over his Works, and dark- en'd them with Illuftrations ? Or is every One who fails to Atnerica for Gaiuy a Succef^- for to Chriftopher ColumbtiSy who difcovered and pointed out the Way to the Ne-w IVorld? The great Bufinefs and Commiflion of the Apofties, was to Convert Mankind. NoWj, I would be glad to know how they can be fucceeded in a Thing, which could be done but oncei and in Countries, where it is alrea- dy done : I mean, the Convening of a Nati- on, fuppofe Greece^ England^ or any other. What muft the "Jews have thought of a Set of hair-brained Ifraelites^ who would have demanded of them vail Refped and Reve- jiues, for fucceeding Alofes in redeeming them from Captivity to Tharaohy and for leading them every Day of their Lives out of the Land of ^iyEgypt^ Seventeen Hundred Years after they had left it? Or could any Number of Jews fucceed Nehemiah in bringing back the Captive Tribes from Terfia^ and Babylon? Can Th Independent fVhig. ^7 Can any one lucceed the Duke of Marlbo- rough, in fighting the Battle of Hochtjted^ and relieving the German Empire? Iprefume,^ every Foot-Soldier is not a Succeflbr to Alex- ander the Great ; nor every Serjeant of the Guards defcended in a Military Line from Julius Cafar, N, B, Having fliewn that the Apoflles ' have left no SuccefTors, there is an End of the Queftion, Whether their No-Succeffion is Interrupted, or not ? But my Reiped to the High Clergy obliging me to give them all Advantages, I will, in fome future Paper, admit that fuch a Succefiion had once a Be* ing ,• and then will undeniably prove that it has been frequently, I may almoft fay con- flantly, interrupted and broken, under all thofe Heads which they make qecefFary to the Continuance of it. Number ^8 The Independent Whig, TTTT .-•1 "v-ZO Number IX. Wednefday^ March i6. 1720. 0/ the Clearnefs oj Scripture. a Shall in this Paper endeavour to confirm what I have faid in my lad; by fliewing, that God Al- mighty, in revealing his Will: > to ■ Mankind, has always taken effedual .Care that it could not be miftaken, and therefore made it fo plain, as to need no farther Ex- planation, in all Things which are necelTary for us to know. - - When God would have his Pleafure known to Men, it is agreeable to his Goodnefs to /make it evident ; when he would nor, it is agreeable to his Wifdom to make it impene- trable. Scripture was not given to make work for Interpreters; nor to teach Men how to doubt, but how to live. The Holy Spirit has made undeniably clear and manifell, all thofe Precepts which enjoin Faith and Obedience, which The Independent Whig, 55) \\4iich are the grcac Points of R(^Iigion ; and weak Men cannot correcU him, and do it better thcmfelves, I think it is generally granted, that Reve- lations are no more, and that Prophecy hatU ceafed. The Reafon given for this, I take to be a very good onej namely, that God has already fufficicntly difcovcrcd his Mind to Men, and made his Meaning manifeft. If ic were otherwife, we Ihould doubclefs have his extraordinary Prefence ftill ; but as \4^e have not, it is to be prefumed there is no Occafion, He appeared himfelf whilft Men were in Darknefs; but now that he hath lliewn them his marvellous Lights he appears no more. His Prefence is fupplied by his Word ; which being addrelTed to all Men equally, and not to 07je Tribe of Men to interpret it for the reft, it follows, that all Men have in their Power the Means to underftand it. Old Revelation therefore does not want the Affiftance of Ne'-sjy nor has the Omnipotent any need of Trolociitors, While God is delivering his Law to the World, he is plain even to ExacSnefs ; and his Orders are full and circumftantial even about the minutefl: Points. This is eminently proved by his Manner of giving Laws to the Jew^. Every Ceremony," and every Inftrument and Garment, ufed in their \Vor(hip, is precifeiy defcribed and directed. The Trumpets, the Candlefticks, the Lamps, the Spoons, the Snuffers, ate all of his own Appointment, both 6o The Independent IVhig. both as CO the Materials and the Ufe of them. He makes it impoffibletomiftake him. He calls the Priefts ty their Names, points out their Perfons, and Ihews them every Branch of their Office. He limits and governs their Behaviour while they are about it; and does not leave it to th^ir Wifdom to invent fuch Poftures and Ceremonies, as they think fit to call dece?}^ ^nd fignificant. They had not the Privilege to chufe their own Garments, MafeSo who was the Civil Magi/irate^ had it in his Charge to Sanctify and Confecrate their Perfons. Their Bufinefs in the Sacrifices, is pointed out to them : They are to put their Hands upon the Head of the Beaft, and to receive its Blood, and to make Fires. They are not, as I re- member, once made ufe of to fpeak God's Mind to his People ; that is the Duty and Commifiion of the Civil Magiftr at e^ and Mofes performs it. They had not the lead Hand in the Celebrating of the Taffbver, the Je-juijh Sacrament^ to which ours of the Lords Sup- per hath, it is faid, fucceeded : And as little were they employed in that other of Circmn^ cifion^ the reputed Anceftor of Baptifm. la fliort, their whole Fundion was to be Ser- vants and Journeymen in the Houfe of Sa- crifice, If Almighty God was thus pundual and particular in the Rituals and Outfide of his Worfliip, can we imagine that he was defec- tive orobfcure,in declaring the more weighty Points of the Law ? No — When our firft Parents, The Independent J^f^hig. 6i Parents broke the Covenant, they did it wil- fully, and could not pretend that they under- flood it not ; Of the Tree of the Knowledge of Good and Evil, thou foalt not eat of it, was all the Injunction that was laid upon them : And there was no need of a Commentator here. The Text might have been rendered more perplext, but not more plain. The Covenant which he made with Aha- ham was not lefs clear. He was to be the God of Abraham and of his Seed; and every Male of his Race^ and thofe that were bought with Money ^ were to be circttmcifed. There were no more Words to this Contrad:^ and the Patri- arch and his Idue had but one fliort Syftem of Divinity, mod inteUigible of it felf, and in no wife darkened with Glofles. The Decalogue, or the Law of the Ten Commandments, delivered by God himfelf from Mount Sinai, with great Glory and afto- niftiing Circumftances, was little elfe but the Law of Nature reduced into Tables, and ex- prefled in Words of God's own chufing ; and they were worthy of the Omnipotent and In- fallible Author j for they were fo plain and indifputable, that not a fingle Perfon of all the Twelve Tribes, fo addi<5ted on other Oc- cafions to Contradidiion and Wrangling, fo much as pretended not to underftand them : Nor was there one Man, much lefs a Body of Men^ fet apart to explain them. When 62 The Independent Whig. When God fpoke to the Je-jis by his Pro- phets, the fame Method of Clearnefs was ob- ferved. The Admonitions given, and the Judgments denounced, were adapted to the Capacity of every one concerned. The Je'-ji-Sy it is true, did not often beUeve them, at lead not mind therh; but it was never pleaded that they did not comprehend them. God infpired, and the Prophets fpake, and all'iin- derftood ; but neither Creeds nor Varaphrafes were made, for they were not neceflary. At !afl:> indeed the Triefts and Thartfees made 'void the Word of God by their Traditions^ and very rigidly tithing Mint and Cttmminy rie- gletted the greaterThings of the Law^and taught for "DoEirines the Commandments of Men, But we know what Thanks and Charadter they had for their Pains from the Saviour of the World, and what a terrible Doom he pro- nounced againft them. Read the 13d Chapter oi ^M. Matthew % Gofpel, and fee theDefcrip- tion of thefe vile Hypocrites, and then con- fider whether they be at this Day without Heirs and Succeflbrs. Indeed it feems to me to be the only Succeffion which has not been interrupted. The Gofpel, when it came, ais ix. was to excel all other Laws, in its Ends and Ufeful- nefs, fo was it the fliorceft and plained Infti- tution in the World. It 6nly added the Duty of Faith to that of good Works, which*was the great, if not the only^ Bufinefs of the Moral Law. To believe that Jefns Chrifl The Independent Tf^hig. 63 was the only Son of God, was the great Prin- ciple of the Chrillian Rehgion. Nor was the Practice of this Belief attended with the ieaft Difficulty, fince our Saviour proved his Mif- fion and Omnipotence, by Miracles that were undeniable and convincing. For the Truth of them he appealed to Men s Senfes, and there was neither Myftery nor Jugling in his Adi- ons, nor did they want any Body to explain them. All this is further confirmed by the Con- dud: of theApoflles. The conftant Drift and Tenour of their Lives and Preaching, was to perfwade Mankind to believe in Jefus Chrijl. In order to which they worked Miracles, and gave the Holy Ghoft. The Precept was thus fhorc, and the Motives to comply with it, were thus irrefiftible. Hence it was, that fometimes Thoufands were convinced '\^ a Moment, without either Comment arte s, or Creedsy or Catechifms, And indeed who could avoid beheving a Proportion that proved ic felf? The Apoflles, when they had converted one City, did not (lay to eftabhfh a Hierarchy there only, and to tell the fame Thin^ over and over again to thofe that knew it already. No, — when they had planted the Faith in one Place, they travelled to another, and preached the Gofpel to the unconverted World ; leaving thofe already converted, to perform Chriilian Worfliip their own Way, If they believed iw Chrift, and lived foberly, the Apoftles 6^ The Independent T4^hig. Apoftles defired no more. Thofe were did Two Things^ needful ^ nor were they more need- ful than clear. In this plain maiinef did God Almighty al- ways diicover himlelf and his Will, whenever he difpenfed his Laws to the World. On the other Hand, while he hid himfelf from the Heathen World, did their Priefts ever difcover him > No, — they had Deities without Num* berj they worfliipped Stocks and Stones, Trees, Rivers, Bulls, Serpents, Monkeys and Garlick. Both their Religion and theie Gods were of the Priefts making, and there- fore we may be fure they were hopeful Ones* They created their Deities after their own Likenefsi angry, cruel, covetous and luftfuL Their Myfteries were full of Horror, Ob- fcenenefs, Craft and Delufion. The Will of their God was fearched '\\\ the Guts and Or- dure of dead Beafts, and a Coop of Chick- ens were his Privy Counfellors. His Favour or Difpleafure depended upon their Craws ^ if they had puny Stomacks, the God was m a Fit of the Spleen ; if Ravenous, he was in a giving Humour, and would grant you any Thing, even to the Cutting of the Throats of a whole Army, or Burning of a City, or Plundering a Province : And when he was tired of his Kindnefs to you, he would per- haps in a Day or Two, do all this for your Enemy. Upon the whole, when Almighty God re- veals his Will, he does it efifeitually ,• but when The Independent Whig. 6^ when he difguifes it in dark and doubtful Ex- preflions, ic is plain che Time of making him- self///r/^Z^^r known to Men, is not yet come, and it is in vain for them to pry into his Se- crets. The all-merciful Being does never require of us, that which we cannot find he requires. It is not confident with his Wifdom and Goodnefs, to make that necelTary which he hath not made plain. He has with the great- eft Pcrfpicuity, defcribed the Candlefticks, Tongs, and other Tools of Worfliip under the "^e-jjijh Law ; and yet in the Gofpel has not laid one Word of fome Docftrines, which we are told are neceffary to Salvation. Altars and Priefts are divinely appointed in the Old *T>ifpenfatwn^ but are neither direded nor defcribed in the Ne-iv j and yet we know of what Importance they are at prefent in the TopiJJo Church and elfeiL'here, The Prieft s Of- fice is particularized and circumfcribed, even to the Killing of a Goat, or a Pair of Pi- geons 'y and yet under the Gofpel it is notfo much as hinted, that a Prieft iliall adminifter either of the Sacraments ; though, if we will take their own Words for it, there can be no Sacrament without them. In the Levitical Law, the Sons of Levi are exprefly appointed to be Priefts continually i but it is not once faid in the Chriftian Law, that there muft be an uninterrupted Race of Bifhops, or Popes, or Priefts, to the End of the World ; and that there can be no Church where it F is 66 The Independent Whig. is not ; tho', if this had been needful, it muft have been particularized: So eflential a Part of Chriftian Rehgion, and fo abfolutely ne- ceffary to every Man's Salvation, could ne- ver have been wholly omitted, or fo much as left in Doubt. As by the Law of Mofes, the Prieft's Office and Duty were minutely defcribed, fo their Maintenance was afcertained : But by the Law of Chrift, there is not any Priefthood at all appointed, (as I fliall fully make out here- after) and confequently no certain Provifion made for them. It is indeed faid, that The Labourer is ^worthy of his Hire i and I ac- knowledge it is fit that thofe who hire them ihould pay them: But fure this Text leaves every one at Liberty to chufe his own La- hotirer, and to make as good a Bargain as he can, or to do his own Bufinefs himlelf. What Pretence is there of a Divine Right to juft a Tenth Part ; and not only of our Eflates, but of our Stock and Induftry too, which iw fome Corn Lands comes to Double the Rent that the Landlord receives ? The Tribe of Levi amongft the Jews Were the Twelfth Tribe oilfraely and, in the Di- vifion of the Lands, had a Right to the Twelfth Share, without any Regard had to their Prieftly Office ; and confequently were allowed but a very fmall Proportion to- wards their Hire^ and much lefs than, I doubt, their pretended Succedbrs would be fatisfy'd with. I would therefore; as a Tm- cera The independent Whig. 6j cfcre Friend to their Order, recommend to their Confideration, whether it would not be moft advifeable, to quit their Divine Right, and be even content with the Laws of the Land. Number X. JVednefday, March 13. 17x0, 0/ Ordination. Take Honefly and Knowledge to be the Eflential Talents required for the Work of the Miniftry : The One is acquired by Study, and the Other depends upon the Difpofition of the Heart, or the Grace of God. Therefore he, who has a Capacity to Teach and Edify, has a Right to do Both. Thofe who are Candidates for the Priefl:- hood, carry their Quahfications along with them; and having pafled Examination, re- ceive a Power from the Bilhop, which he re- ceives from the Law, to put thefe Qualifica- tions in Pradice. But, if upon Trial, they F X ar% 68 The Independent Whig. are found infufficient, they are, or ought ta be rejedled. A Phyfician does not receive from the Col- lege an Ability to pradtice ; but only a De- claration that he aheady has it. Such a De- claration are Holy Orders: They convey no- tliing; neither Righteoufnefs, nor Learnings nor Wifdom. They are only a Diploma or Privilege to exercife a certain Catling, du- ring Good Behaviour. Any further than thisy what fignifies the Hand of a Bifiiop laid up- on the Head of a Stripling, who feeks Pro- motion or a Livelihood ? If that Hand puts any Thing into that Head, I would ask what it is, and how does it appear ? What Altera- tion for the Better is to be found in the Per- fon, or Endowments, or Spirit of th^ Party Ordained > How does it appear that he has any Moral Sufficiency which he had not be- fore ? Or any Spiritual Gift, befides that which he carries Home in his Pocket ; and which was confer d by the Bijhops Secretary for a Fee? Can there be any new Ability or Cha- rader without fome Marks of it > Or is there an Alteration without a Change? It is an un- conceivable Myftery to me, that the fame Man (liould be another Man! I have known many a Man's Pride fwell, and his Morals decay, after Orders ; but very feldom his Manners or his Capacity enriched by them. He who has the Spirit, will do the Works of the Spirit: By their Fruits ye Jh all know them. The Thing, were it true, is very capable of Proof. inJecd, it could not be hid nor dif- * puted» The Independent Wljtg. 6*9 puted. On the contrary, when neicher che Heart is mended, nor the Underftanding en- lightened, iz is manifcft that the Holy Ghofl: has nothing to do with either of them. A Learned and Virtuous Layman can in-- flrud: more effedtually, and pray more de- voutly and fuccefsfuUy, than an ignorant and profane Pricft ; and is confequently a more proper and fecure Guide to others. To fay that he has no Call, is no more than to fay that he has not enter d his Name: Befides, it is falfe ; for I will lay it down as a Propofi- tion whicli I will abide by, that He "iz'ho has a Vo'izer to do Goody has a Call to do Good; and the promoting of Virtue, and fecuring of Souls, is doing the greateft Good of all. St. James tells us, that the ejfe^nal fervent Tray- er of a Righteous Man availeth much ^ but he does not lay that he muft be in Orders^ or that he muft perform the fame in a confecra- ted Place : Tho' the Convocation, m the lat- ter Part of the Qiieens Reign, thought fie to differ with the Apoftle in this Point. Apollos, without any Call at all, but from his own Abilities, being an Eloquent Man, and Mighty in the Scriptures, and inftruded in the fVay of the Lord, and fervent in the Spirit, fpake and taught diligently the Things of the Lord^ and boldly in the Synagogue. It is plain he was not Ordained., unlefs it was by the Tent-Maker and his Wife, AopiiUa and Trifcilla: And that he had not the Holy Ghoft, is alfo plain, for that he kneiv only F 3 tk^ 70 The Independent Whig. the Baptifm of John ; and fo they took him unto them^ and expounded unto htm the Way of God more perfe^ly, \A^s xviii. 'v, 24, &c.) I doubt the Holy Ghoft is too often made free with in Popifh Countries, upon the Oc- cafion of Young Mens taking Orders. I be- lieve it will be found that their Motives are much more Temporal. It is confider'd as a fecular Employment, as much as any other; and the Labour of a Clergyman is as evi- dently Bought and Sold, as that of an At- torney or any Tradefman. Befides, the Way tQ this CnUing is eafy and obvious : Where is the Difficulty of learning a little Greeks or chopping a little Logick, and of getting by Heart a few Qiieftions va School-Divinity? Nay, there are many Ordained there, even without any of thefe momentous Accomplifh- ments. There are fome who take the Orders of Clergymen, and yet never exercife the Fun- ftion of Clergymen, either thro' Idlenefs, or Weaknefs. Does the Holy Ghoft call Men fo the Work of the Miniftry, not to do the Work of the Miniftry ? Or does he call Men Xo an Office, without giving them Gifts and Grace to perform it? It was not fo in the Apoftles Days, when God infpired all whom he fent; and where the Divine Commiftion or Call was given, a T>oor of Utterayice was alfo given. But there were then no Sine 'ftires^ np great Revenues ; nc great Dodors, nor fjiiall Curates, It The Independent Whig. 7 r It is evident, that neither the Church of Rome '\n general, nor any of its Bifliops in particular, believe a Word of this pretended Call of the Holy Ghoft, in the Bufinefs of taking Orders. For, by the Canons, the Perfon demanding Ordination, is to he exa- mined as to his Capacity for the Minillry, and mud produce a Certificate as to the In- nocence and Morality of his Life ; both which were unnecelTary, if there was any Proof or Aditrance of his Call from God. And the Queftions asked him upon that Oc- cafion, are fuch as demand no more than or- dinary Human Aid to anfwer them. Nor is it at all expeded of him that die Goodncls of his Life fhould exceed that of othec Lay- men: If it is as good, it is well. Whenever the Holy Gholl was given, it was given upon fome extraordinary Occali- on, for the doing of fome extraordinary Action J as it was to the Apoftles, for con- verting the Heathen World. They flievved the Power which they had, by the Wonders which they did; and gave eftedual Eviden- ces that they were divinely aiTidcd. But fome modern Priefts, who have no extraordi- nary Work to do, aiTert, notwithftanding, that they have an extraordinary Call from the Spirit ; which would alfo infer his extra- ordinary Affiftance. But they fay it without fliewing it, and pretend to it without prov- ing it. It is a Happinefs that we are not obliged to take their Word ; for tho' Faith it F .1. fclf^ 7 2 The Independent Whig. felf be the Evidence of Things not feen^ yec Itill it is the Evidence s that is, Proof muft precede Belfef. When the Popifli Clergy are charged with Frailties, Vices and Immoralities, they then confefs the Truth, and are pleafed to become Flefli and Blood as well as other Men, and lubjed to the like Infirmities and Paffions ; and if they faid. ^r^^^^r, we could readily be- lieve them. But when a Point of Gain or Dominion is to be contended for, they grow all of a fudden more than Men; They are then the Lord's AmbaJfadourSy Succeffors ta the Apqftles, a Sacred Society-, and the Lord knows how many more fine Things. Now this Management is very unlucky for them, and full of palpable Contradidion ; for if they had a greater Share of God's Grace and Spirit tl^an others, it would be efpecially evident in the fuperior Piety of their Lives, fince Hohnefs is Ihewn in PracStice : Whereas the Spirit of this World manifeits it felf in the Love of Power and Wealth ,• and hence thofe who purfue them are called JVorldly Minded^ in Oppofition to God's EleEiy who are the Spiritual Mmded, I need not recom- mend it to fuch Clergy, which to chufe. Car- nal Minds with Riches and Authority, or Heavenly Mindediiefs without them. It is certain that the Apoftles were as pons as poor. If by the Call of the Holy Ghoft, on this Occafion^ be meant no more than a ferious and The Independent TFUg. 7 ^ and devout Bene of Mind to adminifter ii^ the Publick Worlliip of God, as fonie Reve- rend Divines, Lovers of Truth, do, I think, confefs ; then is the Claim of a Divine Mifli- on and fucceflive Right utterly at an End ; and the taking of Orders is no more thaa taking a Licence to perform a religious Office, for which every religious intelligent Man is already qualify 'd. And indeed fuch a Man is, without the Confent of any Bifliop, entitled to be a Paf- tor, in the Scripture Senfe of the Word, tho* not to receive the legal Wages of a Pallor. He may preach and pray, and deliver the Sacrament, w^hen Temporal Laws do not reftrain him ; but cannot take Tithes, which arc annexed to certain Conditions and O- pinions eftabhflied by the State. As every State has its own Religion, fo almoft eve- ry Rehgion is ditecSted and modelled by fome State ; and therefore they, who are Orthodox Conformifts in one, are often Schifmatical DifTenters m another. But fuch is the fingular Modefty and Stibmiflion of the Clergy, that they, in moft Countries, humbly acquiefce in the eftabliflied Faith ; and not only meekly accept of all the Ec- clefiaflical Power and Revenues to them- felves, but gratefully condefcend to perfe- cute all thofe Confciences that are not as complaifant and fupple as their own. And indeed, it is but generous in them to be zea- lous for thofe Notions and Ceremonies, * which fj^ The Independent Tf^hig. which bring them Reverence and Hire : Bur mechinks it is a little unreafonable t:o exped; that others fliould, without their Motives, adopt their Zeah T. S. Having in my laft Paper aflerted, that there is no particular Triefihood at all di- relied by the New Tejiament i I am told it is from thence furmized by fome, thro' MaUce, and by others, thro' Miftake, that I do by this infmuate, that there is therefore no Oc- cafion for any Church-Miniflry whatfoever, notwithftanding my former Declarations up- on this Head. I particularly lay in my Third Paper, fpeaking of the Clergy : * Their Office is evidently adapted to pro- * mote the Welfare of Human Nature, and * to propagate its Peace and Profperity in * this World, as well as its eternal Felicity * in the next; fo that it is the Intereft of all ^ Men to honour it: and none but a Madman * will condemn and ridicule what has a ma- * nifeft Tendency to the Security and Happi- f nefs of all Mankind. I fay alfo in my Fourth Paper, that I fin- cerely think their Office to be abfohtely neceffia- ry to the Teace and Happinefs of Society, I could likewife refer to other PaiTages. But to give full Satisfadion once for all, to fuch as will be fatisfy'd, I declare that I do only contend for the Right of every National and Voluntary Society to appoint their own Pa- llors, and to judge of their Do(9:rines and Be- I The Independent Wloig. 75 I Behaviour: Further than this I have no Aim, I Nor do I defire to leflen the Refpcdl due to I the Clergy from their Merit and Ufefuhiefs^ i or the Dignities, Privileges, and Revenues which they derive from the Law, or from the good Will and Contributions of the Peo- ple. And I intend very foon to defend the Church of Eyigland upon the Principles and Authority of the Scripture and the Law; as well as the Toleration granted to Ditfenters by the fame Law, and the fame Scripture. Number XL Wednefdayy March 30. 1710. The Advantageous Situation of the Clergy, jlrangely inconjtjlent "with their cornmoyi Cry /?/ Danger. I RT U E and Innocence were cre- ated naked and undifguifedj nor did our firft Parents cover them- felves till they had offended. Truth can never fm;, and therefore need not, and oughj; ^6 The Independent Whig. ought not, ever to appear in Mafquerade : She is moft apiable when mod uncovered ; and appears truly Majeftick, and in greateft Lu- ftre, when difrobed of all gaudy and afFeded Ornaments : Her Natural Features want no Varnifli or Colouring, nor has flie any need of Dreflers and Tire- Women. Knavery and Deformity alone want Daub- ing and Difguife. Adors do not care that j any one fliould look into the Tiring-Room, \ nor Juglers or Sharpers into their Hands or i Boxes J wliereas Honefty and Sincerity ap- ■ pear always barefaced, and fliew themfelves \ moft in open Day ; they fcorn all indirect | Advantages, and borrowed Helps, but truft '\ alone to their own native Beauty and intrin- j fick Strength : The Lion is never known to | ufe Cunning. \ I confefs, that I am not Mafter enough j of my Temper to avoid Laughter, and Indig- | nation, by Turns, at the noify Clamours of j the High Clergy, againft the Freedom of the Age, and the Liberty of the Prefs ; asifVir- i tue was inconfiftent with Good Senfe, or \ Truth could fuffer by Knowledge, or Reli- i gion by a free and thorough Examination. , What Figure would a grave Lawyer make m Wefiminfler'Hath if, after he had been tiring his Auditors for Two Hours together, he fhould defire the Judges not to hear the Coun- i fel of the other Side, left they fliould perplex i the Caufe, and niiflcad the Court- Every i The independent JVhig. 7 j Every Stander-by would take it for grant- ed, that he was confcious of the Weakneis of his Client's Caufe, and that it could no otherwife be defended, than by being not un- derftood. This is^ in Point, the Cafe of Ithofe, who demand of all Mankind to be heard by the Clock, and will yet hear no Bo- dy i who talk and rail by Wholefale, whilft they cannot bear a fingle Jeft, or ludicrous Expreffion ; and who write Volumes by the Yard themfelves, and are m an Uproar, and Outrageous, at a fingle Half-Sheet of other Peoples. . How abfurd w^ould it appear for an Army of an Hundred Thoufand Men, entrench'd up to the Ears, to call aloud for the Adift- ance of the Conftable and Watch, to defend their Camp againft the AfTauks and Storms of Highwaymen and Houfe-breakers ! Juft fuch a Requeft do the Popifli Clergy Abroad make, when they cry out, Fire, Fire ! Help, Help! and demand the Afiiitarrce of the Secu- lar Power; and infift, that no Sermons be preached, Books printed, or Harangues made, but their own. They have already more Ad- vantages than Truth can defire, and indeed enough to offend her Modcfty, and to make "her alliamed and blufli; they are too well armed for a fair Adverfary, and yet are al- ways complaining of the Shorcnefs of their Weapons; and declaring themfelvesovercomCp i by calling out for more Help. Befidcs 78 The Independent Whig. Befides the Piety and Example of their Lives, thc^y are vaftly numerous, and im PofTefiion of great and various Dignities, and immenfe Revenues and Dependencies; Jlre all bred up to Letters j have the Prejudi- ces of the People, the fole Education of Youth, the Fears as well as the Favours of the fair Sex on their Side ; and have the Weekly Opportunity of haranguing to the People upon theit own Ufefulnefs and Im- portance : And they tell us too, they have a fole Right to the Scripture Prophecy, That the Gates of Hell Jhall not prevail againji them. Crown'd Heads always have thought it their Intereft to keep Meafures with them; Minifters of State are not able to Ttick fuc- cefs fully, and play the Knave, without their Leave and Afliftance : They take Advantage, and make their Market of all Fadions and Difturbances in States, and apply them to their own Benefit : Knaves flielter themfelves under their Protedion ; Hypocrites court and feem to admire them, and Bigots and Enthu- fiafts adore them. Every Event of Life con- tributes to their Interefts : They Chriften ; they Educate; they Marry; they Church; they Bury ; they Perfwade ; they Frighten ; they Govern ; and fcarce any Thing is done Without them. Notwithftanding all this, they roar aloud, that they cannot keep their Ground, but that Contempt and Infidelity pour 'm upon them like an Inundation. And The Independent Whig. 79 And yet it is very remarkable, that the firfl Chriftians were not only deftitute of all the before- mentioned Advantages, but their Ene- mies enjoyed them ; and they themfeives were perfecuted and contemned, buffeted, ridiculed and calumniated, in conftant Books and Libels, publiihed by the greatefl Philofo- phers and Wits of the Heathen World ; and yet Chriftianity every Day fpread far and wide, and made a wonderful Progrefsj info- much, that iti an Age or Two, Superftition and Idolatry were driven from a great Part of the Earth. A Speculation upon this Head, and an Enquiry into the Caufes of fo prodigious a Change, would be worthy the Endeavours of the brighteft Wits and Genius's of our Age and Country, who undoubtedly muft be found amongft our own genuine Clergy. I have long wifhed to fee a Dillertation upon this great and ufeful Subjed: i and with the great*, eft Humility propofe to the Confideration of the Lower Houfe of Convocation at their next (fo much defired) Meeting, to give the the World their Thoughts upon it, in a Se- cond Reprefentation of the Caufes of Vice and Infidelity : And in Hopes to encourage them in fo publick an Undertaking, I intend before that Happy Day, to give them my poor Afliftance, and in fome Meafure to alleviate their Labours, by endeavouring to prove that no Part of this Misfortune ought to be laid at the Door of the Laity, t In- 8o The Independent Whig. Indeed, it would be unbecoming the Re- fpedt and Reverence, which I have always profefled, and hope ihall always pay to thefe Reverend Gentlemen, to but hint at any Thing fo improbable as the contrary Conjec- ture; For fmce Human Nature is always the fame, who can entertain fo undecent a Thought of their Defigns, or have fuch a Contempt of their Performances, as to ima- gine that Mankind can grow worfe under the Light of the Gofpel, and in Defiance of their pious Lives and Examples ; and of the iiumerous Forms of pubhck and private Pray- er; their conftant Sermons, and godly Ex- hortations; and of fo many Creeds, Cate- chifms, Syilems, Commentaries, and whole Cart-Loads of other ghofrly Geer, which the World is every Day blefs'd with from the laborious Endeavours of above a Million of Ecclefiafticks, or rhore ; who have always, and do ftill, coft the People more than their whole Civil and Military Expcnce put toge- ther ? Therefore, fince we may be fure that this great Change and Degeneracy cannot be owing to any remaining Defed: amongft the Laity, it may well be expedcd from Perfons of their Penetration and Perfpicuity, to let us into the true Caufes of fo furprizing a Ph^^ nomenoni In the mean Time, (tho' with all the due Submiflion of an humble Votary} I lliall for once prefume to advife them, not to level fo many Batteries againft good Scnle and hu- man The Independent JVhig. 8 1 man Reafon, which arc impregnably fortifi- ed and fecLire againfl: the fiercefl AfTaults. A great Philofopher tells us, ^-Ji^hen Reafon is againfi a Mun, a Man "-jvill be agatnii Reafon i and therefore I much fear if thefe my Friends, and Patrons, fliould continue to hold forth and exert their Eloquence againfl: Private Judgment, Freedom of Enquiry, and a daily and diligent Search after a religious Know- ledge of the Holy Scriptures, that the World may miftake their Endeavours, and imagine all thefe good Things make againfl: them j and yet unfortunately they are in fuch Repute, that there are little Hopes of depreciating or putting them out of Countenance. Befides, I humbly conceive it to be impolf- tick upon other Accounts too. It appears to me to be very indifcreet in Perfons Militant^ to endeavour to put an End to a War, which for the mofl: part puts an End to themfelves and their own Pay. A jovial Country Par- fon once in a merry Mood, pafTing by a Wag- gon which was overturn'd, told the Carter that he had kill'd the Devil ; to which the profane Wretch reply'd, that he was glad of it with all his Heart, hecaufe then, quoth Ralph, I have fpoiled your Trade. A Word to the Wife is fufficient. Methinks alfo, it fliould be doing too much Credit to his SatanickMajeftyy to fuppofe him more than a Match for a MiUion of confecrated Perfons, with all their Hierarchial Powers, and, as they fay, Divine Aflifl:ances about them. G^ Number 82 The Independent Whig. f- Number XII. Wednefday^ April 6. 1720. The Enmity oj the High Clergy to the Reformation^ and their Arts to Defeat the End oj it. pg^^ Achiavel advifes any One, who ii/lS ^vould change the Confticution o !LJf| a Stare, to keep as much as poffi- "^^1 ble to the old Forms; for then the People feeing the fame Officers, the fame Formalities, Courts of Juftice, and other out- ward xAppearances, are infenfible of the Alte- ration, and believe themfelves in Pofldfiont of their old Government. Thus, Cccfar^ when he feized the Roman Liberties, caufed himfelf to be chofen 'Dic- tator^ (which was an Ancient Office) conti- nued the Senate, the Confuls, the Tribunes, the Cenfors, and all other Powers of the Common-Wealth ; and yet changed Rome from the mod Free, to the mod Tyrannical Government in the World; This The Independent VThig. 8^ This Policy is yec more neceflary to be obferved m altering the Religion of a Coun- try- for very few Perfons, of any Sed: or Party m Faith, are converfant with the Spe- culations or didinguifliing Tenets of their own Church, or fo much as know what they are. Whilfl: they fee the fame broad-brim'd Hats, Bands, CalTocks, and Long Gowns ; and hear the fame Pfalms fung in the fame Tone^ and in the fame falhioned Buildings; they think they have the fame Religion, and will be angry with any one who Ihall tell them the Contrary. But if the Ceremonies or other Forms of Religious VVorfliip are to be altered too, the Change muft be made infenfibly, and by De- grees, that the Difference may be unobferved, or thought of no Confequence ; and all Ad- Vantages muft be taken of Revolutions in Government, of Publick Calamities, and of Facflions, When they beat high, and are rea- dy to fall into any Meafures to oppofe and mortify each other. The Priefthood in all Ages have made thefc Arcs, and a Thoufand others, contribute to their Greatnefs ; and the High-Church Jaco- bite Clergy o{ England have put them all in Pradtice to regain every Thing they loft at the Reformation i and if they could but have prevailed upon their Flocks to have followed them, they had long ago fold them again in the Roman Market: But fmce we of the Lai- G 1 ty 84 The Ivdependent Tf^hig. ty are fo refradory, and hang backward, they now fcem refolved to gallop away by them- felves, and leave us to come our own Pace after ; infomuch that a Clergyman of the Church of Engla7id^ as by Law Eftabliflied, is, at prefent, become a moft agreeable Sight, and many of his Brethren treat him as a Monfter. It muft be evident to any one, who has read our Ecclefiafticai Story, that the Reformation in England was carry'd on^, not only without, but againft the Confent of the whole Body of the Clergy, (very few excepted) who al- ways oppofed every Seep towards their own Amendment : It was, indeed, every where, properly fpeaking, an Effort, or Infurredion of the Laity, againft the Pride and Oppreffi- on of the Priefts, who had cheated them of their Eftates, impofed upon their Confcien- ces, debauched their Wives, and were ever infulting their Perfons. The poor Injured People had long felt the Malady, but were lb intimidated by their own Superftition, and the over-grown Power of their haughty Matters, that they durft not think of a Remedy, till a bold and difobliged Friar or Two diflblved the Enchantment ; and tjien tbp whole Chriftian World feemed to rife at once againft this Fairy and Fantafti- cal Empire. But People long ufed to Servitude, know- ing not what Freedom is, or how to prefervc it when thrown into their Laps, have always t Recourfe The Independent WJoig. 85 Recourfe to fome Leaders, of whofe Honcfty and greater Wifdom they have conceived an Opinion ; and thefe for the mod Part abule fuch Confidence, to advance their own Views of Wealth and Power. So it happened in this Cafe j and confc- quently the Reformation went partially on, according to the Diredlion under which it fell: Where Priefls were at the Head of it, they attempted only to make it a Reformati- on of Sounds and Diftindions : They took no Offence at the Riches and Grandeur of the Clergy, (which was the Source of all other Evils) but were angry that they had not their Share of them ; and folook'd upon the Revolt only as a Means to aggrandize themfelves : They condemned not the Tyranny, but the Tyrants ; and attempted to ufurp that Power in their own Perfons, which they loudly ex- claimed againft in the Romifh Priellhood : Moll Sets of them wonderfully well agreed, that there was a Divine Right m the Clergy to didate to the Laity in Religious Matters ; but every Sed claimed that Power to them- felves, independent of all others. They cou'd not agree about fliaring the Prey> but each would have had the Whole ^ which had this good Effed however, that they were all obliged to abate much of their Pretenfi- cns, in order to engage Cuftomers ; and, I thank God, they haVe not yet' been able to raife the Price again to tlie old Market 3 tho', to do them Juftice, they are no Ways anfwcr- G 3 able S6 The Independent W^htg. able to their Succeilbrs, for having let (lip any Opportunitj^ to that Purpofe. But whilft they were thus carrying on their Projed: for Dominion, they found it necefTa- ry to throw out a Barrel to the Whale, and keep the Peoples Minds bufied, and their Paflions afloat, with Metaphyfical Subtilcies and Diftindions, of no Uie to true Religion and Morality, tho' very conducive to their own ambitious and tyrannical Defigns. I would gladly know from thefe Reverend Venders of Trifles, whether it would have been worth the Thoufandth Part of the Com- buftion which has been made, or the Blood which has been fpilt, only to fettle a few Speculations, if they could have been fet- tled ? Pray where is the eflcnrial Difference between Tranfubfiantiation^ ConfubftantiatioUy and the Real Trefence ? What the Confe-; quencc, whether a Child be baptized by one fort of Priefts, or by another? Or of what Ufe to Mankind are the abftrufe Queflions ^ihout "Predejlinat ion, Free- PF^ll^ or Free Grace? What is the Difference, as to the Duties or Ordinances of Chriflianity, if they are admi- niftred under the Direflion of a fingle Perfon, a Bench of Bifliops, or a Lower Houfe of Convocation, or none of them all, fo they be pioudy adminiflred? Or whether the chi- merical Line of Succeffion is broken, or ever had a Being ? Since 'tis agreed amongfl: all our prefent Seds of ChridianSj that the Saviour of the . World The Independent IVloig. 87 World is the Son of God, defcended from Heaven to teach Virtue and Goodnefs to Men, and to die for our Redemption ; how are we concerned xn the Scholaftick Notions of the Trinity ? Will the Scripture be more regarded, or the Precepts of it be better obferved, if the Three Perfons are believ- ed to be Three Divine diflind: Spirits and Minds, who are fo many real liibfifting Perfons? Whether the Son and Holy Gholt arc Omnipotent of themfelves, or are fub- ordinate and dependent on the Father > Or if they are independent, whether their Uni- on confius in a mutual Confcioufnefs of one another's Thoughts and Defigns, or in any Thing elfe > Whether they are Three At- tributes of God, viz. Goodnefs, Wifdom and Power ? Or Three internal Ads, viz. Creation, Redemption and Sandtification ? Or Two internal Ads of the One fubfilling Perfon of the Father ; that is to fay, the Fa- ther underftanding and willing himfelf and his own Perfections ? Or Three internal Relati- ons, namely, the Divine Subftance and God- head confider'd as Unbegotten, Begotten and Proceeding ? Or Three Names of God afcrib- ed to him m Holy Scripture, as he is Fa- ther of all Things, as he did inhabit in an ex- traordinary Manner in the Man Jefus Chrift, and as he efFeded every Thing by his Spirit, or his Energy and Power? Or ladly, whe- ther the Three Perfons are only Three Be- ings, but what fort of Beings w^e neither G 4 know, 88 T^:)e Independent JVhig. know, nor ought: to pretend to know,- which I take to be the Trinity of the Mob, as welj as of fome o'rhcr wifer Heads. As far as I can remember, thefe are the inipo^rtant Queftions which have fet Man- kind together by the Ears, for fo many A- ges ; and it feems are yet thought of Confe- quence enough to create new Fewds, and mortal Dudgeon amongft all our Sets of Ec- clefiaflicks. But why muft we of the Laity quarrel about them too? What have Beaus and Belles, old Women, Coblers and Milk- Maids to do with HomooiifioSj Confubftantia- lityy Terfonaltty^ Hypofiatieal Union^ hifin'tte SatisfaBioUy &c. none of which hard Words^ or any like them, are to be found in Scrip- ture; and therefore, I think, we may even return them to Rome^ that being the Place from whence they came, and be contented to. be good Chriflians without them. We ought to ihew our Faith and Obedi- ence to God, by a chcarful Submiffion to his Commands, and not affccS a vain Curio- fity of prying into his Secrets; pretend to Philofophize upon his ab(lra wife Providence could not intend to perplex and confound weak Minds with fuch Subtil-? ties, for the Knowledge of which he has nan given them fuitable Qualifications. N U M B.E a 90 The Independent Tf^hig. Number XIII. Wednefday, April 13. 17x0. The Church proved a Creature of the Civil Power^, by Acls of Tarlmrnentj and the Oaths of the Clergy. Have obferved, in my lad Paper, that many of the Proteftant Priefts endeavoured to divert the growing Spirit in the Chriftian World for Reformation, to Metaphyfical and ufelefs Speculations, of no Benefit to the prefent or eternal Happinefs of Mankind, whilft they were fearing themfelves at leifure in their Pre- deceflbrs Chairs. But far othervvife was it where it fell under the Direction of Laymen, who confider'd it as an Opportunity put by Heaven into their Hands, to free themfelves from the Ufurpa-^ tions, and unjufl: Domination of the Prieft- liood: They made no Scruple (notwithftand- {landing thp loud Cry of Sacrilege) to feize and The Independent Whig, pf and apply to publick Ufcs, a great Part of thofe Riches, which the Clergy had extorted from old Women, and fupertiirious and en- chanted Bigots ; the Compofitions for Mur- thcrs, for publick and private Robberies,- the Plunder of dying and defpairing Sinners, and the Supports of their own Idlcnefs, Pride, Ignorance and Debauchery. A bold and honefl Phyfician Twhofe Name wasEraJftis^ at this time ftarted up, and told the World, that all thefe Squabbles of the Clergy about their own Powxr, were Difputes de lana caprina^ and that none of them had any Right to what they almoft all claimed : That the Qiiarrcl amongft them was only which of them iliould opprefs the Laity, who were independent of them all; for that their Miniflers were their Servants, Creatures of their own making, and not of God Almigh- ty's : He flic wed them from Reafon and Scrip- ture, that every State had the fame Authori- ty of modelling their Ecclefiafti^al as Civil Government; that the Gofpel gave no Pre- eminence, or Authority to Chriftians over one another, but every Man alike (who had fuit- able Abilities} was qualified to execute all the Duties and Offices of their mofl holy Re- ligion ; and that it was only a Matter of Pru- dence and Convenience to appoint particular Perfons to officiate for the reft, with proper Rewards and Encouragements ; which Per- fons would be intitled to no more Power than they themfclves gave them. This c)2 The Independent W^hig. This Doctrine, as little as it pleafed the Clergy, yeD prevailed lb far with the Laity, that moft Proteftant States modelled their Ec- clefiaftical Polity according to their own In- clinations or Interefts; and particularly, iri England^ the whole Reformation was built upon this Principle, which ever till lately, was efteemed the great Charaderiftickof tlie Church of England-^ and therefore 'tis the laft Degree of Prieftly Infolence for a Body of Men to call themfelves the only true Church- men, at the fame time that they deny, and every where exclaim againft, the fundamental and eflential Article which, diftinguifhes it from moft other Churches, and particularly from Presbytery j for as to the reft of the Articles, the Calvmifls are more Orthodox than the Churchmen themfelves. At the very Beginning of the Reformation, the Clergy here \i^ England, confcious of their own Enormities, and tlie juft Vengeance which hung over their Heads, were contented to dif- gorge their ill-gotten, and as ill ufed Power ; and, in full Convocation, threw themfelves upon the King's Mercy, acknowledging his Supremacy in the fullcft and moft fignificanc Words; and promifed in verbo facerdotii, that for the future they would never prefumc to at- tempt, alledge, claim, or put in ufe, enacfl, or promulgate any Canons, Confticutions, or Ordinances, without the King s moft Royal Licence and Aftent had thereunto ; and hum- bly befought his Majefty to appoint Thirty Two The Independent JVhig. 9:5 Two Perfons, half Clergy and half Laity, to examine the Canons and Conllicutions in be- ing, and to abrogate and confirm them, as they fliould think good. This Petition was changed into an Ad: of Parliament by the x^th of Wn. the Vlllth, Cap. 19. But it is there declared, That the Crown and Convocation together, fliall not put in Execution any Canons, Conftitution, or Ordinances, which fliall be contrariant or repugnant -EC the King's Prerogative, or the Laws of the Kingdom : The fame Stature alfo gives an Appeal from the fupreme Ecclefiafti- cal Court, to the King s CommifTion. In the fame Seflion of Parliament, the Man- ner of Proceeding upon the Conge d Eltre is direded, i;/^. * A Licence from the Crown is to be fent to the Chapter to choofe or eled: an Archbifliop or Bifliop, and a Letter miflive with it, to nominate the Perfon they are to choofe i which if they do not obey, nor fig- nify the fame, according to the Tenor of the Adi, within Twenty Days, they are fubjeded to a Praemunire; and if the Eledion is not made within Twelve Days, the King may no* minate a Bifliop by Letters Patents without any Eledion at all, as '\^ now done in Ireland^ and formerly was fo in Scotland^ where their Bifliops were durante bene plactto. 25 U9n\ VIII. Qtif\ 2©. The P4- "The independent Whig. The next Year the Parliament * reciting that the King jultly and rightly is, and ought to be luprcme Head of the Church of Eng- land, enad the lame, and that he fliall have full Fower to vifit, redrefs, reform, corred:, and rellrain all Errors, Herefies, Abufes, Of- fences, Contempts, and Enormities, what- foever they be, which by any manner of fpi- ritual Authority or Jurifdidion, ought or may be reformed, redreded, &c. Afterwards, in the 37th Year of the fame Reign, the Parliament, reciting that the Bifliop oi Rome and his Adherents, minding utterly to abolilli, obfcure, and delete the Power given by God to the Princes of the Earth, whereby they might get and gather to themfelves the Rule and Government of the World, had de- creed, that no Layman might exercife Eccle- fiaftical Jurifdidion, left their falfc and u- furpM Power which they pretended to have in ChrilVs Church might decay, wax vile, and be of no Reputation, (which Power they af- firm to be contrary to the Word of God, and to his Majefty's moll high Prerogative) and reciting alfo, That Archbifhops, Bilhops, Arch- deacons, and other Ecclefiaftical Perfons, have no manner of Jurifdidlion Ecclefiaftical, but by, from, and under the King's Majeflyi enacls, That Laymen, qualified as the Law appoints, may exercife all Parts of Ecclefia- z6H. 8. C/7/. u 2 (lical The Independent JVhig. 9^ ftical Jurifdidion, and all Cenfures and Co- ercions appertaining, or in any wife belong- ing thereunto. The zd and '^d oi Edward the Sixth, Cap. i* enadts the Common Prayer Book, (^which was before compiled ana drawn up by the King's Authority) and makes it a Law. The 3^ and ^th of Edward the Sixth, Cap, IX. appoints fuch Form and Manner of mak- ing and confecrating Archbifliops, Bifliops> Pricfts, and Deacons, and other Miniflers of the Church, as by Six Prelates, and Six other Men of this Realm, by the King to be ap- pointed and affigned, or by the greater Num- ber of them, fhall be devifed, &c. and none other, Thefe two Ads were confirmed with fome Alterations, in the 5'//6 and 6thYQ2ii of this Reign. The iji of Qn^tn Elizabeth y Cap, i. efta-^ blifhes and enacSs, That all Jurifdidions, Privileges, Superiorities, and Pre-eminences, Spiritual and Ecclefiaftical, at any Time law- fully ufed, or exercilcd, for the Vifitation of the Ecclefiaftical State or Perfons, and for the Reformation, Order, and Corredion of the fame ; and of all manner of Errors, Herefies, Schifms, Abufes, Contempts, Offences, and Enormities, fliall be annexed to the Imperial Crown of this Pvcalm j and gives Power and Authority to it to appoint any Perfons, being natural born Subjefls, to exercife all forts of Ecclefiaftical Jurifdidtion i and declares at the fame Time what, and what only^ fliall be deemed Here/}', The p(5 The Independent Whig. The Oath of Supremacy (which is an Af- fent to thefe Laws, and obhges thofe who take it, to atTift and defend them) is appoint- ed in this Ad ; which Oath all Ecclcfiaftical Perfons, as well as any others, who fhall be promoted and preferred to any Degree or Or- der in the Univerlity, are to take under fevere Penalties. The %th of Queeri Eltz>abeth^ reciting that the Qiieen had in her Order and Difpoficion, all Jurildidion, Power, and Authority, Eccle- fiaftical as well as Civil j and had caufed divers Archbifliops and Bifhops to be didy eieded, and confecrated , does confirm all the faid Eledions and Confecrations ; as alfo the Common-Prayer Book, and the Orders and Forms for the making of Priefts, Deacons, and Minifters, which were added to it in the Fifth and Sixth Years of Ed-isjard the Sixth. AH which before- mentioned Ads are now in being, in full Force, and fworn to by all the Clergy, who are fubjeded to a Praemu- nire if they contradid them. Thus our Parliaments, at or juft after the Reformation, whilft the Memory of Sacerdo- tal Oppreflions continued in their Minds, were refolved to pare their Claws, curb their Infolence, and not leave it \w their Power to corrupt Religion any more ; and therefore put it under the Care of the Civil Magiltrate, who could feldom have any Intereft in pervert- ing it : Whereas there is not any Inftancc when The Independent Whig. 97 when ic has been left to the Condud: of any Sec of Ecclefiafticks whatfoever, but they have abufed and facrificed ic to the Advance- menc of their own Wealth and Power. Even Aaron himfelf (chough a High Prieft of God's own Appointment) when Alofes, the Civil Magtftrate, was but a Httle while abfent, to receive the Almighty's Commands, cheated xkitlfrael'ttes of their Earings, melted them in- to a Golden Calf, and encouraged the Boobies to fay, Thefe ^-jvere the Gods which brought them out of the Land of Egypt. He built an Altar before his Idol, proclaimed a Fall, and then made ufe of all this Deceit to extort from than ftupid and fuperftitious People, Burnt-Offer- ings and Peace-Offerings i which provoked Almighty God to that degree, that his IVrath was kindled againft the whole Nation^ and he was inclined to confime them ally till Mofes, the Lay Soveraign, turned his fierce Wrath by hisTrayers, and by remembring him of the Oath he fware to Abraham, Ifaac, and Jacob, viz. that he wotdd multiply their Seed like the Stars in Heaven^ &c. And then it is true, that the Lord repented of the Evil which he thought to do unto them: But no Thanks to the Priefl, who had drawn them into this Scrape, Exod. Chap. 3 z. H Nu>>ib;er 98 The Independent Whig. Number XIV, Wednefday, jipril %o. iyio. The Clergy ^rovd to be Creatures of the Civil Potver^, hj the Canons^ and their own ^ublick Acts. N my lad Difcourfe, I have fliewn what is meant by the Supremacy of the Crown of England; by virtue of which, our Kings fometimes with, and fometimes without their ParHa- ments, have govern'd and modelled the Ec- clefiaftical State, ever fmce the Reformation. Biftiops, as well as inferior Clergymen, have been often fufpended and deprived by the Kings Authority; and, in the Inftancc of Archbifliop Abbot, for his Pleafure. The To- p'tjh Biihops were all deprived by Queen Eli- z>abethj and fome Tboulands of the Parochial Clergy were ejeded by the hd: of Uniformi- ty > The independent U^hig. pp ty; and many alfo of all Orders were de- prived at the Revolution. I fhall now proceed to fhevv what have been the Opinions and Practice of the whole Body of the Ecclefiafticks, fince the making of thefe Laws; in doing which 1 flialltake Notice only oftheirpiiblickand AuthentickAdls; for as to the Whimfeys of private Doctors, I think them of fo little Weight, that I fliall be ^amed to quote them on cither fide of the Qpeftion. Upon the Clergy's owning the King Head of the Church at the Reformation, all the Bifliops took out Commiflions for the exer- cifing their Ecclefiaftical Jurifdidion ,• which were renewed again upon his Sons coming to the Throne. In thefe Commiflions, all Ec- clcfiaftical JurifdicStion is owned to proceed from the Crown, as from a fupreme Head and Fountain and Spring of all Magiftracy, in the Kingdom; and they acknowledge, that they executed it formerly only ex precario^ and that now with grateful Minds they accepted the Favour from the King's Liberality and Indul- gence, and would be always ready to yield it up again, when his Majefty pleafed to re- quire it. Thefe Commiflions recited, amongft other Particulars of Spiritual Power, that of Ordain- ing Presbyters, and of Ecciefiaftical Cor- reHlion. The zd Canon excommunicates every one who fliall endeavour to hurt or extenuate the King's Authority in Ecciefiaftical Cafes, as it H X is loo The Independent Wljig. is fettled by the Laws of the Kingdom, and declares he fliall not be reftored till he has ^aMickly recanted fuch impious Errors. The i^yth Canon obhges all Perfons, to their utnioft, to keep and obferve all and eve- ry one of the Statutes and Laws, made for re- ftoring to the Crown, the antient Jurifdidion it had over the Ecclefiaftical State. The 1 2th of King 7^;^^/s Canons declares, that whdfver fliall affirm that it is lawful for the Order either of Minifters or Laicks, to make Canons, Decrees, or Conftitucions in Ecclefiaftical Matters, without the King s Au- thority, and fubmits himfelf to be governed by them, is, ipfo faEio^ excommunicated, and is not to be abfolved before he has publickly repented and renounced thefe Anabapttftical Errors. Archbiftiop Bancroft^ when at the Head of all the Bifliops in England^ he delivered Arti- cles to Kingy^^^iJ^j-againft the Secular Courts, for encroaching upon the Ecclefiaftical, owns, that all JurifdiStions, Ecclefiaftical as well as Civil, are annex'd to the Imperial Crown of this Realm, as may be read more at large in the Lord CokesThird Injiitute; which I would recommend to the perufal of every one, as a Specimen of the Difference between Ecclefia- fticks and Laymen. I Ihall think it necefiliry only here to add, that the Clergy have never prefumed, by any publick Ad, diredly to contra vert this Prero- gative, or indeed but to nibble at it, unlefsin one The Independent Tf^hig. loi one Inftance during the lafl: Reign i which the Qiieen relented highJy j and Ihe let the Con- vocation know, by a Letter to the Archbilhop, that JJje ii'as refohed to mamtain her Suprema- cy^ as a Fundamental Tart of the Conjhtution of the Church of England. This is the vSupreniacy of the Crown 5 thefe are the genuine Principles of the Church of England; which whoever denies, may be a Tapiftj a Tresbyteriauy a Muggletonian, a Fifth Monarchy Man^ or any Thing elfe, befides a Member of our Communion. This Dodlrine, and thefe Opinions, have been acknowledged and fworn to by every Ecclefiaftick fince the Reformations and we daily fee they are All ready to fwear them over again upon any frefh Motives of Advantage ; and fure no One will fugged, that the Whole Clergy of England have lived in the State of Perjury for near Two Hundred Years : I am fure, if this be the Cafe, it is not their Fnterefl to let- us know it, fince their Authority mufl: be of very little Weight in any Thing elfe. We have it here upon Oath, that all Jurif- didion, Power and Authority, Spiritual or Ecclefiaftical, of what Kind or Sort foever it be, docs flow from, and is derived from the King's Majeftyi and I readily allow them to have all the reft by Divine Right. They have been always very happy at Diftindions and Difcoveries, and therefore if they can find out any Power or Authority, which is of no Kind or Sort 'whatfoever^ I think they ought to H 3 iiave I02 The Independent TVhig. have it for their Pains : I wifh them much Joy with it ; and Aail own it always to be Sacri- ledge in any One who (hall attempt to take it from them; bur, if there is any fuch Thing, it is plain it belongs to them as Governours of the Invifible Church, and is of a Nature we know nothing of. For it is certain, that Archbifhops and Bi- fliops are Creatures of the Civil Power, and derive their Being and Exiftence from it : They are chofen by the Diredion of One Adt of Parliament, and ordained and confecrated according to a Model prefcribed by Another; in which Thofe who Officiate, ad only Mi- nifteriallyj and all other Methods of choofing tliem which the Clergy can devife, are de- clared void and ineffedual, and will not con- vey any Spiritual Power at all $ nor, I dare fay, will any Clergyman in England pay Sub- miflion to fuch a Choice, if he does not like the Man ; nor if he does, provided he thinks that he (hall lofe any Thing by it. If the Bilhops have no Power but what they derive from the Crown, they can convey None but of the fame Sort to the Inferior Clergy. I durfl not have flood the Imputation of Calumny, in charging any of the prefent Clergy with Principles or Practices fo diredly in Defiance of thefe glaring and notorious Declarations of the whole Body, as well as their own repeated Oaths and Subfcriptions, ff I had not the Authority of the brightefl Luminary of the prefent Church and Age (our Great The Independent Whig. 1 03 Great Metropolitan} to bear me out, who aflures us in his Appeal^ " That a new Sort *' of Difciplinarians are arifen up from a- ^^ niongfl: our felves, who feem to comply " with the Government of theChurcli, much *^ upon the fame Account as Others do with *' That of the State ; not out of Confcience *' to their Duty, or any Love rhey have for *^ it ; but becaufe it is the Eftabliih'd Church, *' and they cannot keep their Preferments *' without it: They hate our Conftitution, *' and All who ftand up in good Earned for '' it ,• but for all that, they hold fall to it i *' and fo go on to fubfcribe and rail." To thefe wild and Enthufiaftick Notions we owe the prefent Difaffeiflion ; and moft, if not all the Calamities and Pubhck Diflurban- ces that have happen d fince the Revolution ; and yet (which is amazing to think of) they have prevailed fo far amongft the corrupt Pare of the Ecclefiafticks, that I wifli we could find more even of the Low-Church Clergy- men, who dare thoroughly to renounce thefe Impious and Anabaptifikal Errors^ as their own Canons call them. dominion I Dominion is the loud Cry ^ which, as it has already produced all the Cruelties and Abfurdities of Popery, fo it is ftill teeming with, or bringing forth neW Monfters ; and what other Ifluc can be ex- pedled from fo unnatural a Copulation as that of the Chriftian Priefthood with worldly Power ? H 4 To 104. The Independent Whig. To this we are beholden for all the Cor- ruptions and ^Fopperies brought into Reli- gious Worfliip, as well as the ill-fliapen arid ungainly Brats of Paffive Obedience ; the Divine Right of Kiilgs and Bifliops; the Uninterrupted Succelfion ; the Priefts Power of the Keysj of Binding and Loofing j re- mitting and retaining Snisj the Real Pre- fence in the Sacrament ; the Altar, and Un- bloody Sacrifice upon it ; the giving the Holy Ghofti of Excommunication, as laid Claim to ; and Confecration of Churches and Church-Yards ; the Reconciliation of Cod's knowing what we fliall do with a Power in us not to do it , of Perfecution for Opinions, and the Tritheillical Charity ; with a long Train of Monkifti Fooleries be- fides : All, or any Part of which, could never have entered into the Heart of One Layman, or Clergyman either, if Nothing had been to be got by them. NU MBEK. The Independent TThig. 105 Number XV, Wedncfday^ April 27. 1720. T/:7^AbfurdityWImpolTibility^/Church- Power^ o/. independent on the State. Have (hewn, in my lad two Dif- courfes, that the Clergy of Eng- land have no Jurifdidion, Power, or Authority whatfoever, which is not derived mediately or immediately from the Legiflature; and that they have all fworn to this Principle : I now own my felf fo much concerned for their Reputation, that I will even run the Hazard of incurring the Dif- pleafure of fome of them, by proving, that they have taken true Oaths, and that it is impoflible to conflicute a Proteftant National Church upon any other Foundation. I intend to Ihew, in the Courfe of thefe Papers, that there is not the lead Colour or Pretence for the chimerical Diftindion of Ec- jclefiaftical and Civil, in any other Senfe than ! ' as 1 io6 The Independent Whig. as t\\tVf Olds Maritime 2in(\ Military^ are ufed to denote different Branches of the Executive Power : for, take away the legal Eftablifli- ment, and the Clergy can have no Power at all, but what flows from the Confent of vo- luntary Societies; which I undertake here- after demonftratively to make out; and I de- fy all the Ecclefiafticks in the World, united together, to take one Step towards proving the contrary, without plunging themlelves in everlafting Nonfenfe and Abfurdity. But to keep them a little in good Humour, I will fuppofe, for the prefent, that their wild Hypothefis is true ; and that our Savi- our, whilft upon Earth, (even againft his own Declarations) had Ecclefiaftical Jurifdi- (kion over the whole Earth; that he gave it to the Apoflles i that they convey 'd it on to their Succeflbrs ; and that the Church of Romey and the prefent Clergy of the Church of England^ as by La'uU eftabBJhed^ are their Mn^oubted SuccefTors : Nay, I will be fo civil as not to ask one Queftion, what fort of Power that was ? but take it for granted it was worldly Authority, and ought to be re- warded and fupported by worldly Equipage, Wealth, and Titles \ and if they have anj Thing more to ask of me, I will grant that too, and then examine what Ufe can be made of thcfe Conceffions to the prefent Purpofe. I defire firft to be informed, from whence they will fetch their Ecclefiaftical Heraldry of ArchbiHiops, Diocefaa Bifliops, Deans, t Chapters;, The Independent WUg. 1 07 Chapters, Arch-deacons, the new Office of j Deacons, Officials, Commiffiirics, the Two I Houfes of Convocation with co-ordinate ' Powers, Ecclefiaftical Courts, Parifh Priefts, and Curates, with the whole Train of infe- rior Machines, and fpiritual Under-flrappers. \ Here I doubt all their Texts, all their Schemes will fail them ; for very few of thefe hard Names will be found even in their own Tranflations of the Bible, and they muft have Recourfe to Human Authority at laft. If they fay, (as I fufped: they will) that the Government of the Church being convey- ed down to the Bifliops from the Apoftles, they muft have all Power which is neceflary to it ; and confequently have a Right to ap- point Courts of Judicature, and Ecclefiaftical Officers, as alfo to give them proper Powers to anfwer the Ends of their Truft. I would then ask them, whether this great Epifcopal Authority is given to every Bilhop, independent of all the reft ; to all the Bifliops of the whole Church every where difperfed, agreeing together ; to the Majority of this Whole ; or to the Majority of any Number of them meeting in one Place, either by Con- fent, Accident, or the Appointment of Prin- ces or Stares > For, I think, it muft be agreed by all the World, that if the Bilhops had any Power from God, which is Independent of the Civil Sovereign, he cannot reftrain, mo- del, or limit it; and that any accidental Alterations of the Bounds of Dominions, ei- ther io8 The Independent Tf^hig. ther from Conqueft, Chance or Confenr, can r no Way afed this Divine Authority, or hin- ; der its Operation. j If every Biihop has this whole Power de- \ legated to him from God ; then by what Au- thority can the Exercife of it be afterwards \ reftrained to a particular Diflridl or Diocefe, j fo as to make his Actions out of it, not only invalid^ but fchijmat'tcal and criminal ? Who \ can limit a Power given by the Almighty? \ Not the Civil Sovereign, who has nothing to do in another Jurifdidlion j nor the Bifliop ; himfelfp who muft accept it upon the Terms God has given it. It cannot be fuppofed that he receives it j for his own Sake, but as aTruft for the Bene- | fit of Chriftianity ; and it mud be the high- \ eft Breach of this great Truft, not to dif- ' charge it perfonally, but to divide it with i others, of whofe Honelly he can have no \ fufficient Knowledge. \ Befides, when thefe Bifliops differ with one \ another, (which will happen as often as they i have different Complexions, Interefts, or Un- i derftandings} what muft the Chriftian World : then do ?"Muft they follow the Bifnop of : B — r, or the Abbot of TV ? Or fuf- , fpend their Chriftianity till they are all a- greed ? A folid Rock truly to build God's ^ Church upon! ' So great a Body of Men as the whole : Chriftian Church, or the Majority of them, | never did, or could meet together ^ and if \ fuch I The Independent JVhig. 1 09 luch a Thing was poffible, they would only Scold or Fight ; and therefore any one may with great Modefty affirm, that no Ecclefi- aftical EftabUfliment now in the World did, or could, take its Rife from fuch an Af- fembly. Nothing therefore remains, but that, once upon a Time, a certain Number of Bilhops met together, and fettled fuch Conftitutions, from which the reft are derived; otherwife we m,uft fetch them from the Civil Magi- ftrate, or confefs them all to be Ufurpa- tions. Thofe who fuppofe the firft, are obliged to tell us what Number are neceifary to this Purpofe ; and if another equal Number fliould fettle a different EftabUihment m the fame Diftrid or Province, who will be the Schif- maticks: I think it is agreed by all High- Churchmen,- that every one of thefe can make as many other Bifhops, and Gover- nours of the whole Church, as he pleafes ; and therefore if one of them in a frolickfome Humour fliould create Two or Three Hun- dred of thefe Ecclefiaftical Trinces, are they all to have Voces in the Epifcopal College > And I ask this Queftion the rather, becaufe I my felf once knew a Drunken Popilh Bifhop in Ireland^ who would have made thefe Spi- ritual Sovereigns from Morning to Night,* for a Pot of Ale a Piece. If it fliould be faid (as indeed what is not or may not be faid by Perfons of their Per- fpicuity ?) no The Independent PFhig. fpicuity ?) that the Power it felf conies froni God, but the Exercife of it is to be limited and diredle^ by the Civil Sovereign i I an- fwer, that, befides the egregious Blunder of diftinguilhing between Power and the Exer- cife of Power, the firft being only a Right to do certain Ad:ions, in which the other con- fifts: this gives up the whole Queftion; for there can be no greater Power neceffary to give an Authority than to take it away ; and every Reftridtion and Limitation is taking it away in Part : No one can have a Right to depofe a Temporal Prince from any Part of his juft Dominions, without having alfo the fame Right to deprive him of t1ie whole; and in this Refped: there can be no Diffe- rence between Temporal and Ecclefiaftical Sovereignties. If thefe Gentlemen were not m Poflefliort of fandifying Nonfenfe, they could not ven- ture to tell us, that our Saviour has given Power to Bifliops to execute Ecclefiaftical Jurifdidion thro' the whole Earthy and con- fequently all Mankind muft be their Spiritu- al Subjeds : But that this great Power may here below be limited and reilrained to Ci- ties or Provinces, and parcelled out and divi- ded in fuch a Manner, that fome may have large Diftrid:s, others fmall ones, in which no one elfe muft officiate ; nay, that many more may have none at all, and yet every one have univerfal Jurifdidion, and be a Bilhop of the whole Earth. Theft The Independent if^hig. iii Thcfe, with a huge Heap befides of gla- ring Abfurdities and ConcradicStions, muft be maintained by thofe, who would reconcile the divine Right of Bifhops with any Prote- ftand Eftabliihment now in the World. I have fo amply fliewn how inconfiftent it is with our own, from the whole Tenor of our Laws and Canons, as well as the repeated Ac- knowledgments of the Clergy themfelves, that I fliould think it not only needlefs but impertinent to fay any thing further of it^ did we not daily hear of fuch Numbers of our Spiritual Guides, who rail againft thefe Laws at the Time they fwear and fubfcribe to them, and complain aloud of them as Vi- olations of their own divine Rights, and de- nounce Judgments upon the Nation for fuch Ufurpations. Therefore in my next Paper I ihall defcanc a little upon the voluntary and moft applaud- ed Adtions of the higheft, even of thefe High Gentlemen > and fliew that they cannot help acknowledging the Principle I maintain, even \Y\ the Inflances where they would oppofe it, and amidfl: their greatefl Demands for Power. This I intend to do, not with the lead Ex- pedtation or vain Hope to induce them ta alter their Meafures, (there being a Prefcrip- tion among the Ecclcfiafticks againft fuch Lay Follies,) but (if poiTible} to open the Eyes of their blind and ftupid Adorers, and to let them fee what wretched Idols they arc worlliipping. Number 112 The Independent Wliig. '\ Number XVI. IVednefdayy May ^. lyzo. The Inconftflency of the Principles and Pradices of High-Church 3 ^isoith fome Advice to the Clergy. S^^ F the Ecclefiafticks have any divine ;^ Right, which is neither derived 1^1 from the Civil Magiftrate, nor the Confent of voluntary Societies, it mufl: be veiled m a fingle Perfon ; in a certain Number of Perfons, which v/e all callBifliopsi or m common to them all : The Firfl: is ? Since I chink it is agreed by all the Clergy, that the Power of Legiflation, as far as they have any thing to do with it, is vefted in the Convocation, which confifts of two Houfes, one of Bifliops, the other of Presby- ters J a Conftitution utterly inconfiftent with this divine Right; which the High-Clergy have been fo far from regretting or complain- ing of, that it is one of their mod efiential Charad:erifticks, to maintain the Power of th6 Lower Houfe againfl: the Upper j that is, of Presbyters againfl: their own DiocefanSi They claim a co-ordinate Power with theni in the fupremeft AcSs of Church Government j an Authority of ading by themfelves, to choofe their own time of meeting, to fit as often and as long as they pleafe, to adjourn by their own Authority, to begin what Bu- finefs they think fit, to choole their own Committees, excufe Abfence, receive Prox- ies, judge of Ele(5tions, cenfure their own Members, and do all other Ads, which ought to be done by the fole Authority of a Houfe I which 1 1 zj. The Independent Whig. which is it's own Mafter and Judge : All which, chough chey are rank Presbytery, yet are alfo become the genuine Principles of modern High- Churchmen i at the fame time that they allert a fole, divine, Apoftolick, and independent Power in the Bifliops to Govern the Chuch. The aflerting of thefe Rights of the Lower- Houle, is the Merit of their prefent Champion, fupplies the Wants of Charity in him, and co- vers a Thoufand Faults,- and 'tis much to be feared and lamented, that all the late Zeal of a much greater Man, and the prefent Services he is doing, will fcarcely atone for his hav* ing acSed formerly upon Low-Church Princi- ples, in defending the Prerogative of the Crown, and maintaining the Power of the Up- per-Houfe over the Lower. What Perfons or Party have fupported the Bi{hops and their Authority, ever fince the Re* volution, againft their own Presbyters ? AH Low-Churchmen. Who were thofe who have been always afperfmg, calumniating and li- belUng the two laft Arch-Bifhops, our prefent Metropolitan, till very lately, the laft Bifliop of Salisbury y and indeed every Worthy Pre-r late 3 but the High-Church Priefts and their Followers ? And who have honoured and de- fended their Perfons and Characters, but Low- Churchmen ? Who exhibited Articles againft a prefent Bi- fliop, for having impeached the King's Supre- macy in Ecclefiaftical Affairs, (^wholly incon^ fiftenc with the divine Right of Biihops) but the The Independent JVhig. 1 1 ^ the High-Church Clergy > Who fupportcd the late Dean of CarUJle againft his own Dio- cefan ? All High-Churchmen. And who de- fended both Lhefe Bifhops ? All Low-Church- men. Who burnt by the Hands of the com- mon Hangman, a Book wrote by a Right Reverend Bifliop, which aflerted King H^tl- iiams Title upon the cncQ genuine Principles of Conqueft, and pafs'd a fcandalous and groundlefs Vote upon the late learned Bifliop of IVorcefter, but High-Churchm.en ? And who voted for thefe Biihops ? All Low-Churchmen. Such open Blunders and glaring Inconfi- flencies mud thefe Men be reduced to, who meafure all Opinions by their prefent Interefl: and PafTions ; and wh6 have no other Standard of Right and Wrong, but what moft gratifies their Ambition, Pride, Covetoufnefs, or Re- venge. I can fafely fay, that, as I had no Interefl in entring upon this Defign, nor can have any in continuing it, but to promote the Caufe of Virtue and Truth, and to fupport our pre- fent legal Eflablifhment; by Ihewing the Laity that they are free, both by the Laws of God and their Country, from all the wild and enthiifiaflick Pretenfions of the high- flown Ecclefiaflicks : As I was willing alfo, not wholly to defpair of being able to re- (lore again the Apoflate Clergymen to the Church o{ England^ and to make therrt re- ally of the Principles they fvvear to, pretend to monopolize, and yet conflantly oppofe ; \% fo 1 1 6 The Independent J^hig. fo I fliall have the ucmoft Pleafure, if I can contribute to^ thefe great Ends, and fliall re- Joyce over fuch an Occafion, to drop this Paper. As the High Clergy can have no other Motive to purfue thefe Principles, but the temporal Interefl: of their Order, in oppofi- tion to Chriflianity, and the apparent Laws of their Country ; fo I fliall endeavour to convince them, that they are grafping at what they can never reach ; and, with the Dog in the Fable, looflng a Subflance to catch at a Shadow. It was a Saying of the wife Lord HalifaXy that Dt, Echardy in hisTreatife of the C^»- tejnpt of the Clergyy had omitted the chief Caufe of it, namely, (not their Ignorance, but ) the Knowledge of the Laity s and it is very true, that the Mifts of Superflicion and Fear, which have been fo long raifing before our Eyes, are pretty well diffipated and dif- pers'd ; nor will an Horizontal Hat, a ftarch'd Band, and long Petticoats, pafs in this Age for eflential Marks of Wifdom and Virtue. The Rehear/al has long fmce told us, that the gravefl: of all Beads is an J[fs^ and the gravefl of all Birds is an Ow/ ; and indeed the World feems generally of Opinion now% that found Senfe, polite Learning, good Breed- ing, and an cafy and affable Gonverfation, are not only confiflient with true Religion, but are moft produdive of it; and fure it can- not be denied, that the Laity, for the mofl: part, exceed in theft Qiialities. Xhey The Independent Tf^hig. 1 1 7 They are refolv'd, at laft, to fee with their own Eyes, hear with their own Ears, and feel with their own Hands : Ipfe dixit will pafs no longer. It is a ridiculous Attempt to endea- vour CO deceive any one, who will not con- fpnt to be hood- wink'd : A Jade will not be put into an Horfe-Mill, till (lie is blinded ; nor could Sampfon be led about and about by the ^Phi- lijltnesy till they had put out his Eyes ; therefore I would give my old Friends a Hint, tho' I doubt to little Purpofe, namely, to change the Courfe of their Sailing, ac- cording to the fliifting of the Winds and the Tides, and not run the Danger of Shipwreck upon thofe Coafls, where their Predeceflbr$ formerly found deep Water and fafe Ri- ding. I am fenfible, many of the High Church Topijlo Clergy will laugh in their Sleeves at this Advice, and think there is Folly enough yet left among the Laity, to fupport their Authority i and will hug themlelves, and rejoyce over the Ignorance of the Univerfi- ties, the Stupidity of the drunken Squires, the Pannick of the tender Sex, and the never to be fliaken Conftancy of the Mobility -y but I would put them in Mind, that all thefe fine Vifions have once already miflead and de- ceived them, and therefore may again. Idefire they will count theirGains,and recol- le(3: what Addition of Power they got, or were like to have got, by the late great Revolution of temporal Politicks, which they were fo inftru- I 3 mental I ! 8 The Independent W^hig. mental to bring about: Indeed they were call'd together, and^ had a Liberty given them to fcold and quarrel with one another j but they were not fuffered to hurt fo much as a Moufe,- and even Mr. Whifton laugh'd at them. Whilft their Patrons were making their Court to France and the Tretender^ for Preferments i the Lower-Houfe of C^;^!;*?^^- tion was very ufefuUy employ'd and diverted, in compiling Forms of Prayer for confecra- ting Church-Yards, and for Criminals who were to be hang'd; which, 'tis faid, a certain Great Perfon then call'd, Thro^juing out a Barrel to the IVhale, I am afraid, they are not well informed of what it much concerns them to know, namely, that even the Tories themfelves will not be Prieft-ridden ; and that tliofe amongfl them, who have any Senfe, laugh at High- Church Principles in private, tho' they Bow to the Broachers of them, and feem to ad- mire them in publick; of the Truth of which I my felf have been frequently a Witnefs : So that of whatever Importance they may feem to themfelves, they are, m Troth, but the Tools and Cats-Feet to the worft of Men ; are only employ'd to do their Drudge- ry, and run down their Game -, and will fcarce have for their Pains even the picking of the Bones, when (like Jackals) they have hunted down the Lyon's Prey. I ihould not have thought my felf at Li- berty to have unburthen'd my Mind thus freely^ The Independent Wloig. 1 1 p freely, if it had not been to havefcrvcdfome of my Friends among thefe High-Church Cler- gy, by helping them to a little of that Un- derflanding, which is not to be learned in Univerfities, and in Converfation with one another ; and I wi(h, (tho* I cannot hope, much lefs perfwade my felf to believe) that when they have duly coiifider'd what I have, faid, they will change their Style, and en- fdeavour to atone for all the Mifchiefs they have hitherto done, by being hereafter Ad- vocates for Civil and Ecclcfiaftical Liberty ; will make ufe of the Influence they have over the poor deluded Mobility, to promote true Religion, as well as Peace and Happi- nefs, amongfl: Mankind; and be no longer the Boutefeus or Incendiaries of every popu- lar Faction and Tumult. Which God^ of his infinite Mercy, grants &c. I 4 Number 1 20 The Independent W^hig. Number XVIL Wednefdayy May ii. 1720. Reafons ^hy the High-Church Priefts are the mofi Wicked of all Men. T feems natural andreafonabletofup* pofe, that Clergymen, who have a learned, ingenuous, and Chriftian £• ducation; who are bred up in flridDif- cipline ; who in their Youth ftudy the Works of TLATO, ARISTOTLE, CICERO, and other Heathen MoraUfts; as alfo the Books of the Old and New Teftament, which they believe to be divinely infpir'd ^ who attend daily Prayers, and frequent Sacra- inents ; who pretend to have a Call from the Holy Ghofl^ to teach the World ; who fpend a great Part of their Time in compofing divine Difcourfes or Sermons; who are obliged to Pray and Converfe daily with Weak, Sick, and fcrupulous Parifhioners, about heavenly Matters i who;, by Converfetion and clofe Union The Independent Whig. 1 2 r Union with one anochcr at Vjfitations, and other holy Meetings, and (I prellime) by- Prayers together, have great Opportiinitieii of improving themlelves in Vertue and God- linefsi and who are under a particular Ob- ligation to fet good Examples, and under a fort of Neceffity to obferve fome Decorum ; fliould be better^ than other Men. Bur yet, it is a Matter of common Obfervation, that they are not fo j almoft all in the Roman Church, and too many in other Churches, being notorioufly guilty in an eminent De- gree of thofe Vices, which are of moft per- nicious or mofl: extenfive ill Confequences, and mofl Anti-Chriftian; fach as Ambition, Pride, Anger, Hatred, Malice, Revenge, Li- rigioufnefs, Uncharitablenels, Hypocrily, Pcr- fecution, Sedition, Treafon, Equivocation, and Perjury; (whereof Multitudes of the La- ity are not only wholly innocent, but re- markable for the Virtues oppofite to thcni;) to fay nothing of their equal Guilt with other Men in refpeditothe inferior Vices of Swear- ing, Drunkennefs, and fuch like.. And this Fad: is honeftly confefs'd by the late Biihop oi Sarum^ who in his Memoirs (which \vc ex- ped: foon to fee publifn'd, with the utmoft Impatience} tells us, that he al\i'ays believer well of Laymen^ till ke fees Caitfe to change his Mind -, tho\ as to Churchmen^ it is other- wife with him j for he has fen fo much awifs in that Trofef:on, that he ts inclind aJiiays to think ill of thewy till he fees Ct^vfe tg think (^herwife. Where- 12 2 The Independent WT^ig. whereupon, it is a frequent Subjedl of In- quiry, how it comes to pafs, or what are the Caufes of this Fad:, which would never be credited if it was not very manifeft. Some are at a Lofs about this Matter; but, for my Part, I am not. And the Fa6i is no more furprizing to me, than are other common Fatis concerning Men ; which, by being common, muft have plain and manifeft Cau- fes. The Caufes of this FaEi^ in particular, are fo plain to me, that from the mere Con- fideration of them^ I fliould wonder if I found the Clergy better than they are; and I efteem thofe Caufes to be fo neccflarily productive of their EfFed, that I do not think it Pre- fumption to pretend to know the Doings of the High Clergy in all Ages to have been wicked, even without Hiftory or Teftimony^ which are requifite to give us the Knowledge of other Mens Crimes. GROTlUS's pbfervation, * qui legit hifloriam Ecclefiajiicamj quid legit nifi vitia Epifcoporum ? muft be true, and juftly apply cl to all other Clergy as well as the Chriftian. It is not the Defign of this Paper, to affign the general Caufes of this Fad, or all the particular Caufes, which render fo many of our Clergy fo bad as they are. That Sub- jed I referve for a Treatife by it felf. I fliall at prefent only aflign fome of thofe Caufes, which I conceive to have the moft * Ecclefiaftical Hiftory, nothitig elfe hut n Detail of the Villanies of Priejis. dirc(^ The Independent fV^hig. 125 dircd: Influence on the Morals of lb many of our Clergy. Youth is the great Opportunity of Life, which fettleth and fixeth mod Men either iu a good or bad Courle ; and the Imprcnions, efpecially bad Impreffions, then made, are ulually lading Youth is alfo a Time of In- nocence, when Men have Horror for Vice, which they never commit at firfl: without of- fering Violence to themfelves. The firft and mod natural Thoughts of Man are to be Ho- ned, and Jud, and Reafonable, as the bed Things he can do for his own Sake ; and it is the Influence of ill Example, and of the common Practice of the World, which, for the mod Part, changes his Sentiments, and puts him upon ill Adtions. But the natural Innocence of Youth being once broke in up- on, Man by Degrees grows harden'd and impudent in Wickednefs, and commits it withouc Shame or Remorfe. Nothing therefore has fo dired: a Tenden- cy to debauch the World, as to debauch the Youth: And the earlier, the more efTedual; for thereby Innocence and Vertue may be fo effac'd, as in a little Time to leave no Memory or Trace of them, no more than ^UARTILLA in TETRONIUS ARBITER had, who, tho' a young Wo- man, did not remember that P^e had ever been a Maid. Now, it feems to me peculiar to the Cler- gy, in mod Parts of Chrijiendom, to begin the 124 The Independent Whig. the World with the greateft Breach upon the natural Honpfty and Integrity of Youth, and with the greateft Violence upon their own Confciences, that can be imagin'd ; as will be evident from the following Particulars. I. Firft, the Youth who are fent to Uni- verfities, are early initiated into Perjury, by being obliged to take College Oaths, in fome refped^s impertinent or ridiculous, in others wicked, or impoffible to be keptj by which Means, Falfe Swearing becomes fami- liar to them, and they efteem Oaths only as Matters of Form, and their Breach to bp but common Qiialifications for Preferment, a. Secondly, When they go into Holy Orders^ they profefs, that they are inwardly movd by the Holy Ghoft to take upon them their Office: tho' nothing is more notorious, than that many are inwardly movd by the Profped of Power and Wealth, and by Ne- ceflity of a Maintenance ; and that many ufe all the Arts and Means, to no Purpoie, to procure to themielves Law and Phyfick Fel- lowlliips in Colleges, and other Lay-Prefer- ments, (where no Engagements contrary to their Judgments and Confciences are requi- fite) m Order to avoid the Burden of going into Orders: And by Confequence, that they feel no inward Motions of the Holy Ghoft i unlefs he can be fuppos'd conftantly to con* cur juft as ierves the Purpofes of Men en- gagM in the Purfuit of their Temporal Inte- rcfts. Here then is a folemn Lye and Prof- titgtion The Independent JVhig. 1 2 5 ticLition of the Confcience, in all chofc who do not feel themfclves mov'd by the Holy Ghoft. 3. Thirdly, Many of the Clergy Abroad fubfcribc Articles of Religion^ which they do not believe. Mr. WHIST ON QEjJays, &LC, p, 2.3 7O ^^7^5 ^^ believes there is fcarce one Clergyman^ even of our reformed Churchy that has con(iderd and examin'd Thi7?gs vi'ith any Care, vuho believes all the 39 Articles in their proper and original Meaning. This im- plies, that the Unbelievers, among the Cler- gy, oix\\t Articles^ are very numerous; un- lefs it be fuppos'd, that few^ of the Clergy conjider and examine Things "H'ith any Care, But the Thing is manifeft from the Sophijlry and Knavery ufed by many of them to pal- liate their Subfcription to the Articles ; which imply, that tliey do not believe thofe Articles, (i.) Some pretend to fubfcribc them as Articles, which, tho' m Part erro- neous, they oblige themfelvcs not to con- tradidl. (x.) Some pretend to fubfcribe them in any Senfe, wherein they can undcrfland them according to the Rules of Grammar. (3.) Some pretend to fubfcribe them in any Senfe, wherein they can reconcile them to Scripture. (4.) And others chufe the Senfe, they pretend to fubfcribe them in, out of the feveral Senfes they fuppofc intended to be held forth by the fame Articles- And I wifh more of them pretended to fubfcribe them honeftly and fairly, viz.. in the Senfe really i26 The Independent Whig. really intended by the Impofers, whO;, to prevent "Diverjity of Opinions, impofe their own Senfe, as agreeable to Scripture ; and therefore cannot be luppofed to have intend- ed, that the Articles Ihould differ from all other Writings, which all Readers endeavour to underftand in the one Meaning intended by the Authors. Nay, to fubfcribe the Ar- ticles without believing them, is fo reputa- ble among the High-Church Priefls, that a fair Subfcriber, that is, one who fubfcribes in the one Senfe he luppofes originally in- tended, pafles amongft them for the word of Men, viz, a Tresbyterian^ and an Enemy td the Church. 4. Fourthly, Every Clergyman inftituted into any Benefice, fwears^ Ihat he has made no Jimoniacal Payment ^ ContraEi or Vromifcy dire^ly or indireiily^ by himfelf, or by any 0- ther^ to \\\s Knowledge, or v:ith his Confent, to any Terfon or Terfons ^-jchatfoever, for or concerning the procuring and obtaining of his Ecclejiajiical T>ignityj Tlace, Preferment, Of fee or Living, (refpecftively and particularly naming the fame whereunto he is to be ad- mitted, inftituted, collated, inftall'd, or con- firmed) nor will at any Time hereafter perform or fatisfy any fuch kind of Tayment, Contract or ^romife, made by any other ^ without his Knowledge or Confent : So help him God, thro JESUS CHRIST. Now, whether any of them break this Oath, I leave to the Confideration of the Reader;, who ought to f efteem The Independent JV^hig. 127 efteem all Clergymen taking it guilty, that ci* ther make Prelents to any Body, or Marry, cr compound with the Patron about Tythes, in order to get the Benefice ; no lefs than thofe who, by Bargain, pay Money before or af- ter the Benefice is procur'd, are guilty. 5. Fifthly, An Oath of Allegiance to his Majefty King GEORGE is taken by all Benefic'd Clergymen i who may be juftly deem'd perjur'd, if they do not pay the fame Regard to his Majefty, which they pretend to have been due to King CHARLES the Firft, or Second ; or to Queen A NNE^ at the Beginning and latter End of her Reign. The Popularity and Credit, to which thi3 Perjury intitles the High-Church Clergy a- mong one another, and the Difgrace at- tending thofe who are faithful to the Oaths they have taken, (the former bei«g dubb'd by them Honefi Men^ and good Churchmen, for breaking their Oaths ; and the latter Rogues and Betrayers of the Church, for keeping them ;) leaves us no Room to doubt, that the Perjured of this Kind are but too numerous. However, I am willing to think it would be Injuflice to fay, that many Laymen need not go out of their own Pariflies, to find one at leaft, and often more, where there are Le- <5turers and Curates. The Difficulty therefore mention d in the Beginning of this Paper, admits of a plain Solution ; and it is as eafy to conceive, that 12 8 The Independent IVhig. that Men, who begin the World in this Manner, fli(3uld exceed others in Wicked- nefs; who either begin the World inno- cently, or are under no Neceffity to begin it wickedly -, as it is to conceive, that Butchers and Soldiers fiiould be lefs Hu- mane than others, or that young Women, once proftiLuted, fliould iofe all Modefty* Number XVIII. JVednefdajy May 18. 17x0. A general Idea of Piieftcraft* Have, m my Eighth and other Pa- pers, vindicated the Almighty from the Imputation of Obfcurity in re-- vealing his Will to Mankind; and ihewn, that he is plain, exad", and even cir- cuniftantial, when he delivers his Precepts to them. I fliall now expofe the contrary Proceedings of weak and corrupt Men ,• by giving a general Idea of the principal Arts, by which the defigning Priefts of all Religi- ons The Independent pf^hig. 1 29 ons have kept their Craft and Impoftures from a Difcovcry, and made the Truth, as far as they could, inaccefTible. Every mad Adion, or Principle, in Religi- on and Government, muft have fome ap- pearing Caufe aflign'd for it, proper to make jthe People ftare, and to hide the true one. Mankind, as tame as Priefts and Tyrants have made them, will not be content to be deceived or butcher'd, without having a Rea- Ibn for it. The Pope, who afTumes a Pow- er to judge fpr ail Men, and devotes whole Nations to Damnation and Maflacre, and fends People to Heaven or Hell in Colonies, juft as their Money or Difobedience deter- mines him, ads a very confident Part in ty- ing the Keys of both Worlds to his Girdle, and in ftihng himfelf God's abfolute Vicar General. Thefe are his Reafons,* and the Catholick and more Orthodox Parrs of Ettn rofe are well content with them. In former Reigns, when many of our E?iglijh Clergy thought fit to tye us Hand and Foot, and deliver us over to our Kings, as their proper Goods and Chattels, to be fed or flay'd accordmg to their facred Will and Pleafure, they told us, it was the Ordi- nance of God, that one Man might glut his Luft, or his Cruelty, with the Deftrudion of Millions, and if we kept out of Harms Way, we were afluredly damned. And Thefc were their Reafons then. Of late, it is true, many of them have changed their Dodtrine K and 1 50 The Independent WUg. and their Behaviour. We are, it feems, at prefenty living in the Guilt of Rebellion, which is a damnable Sini and fo we are to rebel upon Pain of Damnation, to free our felves from the Damnation which fol- lows Rebellion. Thefe are their Reafons 710W. Formerly, when fome certain Perfons were content to be Proteftants, the Church of Rome was the Spiritual Bahyloriy and the Scarlet Whore^ and Sodom , and the Tope was Antt'Chnjl s for he fate in the Temple of God, and exalted himfcif above all that IS called God. But this was Truth, and could not hold long, confidering into whole Hands ic was fallen ; and therefore in a little Time, when they had a Mind to get into the Pope's Place, and to do and fay as he did, the Church of Rome became all of a fudden a true Churchy and an old Churchy and our Mother Church. In fliort, the old wither- ed Harlot and Mother of Whoredoms grew a great Beauty, and her daughter here in Eng^ land refembled her Mamma more and more every Day (he lived, and gave the foregoing Realbns for it. From hence it is plain, that tho' for every Impofture fome Caufe muft be afligned, yet a very indifferent one will ferve the Turn. The Grofs of the World are dull and credu- lous : Few make any Enquiries at all, and fewer make fuccefsful ones. It '\%^ however, ftill beft if the Cheat (lands upon fuch a Fouri- The Independent IVhi^. i c^ i Foundation, that ic cannot be* learched not examined by any Human Eye, When Nmna Tompilius told the Romans, that he converfcd famiharly with the Nymph Egeria ^ which of them could pay her a Vifit, and ask her whether the Prince and flic were in Earnefl: fuch very good Neighbours? And when Mahomet took fuch a wide Railge thro' the other World, upon his Nag Elborach^ and told Wonders at his Return ; there was neither Man nor Horfe m ail Arabia^ that tould take the fame Journey to difprove him : Or, when he was pleafed to be thought converfant with the Angel GabYtel, I do not hear that ever the Angel figned a Certificate that they were no wife acquainted. The Quack, who had found out the true Ferji Seed and the Green "Dragon, thought ic, no doubt, a hard Matter to prove him a Lyar. In the Heathen Tenriples of old, neitheir the Sybils^ nor any other Priefts or Belchers of Prophefy, Male or Female, w^ere anfwer- able for the Oracles and dark Sayings they utter'd. They had what they faid from God, who never once contradided them. It was impoffible to come at him for perfonal Tnfor- mafion ; and a very profane^Crime not to be- lieve his Prieft; and to diftruft the Deity himfelf, w^as^/;^^ asbad: You had nothing to do but to captivate your Reafon to yout Faitby and fwallow the Verbum Sacerdotis. If you did not, the Judgment of the God, K % that 1^2 The Independent Tf^hig. that is, the Anger of his Priefl; was fure to purlue you. The lame PoUcy has been ever pradis'd by the Deluders of Mankind in all Names and Shapes. They have always entrench'd themfelves behind the Ramparts of Myfte- ry, Uncertainties and Terrors, The Romijh Clergy maintain all their Pretenfions and rower by Dodlrines, which are calculated to make the People either wonder or tremble. And when a Man has loft his Courage and his Underftanding, you may eafily cheat or terrify him into as tradable an Animal as the Creation affords. The Dodrines of Purga- tory, and of the Priefts Power to forgive or damn, are alone ftrong enough to frighten moft Folks into what Liberality and Submif- fion the Church thinks fit to demand of (hem. And we all know that (lie is not over- modeft upon fuch Occafions. Bring me all thou hafiy and fcllaw me^ is her Stile. I wiih I could keep thefe Impoftures and wild Claims altogether out of England^ and confine them to Popilh and Infidel Countries only. But that which is obvious and avow- ed cannot be hid. Very many of our High Jacobite Clergy aim at Dominion by the fame wicked Means, and hood-wink and alarm us all they can. They lead us out of the Road of Reafon, and play their Engines in the Dark ; and all the Illumination we can get from them is, that we are all in a Mift. Without their Guidance we go aftray, and The Independent Wl^ig. 1 3 3 and with ic we go blindfold. All their Ar- guments are fetched from their own Autho- rity. Their Adcrtions are no lefs than Rules and Laws to us; and where they lead we mud follow, tho' into Darknefs and Servi- tude. If we grow wilful, and break loofe from our Orthodox Ignorance, we are pur- fued with hard Names and Curfes. Doubt- ing is Infidelity, and Reafon is Atheifm. What can we do in this Cafe? There is no Medium between a Blockhead and a Schif- maticki if we follow them blindly, we are the Firft,- and the Second, if we leave them. We want Faith, if we will not take their Word ; and we want Eyes, if we do. They indeed give a Sugar-Plumb, and re- fer us to the Bible for Proof of all that they fay. But, in Truth, this Privilege, if wc examine it, will appear None at all i bur, on the contrary, an errant Bite, and grofs Mockery. For when they have fent us to a Text, will they allow us to conftrue it our own Way > No fuch Matter: They have nailed a Meaning to it, and will permit it to bear no other. You may read, provided you read with their Spe^acles ; and examine their Pro- pofitions T^/f^/v, provided you take them eve- ry one for granted. You may exert your Reafon fully, but be fure let it be to no Purpofej and ufe your Underftanding inde- pendently, under their abfolute Direction and Controul. I wonder how thefe Men could ever have the Front to accufe the K 3 Church 1 34 The Independent TVhig. Church of Rome for locking up the Bible ixx an unknown Tongue ! The eternal War that they wage againfi: Reafon, which they ufc jufl: as they do Scripture, is founded upon good Policy ; but it is pleafant to obferve their Manner of attacking it. They reafon againfi: Reafon, ufe Reafon againfl: the Ufc of Reafon, and fliew, from very good Reafon, that Pvcafon is good for nothing. When they think it on their own Side, then they apply all its Aids to convince or confound thofe who dare to. think without their Concurrence : Therefore, in their Controverfies about Religion, they frequently appeal to Reafon ; but we muft not acirept the Appeal, for if our Reafon be not their Reafon, it is no Reafon. They ufq it, or the Appearance of it, againfl: all Men^ but no Man muft ufe it againfl: them. As there is no fuch Thing as arguing and perfvvading without the Afllftance of Reafon, it is a little abfurd, if not ungrateful, in thefe Gentlemen, to decry it at the fame Time that they are em- ploying it; to turn the Batteries of Rea- fon againfl: Reafon, and make it felf deftroy itfelf. Neither Scripture, therefore, nor Reafon, by thefe Rules fignifies any Thing till the Priefts have explained them, and made them Jfignify fomething ^ and the Word of God is not the Word of God, till they have decla- red its Senfe, and made h fo. Thus, by the Time that Scripture and Reafon have bcea modelled;? The Independent Whig. 135 modelled, and qualified, and cooked up by the High-Churcli Jacobite Clergy, they are neither Scripture nor Reafon ; but a perfedt French ^Dtfh^ or what the Spiritual Cooks plealej an Oleo or Hodg-Podge of Non- fenfe, Jargon and Authority. From all that has been faid, the following Conciufions may be drawn: Such Clergymen as I have been above defcribing, prove every Thing by aifcrting it, and make any Pretence fupport any Claim. They build Syftems up- on pretended Fadts, and argue from Propofi- tions which are either highly improbable, or certainly falfe. When they cannot convince, they confound us j and when they cannot periwade, they terrify. We have but Two Ways to try the Truth of their Dodrines, and the Validity of their Demands, namely, Reafon and Revelation-, and they deprive us of Both, by making the One dark, and the Other dangerous. IVhat a Contempt mufi this Tribe have for M^Mnd! K4 Number I3<^ The Independent JVhig. Number XIX. Wednefday^ May 25'. 1720. Ecclefiaftical Authority, as claimd hy the High Clergy^ an Enemy to Reli^ gion. INCE there at'e lb many diffe- rent Opinions and Apprehenfions in the World about Matters of Religion, and every Sed and Par- ty does with fo much Confidence pretend, that they^ and they only, are in the Truth > the great Difficulty and Qiieftion is, by what Means Men may be fecured from dangerous Errors and Miftakes inRcHgion? For this End fome have thought it neceflary, that there fliould be an Infallible Churchy in the Communion whereof every Man may be fe- cured from the Dangers of a wrong Belief: And others have thought Vi neceffary, that their ^tv^x^X fallible Churches fliould have Au- thority in Matters of Faith ^ in order to keep up The Independent fflng. 1 57 lip a right Faith ia the People of the Funda- mentals of Religion. But it feems God has not thought either neceflary: If he had, he would have reveal- ed himfelf more plainly in this Matter, thaa in any particular Point of Faith whatfoever. He would have told us exprefly and m the plaineft Words, that he had appointed an Infallible Guide and Judge in Matters of Relz^ gion^ or Men who Ihould have Authority in Matters of Faith -, and would likewife have plainly mark'd out him or them, for Men to have had Recourfe to on all Occafions ; be- caufe our Belief depending on this infallible Judge, or on thefe Men who had Authority^ we could not be fafe from Miftake in parti- cular Points, without fo plain and clear a Revelation of this infallible Judge, or of thefe Men who had Authority^ that there could be no Miftake about him or them; nor could there be an End of any other Controverfies in Religion, unlefs this Matter of ^z;^ infalli^ hie Judge^ or of Men who had Authority^ were out of our Controverfy. It is not pretended by any Advocates of Infallibility or Authority^ that God has deli- vered the Matter exprefly and plainly in the Scriptures. They proceed, and build only on Inferences and Deductions from thence: And the Papifts are divided among them- felves as to the Seat and Extent oi Infallible lity i as the Troteflant-'PapiJls are, in refped: to the Seat and Extent oi Authority. And ' . both 138 The Independent JVhig. both Infallibility and Authority are manifeftly abfiird Pretences in Point of Reafon; tho' Infallibility feems lefs abfurd than Authority. The Pretence of Infallibility \^ plainly ai3- furd; becaufe the Infallible Church gives con- ftant and daily Proofs of its Fallibility: And the Pretence oi Authority is abfurd; becaufe, that may lead Men into any Miftakes what- focver. But, as I obferved, Infallibility is lefs abfurd; becaufe that is of a Piece, and confident with, and necefTarily follows from Authority : Whereas Authority without Infal- libility^ fuppofes a 7ower given Men by God to lead the World into any Miftakes, and to fubvert Chriftianity it felf. But however this be, they are both fufficiently ridiculous ; and it is ridiculous to fend Men, in order to their Salvation, to believe either in the Tofe, or Dr. Swift ^ or Dr. Burgefs^ on whofe Autho- rity, if Men depend, they can only be Ta- fifis^ or Swiftttes, or Burgefites^ and not Chriftians. If then God has not provided an infallible Judge^ nor any Men with Authority in Mat- ters of Religion ; there is fome other Way, whereby Men may be fecur'd againft all dan- gerous Errors and Miftakes in Religion, and whereby they may difcern all fuch Truths as are neceftary to their Salvation. Now that way our Saviour has declared to us m thefe Words, If any Man dejire to do his Willy he (hall know of the T>oElrine^ whether it be of Cody or whether Ifpenk of my felf: that is, if The Independent JVhig. 1^9 a Man has an honed and fincere Mind, and a hearty Defire to do the Will of God, he has the bcft Prefervative againll dange- rous Miftakes in Matters of Rehgionj and God, or his Underflanding, will enable him to diftinguifli fufficiently, whether Dodrines be of God or Men, and will condud: him into all neceflary Truths. This is a true and plain Anfwer to the Queftion propofed; and alfo true and plain Religion, or Chriftianity, if Men will be governed by CHRIST^ the Author and binijher thereof This is eafy to be known, and requires little Time to learn. This frees Men from all Concern about the intricate and endlefs Squabbles of Divines, difputing which of them are to have Authority^ and wherein their own Authority confifts i and ought fo fee them at Eafe ; for, as Chrifti- ans, or Followers of CHRIST^ they have nothing to do to enquire, what Priefts are to have an Anti-chriftian Authority over one another and the Laity. But notwithftanding the Plajnnefs of the Cafe, it is no Wonder, that weak People now a Days Ihould believe in Priefts and not i\\ Chrift; fhould be Prieftlings and not Chriftians j when, in our Blefled Saviour's own Time, the J^ews were ready to believe in any Impoftors, and averfe to believing \ti him, as he himfelf tells us. / am come^ fays he, in my Fathers Name, and ye receive me not i if Another Jhall come in his own Name^ him 1 40 The Independent JVhig. him ye will receive -, how can you believe, which receive Honmir one of another? That is, (co make a fort of Application to our prefent Times) " you have the Bible among you, '^ wherein I teach you in my Father's Name, *^ wherein I bid you fearch, examine, and *' try all Things for your felvcs, and to call *' no Man Mafler in Religion upon Earth : " That Bible you rejedt, va not underfland- *^ ing it for your felves ,• but if any Man ** fet up for an Authoritative Interpreter of " it, him you will receive for your Mafler^ " and call your felvcs after his Name. How *' can you be Believers in, and Followers " of me, who believe upon the Authority " of Men, and rejed the Authority of " God? Chriflianity, or Religion, thus truly un- derftood, has too many Enemies to make it loft Labour to prove it true by Arguments. And therefore I obferve, in Proof of our Saviour's Doctrine, That a hearty "Dejire and Endeavour to do the JVtll of God, is the heft ^refervative againft dangerous Mijlakes -, Firft, that therein our Saviour recommends the beft and moft proper Difpofition of Mind to qualify a Man to receive Truths from God, and to enable him to make a right Judgment as to what proceeds from God, and what from Men. For a good Man is moft likely to have right Apprehenfions of God and Divine Things. Secondly, fuch a Difpofition in a Man fuppofes his Impar- * tialiry The Independent Tf^hig. i^i tialicy in the Search of Truth i that he has no Partiality to any particular Do(ftrine; and that he is fuperior to the Temptations of any Paflions, (which blind the Mind} and has no Reafon to deceive himfelf by receiv- ing Things without Evidence ; nor Inclinati- on to rejedl what has Evidence. Thirdly, God will not fuffer the bed difpos*d Minds to fall into dangerous Miftakes ; but will, as he fays himfelf, guide them in Judgment^ and Jhew them his fVay. Again, God fays by SO LO MO Ny If thou incline thine Ear un- to IVtfdomy and apply thy Heart to Underfland- ing i ye ay if thou cryeji after Kno'ji'ledge^ and lift eft up thy Voice for Under ft anding^ if thou feekeft her as Silver y and fearcheft for her as for hid Treafurei then fhalt thou under ft and the Fear of the Lord, and find the Kno'u: ledge of God. Indeed, the Bible is fo plain, as to all ne- ceflary Truths, that he that runs may read ; and a Day-Labourer cannot fail of finding Truth, that fearches it there s and is in no Danger of failing, unlcfs he delivers himfelf up abfolutely to fome Guide to interpret the Bible for him. Fourthly, and Laftly, living honeftly, and feeking after Truth, are the belt Things a Man can do, and the very Per- fedion of his Nature; and by Confequence all that God, who is a good and reafonable Being, can require of him. I fliall conclude this Paper, which I have W'ritren in Behalf of Chriftianity, and againft Antichriftianifm, with another Divine Say- ing 142 The Independent Whig. ing of our Blefled Saviour i He that fpeaketh of himfelfj feeks his o^jun Glory ; hut he that feeks his Gory that fent him^ the fame is tnie^ and no Unrighteoufnefs ts in him. A^ if he iiad faid, '' Hereby you may diftinguifli One " that comes from God from an Impoftor. " If any Man feeks his own Glory and jiu- *^ thority^ you may conclude, God has not fent him y but, whatever he pretends, that ht fpeaks of himfelf preaches himfelf, and from himfelf; but he xhzt feeks the Honour " of God, and not his own Intereft, Advan- tage and Authority, by direding Men to the Authority of God alone, that Man has no ** Falftiood, no Defign to deceive ; you may *' conclude him to be no Deceiver or Impo* '' ftor;' o5ior has the Secret of fecuring the Women on his Side, and fo always gets the Better. The Dodor is likewife a confiderable Per- fon for divers other Arts and Accompliihments. He throws a Bowl with more Skill, and fol- lows icwith more Adivity,than any Man (not m Orders) upon the Green. He is alfo a trufty Toper in the Family: He has an un- common Palate in the Difcernment of Li- quors, and an uncommon Zeal for their Con- fumption. Nor is his great Dexterity at Whisk of trivial Moment : His Talent in this Branch of his Duty is fo fignal, that my Lady feldoms fails chufing, or rather requiring him for her own Partner, if he is not already fnappcd up by the Daughter for hcr's. L 3 Aftei? in;© The Independent Whig. After all this, who can wonder that cur Hou[JoQldTr'tcfc\\o\A^ up his Head, and adores himlelf ? He is an hourly Witnels of his own Importance and Figure ; and finding himfelf an extraorduiary Body, ir is nothing ftrange that he demands extraordinary Treatment. As little to be admired is the Eredtnefs of his Mien, and the dignified Primnefs of his Man- ner; how clfe fliould he be himfelf, and dif- fer from all other Men ? His Authority and the Cuftoni of the Cloth give him a Right to Contradidlion i and if he loves State and pompam aiduain^ what Layman does not ? If he hates to fee a Brother peeping through Timber, or w^igling \.i\ a String, who can blame the Workings of Self-love ? If the German Vrinces are under his Difpleafure for facrilegiouily admitting their Pages to fay Grace ; fo are all they who make bold to cut their own Corns, under the Frowns of that famous Artift T>on Saltero of Ckelfea. To conclude with a grave Paragraph ; I am afraid it too often happens, that this fame Hoitjhold 'Vriefl^ who is taken into a Family to Sanctify xx.^ proves a Difturbcr of its Re- pole, and a Foe to its Welfare. He is a Spy upon the Wealthy and the Great, for the ill pjids of his Order. If he has the Ear of his Patron, he can, by alarming his Confcience, or ftroaking his Vanity, influence him to turn the Patrimony of his Children into a Gift to the Altar ; and fo a Family of Innocents arc ilraitned, or ruined, to enlarge the Pride and Income The Independent Whig, i ^ i Income of a worchleis Vicar, oc to rear up a gracelefs Mob, ior the Interefl add Support of Prieflcrafc and Slavery. So that the Pub- Jick i: fcif fuiTers iii no fmall Degree from the Malignant Iniliicncc which At^\\^^\mgCljii plains have in Great HouJes. tiow many Noble Famihcs arc by rhem inflamed with an unlb- cial Bitternefs of Spirit againfl: all ihole, who inofFennvely think for themielvcs^ and are tainied with the vile Principles of Vallalage to any Anchoriry, Civil or Sacred^ which thcle their Spiritual Governors fliall plead for ? T. S. This Paper being intended to expofe the ridiculous Privileges claimed in Behalf of Chaplains, as if they were of Divine Inflitu- tion; and the ill Ufe they make of their In- fluence over weak Minds : Nothing here faid {% meant againft any Gentleman staking into his Family a pious and agreeable Clergyman, under the Title of a Chaplain ; who, if he poilcfresan honcft and beneficent Heart, with Affability and good Breeding, is, no doubt, an amiable Character. But as to thofc little, four, un- bred Bigots, whom I have frequently feen m that Station, I do not think they ought to be admitted into the ConverHition of Gentle men, or fuffered to have any Concern eithe.' with their Children or Servants. L 4 NujviS£i-: 1^2 The Independent Whig. Number XXL Wednefday^ June 8. 1710, A Gomparifon between the High Church and the Quakers. I^C^HE Clergy of our National Church II are Spiritual Officers appointed by Order of the Civil Magiftracc (Hkc Church-Wardens, Overfecrs of the Poor, Conftables, and other Parifli Officers} to ad: according to his La^sj^ which is their Rule, and which has interpreted the Bible for them in the Thirty-Nine Articles^ Homi- lies, Liturgy, Canons, Injunctions, and o- ther Inftitutions. The chief Defign of their Appointment is to inftrud; Men \x\ Religion and Morality, or to make Men ^wifer and better than they would be without their Af- fiftance. To that End they are htrd, and paid a great Revenue, which, by the Means pf Lands, Tythes, Rents, Salaries, Fees, and Per- The Independent JVhig. i ^^ Pcrquificcs, is fuppos'd to amount to Two Millions per Annum ; wherein they greatly differ from the aforefaid Parilli-Officers, who perform many real Services to Society with- out any particular Reward, as is, in many Cafes, the certain Duty, which Men of the fame Society owe to one another. Bur as making Men '-^'/fe and good are the very beft Things which can be done for them, both ia Relation to their Condition in this World and the next : So every Man ought to think this Revenue iz'el/ beJto'Ji:dj if Men are made more ijuife Sindgood in any Proportion to the Charge ; and on the other fide ill beJlosSd^ if Men arc not in the leaft improved in Know- ledge and Virtue; much more, if they are render'd more ignormit and 'oDorfe by the Teach- ing and Influence of their Guides. We are juftly concern'd how we part with ourMoncy in otherCafes, how it is laid out and managed, and whether what we receive in Lieu of it be worth our Money, efpecially when the Sum is confiderable. It is therefore of great Importance to us to confider the State of this Affair, wherein fo much is expended ; that, in Cafe the Clergy do not anfwer the Ends of their Calling, and not deferve their Reve- nues, we may take proper Meafures to make them do fo ; for it is in the Power of us of the Laity, who almoft wholly chufe and confti- tutethe Legiflature, to make the Clergy ufe- flil, and it is either thro' our Ignorance, or Knavery, or Both, if vv^e do not make them ufeful. Now 154- The Independent Whig. Now k feems to me, that the Toleration or Liberty of Confcience granted by Law in England^ gives us an Opportunity of exa- mining this Matter, beyond what can be done in Topijh or other Countries, where no fuch Toleration is allow'd. We have a numerous Sedl, or People among us, diftinguifli'd by the Name o{ §luakers, who have no Spiritual Officers, with any Wages, Hire, or Salary, whofe peculiar Bufinefs it is to Teach; but every Man among them does freely of him- lelf, 2iwdigrat'tSy communicate his Knowledge, both publickly and privately, according to his Abihty, whenever he judges it proper {o to do : And therefore we may eafily make a Comparifon in the Cafe, between the VVif- dom and Virtue of the common People of the National Church, and the Wifdom and Virtue oix\\t^akers^ (who have no Qiiality or Gen- try among them, but confifl of Tradefmen, Ar- tificers, Farmers, Servants, and Labourers) and thereby make a juftJudgment,whetherthcTvvo Millions per Annum are well or /// beftow'd. I. No Man will deny, but x^a^ §liiakers are born with the fame natural Parts as the Church- men. It will alfo be manifeft, that they im- prove their natural Parts by the Knowledge of what the Clergy efteem the moft impor- tant and fublime Points of Religion, under their general, diffused, unhird Miniftry ; e- qually at leaft with the Members of the Church, under the Diredion of their Clergy, hifd for Wages ; for by free Converfation with both The Independent IVhig. ic^c^ bodi Sorts, you will find that x.\\q Ojiakers wn- dcrdand as well the Nature and Attributes of Ood, tlic Dodrincs of thcTrinity in Unity, the Sacisfadion, the Incarnation of God, and other fuch Points, and exprels themfelves as clearly about them as Churchmen; and I prefume this Matter will appear lb clear as nor to admit of the leali doubt. I do confels, t\\Q ^takers [v^wq feme Errors^ (for what Man is or can be free from Error?) But as to thofe Errors, I think two Things may be offer'd in Excufe of them. Firft, I obferve in general with the mod ingenious and Reverend Mr. Nor r is, (in his Tiz'o Treat tfes ofT)tviric Lights id Trad:, p. 31.) who fays, that he cannot think Qiia- kerifm mconjideralle^ as the "Principles of it are laid down and managd by Air. B a r c l a y. That great andgeyierat Co7Ue?vpt they lie under ^ does not hinder him from thinking the Sect of the Qiiakers to be far the mojl confiderable of any that divide from the Churchy in Cafe the Qj^iakerifm that is generally held he the fame with that which Mr. Barclay has deli- ver d to the IVorld for fuch -y whom he takes to be fo great a Man, that \\c profejjes freely that he had rather engage againft an Hundred Bellarmins, Harding s, and S t a- p L E T o N s, than with One Barclay, Secondly, I obferve, that the ^takers feem very excufable in refped; to feveral of the Errors wherewith they are charg di and that their Neighbours, if they would do as they defire to be done unto, mayjullly pardon them» ii^6 The Independent Whig. them. For as to their Opinions about Ty thes, and paying Wages to Clergy, (which are deem'd fundamental Errors, and judged by the Clergy in their Books againfl: the fa- kers to be a fort of Athetfm) they have it to fay in their Excufe, that Tythes, vvhich were a Part of the ritual Law of the Jewsy are as fuch aboliOi'd under the Gofpel, which has repeal'd the whole ritual Law. It feems al- fo ftrange to them, that Ambaffadorsy (as the Clergy pretend to be) or Negociators^ fliould claim Money from thofe to whom they are fent i that it appears more ftrange that the Clergy, who pretend to be Succeifors in Am- bafladorfiiip to Chrtjl and his Apoftles, fliould claim Ty thes or Money, and thereby fuppofe our Blefled Saviour himfelf and his Apoftles to have begun that Claim: Therefore they alledge, that if the Clergy are only volunta- ry Ambafladors or Negociators, they ought to bear their own Charges ; and if only Mi- nifters or Servants, they fliould be paid their Wages by thofe who hire them, and not claim an independent Maintenance i and herein they pretend to follow the Primitive Chrifti- ans, who (according to the Reverend and Learned Dr. Reev es, in his Apologies, &c. Vol. I. p. 44.) would not pay Taxes for the Maintenance of the Heathen "Temples: And in- deed, there is no Colour to make Tythes due Jure T)ivmo^ that Point being fully deter- mined on the Side of the §luakerSy by that accomplifli'd Scholar and Divine, Dr. Pri- deaux^ The Independent W^hig. li^j deaux, in his Original and Right of Tythes i and befides, it is a Matter of Concefl: among the Clergy, to which fort of them an inde- pendent Maintenance does by Divine Right belong. As to the ^takers Dodrines of Paflive Obe- dience, or taking patiently all manner of Af- fronts and Injuries, and refufing to bear Arms on any Occafion i it is known, that herein they follow St. Justin Martyr, Or i- GEN,T£RTULL I A N, St, C Y P R I A N, L A C- TANTius, St. Basil, Salvian, and o- thers the moft Learned and Ancient of the Primitive Fathers. And as to their Principle of not Swearing at all, they follow the Fathers of the Five Firft Centuries^ who (according to the mod Learned Dr. VVhitby, in T)iffert, de Script. Inter p. p. 164.) all agreed, that Oaths of all Kinds were U?ilawful to Chriftians ; thofe Fathers underftanding our Saviour's Words, Swear ?iot at al/y univerfally; which, indeed, feem fuited to the Notion, as they were ths very Language, of the Ejfenes, a Sed: of Jews in our Saviour's Time, who maintained all Oaths to be Unlawful. It will be difficult to find one Quaker that cannot read, unlefs he has been educated and bred up in the Church, and became a Con- vert to ^takerifm. Whereas, I will venture to affirm, that Half the Common People of the Church, efpeciaily in the Country, can- JK)t read a Word. The 1^8 The Independent Whig. The Quakers are great Readers of the Bi- ble; and it is rheir Principle to endeavour th make the Beji of that Divine Bx)ok ; which, tho' containing infinite Treafures of WifJom and Knowledge, yet, as it is a perfed Rule of Faith to the whole World, is a plain and moft intel- ligible Book, and mud naturally improve th.e Sluakers^ more than it does thole Churchmen, who either cannot read, or do not read the Bible at all, or not fo much as the Sluakers ^ or that think they are not to make tke Beji of their Bibles ^-u^itpjottt any Rejhaiitt, 1 dare to befo unfafliionable as to allerr, that the Bible may, and will, improve the Readers thereof; notwithftandmg Dr. South fays of a Pare of that Holy Book, that it either finds Men mad or makes them fo^ and that Dr. Reeves, in Derogation of its Divine Precepts, thinks fit to fuppofe, that QttakerSy by reading the Bible, become ftark Bible-mad, preface to Apologies^ &c. /. II.) But there is one Point wherein the ^takers greatly exceed the Churchmen in Underftand- ing, and wdiereof theMeanefl among them is firmly perfwaded ; and that is, that Every Man IS to judge for htmfelfin Matters of Reli- gion, Whereas few Churchmen are clear, ds Men, Chriflians, and Proteftants, ought to be, in this Matter; which is the Foundation of all goodSenfe, Chriflianity, and our glorious Reformation from the Worjl Triejicrafty Po- pery. This Principle naturally produces Knowledge : For the Ufe of the Underftand- The Independent Whig. 1 59 ing improves the Faculty; as delivering up the Underftanding to Pricfts or Guides, (inks and debafes it. And accordingly the fakers reafon and ad: very nicely in their Affairs, as a Pohcick Body, in Relation to Marriage, Or- phans, Care of their Poor, ^c, and Particulars among them underftand Trade, and the Bufi- nefs of the World, and how to live in it, as well as any Men whatfoever. 2. As to the Comparifon, which are the Befi Men, Ridkers or Churchmen; I fuppofe, it will not be deny'd, but that the ^takers are as good Men ; as good in their Families ; as good Neighbours; as Quiet, Temperate, Chafte, Sober, Free from Paflion, Induftrious; as clear from the grofs Crimes which fill the Goals, and expofe Men to the Pillory and Hanging ; as Charitable in their Sentiments to thofe who differ from them; as great Ene- mies to Perfecution ; as true to Liberty and Property as any Churchmen i and, m fine, as good Subjeds, and as Loyal to King G EG RG Ey (tho' Loyalty be the diftin- guifliing Principle and Glory of our Church,) as any profefled Follower of Dr. Sacheve- R EL, Luke Milbourne, or other fwear- ing loyal Divine. SincQy therefore, it is undeniably evident, that the fakers are at lead as wife and as good, without any Charge to the Publick, as Churchmen ^xq with it -^ I conceive it is in- cumbent on every One, who does not envy the Clergy their Preferments, to endeavour to 1 60 The Independent Whig. to find out fome other Way to make them as uleful as polTible to Mankind, and to put them upon fuch an Edabhlliment as may en- able them to delerve all their Power and Riches ; which fliall be the Subjed: of fome future Papers. Number XXII. JVednefda^f^ June 15. 1720. Prieftcraft corrups every things and ^^r- verts the Ufe of Words. O ET S tell us, thatM^^^ changed every Thing he touch'd into Gold, and Medufds Head every one who faw it into Stone j but Prieftcraft is yet of a more mifchievous Nature, for That converts all who come within its Influence into Idiots or Lunaticks ; and every Vertuc or good Qiiality of the Mind into Nonfenfe or Roguery. Every Creature and Plant affimilate the Food or Nouriftiment they receive into th^ir own The Independent Wing. 1 6 r fewn Subftance : The Toad converts intoPoy- fon the fame Juices, of which the Bee makes Honey: The famcBreath blown into dinerent Inftruments, makes good or harfli Mufick ; it is no wonder therefore if that which is all Corruption it felf, (hould corrupt and fpoil every Thing elfe wiiich touches or comes near it. It has fo mangled and perverted the Signi- fication of Words, and the Nature of Things, that Language is rendered ufelefs, or rather £l Snare to Mankind : There is fcarce a Sound or an Adion, which has received the Stamp of a general Approbation, that has not loft its Meaning; and is ftript of all Honefty to become Orthodox, and be made free of the facred Society, as the Topijh Priefts are pleafed to call themfelves. A becoming Zeal for the Glory of God, which ought to be a fervent Difpofition of Mind to promote Holinefs and Virtue a- mongft Men, by Softnefs, Pcrfwafion, and Example, is now nothing but Party Rage, an implacable and furious Hatred, and the De- nunciation of Woe and mortal War againft all, who do not believe juft the fame with us, and cut their Corns as we do : Moderation is become a Vice, and eileemed to be Luke- warmenefs, and an Indifference to Pveligion and Goodnefs. An obftinate Bent of Mind, and a deter- minate Refolution to adhere ic Opinions, the Truth of which we have never examined, M never 1 62 The Independent Whig. never intend to examine, and for the moft part, are not able to underfland if we did, is what is caird Conftancy in the Faith j and to burn our felves, or to fight with our beft Friends till we can burn them, pafTes for He- roick and Chriftian Courage. We mult (hut out the Sun at Noon in a Summer's Day, to make ufe of Candle- Light i and give up all our Senfes to fubmit to frail Authority. We are to believe every Thing in cxad: Proportion as we cannot un- derfland it, or as it appears abfurd ^ and allow that alone to be true Faith, which con- tradids the firft Principles of Science. Rea- fon, which is the only Light God has given to Men, to diftinguifli Truth from Falihood, Virtue from Vice, Religion from Impoflure, is decried; and the Ufe of it deemed impi- ous and dangerous. Perfecution of our Fellow-Creatures, Fel- lovv-Subjeds and Fellow-Chriftians, fordoing the beft Action they are capable of doing, (which is worfliipping God in the Manner they think to be moft acceptable to him) is called ferving the Almighty, and promoting his Religion. The ruining and deflroying our Neighbours, (whom we are commanded to love as our felves} and cutting their Throats, is having Pity upon their poor Souls; and the ading againft all the Dictates of Nature, and Precepts of the Gofpel, is Chriftianity,. and doing the Will of our Saviour. Enthu' The Independent Whig. 1 6n^ Eiichufiafts, fanatical, melanclioily, monkifh, reclufc and lequeflred Perfons, are efteemed the Religious s and are fuppofed to know the other World, in Proportion as they know little of this. Philofophers, and Men of Wit or found Knowledge, are generally accu- fed of Infidelity and Atheifni : Nay, the car- dinal Virtues themfelves cannot efcape ; but without the Belief of certain fafliionable Spe- culations, are accounted only fplendida Tec- catdy and thofe who poflefs them are treated with Ignominy ; and indeed, none are thought fit for Heaven by Gentlemen of this Call, but fuch as no Man of common Senfe would care to keep Company with upon Earth. Celibacy is efteemed a Virtue in fome Churches, and not difcouraged iw others ; and the dilbbeying the great Dictates of Nature, and the pofitive Command of God, to en- creaje and multiply y is mifcalled Chaftity ; and the wafting our Time in running up and down from Church to Chappel, from Chap- pel to Church, to hear MaJJes, and idle Ha- rangues, and being perfedly ufelefs to Socie- ty, and good for no one Thing in the World, is called by the TopiJJo Priefts "Devotion and Godlinefs ; as if the Almighty could be any way ferved but by doing good to his Crea- tures; Poornefs and Dejedion of Mind, is called Meeknefs of Spirit ; and a Readinefs to fub- mit to Injuries and Impofitions, is Chriftian Humility ^ ftifling our Senfes, is Submiftion M ^ and 1 64. The Independents JVhig. and Deference to Authority ; and our befl: Searches, and mofl fincere Enquiries after Truth, are called tlie Defires of Novelty, and curious and forbidden Studies : The doubting of any Thing, which our Guides think it their Intereft to tell us, or fliewing theWeaknefs of their Arguments, is Scepti- cifm, and renouncing the Faith ; and a hearty Concern for the Honour of Almighty God, and the Good of Men, is often interpreted to be downright Atheifm j and to communicate with our Chriftian Brethren, when w^e can do it with a good Confcience, is Hypocrify b unlefs we do it too when we think it finful. Aw Attempt to obHge the Clergy to keep the Laws they have fvvorn to, and the Arti- cles they have fubfcribed, is ro oppofe re- ceived Opinions, ^Lnd qtiieta movere. An En- deavour to prelcrve our Legal Conllirution, is Sedition, Faction, and being given to change; and a generous Love for all Mankind, arid the Liberty of our Country, with a noble Refolution to venture Life, and all which is valuable here below for that glorious Caufe, is Rebellion, and worfe than t)x^ Srn of Witchcraft. Wafting, macerating, and torturing our Bodies by Fading and Penances, is fandJify- ing our Souls j and to rejed and throw back the Benevolence and bountiful Gifts of in- dulgent Providence, is to fliew and pay our grateful Acknowledgments to his Goodnefs ; as if he gave us any Thing, not to ufe and enjoy The Independent W^hig. i6i^ enjoy it; but we were to accept tliefe Bledings only in Truft for rhe Clergy, and io live poor- \y our felves, that they may riot in Luxury, Profufenefs and Pride : which they have fel- dom faild to do, when they have had the Means of doing it ; carnal Things being ob- lerv'd bed to fuit with fpiritual Minds. Playing Monkey Tricks at Church, pafles a- niongfl: the Papifts for theWorfliip of God; and they go to ghoftly Dancing Mafters, to know how to aceofl: Him fafliionably : The failing in a Ceremony, the Omiifion of a Bow ; the not filing to the Right or Left rea- dily, or not adjufting their Motions to the Tune and Time of the Organs ; are all dange- rous Errors, and favour much of Herefy; and the worjhippmg God in Spirit and in Truth only, is Difobedience to the Church, and lit- tle better, if not worfe, than Atheifm : The decking up, and drefiing of Churches, and giving the Deity fine Cloaths, is Decency, and doing him Honour. Confecration, which is the Appointment or Appropriation of Places, Perfons, or inani- mate Things, to be ufed only in rhe imme- diate Service of God, (and which may be fo applied indifferently with any Ceremony, or with none at all) is turn'd by the Romifb Priefts into a fort of Incantation or fpiritual Jugling : By virtue of a little Holy Water, looking towards the Ea/ij mumbling over a few cunning Words, certain Motions of the f^and and Head, and by the help of fome M 3 Powder 1 66 The Independent Pf^hig. Powder le Pimp, the laid Places, Pcrfons and Things become lacred, and cheHolinels is transferred from the Minds of the Com- municants to the Ground, the Wainfcoat, and the Carcafs and Cloachs of the Pried; and fo the Devotion due to Almighty God, is chang d into a fenfelefs Idolatry to as fenfer lefs Men and Idols. : Prayers arc turn'd by them into Curfes, and Sermons into Inved:ives and Libels : Be- nevolence and good Will towards Men, and even Charity it lelf, which is comprehenfive of all the Vertues, and without which Faith and Hope fignify nothing, and which is not confined to Perfons, Nations, or Languages, to SecSs nor Opinions, but ought to be as free as the Elements, and diffiifive as the animal Creation, is chang'd into Faction, Partiality, and often Profufenefs, to fupport a Party, and a Combination againft all Man* kind, who do not think and ad: as we do. But no Parts of Speech have had fo ill Fortune, as Scripture Language, and even amongft fome Proteftants : Appellatives, and the Names of Complex Ideas, are often left untranflated, that they may pafs for real Be- ings, and fignify whatever the Priefls have Occafion for ; and fometimes, where they have been tranflaccd, falfc or unfair Meanings have been afllgned to them, and they have been made to convey a quite different Scnfe from what they import in Scripture : The Word EccUfia or Aflembly is tranflated Churchy which The Independent IFhig. 1 67 which the/e always fignifics the Chrijiian Teo- ple^ and in our Articles, is defined to be the Congregation of the Fatthfuly buc is now gene- rally us'd only for the Clergy ; and the Word Epifcopos (which iw Englijh is Overfeer) is engliflVd 5//^^/ ; fo that Women, and the igno- rant Crowd, are fully fatisfy'd that they have found in Scripture, a Lord ofTarliamenty and a T>wcefan Trelate^ with a Mitre upon his Head, and a Crofier in his Hand ; and when- ever they hear or read the Word Tresbyter^ they fancy they fee a Parfon beating his Cu- ihion in a Pulpit, and believe him to be Jure T>ivino : Inllances of this kind are endlefs. Even Literature it felf is perverted, and inftead of being made to improve Mens na- tural Faculties, is ufed to extinguifli or ftifle the firft Principles of Knowledge. Semina- ries have been erected and endow'd to teach Men backward : The Youth at a very great Expence^ learn to be Blockheads, and ac- complifli'd Dunces; and fpend the firft and mod improvable Part of their Manhood to be finiihed in Folly. The Difcovery of Printing, which brought about the Reforma- tion, is ufed to deftroy it; and, likj^ the Scotchman^, Monkey, is made to bite every one but him who has the fole Cuftody of the Machine. Of all or moft of thefe Heads, I fliall treat feparately, in order to undeceive Mankind, and to manumit them from the Frauds and M 4 Tyranny 1 68 The Independent JVhig. Tyranny of Topp and popiihly affeded Clergymen; by Hiewing, that they now doj and ever dld^ make Ufe of all their Influ- ence over the ftupid and unhappy Laity, and of all the Power and Riches they have been ever trufled with, to drive Re- ligion and Virtue from the Face of the Earth, and therefore have always endea- voured to turn the worft Things into the beft, and the beft into the worft. One Drop of Prieftcraft is enough to contaminate the Ocean, Number XXIII Wednefday^ Jane ii. 1710. 0/ Z E A jL. PP'SS Do nor know any Word, in any j^IllM Language, which, next to the ^||p~|^ Word Churchy has fo much Wick- K4J^5:y|^ ednefs and Roguery, to anfwer for, as the Word ZeaL It is indeed an im- portant The Independent PFljig. 1 6^ portant and dreadful Monofyllable, which, when ufed with proper Geftures and Emphi- fis, can turn a Cuc-Throac into a Saint, and a Mad- man into a Martyr. It can com- mit Bloodflied and Butchery, with innocent Hands; deftroy Life and Property, with a good Confcicnce ; and difpeoplc Nations with Applaufe. True Zeal is a fine ere and warm Concern for the Glory of God^ and the Spiritual Welfare of Mankind, This Definition feems to me to take in every Idea which ought to be annex- ed to the Word Zealy and (hews it to be a Vertue full of Affedlion, Meeknefs, Huma- nity and Benevolence, and void of all Chol- ler, Bitternefs, Ill-will, and Severity. This is its Charader; and whatever contradicts it, is not Zeal^ but Rage, Efpecial Care ought therefore to be tak- en, effedlually to diltinguilh true Zeal from falfe, and the Thing from the Pretence of it. For, if it is not well grounded, it falls under theApoftle's Cenfure, of ^ Zeal^ which is not according to Knovuledge. Of the latter Sort, is that with which crafty Men infatuate the credulous Multitude, who take their Religi- on upon Truft, and their Faith and Zeal at fecond Hand. Their Godlinefs confifts in Prejudices and a Set of Names. They hate Dirtenters, becaufe theydo not come toChurch, and becaufe they are llrid: Obfervers of the Lord's-Day, and feek God without Book: And they are zealous for the Church ; but if you 170 The Independent Whig. you ask them what they mean by iz^ you will find it to be either the Organs, the Ring of Bells, or the Parfon. They have a zea- ious Antipathy to a black Cloak, which is a certain Sign of a v.^rong Rehgion ; and they have a doating Fondnefs for a black Gown, which is an infallible Mark of the true Church : They therefore abhor and infulc the former, and honour and bow down to the latter. Which Temper and Behaviour in them are wonderful Demonftrations of the Spirit of the Gofpel ; and entitle them to the higheft Favour and Approbation of their Spiritual Governours. At the Time w4ien Dr. Sacheverel was fufFering the Law for Se- dition, I asked one of his Mob, who was llragling at fome Diftance from the reft, in Lincoln S' Inn- Fields (as they were proceed^ ing to demolifli "Daniel Burgefss Meeting- Houfe) w^hat provok'd him to lb much Out- rage againft "Daniel^ and his Congregation ? He anfwer'd; Beeaufe they had murthefd King Charles the Firji, I then asked him, What he knew concerning King Charles the FirJi ? Why, quoth he, He ^-jvas One of the Twelve Apoftles ; and T>r, Sacheverel is the befi Friend he has in the World, Here he fwore a great Oath, and left me to pity the Ignorance and Phrenzy of the enchanted Crowd. Ignorance is the Mother of this fort of Zeal^ and Craft its Father: And as its Pedi- gree is vile, fo is its Behaviour brutal and a- bominable: Ic is the Tool of Knavery and ^; Defign, The Independent Whig. \ji Dcfign, and operates by Folly, Wickednefs and Force : It is a MallifF uncoupled, and halloo'd at Confcicnce, Sobriety, and Peace; and let on t;o devour every good Quality, :c felf pofTeffing none : It is rouzed by Lies, and animated by Liquor: It combates Truth with Curfes, and Moderation with Blows. Its Courage is Madnefs, and it is bold thro* BHndnefs. It has never any Mercy upoa others> and feldom upon it felf. It takes the Word of its "Driver ; and miftakes Mifchief for Merit, and his Word for God's. It is the moft miferable of all Slaves; it is blind, and it is diftradied ; and its only Freedom is to ad: Outrages, and flied Blood. It is nei- ther blefled with Enjoyment nor Reft. It boils with Anger; it burns with Envyj it is tortured with Hatred; it is worried by all the worft PaHions. . It is incapable of Hap- pinefs i and either deaf to Inflrudion, or undone by it; for the Moment it grows wi- fer, it dies. How often do Ambition and Dcfign work their own impious Ends, under the fnug Dif- guife of fancSify'd Zeal! Men arc never wea- ry of being deluded with Sounds; and a pi- ous Word, artfully proftituted, and devoutly pronounced, will at any Time lure them in- to the groflefl: Impodures, and puili them on to commit the mod inhuman Barbarities. Thus the Papifls are firft taught that the Tope is a Vice-God^ and the Reprefentative of Jefus Chrifi ', and that his Zeal for his own Re- 172 The Independent Whig. Revenues and Dominions, is Zealfov Chriji and his Church; and then it is an eafy Motter to perfwade thefe poor Slaves and Bubbles, to adopt fuch a Portion of the fame Zeal^ as will prompt them to poifon, and murder, and plunder, and burn, all thofe unhappy Schif- maticks, who continue fo, rather than aban- don their Senfes, their Humanity, their Cha- rity, and the Fear of God ; all which are de- firu^tive of the Charader of a Zealot. And thus both Papifts and Proteftants, being per- fvvaded by their Priefts, that all who, either thro' Reafon, or Grace, think differently from the faid Priefts, are in a State of Dam- nation ; become further perfwaded, that be- caufe they are to be damned, therefore they are to be undone; and fo anticipate the La- bour of the Devils, and add Mifery to the miferable. By this Means, as Satan is the Almighty's Executioner, they make theni- ielves Sataris ; and fuch Zeal is at once the Inftrument and Qiialification of a T^temon^ When I fee a grave Dodor proudly urg- ing upon his Hearers the divine Right of Epifcopacy^ which is juft of as much Impor- tance to Mankind as the Divine Right of Geography i I fee prefently into the Heart of the Man, and would lay any Wager that he has a burning Zeal to fucceed St. Teter^ iw the Divine Revenue and Lordfliip of fome Human Diocefc ; or elfe courts fome Bifliop with great Zeal for his Lordfliip's Neice, or for a fat Benefice. And I cannot but own, that The Independent tJ^hig. 17^ rhat a Chridian Zeal for a Thoufand Po^nd a Year, or even for Two Hundred Pourtd a Year, or even for a rich Wife^ gifted with a good Apoftolick Fortune, is a very commend- able and very prevailing fort of Zeal -, but I cannot lee that it equally affetSs the whole Congregation. Pray of what Moment is ic to a harmlefs, well-meaning Flock of Sheep, whether their Shepherd is called Tajior or Overfeer ? Or, whether he has Twenty Pound a Year Wages, or Twenty times as much ? Or, whether he is hir'd by the whole Village, or only by the Chief Man of the Village ? Or, whether he wears a plain Hat^ or a high Cro\vnd Cap? Or, whether he wears Ltnnen or JVooUen? But it is of great Moment to them, whether he feeds them or ftarves them ,• or whether he defends or plun- ders them ; or whether he utterly negle<5ls them himfelf, or only leaves them to the Care and Command of his Dog; or whether he fecks their Safety ^nd Happinefs, or only their Fleili and their Fleeces. Biit further; the Tempers of Men, being either naturally warm, or quickly made fo, it is eafy to miftake a hot Head for a devout Heart, and an angry Hcarc for a devout ZeaL But, alas, how diffefenr is the meek Spirit of the Gofpel, from that Fury which is rais'd by ftrong Beer, or paffionate Sermons! Hov^ little do Men confider, that the fame Arte- ries do often beat with equal Vigour for a Punk as for the Church, and occafion broken I'/j^ The Independent JVhig, broken Heads for the one as foon as for the othct ! 1 rue Chriftian Divine Zeal is infpired by Goa Almighty, and conies attended with every other Chriftian Virtue, and fubdues every unruly Paffion. It is infeparable from Cha- rity, the higheft Chriftian Gracey and the chief CharacSteriftick of a Chriftian ; that Charity, which wijheth all Things^ hopeth all Things i which forgives all Men, but hurts none. It iieither burns nor imprifons Mens Bodies; nor plunders their Goods, nor rails at their Peribns, nor ftirs up Mifchief againft them, nor marks them out for Damnation. It is not raifed by cruel Language, nor encrcas'd by Bottles of Brandy ; it is modeft, it is merciful, it is temperate, it is difcerning. On the other Hand, there is not in the World a more cruel, debauch'd, or more ig- norant Paflion, than falfe Zeal: It is void of Pity, of Grace, of Knowledge, and of Charity ; it is outragious ; it delights in Blood ; it commits MafTacres, and murthers Innocents i it difpcoples Nations : Nothing can reftrain it, neither Kindred nor good Qualities, nor Pity nor Tears: It ufurps the Name of P.ehgion, and deftroys all Religion; it commits Abomination in a Style of Devo- tion, and talks Blafphemy iw the Name of the Lord. It proftitutes God's Authority to deftroy God's Works ; and, iw the Name of Chrifty damns and deftroys thofe whom Chrift died to lave. If The Independent Whig. 1 7 5 If People would but look a little into their own Hearts and Conditutions, they would too often find that their Zeal is only Anger, and that this hot Devotion refides altogether m the Blood. I have long obfcrved that your Cholerick Fellows are your moft zealous Fellows, and are always the warmed Church- men ; and that, amongft the Ladies, the mod amorous are ever the greatefl: Bigots. He who is peevilh at his Table, will be pee- vi(h in his hulpit; and as highly ofFended ac an ill Dinner, as at a Conventicle. I once caught a great fat Dodor at St. ? Ws, cur- fing and (lorming ^g2im{kTresbyterianSy whom he configned in a Body over to Satan, with great Zeal, and no Remorfe. Says I, to my felf, This reverend ill-tongud Tarfon will certainly quarrel^ and kickj over his Claret aJt well as over his Cujhion: In order to try, I got into his Company at the Baptifis-Heady and by^the* HumiHty of my Behaviour, and the Divinity* of the Hermitage^ I fat at tole- rable Eafe with the Dodor, till the middle of the third Bottle, and then he fwore at the Drawer for not anfwering before he was cairdj and, before it was out, he drank Confufion to Fanaticks, and a Health to Sor- rel. The Doctor then lliew'd a violent Ap- petite for Quarrelling j but meeting no Body in the fame Humour, he only eafed himfelf in Oaths , till an honed Citizen drank to him the Glorious Memory of King IVilliam-, which the Dodor pledged, by throwing a wild iy6 Th^ Independent f4^hig. Wild Duck, jufl: hot from the Spit, full in the Citizens Face, and got up at the fame? Time to fall upon him with his Hands; but as foon as he got up he fell, and we left Iiim upon the Floor, to the Care of the Draw- ers. How long are Mankind to be deluded With Sounds ;l and how long will Uncharitablenefs and Outrage, which are Enemies to the Na- ture of Christianity, pafs for Zeal for Reli- gion ! Are Men to be curs'd, or puniflVd, or deftroy'd, out of Zeal for the Gofpel, by which all Severity is forbid ? Where are we commanded to quarrel for the Peace of the Church ? or to run mad for the Reafonable- nefs of Liturgies? or to fight for the T>lv'me Original of Human Forms ? or tc deliver Men to the Devil, for the faving of theif Souls ? How unlike is our Modern Zeal to that of the Apofiles, and how unworthy to be calfd by that Name! They liv'd undsr Hardfliips and Stripes, and ventur d their Lives to con- vert Unbelievers : Our prefent Zealots live at Eafe and in Plenty ; and their Zeal is devoutly employ'd about Tythes, Honours, Garments, and Forms. They do nor pretend to venture their Livings and their Lives ^a convert either Tagan^ ox: Tapift^ or Maho- metan, The Idolatry and Infidelity under which the miferable World lies, do not feem to interrupt their Qinet and ihcir Enjoyments. But if a Dozen harmlefs Chriflians prefiime to Thd Independent Tf^htg. 177 to worfhip God in a Barn ; or to pray to God withouc Book ; or to commemorate Chriji^ Death with Praifcs and Prayers, fuch as a devout Heart ciiftatcs ; or to refule com- plying wii;h a Rote of Words, which they judge neither edifying nor warrantable; or to follow their Confciences, which alone can juftify them in the Sight of God -, and not the Authoricy of Men, which cani^ot juftify them in the Sight of God J they are allarm'd, and their Church totters if Confcience is protedted. If this be the Spirit of Chriftianity, I mud: own my felf to have been hitherto a Stran- ger to Chriftianity; and yet thefe Men go on to tell us, that they are the only true Church, tho' they poffefs not one Grain of that Charity which diftinguifhes a Chriftian from a Reprobate, as much as a Rational Soul does a Man froni a Monkey j and to damn all other Churches, that is, the whole World, withouc taking one Step towards bringing them into a State of Salvation. N N U M 5 E R 1 73 The Independent PFhig. NfiTMBER XXIV. IVednefdajy June 29. 1710. Of Persecution. HERE are but two Ways of pro- pagating Religion, namely, Mira- cles and Exhortation. The one de- pends upon divine Power, and the other upon the Strength of Reafon. Where the Finger of God appears, all further Tefti- mony is needlefs ; and where the Truth is obvious to Reafon, Miracles are needlefs. God never wills us to beUeve that which is above our Reafon, but he at the fame Time commands our Faith by Miracles. He does not leave neceflary Things doubtful ; and for this Reafon alone it is, that Men are faid to be left ijvithout Excufe. Every Point of Belief therefore niuftbe fup- ported either by Reafon or Miracle, or elfe ix. is no Point of Belief at all. Both the Jewijh and the Chriftian Law were delivered and en- forced The Independent Whig. 1 79 forced vvich manifeft Signs and Demonftra- tions of God's extraordinary Prefence and Power. And it has been very juftly boafted of the Chriftian Religion in particular, that it fpread and profpered by Miracles, Perfua- fion, and Clemency, in Oppofition to Vio- lence and Cruelty. But when Chriflianity became tainted and defaced by Prieftcraft, it grew neceflary to have many Points believed, which contra- dided both Revelation and couimon Senfe : Therefore its Fofler Fathers^ who to the Wor- fliip of God, added the Worfhip of them- felves, had no other Way to prove their Sy- ftem l3ut by Wrath and Vengeance. Reafon was againfl: them, and Miracles not for them: So their whole Dominion flood upon Fallliood, guarded by Force. This Force, when it is cxercifed upon a religious Account, is called "Ferfecution; which is w4iat I am now to con- fider and expofe. To punifli Men for Opinions that are even plainly Falfe and Abfurd, is barbarous and unreafonable. We poflefs different Minds as we do different Bodies; and the famePropo- ficion carries not the fame Evidence to every Man ahke, no more than the fame Objed: appears equally clear to every Eye. A cho- lerick Temper, when it is not corrected with Reafon, and feafoncd with Humanity, is na- turally Zealous. A phlegmatick Temper, on the other fide, as it is naturally flow, fo is it lukewarm and indifferent. Is there any N -L Merit i8o The Independent Tf^hig. Merit in having a warm Complexion, or znj Sin in being dull > But further i to punifli a Man for not feeing the Truth, or for not embracing it, is in the firft place, to make him miferable, becaufe he is already fo • and in the fecond Place, to pluck Vengeance out of God's Hands, to whom alone it belongs, if we will take his own Word for it. If this Severity is pretend- ed to be for his Good, I would ask. Is ma- nifeft Cruelty any Token of Kindiiefs, of W2S it ever taken for fuch > Does it not al- ways encreafe the Evil which it is employed to cure ? Is Deflrudion the Means to Hap- pinefs > Abfurd and terrible! But what, if, after all, the Perfon perfe- cuted fliould be found an Adherent to Truth and Honefty, and his Enemies fliould prove tbeir Enemies ? Would not this be adding Cruelty to Falfliood, and heaping up Guile w^ith both Hands > This indeed is often the Cafe. And where it is not altogether fo, the Perfecutors are ftill inexcufable. He who, in the Search of Truth, does all he can, does as much as he ought. God requires no more, and what Man dares do it, who fears him > W^hen ^e acquits, who is it that condemns ? Befides, he that fuffers, or at leaft dies, for Religion, gives a Teftimony by fo doing, that his Confcience is dearer to him than Eafe or Intereft : Whereas the Patrons of Perfe- cution have manifeftly perfonal Motives and lelf Ends in it. It gratifies their Pride, awes The Independent Whig. 1 8 r awes Mankind, and brings them Obedience and Gain. Our blefled Saviour, who had no View buc the Redemption of the World, never ufed his Omnipotence, or the Icafl: Force, to lubdue his Enemies, though he knew their Hearts to be malicious and implacable. He neither de- livered them to Death nor the Devil, even for their hellifli Defigns to kill him -, much lefs for Points of Error or Speculation. He reafoned with all Men, but puniflied none. He ufed Arguments, he worked Wonders ; but Severities he neither pradifed, nor recom- mended. His was a different Spirit. He re- buked his Apoftles with Sharpncfs, when, being yet full of the Spirit of this World, and void of the Spirit of God, they were for bringing down Fire from Heaven upon the Heretical Samaritans. The merciful Jeliis would not hurt thefe half Heathens, though they rejecfted him in Perfon ; for he carne not to deftroy Mens Lives^ but to fave them : And they who rake another Method, give th.e Lye to the Lord of Life, and difown him for their Head. His Apodles, as foon as they had received the Holy Ghod, grew wifer and more merci- ful. They ihewed by Miracles, that they were endowed with the Divine Power, but they never ufed either to compel or to burn, though they were befet with falfe Teachers, and oppofed by Gain-fayers. They .were ib far from giving ill Ufage, that they never re- N 3 turned 1 82 The Independent Whig. turned it. The Exercife of wholfome Severi- ties was no part of their Dodriae. Prayers and Perfwafions were their on.y Arms, and fuch as became the Gofpel of ^Peace. This was the mild and heavenly Behaviour of Chrift and his Apod les towards thofe who did not believe, or believed wrong; and it was followed by all their Succedors who aimed at the JGood of Souls. But thofe who ufed the Sacred Fund:ion, as a Stirrup to Power and Gain, made a rcw Gofpel of their own Decifions, and forced it upon the World, partly by Ftghtmg, and partly by Cttr/ing, The Apoftles taught Chrift, and their Succel- fors taught Tliemfelves. It was not enough to believe the Doctrine of Chriftianity, but you muft believe it in Words of their invent' ing. To difpute their Decrees, though they contradidled common Senfe and the Spirit of God, was Herefj i and Herefy was Damna- tion. And when, in Confequence of this, they had allotted a pious Chriftian to eternal Flames, for his Infidelity in theniy they dif- patched him thither with all fpeed ; becaufe he was to be damned in the other World, therefore he was to be hanged or burned in this, A terrible Gradation of Cruelty! to be curfed, burned, and damned 1 But it was fomething natural ; it began from perfecuring Priefls, and ended in Hell, and the Devil was the laft and ^/^Z"^^/? Executioner. Thus they became Trelates of both Worlds, and Proprietors of the Punifliments of both. £ven The Independent VFhig. 183 Even where the Civil Sword was not at their Command, thcirVengeance was as fuccefsfiil- ly, and in my Opinion, more terribly exe- cuted without it, by the temporal EfFedl of their Excommunication. For the Perfon un- der it was looked upon as a D^mon, and one i\\ the Power of the Devil ^ and fo driven out, like a wild Beaft, from all the Comforts of Life, and human Society; to perifli m a Defart, by Hunger, or the Elements, orBeafts of Prey. And all this, perhaps, for denying a Word or a Phrafe, which was never known in Scripture, though impudently pijetended to be fetched from thence. Such dreadful Domi44ion had they ufurped over the Bodies and Souls of Men, and ^o implacably did they exercife it ! And, to fill up the Meafure of their Falfliood and Cruel- ty, they blafphemoufly pretended to be ferv- ing God, when they were ading as if there was none. Thofe who fet up for Infallibility have found a good Excufe, if it were true, for the infupportable Tyranny, infinite Murthers, and wide Devaftations, which their Religion has every where introduced. But thofe, who exad: a blind Obedience to Decrees, which they own to be human, and annex Penalties to Pofitions, which we know to be falfe, and they know to be difputablej and, in fine, ad and didate as if they were infallible, without pretending to be fo j are fo utterly without all Excule, that I know no Lan^ N 4 guage 184. The Independent Whig. guagc which affords a Name proper for their Behaviour. The Mahometan Impofture was profeffedly to be fpread by the Sword. It had nothing elfe but that and Libertinifm to recommend it. But to propagate the Chriftian ReHgion by Terror or Arms, is to deny it. It owns no fuch Spirit. It rendered it feif amiable, and gained Ground by a Principle of Peace and Love. Thefe wrere the Means of Chrift's inftituting, for the Recommendation and De- fence of his Gofpel ; and they, who would chufe contrary ones, charge him with Folly, and have Ends to fervc very different from his. Ambition, Pride, and Revenge, may make good Ufe of Violence and Perfecution i but they are the Bane of Chriftianity, which al- ways finks when Perfecution rifes. The yileft and moft profligate Men are ever the greateft Promoters of it ; and the mqft vir- tuous are the greateft Sufferers by it. Liber- tines ftick at nothing ; but they who have the Fear of God, cannot comply with all Things. Perfecution is therefore the War of Craft 4gamfi Conjcience^ and of Impiety againft Truth. Reafon, Religion, a^id Liberty, are its great Foes ; but Ignorance, Tyranny, and Atheifm, its great Seconds and Support. We Qught then coaftantly to oppofe all Claims of dominion in the Clergy y for they naturally cod in Cruelty. I believe it will be hard to |hew, that ever the Priefthood, at any Time^ * ^ '""''* "' ' ^ ■ 'or The Independent JVhig, 185 or in any Place, enjoyed the Power bf Perfe- GUtion, without making ule of it. Number XXV. Wednefday^ July 6, 1710. 0/ Consecration. ^..^^^OLINESS is that Characaer of Pli H^M PuriJ^y? which originally and e(Tcn- ^L==^ tially appertains to God Ahnighty, S^&Bm (^as a Being utterly incapable of 5tain and Imperfedion j) but is alfo afcribed, in a reftrained and relative Scnfc, to every Ad: of Devotion, and every Perfon perform- ing it. It is an adive and rational Thing; and where it is attributed to Things inani- mate or irrational, it is either merely in a figurative Senfc, or in no Senfe at all. Thus, when the Elements in the Sacra- ments are faid to be Holy, it is meant only of the Ufes to which they arc apply'd, and the Purpofes for which they are taken ; for, the' they were confecrated over and over a- gain^ I S6 The Independent Whig. gain, yer, if they are never taken, or never devoutly taken, they have in themfelves no more Holinefs than a common Roll, or a Cup of cold Water. And thus, when a People are faid to be a Holy Teople^ it is meant of their fincere Love of God, and Conformity to his Will, and of the Adions by them performed in Confequence of thefe good Affed:ions. But, if fuch Adidns, tho' leemingly devout, are fuperflitious, or hypocritical i there is no more Holinefs '\\\ them, than in the Indians worshipping the Devil, or in a Boy's fay- ing his Prayers to avoid Whipping. And thus, when a Houfe, or a Piece of Ground is faid to be Holy, it is underftood only of fome Mark of Holinefs there fliewn, either by the extraordinary Prefence of God, or by fome Ad: or Ads of Worfhip perform- ed there to him. But when thefe Marks of Omnipotence, and thefe Ads of Devotion ceafe, that Ground is no more than com- mon Ground, and that Houfe is a common Houfe. And thus, laflly, when the Priefts are call'd Holy unto the Lord^ it is meant only of their affifling at the folemn Ads of Ado- ration which are paid to him. At other times, they are as other Men j as is evident from their Living after the Manner of other Men. Holinefs, therefore, confifcs only in a vir- tuous and pious Difpofition towards God, and The Independent Whig. 187 and is only lliewn by the Adions which it produces. But as Superftition, efpccially when governed by Crafc, never fails to fee, or to think it fo-QSy Effedts and Operations, w^hich neither Religion nor common Senfe can fliew; hence Men have been generally perfwaded that Places, Buildings, Utenfils, and Garments, did adlually poflefs a real Holinefs ^ that Stones and Brickbats are blefledi and that Timber, Surplices and Bells are exceeding godly Bodies. To help on this wretched and fenfelefs Credulity, the Tagan and Top'tjh Priefts have gone fo far as to compofe Farces of Legerdeynain^ call'd by them Offices oiConfe- cratton-y the whole End of which was, they prercnded, to beftow Godlinefs upon dead Earth, and Things inanimate. Thus they deceived the People in the Name of the Lord, and gravely made Speeches (which they call- ed Prayers) over Wood, Stones, and Iron; by Virtue of which, the faid Wood, Stones and Iron were obliged to become good Ortho- dox Lumber, and as fancSify'd Bodies as the other Members of the Congregation. If one v/as to demand of thefe reverend AVorthies, '-<2:ho required thefe Things at their Ha7ids? I doubt: it would prove a hard Qiie- fticn; and probably the impertinent Enqui- rer would be difpatclVd for Satisfaction to Satan^ or the Inquifition — An effectual and orthodox Anfwer to fuch bufy Unbelievers, and often practifed with terrible Succefs ! But 1 88 The Independent Whig. But as I \\VQ ill a Nation where fuch Sii^ perftitions and Cruelties are, I blefs God, at an End ,- I take Leave to be amazed at the Affurance of thofe Popifli Confecrators, who thus impioufly pretend to draw down an Attribute of the Almighty, and endow with it what Spot of Earth they pleafe. Will thefe infolent Deceivers fay, that God Al- mighty cannot hear as well and as favoura- bly, a Prayer put up from a Ship as from a Chappel ? Or in what Part of Scripture are we told that he will be rather woriliipped at St. Tetefsy than upon the Alps-, or at Lo- rettOy or any other confecrated Tlace^ rather than a Booth, or a Barn ; provided the Wor- fliip is performed with equal Piety > Or does e'er a Text in the New Teftament inform us, that one Piece of Earth is holier than another; or that any Man or Society of Men can make it fo ? If confecrated Ground has no more Holi- nefs in it than other Ground, how is divine Wor(hip more acceptable in it than in other Ground ? And if it has fome uncommon Sandity in itj let thofe concerned tell us what it is, how it is, and by what certain Signs we fliall know it ? And whether it keeps all the faid Holinefs to it felf, and amongfl: its own inanimate Heap of Stones, Timber, and Nails ; and then what are IVe the better for it ? Or whether the religious Bricks and Mortar do in good Earneft communicate Part of their Piety to the People ? And, if The Independent Wl^ig. 1 89 [6; in what Manner do they perform this; and how does it appear firft, and operate afterwards? But if all, this is a Myftery, let chem iliew us where it its revealed in Scrips cure, wherein all other Myfteries are re- i^ealed. If by Confecration any Change is made, the fame mufl: be either vifibie, or only myftical. If the Change is vifible, then it comes under the Teft and Examination of our Senfes, and mufl be evident to all Men : But if the Change is purely myftical, it muft be revealed to all. So that we muft either have the Evidence of Senfe, or the Evidence of God's Word and Authority, which is as good. But where neither of thefe Proofs appears, our Faith and Aftent ought neither to be demanded i nor given, if demanded. If Prayers are more prevaihng with God, and divine Service more welcome to him, when they come from eonfecrated Ground ^ then all Wordiip and Devotion ought to be performed only at Church ; and Family Re- ligion ought either to be neglected, (as lame and infufficient) or every private Houfe fliould be eonfecrated -, and then every Houle would be a Chappel, and every Chappel is a Church. I would be glad to know, why only one Houfe in a Parilli fliould be eonfe- crated, that is, made fit to pray in ; and why not every Houfe, for the fame Reafon > For, nothing that helps Devotion ought to be omitted, fuch Omiflion being doubtiefs a great Sin, Buc I po The Independent Whig. But if it is allowed that People may prSy to as good Purpofe out ^^confecrated Ground as in ity how are Prayers at Church better than in a Chamber, or the Fields ? Or, why fliould the Prayers of Five Hundred have more Need of confecrated Ground, than the Prayers of One, Two, or Three ? Or, if a Place becomes Holy by the Devotions per- form'd in it, then every Place where Devoti- ons are perform'd, is as Holy as another^ and if fo, pray what Ufe of a Form of Words, and a particular Office for that Purpofe ? Suppofe a Church to be confecrated, and yet never after ufed ; is it, for all this, Ho- ly ? Or, fuppofe it has been ufed for all the Purpofes of a Church, and yet was never formerly confecrated ; is it, for all that, not Holy? Either the Scripture is not a fufficient Rule cfWordiip, or this Bufinefs of Confccratioii in Topijio and Tagan Countries, is a need- lefs, empty, luperititious Foppery, an evi- dent Trick of Prieftcrafc ,• as if the Priefts could change the Nature of Things, and confer the Grace which they have not them- felves upon Stocks and Stones, that have not, nor can have, the lead moral Goodnefs, or Pravity, in them. A General of an Army may as modeftly and rationally contend, that the Ground, on which his Pavillion fl:ands> is valiant Ground ; and that the Ticking, of which it is made, is courageous Ticking. And, according to the fame Way of Reafon- The Independent Tf^hig. r 9 r ing, there is prodigious Policy in the Boards that compole the Council-Table ; The Car- pec is a long-headed Carpet, and the Wain- fcoc and Chairs underftand wonderfully well the Intereft of Chrijlendom, If Devotion gives a Tinc9:urc of it felf to Wood and Walls ; the Pravity of ill AdJions muft, by the fame Rule, diffufe it felf, and taint all the Houfe or Fields where fuch ill Adions are committed. A Jobb of Lewdnefs mull; needs debauch the Curtains greatly, and the Bed-cloaths muft partake of the Ini- quity; and were juflly puniflied by Fire ia Herefordpire for that Reafon j at which Ex- ecution, I am told, a certain devout Perfon now Living, was a very zealous and ufeful Afliftant. Every Counter and Shop-board in the City muft, for the like Reafon, be guil- ty of unpardonable Tricking and Lying; and for Falihood and Didimulation, Fleaven have Mercy upon fome great Buildings at the Court End of the Town ! I would here be glad to know the precife Extent of the Influence which Holinefs and YicQ: have upon the inanimate Creation : Is a thick Church-wall as quickly and fully impregnated with them as a thin One? And do they never extend an Inch beyond the Church and Church yard? Or, is the Church equally Holy, whether much Devotion, or little, is perform'd in it ? Or have the Popifii Priefts fet Bounds to the GodUnefs of the Ground, and the Building; and faid • * Thus 192 The Independent W^hig. Thus fary or tints deep^ O Grotmd I Jhall thy Holiness extend^ and 710 farther. If Confecration fignifies any Thing more than a Declaration, that fuch a Place is fee afide for the Worfhip of God, I wifli ic could be explained and proved ; and the ra- ther, becaule Things of the moft fimple and obvious Nature have, by the Guile or Su- perilition of defigning Church-men, been rendered to the credulous gaping Multitude, myfterious and tremendous,* the natural En- thufiafm which refides in the Mind of Man,- having always made him the Prey and Pro- perty of Delufion and Dcluder§. Happy, thrice happy, are we, who live iti a Country where all this Tagan Idolatry and thefe Monkifli Fooleries receive no Countenance from our Laws ; but, on the contrary, are forbid and punifhable by them. The Laity at the Reformation had feen what Ufe the Priefts make of this dark Jughng, and of thefe Hocus Tocus Tricks j and, there- fore, would not fuffer them to be play'd over again, to deceive fuperftitious and enchanted Bigots, by making them pay great Prices to be buried in confecrated Ground, which rofe, like the Value of Jewels, as they approached nearer to the Bodies of Saints, or to the Al- tar, where it feems the Devil could not come at them ; with many other advantageous Frauds, which I fhall hereafter expofe to the World, when I treat again upon this prolifick Subjeift. Number The Independent JVhig. ip^ Number XXVL Wedfiefday^ July 13. 1710. 0/ Faith and Morality. ^^ Eligion and Venue con fid in doing rHM g^o^ Aftions, or ivi a Difpoficion CO do them. Thefe being iw our Power, as we perform or negledt them, we merit Praife or Blame. But in Mat- ters of Speculation, or Doubt, or fuch as are not necefTarily attended with fome Confe- quences, it is of no Moment on which Side of the Qiieftion we ftand. Where there \^ no Certainty, or Significancy, there can be no Duty. Faith without Works, in Scripture, has but a very indifferent Character: It is faid to be dead ; and we all know that what is dead, is ufelefs. If you would know any Man's Affedions towards God, confult his Behaviour towards Men. Though his Profeffions be ever ib vo- luminous i though his Zeal be ever fo noify ; O rbough 1 94 The Independent W^hig. though he beUeves by the Lump, and fwal- lows Creeds by Dozens ; yet if he is immo- ral, he is worfe than an Infidel; What is the Ufe of Belief, but to govern our Pradice, and beget good Deeds ? We all fee theNe- ceffity of living v^ell ; but to believe well, and do no more, is the fame Thing, with Regard to others, as not to believe at all ; and, with Regard to our felves, worfe. A worthy Life infers worthy Principles; but a bafe Behaviour contradicSs and diflio- nours an honeft Profeffion. Will any one tell me, that a virtuous Heathen is not a bet- ter Man, and more in the Favour of God, than a profligate Chriftian ? A Tagany who violates not the Laws of Truth and Peace, is, in my Eyes, an infinitely more re- ligious Perfon, than a turbulent and for- fworn Chriftian Prieft, though he wears a Mitre. .'.:a\\i{^ ; Socrates y Tlatb^ €ato and Brutus, were ex- cellent Perfons,' though they were only go- vern d by the fimple Dictates of human Rea- fon, and were utter Strangers to Creeds and Fathers, and our prefent orthodox Notions eftabliflied by Law. Who, that has any Care for his Soul, any Honour for his God, or any Love for Mankind, would not rather chufe to be animated by the rational and be- neficent Sentiments of thefe righteous Gen- tilesy than be poflefs'd with the fierce and in- human Spirit of Father Laud, Friar Francis^ or "Doctor Btmgy^ though they were all found • Believers ? The Independent Whig. 195 Believers ? I would have mentioned An- fiotle here with the other Ancients ; but I find, that though he was very Orthodox, and a great Enemy to Dr. Clark's Arian Principles, * yet this true Believer was a very wicked Liver. However, as a true Friend to the Church, he died the 'Death of the Righteous^ and 'tis faid, enjoys ever^ lajttng Life, f Befides, faying is not proving. If we would be thought Chriftians, we ought to lliew our felves Chriftians. Living well, i^ the beft and only Evidence we can give that we believe well. If a Man profelfes his Faith in Jefus Chrift with one Breath, and fwears falfly by his Name with another, why Ihould I give Credit to one who fo effectually con- tradicts himfelf ? We do not credit the Pro- pofitions of Mathematicians, till they have gained our Aftent by Demonftration : And why fliould we truft any Man s Profefljons of Faith and Morality, before he has, by Works of Faith and MoraHty, proved them fincere ? If we hear a Man full of the Praifes of Loy- alty, and yet fee him every Day rebelling, would we not take him for a Madman or a * Emanuel de Moura, and fome other orthodox iVriters fay, that Arlftotle was a fteady Believer of the Trinity., ^.,! t This is the Opinion of Sepulveda, a learned Man in the J 6th Century. The whole Article o/Ariftotle, in Mr. BayleV DiBionary^ if well worth reading. O z Deceiver ? ip6 The Independent U^hig. Deceiver ? A good Life is beneficial both to our felves and others, but a good Behef without it, is neither. But befides, this fame Behef is perhaps neceflary j arid if fo, what is unavoidable, is not vertuous. Where is the Praife or Me- rit of feeling the Heat of the Sun, or the Se- verity of the Winter ? Or, of hearing Sounds, when our Ears are open ? To believe iti Chrift was and is inevitable : His Miracles command Affent. But to do his Will, is a Trial of our Piety and Virtue. And for our Saviour himfelf, would his Law have been ever received, or his Doctrine beheved, had he contradided Both by his Example ? Or could the Apoftles, without leading the Lives of Chriftians, have gained Converts to Chri- ftianity ? I have placed Faith and Pra6):ice in this Light, to fhew how little valuable the Pre- tence of believing well makes Men, unlefs they alfo live well. I would therefore bring our High Clergy to be tried by this Ted. If they are more zealous for Orthodoxy than Piety; if they abhor a virtuous Man, who prefers the Di<9:ates of his own Confcience, before thofe of their Ambition and Autho- rity; and openly court and honour any Per- Ibn, who is obfervant of the Prieflhood, tho' he lives at manifeft Defiance with Heaven j if they treat L^nbelievers and Debauchees as pure Churchmen, and devout Chriftians as Schifmaticks, Herericks, and the Lord knows what, The Independent Whig. 197 what, their Faith is felfiQi and vain, and fuch Rehgion is falfb and abfurd. Conformity is the Word ! it is the Mother of all Virtues, and the Sandtifier of all Crimes. It is, in fine. All in All. And yet, fo weak and blind am I, that I take this fame applauded Conformity to be in feme Cafes a very great Sin. If a Man, for Inftance, in the Woriliip of God, follows the Autho- rity of any Church whatfoever, and diffents at the fame Time from the Suggeilions and Perfwafions of his own Conlcience; it is certain, that he does not worfliip God at all, but mocks him, adores Men, and condemns himfelf. If, on the other Hand, he thinks his Soul i{\ Danger, or in no Way of being edify'd in any Church, tho' ever fo Orthodox ; he ought to defert ii^ and join with that which appears to him better. If I fhould thwart or difturb my Confcience, by bowing fartiionably to the Altar, I would ask the Clergy, whether ought the Altar or myCon- fcience to be firfl: or mofl regarded > He who believes at Random, and obeys blindly, may give great Satisfadtion to Churchmen -, but he neither knows the Gofpel of Truth, nor obeys the Precepts of the Holy Ghoft. It is a furprizing Thing, the Selfiflinefs and Pride of Man ! What Priefl: is there that (in Pifputes of the mod trivial Nature^ does not grow hot and eap;er for Victory, and an- gry if his Opinion does not prevail ? In Spi- ritual Affairs, this Spirit of levelling all Men O 3 to 1 98 The Independent TVhig. to our own Conceits, is ftill fiercer, and Re- ligion, which was given and intended to fub- due the Paffions, is turn'd into an Engine to raife them. We are much more zealous that Men ihould conform to us than to HoHnefs, and would rather have them obedient than godly. How many High-Church Parfons would not rather fee their Parifliioners drunken Churchmen^ than fiber IDiJfen- ters ? Laymen are at lead as capable of judging of Error as the Clergy, and more proper, as having no Intereft on either Side of the Que- ftion. However, the latter have ufurped this Privilege wholly to themfelves, and with good Pohcy ; for it has wonderfully anfwer'd their great Ends of Power and Wealth. We are not therefore to wonder that many of them give much more Coun- tenance and Quarter to the moft heinous Immoralities, which are only Sins againfl: God i than to the leaft Vatiation from an Orthodox Opinion, which is an unpardon- able Sin againfl: Themfelves. The greateft Miftakes, when involuntary, are innocent in the Sight of God ,• but m the Eyes of the Prieils, the fmalleft are often damnable. Nay, many a Man has been pronounced a Here- tick, and deliver'd to Hell and the Devil, for his pious Searches afcer Truth, and his de- vout Adherence to ic. Thus we fee that God may be pleas'd, and fomeof the Clergy provok'd, by one and the fame The Independent TJ^Ug. 199 fame Acftion. From hence it wofully hap- pens, than weak Men and Profligates, who will do and fay as they are bid, without any Biafs from Reafon and Confcience, are ca- refs'd, encourag'd and promoted ; while the Wife and Virtuous, who cannot abandon Truth and the Fear of God, to promote the Craft, and humour the Pride of affuming Men, are brow beaten, reproached and per- fecuted. Mr. Whifton^ and the Parfon of his Parifli, are known Inftances of this lliameful Truth. I know feveral, who, notwithftanding their avowed Disbelief of the Gofpel and all Re- veal'd Religion, are in high Efteem with the High Clergy ; becaufe, tho' they deny our Saviour, they reverence his SuccefTors ,• and are zealous for the Hierarchy, tho' they laugh at Religion. The Truth is, if a Man is but a hearty Churchman, it is never asked whether he is a Chriftian. Profligates, void of common Honefly, and common Senfe, have been, and are ftill, reckon d True Friends to the Church, and courted by the Ecclefia- fticks, as their Patrons and Defenders. And indeed, where Religion is turned into Fac- tion, fuch Meafures and Alliances are natu- ral and neceflary. But, in the Opinion of us Chriflians, a wicked Liver, whether he is a Believer or no, is an Enemy to Religion, which is pro- pagated and fupported by Example; and to human Society, which is maintaind by the O 4 Bonds 200 The Independent Whig. Bonds of Morality. Whereas a good Man, though a Heretick, is a Friend to Religion> Virtue, and his Country. To conclude : He who is a Rebel to the King of Kings, is like to prove but an ill Subjed; to his Vice- gerent ; and as bad a Pattern to his Fellovv- SubjedSc Number XXVII. Wednefday^ July zo. 1710. R. Burnet tells us, iw his Letters of Travels^ that the Priefts of Italy have found out a Secret to make Men miferable, in fpight of all the Abundance and Profufion wherewith Na- ture hath bleffed that happy Climate : They meafure their own Happinefs by the Peoples Calamity; enjoy no Pleafures in which they take any part; nor are fatisfied with all the Plunder and Depredations they make upon them, unlefs they can alfo heighten their own Reiifn, by making the little they leave to the Laity, infipid and taftelefs. As The Independent JVIng. 20 1 As one Inftancc of this Truth i he informs \is, that the Priefts have made it a Principle of ReUgion in the People, to mingle Water with their Wine in the Cask, which fooa fours it ; whereas they always keep their own pure and unmix'd, becaufe they fay ic is to be ufed in the Sacrament; and fo he obferves, that Travellers can drink no good Wine, but what they buy from the Con- vents. For this and fuch likeReafons they preach Penances, Mortification, Fafling, and a Con- tempt of worldly Riches, and of all thofe earthly Bleffings, which indulgent Heaven has given ro wretched Mortals, to alleviate their Sorrows, fweeten their Calamities, and make the naufeous Draught of Life go down i whereas we cannot better fliew our Acknow- ledgments and Gratitude to Providence, than by making a proper Ufe of the good Things he has given us, and by enjoying them in every Degree, v/hich will not deftroy that Enjoyment, and change it into a Misfor- tune. If we drink or eat more than our Heads will carry, or our Stomachs digefl:, Diftem- pers, Indifcretions, and fometimes Murchers fucceed j and, if we fpend fader than our Incomes will fupply, there is a fure Founda- tion laid for future Want and Mifery: But nothing can be more abfurd or impious, than to make Abftinence from Food or Pleafures irncritoriQus, any farther cHan ic conduces to Health, 2 o 2 The Independent Whig. Health, or qualifies us for Bufinefs. Almigh- ty God referved but one Tree in all Taradife from our firft Parents; but the Priefts would keep them all from their Pofterity. Befides, the Luxury of the Rich (when it does not exceed the Bounds of Vertue and Prudence) is the Wealth and Support of the Poor, and the bed judged Charity: For, what we give in grofs Sums to, or for the Ufe of thofe who appear to be in Neceffity, is oft- en miflaken, and applied to maintain prefent Idlenefs, or reward paft Extravagance ; and fometimes too, I doubt* is pocketed by thofe who are trufted to diflribute it; whereas whatever is laid out upon the Produce of Labour, and for fuch Manufactures as em- ploy Multitudes of People, can never be mifapplied. It might eafily be made appear, that there is not a Piece of wrought Silk, Linnen, or Woollen Cloth, which has not contributed to the Maintenance of more than an Hundred Thoufand induftrious People, who muft be all kept alive one Way or o- ther. As it is the higheft Crime to dellroy our Beings, fo it is proportionably wicked to endeavour to make them miserable : The Glory and Honour of God are beft confulted, in promoting the Happinefs of Mankind. It is profane, and a kind of Blafphemy, to at- tempt toperfuade People, that the good God takes Pleafure in the vexing and tormenting his Creatures: He is not plcafcd by human Sacri- The Independent JVhig. 203 Sacrifices, nor by human Sufferings of any Kind : A pale Afpedt, the Griping of the Guts, wry and diftorted Faces, and being Ghofls before our Time, will contribute to no Ends of Religion ; and therefore, I con- fefs, that I cannot fee how Falling can ferve God, or anfwer any Purpofes of Devotion, or indeed can enhance any Appetite, unlefs ro a good Dinner. Nothing confequently can be more ridicu- lous, than for the Romijh Clergy to tell us, that any Part of Religion confifts in fading Days, and fafling Weeks ; which oblige the wretched People to infipid and unwholfome Diet, whilft they indulge thenifelves, and ri- ot in the richeft Wines, and the luxurious Diflies of Sahiion and Turbatt, with all the coftly Inhabitants of the Liquid Element: Befides, it is impolitick, as well as uncharita- ble j it difcourages Trade and Induftry, de- populates Nations, and depreciates Matrimo- ny, by rendring the People unable to main- tain and raife their Families. Riches and Labour are two Words which fignify the fame Thing : Ntture fpontane- oufly fupplies but little to the Ufe of Man; all the reft is the Produce of Invention and Induftry : And therefore whatever does con- tribute to make Mankind idle and lefs ufeful to one another, conduces fo far to their Want and Mifery. One Holy Day, ftridly kept, robs the Poor of more than a whole Year's Charity will flipply. A little loofe Money 204 The Independent Tf^hig. Money pick'd up at the Church-Doors, and afterwards divided between the Parfon, Church-Wardens, and a few favourite Ob- jeds, will make but poor Amends for the Taxation of the Nation, and of every Perfon in it, with the Lofs of a^Days Labour, and Profit of his Trade ; which Lofs probably cannot amount to iefs than Two Hundred Thoufand Pounds, without having any Re- gard to the Extravagance and Debaucheries committed upon thofe Days ; which often confume the Acquifitions of a Week, and render the common People liftlefs, and un- wiUing to return to their Labour again. I may therefore venture to affirm, that there is more Charity in raking away one Saint's Day, than in building and endowing Twen- ty Colleges. However, to do Right to my Countrymen and their genuine Clergy, I mull: freely con- fefs, that we fuffer very little from the Peni- tential Obfervance or Fading Part of our Holy-Days ; for the Poor do not fall: at all, iinlefs they can get nothing to eat ; and the Rich, in Imitation of their Guides, holdout no longer than is neceflary to digeft their former ExcelTes, and get better Stomachs to a double Dinner j as old experienc'd Sinners often live a Day or two with Sobriety and Innocence, to enjoy ,a Debauch the remain- ing Part of the Week. At the Univerfities, as I am told, it is quite given up, and there is not more Epicurifm than on thofe Days ; and The Independent tVhig. 20^ and to their Churches th^re arc ancient Ve- ftries annex'd, which are the confecratcd Re- pofitories of Pipes, Sack and Toi3acco, where the Reverends take regularly a Whiff and a Cup, to prepare them for the Fatigues of the enfuing Service. But how Uttle foever Holy-Days and da- ted Fafts contribute either to the Temporal or Eternal Happinefs of thb Laity, yet the Romijb Clergy have been able fufficiently to find their own Account in them : When all other Shops are ihur, theirs are open j where they fell their Spiritual Cargo of Grimaces, Vifions, Beads, Indulgences, and Mafles, for Silver and Gold, Lands and Tenements; and to enhance the Value of their Merchandize, and perfvvade the People of the Reafonable- nefs of fuch an Exchange, they make it their Bufinefs, and exert all their Endeavours, to depreciate worldly Happinefs, and cry down all the good Things of this Earth, that they may have them all to themfelves. If they can extinguifli the Appetites God has given us, and teach us the Secret to live without our Eftatcs, or to make us think it dange- rous to live on them, they hope to have them for their Pains ; for who can have a better Title CO our Superfluities than our fpiritual Guides, who have infpired us with fo much refined Devotion, and have given to us lad- ing Eftates in Paradife, in lieu of a few mo- mentary Pleafures, and frail and earthly Ta- bernacles below ? By 2o6 The Independent Whig. By thefe Arcs, and many others, which I fliall fliew in the Progrefs of this Paper, the Priefts are become poiTefled of fo much Do- minion and Wealth. Number XXVIII. Wednefday, July 27. 1720. Oj Authority. ^C€%Y Faith is often, if nocmoflcom- ^ monly, meant, an inward Perfua- =Js1 fion or determined Aflent of the Mind to a rehgious Propofition afErm'd, or deny'd,- and fuch Confent can never be given but by the Conveyance, and from full Convid:ion, of the Senfes, or the manifeft Operation of the Holy Ghoft y and therefore mull depend wholly upon what appears to be infallible Infpiration, or infal- lible Information. In this Senfc of the Word, I doubt there can be no fuch thing m the World i for as no Man living ever faw the The Independent JVhig. 207 the Miracles of Chrifl: and his Apoftles, or can prove his particular Syftcm from felf- evident Propofirions, or can be furc he is in- fpired by the Holy Ghoft j fo he cannot have Faith in this Senfe, whatever he him- lelf may imagine. Therefore the only reafonable Senfe of the Word is, An Affent of the Mind to the Truth of a Tropofition upon probable Argument s^ or upon the Tefiimony of other Terjons ; which can never produce Certainty, but only Opi- nion or Belief i which muft be flronger or weaker, according to the many Degrees of Probability. A probable Evidence can only produce a fuitable AfTent ^ and when any thing does not appear at all probable to us, we cannot avoid difTenting as to the Truth of it. Almighty God does not require of us to give the Lye to our Underftandings, and to put out and extinguifli the only Light he has given to Men, by which they can di- fccrn Truth from Fallhood, and Vertue from Vice. The Apoftles and Evangelifts, who were evidently endowed from Above v/ith extra- ordinary Gifts and Graces, were undeniable WitnefTcs of the Truth of theGofpel, to thofe who faw their Miracles: And their Writings, and the Teftimony which they bequeathed to their Followers, fealcd, as it was, with their Blood, have pafTed the Examination of many Ages, and conftitute the highefl: Degree of human Probability, and confequenrly carry "^ along. 2o8 The Independent Whig. along with them an irrefiftible Authority^ and can admit of no Difobedience or Dif- pute: They are a real Authority, in the moft ftrid: Senfe of the Word; I mean, as it is applyM to the Propagation of Religious Opinions, and as producing a lively Faith next to Perfuafion. But no Decifions or Refolutions of un- infpired Men are, or ought to be, of any weight with us, but fo far as they will bear the Examination of our Senfesand our Reafon. trhe only Motive any Man can have to be^ lieve, or to put this Confidence in another, is, that the Perfon trufled is not deceived himfelf, and will not deceive him i neither of which he can have any tolerable Afllirancc of: for no Man is infallible ; and the graved and moft Iblemn Pretenders, are as eafily cheated as the mecu Vulgar ; and, what is more, will as often lye and cheat others ; and therefore there can be no fuch thing as Authority in this Senfe amongd Men : For Jet a Matter in it ielf be ever fo certain, I am by no Precept human or divine obliged to believe it true, till it is proved true ; and it is the Bufinefs of my Reafon alone to di- ftinguiili what is fo from what is otherwife. God's Word, though to be believ'd without Proof, yet ought firft to be proved to be his ; which Proof, it is the Province of my Mn- dcrftanding to examine. The Words and Al- legations ot Men, or of the Church, oughi\ before they are believ'd, to be proved, either The Independent wing. 209 by divine Auchoricy, or by Reafon : If by Reafon 5 then Reafon muft judge of Reafon, and every Man who has ic is a Judge : If by Divine Authority; even here our Reafon muft be fatisfied, whether ic is Divine Authority or not. So that human Authority is efther nothing at all; or at moft only an Opportu- nity given, or an Invitation made, to exa- mine by private Judgment, the Truth of what ic fays. All Books therefore, except the Holy Scrip- tures, and all Names, except thofe of our blefled Saviour and his infpired Followers, ought to be of no Authority with us, any farther than to convince our Underftandings by folid Arguments, and felf-cvident Truths; and a Beggar or a Cobler, when he can do this, is fo far entitled to equal Credit, or, if you will, to equal Authority, with Councils and Fathers. Every Man, that reafonswith you, appeals to your Reafon, and his Arguments lie at your Mercy, whether you will believe them or no ; and every Man, who brings you only his AlTertions, ought, aifo to bring you his Proofs, or elfe you arc at full Liberty to re- jedt or defpife them : It adds nothing to his Weight in this Matter, that perhaps he wears a Cloven Cap or a Sable Go'jim : There have been no greater Deceivers of Mankind, than fuch as have worn thefe Emblems of Gravi- ty ; and indeed Gravity has ever been one eilencial Charaderiftick of Impofture. P There 2 1 o The Independent Wlyig. There is no Aurhoriry in founding and fandlified Names, whether they be chofe of ArchhiJJoopSy Bijhops^ Triefts^ or "Deacons. It is very cercain, thefe goodly Words are fo far from having any Charm in them againft De- ceit and Roguery, that the compleaceft of all Villanics, and the moft mafterly and mif- chievous of allDelufions, have been, and flill are, proteded and propagated by them in To- p'tfio and other Prieft- ridden Nations. His Ho- lme fs and Moft Holy, are Terms appropriated to St.'Pd^/r/s Chair, (^and in our precious Pope Lauds Days they began to be current at Lam- beth^ altho' moll that filled that Chair, have liv'datDefiancevvithGodandMan,and were the greateft Deceivers and Diilurbers of the World. Nor is there any certain Authority in Learn- ing of any kind or degree. Who are better Scholars, or greater Rogues, than \\\^Jefiuts1 Who was a more learned Man, or a greater Simpleton, than Mr. T>odwelh And, as to his genuine Anceftors, Aquinas and ScottiSy thofe celebrated Founders of the Schools; who have been long the infallible Guides of the infallible Church ; they were the moft vo- luminous and moft unintelligible Dunces that ever dabled i\\ Sophiftry, and darkened com- mon Senfe. Pray what Evidence of Truth neceflarily attends the Knowledge of the Oriental Tongues? The Je-jvs underftand Hebrew^ :ind t\iz Turks Arabick, and yet both con- tinue fierce and obftinate Enemies to Chri- llJanity. ' Nor The Independent JVhigi 2 r i Nor are Men die more to be truilcd, mere- ly becaufe they are acquainted with Eccle- fiaftical Hiftory and the Fathers. As to the Fathers, they are guilty of grievous Errors againft Orthodoxy, and Church Power; in- fomuch that Father Tetavms^ the Jeluit, has pretended to prove that moft of them were infeded with Herefy, efpccially in their No- tions about the Undivided Trinity. We all know, that Sx.»Auftin (the Foreman of all the Latin Saints and Fathers^ vvas for admitting Children to the Lord's Suffer^ contrary to the Doctrine and FracStice of our Church of England as by Law cftabhlhed. Sx.,Jcrom derives Epifcopal Power from the Infligatioa of the Devil, which is alfo an impudent Re- flection upon our Orthodox Church. Sx., Bafil (I think it w^as) very fairly challenged the Emperor, his Liege Lord, to fight him ; in defiance of the Dodtrine of Paffive Obedi- ence, which is the peculiar Dodrine of our High Churchmen; and which, unlefs a Man believes and pradifes, h^cannot be faved. St. Ambrofe bullied TheodqfiuSy the Lord's Anointed', and refufed to admit his Imperial Majefty to partake of the Lord's Body, till he had made his humble SubmifTion. St. Gregory Nazianzen g\\'QS a milerable and vile Charadler of Synods and Councils j and hi<> Gf^izzoi Canterbury y when he was Bifliop of Lincoln, and before, did the fame. Dr. Tride^ atix fuews Tertidlian to have been a credulous Vvcak Man, often miftakcn and miflcd. P X As 212 The Independent PFhig. As to Ecclefiaftical Hiftory, which is no«i thing but many large Volumes, containing fome few of the Squabbles of the Bifliops and inferior Clergy with one another, and all the World ; I know not whether the Ufe of it can much alter for the better any Man's Life and Principles i fmce the mod he can learn by it is, that the Reverend Heroes of of the Story were eternally cuffing and con- tradicting one another. Nothing of Humili* ty, nor of Charity, nor of -Uniformity, nor of Certainty, is to be found amongft them, or learned from them. And I know not at this Day any prevailing Opinion of any Sed: of Chriftians, but what is both countenanced and condemn d by one Father, or another. Laftlyi even the moft apparent Piety, the mofl difinterefted Mind, and the moft unblameable Life, tho' to me certain Signs of a good Man, yet in the Eye of our beft High Church-Men, are only jhintng SinSy and cannot entitle the Pofleflor to the leaft good Word or Tendcrnefs ; much lefs to any Authority amongft Men. Dr. Clarke, Mr. Whifton, and others, are undeniable Inftances of this Truth. -Upon the whole ; Authority, as vc is ge- nerally underftood, is a Word pregnant with Danger andNonfence. It is a falfe miflead- ing Light, or rather none at alb for thofe who follow it, do only grope m the Dark : When we blindly truft to another, our own Eyes grow ufelels, or may give offence. This The Independent Whig. 213 This (hews its Peril j and for its Abfurdity, it will appear from hence, that it isimpofli- ble to truft to one Authority, without truft- ing to more. For, either my own Reafon muft be confulted and followed ; and if fo, there is an end of all Authority: Or elfe, I mufl: trufl: to fome Authority to dired: me what Authority I muft truft to. And, if I have Liberty to chufe my firft Guide, why not a!fo my fecond, and fo on ? For, no Reafon can be given, why I may rely on my Judgment in one Cafe, and yet muft refign it in ju(t fuch another Cafe. But if no Choice at all is left us in thefe Matters, pray how fliall we difcern Herefy from Orthodoxy, and a regular Set of Eccle- fiafticks, from an irregular? If I am born in Scotland, and educated in the "Presbyterian Way; muft I continue in an invincible Anti- pathy to what is there called protid^ lordly Prelacy ^ and fuperftitious Surphces, and Po- pifli Ceremonies ? Or, have I a Right to exa- mine and embrace the Dodrine and Difcipline of our Orthodox EftabUQied Church? Or, am I to embrace them wicliout examining them > And is my Judgment to approve and condemn, only what the Parfon approves and condemns; and, in all other Spiritual Mat- ters, to lie ftill and take its reft? If I leave one Church for another, out of Judgment ; how am I to behave my felf when my Judgment changes? Or, is it our Duty to conform, in fpight of our Inclinations? And have we no P 3 Right 2 1 4 The Independent IVhig. Right to clifTcnt with Confciehce and Convict tion on our Side ? To conform without confenting, is a Con- tradidion, and a Mockery to the Spirit of Religion: And to conform, becaufel approve, is no Comphment to Authority, but, indeed deftroys itj and jullifies every Man in every ReHgion, provided he has taken all neceflary Pains to find out the trUe one. If I have a Liberty to enquire whidi is the beft Church, I have alfo a Liberty to blame its Errors, if Ifee any, as well as to admire its Excellen- cies : And the Authority of no Man or Men lliall dcterriiine me in cither, in Oppofition to my Reafon. If I praife the Advantages of any Church, I am my felf praifed by its Votaries, for doing Juftice to thofe Advanta- ges, which my Reafon lliews me : But if the fame Reafon difcovcrs Blemiflies in it, I am condemned by the fame Votaries, for what I cannot help. So that I am applauded for Seeing, and damned for Seeing, at the fame time, and from the fame Principle^ namely, that of Paffion and Partiality. There is therefore no Authority but two. Scripture and Reafon. The Scripture is our Rule of Faith ; and Reafon, where God gives not his Spirit, is our Rule for undcr- ihnding the Scripture. N U M B E Fv The Independent IVloig. i r 5 Number XXIX, Wedmfday^ Aiigufl 3. 1720. Oj Education. W^^^^M^ T has often been the Siibjcd: of ^i~j |i^ my ferious Thoughts, to what ^P^ Caufes are owing the Depravation ^ '^^ of Vertue and Morality in the World, and the feeming Decay of Human Underftanding. If we read the Greeks Ro- man^ and other ancient Hifiories, we iliall find another Race of Men, than feeni to be now exiding upon the Face of the Earth. Alexander had Conqner'd the Eaft before Thirty: Scifio and Hannibal performed Ac5ti- ons of great Eclat before Twenty : T^ompey Triumph'd over Europe^ Afm rind Africa^ long before his Middle-Age. Indeed, thro' the whole Roman Story, we find their Ge- nerals, Orators, and Statefmen, ftone in full Luftre in their early Youth; and could de- mand their Difcharge from publick Bufincfs, P 4 beforQ 2 1 6 The Independent ff^hig. before thg^Age at which we are often thought quahfy'd to enter upon it. This Difference furc cannot be owing to any real Decay of Human Nature, which undoubtedly has been always the fame fince the Flood ; on the contrary, 'tis to be pre- fumed, fince Almighty God hath communi- cated to us the marvelous Light of his Gof- pel, and has made himfelf more known to Men, that their Faculties are bettered and improved. Befides, this Difference is obfer- vable only in fuch as are entitled, by their Birth and Fortunes, to the moll liberal Edu- cation ; for, as to Arts and Sciences, the Moderns eminently (as I conceive) exceed the Ancient : They are better Mathematici- ans, and Mechanicks, better Navigators, better Muficians, and better Husbandmen, and they attain early to their greatefl: Per- fed:ion in thefe Arts; and therefore we muft look out for other Caufes to account for this ^hoenomenon, which I conceive to proceed only from theirdifferenr Manner of Education. The Antients were inftruded by Philofo- phers, and the Moderns are taught by Priefts: The firfl: thought it theirDuty to make theirPu- pils as ufeful as poffible to their Country, and the later as fubfervienc to themfelves, and the Interefts of their Order : One endeavoured to infpire them with noble and generous Senti- ments, equally fit for Dominion or Subjediion ; andtheOcher always inflill into them abjedl-, fordid and pufillanimous Principles, to quali- The Independent Whig. 217 fy them to be proper Tools for their own low Purpofes : In ihorr, the firft made ic their Study and Bufinefs to enlarge and im- prove their natural Faculties, and growing Reafon ; and the latter to pervert, ftifle and extinguifh every Approach towards true Knowledge and publick Vertue. As foon as the Emperors and their Courts came into the Church, Ambition and Pride got in too ; and the Innocence and SimpHci- ty of primitive Chriftianity became corrupt- ed, and changed into outward Pomp and Pageantry : The Clergy bethought them- felves how (in the Modern Phrafe) to make the heft of their Bible : Unluckily it was all againft them; and tho' they read it over and over, they found it every where levelled a- gainfl: Spiritual Pride and Domination, and they could not fo much as pick out one di- r.e(9: Text for their Purpofe. What mud be therefore done in this mo- mentous Affair ? The Holy Writings were difpers'd Abroad, and could not be fuppref- fed, and yet Riches and Power were of i\\- difpenfable NecelTicy to the Good of the Church ? Why ! fince they could not gee them out of the Peoples Hands, they con- trived how to render them of as little Ufe as poffible there ; and, in Order to it, they pointed all their Batteries againft Human Reafon, and Polite Learning, and made ic an heinous S\vi to read any Heathen Authors ; Py which MeanS; iu an Age or two, few could 2 1 8 The Independent JVhig. could read at all; and tht Romans^ lb fa- mous for Knowledge, Vertue and Humani- ty, became (for the moft Parr) funk to the loweft Dregs of Barbarifm, Superftition and Ignorance. But left the curious and inquifitive Part of Mankind fliould not be wholly diverted from the Search after Knowledge, they invented and fubftituted in its Room, a fenfelefs Jar- gon of undefined, infignificant, and canting Terms, confufed Ideas, and indiftind: Images ; which they perfwaded the AVorld to efteem profoundLearning and deepWifdom : And then they reduced and determin d all Queftions in Philofophy and Rehgion by this Gibberifli j and he got the Victory, who could hold out longeft, and moft confound his Auditory, by entangling them in an endlefs Labyrinth of Nonfenfe. Men of Wit and Genius were diftafted at a Study, which would coft them fo much Pains to attain, when they could find neither Pleafure in the Purfuit, nor Pro- fit or Improvement in the Conqueft ; and having no Notion of any other Learning, they confented to let the Clergy have it all to themfelves. When they had fo reduced the Laity to this hapr^v ^:^nd defireable State of Stupidity and Submiftion, they took away their Bible from them too; or, which was the fame Thing, they continued it only in a Language, which, by the many Conquefts upon the Empire, and the Revolutions of Time, was The Independent JVhig. 219 undcrftood by none but rhemfclves. And now, having converted their Hearers into Afles, and Beafts of Carriage, they bridled them, they fadled them, they yoked them, and put heavy Burthens upon them, till they fo overloaded the Jades, that they grew refty, and overturn'd their Packs and Ri- ders too. Thus the World came by the Reformati- on ; which difperfed the thick Mill of Super- flition and Ignorance, that then ovcrlha- dowed all Chriflendo?n: The Laity were rc- folved to be no longer hood-wink'd ; but a ge- neral Difpofition arofe in Europe^ to revive ancient Learning and ufeful Knowledge : And the Greek and Ro7nan Authors were fought after, refcued from Duft and Worms, and diligently read. Many Princes promoted thefc Studies, and gave all due Encouragement to Vertue and Learning : But this noble Spirit of Liberty laded no longer than the Lives of thofe Princes, and while the Images of facer- dotal Oppreflions were deep engraven in Mens Minds J which, like all other Things, wore out by Degrees. The Unum Magmtrn, neceffary to fecure all the reft, was never thought of, or forgotten; which was to retrieve the Education of Youth out of the Hands of the Priefthood, and to reform the Univerfities, (which wsrc contrived and eftablilhed by Popes to fup- port their own Pride and Power over the ynhappy Laity,) and inftead of fuffering them to 220 The Independent Whig. to continue Seminaries of Faction, Tyranny, and Ecclefiaflicai Ulbrpations, to convert them into Schools of Vercue, Liberty, Know- ledge, and true Rehgion : The old Leaven was permitted to remain, and the Clergy had ftili left to them the Education of the Nobility and Gentry in moft Countries \ and they were educated accordingly. It became a Maxim in the Univerfities A- broad. That thofe, who were born to large Pof- feffiions andEftates, had no need of Learning; and fuch were always encouraged or connived at in mifpending their Time \\\ Idlenefs and Luxury, and were generally made the Compa- nions of their Governors and Tutors m their Pleafures, who were perpetually inflilling into their tender Minds Tyrannical or Slavifli Prin- ciples. But when they had to do with Youths of fprightly Wit and Genius, who either, from their own Inclinations, or the Impulfe of their Relations, would not be diverted from the Purfiiit of Knowledge i they indu- flrioufly put them upon a wrong Scent, and perplexed and confounded their Underftand- ings with metaphyficai Whimfcys, and an artificial Cant: out of which many of them ^ould never extricate their Senfcs; and fuch as did, fpent often as many Years after they came into the World to do fo, as they loft before in the Univerfities, to be upon the Level with thofe who had never been there. This The Independent JVhig. 2 2 1 This foon became agaia the State of Learning and Knowledge amongfl: the Nobi- lity and Gentry; Either they had none at all, or fuch as they were the worfe for having j infomuch that thofe, whofe Birth and Fortunes intitled them to be Legiflators and Governors of Mankind, were themfelves the Slaves and Dupes of Pedagogues and Chaplains, were contented to do all their Drudgery, and be humble Indruments to their Pride and Luxury. However, as the Priefts could not agree amongft themfelves about fharing the Laity, and, as Printing about this Time came into Chrijlendom, which made it impra^fticable to fupprefs all Copies of ufeful Books, or hinder them from being read ; many Perfons have had the Vertue and Refolution to op- pofe Clerical Ufurpation, and have kept a- live fome Spirit of Liberty, in Spite of all the Efforts of Prieflcraft and Delufion, ever fupporced by worldly Intereft, and too often by worldly Powder. It is a hard Circumftance for Truth, that in mod Countries it muft fubfifl: upon Con- verts j and Education, Litereft and Authori- ty m.uft combine againftit; But if, notwith- ftanding all their Efforts, its own clear Evi- dence and irrefiftible Authority can make fuch a Progreis in the World, what might we not expecS, if the Approaches and Paflages to it were made eafy and advantageous, and proper Rewards and Encouragements given to 2 22 The Independent Whig. to the Promoters and Difcoverers of fuch Philofopliy and Knowledge, as will make Men ufefui to themfelves and their Coun- try > It cannot be doubted, but ancient Virtue and ancient Eloquence would revive again; the Nobility and Gentry of Chrijiendom would rcfume their proper Stations; and ex- ceed the inferior Part of Mankind, as much in pubhck Spirit, Courage and Wifdom, as they do in Fortune and Quality,- and poflibly might m Time as much outlhine the Greeks and Romans in thofe great Endowments, as they are evidently outdone in fuch Arts and Sciences, as the Priefts do not pretend to teach, and feldom know any Thing of. C'^-^^*-:-:ir>jijj.jj, NU MBER The Independent Pf^hig. 222 Number XXX, JVednefday^ Atigtift lo. 1710, 0/ E D u G A T I o N. "Tart 2. ^:^§gi\OT all the Cruelty of Tyrants, #r jsj "!|t the Subtilty and Craft of Priefls, \i " ' \ or the MaHce of Devils, have e- ^i'^^y-^.^ ver invented or brought a greater Plague or Mifchief upon Mankind, than falfe Learning: We may be upon our guard againft all other Calamities; but here the Enemy is vi^ithin us, and admitted at all times to the innermoft Recefles of our Souls; where he ads the Part of a treacherous Friend, betrays us under the Pretence of fcrving us, and adminiftcrs Poifon in Cups of feeming Nedar and Ambrofia: We are gradually deprived of our Senfes, whilfl: we think we are improving them ; become Fools by Induftry and great AppHcation ; like 7"^;^- tahis^ are ftarved vvirii an imaginary Banquet at our Months i and, in the midft of an ap- pearing 224. The Independent Whig. pearing Profufion of Knowledge, want com- ; mon Senfe; and, what is yet worfe, are in- i fenfible of our wanting Diftemper, and cori- i fequently are incapable of a Remedy. Our Minds as well as Bodies are eafily i diftorted, and put cut of their natural Frame; Abfurdity and Nonfenfe is to be i learn'd, and good natural Faculties may be \ improved into foolifli Ones, or none at all. A Man, like a Veflel, is capable of holding ; only a certain Quantity, which when it is i full of one Liquor is incapable of receiving | another; and even when the firfl is drawn \ out, it generally leaves a Tindlure behind it. I The Mind, when rightly fet out, ufefully em- \ ploy'd, and upon proper Objed:$, will im- \ prove, and every Day ftrengthen ; but when : converfant only with Vifions, Phantoms and Whimfeys, will affimilate with the Company it keeps, and by Degrees loofcs its dillin- , guifhing Faculty. ! A proper Exercife, and a natural Ufe of I the Limbs, give Healrh and Vigour, as well ; as Graceflilnefs and becoming Motion ; where- as Grimace and abfurd Pofture, are Qiiali- 1 fications only for Jack-Puddings and Merry- '\ Andrews. One wiio has been long taught | by an ill Mafter, is farther from a good j Dancer, than another who has never begun ; \ becaufe he muft unlearn all his ill Habits, to ! be in the Circumflance of him who has not learn'd at all ; as a Man, who gets out of his Road, is farther from his Journey's End, than i if i The Independent Whig. 225 if be had ftaid ac HomCi and commonly muft return chicher again, to find out his right Way. Whoever fpends his Time in reading fool- ifli Books, and in ftudying ufelefs or falfc Spccuiations, will grow the greater Cox- comb, the greater Progrcfs he makes : He is learning backwards, and undermining and deftroying the firfl: Sparks, innate Principles, or Capacity of Knowledge, and m time will be fortify 'd and impregnable againft common Senfe. A great Philofopher tells us, that Ig- norance is a middle State between Know- ledge and falfe Learning ; that is to fay, one who is wholly untaught and unimproved, is as much above a Learned Man, in the com- mon Acceptation of the Word, as a Man well educated does exceed another who has had no Education at all : The Capacity of the firft is entire, and fufceptible of Infor- mation i whereas in the other, all the Ave- nues and PafTages to Wifdom are deftroy'd or lock'd up, and he is fo puzzled, perplexed and confounded in a Maze of improved Nonfenfe and Abfurdity, that he can never get through it or out of i^:. The Acquifi- tions in fuch Learning have been aptly com- pared to the fluttering and rumbling of a Swallow falHng down a Chimney, who, when he is at Bottom, flies about, and hur- ries backwards and forwards to every Win- dow, and every Corner of the Room, to make his Efcape, but never thinks of the Q. Way 226 The Independent Pf^hig, Way he came in, and fo becomes an eafy Prey to the firft Enemy which aflauks him. Whoever is converfant with Scholafticks, and has any Underftanding of his own, Q if fuch a Correfpondence can poflTibly be) muft readily afTent to this Truth. It is even grown a Proverb m the Learned Language, that, Merus Scholajtiats eft merus Ajinus : What an Appearance do thefe Reverend Drones and accompUfli'd Dunces make amongft Man- kind ? How are they exceeded in Conver- fation, agreeable Addrefs, and ufeful Know- ledge, by the youngefl; Gentlemen, by Sol- diers and Merchants, and often by Mecha- nicks and Tradefmen, who can only write and caft Accompts ? Nothing but the Solem- nity of their Habits, and the auflere Gravity of their Phiz, Mien and Behaviour, hinders them from being the Jeft and Contempt of Women and Boys. It is laid, ViUiers^ Duke of Buckinghamy once took a Conceit to in- vite all the deep Chins about the Town to a magnificent Entertainment fpread upon a long Table y and he made himfelf amends, by fitting at the upper End, and enjoying the Vifto. Indeed I cannot deny, but I have fometimes had fuch a fort of ill-natur'd Plea- fure, in imagining that I faw fome of the Governors of the Two Univerfities (with others of their Betters, who Ihall be name- lefs) uncafed of rheir reverential Robes, and drefled up with Hats and Feathers, Sword- knots, and laced Coats, and in that Equi- The Independent Wljig. 227 page marching in folenin Dump, like a Call of Serjeants from Temple-Bar to fVeJimin- Jier. They give us, in fome Degree, the fame Figure, when they fliew in the Grand Monde : Like Snails, they carry their Houfes about them, and bring Pedantry, Conceit, four Humour, Bigotry, magifterial Grimace, and ill Manners, into all Converfations where they have to do ; and indeed are not fit for any, till they have been often kick'd out of it. They have neither the Temper of Chriftians, the Reafon of Philofophers, or the Affabi- lity of Gentlemen, and therefore are juflly defpifed by them all. Fryar John^ as I re- member, asks of Tamirge or Tantagrottel^ in Rabelais, what is the Reafon that the Hout hold Prieft is ufed worfe than any one elfe in the Family ? And, I think, he anfwers, becaufe he neither ploughs the Ground like the laborious Ox, carries Burthens like the ufeful Horfe, nor keeps the Door like the faithful Dog 3 but, like the Monkey, runs about every where fouling the Houfe, chat- tering and making a Noife, biting People's Fingers, and doing nothing but Mifchief; and fo every Body has a Stroke at him, and gives him a Knock as he pafTes by. The Writings of many of thefe folemn Gentlemen are of the fame Kind, and carry the fame tragical and grim Afpedt. They would be Didators in Faith and Science, and fo their Books are full of the Spirit of Pe- Q. z dantry. 228 The Independent Whig. dantry, falfe Zeal, and Ill-breeding ; and, un- der the Appearance and Affec3:acion of Learn- ing, contain only Paradoxes, Uncertainty, harfli Severity, or awkward Buffoonery. Any one, who is the leaft acquainted with thefc dogmatical Zealots, thele punning Inquifi- tors, muft own that I have done Juftice to their Charaders, and the Merit which runs through them; unlefs in fome Inftances, moftly about this great Town, where an un- common natural Genius, Liberty of Mind, generous Birth, or a free Converfation, have got the better of a conftrain'd and corrupt Education. I thank God, fuch as have of late Years had the Honour of being admitted to great Dignities, and been brought into the Legi- flature or Royal Councils, are of the latter fore: But what Figure have others formerly made in the Senate Houfe, or Council Board ? How much below young Noblemen, who had never been at the Univerfities, or had jufl forgot what they had learned there, and rubb'd or filed off College Ru(l by polite Converfation > In One, you might have ob- ferved an Eafinefs of Addrefs, Softnefs of Speech, and Freedom of Thought ^ in the Other, Starchnefs of Behaviour, Sournefs of Looks, and ftarvcd Conceits, urged with fierce and impetuous Rage. A late Noble and great Genius of our Age and Country, compares them to thofe Grotefque Figures, and Dragon-Faces, v;hich are often fcen in the The Independent Whig. 229 the Frontifpiece, and upon the Corner-Scones of old Buildings: They feem placed there as the Defenders and Supporters of the Edifice; but with all their Grimace, arc as harmlefs to People without, as they are uielefs to the Building within. Number XXXI. PFednefday^ Atiguft 17. 1720. Of c EREMONIES. LAINNESS and Simplicity are not more infeparable Marks of Truth, than they are of true Re- ligion, which wants neither Paine nor Pageantry to recommend it felf to the Hearts of Men. It wins the AfTedions, by the Force of its Perfwafions ; and the Under- ftanding, by the Reafonablenefs of its Pre- cepts. It abhors Violence, as oppofice to its Nature; and dcfpifes Art and Policy, as below its Dignity. Human Ornaments may 0^3 hide 230 The Independent Whig. hide and disfigure, but cannot preferve nor improve its intrinfick Beauty, and divine Luflre : And Pomp and Grimace, as they are no wife a-kin to it, fo neither are they the Effedts of it, nor bring any ildvantage to it. On the contrary, they tend to fill the Mind with grofs Ideas, or fullen Fear ; and fo create Superftition inftead of Piety, and Farce inftead of Worlhip. God himfelf has told us, that he will be worfhipped in Spirit and in Truth : which Ihews, that Love and Sincerity conftitute De- votion, and that Religion refides in the Mind. As to Bodily Religion, and Corpo- real HoUnefs, the Gofpel is filent about themi leaving every one at full Liberty to behave his own Way in the Tra£iice of Tiety. It is juftly efteemed the Glory and Felici- ty of the Chriftian Religion, that by it we are releafed from that grievous Yoke and Bondage of Ceremonies, which neither we nor our Fathers were able to bear. It is a Religion of Reafon, void of all Superfluities, and trifling Impertinences. Men cannot judge of one another's Thoughts and Inclinations, but by Words and Actions: And, becaufe it would be both troublefome and filly to be on every Occafi- on haranguing our Friends and Superiors, upon the profound Veneration which we profefs for their Perfons or CharaSers ; ix. has become neceilary to agree upon fome outv/ard The Independent Wing. 231 outward Forms, to denote internal Refpedl. And this I take to be the oniy good Reafon which can be given for fuch Manner of Ad- drels or Ceremony, It is ridiculous, either by Sounds or Geftures, to tell a Man over and over again, what he knows already; and therefore, the moft intimate Friends and old Acquaintance make but little Ufe of Shew or Complement 5 and thofe, who make moft, are ever found the leaft fmcere. But how fenfelefs and abfurd muft it be to enter- tain Heaven with fuch Grimaces! that Hea- ven, which fearches our Hearts, and knows our moft hidden Thoughts ; and will not be deceived by outward, arbitrary and fallacious Marks of inward Difpofition ! It can never be conceived, that the All- merciful and Omnifcient God fhould, by the fending of his Son, abohfli, or fuffer to be aboliflied, the whole Jewijh 'Legion of Ce- remonies, tho' appointed by himfelf in Per- fon ; and fliould gracioufly condefcend to e- ftablifh a new Difpenfacion, deftitutc of all Ceremony and exterior Grandeur ; and yet fliould leave it to the Ambition of defigning Men, or to the Folly of weak ones, to in- vent and impofe a frefh Load of Rituals, in Oppofition to the plain Genius of the Gof- pel. This would be for the AU-merciful, to be merciful in vain ; for the Creator to refign his Power to the Creature; and for God to recall his o'jun Injunctions, which he once gave for a gracious and wife End, fince ceaf- CL4 cd. 222 The Independent TVhig. ed, that Men may enforce their's, for a weak or a wicked one. Nothing is, or can be, pure Religion, but either what God commands and tells us he will accept i or what is dictated by eternal Reafon, which is the Law of Nature : And whatever is fuperadded, however dignified by a venerable Name, is no Part of true Re- ligion ; which, as. has been faid, can be lup- ported by nothing but T>ivme Revelatiorij or T>i'Vme Reafon, When both thefe are wanting, we wander in the Dark, and wor- fliip blindfold ; being led by the Hand of Conjedlure and Invention, which are uncer- tain and endlefs. This is fo true, that where-ever there is true Religion, there are few Ceremonies : And, on the other Hand, where Ceremonies abound, there Religion is either utterly loll, or miferably decayed ; and, in Popifli Coun- tries, it is more or lefs vifible, according as Ceremonies and Bigotry (which, like Caule and EfTed:, go always Hand m Hand) are more or lefs pracSifed or prom.oted. Thus, in France, where, thro' the Commerce of that Kingdom with Trotejiants, there are ftill fome Remains of common Senfe, and confequently of Religion; Gcd Almighty '^^^ worfliipped as well as dead Men, tho' not fo much : Whereas, in Italy and Spain, the Saints have deprived their Maker of all De- votion ; and the Bleffed Virgin, St. "Dominicky St. JagOy and St. Anthony, are, by thefe hot- The Independent W^ig. 2^^ hot-headed Bigots, made Governors of Hea- ven and Earth, and the Givers of eternal Life 5 and confcquently are become, next im- mediately after the Priefts, the only Objedls of their Adoration. If you deprive them of their Saints and their Ceremonies, there is not the leaft Face of Rehgion left amongft them. So little has Chriftianity gained by Cere- monies, that a great Part of Mankind have, by Adopting them, baniflied all true Religi- on. If they were introduced, as it is al- ledged, to kindle Piety; I am forry to fay, it has lb happened, that t^his Heat of Devoti- on has quuc drank up the Truth and Vitals of Religion ; and the blind Compliance with a fenleleis Cringe, invented and enjoyned by a Popifli Prieft, is made of more Importance and Merit, than the PofTeffion of all Moral and Chnllian Vertues, without it. Religion, good Senfe, and Humanity, are infeparable Friends j but a fupcrftitious Fondnefs for Ce- remonies is a Concradiflion, and an Affront to all the Three. The Teachers of Mankind have, for the greatefl: Part, been the moft unteachable of all Men ; and thefe our Guides to Peace have been always the Foremoft to break it. They have feen, from Time to Time; the Violence and ungodly Effedls produc'd by their Contention for Human Forms, Habits, and Decifions ; and yet, w^here the Religious Laity and the La'sj did not interpofe, to reftrain 2 34 ^^ Independent Whig. \ reftrain this Unchriftian Behaviour m Church- men-, they have not only ftill adhered with \ Obftinacy to their Inventions and Impofiti- | ens, but frequently made it their Bufinefs to i broach new ones, and to throw about frefli ' Balls of Strife and Cruelty. \ Ceremonies were firfl: brought in under a \ very plaufible Pretence i namely, that of aid- ; ing and promoting Religion: But we have I feen, by above a Thoufand Years Experience, ; that thefc its pretended Friends always be- i come its real Rivals and fuccefsful Enemies i ; and, by the Help of thofe, whofe Intereft : it was to contrive and fupport them at any I Rate, never failed to banilh it as far away as their Power extended. I It is pretended, that the Invention of fta- ' ted Ceremonies and Garments, is juftified by ! thefe Words of Sc. Tmil to the Corinthians^ ^ Let all Things be done decently^ and in order ; which Words are only a Precept to avoid j Immodefty and Confufion, in their religious AfTemblies. Two, for Example, were not i to fpeak at the fame Time : One was not to i fing Pfalms, w4iile another prayed. Neither i Love nor Trade was to be the Bufinefs of \ their Meetings; nor Tithes and their own j Power the Drift and Bufinefs of the Preach- ; ers : Chrift was not to be confounded with I Belial i nor Pride and Dominion with Meek- nefs and Chriftianity : Exhorting was not to j be mix d with Railing, nor Praying with Curfing J nor were the People to be taught \ to \ The Independent Whig. 235 to hate one anocher : In fliort, God was to be adored with the Heart and Affedions, and not with a Fiddle, or a Pipe and Tabor. I do not find, that the Apoftles Words were underllood in any other Senfe than this, by thofe to whom they were addrcfled : It does not appear that immediately upon the Sight of St. "Paul's Epiftle, the Corinthians concluded that Prayers fliould be faid in Sur- pUces; and that the Faithful, as foon as the Word was given, fliould kneel, Hoop and (land, or turn to the Right or Left, like a File of Mufqueteers i or that they were to nod towards the Eaft, as if the Almighty kept his Court only there. Nor were the Corinthians direiied by this Text to play Topijh Tricks over the Fore- head of a Babe baptized, as fiire and certain Signs of Regeneration : Nor were they com- manded to put up their Petitions i\\ Quavers, and to fing their Prayers as well as fay them; nor was thatfubtle Diftindion then and there found out, of bowing at the Name of JefttSj but not at the Name of Chrift or of God. All thefe pretty Falhions were unknown to the Apoftlc and his Correfpondents i and their Gentcchiefs and Significancy have been long fince difcovered by the Romijh Clergy in the later Days ; and indeed, it is now be- come impoflible to make one's Court well without them. The Words T>ecorum and Significancy ^ which are made ufe of to juftify the Cele- * bration 2 3^ The Independent Tf^hig. bration of Ceremonies, are Words of fuch prodigious Latitude, that the World does not agree, nor ever can agree, what it is that does come properly under their Deno- mination, and what does not.* With the Turks it is decent to be covered at Devotion; with tts^ to be bare-headed. How is the wearing of a Periwig, or a Cap, more decent and orthodox than the wearing of a Hat? How is a Prunella Gown, or a Lawn Frock more fignificant than a Cloth Coat ? Is God Almighty better pleafed with a Cambrick Band, than with a Muflin Cravat ? And is an Organ»Loft more acceptable to him, than plain Country Piety, that has neither Moti- on nor Mufick m it ? If Men are at Liberty to invent and en- join 07ie unneceflary Ceremony, why not two? And if two, why not two Thoufand ? When fuch a Power is once granted, it can- not be eafily, nor irideed reafonably limited. If the Clergy can obHge me to throw my Head into my Bofom, upon their pronounc- ing certain Sounds ; they may, by the fame Right, upon pronouncing different Sounds, oblige me to run it againft a Stone Wall : Nay, which is flill worfe, whoever has an Authority to d\rtt\ my Manner of Wor(hip, muft have aifo a Power to dired the Matter of it, and may coynmand me Whom to wor- fhip as well as Ho w. Superfticion in the People, and Power in the Priefts, were the true Ends and Confe- * quenccs The Independent W^hig. 237 queiices of creating T^opijh Ceremuiiiesj for, as to their Significancy, it was a meet Bub- ble and Pretence. Such a Plea would judify endlefs Phrenzy and Fooleries; and every Madnefs would be made a Myftery. For Inftmce ; we might be made to walk bare- footed into the Church, to fignify the Sandi- ty of the Place; and to crawl upon all Four out of it, to fignify the Humiliation of our Hearts. A Match of Cudgel-playing every Sum/ay might be inftituted, to figntfy our fpiritual Warfare; and a Game at Blindman's- Buif, to figntfy the Darknefs of our Under- ftandings. In fliort, any Thing might be made to (igntfy every Thing j and any Pu- nifliment be inflided upon the profane Gain- fay er : And upon this Foot maybe juftify'd all the ^Pagan and Topifio Fopperies that ever were, or ever could be invented ; and no- thing can be faid againfl: all the many Gar- ments, and many Colours, and many antick Geftures ufed by the Romtfh Priefls at this Day. It mull: be evident to every intelligent Man, that all this pretty Pageantry and Raree-Shew, can never make Men more ac- ceptable to God, who will not be gratified or obliged by a Jigg or a Tune. But, I be- lieve I may fafely affirm, that if all this Merry-making and jovial Devotion in the Topifi) Churches do no manner of Good, they mud: needs do Harm ; becaufe they di- vert the Mind from deliberate Devotion and calm 2 3 B The Independent Whig. calm Repentance, and can at bed only work it up CO a wild and enchufiaftick Worfliip. However, tho' this pompous Parade m Piety does no Service to Religion, it effec- tually anfwers the End propofed by it; and contributes vaftly, as everyThing elfe does, to the Advancement and Grandeur of the Rom'tjh Clergy, as it turns Mens Thoughts from di- vine Obje(3:s to a fuperftitious Veneration for Poftures, Habits, Grimaces, Cringes, Uten- fils, c^^. all invented by Priefts, who are al- ways fure to appoint themfelves Matters of the Ceremonies, and to be well paid for their deep Knowledge in this momentous Science : Befides, it lifts into their Service great Num- bers of People 'y fuch as Organifts, Fidlers, Singing- Men, with all the piping and chant- ing Crew, as well as Artificers of various Kinds. It engages Men of Pleafure, and La- dies, in their Interefts j and it catches the Mobility by the Ears and the Eyes, and fers them a ftaring ; and it alleviates their own Drudgery of frequent Preaching and Praying: It alfo ferves the Purpoles of Interludes in the perpetual Tragedies they are acfting ; which they render lefs terrible, by playing, like Nero^ upon their Harps, in the Midft of Conflagrations of their own making. What a Blefling is it to this Church and Kingdom, that all this Farce in Devotion is forbidden by the AEi of Uniformity, as well as by our Homilies ; as fliall be further taken Notice of, when I treat again upon the fame Subjed. N u M E E M The Independent ffHoig. 239 Number XXXII. Wednefday^ Atiguft 24. 17x0. 0/ Ceremonies. P^^ 2 ^^ Y lad Paper treated of fuperfti- tious Ceremonies ; and this iliall contain a Profecution of the fame Subject. The Pagan Religion confifted altogether in a vail: Number and Variety of ftrange and fenfelefs Ceremonies ; and, being foolifli and falfe, it could confift of nothing elfe. Its Votaries had, for their Religious Task, cer- tain frantick Adions to perform, certain wanton Motions to make, or certain mad Races to run ; fometimes galloping about the Streets like Lunaticks, ftark naked, and fometimes half naked; orina religious antick Drefs, fignijicantly fuited to their Behaviour. They were to be religious with their Heads, Feet, Joints, and their other Organs : They were (240 The independent IVhig. were alfo to utter certain harfli and devout Sounds, which had no Meaning, but were prodigious fignificanty and being very ridi- culous, were very decent. During all this holy Exercife, which was edifying iw Proportion as it was mad, their Minds were pofTefs'd with a drunken Fe- ftivity and Wantonnefs, or with Crazinels and Enthufiaftick Fear. They were either lewd or raving, Rakes or Fanaticks. It never entred into their Bfeads, nor did their Prierts ever put it into them, that Religion was a fober Thing, confiding in the Exercife of Reafon, and the Pradice of Virtue. No ; a Spirit of Sobriety, or a Ray of Under- ftanding, would have blown up the Autho- rity and Dominion of the Heathen Tarfons ; and therefore, the poor Lay Tagans were not fuffercd to know that a Man might be a re- ligious Man, without being a good Dancer, and pleafe God without Roaring and running Races. This was the Godly and wholefome T>tfc't- pline, invented and inftitutcd by the Tagan Clergy^ for the Ufe and Edification of the deluded and idolatrous World. Atiion and Oiitfide was all they knew of Religion ; and therefore their Superftition took great De- light in building and beautifying Temples. They imagined, that the doing of a Thing which had any Reference to Religion, was adually a Piece of Religion; and that any Jobb of Work about a Holy Place, was, in good The Independent Wing. 2 4, i good Earncfl, a Jobb of Holinefs. They might have as rationally believed, that Ma- fons, Joyners> and Plaifterers, employed a- bout a Temple, derived Piety and Merit from that Employment. Had not Pagan Ceremonies (and Tagans Were the firPt Inventers of Ceremonies) fig- nified nothing, or rather fomething very bad, as indeed it was evident to every Eye, that they were either fenfelefs or impious; our Saviour would never have inftituted, as he did, a Religion without one Ceremony ia it. The Religion of the Gofpel is as pure from Fancies and Ceremonies, as from Pride and the Spirit of Dominion. Our Bleflcd Saviour knew well, that the crafty and profane Priefts, ' had, by their fliamelefs Inventions and filthy Ceremonies, polluted or abolifhed all Religion ; and there- fore, in Mercy to Mankind, founded a Re- ligion without Priefts, and without Ceremo- nies : (as fliall be fully (hewn hereafter) For, it is to be obfcrved, that while the Eftabiifli- ed Church of Taganif?n flourillied, Priefts and Ceremonies always flourilhed or increafed to- gether. Such was the fimple Inftitution of the Go- fpel; But when Topery began to Elbow out Chriftianity, Ignorance and Ceremonies were fome of the Principal Engines by which it effected the fame. For, as the Meeknels of Chriftians was then converted into the Cru- elty of Barbarians^ and the Plainnefs of the R Gofpel 2 4 '2 The Independent Wing. Gofpel inco all the deteftable Fopperies of ^aganifm ; fo Holinefs of Heart was chang- ed into Holinefs of Pofturei the Humility of Soul into bodily Bowings; the Worihip of God into the Worfiiip of Breads and the pi- ping of Organs: And the Clergy, as they had called themfelves, were no longer cloath- ed with Meeknefs, but with Surplices^ &c. Nor was this mighty Revolution, this un- natural Tranfition from the Beauty and Gen- tlenefs of Chriftianity, to the unhallowed Spirit and abominable Rituals of the Hea- thens, at all hard or impracticable: The People had, by the Idlenefs, Infufficiency, and Debaucheries of the Ecclefiafticks, be- come corrupt and blind to the lad Degree, and therefore ran readily and chearfully into every nev/ Abfurdity. Whatever the Bifliop pronounced deceyit^ though ever fo vile or (illy, his conforming Flock received as Reve- rend and Edifying. A grofs and fenfual Man- ner of Woriliip, fuited bed with the GrofTnefs of their Underllandiiigs, and the Senfuality of their Minds. They had no Conception of the Spiritual Nature of the Gofpel, and of that Evangelical Grace, which operates in- ternally, and i^ wholly employed about the Soul, but produces neither Cringes, nor Dances, nor Grimaces. A Religion therefore of Ceremonies, which is no Religion at all, agreed well with thofe Carnal Chriflians, who were taught to place all Religion in Ceremonies. When the ig- norant The Independent TVUg. 2z|.^ rant Vulgar arc once perfuaded that Ceremo- nies are good for any Thing, they come quickly to think them good for every Thing ; zw^tke tnore^ the merrier ! They are dehght- ed with Shadows and Myftery, and Hocus Tociis. Ignorance, like every other Habir, is daily improving it felf, and encrealcs in Strength as in Years j it delights to be flill plunging into farther r^nd deeper Darknefs. The lefs People underftand, the more they flare ; and becaufe there is nothing in the Gofpel but plain Piety, plain Reaibn, and plain Matter of Fad: ; therefore it can raife no Wonderment in them, and confequencly no pleajing Tietj : But flrange and inyfteYtQiis Ceremonies can do all this ; and, for that Reafon, have always got the better of Reli- gion in all bigotted Countries. Here therefore is a glorious and ample Field of Gaping, Sottiflmefs, and Credulity, for crafty Prielts to play their Tricks, and fow Superftition in. And, indeed, they have top- ped their Parts, in this Undertaking, with iuch Dexterity and Succefs, that their hum- ble and refigned Votaries do not any longer pretend to carry their own Eyes or Under- ftanding: Their very Palates and Nofcs are Prieft-ndden, and dare neither Tafte nor Smell, without an Eccleftajiical Licence, Thus even the invincible Operations of the Ani- mal Spirits, and of the Five Senfes, muft fland ftill, when commanded by the Pried, who can annihilate the Creature, and create his Creator. R z As 244- The Independent Whig. As under the facred Name of God and Re^ ligion, the greateft Irreligion and Impieties have been propagated ; fo, under the Colour and Umbrage oi figmjficant and decent Cere- monies, the moft ridiculous and immodefl: Ufages have been introduced. It would re- quire more than a whole Paper to expofe all the many Apifti Gefticulations of the Romijh Mafs ; I fhall only run over a few of them. The Prieft, in the Adminiftration of Mafs, mufl wear a white Linnen Garment, which, I fuppofe, muft fignify Whitenefs ; for I can- not fee a more obvious Meaning in it. The fame was alfo worn by the primitive Heathen Clergy, when they butchered Bullocks, to appeafe their Deities. As he approaches towards the Altar, hav- ing great Devotion in his Back-Bone, he bows, and bows, and ducks his Head, as if he was playing at Hop-Frog. The Altar is alfo covered with a Surplice, or white Cloth, which, doubtlefs, fignifies fome great My- ftery ; but, in profane Eyes, typifies only a Damask Table-Cloth. It moreover ftands towards the Eaft, which, to be fure, has a deep Meaning, and feems to imply, as if God Almighty was either more merciful or more powerful in that Quarter of the Worlds (though he made it All) than in any of the other Three; or as if he liked that CUmate beft, and All thcfe who bow to it. He then, after many Monkifli Geflures and Scrapings, fays a world of fliort Prayers, ^fthe The Independent PP^hig. 245 (the whole Service being judicioufly diced in- to pretty Httle Morfels of Devotion) and reads Scraps of Scripture; all which Prayings and Readings would not be half fo Whole- fome any where elfe as they are juft at the Elbow of the Altar. Then there is a lighted Candle (landing by him at Noon- Day, pro- bably to Cgnify that there is Light enough without it. Now, in fome other Churches, the Altar is only illuminated with dark Can- dles, which, for ought I know, may be equally myfterious and fignificant. But, up- on this great and eflential Point, I fhall pro- nounce nothing dogmatically. The Pried then mutters Words over the Bread and Wine, which thereupon ftart into omnipotent Flefli and Blood; and the liv- ing Jefus is fwallow'd Whole, m Remembrance of the dead One ; and the Prieft makes his Maker, and the People eat him. The Wine, which the Prieft very naturally keeps all to himfelf, muftnot be poured out of a Bottle in- to a Glafs, which would not be fignificant e- nough; but out of aFlaggon,which, being of Silver or Gold and holding more Liquor, is confequently very fignificant. He repeats. Lord have Mercy upon usy very often, to fignifiy that he does it more than once ; and fpeaks loud, to fignifiy^ that he may be heard. But I am quite fick of this ftrange figni- ficant Stuff, before I have gone thro' the Tenth Part of it. The whole Performance is perfed:- R 3 ly 24^ The Independent W^hig. ly Theatrical, and improperly and impioufly called a Sacrament. It is indeed a wretched, unentertaming Interlude; a (lupid Farce, of which the Priefl: is the Chief Mimick i for Muinbling and making Mouths, does not de- ferve the Name of Acting. We have had feveral Attempts made to re- vive a mongft us this infamous Mummery in Devotion, and thefe Api(h Ceremonies; which are an Affront to Common Senfe, and below the Dignity of Human Nature, much more of Rehgion : But fuch Attempts can never fucceed, while we enjoy either Liberty or Knowledge. Archbijkop Land, therefore, when he had bewitched the Court, fvvay'd the Scep- ter, and deftroy'd the Liberty of the People and of the Prefs, took the bed Opportunity he could get, to tranfport Roine to Lambeth-, and having married the Harlot ^ he adopted her Trumpery. A Sample of this Man's Genius for Popery may be feen in his mad Manner of Confe- crating fome New Brick and Mortar which had been ufed m the Repair of St. Catharine Creed-Churchy London ; as the fame is related at large by Rtijhworth. At his Approach to ihe Weft End of the Church, the Doors flew open, upon pronouncing certain Words out of the Tfalms^ That the King of Glory might enter y and then entered the Billiop, and fall- .ing down upon his Knees, Baptiz'd the Ground, or, which is the fame Thing, pro- liounced it Holy, in the Name of the Father^ Son The Independent JVMg. 24.7 SoUy and Holy Ghoft. Then he threw Diifl: in the Air, and play'd fome other pious Pranks. Then he pronounced many Curies, and called upon the People to Curfe with him.Then he fcattePd aBasket-full of Bledings amongft all the Mafons, and other Holy Mechanicks, who had helped to make that Church fine. He alfo went round the Church in Proceflion, and told God Almighty and the People, over and over, that that was Holy Ground. At lad, after a Bead-RoU of Prayers, and a Hundred and Fifty Bowings, and after many wild Geftures, fometimes ad- vancing, fometimes recoiling, like One af- frighted and crazy, he gave the Sacrament. Befides all this, he removed the Commu- nion-Table, and placed it in the Chancel Al- tar-wife, contrary to the exprefs Direction of the Rubrick; which fays, it fliall ftand where Morning and Evening-Prayer isdired:- ed to be laid. He made Pidiures of the Tri- nity, and caufed them to be hung up in Churches; and was guilty of many other Popijli Innovations, all tending to create Fanaticifm and Supcrftition. This Paper grows too long, and leaves me no Room to do Juftice to CroHcs, Square- Caps, and Fantaftical Garments : all which, I w^arrant you, are profoundly My fterious; tho' to Carnal Eyes, they feem only to fignify to make the People (tare: For every odd Sight ftrikes the Imagination, and difpofes the Beholder either to Laughter or Reverence. R 4 Nor 248 The Independent TF^hig. Nor have I Time to honour with a proper Encomium, that Ingenious and Ecclefiafiical Device, of explaining thefubhme Myftery of the Trinity by a Pair of CompafTes, tho' it is above all Explication, and even of Concep- tion, unlefs thro' Faith; and of reprefenting the Father, Son and Holy Ghofl, by a Tri- angle in a Circle, over the Communion-Table. Was there ever fuch a pretty Piece of pious Cunning! By the faid Triangle is typify 'd and held forth to us, that the faid Triangle con- fifts of Three Angles ; which is exceeding plain and edifying : And by the Circle is fig- nified, that the faid Circle is but One Circle, which is prodigious good again! But, that a Triangle is a Circle, and a Circle is a Triangle, Dr. Waterland faith not. I muft, for the fame Reafon, pafs over un- obferved, the Praifing of God with Organs, which our Homihes very uncivilly call Su- perflitious; Cuts '\w the Common-Prayer Books, tending to prepare People for Idola- try; and Pidures m Churches, for the fame devout Purpofe. Number The Independent fVhig. 249 Number XXXIII. PFednefdajy Auguft 31. 17x0, The Ignorance of the High-Church Vulgar^ and its Caufes. Have always thought the beft con- ftituted Church in the World to be that, which forms and produces the moft religious and moft rational Members. Churches are Places where Men are, or fliould be, taught the Love of God, and of VertuCi and wnen People have been long ufcd to perform divine Difcipline, and, as they imagine, receive Inftrudion in Moral and Evangelical Duties, in thefe (lately Fa- bricks, they generally conceive a deep Re- verence and Devotion for the Buildings them- felves, and for every Thing that is faid in the them, as well as a great Opinion of the Wif- dom and Sandity of the Teachers, who pre- fide there, and dictate ex Cathedra : They * efleem 2^0 The Independent Whig. efteem them as Perfons fent by God himfelf, to deliver a Meflage from his own Mouth i for which alfo they have often the Word of the Preacher — No fmall Reafon to the many for the behcving of it ! So that here is an uncontroulable Prcpof- feffion ill Favour of every DocSrine, or every Dream, which corrupt Priefls fliall think fit to dcUver. And indeed, the High Church Clergy have never failed to make their Advantage of this fuperftitious Awe and Credulity of their Hearers; and to fanc- tify every FaKliood, and every \Vhimfey and Impiety uttered by them, with a mifapply'd or preverted Text of Scripture j and fo prof- tituted and prophaned the high and holy Name of God, to patronize their Impoftures. I fliall give fome Inftances. When they have had a Mind to flatter a a cruel or a foolifli Prince, in order to make him lerve their Purpofes, and do their Drud- gery; they have dubbed him inftantly Gods Vice-gercnt^ tho' he aded at the fame Time by the Infiigation of his Lull or of Satan. And, becaufe T>a'Vtd'A\\^ Said, being appoint- ted by God himfelf, by Word of Mouth, were called the Lords Anointed-^ therefore every Tyrant, who was not appointed by God himfelf, but feized a Crown by Violence or Surprize, became alfo the Lord s Anoin- ted. And becaufe Adam was the Father of his own Son, therefore he was the King of his own Soni and therefore all fuch Kings, who The Independent Whig, 251 who had not Adam for chcir Father,\vere ne ver- thelers,inRighcof^<^^;'>^, Kings and Fathers of their Subjeds, who yet were not their Chil- dren, but for all that owed them the Duty of Children, whilft they were plundering and ruining them; and all the Rapine and Mur- thers they were prompted to commit, by their Anger or their Avarice, were called the Ordinances of God^ and were to be fubmitted to, yNixhChriJiian Stupidity^ on pain of Dam- nation ; that is, it was made Damnation to refift xAdtions and Cruelties which deferved Damnation : And as you were to fubmit to Law and Juftice, on pain of Damnation, fo ought you to fubmit to the overturning of all Law, and all JuHice, on pain of Damnation alfo. And, becaufewhen we have any Mat- ter of Complaint, we are bid to acquaint the Church with it ; therefore the People, who are the Church, are, in every Cafe, to be determin d by the Parfon of the Pariili, who is not the Church. And, becaufe we are to Gonfefs our Sins one to another i therefore we are to do it to a Prieft, which is not do- ing it to one another. And becaufe Abraham gave the Tench of his Plunder to Melchife* decky who was not a Prieil of our Church by Law EftabliflVd ; therefore our Eftablidi'd Priefts, who have nothing to do with Mel- fhifedeck^ nor know any thing of him, have a Divine Right to the Tenth Part of every Man s Eftate and Indudry. And, as the Tribe pf Levi had a Right to Tythes, tho' they and 2^2 The Independent Whig. and their Tythes are long fince aboliflied ; fo ought our Parfons to have the fame Tythes by the Gofpel, without being in the leaft a- kin to Aarons Perfon, or Heirs to his Eftate, or Succeflbrs to his Inflitution. And, though our Saviour's Kingdom is not of this World; yet the Kingdom of the High Clergy, who, if you will take their Words for it, are his Reprefentatives, is^ and ought to be, of this World. And, becaufe the reprobate and gluttonous Monkshad, by endlefs Rogueries, and diabolical Lies, plundered the deluded Laity of their PofTeflions, and engrofled to themfelves moll of the Lands of England ; therefore our modern High Priefts have a na- tural and hereditary Right to enjoy the fame ; And, tho' they have, upon Oath, renounced all Power, and all Pretence to Power, but what the Law vouchfafes to grant them; yet they have a Power independent on the Law, and Principles independent on thefe very Oaths, tho' renounced by thefe very Oaths. All thefe, and many more Abfurdities, e- qually vile and impudent, have been blaf- phemoufly fathered upon Scripture, and the Author of Scripture ; rho' they all contra- 6Xfk the Scripture, as well as they do com- mon Senfe and common Honefty. But as the Vulgar do always take that to be the highed Point of Religion, about which their Teachers make the mod Noife, for the Time being, whether it be Tythe, or Dr. Sache- verel, or the 'Pretender, or the late Duke of Ormondy The Independent Whig. 2 ^ c^ Ormond^ oiY^AngCharles theFirJl ^ lb vicious and corrupted Clergymen, on their Part, have always tacked the Name of God, or, which is much more powerful with the Mob, the Name of x\\zChurch^ to any Aflertion, or any Claim, or any Invention of theirs, be it ever fo monftrous or mifchievous; and m- flantly it becomes, with weak People, an Article of Faith, upon which Salvation it feif depends. For, as it is their firfl: Care, to force a Teftimony from Heaven for every Whim, or Forgery of theirs ; fo their next Concern is, to make every Contradidion and Oppofition to it, damnable. Hence it comes to pafs, that the fame Ver- tues are not of the fame Importance at all Times; but Vertues are made Vices, and Vice is made Vertue, jufl: as the prefenc Temper, or the prefent Views prevail ; and, by corrupt Priefts, Things are often taught under the Name of Chriflianity, which are oppofine to the Nature of Chriflianity: Reli- gion is pretended, and Power meant. In confequence of this. Duty is converted into ^\x\y and Sin into Duty. Thus, the wor- iliipping of God according to one's Confci- ence, without which there can be no Wor- fliip, is made by the High Church Priefts a damnable Sin ; and the not worlliipping a Table in the Chancel, tho' in Oppofition to one's Confcience, is as bad. Sometimes the refifting of unlawful bowery is certain Dam- nation j and fometimcs the 7Wt rebeUhijf; a- gainfl 2^4- The Independent Whig. gainft the mod lawful Power, has the fame terrible Penalty annexed to it. To doubt or deny their uncharitable, unintelligible Expli- cations of Myflery, which cannot be ex- plained, is the moil: heinous Atheifm ; and to whip a feditious, forfworn Prieft, is crying InfideHty, and a Wound to Chrift, through the Sides of his Ambaflador. At one time, Tredeflination is of high Con- fequence, and made an Article of Faiths and ^Free-Wilier s (liou'd be baniflied the Land, or locked up in Dungeons, like wild Beads ; which was the Judgment of the Bifliops in King Jamestht Firft's Days, concerning the Annini' ans. At a different Seafon, when Preferments run high on t'other fide, as in King Charles the Firft's Reign, and ever fince ; Arminianifm not only recovers Credit, but grows modilll, and confequently Orthodox ; while Tredeftinam //^;2 becomes an old faOiioncd Piece of Faith, and a fure Sign of Fanaticifm; and yet it continues one of the 39 Articles, and yet it muft not be believed, and it muft be figned and aflentcd to with a fincqire AfTent. In allthefe Marches and Counter-marches, the Paflions of too many of the People keep Place with thofe of the Fligh Priefts; and they are conftantly difpofed to be Slaves or Rebels, Free-Willers, or no Willers, Belie- vers of this, or Behevers of that, jjufl: as Almighty High Church commands them. Such Men do not pretend to teach their People the Mceknels of Chriftianity:— No, their The Independent IFhig. 2^5 their Zeal is to be Anger, and their Religi- on Cruelty. That Ficrcencfs, which is in- confiftcnt with the Spirit of a Chriftian, is to be the certain Criterion of one whom they call a true Chmchmany and that Mercy, w^hich is infeparable from the Gofpei, is in- confiftent with the Temper of High Church. Their Votaries are not taught to be Chrifti- ans^ which wou'd fpoil the ProjcdJ, but High Churchmen 'y and inflead of an Army of Martyrs, they are to be an Army of Martyr- makers: Nor is any Portion of Knowledge fit for them ; for That might endanger the Lofs of their Vaffalage; and the teaching them to know for themfelves, might extin- guilh their Zeal, and entirely change their Belief and Behaviour. The poor People are, in fliort, by fuch Guides taught to be ignorant, and to let others know for them : They mufl give up common Senfe, to learn their Duty ; and abandon Chriftianity, with- out which they cannot have the Grace of God, to embrace rigid Conformity, which is neither a Sign, not a Caufe of that Grace, but often a Bar and a Conrradidion to it. This is fo true, that whoever can reconcile Human Authority to Chriftian Charity^ may reconcile Water and Fire, or do any other Impoffibility. Tendernefs and Moderation to thofe who devoutly differ from us, though they arc evident Principles and Duties of Chriftianity, and even the Refuk of Reafon, Juftice, and Hu- 21^6 The Independent Whig. Humanity, yet are never mentioned by the Mouth of Orthodoxy, but as Terms of Contempt or Reproach : Infomuch, that a pious Indulgence to Men of a different Com- munion, the mod honeft, virtuous, inoffen- five Men ; and an Indulgence for the invin- cible, and perhaps rational Perfwafions of the Mind, is the common Butt of Satire, and either ridiculed or reviled ; whilftMen of the fame Side may go what Lengths they will in Violence and Villany, without Anger or Re- buke : And while one Man fliall have his Houfe burned, his Brains beat out, and his Family ruined, for having a fcrupulous Con- fcience, which is much more offenfive than none at all j another Man ihall break all the Ten Commandments with Reputation. Hatred and Bitternefs of Spirit, are thd firft Leflbns which the unhappy People are taught by fuch Men ; and the Gofpel muft be laid afide, and good Nature be extin- guifli'd, before modern Orthodoxy can be fwallowed, or modern Zeal infuled. Some of them may probably have learned to repeat the Catech'tfm by Rote, and even to have pracSis'd profound Refped: and SubmifTion to their Spiritual Superiors ; but for the great and indifpenfable Duties of Religion, how can it be exped:ed they Ihould mind them, while they daily fee their Teachers exprefs a much more warm Concern for their own Dignities! and Revenues, than for the Honour and In- tereft of pure unmix'd Religion, which was evct The Independent Wing. 257 ever higheft when Ecclefiaftical Power and Ecclefiaftical Excifc were lowefl:. When a Congregation fees the Dodlor much warmer againft DilTencers, than againfl Sin, and not half fo zealous for the ablblute Neceflicy of a virtuous and fober Life, as for the abfolute Neceflity of a rigid Con- formity i what can they conclude, but cither that he banters them, or that a ftupid Com^ pliance with him, and a raging Refentment againft Nonconformifts, are the great Duties of Churchmen? Add to this, that if his Life be vicious, fuch a Conclufion is ftill the more natural to vulgar Underftandings. When they fee Church Power fo violently contended for, and Gofpel Holinefs fo lit- tle regarded, or fo eafily difpenfed with; what can their ftupid Underftandings infer, but that a blind Submiffion to the Ecclefia- fticks, is beyond all Evangelical Grace, and every Moral Virtue > They find by daily Experience, that they may commit Drun- kennefs or Whoredom, with Lmpunity, or a fmall Expence ; but if they do not give the Dodlor what he calls his Due, even to the laft Sheaf of Corn, or the. laft Pound of Wool, they are expos'd in the Pulpit, har- rafled in. the BiOiops Court, and probably, at laft, furrendcred to Satan and Damnation. Befides, they oftner hear Texts quoted, in fome Pulpits, to abufe Separatifts, than to recommend GodUnefs and Vertue; and fee the Mode of performing a Duty more ve- S ' hcmently 2 c;8 The Independent Wlfng. hemently urged, than the Duty it felf ; Thus kneeUng at the Lord's Supper, is made by many of equal Importance with the Sacra- ment it felf; and the Crofs in Baptifm mud no more be parted with, than the Ordinance of Baptifm. It is therefore no wonder that the Affedi- ons and Antipathies of the common People, have neither proper Caufes nor proper Ob- jed:s, and that they neither love the Gof- pel as fuch, nor hate Sin as fuch; but form their Faith and Devotion upoil the Word and Behaviour of their Priefls, who have the keeping of their Religion, their Zeal, and their Paffions; and what hopeful Ufe they make of this terrible Dominion, we all know : For indeed the Chrillian Religion is not fo much as known to the High Church Vulgar, nor fuffered to be known y and as little do they feel, or are fuffered to feel, the tender Impulfes of good Nature and Hu- manity, but poflefs an Implacablenefs of Spirit, as oppofite to the Spirit of Chrtft^ as Was the Spirit of Mahomet to that of Mofes. M^^ Number The Independent Whig. 259 Number XXXIV, Wednefday^ September 7. 1720. Of F A S T I N G» N my 27th Paper, I have made a Diflercation upon Faftingi ia this I fliall continue it. Monfieur de Fontenelle^ m his Hifiory of Oracles-, tells us, from Thilofir^^ tus^ that the Oracle oi Ampkiaraus in Attica^ delivered its x^nfwers in Dreams; and than thofe who confuked it, mud firft faft well, in order to dream well : But when Falling failed to produce a Phrenzy of Brain, and by it the Meaning of the God, who had no other Way of afcending into the Head, buc upon the Fumes arifmg from empty Bowels; then the Pried helped his Mafter to bring forth a Dream, by wrapping up the devouc Querid in the Skins of Vidlims, which being rubb'd and impregnated with intoxicating Drugs, difpofcd him to dream mod divinely, S 2r and 2 do The Independent Whig. and fiird his Noddle with very hopeful Pro- phecy. This fatisfy'd the believing Qiierift, laved the Credit of the God, and brought pretty Offerings to his Vicar. Such Ufe did the Tagan Priefts make of the Duty of Fafting; and that the Romifh Priefts have perverted it to as wicked and de- ceitful Purpofes, I have fliewn \vi another Paper. It is agreeable to their Cunning and their Avarice, to make the People poor and mad ,• and \x. muft be own'd a pretty prieftly Art, that of driving Men out of their Eftates and their Underdandings with their own Confent ; and leading them into a Belief, that Starving is a Duty, and Lunacy is Grace. By the Law of Nature, we are not obli- ged to fafl: at all, unlefs in the Way of Phy- lick, when wx are ill, thro' an Overfulnefs of the Veflels, or any other Difordcr, which may be removed or leflened by Abllinence. In this Cafe, we ought to fafl: for our Health fake ; and whatever is neceffary for Self- Relief, or Self-Prefervation, becomes alfo a Duty, and a Piece of Natural Religion, when it does not contradict a pofitive Law of God. But to abflain, upon certain Days, from the comfortable \i{t of God's good Creatures, w^hich ought to be received with Thankful- nt^s^ out of a vain Pretence to pleafe Him, or to promote our own Salvation, is a ftrange and barbarous Chimera, which the Law of Nature abhors ; and can be the Effe<5l of no- thing The Independent JP^hig. 261 thing but Difirad:ion in the People, or Craft in the Priefts. We might as rationally ima- gine, that going naked at certain fevere Seafons of the Year, would draw us nearer Heaven; and that the afflicting our Skins with Frofl and Snow, would do great Ser- vice to our fliivering Souls ,• and that tho' Self Prefervation be an eflential Law of Na- ture, yet Self-Deitrudion is alfo aa eflential Law of Nature. Fading, therefore, being no Part of the Law of Nature, the Jewifi Law of Ceremo- nies, which is aboliihed, cannot make it a Duty : And for the Examples of Falling, taken from the Prophet T)anieU and other Holy Men of the Old Teftament ; they were either voluntary, fuch as any one may per- form when he is in a fafting Humour, which no Body pretends to reftrain^ or they were the Effed of Sorrow, when Grief had de- ftroyed ilppetite, and then there was wo Devotion in themj or they were extraordi- nary and fupernatural, and being inimitable, cannot be necefiary. Miraculous Falling can- not be a Duty, where the Gift of Miracles is not given. As to the New Tedamenr, there is not a ftated Fall appointed in it: We are indeed commanded to fall and pray j but we are no where told how much, or how often, we are to do either; but are left to choofe proper Occafions, and proper Liclinations, for do- ing bo:h. St. Taul is fuch a generous Advo- S 3 cate 262 The Independent Whig. cate for Liberty of this Kind, that he con- demns all thofe who condemn others for taking it. Let not-, fays he, him that eateth^ de- fpife him that eateth not : And let not him and even cruel. To many Conftitutions xx. might be dangerous, and even fatal 5 and ta aU The Independent Wloig. 26^ all Men, it would render Life wretched and burchenlbme. The good God has no where commanded frail Men to worfliip him with Pain and Sicknefs of Body, nor to haftea their own Death by the Means of their De- votion. This would be to reprefent him as dehghting in human Mifery, and human Sa- crifices ; a fort of Worfliip fuitable to the terrible Spirit of Moloch^ or any other T)^- mon^ but no wife acceptable to the God of Mercy, and the God and Father of our Lord Jefus Chrtjl. The Popifli Priefts know well, that it is intirely impoflible that all Men fliould com- ply with this their Difcipline of Hunger, and perhaps that very ImpoffibiHty is their befl Reafon for maintaining it. It is certain that from hence they draw vafl: Gain, by hiring out Difpenfations for Eating on the Days of Fading i and the Lucre they make by breaking the Canon, is an unanfwerable Ar- gument for defending it. No Man is deni- ed the Privilege of breaking Lent^ who can pay for breaking it. He who cannot fall: at all, may, for a competent Fee, eat Fifli, which is a more luxurious Diet than Fleflii and he who cannot fad upon Filli, tnay, for a more competent Fee, fad upon a Belly-full of Roaft-Beef ; which, tho' a charter Sort of Food than Fifli, is more flrid- ly forbidden by that Church. Indeed, fuch are the vaft Fees arifing to the Popifli Church, from Licences for a Li- - S 4 berty 264 The Independent Whig. bercy to cat, when it is a Duty to faft, that the whole Inflitution of Fafting there j feems only a religious Roguery, defign d for ftarv- ing the People, to feed the Priefts. For my felf, I think the Parfon has fo little to do with this Matter, that I do not think any Diredion oughc to be taken about Fafting, but from our Conftitution, or our Phyfician. If it be our Duty to faft on certain Days, no Tribe of Priefts can difpenfe with the Plea- fure and the Laws of Almighty God ; tho' it is a Task which (for Money) they never refufe: And if it be not our Duty, it is info- lent and wicked in them to command what neither God nor Nature requires ; and it is in us a Sin and a Folly to obey them. E- ven the Proteftant Priefts, long fince the Reformation, have known how to make the right Ufe of this Power. I my felf have feen feveral formal Difpenfations, fign- ed by ArchbiJIoop Sheldon^ under the Archi- Epifcopal Seal, to Licence the eating of Flefh in Lent y which Difpenfations, I pre- fume, were not granted without Applicati- on and Fees. Religion is a voluntary Thing; it can no more be forced than Reafon,' or Memory, or any Faculty of the Soul. To be devout againft our Will, is an Abfurdityj and \x. is ri- diculous in others to hope to make us fo, in Spite of our fclves. We have no Power over the Appetites of others, no more than over their Confciences. Neither a Man's Mind, nor his The Independent JVhig. 26^ his Palace, can be fubjedt to the Jurifdidlion of another ,• and whoever takes upon him to regulate one's Throat and Stomach, and dired: one how much to fwallow, may (with equal Realbn) aflume Dominion over the o- ther Offices of Nature, and didate how much one ought to difcharge. If Fafting is good and pious, becaufe it afflids and mor- tifies the Human Spirit and Frame ; a Sur- feit, or a Debauch, or a Kick on the Guts, or a broken Leg, muft: be good and pious, for the fame Reafon, if given or taken with the fame View. As Fafiing ought to be left to every Man's Difcretion, becaufe every Man is the bed Judge of hisConftitucion and his Confcience, fo ought it to be exercifed with exceeding Care and Caution ; otherwife it will be ape to four our Tempers, or diforder our fleads, and probably do both. Now, neither Ill- Nature, nor Enthufiafm, is any wife rela- ted to true Religion s far otherwife, they are the greateft Enemies it has. A bitter Spirit, and a raving Brain, may be occafion- ed or increafed by Fading j but Chriftianity neither produces them, nor owns them. We may faft our felves into Peeviilinefs, and call it Chrijtian Zeal; and into the Vapours, and call the Wind in our Heads, Infpration : But, by all this, we only fhew that we know nothing, at leaft pofTefs nothing, either of Lifpiration or Zeal, But 2 66 The Independent JVhtg. \ Bun this fame immoderate Farting does ■ not only render People whimfical and pafli- I onate, and has confequentlj helped to give ' Birth to many ridiculous and uncharitable , Principles of Divinity, which have infatuated and enflamed Mankind j but it alfo creates , narrow Thoughts, and an abjed: Poornefs of Spirit ; and renders the Mind prone to Delu- fion and Slavery. It is manifefl:, that a mo- derate Ufe of the Bleffings and Enjoyments i of Life, of which Eating and Drinking are not the leaft, has a wonderful Tendency to i create or improve a good and beneficent Dif- pofition of Heart \ which, in my Opinion, is as abfolutely necefTary to Devotion, as to \ good Neighbourhood. I can never think i chat Ill-Nature, or Bafenefs of Mind, can be an acceptable Oblation to the Wife and Mer- i cifulGodi or that Religion fliou'd command i what common Senfe forbids. I muft own, I '■ am always bed pleas'd after a good Meal, ! and therefore beft difpos'd to love God and my Neighbour, which is the Sum of both ! Tables : I feel, at the fame Jundure, the : Love of Liberty, and the Spirit of Whiggtfm^ \ ftrongeft in me. And if Eating and Drinking ' makes us thus bold for our Conrtitution, let us, we befeech you, in the Name of publick , Spirit, promote moderate Eating and Drink- '\ i"g- I It is a Principle in Politicks, that a Hap- \ py People will never bear a Tyrannical ; Prince; He muft therefore make "his Sub- The Independent WJjig. 267 jeds wretched, before he can make himfelf abfolute. And this Principle holds equally true, in the Bufinefs of Church T>omtnio?i, The Laicy mud be Fools, before they can think the Priefts to be Oracles i and they mufl: be Slaves, before they can think the Priefts to be Lords. Here then is an un- anfvverable Reafon, taken from the ftand- ing Rules of Ecclefiaftical Polity, why the Lay Beads of the People, as Mr. Lefley kindly calls us, fliould be always kept fcnfelefs, always flarving. I would there- fore entreat all my loving Countrymen, that, as they love their Liberty and the Proteflant Rehgion, they w^ould love theif Viduals. N U M B E R 2(58 The Independent Whig. Number XXXV, V/ednefday:, September 14. 1720. 0/ Reason. ?-^5lEASON is the only Guide given S| R !M to Men in the State of Nature, to ii^^p find out the Will of God, and the ^^^^^ Means of Self-prefervation. The Senfes are its fubordinate Inftruments and Spies : They bring it Intelligence ; and it forms a Judgment, and takes Meafures, ac- cording to the Difcoveries which they make. It compares Things one with another, and choofes them, if they are good; or negledls them, if they are indifferent y or fliuns them, if they are bad. It difcovers a firft Caufe, the Maker, Contriver, and Pref«rver of all Things ; and therefore \t teaches Submiffion to his V/ill, Admiration of his Wifdom and Power, and Thankfuinefs for his Goodnefs and Mercy. It diftingaiflies Subjects from Slaves \ The Independent TVhig. 269 Slaves; and fhcws the Lovclinefs of Liber- ty, and the Vilenefs of VafTalage: It fliews that, as to political Privileges, all Men are born equal i and confequently, that he who is no better than others, can have no Right to command others, who are as good as himfelf ; 'unlcfs for the Ends of their own Intereft and Safety, they confer that Right upon him, during their good Pleafure, or his good Behaviour. Reason has invented all Science^ pointed out all Commerce, and framed all Schemes for focial Happinefs. It has polifli- cd Mankind, fet the Greeks above the Bar- barians^ and the Romans above the Greeks. It has been obferved, in Praife of its great Power and Excellency, by a celebrated Mo- ralift, that i^e have not fufficient Strength to follow cur Reafon as far as it 'would car- ry us. To R E A s ON we are beholden for all the Comforts and Conveniencies of Life, next after the firfl Author of them ; and for our Defence againft the Aflaults of Benfts of Prey, and of one another ; and for our Shel- ter from the Inclemencies of uncertain VYca- ther, freezing us, or fcorching us, according to the different Seafons of the Year. The Earth, with all its Abundance, affords but rude and unplcafmg Entertainment, without: the Dexterity and Refinements of Reafon. Thus, even the Gifts oi Nature j before they arrive at us, and are made fie for our Ufe, become 2 7 o The Independent Whig. become alfo the Gifts of R e a s o n. With- out Reason, we had lived like the Brute Creation^ upon raw Fruit, taftelefs Herbs, and the cold Spring ; or expofed to the mer- cilefs Jaws of Famine, when a fevere Winter had frozen up the Stores of the Earth, and locked the Waters under Ice. Reason checks tumultuous Padion, the greateft Enemy to the Peace of the Mind, and to the Peace of Society. Hence it has been obferved, by the fame Moralifl:, that all our rational Purluits are temperate Purfuits ^ and that what we purfue with R e a s o n, we never purfuexvV/^ Violence. Reason fubduesAnger, and prevents Cruelty; it makes a Man lefs fierce than a Lyon, and lefs ravenous than a Bear. It is not human Shape^ but human Reafon, that places a Man above the Beafis of the Field, and lifts him into a Refem- blance with God himfelf. Hence it is juftly {i\\QdiT>ivm£ particulaAuro! i A Ray^ or Im- fulfe of the T^ivintty, And, in what Senfe can a Man be faid to be made after the Image of God^ unlefs by his pofTefling that R e a- s o n, which is a divine Tarticle of the GOT> H E AT> ? We refemble not our Maker in Terfon or Coynplexion ; and therefore can only refemble him in Rea- son, and in Mercy^ which is the Child of this "Divine Reafon. Were we not rational Creatures^ we could not be religions Creatures, but upon a Level with Brutes^ to whom God has made no He- The Independent W^hig. 271 Revelation of himfelf, becaufe they wane Reafon to difccrn it, and to thank him for ir. Revelation therefore prefuppofes Reafon^ and addrefles it felf to Reafon; and God himfelf, by perfwading us, as he does in his Word, by the Voice of Reafon^ appeals to our Reafon, We cannot glorify God but with our Underftandings; and we are convinced of his Goodnefs before we adore it. To praife him, without Reafon^ is a Contradic- tion, and an Impoffibility. The Devotion which he requires, mud be/rf^, rational ^nd "Hilling j and where it is not fo, it is Folly or Hypocrtfy. Nor is there any Oppofition between Rea^^ fon and Grace-, whatever fome may weakly, or difhonertly, maintain. In Truth, Grace is never given, but where Reafon was already given ; and the former cannot fubfifl, where the latter does not. We may have worldly Widlom without Piety; but cannot poflels Piety without Underflanding ; nor does Gra:e, tho' given m the greateft Abundance, at all fupply the ordinary Offices of Reafon. We do not find that St. Luke was a better Phyfician, for having written a Gofpel -, or St. Taul a better Sailor, or better Tent-Maker^ for being an Apoflle, But neither could S^, Luke have been an Evangelifl^ nor St. Taul an Apoflle, unlefs God had given them Rea- fon as well as Grace. Indeed they are both the Gifts of God ; only the One is ordinary^ and the Other is extraordinary. Reason 272 The Independent JVhig. Reason, even without the Light of 'Hevelationy teaches us to inveftigate Nature, and praife God for the Wonderfulnefs of his Works. It mud judge of Revelation it felf, what is fo, and what not ; and of the Words and Language, m which the Holy Oracles Avere at firft convey'd ; and of the Words and Language into which they were afterwards tranflated. Now Words, many of them, be- ing obfcure or equivocal, and fignifying dif- ferent Things to difFerent Men, it is left to our Reafon to determine, in what Senfe thele Words are to be underftood. The Spirit of God has invented for us no ncju QneSy or fuch as carry m their Sound certain and determi- nate Ideas, which cannot be miflaken, bur mufl: infallibly be the fame to every Man. By the Light of Reason we fee a- bout us. It warns us againfl: Craft, and arms us againft Force; and the fame Reafon^ which commands us to believe in God implicitly^ and otey \\\m paffively^ does alfo command us to truft to no Man without Inquiry, and to fub- mit to no Man without Caufe. Tluis, what is our Duty in Relation to God, would be Mad- nefs m Relation to one another: The good GO'\D cannot deceive us; but Men have Pride, Folly, Interefl and Complexion, all confpiring to deceive themfelves and others. Our firft Attempt to make Converts, is an Appeal to their Reason, by which they are to judge for theynfelves of the Rea- fonablenefs of our Religion, and of the Argu- * mencs The Independent TFhig. 273 ments which we bring for the Defence and Recommendation of our Religion : Which Method wouid be exceeding abfurd and dif- honeft, if we did not fuffer them to judge of our Rehgion with the fame Freedom, after they are come into it^ as they did before they embraced it. This would be Trepan- ning one's Reafon into Captivity, with its own AlTiftancc 5 firfi: to make ufe of it, and then to vote it ufelefs : A ftrange inconfi- ftent Piece of Treachery, and a flat Contra- didtion to that Liberty -'Jiith -juhkh CHR 1ST has made us free I As if we were to receive any Syjlem upon the Grounds of our Reafon^ without which it never can be fmcerely re- ceived, and then to rejecSl om Reafon upon the Grounds of our Syfle^n ! Pray, how do we diftinguifli the Beauty and Truth of the Gofpel^ from the Impos- ture and Abfurdity of the Alchoran, but by our Reafan ? How do we deted: the impu- dent and fe.nfelefs Dodirine of Tranfubflantia^ tion, but by our Senfe and Reafon? Why did we, or how could we, leave 'Topery^ and embrace the Reformation^ but becaufe ouc own private Reafon told usi and Scripture^ of which we made ottr felves the Judges^ told us ; that we left Slavery, Falfliood, and Cruelty, for Truth, Freedom and Innocence? How did our Saviour prove himfelf the Son of God, but by Miracles, which every Eye faw, and every Ear heard ? He appealed to the Senfe and Reafon of Mankind; and all T were 274 ^^^ Independent Whig. were convinced, that would be convinced. How do we know the Scripture to be the Word of God, but by the Deductions and In- formation of Reafon ? How can we prove our own Church, as by Law eftabltfhed-, to be the pureft and beft confiituted Church in the Worlds but by the Teftimony of impartial, dijinte- refted Reason? For, it is plain, from the great Number of Gain-fayers^ and Ariansl that her genuine Sons have not the miraculous Gift of infpiring, from above, all Men with their own Orthodox Sentiments. How can we diftinguifli Religion from Enthufiafm j Grace from Superflition ; Faith from Cre- dulity } the Love of the Church from the Love of Power; and the Authority of God from the Impofitions of Men; but by Rea- fon, or by the Scripture, interpreted by Reafon ? In (hort, all who are Friends to Truth, are Friends to Reason, the Difcoverer and Champion of Truth; and none are Foes to Reafon, but thofe who have Truth and Reafon for their Foes. He, who has dark Purpofes to fervc, muft ufe dark Means : Light would difcover him, and Rea- fon expofe him: He muft endeavour to fliur out both ; and make them look frightful, by giving them ill Names ; for farther than Names the Vulgar inquire not. From this Caufe, ReHgion and Liberty flourifh, where Reafon and Knowledge are encouraged ; and where-ever the latter are ftifled. The Independent JVhig. 275 ftifled, the former arc excinguiflied. In Tur- key^ Printing is forbid, Enquiry \s> dangerous, and Free- (peaking is Capital; becaufc they arc all inconfiftent with the MAHb- ME TARISM by Law efiabltjJoed, Hence it comes to pafs, that the wretched Turks arc all ftupidly ignorant, are all Slaves, all In- fidels. Nor have the Tapifts much Advan- tage to boaft: above the Mahometans, Their Guides and Governors lock up from them the Scripture, which is the Book of Know- ledge : They teach them, that Ignorance is the Mother of T^evotion: They banifli Liber- ty, they brow-beat Reafon^ they perfecute Truth. In Confequence of all which, the deluded Votaries of the Romijh Church are as ignorant as the MahometanSy as great Slaves, greater Idolaters, and greater Perfe- cutorsj that is, they exceed the Turks in their Barbarity, who exceed moft others. Here, in England^ why are we free^ why Troteftants I but becaufe we are guided by Reafony and judge for our felves ? And none amongft us complain of the Liberty of the "Frefs^ or the Groivth of Free-Thinkings but thofe who would found a Dominion upon Stupidity and Perfecution. Vile and Woful is that Caufc, which mud be fupported by Ignorance and Mifery! And yet there are thofe \\\ Great-Britain^ who, tho' they wear a holy and venerable Livery, yet have the Boldnefs and Blafphemy to chriiicn that iin- pious Caufi\ the Canfe of God and of his Church. T z To 1^6 The Independent Whig. To cotKlude i Scripture and ReafoUy with- out which Scripture can have no Effcd:, are the only Teds of every Falfliood and Impof- tlire, and every Superftition. Suppofe, for Example, a Reverend Dodor is touched with an odd Zeal for Bowwg to the Eaft i he ought to convince my Reafon that Bowing to the Eaji is enjoined in Scripture, before he enjoins me to bow alfo. If he fays, it is enjoined by the Authority of the Church ; he then muft fatisfy my Reafon, that the Scripture teaches the Church to teach her Members to make Bows. If he anfwerSr that neither does the Scripture teach to bow to the Eafty but that the Church thinks Bow^ ing decent and edifying ; he muft then prove, by rational Evidence, that what every Church thinks decent is a Duty. If he re- plies, that this is only true of the one Or- thodox Church i then he muft prove that his Church is the fole Orthodox Church, according to the Rules of the Gofpel. And if the Dodor cannot do this to my Satisfac- tion, then there will be an End of his Argu- ment for his Ecclefiaftical Bowings. As we muft judge from Scripture what is Orthodoxy; fo we muft judge jfrom Reafon, what is Scripture. Number The Independent Wloig. 277 Number XXXVI. Wednefday^ September %\, i/io. 0/ the Peace of the Church. T is a fhameful Infuk upon our Underftandings, that of fandify- ing the moft wicked Purpofes and mod cruel Adlions with the mod honefl and innocent Names i and yet nothing \s more frequently pradifed. Thus the wor- thy Name of Ruler fliall be proftituted and pronounced aloud, to palliate and even to juftify the Barbarities of a T y r a n t ; and that peaceable Word Obedience fliall be forced to fignify an unmanly and unnatural Patience of Servitude. L a w s, which were intended to protedl and encourage good Men, and to reftrain and punifli ill ones, are often per- verted into deadly Inflruments in the Hands of Robbers and Ufurpers, againfl: the Vir- tuous and the Harmlefsi and the Means of Prefervation are turn'd into Engines of Dc- T 3 llrudion. 278 The Independent JV^hig. ftriidion. The Lords Anointed^ which at firft was only a Man approved and chofen by God himfelf to be the Ruler of his Peo- ple, has been fince compelled to mean an over-grown Plunderer, who chofe himfelf ro be a Deftroyer of God's People. Thefe are fonie Inftances of the Abufe of Words iw Civil Life, In Religion, the Abufe has been, if poffible, (till greater ; of which I have given already many Proofs, and fliall continue to give more in the Courfe of thefe Papers. I fliall at prefent confine my felf to a Phrafe, which is indeed a very good one, but which I have never knov/n applied to a good Purpofe in my Time, nor at any Time be- fore ; I mean, that of the Teace of the Chuuh. By the Teace of the Churchy vi^hen it is taken in a rational and warrantable Senfe, I take to be meant no more than this ; namely, That any Number of People, who have a- greed among themfelves upon Terms of reli- gious Communion, lliall quietly enjoy the fa- cred Privilege of Meeting together to worfhip God i and whoever difturbs them, let his Title or Pretenfions be what they will, is a Breaker of the Peace of the Churcli. Or if any other Society greater than the former, and of longer ftanding, think fit to be pro- vok'd at this religious Indulgence, and call it a Breach of the Peace of the Church, they bring home the Charge upon themfelves ; who, by breaking the Peace of the Church, mean only the not fubmitting to their own proud The Independent fpljig. 279 proud Spirit, which finds Peace only in the Exercife of fuccefsful Tyranny. Or if the fmaller Society fliould ufurp Dominion over the Thoughts of its own Members, and de- mand of them a BeHef contrary to the Light of their Minds, or a Behaviour contrary to the Dictates and Convid:ion of their Con- fciences; they juftify the Claims of the greater Society over themfelves, and leave themfelves without Excufe for having left it, A Man, who leaves the Communion of any particular Church, does no more break the Peace of that Church, than a Man who leaves the Realm, breaks the Peace of the Realm; or than a Man breaks the Peace of a Family, who, whilft the reft dine upon Flefli, does himfelf dinefeparately upon Fifli. But he does evidently break the Peace of the Church, who would by Violence keep any one in that Church ; forafmuch as, by fo doing, he violates Confcience, which is the Seat and Centre of Religion, there be- ing no Religion where there is no Confcience, and confequently no real Church. He who prays without Book, does not break the Peace of the Church ; provided he forces no Body to pray as he prays ; But he who would compel others to pray by his Pattern, againft their own Liking, does not only break the Peace of the Church, but deftroys, as far as he can, its very Eflfence ; becaufe a Church is conftituted by the ^voluntary Devotion per- formed by Two or Three met together in T 4 Chiifts 28o The Independent Whig. Chrift's Name. If it is not vohtntary^ it is no Devotion; God will be worftiipped in Spi- rit and in Truth: And if it is voluntary, no Man can controul it. Hitherto, for the moft part, the Teace of the Church has been unnaturally made to fig- nify a blind Submifllon to the Didlates of Priefts in Matters of Devotion ; and a blind Acceptance of all their Schemes, Dreams and Forgeries in Matters of Faith. Now here is no Church at all; but on one hand, the In- vention and Impofition of deceitful and ty- rannical Men, defacing and mifreprefenting Religion, and wrefting it to ferve their own wicked Purpofes ; and, on the other hand, a Tribe of Fools and Slaves, facrificing their Senfes, their Freedom, and their Confciences to Antichrift, and worihipping him, and not God. If one of thefc groveling Bigots refumes his Eyes and breaks Tiis Fetters, he, forfooth, is a Schifmaticky he breaks the Teace of thi Church, Why will thefe Men, fo famed for being clofe and crafty, be fo plainly (hewing us, that by the Church they mean only Them- iclves ; and by the Worfliip of God, they mean only the Worfliip of their own Perfons and Authority ? But they make this manifeft, as by aThoufand Inftances, fo particularly by by this ; namely, that the greateft Rebel to God fliall find good Quarter, provided he be but a good Subjed: to them i and the moft confcicncious Servant of the Living God fliall The Independent Whig. 28 r (liall find no Mercy, if he difpuces to bend to their Ufurpations, and to fwallow their In- ventions for divine Oracles. It is no mat- ter whether you live like a Chriftian or no, provided you do not break the Teace of the Church ; but if you do, your being a Saint will not atone for it, nor iland you m the lead (lead. If I do all I can to pleafe God, I (hall cer- tainly pleafe him. Now, if the Clergy had the fame View and Defign, my pleafing God would alfo pleafe them- In confequence of this, if I thought my Abode and Communion with them a Sin, it is their Duty to encou- rage and exhort me to leave them, and to obey God rather than Men. But far from this, the Plea of pleafing God is often no Way of pleafing them ; and they feldom fail to damn a Mail for thofe very Actions, by which, through Chrift, he fhall be fav'd ; namely, deferting Authority for Confcience, and finding out the Truth for himfelf. A ftupid Servitude to unbounded Domi- nion, fupports the Peace of the Church in fome Countries, jufl: as Ignorance, Poverty, and many Dragoons do the Peace of the State in others. The breaking of the Peace of the Church, as the fame is generally underftood by the ig- norant People, and always by the ambitious Clergy, is both a rational and a religious Duty, and the beft Aftion a Man can per- form. That Man muft be as void of Rea- fon 282 The Independent fVhig. fon as of Religion, who quarrels with me for having different: Faculties from him, and a dif- ferent Way of conceiving Things. He might with as much Propriety quarrel with me for having a different Complexion, and a different Palate, neither of which is in my own Power. If I chriffen my Child without the Sign of the Crofs^ or a human Form of Words ; how do I, by this, break the ^Peace of the Church or of good Neighbourhood > But he, who opprefles or calumniates me for thus doing my Duty, by difcharging my Confcience, commits an Outrage both upon Humanity aiid Confcieiice ; and not only breaks the Peace of the Church and of Society, but by his Want of Charity declares his Want of Chriftianity. If I follow the befl: Light I can get, I do my Duty ; and if I do my Duty, I pleafe God. And who fliall dare to tell me, that though I pleafe God, yet I break the Peace of the Church ? Would not this be to own, that the Will of God and the Will of the Church are oppofite Things ? I do not believe, that there are upon Earth two Men who think exactly alike upon every Subjed:,* and yet our different Taftes in Meat, Drink, Building and Drefs, make not the Icafl: Difference in human Society,- nor is it likely they ever will, unlefs we efta- blifli by Law, and tack Preferments to One particular Mode of Eating, Drinking, Build- ing and Dreffing ; then indeed we may foon expcdJ: The Independent VP^hig. 283 expecitto fee theeRablifli'd and orthodox Ma- Ion, Cook and Taylor, very zealous and loud for Conformity and Tenuities. But at prelent. Ten Men '\Vi Ten different Suits, can dine to- gether upon Ten dilTcrent Difhes, and give Ten different Opinions upon one Piece of Painting or Architcdlure, without breaking Friendiliip or good Humour. If indeed they are drunk either with SM'm^ or Zeal, they will be apt to fight about the Church or fomethtng elfe: But why Men m their Senfes fliould clamour and quarrel at their Neighbour's par- ticular Confcience, any more than at his par- ticular Palate, no Reafon can be affigned, but the Infatuations of Prieftcraft operating upon its Brat Bigotry. Is not Confcience dearer to a Man than his Palate or his Fancy in Cloaths ? God can receive no Worfhip that comes not from the Confcience ,• and he who commands you to follow him againft your Confcience, commands you in effedl to pro- voke God out of Complaifance to Man ; and rather than do this, I hope it is lawful to break the Peace of the Church. Where the Church quadrates with a Man's Confcience, he will of Courfe comply with the Church ; but where it does not, he is in Confcience bound to defert it ,• otherwife to be aConfor- mifl:, he muft be a Hypocrite. Can thefe Men be Chriftians, who demand Submiffion to their Didtates, inOppofition to the Didates of Confcience, and at the Peril of Salvation; and who, provided you obey * them, $84 2^^^ Independent TP^hig. them, care not though you mock God ? But if they will allow every Man to be fully per- fuaded in his o'-jun Mtnd^ which is the Apo- ftle's Rule and Precept, then the Cry of breaking the Teace of the Chmchy is an empty knavilh Cry. Indifferent Things in Religion there are none ; and therefore the pretended Power of the Ecclefiafticks to impofe them, is wicked and ridiculous. If they are indifferent in their own Eyes, why are they impofed? And if they were indifferent in the Eyes of others, no Body would refufe them. Bur, if I diflike them, they are no longer indiffe- rent to me 5 and if you lay any Strefs upon them, they are no longer indifferent to you. But to opprefs, imprifon and ruin People for Things allo'jued to be indifferent^ '\^ fuch a Piece of Impudence, and wanton Cruelty, as cannot be defcribed. To call any Thing indifferent in Religion, is to own that it has nothing to do with Religion. Now, can any Reafon be given why Religion fliould be interefted in that, in which Religion has no Intereft. Sure thefe Men mock us, and would feem to be in Jeft, did not their Proceedings, when they have Power, fliew them to be terribly in Earneft. If I negled a Ceremony or a Cringe, which I think a Reproach to Religion and Reafon ,• do I break the Teace of the Churchy for thus doing Honour to Religion and Rea- fon ? J The Independent JVhig. 28$ fon ? Or is it iron raclrcr an Infulc upon Both, and a manifeft Breach of Charity, to ufe me ill for adting upon fuch righteous and laudable Motives ? Do I break the Teace of the Churchy in worftiippingGod after a Man- ner that I am verily perfuaded he will ac- cept? Or do I not rather difhonour him, in ufing that as Worfhip which my Mind tells me is no Worfliip, tho' it fliould be Eftablifl>; ed by Law > In Topijh and Mahometan Countries, you fee neither true Religion nor the Pradice oC it; and yet the Teace of the Church there is wonderfully well fecured by great Armies and Capital Penalties. Fire and Swordj Halters and Dungeons, are all employed to protecft the Teace of the Church, And ia every Nation under the Sun, where the Church enjoys the mod profound Teace^ the People enjoy the mo(i profound Mifery, Ig- norance and Slavery. Civil and Religious Liberty are certain Signs of each other, and live and die together; bur, I believe I may lay it down for a Maxim, that in any Coun- try '-jchere ther^ is neer a Separatift from the Churchy there is neer a Freeman in the State^ To which Maxim I may venture to add ano- ther, namely, that in the Ecclefiaftical Style^ the Ve ACE OF THE C H u R c H ts kit au^ other Thrafe for the Power of the Priests. Number 286 The Independent Whig, Number XXXVII. Wednefday^ September 28. 1720. The Enmity oj the High Clergy to the \ Bible. ! i 1 ^^^E cari never fufficiently admire ! and adore the infinite Goodnefs ! of God to Mankind, iw giving : him a perfeit Rule or Law for i his Direction and Condud: ; and delivering it ' in Books and Scriptures, which are plain and \ eafy '\w all Things neceflary to be known to every one, who fliall make a proper Ufe \ of his natural Faculties, and not weakly ; truft a Pope, or fome Body like a Pope, for ' their Interpretation, who will ever have am- bitious or other wordly Purpofes to ferve, by | impofing falfe and wicked Meanings on thole - facred Writings. How ought we then to value our Bibles, \ daily to read them, and fearch our felves for j thofe \ The Independent Wloig. 287 thofe Treafures of Wifdom and Knowledge ; aiid how jealous fliould we be oftrufting our Temporal and Eternal Happinefs to the Judgment and Condudl of others, who, for the mofl Part, from imbibed Prejudices or worfe Defigns, reprefent the moft ridiculous, chimerical, abfurd, contradictory and immo- ral Opinions, to be fundamental Articles of Chr iftianity ! Notwithftanding, fuch is the Power and crafty Malice of the Popifli and popilhly af- feded Clergy,' that in mofl Countries they have either taken the Bible (even on the Pre- tence of Religion it felf} out of the Peoples Hands, or have made it ufelefs there ; and fuch is the fenfelefs Stupidity of the gaping Herd, that they obferve not the Injury done them, and not only fufFer this worjR: fort of Robbery, Violence, and Injuftice, but kifs the Rod, and efteem themfeives to be kindly and religioufly dealt with. In all Popifh Countries, before the Refor- matioH:* the Bible was. lock'd up in the lear- ned Langupges ; vvhich etFed:ually hindered the People from being acquainted with that Holy Book; the Prieft faying, and the poor ignorant Laity believing, That it "was He- retical, and the ^vcry Foundation of all Herefy and Schtfm^ for the Teople to read the Bible. Indeed, afrer the Reformation, fome Tranfla- tions were made of it into the vulgar Lan- guages of particular Popifli Countries j but were the People ever the better for it ? Na fuch 288 The Independent Wing. fuch Matter, I can afiure you ,- for no one was fuffered to read thofe Tranflatrons with- out a fpecial Licence, which was dangerous to ask for, and rendrcd a Man fufped:ed of heretical Pravity j and the Priefl: never grant- ed it but to thofe, who either would not or could not make any ufe of it % that is, to fuch as he well knew were pre-engaged by flrong Prejudices, or ftronger Interefls, to fa- vour the facerdotal Power, and who durfl not underftand the Word of God differently from the Clergy, who called themfelves the Church. But \ti other Popifli Countries, and parti- cularly in Spatrij the Bible is not extant in the vulgar Tongue, and confequently muft be unknown altogether to the People, who are incapable of reading it even by Licence ; which can fcarely be called a Privilege loft, confidering how few durft ask, or can gee Licences, who they are that can obtain them, and what Danger they would incur in making a right Ufe of them. Efpecial Care is taken to prevent the Im- portation of any Tranflation of the Bible in thefe Countries i and no fooner does any Ship of a Proteftant Nation come to Anchor in any Popifli Port, where the Inquifition prevails, but Ihe is vifited and fearch'd nar- rowly for heretical Books, and particularly for Bibles, by the Officers of that Court, which are immediately carried to the Inqui- fition, and there burnd. The The Independent Pf^hig. 289 The brave old Marllial Schornbergy when he was laft at Lisbon^ told a Friend of mine, with Tears in his Eyes, That having, when he came alhore there, lefc a "Dutch Bible (^which had been his Grandfather's} upon the Table of his Cabin, it had been carried from the Cuftom-Houfe to the Inquifition ; and that though he had fent to the chief Inquifi- tor, and had fpoke to him himfelf for it, he had not been able to recover it. Let us now approach nearer home, and fee how Proteftants are ufed in refpedl to reading the Bible. And in order to confider this Matter, I fliall premife Two Things, Firft, That the End and Defign of reading the Bible, is to find out the Will of God, or the Meaning God holds forth to us there- in, that we may regulate our Belief, and form out* Pradlice thereby. And, Secondly^ I premife, That to fuch reading the Bible, iz is rcquifite that we fliould not be prejudiced by Education, in behalf of any Fancies i that we fliould pay no Regard to the Authority of weak and fallible Men j that no Opinions fliould be impofed on us as Chriftian Opini- ons ; as for Example, Confubftantiation, Predeftination, the pecuHar Opinions of A- rhts or SocinuSy and other Doctrines, preten- ded to be derived from the Word of God i and that no Man fliould be hurt in his Body, Name or Goods, for underftanding the Bible in that Senfe which he thinks to have been intended by God, but that we fliould ad, U and 290 The Independent Whig. and be permitted to acS, in this Matter, as we do \{\ underftanding another Book : For if fuch Arts, and Crafts, and Force are ufed, to make Men underfland the Bible m a Ltithe- raUj Tresbjtertan^ or Socman Senfe, as form Mens Minds fo flrongly to thofe Senfes,that not a Man in the Countries, where any of thofe Opinions prevail, does, or dares differ from the Sentiments of the Publick, or hurts himfelf any way by fo doing ; that Man is nor properly allowed to read the Bible, or to take his Religion from thence, but receives his Rehgion from his Lutheran^ or Tresbyle- rian, or Socmayi Prieft, and might as welj take his Religion from a Popiili Priefl, with- out ufing any Bible at all. For what is the difference between taking a Popifli Prieft's Word for the Senfe of the Bibk:, about the Infallibility and Authority of the Pope and the Church, or the Dodrine of Tranfubftan- tiation, (which Bible the Priefl; keeps folcly in his own Hands,) and taking a Presbyter's Word, or being influenced by him, as to the Senfe of the Bible, in refpe6J: to the Do- (Serines of the Divine Right of Presbyters and Predeftination ? (which Bible he does, for Form's Sake, put into the Laymens Fiand, but keeps the Senfe m his own.) If there is any material Difference, it is in this, that the Popifli Pried adls a fair, open and con- fiftent Part, in denying the Ufe of the Bible; and that the Presbyter does the fame thing hypocritically i and that the Presbyterian Lav. . The Independent JVloig. 291 Layman makes a more fliameful and concra- didory SubmifTion to his Presbyrer, than a Popifli Layman does to his PrieiL When the Minds of the Youth, and their PafTions, are thus engaged m behalf of cer- tain human Compoficions i when they are taught to reverence Men, who are hired and paid to maintain thofe Compofitions ; are bred up to hate the Perfons of Men of other Perfvvafions, to abhor their Dod:rines, and think it matter of juft Difgrace to change the Principles of their Education : And when all this is taught as the. Didates of the Holy Scriptures ; muft they not, under thefe Pre- judices, read the Scriptures, without under- ftanding them ? Is not that Impartiality, which i^ neceflary towards finding out the true Senfe of a Book, intirely taken away > And is not a Partiality, which muft lead Men to mittake the Stw^Q of a Book, intro- duced ? But even this is nothing to w^hat thofe mud go through, if they dare to underftand the Bible differently from what is vulgarly un- derftood in the Country where they live ; They will be At^xxi^d^Hereticks \ which is fiip- pofed to include every thing that is bad in it : It makes every thing appear odious and deform- ed ; diffolves all Friendjhips^ and extingui(Joes all former kind Sentiments^ ho-uvever juji and 'ivell defervd. And from the time that a Man is deemed an Itereticky 'tis Charity to ati a- gainfi all Rules of Char hy. And the more Men U % vio" 2^2 The Independent Whig.- ^oiolate the Laws of God in dealing with him^ Yts in their Opnion^ doing God greater Service. And befides being thus put into a Bear-Skiny and made a Scare-Crow ; what is called He- refy, undoes Men in their Trades and Cal- lings, fubjecSs them to Ecclefiaflical and Ci- vil Profecutions, and deprives them of all Preferments in the Church or State. Where- as a Perfon who underftands the Bible, as he is led by the Nofe to underftand it, which is for the moft part falfly, has not only fair Qiiarter and Reputation, and all manner of Preferments in Church and State attending him ; but may be as lewd as he pleafes, pro- vided he has a fufficient Portion of Zeal for his Orthodox V, or rather for the Orthodox Prieft. Is it not therefore a mere mock Show, to recommend to Men the reading of the Scrip- tures ; if, when they read them, they muft underftand them juft as their Maftcr, the Prieft, tells them, under the Penalties of all the foregoing Inconveniences, and the fore- going Rewards, which the Prieft, by his Power and Influence, beftows > Bifliop Bram^ hall tells us plainly, (and too many of our modern Divines agree with him} that the fromifciious Licence which Trot eft ants give to all forts to read and interpret the Scripture^ is more prejudicial^ nay, pernicious, than the over-rigorous Reftraint of the Ro?nanifts : Which is Proteftant Prieftcraft with a wit- nefs! For, as Mr. ChilUngworth moft judf- cioufiy The Independent fVhig. 293 cioufly obferves, He that ^ujoiild ttfurp an ab- folate Lordjh'ip and Tyranny over any Teople^ need not put himfelf to the Trouble and "T^tf- ficulty of abrogating and dif annulling the Laws made to maintain the common Liberty^ or of locking them up '\x\ an unknown Tongue from the People ; for he may compafs his o'jun T>efign as welly if he can get the Tow- er and Authority to interpret them as he plea- fes ; if he can rule his 'People by his LawSy and his Laws by his Lawyers. Nay, the more expedite^ and therefore the more likely way to be fuccefsfid:, is to gain the Opinion and Efteem of the publick and authorizd Interpreter of them : For by this means he prejfes the Laws into his Service, to advance his T>e(igns ; and can, in Accommodation to the Opinion Men have of the Excellency of the Laws contained m the Scriptures, with a fort of Grace, put a Crown on their Heady and a Reed in their Hands^ and bow before themy and cry, Hail King of the Jews ; and pretend a great deal of EJleem^ Refpe^^ and Reverence to them, while he is in a more cfTedlual manner mifleading the People about their Meaning, than if he deflroy'd the Scriptures themfelves, or locked them up in an unknown Tongue from the People. U 3 Number. 294- T^^^ Independent. Whig. Number XXXVIII, Wednefdayy O&ober 5*. 1720. Of Penance and Religious Revellings. ^ Have, in Two former Papers, con- fidered the Nature, Ufe, and Con- fequences of Religious Fajlings : I fhall, in this, enquire a little into the Merits of Tenance, and the Devotion of Feftivals; a Couple of potent Engines in the Hands of Churchmen. Joy and Sorrow proceeding, as they do, from certain Caufes which necefTarily produce them 'y the one troubles the Imagination, and the other delights it, whether we will or no. They are different Names given to different Operations of the Animal Spirits, which bring to God Almighty no voluntary Worlliip, and confequently no Worfliip at all. The fame Diforder in the Blood or Nerves, which difcovers it felf in Sighs and GroanS; would, The Independent W^hig. 2p^ in a greater Degree, bring forth Rage and Convulfions, which are not the Symptoms of a Gofpcl-Spirit, but rather the Marks of Spirits difpofTcfs'd in the Gofpcl. People under Trouble, or in the Spleen, are too apt to miflake their bodily or mental Difordcrs for the Workings of Divine Grace; as if the wife and mild Spirit of God delighted to play chiididi and milchievous Pranks with weak and unhappy Men, by filling them with wild Freaks or cruel Agonies. I doubt there are few of thefeSort of People, who can give a Reafon why the great God fliould be better pleafed with a forrowfui Heart, than an a- king Head. If God Almighty is pleafed with our afflid:- ing ourfelves, he mud be pleafed befl when we afflid: our felves mod; and a g**eater De- gree of Suffering mud beget a greater Por- ticii of his Favour: And confequently, the cutting our felves with Knives, as did the Triefts of Baal, mud be more acceptable to him, than the bare whipping our felves v/ich Rods, as do the Triefts of Ro m e, &c. By the fame Rule, if the endangering of one's Life be well pleafing to him, the dedroying of one's Life mud be more pleafing to him ; and Defpair and Self-Murther are more grate- ful Indances of Duty and Devotion to the God of Mercy, than barely being afraid of him, and barely making our Lives miferable. The pious Confequencc of all which mud b^; that the blelTcd and beneficent God, who U 4 is 2^6 The Independent Whig. is the Giver of all Good, is the Author of all Evil and all Mifcry ; and the Maker and Preferver of Mankind, who is the Father of Mercies, is alfo the Deftroyer of Mankind, and the Father of Cruelties. Nor is this Reafoning fo ftrange, or thefe Conclufions fo unnatural, as fome may ig- norantly imagine j fmce thePriefts, who, for the godly Ends of Dominion and Gain, were the firfl Inventers of Sacrifices and Tenances^ have frequently proceeded fo far in their in- human and diabolical Craft, as to butcher Men to appeafe their Deity. And indeed, when once you had taken their Word for the divine Will, you renounced all Right and Pretence to judge for your felf, or to difpute any Meafure of Devotion which they had thought fit to prefcribe. Thus, for Example, if thePriefls told you, that their God graciouf- ly long'd for a Bonfire, and had, in his di- vine Goodnefs, appointed you to be the principal Faggot; as averfe as your carnal Spirit might be to this great Honour, yet you could not decline it, without the terrible Im- putation of Difobedience, or Apoftacy, and probably of Atheifm : For, having given the Pried the Property of your Body, your Thoughts and your Behaviour, you were be- come All the Prieft's. The Duty of Tenance is, according to certain Churchmen, a very necciTary Duty : But there is another Duty quite oppofice to it, and yet very neceflary alfo; and that is, the The Independent Whig. 297 the Bufinefs and Duty of Fejiivals. Thele two may indeed fecm Contradictions to each other, and to the Eye of unlandlify'd Rea- fon are lb ,• but where they are enjoined by Church- Authority^ it is our Duty to think, them orthodox and confident, and fo to be merry or melancholly, and to weep or laugh, juft as Mother 'Church Commands us, in defiance of our Confdcutions and our Under- ftandings. We are to mourn on Good Fri- day^ becaufe on chat Day our Saviour died ; thDugh, if he had not, we could not have been faved: And we are to take our Belly full of Meat and Mirth on Eafter Simdajy becaufe Chrift rofe on that Day from the Dead; though it was impoffible for him to have continued there. Penance /J- (^ ghoftly Ttintjhment impo'- fed by a Triefty or volant arily filtered by a "Penitent^ for fome Offence red or imagined. Sometimes it confifts in Abftinence from cer- tain Meats, which, it feems, are not fo much in Favour with Almighty God, as are others : A Piece of Cod, for Example, with rich Sauce, is lefs favoury m God's Sight, than a plain Piece of Beef and Cabbage, and a greater Atonement for Sin. Sometimes it is performed by Change of Apparel j and a dirty Hair-Cloth is more pious and merito- rious, than a clean Holland Shirt. Some- times it is perform'd by rambling to fome Church, to ftare at a wooden Saints and kifs ^n old Coffin. Sometimes this holy Severity reds 2p8 The Independent Whig. reds altogether upon your Pocket, and God's Wrath is fervently and fuccefsfuUy bribed a- vvay by the prevailing Interceirion of Ibme potent Pieces to his Pried, who will infalli- bly perfuade him to overlook your Guilt, and , be good Friends with you. Sometimes you are to fcarify your Back-fide for the Healing of your Soul, and reconcile your felf to Heaven by the Dint of Lathing ; which will Ibmetimes ferve for another Tttrpofe ; and fo a Scourge made of Broom, is made the Scourge of God. But, if drawing Blood on this Occafion be To pious, becaule fo pain- ful, I do not fee w^hy the Drawing of a Tooth would not do as well ; or why the Omnipotent would not be as propitious to defolate Gums, as to blider'd Loins ? So much for praifing God by being Sorrow- ful ^ m which Cafe, Sickneis and Pain arc great Bleflings. Now for the Method of pleaf- ing him, by being Joyful ; in which Cafe, Feflivity and Merriment are great Bleffings too! So that, we fee, the Almighty is highly pleas'd with both our Mifery and our Hap- pinefs. Worldly Bleffings are, no doubt, the Gifts of God, and we ought to receive them with joyful Hands and grateful Hearts ; and Re- ligion, andPhilofophy too, teaches us to fub- mit to Afflidlions and Calamities with Pati- ence and Humility, and to confider them ei- ther as Effedls of our own Intemperance and Folly, as the neceffary and inevitable Con- comitants The Independent TfHng. 299 comicants of human Nature, or the Strokes of Provideace intended for our Corrcd:ion and Amendment; nor do I deny but it may be fometimes lawful and expedient too, me- chanically to prepare our Minds with Difpo- fitions fuitable to the AcSions they are to produce. Every one's Experience fliews him, that his Mind and Body operate upon one anotlier: Both are improved by Exercife and moderate Food, raifed and exhilerated by Mufick or Diverfion, enervated with Sicknefs, opprefs'd withDrunkennefs and Gluttony,fatigued with Labour, and often all the noble Faculties of the former are quite deflroyed and extinguifli- ed by Diftemper and Accidents. It may be therefore not only lawful, but our Duty, by proper Food, agreeable Con- verfation, and due Exercife, to prepare and keep our felves in fuch a Temperament, as may bed qualify us for cool Refle(3:ion, and enable us in the bed Manner to exert our Faculties ; but from what Principle of Rea- fon or Religion do we find, that we mufl: work up our Paffions beyond their natural Pitch, and endeavour to deftroy the Serenity and Calm of our Minds, to do Homage to the Deity; who will accept no Service but what flows from a fincere and upright Heart, elevated and raifed by a due Contemplation of the divine Perfedtions, and the Benefits re- ceived from our great Creator, or humbled by theConfideration of human Infirmities ,* ^nJ noc qoo The Independent Whig. not intoxicated with various Mufick, pom- pous Shews, dehcious Banquets, or Bottles of Brandy ; nor depreffed or funk with Mor- tifications, Penances, Fafling, or unwhole- fome Dietj all which have nothing to do with true Relgion, though they have been always eflential Parts of every falfe one. Let us now fee what fort of Devotion thefe Holy 'Days produce. Idlenefs is the Nurfe of Vice, and fills the Taverns and the Stews with many debauch'd Cuftomers, who, had they any Thing elfe to do, or would do any Thing elfe, might live as chafte and fober as any of their Neiglv hours, that are fo, becaufe they are well em- ploy'd. The common People think of a //ay in a Ba^z'dy-Houfe. Next Morning,, the Sum of the Reckoning will be this ; They have loft a Day, and with it their Innocence : They have risked their Health and their Souls : They have provoked God ,• and in his Name, committed Outrages upon their Neighbours. Sweet Jelus ! Is this the Spirit of thy Church ? Can thefe be thy Followers, or the Followers of thy Servants ? Upon the Whole; a Man may ply hisTma- gination with black and difmal Ideas, till he has made his Heart as fad and forrowful as he pleafes : He may alfo, by playing with his Fancy, and by amufing it with agreeable and humorous Images, render his Soul as merry as he pleafes ; and by thefe Means create either Comedy or Tragedy within himfelf : But neither isWantonnefs of Spirit any Worfhip of God ; nor is this Gloominefs of Soul any Devotion to him. The Mahometan T)ervifes and Indian Brahmans exceed us by far in Fafting and Aufterities : It is incredible what voluntary Torture and Plague they undergo in the Way of Rehgion. And as to godly Ranting and Roaring, the oldTagan Baccha- nals were as mad and as drunk on their Holy T>ays^ as we of the Eftablilh'd Church can be on ours, * Number Q02 The Independent Whig. Number XXXIX. irednefday, OBober ix. 1710. Priefts afraid of Ridicule. M' PI'S iJ^f^ELIGION, as the PopiOi Priefts Tn«fe have disfigured it, is only a wick- ed and ambitious Scheme, contriv- !k1^ ed by them, to fet themfelvcs a- bove the People. This is fo true, that vvhere- ever the Priefts have the moft Power, Reli- gion has the leaft. Being neither appointed by the Law of Nature, nor the Law of Chrift, they are only Intruders into the Af- fairs of Religion ; which is therefore under an Ullirpation, while it is under them. So that their Foundation being falfe, they are 'm moft Countries reduced to lupport it by falfe Fads, and deceitful Appearances. And as they are thus obHg'd to cover Fraud with Fraud, and fupport one Violence by another, it is no Wonder that we find it often fo care* fully hidden under Inventions, and deformed by The Independent PP^big. ^03 by Abfurdicies; and all cliofe Invcncions and Abfurdities defended by Cruelty and a ftrong Hand. This ftrange Jumble of Ficflions they have the Front to call by the Holy Name oi Religi- on:, and gravely to create Faith out of Lies ; And with the groveling Multitude, whofe Eyes are in the Earth, all this pafles off well enough ; They have fearful Hearts and fimple Heads, and fo ftand always prepar'd to be frighten'd or deluded at the prieftly Word of Command. But becaufe the Craft lies fubjed: to daily DetecStion from rational and difcerning Men, its Champions have rais'd loud Cries and ftrong Prejudices againft the Two principal Weapons, by which their Caufe is mod an- noy'd -y I mean the Weapons of Reason and Ridicule,- the former of which difcovers Truth, and the latter expofes Fraud. What civil Treatment thefe Reverend Seers afford to Reafoyi, I have fliewn elfe- where; and fliall handle in this Paper, the Bufinefs of Ridicule, which they always reprefent as im- pious and profane, whenever it meddles watlv the Caflock i and yet always exercife it according to their Talents, without Mercy, when the waggilh grave Creatures are plea- fed to be Arch upon "Diffenters or Free- Thinkers, To them is no doubt owing, that frequent but falfe Saying, now in the Mouth of eve- ry Ignorant ; namely, that it is an eafy Mat- ter ^04- The Independent Whig. ter to make a Jefi upon Religion or the Triejl- hood ', which, whether they are aware of it or not, is faying that their Rehgion and its Priefts are a Telt. For he, upon whom the Jeft is made, does, in Efledl, make the Jeft; otherwife it is none. Rehgion and Virtue cannot be ridicul'd ; and whoever attempts it, by fliewing himfelf a Villain, raifes Hor- ror inftead of Laughter, which is the End of Ridicule. But the vending of Grimace for Rehgion, and fetting up for Piety without Virtue, are the natural Subjects of Jeer and Merriment. Whoever fears Ridicule, deferves Ridicule. He is confcious of a weak Side, and knows he cannot ftand a Laugh. This is the Cafe of facred Grimace, or Gravity^ which Men of Senfe fee to be only a ftudied Reftraint laid upon the Mufcles of the Face, and the Joints of the Body, and teaching them to move, not by the Tmpulfes of Nature, and the Motions of the Heart, but by Defign, ei- ther to attrad: ildmiration, or obtain Credit, or gain Followers. i\nd therefore facred Grimace dreads Men of Senfe. However, it is never to be fee afidc ; for this fame af~ fedred Demurenefs, ridiculous as it is in it felf, is a folemn Bait to catch the Mobb, whofe Refped always follows their Won- der. The Vulgar are caught, like Wood- cocks, by the Eyes, and led, like Calves, by the Ears ; Shew and Sound lead their ftt Heads Captive. It is therefore no Won^ The independent Whig. 305 Wonder, that in Popifli Countries, a fhewy Chancel, a curious tall Steeple, gilded Or- gans, and a delicate Ring of Bells, keep the Many on the Parfon's fide, and make thent all good Churchmen; and always get the better of a plain Religion, that has its A- bode only m the Heart, and wants all the above-mention d Marks of the true Church. Befides all this, there are more Mirth arid Ho- ly Days in their Orthodox Faith, than m the contrary Scheme, which obliges Men to earn Heaven with the Sweat of their Brows, and take Pains to be faved. Thefe, however, are but fmall Inftances of Ridicule:, taken from the Force and Grimace of an external Rehgiori. I fhall here give Inftances much more confiderable, as well as much more ridiculous. Do we not fee the pretended SuccefTors of the Apoftles, at home and elfewhere, inftead of making TentSy or converting the World, living voluptuoufly, and promoting the Excife? Do we not fre- quently fee the Ambaffadors of God, fenr to promote Virtue and Peace, and the Obfer- vance of his Laws, promoting Strife, fre- quenting debauch'd Houfes, rooking after Wealth, and plaguing and revihng their Neighbours ? Do we not fee holy Men, who have the Call of the Spirit, rioting in all the Works of the Flefli > Do they not buy Liv- ings with Money, and then claim them by divine Right ? Do they not chop and jockey away poor Parifhes for fuch as are richer, X and "loS Tlje Independent Whig. and yet pretend to have upon their Hands the Cure of Souls ; tho*, by luch vile Bar- gaining, they fliew that they value as little thofe Souls they have juft bought, as they do thofe they have lately fold? Do not ma- ny of them, tho' they are void of all Merit, yet demand great RefpecS; and tho' igno- rant, pretend to teach, and to reveal God s Will, which is already reveal'd, and yet live as tho' there was no God ? And do they nor, without, obeying God, fet up to command Men ? Do they not feek Honour from their Cloth, which yet they diflionour ? And do they not, for the blackefl; Crimes, claim San- ctuary from the Church, which Church is the People^ which People they abufe and de- ceive? Do they nor pretend to mend others, witliout being better than others, but in Truth more idle and proud than all others; two Qiialities neither fuited to the Welfare of Religion nor of human Society > Do they not flatter and fupport the word of Tyrants i plague and diftrefs, and often deftroy the bed of Kings ; and in both Cafes, do they not bely the Holy Ghoft, and pervert his Meaning > Do they not pretend to be ap- pointed for the Good of Mankind, and yet always make Mankind, where-ever ihey have Power, thoroughly miferably, bafe, poor, ignorant, and wicked ? And finally, do they not invent vile Lies for vile Ends, and then blafphemoufly make God Almighty to father them ? Here The Independent Whig. ^07 Here is fuch a motly Mixture of oppofine Principles and Pradices, as will always ren- der thofe, who are chargeable with them, the Contempt or Abhorrence of all Men who have Eyes and Underftanding. Jed and Scorn will fubfifl: as long as their Caufes fubfift; and Clergymen, of all others, will be moft expos'd to them, while they continue to de- ferve themi becaufe more Modefty, Truth and Confiftency may be exped:ed from them than any others. It is but a Piece of Juflice due to Religion, to ridicule thofe^, who, as far as they can, ridicule Religion, tho' they fet up for its Defenders. Ridicule, when ic has no longer Matter to feed on, will die of it lelf; and the Clergy, to avoid it, have no more to do, but not to deferve it: But to go on complaining, without amending, is to nourilli Raillery and Satire, by their own Ac- tions* But as the Reforming themfelves is a Pra(Sice feldom known among High- Church- men ; Clamour, Lies and OpprefTion ^re the conftant Remedies they apply to the great Grievances of Wit and Ridicule, as oft- en as they meddle, or feem to meddle^, with the Cloth. This will abundantly appear from the following Inftance, which will alfo fliew the wonderful Vigilance and Jealoufy of Churchmen, in Behalf of the Trade. Mol'tere having, in his Plays, brought up- on the Stage Characters from the hfghell: Quality and Profeffions in France, without offending either^ drew in his Tartuffe^ art ^o8 The Independent TFhig. excellent and (trong Picture of a Hypocrite^ who, tho' carefully diftinguiflicd from a Man Jincerely religious, yet happend to refemble the Churchmen fo much, that they railed a terrible Outcry againft the Play ; and, ac- cording to their laudable Cuflom, luggd Heaven, Head and Shoulders, into their Quar- rel. Tartuffe was, it feems, their Reprefen- tative General, and in ridiculing his godly Grimaces and ftoical Devotion, Moliere^ they faid, ridiculed them. In fine, by expofing the concealed Villain and Debauchee, the whole PofTe of the Pricfts thought themfelves expos'd. Zealous therefore for the Dignity of the CafTock, and juftly apprehending that a Con- tempt upon Hypocrify, would bring a Con- tempt upon the Ordety they applied to the Court ; I fay to the Court y where, by a religious Subferviency to the Ambition, Lufl, and all the Rogueries of the Great, this fort of Crea- tuf^ always finds Friendfliip and Countenance. That arbitrary and debauched Court could refufe the Priefts nothing j and the Play was forbid. Thus the TarUijfes of the Church, redeem'd from Scorn the Tartuffe of the Stage : The Ti5inre was fecur'd from being fhewn, by the Number, Clamour, and Inte- refl: of the Originals. Not content to rail with all due Clerical Bitternefs againft this Comedy, and curfe the ingenious Author by Word of Mouth ,- they detach'd one from their Body to curfe him The Independent fVJng. ^op liim ia Print. This Chriftian Author, with- out ever having leen the Play, pronounced iz diabohcal : He affirmed, that Moliere had a Devil, that he was a Devil Incarnate, a Devil in Man's Shape, a Libertine, an Atheift, and one who ought to be hiirrid in this World, as he would afluredly be damnd i\\ the next. For the Vengeance of thefe Meflengers of Peace never Itops at the Death of their Vic- tim ; nor will they allow their Maker to have more Mercy than themfelves. To fliew how juftly thefe holy Perfons were alarnVd on this Occafion, I fliall here give a Sketch of Tartuffes Charad:er, as drawn in that Play. He is a Fellow, who, from his godly Out-fide and great Poverty, is taken by an honeft Gentleman, credulous and devout, into his Family, and permitted to govern it. He is a great Glutton, and a great Pretender to Fading i a great Defpifer of Money, but rooks all he can from his de- luded Patron. He will not fpeak to my La- dy's Maid till he has covered her Bubbies with his Handkerchief, fo afraid is the Saint of Temptation ; but at the fame Time he tempts my Lady her felf to Adultery, and endeavours to debauch his Benefador s Wife, w^ith Heaven m his Mouth. The Gentleman's Son difcovers to his Father thefe Solicitations of the Hypocrite, which he had overheard ; and the Lady owns ahd confirms them -, but neither of them is beUeved ; The poor be- witclVd Man cries, Tou are all Enemies to the X 3 god;- o I o The Independent Whig. godly Tartuffe; and tells him that to make Mim Amends, he will give him his Daughter, and fettle his Bloufe and Eftate upon him. The Will of the Lord be done, fays the Hypo- crite. AcGordingly, by an inftant Deed, to the apparent Ruin of his Family, he makes this godly Villain Heir of all he has, with a Right of prefent PofTeffion. The Lady, not knowing what was done, does, by putting her Husband under a Table, make him a Witnefs of the Holy Lecher's Defigns and Importunity. He is by this convinced j but when afham'd of himfelf, and enrag'd at the Ingrate, he bids him get out of his Houfei No, Si>\ fays Tartuffe, It is your Turn to get out} the Houfe is mine, and you Jh all know it % Ivjill be revengd of you\ on Behalf of Heaven^ whtch you would wound thro my Sides, Be- hold an Orthodox Pattern of the ufual Claim of ^Divine Right to the Wages of Villainy and Delufion ! All this Behaviour, and thefe Speeches, were fuch manifeft Marks of the Church, that all its genuine Sons dreaded their com- ing upon the Theatre. Their Rogueries are all Sacred, and muft not be fet to View. Moliere^ to take away as much as was poffible, all reafonable Ground of Clamour from the Ecclefiafticks, had not fo much as fuggefted in the Play that Tartufe was a Priefl i and only called his Comedy, The ImpofloT, in general. Befides all this, he had drcfs'd up his Rogue like a Man of the World. The Independent Tf^hig. ^ 1 1 World. He had not given him fo much as a flapping Bever, but a fmarc fecular Cock, with a Sword, a good Head of Hair, a Cra- vat, and a gaudy Coat. But all this Precau- tion of Moheres availed not ; TarUtjfe had the Condud, Craft, and Spirit of a Prieft, tho' difguifed like a Layman, and the Cler- gy found thcmfelves whip'd upon Tartuffe^ Back. Eight Days after Tartttffe was forbid to be adled, the Court was entertained with a ve- ry irreligious Play, call'd Scaramouch. After it was over, the King told a certain Trince^ that he wondered why thofe People, who were fo fcandaliz'd ^tMolieres Comedy, did not fay a Word of this. O Sir, anfwer'd the Prince, The Reafon is plain -, The Tlay of Scaramouch only makes a J eft of God and Re- ligion^ in which thefe Gentlemen are no wife concern d: But Moliere has dared to bring the Triefts upon the Stage -^ which is not to be fuf^ fired. Number 1 2 The Independent M^htg. Number XL. Wednefday^ OEioker 19. 1720. 0/ Priestly Cruelty. Good Man, is diftinguifli'd by his Humanity, as is the good God by his Mercy. Where there is no Humanity, there can be no Grace : We cannot pofTefs at the fame Time the Spirit of God, and the Spirit of a Brute or a Daemon. Charity it felf, the mod fub- lime Chriftian Grace, feems to be only Humanity guided and animated by Piety : And this is the more Ukely, for that it is the Bufinefs of the Chriftian ReHgion, to reco- ver to human Nature thofe Virtues, which were either loft or lefTen'd by the Fall of A- dam. Had Man continu'd as he was made, perfedl, a new Covenant and another Inftitu- tion had been unneceftary. Humanity then is an amiable Virtue, and the Charaderiftick of a Man; and of a Man The Independent J^f^htg. ^ i ^ Man civiliz d, gentle, benevolent ; purged from all Rage, and every unibciablc PaC- fion. But the Appetites and Paflions of Men be- ing too powerful for Realbn, and the Law of Nature,- Religion was inftituted to regu- late and quell them. For this End, it pro- pofcs, as Sandions and Reftraints, the Fa- vour of God to the Virtuous, and threatens his Difpleafure to the Wicked, in this Life; and, in the next, ftill more adequate Re- wards and Punifhments, even thofe of Hea- ven and Hell. This is the great Defign of Religion; and it effed:ually anlwers the fame, where its own honeft and fimple Didates are obferved and followed,- than which Dic- tates nothing can be more plain and reafon- ablci the principal Precept of the Gofpel, next after our Belief in Jefus Chrifi^ being that of Peace and Love : A new Co7nmand' ment, fays our Blefled Saviour, I give unto you, that yon love one another. In Confequence of this Dodtrine, and of the heavenly Temper which it infpir'd, the firft Chriftians lived together in perfedt Concord, Love and Charity ; and yet there is no Qiiellion to be made, but they dif- fer'd froin each other in their Conceptions about Ibme Points in Religion ; as we fe^ the Apoftles themfclvcs alfo ditfer'd on fe- veral Occafions, and exprefs'd fome Warmth in thefe their Differences. This c^ 1 4. The Independent Whig. This fame Spirit of Charity and Love con- tinu'd amongft the firfl: Chriftians, till lying, crafty, and felfiili Men, calling themfelves Minifters, and afTuming to be Teachers, filFd them with the Spirit of Difcord, and inftrudl- ed them to hate one another. They rent them into Parties, infpir'd them with the Bitternefs of Fadion, and taught them its Watch-words, by which they were to diftinguifli themfelves from all other Chriftians : I am of P^uly I of Apollos, and I of Ccph^s^ and the like Cant, full of Zeal, but void of Senfe and Rehgion, had a direct and mifchievous Tendency to aboHlli Faith in Chrift, and to place it upon Men i and, in fine, to turn Chriftianity into CabalHng. They Hkewife marked out all who would not be driven nor deceived by them, with malicious and opprobrious Names, proper to expofe them to Hatred and ill U- fage. Herettck^ Apoftate^ Unbeliever^ Schtf maticK^wA the like hard and equivocal Words, were found ftrangely efFedual towards ftir- ring up Rage, Revenge, and relentlefs War, againft thofe unhappy People who were mil- call'd by them ; fo effedual ! that the fame Sett of Men have never fuffer'd the fame Sett of Words to wax obfolete, but to this Day ufe them, and caufe them to be ufed, to the fame impious and anti-chriftian Purpofe, and (where the Law does not reftrain their bloody Hands, and guard the Innocent) wich the fame Succefs. When The Independent Wing, q i ^ when chefe iwagodly and mercilels Eccleji- afiicks--h3td thus, under the Cloak of Reli- gion, crafcily rais'd the blind Refcntment and impious Zeal of their deluded Followers, againft their Chriftian Brethren, who prefer- red the Spirit of the Gofpcl, and the honeft Convidions of their Confciences, to the Pride and Commands of Men i there fol- lowed fuch amazing Inftances of Cruelty, and fuch terrible Scenes of Blood, as muft affed: the Hearts and the Eyes of all who read them, or hear of them, if they pofTefs either Chriftian Grace or natural Companion. Chriftians were, by their Priefts, fet on to butcher Chriftians ; and to make Havock of each other, in the Name of that Religion, which was diftinguifli'd from all other Reli- gions, by a Spirit of Meeknefs, Mercy, and Love : And all this perhaps, for their diffe- rent Manner of explaining aMyftery, which could not be explain d j or which, if explain d, ceas'd to be One. This reftlefs and unrelenting Rage, which Chriftians pradis'd, at the Inftigation of their Clergy, upon one another, for Thoughts and Opinions which they could not help, was a ftrong and a lafting Stumbling-block in the Way of the Unconverted -, who could have but fmall Appetite for a Religion, which difown'd all Kindred to Peace and Humani- ty, and infpir'd its Votaries with fuch cruel Hatred, and fuch dreadful Fury: For, m &ortj that was the Religion they were to embrace; q 1 6 The Independent Whig, embrace ; a Religion no longer to be found in the Gofpel of Chriji^ but in the ridicu- lous Syftcms and felfifli Inventions oiTriefts, And it was no Wonder the Heathens were backward and afraid to embrace a Religion, in which the involuntary Miftake of a priefl- iy Diftincfiion, without a Meaning, might coft them their Lives, and ruin their Families. So terrible and deform'd had mercilcfs Chriftian Priefts rendered the merciful and amiable Chriftian Rehgion ! Their outrage- ous Zeal was become fo powerful, and had fuch bloody Effeds, that the Tagan Perfecu- tions were real Advantages to Chriflianity, as they gave it a breathing Time from the more fatal Perfecutions and even Adultera- tions of its own Priefts; who, while the Civil Sword was over their Heads, being ob- liged to pbfcond or fly, could not throw about their Balls of Contention and War; and, therefore, againft their Will, left Reli- gion to flourifh, as it always did, under thofe Tagan Perfecutions, which their own tur- bulent and feditious Behaviour had often brought upon it. This is indeed their high- eft Praife, that the Church rcap'd Good from their Wickednefs. The Tagan Terfecutions no fooner ceafed, but the War of the Chrijitan Triejis recom- menced ; and the Perfecutions rais'd by them were ever more mercilefs and more dreadful, than thofe which were rais'd by the Hea- then Trinces j forafmuch as they added, as far The Independent Wl^ig. ^ 1 7 far as rhey could, the Dertrucflioia of the Soul to that of the Body : So compleat was their Vengeance ! And, befides, it had no End : The Severity of the Heathens had long and frequent Intermiflions ; but the Cruelty of the "Pricjls was infatiable. The Perfecutions pracSis'd by the Pagans had, moreover, this Mitigation, that they were occafion'd for the mod Part by the Words and external Behaviour of Chriftians, who contemn'd their Gods;, negledJed their Temples, and ridicul'd their Manner of Wor- fliip : In all which, tho' they had Reafon and Truth on their Side; yet they provoked by fo doing thefe ignorant Bigots, whofe falfe Religion laid no Reftraint upon their Paffi- ons, but on the contrary greatly inflam'd them. But the prieftly War was Waged a- gainft the Mind it felf 5 the free and inde- pendent Mind ! They would be controuling the voluntary J neceffary and invincible Moti- ons and Operations of the Soul; and be put- ting Bonds upon the Imagination, which is as ungovernable as the Wind or the Sea. You muft fay after them, nay you mufl: think after them, and believe by their Direc- tion; and either be Slaves or Hypocrites. A terrible and inflexible Tyranny ! It was to no Purpofe to alledge, that you could noc perform Impoflibilities, nor fee with other Mens Eyes: You muft be punifli'd for what you could not help ; you muft be delivered ro Satan, in Spite of your Innocence; and re- c^iS The Independent PFhig. rewarded with Hell for your Sincerity, and Well-meaning: And the fame honeft Quali- ties which entitled you to the certain Favour of God, provok'd the certain Vengeance of his pretended Ambafladors; to whofe Em- pire, Vertue and Truth are ever the mofl formidable Foes. To compleat this ghoftly Barbarity, not appeas'd by Death and Dam^ nation; your good Name muft be murder'd with your Body, and your Memory loaded with monftrous Calumnies, and bitter Defa^ mations ; wliich mercilefs Treatment could be exped:ed only from that accurfed Spirit^ who has been a Lyar and a Mtirtherer from the Beginnings or from thofe who are a(9:ed by him. To pity you, was unpardonable ; and to fpeak well of you, was to involve all thofe who did it, in your Doom. Thus ho- ly Wrath is, of all others, the fooneft kind-* led, the fiercefl while it burns, and the flow* eft ia^ going out, if ever it goes out. It would be endlefs to give Inftances of the bloody Spirit of fuch fort of Churchmen. They are the only Body of Men upon Earth, who poflefs leaft of human Companion. Tliey have been even ingenious in Cruelty, and Ihew'd vaft Invention in their rigid, various^ implacable and exquifite Manner of executing it. Itaferi, ut fe morijentiat^ feems to have been the Dodlrrine and Delight of the Churchy as well as oi Caligula. Neither He, nor Tha- lariSy nor TerilluSy nor Nero^ nor any other Tagan Monfter, who made himfelf Spore with The Independent M^hig. a^n^ with human Agonies and Mifery, has ex- ceeded chem in the Variety and Inhumanity of his prqjeded Tortures, nor equalled them m the Length. It is a melancholly Obfervation, that the Mahometa?iSy who by Principle ufe the Sword, as their great and moll prevaiUng Apoftle for the Propagation of their Religi- on, do yet frankly tolerate Chriflianity, and every Sed: of it, all over their Dominions; and that, on the contrary, Chrifiians^ who by the Dodrine of the Gofpel are allowed the Ufe of no Means but thofe of Gentlenefs and Perfwafion, to promote the Faith of y^- fus Cbriji, do yet exercife Fiercenefs and Barbarity upon all who difFer from them, where-ever the Mercy of the Government does not reftrain the Cruelty of the Clergy. Thus far the Turks adt, as if they w^ere con- dud:ed by Grace, and obey'd the Precepts of our Blefled Saviour ; and thus far the Chri- ftians ad, as if they had adopted the Spirit and Fiercenefs of Mahomet^ and renounced the Gofpel for the Alcoran. However, that I may not feem partial to the Mahometans, I fliall add this mournful Refledion, namely, That too many of the Chrifhan Clergy do jiiftly pare -juith thefe Infidels^ the infamous Tratfe of halving al- moft difpeopled the Earth, The Infidels have fain their Thoufands^ and They their Ten Thotfands, They have been the great Pro- moters of Cruelty and the Sword ; they have 1 ^20 The Independent Whig. have been the conftanc Patrons of Arbitrary Power, that mighty Engine for rendering : Mankind fevv and miferabki they have beeni the continual Authors of Wars, Famine and Maflacres; and, in fine, they have been the great Inftrunient^ of driving Virtue, Truth, Peace, Mercy, Plenty and People, out of the World. Kill ally faid the Abbot Arnold, a Monk militant, to the Army, which being employed by the Church to flaughter the poor pious Albigenfes^ had taken the City of Bezeify and being Laymeri, were inclining to have fbme Mercy; Kill ally cried this bloody Prieft, God knoiz's his owriy and will reward them hereafter. Accordingly Two Hundred Thoufand of thefe confcientious Chriftians, and Cathoiicks mix'd with them, were inftantly butcher'd for the Church. To conclude ; our modern Claimers of Church-Authority, do but contend for the fame Power and Advantages, which ena- bled and prompted thefe their Brethren to execute fuch numerous and melancholly Mifchicfs ; and whether they ought to pof- fefs that Power, and thefe Advantages, or no, I take to be the great Point '\\\ Debate between the Btjhop of Bangor and his Ad-. verfaries. N U M B E R The Independent Wing. 321 Number XLI. Wednefdajy OBober 26. 17x0. Of High-Church Atheism* HAT Religion, WtheWorfliip of a Deiry, is natural to Man, is con- fefs'd by Mr. Hohhes himfelf in his Leviathan^ wherein he endeavours to aflign the natural Caufes thereof: And no Hiftory or Voyages give us an Account of any Country, in any Manner civilized, with- out Religion, as well as Priefts or Minifters, and Temples or Places of Worfliip. Men have been '\n all Ages fo prone to Rehgion, that rather than not have one, they have been contented to worlhip the moft abjecft Beings m Nature i and indeed, nothing feems to have been too abfurd and ridiculous for them to believe and pradife, under the Di- redion of any Men, who had Confidence e- nough to take upon them to be fpiritual Guides of the People. It was ever fufficient, Y to q22 The Independent JVhig. to pretend to teach Religion, to make any Thing to be received as Rehgion. The Egyptians li'orjloipd T)ogs, and for That b'atth made internecine IVar. Others adored a Rat^ and foyne For that Church fufferd Martyrdom. The Indizns fought for the Truth Of th Elephanfs and Monkey s Tooth. But no Beaji ever was fo fight y For Man as for his God to fight. They have more Wit-, Alafs I and know Thcmfelves and us better than fo. HUDIBRAS. t Nor isthisDifpofition at all abated in the World. The Pagan Part is much the fame. And many Chriftians are more prone, if pof- fible, to Abfardity and Folly, than the Pa- gans. The Popilli, Greeks and feveral othet Chriftian Se£ts worfliip 2iBreaden God, And, befides other numerous Abfurdities and Fol- lies, exceed them in that grand One of all, of delivering up their Terfons^ Eflates^ and Confciences^ to the Trieji ; and of hating^ damning^ perfecuting-, arid burning one another y and all who have any di-fference in Opinion with them^ as he infpires them : Wherein they ou:go both the ancient and modern Pa- gans, who have generally given Toleration to Men of different Religions from them- felves, and have in no Place gone thofe Lengths in Pcrfccution which fome Chriftians (or The Independent Whig. ^23 (^or rather fomc Perfons pretending to be Chriftians} have done. As a farther Proof that ReHgion is natu- ral to Man, I obferve, that no Hiilory informs us that tVQx. Athe'tfm (by which I underfland, a dired: Denial of the Exiftcnce of a Deity, a Providence, and Worlliip) was able to in- troduce it felf among the People of any Coun- try whatfoever. Religion is not only natural to Man, but efteemed neceffary to Government by Princes and States, who, whether they themfelves have believed any Religion or no, have e- flabliflied Forms of Rehgion, and been wil- ling that their Subjed:sfliould obey them, and defend their Country, upon a Principle of Re- ligion, as knowing its powerful Operation on the Minds of Men. And befides, Religion has a great Support from Priefts or Divines, who are very nume- rous every where, and have a Zeal for every Form they profefs, equal to the Intered they derive from it : And if the Intereft of one Form runs low, many of them can change their Party, and become zealous for another Religion,- as they did three times, in the Compafs of five Years in England, '\x\ the Reigns of Edward the Sixth, Mary and E- lizabeth -y the non-complying Clergy never amounting to two hundred under any of thofe Changes. Great Complaints indeed have been and are daily made in relation to the mighty Y i Growth 224 -^^^ Independent Wl^ig. Growth of Atheifm. But thofe Complaints feem to me for the moft Part, if not altoge- ther, goundlefs, and to be generally Ca- lumnies of High-Church Priefts, and High- Church Men, upon the beft Chriftians, viz,. Such who profels themfelves ready to fub- mit to the Authority of Jefus Chrift, but re- fufe Submiffion to any Priefts, whether they be the Greeks Mufcovite^ Roman^ "Dutchy Scotch^ or Englijh. There is not, therefore, and cannot be, any Danger of the Overthrow oi Religion, as long as Men continue Men ; Rehgion will neceflarily prevail amongft us, and every where elfe, in virtue of Mens general Difpo- fition to Religion, either under one or fe- veral Forms, according as the Civil Magi- ftrates of theWorld are more or lefs perfuaded, that they themfelves are to dicftate (or to didate afteraPrieft) Religion to their Subjeds. The noify Outcry therefore of the Danger of Religion from Atheifm or Irreligion^ is a meer Chimera of the High Priefts ; which, in all hkehhood, they ftart to put Men on a falfe Scent, and to difguife and carry on their own Defigns of Power and Wealth : For while People are alarm'd with the Fears of Atheifm, they are difpofed to fall into all the pretended Meafures of the Prieft to fup- prefs it, and to become zealous for him, who never fails to make Ufe of the Panick or Madnefs of the People (which is his Op- portunity) to eftablifli Doctrines and Pra- dices The Independent (Vhig. 325 Gticts for his owa Advantage ; which at his Suggeftion they falfly fuppofe to be moft op- posite to Athetfniy and to be the beft Means to fupprefs it. But the conftant Danger, and the great and only Concern we ought to have, is, left, under the Colour and Name of Religion^ or the Worfliip of God, we have not only Falf- hood and Superftition put upon us, but the moft deteftable and wicked Practices intro- duced ; fuch as tend to the Deftrudtion of all Peace, both Publick and Private; all Virtue, Learning, and whatever is praife-w^orthy a- mong Men. This is Pradical Atheifm : This is the Atheifm to be dreaded and feared: This is the Atheifm whereof we are in Dan- ger : This is the worft Confcquence we have to fear from fpeculative Atheifm ; for no Man can fay worfe of fpeculative Atheifm^ than that it leads neceflarily to all Immorality : And in fine, this Atheifm the Prieft has, in moft Places of the World, introduced as Re- ligion, to the utter Overthrow of true Re- ligion ; (which confifts chiefly, if not fole- ly, in fuch Particulars as are for the Good of Society) for by making Men wicked out of Confcience, and upon a Principle of Religion, he as effeilually deftroys true Religion, as if he introdtjced fpeculative Atheifm. What is it to a Believer in Chrift, whether he be perfecuted for his Religion by a Tapiji^ who does it rehgioufly, and upon a Principle of Confcience ; or by an Atheifty who does ic Y 3 either t22(5 The Independent Whig. either to protecSt himielf, or to get Credit in the World, or to go Snacks with the Prieft, in the Advantages arifing from Perfecution > Do Men fuffer lefs by a Civil or Foreign War, begun by Zealots, oi\ a Principle of Religion, to promote Religion; than if be- gun by Athetjis, for the Sake of Ambition, Glory, Power, Rapine, or Murther ? Are the Feuds, Animofities and Paffiops, ftirred up by Prieits on Account of Religion, fewer and lefs difturbing of the- Publick Peace, than thofe of Men left to the Condii6t oi Atheijii- cal Principles ? Is it not equal to Husbands to be wronged by Atheijls^ w^ho need no Pardon, as by Toptjh Priefts, who can par- don one another i or High Churchmen, who, liotwithftanding fuch Actions, can be coun- tenanced by the Priefl, and merit greatly with him, on account of his Zeal for the Church, that is, the Prieft ? Nay, is not the Danger of Cuckoldom equal from a Topijh Prieft (who, by his Power of confeffing and abfolving the Vy'oman, has fo glorious an Op- portunity) as from an Atheifi > And would our High Priefts, if they could get the Nati- on to be pcrfwaded that they have the fame Power of confelTing and absolving, (as they have of Inte been attempting to do in their Books and Sermon$) be lefs Cuckold-makers ih^nTopiJh Priefts and Atkeijls> Could an Atheift be a greater Calumniator than Dr. J— ^? Could an ^//&^//7, who thinks ap Deference due tp a Bifliop,' have \^{^ Re- gar4 The Independent Ti^hig. ci^ij gard for the Honour of a Chrifliaa Billiop than Dr. S Cy who pretends to think 13i- fliops have Divine Authority? Could an A- theijly after he had been convicted ofCakim- ny, and forced to confefs his Evidence for the Calumny failed him, be more hardened ii\ Villany, than to make no ^atisfadlion to, and ask ao Pardon of the Perfon injured, but pcrfift in fuppofing that Time will difcover his Charge to be true ? Could a Set of A- tbetfts have patronifed Calumny more, than to have called that Dodor to be the Head of their Society; and might they not with equal Regard to Virtue and ReUgion, have chofen a Highwayman, or a Pick-poc- ket, who gives his Money for the Augmen- tation of poor Livings ? Has a Modern Bi- fliop more Satisfadion in being thus attack- ed by a High-Church Prieft, fupported and abetted by others ; or is the Society lefs di- fturbed by fuch Proceedings, than if fuch Priefts were all Atheifls > Laftly, Is it not equally dedrudive of Li- berty and Property, for Ecclefiafticks to ufe religious Cheats and Tricks to get Money from the People, towards raifing and main- taining a needlefs Army of Black Coats, to live lazily in Monafteries, and other Pveligi- pus Houfes; as for Atheifls to ufc any civil Tricks to maintain a needlefs (landing Army of Red Coats, or by their Arts to plunder rhc Publick for any of their other Purpoies ? Y 4 The ^28 The Independent Whig. The Defign therefore of'fome following Papers fliail be, to ftiew how the High Church Jacobite Clergy promote true Atheifm and Irreligion : That the Laity may be put on the true Scent of Atheifm : That they may have a juft dread of the true Atheifm : That they may ceafe to be Atheifts^ or Worfliippers of the Prieft, and ceafe to receive Religion on his Authority ; and that they may return to God and Chrift, the fole Authors of all true Religion. Number XLIL Wednefday^ Non: ember z. 17x0. Of High-Church Atheism. Tart 2. Proceed, as I promis'd in my lafl, to fliew, by an Indu(5l:ion of Par- ticulars, how the High-Church Priefts promote true Atheifm or Irreligion, by which I mean Tragical A- theifm, L And, The Independent JVhig. 329 I. And, firft, I will begin with Perjury, or Falfe Swearing. I will venture to lay it down as a Truth iri Politicks, that Oaths (or Ibmething equiva- lent to them) are, on many Occasions, ne- cefTary in Government ,• and that Peace a- mong Neighbours, Punifliment of Rogues, and the Settlement of Property, depend upon them. In the next Place, I will lay down as religious Truths, that an Oath is a fo- lemn Ad, both of natural and revealed Re- ligion; that Oaths to a Government are to be kept ; that there is no greater Irreligion, no greater Affront to God, no greater Infin- cerity and Injuftice to Man, than Perjury j and no Point of Religion, upon which the Honour of God, and the Welfare of Man- kind, are more highly concern'd, than in keeping Oaths ; that C3aths of Allegiance to a Government intend Loyalty; that Oaths are to be taken in the Senfe of the Impo- fers; that the Heart is to concur with the Lips in repeating them ; that Men are to have no mental Referves in taking Oaths ; and that they mud not defign to break them, nor take them with Defign to repent of them. And yet, on this Uc2Ldy^thei/is cannot be guilty of greater Irreligion than fome of our High-Churchmen, (under theCondud of our High-Church Priefts} who fometimes are not for reftraining our Kings by their Coro- nation QQO The Independent W^hig. nation Oaths ; and, at other- Times, are not for reftraining the People, by their Oaths of Allegiance : that is, they are at one Time for breaking Oaths, by contending for unli- mited Power, and unlimited Obedience ; and at another Time for breaking Oaths, by re- trenching the Authority of the Prince, and Allegiance of the Subjed. Under this Reign, they arc for the latter Perjury : as appears by their open Rebellions ; their irreverent Difcourfes of the Perfon, and Family, of his Majefty ; theirEndeavours to alienate from him the Hearts of his Subjeds i and infpiring the People with DifafFedion to his Government ; their inventing and reporting defamatory Stories, to blemifli his Charader, and weak- en his Authority j their rejoycing at any publick Diftradions; their taking fides with the French, Turks, S'oi'edes^ Spaniards and Mtifcovites^ whenever any of thefe Nations are in Meafures contrary to the Interefl: of his Majefty; and laftly, by their ridicuhng and cracking Jefts upon the State-Oaths, and citing, as a fort of Scripture, thefe Verfes of Htidibras ; He that Impofes an Oath makes it^ Not he that for Conveyiience takes it. Then how can any Man be [aid To break an Oath he never made? And thefe Things are done by them, not after an Atheiftical Manner; not undei' the Ap- The Independent Whig. 331 Appearance of accacking and ridiculing Reli- gion and Virtue, the Joys of Heaven, and the Fears of Hell ,• but almofl: as if Slander and Calumny, Trealbn and Sedition, were Articles of their Church, which they were ia Duty obliged to perform. They pretend all the while to be religious Men, good Church- men; concern'd for the Church's Safety; Enemies of falfe Rehgion, and particularly of Presbyterianifm ; and zealous for the Or- thodox Faith, contain d in St. Athana- sius's Creed. And tho' the High-Church Priefls have not as yet written any Books to defend this Manner of taking and keep- ing Oaths; yet they take a Method, no lefs effedtual to recommend it: They not only do not bear their Teftimony againft this o- pen Wickednefs, this open pra(5tical Aihe- ifniy (as is their Duty) but are active them- lelves in the fame PracStices, and countenance the Guilty, by the Credit and Applaufe they give them; and the Diftindion theyfliew to- wards them, recommending them as good Churchmen, and reviling others, principally, for being faithful to the Oaths they have taken to the Government. All which is more effedual to promote Perjury, than di- red: dogmatizing in Behalf of it j for this fly Way gets them the Applaufe of many, and prevents the Clamour of others againft them ; who would be generally derefted, notwithftanding the Devotion of the People towards them^ if they openly defended Periury. Now, ^7 2 The Independent Whig. Now, pray, what is the Difference be- tween thefe High- Churchmen and Atheifts ? Can Atheifts be lefs bound by Oaths ? Can Atheifts be worfe Subjeds ? Are not Atheifts deteftable, becaufe it is fuppos'd they cannot be bound by Oaths ? And are others lefs de- teftable, whom Oaths do not bind ? Can a- ny Thing be faid worfe of Atheifts^ than what Mr. Lesley fays (in his Anjh'er to King's State of Phe Trotejiants in Ireland) that the Parliament cannot make an Oath "which the Clergy will not take? Had not King GEORGE Reafon to apprehend as much Mifchief from his Swearing — Religi- ous— Fadious — Rebel — Church-SubjecSs, as he could have from Swearing — Rebel- Atheifts ? Was the Cafe of the DifTenters, and other good Subjedls, who were plunder- ed before the Rebellion for their Loyalty, or fuffered in the Rebellion, better for receiv- ing fuch Ufage from the Hands of High- Churchmen, than from Atheifts? They are plainly as bad as Atheifts can ever be fuppo- fed to be ; worfe than Atheifts^ ailing by the Principles of Eafe and Self-Prefervation, which may be fuppos'd to be the moft ge- neral Principles of Adion in Atheifts-, and, in fine, worfe than any profligate Libertines (I ever met with in Italy it felf, that Seat of High-Churchfhip) whom I never heard talk fo irreligioudy about Oaths, as Lhave heard fomc High-Churchmen, or deHver fuch open Perjury as Parfon B—fe, AYhat adds to the Wicked- The Independent Whig. ^ ^ o Wickednefs and Guilt of clicfc High -Church- men, is, that they pretend to be Chriftians, and to take their ReHgion from the New Tcflament ; that they are of a Church, whofe diftinguifhing Dodrine is Loyalty to the Prince, and which they extend lb far as to allow Refiftance in no Cafe to be lawful ^ and that they have a Sovereign, againfl whom they have nothing to objed:, but his Virtues, his mild, equal, impartial and juft Adminiflration of Government; for as to his Title (which is the beft of Titles, viz. the voluntary Eftablifliment of a free Peopte by an Ad: of their Legiflature) thefe Swearing High-Churchmen can have no juft Scruple. Thefe High- Churchmen therefore are true Athe'tfts J They are practical Atheifls. The fpeculative Difference between them and A- theifis^ is a Matter of fmall Moment ; for what is it to their Neighbours, while they ad like Atheifts, that they believe in God and Religi- on? For while they ad Wk^ Atheifts y they do all the Mifchief that Atheifts can do, and all thofe Things for which alone Atheifm is fo juftly deteftable. For if Speculative Atheifm did not lead Men to Immorality, to Fadi- on, to Rebellion, &c. it would be fo far from being deteftable, that it would be pre- ferable to any Religion that fpoil'd Mens Morals, and made them badSubjeds: And I would rather have a Speculative Atheiji for my Neighbour, and Fellow-Subjed, and run the Hiizard of his being a vicious Man, than C534- ^^^ Independent Whig. than an Orthodox-Religious Man, whofe ReHgion made him Vicious. Number XLIII. IVednefdajiy November ^. 1710. Of High-Church Atheism. Tart 7 . ^ H E next Article of Athetfm, that ^ i I charge upon High-Church Priefls and High-Churchmen, lliall relate to the very Being of Religion, and that is, Toleration of Religion ; for unlefs there be a Toleration ofReligiony Religion, which is a Matter of Choice and Confcience, is almofl: excluded the World. It is, afTerted by Mr. Hobbes, that the Civil Magiftrate of every Country is the Le- giflator in Matters of Religion ; that his Sub- jeds ought to obey him therein ; and that, if they do not, they iliould be compelled by Force to profefs that Religion he enjoyns. Which Doftrinc implies Speatlative Atheifm^ as it deftroys Cods T^ominioUy by fubvercing his The Independent Whig. ^^^ his Authority and Laws, and by making a God of the Magiftrate ; and as it roots out all Rehgion, by taking away Mens Right to follow their Confciences therein ; which con- flitutes the very Eflence of Religion : And it muft introduce 7ra5tical Athetfrrij if fol- low'd ; by difturbing, diftrelling, imprifon- ing, and taking away the Lives of the befl Men ; by fetting Men at Variance with one another, and caufing Civil Wars on a religi- ous Account ; and by leaving Men to be go- vern d only by the Laws of the Civil Magi- ftrate, and taking away all Motives to good Adlions drawn from Confcience towards God. Now the Speculative Principles of High- Church Priefts, and thofe oi Atheifisy differ but little from each other : And the Pra(3:i- ces following from both their Principles are the fame ; that is, the High-Church Priefts mufl: be no lefs Tra5Jical Athetfts^ than the Speculative Atheifis themfelves. I. For, Firft, as to the Speculative Trinci- pies of High Church Priefts. Tho* the High- Church Priefts contend for a Law ofGod^ a Bible and a Confcience ; yet they as effe(3:u- ally fubvert thofe good Things, as the Athe- ifts, by aflerting, at the fame Time, a Right in the Civil Magiftrate to compel Men by Laws, or Force, to embrace the true Religi- on : For what is the Difference between a Right in the Magiftrate to compel Men to embrace the true Religion, and a Right in the 0^6 The Independent Whig. the Magiftrate to compel Men to embrace ^/> Religion^ which he will always think the bed and true Religion. All the Arguments of High-Church Pricfls for Church- Authority, and Church-Unity, im- ply the fame Atheifm. For do they not therein contend for StibmiJJion to Mm in Mat- ters of Religion, and for the Sacrifice of fome Mens Confciences to the Judgments of other Men ? Which is fubverting the La^iD of God^ the Bible^ and Confdence^ no lefs, than vefting the Power and Compulfion in the Civil Magiftrate. But their Arguments againfi: all Innovati- ons, in Matters of Religion, are moft Athe^ iJiicaL They contend fo generally againft Innovations, that they cite witlv Approbati- on M^CENAs's Advice to Augustus, n;iz. That he Jhould follo'ju conftantly the E- Jiablijh'd Religion of his Country ; for all In- novations woidd foment Sedition in the State^ and be a Means to fubvert his Government* Which Advice (tho' it io manifeftly aflerts Atheifm and Hobbifniy and implies, that neither Augustus, in whofe Reign our Blefled Saviour Christ was born, nor any other Pagan Prince, ought to permit Chrifti- anity, which is the mofl pure and peaceable Religion, to become the Eflabliflod Religioji of their Country) Dr. T>a'jvfon has lately had the Confidence to lay before the prcfenc Archbifliop of Canterbury i whofe ConducS and Writings, before he was promoted to "" that The Independent fVhig. 337 that See, gave not the Dodtor the lead Ground to I'ufpedl: that worthy Prelate would approve fuch Athe'tftn, Irreligion, and Antt- Chrijiiamfm ; and no Man dares fajy they have done fo fince. X. Secondly, The Prad:ices following from the Principles of High-Church Priefts, are the fame with thofe following from the Prin- ciples of Atheifm, For do not many Chri- ftian Civil Magiftrates exercife the Right al- ferted by High-Church Priefts to belong to them, and fine, burn, imprifon, inflidt Cor- poral Punifliments, take away Mens natural Rights, merely becaufe Men follow their Confciences in what they are perfwaded is the Law of God ? And what more can be done in Virtue of any Atheijikal Principles? Nor do the Notions of a Btble, a Law of God^ and a Confcience^ (however inconfiftent fuch Notions are with making penal Laws in Matters of Religion) render High-Church- men lefs Perfecutors, than if they were adt- ed by any Athetjiical Principles ; as is mani- fefl from what is done in mod Countries, where, in Proportion to the Power and In- fluence of High-Church Priefts, Degrees of Violence upon Mens Confciences prevail; Nor do the Precepts of Chrift, who requires all Men to fearch the Scriptures, and to be- lieve and live according to the Rules there laid down, and who never fends Men to the Magiftrate or the eftabliili'd Priefts for the undcrftanding oi i\\c Bible^ abate in the leaft Z their q c^ 8 The Independent Whig. their periecucing Zeal. Nor laftly, does the molt perfed Morality taught by Ch r ist ,• who every where inculcates Love of Mart- kind, Forbearance^ (and Forgivenefs even of many Immoralities) and univerfal Charity^ and who has faid, By this JIo all all Men know y that ye are my 'Difdplesy if ye love one another ^ reftrain the High-Church Prielt from ftirring up in Mens Minds the utmoft Hatred, Ma- lice, and Fury of Men againft one another ; who feem to learn little elfe from their Prieft as Matter of Religion, but the T>o^rme of Malice againft thofe whom he diflikes. Which ^otlrine they pradife with fuch Warmth and Zeal, as if it was the principal or only Arti- cle of ReHgion : And therein do more Mif- chief than Men aded by Atheiftical Princi- ples can be fuppos'd to do i for Atheijm is as incapable of making Men uncharitable to one another, on Account of Religion, as it is inconfiftent with true Rehgion to be un- charitable. How thefe Atheiftical Practices have pre- vail'd in England, even fince the Reformation, (for I will not mention the Times before, wherein this, priefily Atheifm was rampant) is apparent from our Hiftory, which gives an Account of the burning, hanging, fining, im- prifoning, ftarving in Goals, banifliing, cor- poral Punifliments, and harrafling Thoufands of good and religious People, on the Score of Religion i upon which I crave Leave to make thcfe Obfervations. I. Firjl, The Independent Whig. 339 I, Firft^ That as the High-Church Priefts have been always mod forward in making and defending Penal Laws ; fo they have been the rnoft Barbarous and Malicious in putting them in Execution, where they were intrulled with it, as is manifefl: from the Proceedings in the ^y/^r-C^/^^^^^^ri where, un- der the Influence of Archbilhop Laud, and fuch High-Priefts, exorbitant Fines, flitting Nofes, cutting off Ears, branding the Face with hot Irons, fevere Whipping, the Pillo- ry, and Imprilonmcnt for Life in Dungeons, or Places either unwholfome or remote from Friends, were common Punifliments ; and fometimes all inflided upon one Man. Up- on pronouncing One of thefe Sentences a- gainft Leighton, Laud puU'd off his Cap, and gave Thanks to God. But the Lay Part of the Court were merely Prieft- driven and outwitted by Laud in fuch Sentences : For when a Knight mov'd one of the Lords about the Dreadfulnefs of the Sen- tence, intimating, that it open'd a Gap to the Prelates to inflid: fuch difgraceful Punifli- ments and Tortures upon Men of Qiiality ; that Lord reply'd, 'trjvas but in terrorem, and that he would not have any one think-, that the Sentence Jhould ever be executed. But that Lord (either judging of other Men by himfelf, or perhaps joining m the Sentence upon a Pro- mife from Laud, that it fliould not be exe- cuted) found himfelf miftaken m Laud, who, having long divefted himfelf of all Z X Lay- ^^o The Independent Wloig. Lay-Tiify caused the Sentence to be rigo- roufly put in Execution. z. Secondly^ The Ecclefiaftical Commifli- oners in the High Commiffion Court put the Oathy ex Officio^ upon thofe brought before them on the Score of ReHgion; an Oath^ unjufl in it felf, as it obhged the Parties to anAver all Interrogatories, and thereby made all Honed Men, if guilty of any Thing efteem'd a Fault, their own Accufers ; and an Oath) neither founded on Ad: of Parliament, nor on Common Law in that Cafe. After what Manner this ulurp'd Power of admini- ftring that Oath was exercis'd, you cannot have better exprefs'd, than m the Words of the Lord Treafurer Burleigh to Arch- bifliop W H J T G I F T. Your Articles are fo curioujiy peridy fo full of Branches and Circum- (lances^ that the Inquiftors ^/^ Spain ufe not fo many ^lefiions to comprehend and entrap their Treys. 3. Thirdly y I obferve, that whenever the Parliament has been difpos'd to introduce the Pradice of our Saviour's T)oEirine of Love and Charity ) by repealing any penal and fan- guinary Laws, the High-Church Bifliops al- ways opposed fuch Repeal. In Proof where- of I will give the Reader but one Inftance, referring him to his own Obfervation for more Proofs in the Cafe. In 1677, when the Nation and Parliament were under great Apprehenfions from Popery and a Popifli Suc- cellbr, and fear'd, left the Lwd) for Burning Hereticks The Independent W^hig. ^4.1 Hereticks would be foon put in Execution againfl: Proceftants, a Repeal of chat La-jj was attempted and fucceeded : But it was oppos'd by the Bifhops, who dcfir'd that La'ji) 7mght contimie iw terrorem to Fanaticksy tho' God forbid^ laid they, it Jloould ever be put 171 Exeattion, This Fad, and many o- thers of the fame Kind, will foon be made more known by the (lace) Billiop of Sarims Hijlory of his Times. 4. Fourthly^ I obferve, that the Perfecuti- ons fince the Reformation have moftly been for errant Trifles, and Things of the leaft Importance to the World: We have been chiefly plagu d and fet together by the Ears, about Caps^ Hoods^ Surplices^ Ceremonies^ ex- ternal Forms^ removing Tables from one Part of a Church to another, and Railing them m. But the moft extraordinary Subjed of Perfecution and Animofities, and that feems peculiar to our High-Church, was the Book o{ Sports, High-Church having taken a Fan- cy to make it Religion to have no Sermons on Sundays in an Afternoon j but, infl:ead thereof, to make the People Trance and Tlay^ 'n\ Oppofition to Puritans and Diflen- ters, who, it feems, were fo irreligious as to think they were oblig'd to fpend their Sundays after divine Service was over, in Fa- mily or private Devotion : That Book was if- fu'd out by Authority j and many godly Clergymen were harrafs'd for not reading '\z^ as many Laymen were for not turning that Holy-T^ay into a Tlay^T)ay. But 34-2 The Independent Whig. But to the Glory of King Geo r g e, this prieftly Athetjm of Perleciition is now vanifli- ing. His Majefty began his Reign with a noble Declaration for Toleration^ wherein he allows liis SubjecSls to have a Right to a Re- ligion and a Confcience : The Perfecution commenc'd by a High-Church Prieft againft Honeft Whist ON fell; and the Promoter is defeated of all Hopes of getting his Charges by a BiPnoprick : The Bifhop of Bangor has preach'd up the Authority of God and Chrijl before his Majefty j and his Ala^ jefiy (the Head of our Church, the fupreme Ordinary, and the fole Fountain of all Ec- clefiaftical, as well as Civil Authority) has preach'd it to the Nation: Some penal Laws have been repeal'd; wherein our truly Chri- flian Prelates had, to their immortal Honour, their Share: Liberty of Examination and Debate (which is the moft Sacred of all Principles, as it is the fole Foundation of all common Senfe, Truth, and true Chriftiani- ty) grows upon us: A Majority of DilTent- ing Minifters, alTembled in a Synod, have declar'd for the Bible ; which was never be- fore done by any Synod of Priefts, who have always endeavour'd to eftablilh their own or fome other Human Authority. The High Priefts dare not plainly excite the Mob to burn, plunder, and moleft their Neighbours; but are i^ great Meafure reduc'd to Pulpit and private railing and damning. The fole Ter- fectition now on Foot, and countenanc'd by Au- The Independent Tf^hig. ^^^ Authority, is, T/jat High-Chiirch camwt per- fecute T>iJfenterSy for it is cftccmcd by lome a Chiircb-'Ferfecution not to be able to perfe- cute others : And laftly, I dare write the In- dependent Whig, O Glorious King George ! O the Hap- pinefs of a Nation to be govern d by fuch a Monarch ! Of whom I cannot but obferve, that he fcems to me the Favourite of Hea- ven, which fo blefles ail his Dcfigns with Succefs, that he need not fear Succefs in any truly virtuous or rehgious Defigns. And (that I may ufe the printed Words of Mr. Bold, an excellent Divine of our Church) ^ It is no fmall Encouragement to all, who ' have any Acquaintance with the Chriftian ' Rehgion, to reft aflured, that God will, * in due Time, notwithftanding all the Ma- * chinations and Efforts of ill People, bring * Matters in this Land to an happy Iflue, ' becaufe none are againft the Government ' of our moft Excellent Sovereign King ' George and the Proteftant Succcffion, ' but who are alfo againft the Lord Jesus ' Christ being folc King in his own * Kingdom, and confequently againft his be- * ing fole Law-giver to, and Judge of his ' own Subjed:s, in Matters of Confcience, * and which relate to their eternal Salva- ^ tion. ^^ ^^ Z4 Number Q2J-4 The Independent Wing. Number XLIV. Wednefda)\ November 16. 1710, Of High-Church Atheism. Tart 4. ^^^g Church Priefts, I proceed to fliew, ^^m*m^i how they confound and fubvert all Morality and HoHnefs of Life; v/hich is the main Defign of all Religion, and more par- ticularly of the Chriftian. I. This they do, in the firft Place, by teaching the moft Immoral and Unholy Dodrines, and thereby leading Men to Ani- ons, in the higheft degree, prejudicial to hu- man Sociery. To do as ""Jie would be done unto^ and to love our Neighhour as our felves^ are Moral and Chriflian Principles, of daily and moft general ufe. We cannot convcrfe a Moment, without ading agreeably or contrary to. them. And The Independent WJng. 345 And the Happinefs of Society confifts, in great Meafure, in the Pradtice of choie Duties i as the Mifery of Society confifts in their Breach. For what is Happinefs in Society, but the Prevalency of univerfal Love, and e- qual Favour and Juftice ? And what greater Degree of Love can we fliew to others, than that Love wherewith we love our felves? And what can a whole Society wifli for more, than that equal Favour and Juftice be diftri- buted among them? And what is Mifery in Society, but Malice, and Hatred, and Parti- ality ; and their Confequences,Diforder, Con- fufion and War? Now the High Pried dogmatizes againfl: thefe fundamental Maxims of Morality, when- ever he contends againfl: the Right of Men to judge for themfelves m Rehgion, which he pretends to ufe himfelf ; whenever he contends for Penalties, or Difcouragenients of any Kind, againfl: thofc who differ in O- pinion from him, which he would not at the fame time think jufl: to have inflidted on hini- felf for differing in Opinion from them ; when- ever he damns Men as Hercticks and Schif- maticks, in Cafes wherein he would not damn himfelf i whenever he judges whole Sefls or Bodies of Men Infincere, (as is his confl:ant Method towards Diffcnters) and would not at the fame time be thought infincere himfelf; and in fine, whenever he preaches contrary to that Love of all Men, that Forbearance, that Forgivencfs of Injuries, that Meeknefs, that a^6 The Independent W^ig. that Peace and Qiiier, that Beneficence to all in Diftrefs, and that Charity (the greateft of Moral and Chriftian Virtues) which beareth all Things J)€lkveth allThmgs^hopeth all Things ^ endtireth allThings^whic)^ is the Charity taught intheGofpel ; All which he cannot but be wil- ling to fee prevail in the World,with refped; to himfelf. How often the High Pried preaches af- ter this Manner ; or rather how feldoni he preaches otherwife; and how fuccefsful he is in introducing the Tragical Atheifmix\\x.Qdi to fuch Doctrines, viz. Fadions, Quarrels, Violence, Injudice, Plundering, Partiality, Devaftation, and Murder; every Obferver niay be fatisfy'd by his own Experience. RebeUion is the adJual DilTolution of Or- der in a Society ; and is ever founded either on the Jealoufies and ill-grounded Animofities of the People ia Relation to their Sove- reign, or to one another; or on fuppos'd Defecft of Title in the Sovereign. Now thefe our High -Church Priefts promote, and in- culcate by their conftant Lectures of Church- Peril; of the fad State of the prefent Times, beyond all that ever were before them ; of their own want of Power; of PaiTive Obedi- ence and Hereditary Right ; and feveral o- ther favourite fadious Subjeds : And this way lead the People to RebeUion i and that in Breach of Oaths, which are the mod Sacred Band of Society. .And as the High Jacobite Pried thus teaches the very vrord Vices, fo nothing recommends The Independent Wing. 34.7 recommends a Layman to him fo much as the Pradlice of them, 2. Secondly:, The High-Church Prieft fub- verts MoraUty and Hohnefs of Life, by laying an undue Strefs on Matters of httle or no Importance ; and thereby engages the Thoughts and Affedions of Men about them, to the neglecS of Morahty and that HoUnefs of Life, which is the End and Defign of all ReHgion. For whoever places Religion in TriBes, will (like the Jews who were much concern'd to pay Tythe to the Prieft of Mint, Annife and Cummin) 7jegle^ the "weightier Matters of the Laii^. What Work have we in England; what Hatred, Damning, and Uncharitablenefs is there among us, about mere Ceremonies, and external Forms ? And what Arguing and Zeal is there for impofing them; when a general Agreement in them (as it would be manag'dj would be fo far from being of a- ny real Ufe in Religion, and tending to Peace, that it would be a Confpiracy againft the Rights of Mankind, and againft that Peace and Charity, which would otherwife prevail? For have not Men a Right to fol- low their Judgments m Matters of Religion, and efpecially in luch Matters as are allow'd to be indifferent in themfelves,- and is not that Right invaded by impofing them ? And would not not Peace and Charity (which, we fee, exift not under Impofition) prevail, by allowing Men to pradife as difTcrenrly as 24.8 The Independent Whig. as their Judgments direct them ^ as we fee ; they do prevail in Countries of Liberty and j Toleration^ in Proportion to the Degree ofi Liberty and Toleration allow'd ? What Work is there at this Time, how \ many Volumes are there daily publifh'd, \ and how deeply concern'd is all Engla^id^ \ about certain Speculations, whereof the ! People can underltand nothing, and about i which the Prieft confounds himfelf? Can the People underftand any of the various \ Schemes and Hypothefes invented by Di- ' vines, in relation to the Trinity iw Unity, \ and the Incarnation of God ? Does Dr. ; JVaterlandy who is a very learned, acute, I and ingenious Perfon, and has writ two : great Books on this Subjed:, know what he contends for himfelf, when he expreflcs the \ Sum of his DocSlrine of the Trinity in Uni- \ tVy in thefe Words, that each divine ^Per- \ fon is an individual intelligent Agent : But, ^ as fitbfifting in one undivided Subjiance^ they \ are all together^ in that refpeEi, but one undi- '\ vided intelligent Jgent ? That is, One Tndi- j vidual is Three Individuals, One undivided \ Agent is Three undivided Agents, and One ^ Perfon is Three Perfons ? And can any Mor- ;| tal fuppofe the People to be in the leaft *:■ concern'd about fuch fophiftical Chimeras, j crabbed Notions, bombaflick Phrafes, and Solecifms? And muft not Zeal about Cere- monies, and unintelligible Speculations, as much fupplant and take the Place of Mo- rality j The Independent JV^hig. ^^9 ralicy, as ever Rites did among the Je's;s^ or the religious Trumpery of the Pagans did among them? Even Zeal for Truth in cer- tain Points, is not of fuch Importance as is commonly fuppos'd. I have been much pleas'd with the Judicioufnefs and Chatity of the following PaiTage in a Sermon of the Prefent Archbilhop of 'Dublin^ the molt wor- thy and truly profound Dr. Kmg, Let us fuppofe oney iz'ho takes all the 'Defcrtptions "uue have of God in Scripture literally ; -uuho ima- gines him to be a 7nighty King that Jits in Heaven^ and has the Earth for his Footflool; that at the fame time has all Things in his View which can happen :, that has Thoufands and Thoufands of Minifiers to attend him, all ready to obey and execute his Commands ; that has great Love and Favour for fuch as diligent- ly obey his Orders ^ and is m a Rage and Fury againfi theT)ifobedient : Could any one doubt hut hCy who in the Simplicity of his Heart fhoidd believe thefe Things as literally reprefented^ would be favd by Virtue of that Belief , or that he woidd not have Motives ftrong enough to oblige him to love^ honour ^ and worfoip God? The Imperfeclions of fuch Re prefent at ions will never be imfnited to us as a Faulty provided we do not wilfully difoonour him by unworthy Notions^ and our Conceptions of him be fuch as may fufficiently oblige 7is to perform the "Duties he requires at our Hands. The like may be faid of a Man who has miftaken Notions of the Trinity in Unity, and of the Perfoii q^o The Independent JVhig. \ Perfon of Chrift ; provided he does not wilfully diflioiiour God and Chrift: by his ' Notions, and conceives Chrift; to be a Le- giflator, and a Ruler fent from God; than : which Conception^ nothing can more obhge i us to perform the Duties, that both God and Chrift require of us. 3. Thirdly^ There is no Crime, but what ; has, at Times, and on certain Occafions^ ; the Support and Encouragement of the Po- 1 pifh Prieft ,• as there is no Virtue which he \ does not at Times, and on certain Occafi- j ens, difcourage. Let a Man be Whore- j mailer, or Drunkard, or Lyar, or Slander- I er, or Paffionate, or Revengeful, or Cheat,- and he may meet with fair Quarter from the High Prieft:, be feldom or never reprov'd i by him, have his Efteem and Countenance, I and the Character of a good Churchman \ from him, and be fure of Prieftly Abfoiuti- \ on at laftj provided he heartily efpoufesj the Intereft of the Prieft, that is, contends for his Power and Wealth. On the other | fide, let a Man have ever fo many virtuous | Qualities, and let him alfo be a fincere Beli- I ever in Jefus Chrift ; but without the Qua- ! lity of efpoufing the High Popifh Prieft's Intereft ; and he will never ft.and fo fair m i the Prieft's Eyes as the aforefaid Profligate — \ Good — Cliurchman. This Conduct of the i Priefts has a mighty Influence on the Adi- eus of Men, and tends to make them as I bad as their Inclinations, and Temper, difpofc ; them : The Independent JVhig. c^^r them CO be ; inafmuch as the general Efteem and good Name of moft Men will depend on the Charad:ers given of them by the Priefts, who are the general Goffips, and are reverenced every where for their inward Sandity, and external long Gowns, and broad-brim'd Hats, the latter fufRciently manifefting the former. I will not deny, but that the Priefts had much rather their Followers were virtuous than otherwife 5 they well knowing, that Credit is to be got by having fuch Men among them, and that the bed Harveft is to be made of the Weak- ncfs and Superdition of virtuous Men. But the Bulk of Men being vicious, and the vir- tuous Man of Senfe being in the Incerefl of Religion, and againft Prieftcrafc ; the a- forefaid High Prieits are reduc'd to the Ne- ceflity of countenancing the Vicious, to car- ry on their own Intereft with a fufficient Party. 4. Fourthly^ High-Church Priefts, by the Weaknefs oiF all Popi(h States, except the Common-weaklis of /^7^/^^ and Norcia^ and of moft of the Proteftant States, are let in- to too great a Share of the Civil Govern- ments of Europe ^ and thus by becoming y^<^- ing Politicians^ confound all National, Pub- hck, and Political Morality. For, as the larc Bifliop of Sariim obferved, the Triefts have a Secret to make the Natives of a Country miferable^ in Spite of any Abun- dance ^ with which Nature has furniflod the?n. They q ^ 2 The Independent Whig, They have not Souls big enough, and tender e^ nough for Government : They have both a Narrownefs of Spirit^ and a Sournefs of Mind^ that does not agree voith the Tr maples of Hit- 7nan Society. Nor have they thofe CompaJJl- ons for the Miferable^ with which wife Go- vernors ought to temper all their Counfels ; for a ft em Sournefs of Temper, and an unre- letiting Hardnefs of Heart, feem to belong to that Sort of Men. Number The Independent Whig. 353 Number XLV, Wednefday^ November 23. 1720. 0/ High-Church Atheism. Tart 5. ^^^^^^Pcculative Atheifts cxifl: but in few ^P^S ^% Places, and have never been nu- merous any where ; even cho' all thofe be accounted fuch, upon whom Atheifm has ever been charged. But where they do exift, they feem to me to owe their Rife principally to Superftiti- on and Prieftcraft 5 and the higher the Church and Pried have been, the more numerous have been the Atheifts: Nay, there feems to me more juft Caufe to fu- fped: the High- Church Priefts of Atheifm, than any other Men. I. Whoever reafons himfclf into Atheifm, undoubtedly reafons very wrong, and either proceeds on falfc Principles, or makes wrong Concluiiojis from true ones. But among the A a fcve- t2^4 TJjelndcpendmWbig. feveral falfe Arguments, by which the A- I theifts and loofe People impofe on them- \ felves, and endeavour ro fedirce others'; ; there is none more frequently urg'd, than I that the current Abfurdities and Superfti- : tions taught by Priefls, and the Priefls \ Hypocrify and Villanies, are fufficient Rea- i fons to make all Religion be deenVd a - Cheat, and Triefls of all Religions to be | deenid the fame. The Poet fays, in the ' Perfon of a Libertine, We know their holy Jugglings, Things that ijvould far tie Fait hy and make as (deemy Not ThiSj or Thaty but all Religions falfe. This indeed is pitiful Rcafoning, and ought to be extended no farther than to thofe Dodrines and Priefts, againft whom the Ob- jedions lie. But fo it is Men reafon ; and Experience will prove, that 'tis the High- Church Prieft, and his Proceedings, which make the Atheift. Bur before I proceed to that Experience, I will fay this m behalf of this Argument for Atheifmy that the Evil ap- parent ixv the World (which feme urge as an Argument againft the Exiftencc of a Deity) feems to me molt vifible in the Actions of Priefts, who do, '\y\ my Opinion^ create the greateft Diforder among Men. The late Bifhop of Sarum tells us, in his Travels, That a Man of ^j.iality at Rome, '^ *^ and The Independent JVhig. ^ 5 ^ nnd an eminent Churchman^ faid to him, that it was a horrible Scandal to the "-juhole Chri- Jfian Worlds and made one doubt of the Truth of the Chrijiian Religion^ to fee more Oppref jion and Cruelty in their Territories^ than was to be found even in Turkey. He fzys^fome Thy- ficians in Naples are brought under the Scandal vf Athetfm : And it is certain, that in Italy Men of fe arching Underjiandings, who have no other Idea of the Chrifiian Religion^ but that which they fee received among them, are very naturally tempted to disbelieve it quite ; for they believing it all alike in grofs, with- out diflinBion^ and finding fuch notorious Cheats as appear in many Tarts of their Reli- gion, are, upon that, induced to disbelieve the Whole. And it is an Obfervation of Dr. GE'DDES, that there are more Teople of no Religion in Italy, than in all the World be- fides J (Trads, Vol. 3.) England is alfo faid by our High Church Priefts, to abound with Atheifts, no -lefs than Italy, But if there be fuch People among us, they are entirely ow- ing to the Condud: of fome of our Priefts, who, I will be fo bold as to affirm, are as impudent in their Pretences to Power and Au- thority, as the Italian Priefts dare to be. This, tho' at firft fight it may leem Mat- ter of Admiration, that they fliould be fo in fuch an inlightncd Country as England^ where fo many undcrftand right Reafoning and true Chriftianity 5 yet is natural e- noiigh, if it be confidet'd, that it is the laft A a 2. ftruggle ^^6 The Independent TJ^hig. ftrugglc of Priefts for Topery and Slavery : They contend for the moft ridiculous Things, as ncceflary to SalviUion i and by their Prevarications about Oaths, and Shiftings about Dodirines, according to their Inte- reft, difpofe Men to make the fame Infe- rence, as the Men of ^lalityy and Men of fearching Under ft and'mgs do in Italy. And fome among us may, perhaps, make that Athciftical Inference, confidering how the Nation had been managed in the High- Church Reign of King CHARLES the Second, when the "Deftgn^ according to the late Bi (hop of Sartim^ Jeemd to be to make US firft Atheifts^ that in'e might more eafily be Tapifts, Dr. H I c K E s tells us, that the Praflices of the fwearing Clergy, frnce t\\t Revolution^ who had preached Paffive Obedience before, have tempted loofe and unprincipled Men to turn Atheiffs ; and that thofe Clergy h^v^fet open theFloud'Gates to thatT>ekige of Atheifm and Impiety, that now overflo'-jjs the Nation. And he cites another Author with Approbation, for faying. This Change has made many fiber Men fceptical^ and gone farther toijoards era- ■dicating all the Notions of a "Deity ^ than all the Labours of Mr. H o b b e s. / ha've been ready to fufpecf^ that Religion it felf vi'as a Cheat ; and others^ of 7ny 0'jU7i Kno'izledgey have the fame Temptations to queftion Reli- gton ft (e Mr. The Independent Whig. 0^7 Mr. Xefe^ of fo many of our Clergy-, is a Contempt of all Religion^ vi'hich is 7iow fpread over the Land^ in a manner unheard of in former Ages. Laflly, The late Bifliop of Sarum tells us, that fmce hu Coyiverfation with Wilmoty Earl of Rochefier, he had had many Occasions to difcourfe '-jvith People tainted vi'ith v^icked ^Principles ; and^ fays he, / do affirm^ that the greateft Trejudice thofe Terfons have at Religion^ at the Clergy y and at the Tublick Worfoip of Gody is this.^ That they fay they fee Clerg ymen take Oaths^ and ufe all Tray- ers^ both ordinary and extraordinary y for the Government^ and yet in their Agings ayid T>iCcourfes^ and of late in their Serrnons^ they fhevj vifibly that they look another IVay/from v:: hence they conclude y that they A a 3 are '2^8 The Independent ff^hig. are a mercenary fort of Teople^ "without Con- fcience. z. Atheifm being, in my Opinion, a moft unnatural Thing, and a Crime, which, for its Madnefs as well as Guilt, ought to fliuc a Man out of Civil Society, I am not difpo- fed to lay it to any Manls Charge, tho* a vicious Perfon ; much lefs to any fober Man s, without his open Profeflion of it, or an evi^- dent Proof of it upon him. But if confi- dently with Charity, we may fufpecft any Men of Atheifm, who deny themfelves to be Atheifts, we may certainly fufped: fuch Priefts, who live vicioufly; who play with Oaths; who, tho' fwe^ring to the Government, are yacobites in their Hearts (as T>ic,Hickes fays, I hope falfely, the main Body of the Clergy^ God he thankedy are;) who are uncharitable in their Cenfures, and Pcrfecutors^ who de- fend plain Abfurdities ; who difpute againfl: the Reafonablenefs of Reafon; who contend for human Authority, that is, their own, in Matters of Religion i and argue for the Be- lief of unintelligible Propofitions or Myfle- ties: (For Men of common Senfe and com- mon Honefty, can hardly befuppos'd to join real Belief and fuch Things together:) And above all, fuch Priefts, who are conftantly charging others with Atheifm (and thofe of- tentimes the moft Learned, Beft, and moft Religious Men, as Cud^j:;orth, Ttllotfon, and Locke -y) upon whom we may juftly return the Charge of Atheifm, in the Words of a modern The Independent JVhig. c^^p rnodern Philofopher ^ HaWy fays he to a high Presbyterian Pried, could you think me an Atheift^ nnlefs it "H'erCy becatife finding your doubts of the TDeity more frequent than other Mens are^ you are thereby the aptcr to fall upon that kind of Reproach ? IVherein you are like Women of poor and evil Educationy ii'hen they fcold; among [I ^ijohom the readiefi difgraceful Word is Whore. Why not Thief or any other ill Name, but becaufe when they remember them- felveSy they think that Reproach the likeliejl to be true ? And as many Priefts give fuch Caufe of fu- fpicion, fo I would fain know what Mr. Leslie mud efteem the Priefls of our Church to be, when he fays, That the Par- liament cannot make an Oath which the Clergy will not take ? And whether many of our Clergy mud not be edeemed Atheifls^ ac- cording to the Saying of the late Bifliop of Worcejter^ It was a great Providence of God, that fo many of the Clergy refufed the Oaths to the Government, lefl Teople foould think there was no fuch Thing as Religion^ and in- cline to Atheifm ? And ladly, what can be thought of the Reverend Author of the Tale of a Tuby a known High Pried ; or of the Majority of a Lower Houfe of Convocation, who, m their Reprefentation of the prefent State of Religion y with regard to the late ex^ cefjlve Growth of Infidelity ^ Herefy^ and Tro- fanenefs, fell upon the truly rehgious (tho' erroneous) Books of Mr. IVhiJion and others, A a 4 but 3<5o The Independent Wing. but pafied over xh^Tale ofaTub, a Book of a reverend Brother; tho' that Book was the fole open Attack that had been made upon Chriflianity fince the Revolution, except the Oracles of Reafon; and was not inferior in Banter and Mahce to the Attacks of Cel- s us, or Julian, or Porphyry, or Lu c I A N ? And what can we think of the Majority of another Convocation, which a worthy M::fnber Ipoke to in thefe Words, With i^k:^ Face or Conference, Mr, "Prolocutor ^ can ^oje ojjer to cordjJain of the Licentioufhefs taken by Lay Writers, and yet connive at the like Offences given by the Minifters of our Church ; I doubt greater Offences ? For if all the ill Books againji Religion, Scripture, &c. were here packed up together, I would under- take to pick out the worjl of them, by pointing at thofe "jvritten by Clergymen, even of the mojl prophafie T>rollery, ^as well as the mofl ferious Herefy ? So that upon the whole, the High-Church Pricfls feeni to me to drive a mighty Benefit from Atheifm. They have it chiefly amoftg themfelves, and proted one another in it; and thereby have the Profit of Arheifm, arifmg from taking falfe Oaths, and from doing many Thuigs without Scruple of ConCcmicc ; as alfo the PJcafure, as Tome of them efteem it (Sec Dr. A t t e r^ BUR Y s Sermon on B e xN n ht's Funeral) a- rifing from the Pradicc of Vice. And at the ftme nmc they themfelves (land clear of the Imputation of Athciim, and brand thofe they do The Independent JVhig. ^6i do not like, with ic, who are oftentimes the befl Men and befl: Chriftians. F. S. The Author of this Paper having re- ceived two very niodefl: and religious, though anonymous Letters, which take Offence at an ExpreflTion in tlie Independent Wkig^ N*^. XXXVIII. about godly Sorrow i returns for Anfwer,That Sorrow for our Sins is not there op- pofed, but islechantc SorroWy and fuch as pro- ceeds from wrong Caufes ; and the Author only fuppofes that fuch enthufiaftick People, as he has before mentioned, knew not the true Principles of Repentance, which he him- felf has defcribed. In fine, as to godly Sorro-ju^ Sorrow for Sin ; I know it to be fo much a religious Duty, that I know there can be no Religion without ic. Number ^(52 The Independent Whig. Number XLVL tVed7iel(^j, November lo, 1720. No Priests inflttuted by the ChrK ftian Religion. Will, in this Paper, fiiew, that there are no Priefts or Sacrificers in the Gofpel Difpenfation, in any other Stnk, than as every Chriftian may be called fo, as he offers up to God the Sa- crifices of Praifes and Thankfgivings, and a pure and contrite Heart; and, in thisRefpedl St. Teter calls all Chriftians, afpiritttalHoufe^ an Holy Triefthood^ to offer up fptrttual Sa- crifices^ a chofen Generation-, a Royal Trieft- hood, an Holy Nation, a Peculiar Teople^ Gods Heritage^ or, more properly, God's Clergy. It is undoubtedly true, that all Power, Su- periority, or Diftindion amongft Men, mud be derived either from the pofitive Inftitu- Cions of God, or the Confcnt and Agree- racar The Independent Wing. ^^62 ment of one another ; and therefore, who- ever demands any Authority over others, their Goods or Poffeflions, muft fupporr his Pretences by fach Proof as the Nature and Importance of the Claim requires ; and it mufl: be very glaring and undeniable, when it is levelled at the temporal and eternal Hap- pincfs of all Mankind. It is a fevere Circumftance, which attends thofe, who oppofe received Opinions, that they muft not only contend againft popu- lar Prejudices, and long imbibed Notions, a- gainft the Interefts and Paffions of great Numbers of artful and combining Men, but in moft Countries againft the Weight and Force of Publick Authority. The labouring Oar too will always Hq upon you: You muft difprove what has no Proof to fupporc it, and bring Clouds of Arguments to main- tain Propofitions that are really felf evident; a bare PofTibility that you may be miftaken, fliall be deemed a full Convidion ; and fometimes the cleareft *Demonftration on your Side, fhall be called only carnal and human Knowledge, not to be ufcd about Spiritual Things 5 and even when the irre- fragable Strength of your Reafoning forces Confent, you will have no Thanks for your Pains, but will be efteemcd officious and facti- ous, and befaid quieta movere, if by Chance you iliould efcape the Cenfure of promoting the Caufe of Deifm or Acheifm, However, 3<^4 77j^ Independent JVJng. I However, thele Claims in the Popilli and ; PopifhlyafFedled Clergy are lb enormous, the i Confequences of them fo fatal to Chriftia- \ iiity, and the Arguments pretended to be brought from Realbn and Authority for their \ Support, fo weak and contemptible i the ; whole Defign and Current of the Gofpel be- ; ing diredly againft them 5 that I (hall do my , utmoft totally to demolifli and throw down ] the tottering Building, and fliew it has no Foundation in common Senfe or Scripture. ', No Propofition can be more evident, than i that before any pofitive Inftitution, every \ Man mufl have been his own Prieft, and a- lone muft have offered up his own Prayers i and Thankfgivings i but when God Almighty inftituted the 7^-c^'//5Difpcnfation, which con- ' fifted of numerous Rites, Ceremonies, and Sacrifices, he alfo appointed Perfons to ofR- ' ciate and execute thefe Duties for the People j as well as for themfelves, who were called 1 Priefts or Sacrificers, with particular Salaries i or Dues annexed to their Office, and they ' were to be only chofen out of one Tribe. | Accordingly in the Epidle to tht Hehreui'Sy \ chap, V. V. I. and chap, viii. v. 3. a High ; Pried is defined as o?ie taken tip from amangfl j Meriy and ordained for Men in Things pertain* \ ing to God, that he may offer Gifts and Sncri- \ fees for Sins: So that the Bufinefs of the | Priefthood was for expiating Sin, and rccon- ' ciling Men to God, by offering Gifts and Sa- : orifices : And the Apoftlc adds, zrrfethcsiby \ Tioat \ The Independent W^hig. 365 That no Man cmild take this Honour to him- felf-, but he '■jshich ^-sjas called of God^ as "■juas Aaron, whofe Comniiflion was couched in the plained and mod exprefs Words ima- ginable, and the Peoples Duty and Obe- dience were prefcrib'd even to the minutefl: Circumftance. As the Jeivijh Rites and Ceremonies were almoft endlefs, and confided of fo many mi- nute Particulars, that it was next to impoffi- ble not to commie fomc Breaches of their Law, therefore God appointed Atonement to be made for the lefler Tranfgrefiions of ir, by Gifts and Offerings, and the Perfons afore- faid to make thofe OiTerings ; but for the greater Sins, fuch as Idolatry, Perjury, Mur- der, Adultery, breaking their Sabbath, ^c, no Sin-Offerings or expiatory Sacrifices were allowed i and for this Reafon the Apodle, chap.vn. ^'. i8, 19. argues there is verily a i>ifannidment of the Commandment going be- fore for the IVeaknefs and Unprofitabltnefs thereof 'y for the La\V made nothing perfect^ but the bringing in a better Hope did^ by the "■juhich ""sje dra'^ nigh unto God, He adds, chap, ix. u 9. That Gifts and Sacrifices could not make him that did the Ser- njice perfeci, as pertaining to the Conference. And chap. x. v. 4. That it is not pqffible that the Blood of Bulls and of Goats Jhould take a- "■ji'ay Sins, And v. (5, 8. That in Burnt -Of- ferings and Sacrifices for Sins^ God has no Tleafnre; and he argues from thence, r/.'^/. v. V. 2^(5 The Independent PPloig. %;.4, 10. and chap, vii from the nth v. to the 19th, a Neceflity tbaf another Trieji (hould arife after the Order of Mekkifedeckj j which was an higher Order^ and that he jhonld \ he perfect {being to become Author of eternal \ Salvation to all them who obey him) for ifTer- \ fe£iion was in the Levitical Triejihood (under \ which the Teople received the Law) what need \ was there that another Triejl fhould artfe after \ the Order of Melchifedeckj and not after the \ Order of Aaron ; for the Trieflhood being chang- \ edy there is made a NeceJjJtj of the Change al* \ fo of the Law, \ And then he obferves many Differences be- | tween our Saviour's and the Jewijh Prieft- 1 hood. I I. That this Triefl was not made after the ' Law of a carnal Commandment-, bttt after the '\ Tower of an endlefs Life. ; ,,\,.^> That he was made a Trie ft., not with- \ diit an Oath^ which the Jewijh Triejls were | noty V. 20, 21. , i 3. That they were many Triefts, becattfe they ; were not fufferd to continue^ by reafon of T>eath ; but this Man^ becatife he continueth^ \ hath an unchangeable Prieft hood: Wherefore he - is able to fave them to the utmoji^ that come \ unto God by him, feeing he ever liveth to matte \ Intercefjion for them^ v. 23^ 24, 25*. ; 4. That the Law maketh Men High Triefts, \ which have Infirmity ; but fiich a High Trie ft ' became us^ who is holy.^ har?nlefs^ undefiled^ \ feparate fro?n Sinners , and made higher than ' the \ The Independent Whig, 267 the Heavens, who needeth not daily to offer up Sacrifices :, fir ft for his o'jdu Sins^ and then for the ^Feople s for this he did once^ iz'hen he of- fer d up himfelf v. 26, 27, 28. 5. That he obtained a more excellent Mini- Jlry, by ho'ju much he is Mediator of a better Covenant^ which was eftablifhed upon better Tromifes y for if the Covenant had been fatdt- lefsy then Jhould no Tlace have been fought for the fecond i for find'mg fault with them^ faith the Lord^ I will put my Laws into their Minds ^ and write them in their Hearts, and they fioall not teach every Man his Neighbour^ faying-, Know the Lor d^ for all fh all know me from the greateft to the leafl s for I will be merciful to their Unrighteotfnefs^ and their Sins and Iniquities 1 will remember no more ; in that he fait h^ by a New Covenant^ he hath made the firft Old, and that which decay etb 4ind waxeth Old^ is ready to vanifio away:, chap viif. v. 6, 7, 10, 11, 12, 13. ayid chap. X. ver. i(S, 17. 6. In chap. ix. the Apoftle compares the Rices and bloody Sacrifices of the Law, and iliews how far inferior they are to the Blood iind Sacrifice of Chrift, who not by the Blood ef Goats and Calves^ but by his own Bloody en- ter d at once into the holy Tlace^ having obtained eternal Redemption for us ; for if the Blood of Bulls and of Goats, and the Afhes of an Hei- fer fprinkling the Unclean^ fan£lifieth to thc^ purifying of the Flepy how much more fioall the Blood of Chrift y who through the Eternal Spi- rit, q6S The Independent JVhig. Yit^ offer d himfdf^ ^-jiithout Blot^ to Gody to purge your Confciences from dead Works ^ to ferve the li-vingGod? v. li, 13, 14. 7. In chap, 10. he fliews the Weaknefs of the Law-Sacrifices ; ivhich being offer d up Tear by Tear coiittmiallyy could not make the Comers thereto perfe^y for then they "would have ceafed to have been ojfefdy becaufe that the WorJhtpperSyOnce purged^ fhotdd have had no more Confcience of Sins. Ver. i, x, Then faid he^ Lo I come to do thy PVilly O God: He taketh a^way the firft^ that he may eflablijh the fecond j by the which IVill vi'e are fanltifedy through the Offering of Jefus Chriff once for alL Every ^rieft Jianding miniflringy and offering the fame Sacrifices^ which can never take avoay Sins ; but this Man^ after he offered one Sacrifice for Sins for ever^ fet down at the Right Hand of God ; for by one Offer^ ing he hath perfected for every them that are fanEiified ; that is, thofe who obey his Com- mands, ^^ 9, 10, II, IX, 14. And in v, 18. he tells them. Where Remiffion of Sins is^there is no more Offerings for Sins. In the reit of the Chapter, the Apoftle ex- horts the Hebrews^ whom he calls his Bre- thren, to have the Boldnefs to enter in with him into the Holiefly by the Blood of Jefus ; and havi?ig a High ^rieft over the Houfe of God^ to draw near with a true Hearty in full Affurance of having our Hearts fprinkled from mi evil Confciencey and our Bodies wafhed with pure Watery and to hold fkfl the Tro- feffion The Independent TVhig, 0^6^ pffion of our Faiths ^iz'tthout ijuavering ; and to confider one another to provoke unto Love^ and to good JVorks ; not forfaking the ajjem- idling our felves together y as the Manner of fome is ; but exhorting one another^ and Jo much the more as ye fee the T>ay approaching. And he enforces his Argument, by telling them, that if we (in wilfully after the Know- ledge of the Truths there re?naineth no more Sacrifice for Sins, Now in all this Epiftle, where this Mat* ter is fo fully and at large explained, (as well as in many other Parts of Scripture where the Jewifh Priefthood, Rites and Ce- remonies are plainly aboiifhed) there is not one Word or Hint given of any other to be eftablifh'd upon the Ruins of it. In all the Chapters I have quoted, no Prieft, Sa- crificer, Prophet, Mediator, Interceilbr, Re- conciler, Benedid:or, AtiibafTador, or Spi- ritual Prince, is once mentioned, but Jefus Chrifl: alone ; though one might have ex- pedled to have met with him, or to have heard of him here, if there was to have been any fuch Perfon in Nature. On the contrary, the Apoftle himfelf addrefles to the Hebrews as his Equals, and claims no Right, Privilege, or Superiority over them i talks to them always in the Plural Num- ber ; nor does he, in the modern Phrafe, fay, Tray ye^ &c, but joins himfelf with them in every Ad of Love and Duty. Bb If qyo The Independent J^hig. \ If this was the Cafe of the Hebre^i^s^ who were Parties to the Horeb Contrad:, \ by which God became their Temporal King i \ and confequently, they became bound, and j Subjeds to all the Law^s of Mofes ; the i Argument is much ftronger in behalf of i the Gentiles, who were never any way con- | cerned in the Jewijh Priefthood, Rites and ! Ceremonies j and there muft: be therefore ^ a very plain and pofitive Inftitution and \ Eftablifliment found out iw Scripture, before i they can be fubjeiled to it. Number The Independent fVhig. 37 Number XLVII. Wednefday^ December 7. 1710. AU Prieftly Power inm-ftflent 'with the Golpel^ and renounced by it. HAVE fully flicwn, in my lad Paper, that as there is but one Sa- crifice in the Chriflian Rehgion, fo there is but one Sacrificer orPrieft, who, as ourChurch declares in thtCommtmion' Service, made one Oblation of himfclf, and once offer'd up a full, perfedJ, fufRcient Sa- crifice, Oblation, and Satisfaction, for the Sins of the whole World ; and agreeably to this Declaration, in the ii^th xArticle, file calls the Sacrifices of the Popifli Priefts, dangerous 'Deceits, and blafphemous Fables. I cannot with my bed Enquiry find our, that in the whole Chriftian Religion, there are any new Rites and Ceremonies appoint- ed, or any Offices ereded ; nor in the GoP- B b X felsy oni The Independent Whig. pe/sy A^s or Eptfiles^ does any thing like an Inflicution occur, except that of 'Deacons ^ which Office is now quite laid afide, unlefs it may be faid to be revived by Virtue of the Ad; of Queen Elizabeth^ which appoints Overfeers of the Poor : for as to the mo- dern Ecclefiaftical Deacon, he has no Re- femblance to the Scripture Officer, "-juho was appointed to fer've Tables^ upon Complaint of the Grecian Widows^ who were negleEied in the daily Miniftration^ which the Apoflles were not at Leifure to attend, becaufe of the preaching of the Word^ and therefore di- reded the Congregation to choofe others, vvhofe Bufmefs it fliould be. Acts chap. vi. I {hall therefore enquire how the Popifli World came to be blefied with fuch a long Train of fpiritual Equipage ; and fee what can be found in the Scriptures, to warrant or countenance their prefent Pretenfions. In order to it, I fliall obferve, that Promulgati- on is of the Ejffence of a Law, wdiich can- not be without Plainnefs and Perfpicuity: It mult not be exprefs'd in doubtful and e- quivocal Terms: It muft not depend upon critical Learning, or different Readings; nor receive its Explanation from the myfterious Gibbcrifli, and unintelligible Jargon of the Schools ; but ought to be fuch, as a plain, open, fmiple-hearced, fincere Man may eafi- ly difcover, amidft the numerous and con- rradidory Schemes of the Ecclefiallicks. Weak The Independent Tf^hig. ^73 Weak and corrupt Men may, thro* Igno- rance or Defign, frame and enad: Laws ob- fcure and unintelligible; but the x4.1mighty cannot intend to miflead his Creatures, or v/ant proper Words to exprefs his Meaning: Even fuch human Laws as enafl: Penalties, or reftrain the natural Liberty of Mankind, are always conftrued ftridly, and extended no farther than the Letter exprefly warrants ; and 'tis much more reafonable it flioutd be fo underftood in divine Laws, upon which the Temporal and Eternal Happinefs of all the World depends ; not only becaufe of the Importance of the Subjedt, but as there can be no unwary Omiflion, or Defedl in Words chofen by the Holy Ghoft : We may therefore be very fure, that whatever is not cxprefied in Scripture, plain and clear to common Underflandings, was not intended for our Inflrudtion, or can become a Duty. With our Eyes thus cleared up, we will view thofe Texts and Parts of Holy Writ, brought together to fupport this unweildy Fabrick. And here, for fome Time, I muft beg leave of my Reader, to (land amazed, and be at a Lofs, which mod to admire, the Stupidity and Acquiefccnce of the Popifli and popiflily afFedled Laity, or the daring Info- lence and Impiety of their Ecclefiafticks; that without Reafon, or the Appearance of Reafon, without Sripture, or the Colour of Scripture, but diredly in Defiance of them B b 3 both. Q74 ^^^ Independent Whig. both, they could be able to form fo compleat \ an Empire over the Bodies and Minds of the \ greatell Part of Chnftendom s rob them of \ their Goods and Pofleffions, and make them I Inftruments of their own Ruin, hug their \ Chains, and mortally hate, murther, or ruin ■ every one who would fet them free. \ But before I enter upon a particular Dif- j quifition of the Texts produced, I would j firft etiquire what Benefit can accrue to Chri- ! flianity, by fuch Powers in the Chriftian j Clergy. A Roman Judge is honourably men- \ tioned by Cicero^ for always asking ad bono an alledgcd Adtioti was done : by which he | could make feme Judgment whether it w^as | done or not, and who did it. The fame is \ a reafonable Proceeding in this Cafe ; for tho' it is no Obiedion to the Truth of what God has faid, that it is not agreeable to the Sentiments of weak Men j yet whilfl it re- mains a Queftion, whether God faid it or ! not, tl^erG cannot be a ftronger Way of ar- \ guing ufed, than to fhew that it is unwor- ! thy of the divine Wifdom and Goodnefs, ^ who can fay nothing which is trifling and ' impertinent, or make any Ordinances ufelefs j or mifchievous to his Creatures. Nothing can come from God, but what is godlike ; and therefore when any Number of Men combining together, dare tell me a- i ny thing in his Name, of no ufe to Refigion i or Virtue, and yet of apparent Advantage to ; themfeives or their Order ; I fliall always \ The Independent Tf^hig. ^75 believe it to be an Invention of their own, forged to gratify their Ambition and Avarice, and fliall ever vindicate the Almighty from the imputed Calumny. Now of what ule is it to Rehgion and Virtue, that the Clergy fliould always make one another ? Whether the Impofition of Hands be efteemed barely a Ceremony, to denote a Perfon appointed to an Office, or be the Appointment ic felf ? Or whether he be chofen by laying on of Hands, or by a- ny other Ceremony ? Will the fame Perfon, with the fame Qualifications, be a better Man, better Chrillian, or abler Divine, if he receives his Orders in a dired: Line from the Apoftles, thro' the Canal of a Popifh, High-Church, or Presbyterian Priefthood, or if only from the Civil Magiftrate, or Vo- luntary Societies? Or is it poffible to believe, that whilft he is adminiftring the Offices of Rehgion, and doing the Duties of the Gof- pel, the devout Chriftian People fliall loofe the EfFeds of their Piety, and the Benefit of Chrift's Promifes, for the Defed: of any Circumftance, or any Omiffion or Superflui- ty in his Adoption, which they could nei- ther prevent nor know ? Sure we have not fo learn'd Chrift. Can we fuppofe that Almighty God fliouId make fuch an Ellablilliment of Chriftianity, as muft deftroy Chriftianity it felf; and put it under the folc Guidance and Direction of a Society of Men, who will have a perpetu- B b 4 al 27<^ The Independent Whig. al Iiiterefl: to overturn or pervert it, and c- vcr did fo when they had Power > What can be fiiggcfted more abfurd, than than that the good God fhouid fend his Son from Heaven, to teach Virtue and Goodnefs to Men, to manumit and fet them free from the Superftitions of they^\^'i-, and the Idolatries of the Gentiles y who, whilft upon Earth, fliould not only difclaim all Powder and Do^ minion himfelf, but fuffer an ignominious Death, to make Mankind happy ; and yet fubje(5t them to a Yoke, the moft arbitrary and tyrannical in the World, without Re- drefs, without Remedy ; where the Cover- nours have conftant Temptations and Mo- tives to opprefs, and the Governed no Means to refill: or oppofe ? For no lefs than this are the Popifli and High-Church Demands upon us, and the inevitable Confequences of their wild and wicked Hypothefis. If they are an Order of Men appointed diredly by God, and have the Government of the Church by divine Right in all Things, which relate to Spirituals, (that is, in all Things wherein their own Intereft is con- cerned:) If they are to be fole Judges of their own Powers, and what Dodrines they are to teach i that the People are to receive them implicitly, and to fubmit to and be conclu- ded by their Determinations, and if no hu- man Authority muft controul them; which 1 think thofe I write againft all claim; (tho' icarcQ t\yo of them agree ia whofe Hands, 01 The Independent Whig, rijj or in what Part of the Clergy, thefe Powers are vefted) then 'tis plain, they are poflefled of the moft defpotick, unlimited, and un- controulable Sovereignty in the Univerfe, and which of Neceffity mud prove, and ac- tually ever has proved, the moft Cruel and Tyrannical in the Exercife. But if they have not this Power, they can have none at all, but what the Civil Magi- ftrate or Voluntary Societies truft them with ; for, what is the Name of a Power, which every Man is a Judge whether he will fub- mit to, or not ? Or how can that be faid to be Divine, which the Civil Magiftrate can controul at his Pleafure? There can be no Medium m Nature betwixt another's judg- ing for me, and my judging for my felf: If another is to judge for me, I muft fubmit to his Determinations, let them be ever fo ab- furd, monftrous or wicked; but if I have a Right to re-examine them, they can amount to no more than Advice, and my own Judgment alone muft determine me. As I think I have amply proved that 'tis inconfiftent with the Goodnefs of God to truft the Powers fo claimed with the Popifli Clergy ; fo in my two next Papers, I will as fully prove that, in Facft, he has given them no Authority at all. Indeed, to do them Right, the Popifh Friefts do not pretend to offer any diredl Texts to their Purpofe, exprefling particular^ ly the Powers given them, and the Pcrlons in 278 The Independent W^hig. in whom they are to be veiVed ; as might be reafonably expeded m a Cafe fo nearly af- feding the Liberties of all Mankind ; and was adually done in the Jewtfh Difpenfation, where every Circumftance relating to their Worihip and the Prieft's Office was minutely defcribed ,• but inftead thereof, they pick up fcatter'd and disjointed Sentences, and fet them together by the Ears, to try what they ean get by the Scuffle : They argue from Types, Antitypes, Parables, Metaphors, Al- legories, Allufions, Inferences, Patterns, Re- femblances, Figures and Shadows, and by fuch Means can fetch every Thing out of e- very Thing. The Bible is a Mifcellanious Book, from whence craz'd or defigning Men, by joining or disjoining ; by various Readings, corrupt or ignorant Tranflations ; by far-fetch'd In- terpretations, and putting different Meanings upon Words in Scripture from what they fignify in any other Parts of Language ; by trifling and knaviQi Diflindtions, metaphyfi- cal Subtilties, no Definitions, but fiiifting the Significations of Words as they have Occa- fion; by References to ancient Cufloms, and Twenty other Theological Syftems of Rea- foning, may always fetch Materials to ferve their loofe or wicked Purpofes; as we actu- ally find an Hundred different, and many of them alm.oft conrradidory, Religions arc pretended to be deduced from that Book ; and if the Priefts v/ere let alone, they would find The Independent JVhig. on^ find a Thoufand more, and burn for them all, (I mean other People.) But if Men would be concenccd to judge of the Gofpel Style, by the fame Rule as they do of other Wri- tings : If they could be perfwaded that God Almighty, when he condefcends to make ufe of human Language, intends to be under- ftood, and confequently ufes Words in their common Acceptation ; that when he defign- ed to reveal his Will to Babes and Suckhngs (that is, to the Ignorant and Unlearned) he did nor chufe to do it in Riddles, to make Way for Interpreters, and that the Popifh Clergy might have a Pretence for picking the Laity's Pockets ; then I affirm, that the Bible is the plaineft, opened, mofl: moral, fignifi- cant and intelligible Book in the World, iti all Things which can be the Duty of a Man to know ; and in no Part of it more fo, than in the prcfent Difpute, which has been ren- dered fo perplex d and intricate by Craft and Artifice: And I undertake in my two next Papers to make this out. Number qSo The Independent JJ^hig. Number XLVIII. Wednefday^ December 14. 1710, The fame Subject contmud. ^^^^ HERE is nothing in the FourGof- P^iT'^ P^^^ ^^ authorize or countenance ^L^^ the Diftindion of Ecclefiaftical and 1^^^^ Civil ; for as our Saviour renoun- ced all worldly Power himfelf, fo he gave none. He neither ufed, nor allowed the Ufe of Force and Violence, to coerce and con- quer Subje<9:s to his Kingdom, which he de- clared was not of this World. As the Reli- gion he taught was not to confift of out- ward Affions and Ceremonies, like the Wor- fliip of the Gentilesy but was to refide in the Mind, fo he chofe proper Means to attain his End : He knew the Sword might make Hypocrites and Slaves, but never Converts ; therefore he inftruded his Apoftles to win Mens AfTedion by Love and Gentlenefs, to allure them by Example, and convince them by The Independent Whig. ^8i by the Reafonablcnefs of his Precepts, and he enabled them to prove their Million by Wonders and Miracles ,• all which arc direct- ly contrary to the Proceedings of iMabomety whofe Aim was Temporal Dominion, and his Religion Impofture ; and confequcntly Violence was necelTary to propagate Both: for Abfurdity can no Way be fupported but by Tyranny ; but Truth can ever defend it felf, and defires nothing but a fair Examina- tion, a free Hearing and equal Favour. He takes every Occafion to caution his Apoftles againft fpiritual Pride, and claim- ing Superiority over others, or one another: The Powers he gave them were of another Kind, fuch as were proper to overcome the Prejudices of the innocent and well*meaning, tho' mifled People; and to confound the Ma«- lice and Subtilty of the governing Prieft- hood, (yiz.^ A To^mer againft unclean Spirit Sy and to caft them out -y to heal all manner of Sicknefsy and all manner of "Difeafes i and to raife the "Dead, Sure no Clergyman pre- tends to thefe Powers. He bids them provide neither Silver ^ nor Gold^ nor Brafsy in their dockets s nor Ship for their Journey ; neither Tvuo Coats, nor Shoes^ nor Staves: Much lefs Coaches. I prefume no Clergymen defires thele Pow- ers. He orders them 'u;hen they come into any Houfe^ to falute it ; and if they do not receive them, and hear their Words , to depart from that Houfey q82 The Independent W^hig. Houfe, and Jhake off the ^uji of their Feet. The Popifh Clergy are for fetting Fire to fuch an Houfe, (as they did lately to feve- ral) and for burning and damning every one within it. The Apoftles Commiffion was to preach Chrift to all Nations^ in Matthew ; and in Marky to go into all the World, and to preach him to every Creature. The Popifli Prieft Itays at Home, and preaches himlelf only, to his own Parifli for Money. Thofe who believed in the Apofiles^ and were baptized, had the Tower of cajiing out *Devils in Chrift' s Name^ and fpeaking with new Tongues : They could take up Serpents $ nelphos uttering, for the i moft part, their Oracles iw forry and bal- | derdafii Poetry, gave Rife to a waggilh Jeft amongft the Ancients, *vtz„ that Homer could i write I The Independent PFhig. ^8 5 write better Vcrles than ApDllo, who infpi- red him. But fure no one among Chriftians will be fo profane, as to give Occafion to the Siiggeftion, that the Attorney-General can draw up a clearer and more intelligible Commiffion than the Apollles. But tho^ there is nothing xvl the Gofpels to juftify or excufe the prieftly Demands upon the Laity, yet there are many Texts exprefly againft them, in which our Saviour difclaimed all Authority over Men, and for- bids his Difciples and Followers afluming Su- periority over their Brethren, or cenfuring, judging, or ufing any one ill, for not receiv- ing, or for oppofing them. In Luke the xiith, v. 13. A Man defircs of our Saviour to fpeak to his Brother to di- vide his Inheritance with him ; and his An- Iwer is, Who made me a Judge ^ or a 'Divider over y OIL In John, chap, xii, v. 47, 48. our Saviour declares, If any Man bears his IVords^ and believes ?ioty that he ivitl 7iot judge him -, for he came not to judge the Worlds but to fave the JVorld, And in the next Verfe, leaves him to the Judgment of the Father, and tells him what will be his Doom. In John, chap, xviii. v, 36. he was brought before Tilate for fpeaking Treafon againft C£far, and claiming the Temporal King- dom of Judaea ; and he took that Occafion to renounce all earthly Sovereignty, by de- claring, His Kingdom 'iz'as not of this Worlds C c and 2 86 The Independent Whig. \ and gave his Rcafon for ic ,• which fo latisfy'd ; the Roman Governour, ever jealous of his ; Mafter's Authority, that he pronounced him innocent, and would gladly have releafed ; him, if the Jewijh Triefts would have fuffer- j ed it. In Matthew^ chap. vii. ^'. i, i, 3. he fays \ to his Difciples,^//^^ ?^^/, left ye be judged ^ for '■d^ith ijohat judgment ye judge ye pall he judged, and isohat Meafure ye meet Jhall be ^ me afar ed to you again^ &c. In Litke^ chap. ix. v^ 53. James and John \ defired of him, that they might command \ Fire from Heaven to punifli the Samaritans for not receiving him ; which he was fo far from confenting to, that he reproves them for \ it', and tells them, Te know 7iot what Spirit ye are of for the Son of Man is not come to \ deftroy the fVorld, but to fave the World, \ In the fame Chapter, John faid to him, Mafier, we faw one cafting out T>evils in thy \ Name, and we forbid him, becaufe he follow- : eth not with ns. And Jefus faid^ Forbid him ' Tiot^ for he that is not agatnft us^ is for us, A \ plain Precept for Chriftians to tolerate one another. Thro' the whole xviiith Chapter of Mat'\ thewy our Saviour exhorts his Difciples to 1 be humble, and to forgive Offences. And I in the 15th Verfe tells them, If thy Brother trefpnfs againft thee^ go ayid tell him his Fatdt \ between thee and him alone -, but if he will 7iot j bear thee, take one or two more with thee, &c. ' and\ The Independent Whig. ^87 mid if he Jloall negleB to hear therriy tell it to the Church, or Congregation : And if he neg- lect to hear the Church, let him be to thee like a Heathen orTubltcan-y that is^ have no more to do with him. And in the two Verfes af- ter, he tells them what a Church iSy ^viz,. When t\x;o or three are gathered together in my Name^ I ^ui'tll be in the midft of therm and his Prefence, methinks, fliould be effedual to conflitute a compleat Church;, tho' a Parfon is not one of the Company. Indeed the whole New Tcftament is a Leflbn of Humility, Humanity and Morali- ty ; the Sermon upon the Mount is nothing elfe ; and we every where find conftant Pre- cepts and Cautions againft Pride and Do- mination. In the xxiiid of Matthew, our Saviour fpake to the Multitude, and to his Difciples, bidding them not to be called Mafler^ for one is your Maflery even Chrijly all ye are Bre- thren y but he that is greatefi amongfl youy fh all be your Servant 'y and whoever does exalt htmfelf jhall be abafed^ and he that fhall hum- ble himfelf\ foall be exalted. In Luke^ chap. xx. v. 46. he warns his Difciples to beware of the Scribes, who defire to walk in long Robes^ and love Greetings in the Markets^ and the highefi Seats in the Sy- nagogues, and the chief T laces at Feafls, (hear, O ye Popidi Bilhops, Priefts and Deacons !) who devour Widows Houfes, and for a Shew maize long Trayers, C c z In Q 8 8 The Independent Whig. In Luke y.y^\u v. 24, xy, 26. There was a. 1 Strife amongft the Apojlles which Jhould be the \ greateji. And Jefiis faid unto tkern^ The \ Kings of the Gentiles exercife Authority over \ them ; U7id they that exercife Authority upon I them-, are called Benefadtors, But ye Jhall not be fo ', kit he that is great eft among{i you-, let j him be as the lounger ; and he that is Chief \ a^she that does ferve. The fame in Matthew-, \ chap. XX. 1;. 25, 26, 27. And he enforces ' this Precept in Verfe 28. from his own ! CondiKft, viz. Even as the Son of Man came < not to be miniftred untOy but to minijler. { Our Saviour did nor, like others, preach \ Doctrines to his Difciplcs which he refufed to pradife, but teaches them Modcfty and ; Humility by his own Example : For in the \ i3Lh of John he waflocs their Feet htmfelf^ \ and bids them wap one another's. How dif- ferent is this from the proud Spirit of his pre- \ tended Succeflors, who rake Place of the ; Nobility and Gentry, and make the great \ Men of the Earth kifs their SHppers * falute ' them upon the Knee, as if they were Gods ; below, or Sovereign Princes; nay more, fet; themlelves above the Crown it fcif : for : what is it elie they mean after faying Grace, , and m their Cups by putting the Church (by | which they mean Themfeives) before the^ King and Royal Family ? We all know too; well their Kindnefs for the People ^who arei the Scriptural and Legal Church) to fufped: ' that they mean them. Not. The Independent Whig. ^^89 Not many Years fince, the conftant Health amongft: them was, King, Qiieenjand Church; but now ail the High Clergy are guilty of the fame Crime for which Cardinal ll^oolfey ought to have loft, and in allLikclihood would have loft his Head, if he had not prevented it, as it isfaidjby Self-Murther, viz. of fettingthem- felves above the Crown, and viva voce, cry- ing out, Ego ^ Rex metis^ when they are in the Humour of owning him as fuch. I fliall hereafter write a Paper on Purpofe on this Subjed: ; but in my next Ihall fliew, that the Acts and Epiftles no more favour their wild Pretenfions than the Gojpels. Cc Number ^^o The Independent Whig. Number XLIX. Wednefday, "December 21. 1710, An Inquiry into Religious Eftablifli- ments^ 'isoith a further Confutation of the impious and ahjurd Claims ^High Priefts. O many are the various and con- tradidtory Opinions and Reafon- ings of Men, that no Yolnncary Society or AfTembly can ad, or long hold together without eftabhfhing cer- tain Rules and Orders amongft themielves, regarding the Common Interefts and Con- dud: of the Society, and appointing Perfons whofe Duty it (hall be, to fee thofe Orders put in Execution ,• and if any Member doe§ not think it lawful or expedient to fubmit to the publick Regulations, they muft have a Right to exclude him, or in other Words, to excom- The Independent Whig, o^o^i excommunicate him from their Body, if he does not chufe to feparate himfclf. If the Defign of the Meeting is to worOiip God, to join ivi the fame Prayer's, and for Exhortation and Edification, (which Aflem- bly is called a Church) there muft be Time and Place appointed when, and where, they are to meet, and Perfons to prepare and keep in order all Things necefTary for their meet- ing : There muft be one, or more, appointed to read thofe Prayers to the Congregation ; in which they are to join, and to do all thofc Offices, w^iich can be performed only by fingle Perfons ; and if the Society would a- void the Loquacity and Interruption of ig- norant and conceited Members, they mud confine Exhortation to one, or to a few Per- fons of approved Gravity and Wifdom. There muft be alfo fome Means of conferring and agreeing together, to fupport the commoa Expences of Buildings, Repairs, Utenfils, c^f. and confequently, there muft be Debates, which cannot well be carried on without a Prefident, Chairman, or Prolocutor, to regu- late them, colled their Voices, and pronounce their Refolutlons ; without which Precautions they will be more likely to fight than pray. If feveral of thefe Churches, refiding at too great a Diftance from one another to meet together, fliould efteem it their Duty or Ad- vantage to join in the fame Form of Worfliip, and unite in a common Intereft to fupport it, they muft find out fomc Means of Commu- C c 4 nication, qps The Independent TVhig. nication, and contrive fome*Cemenc of their Union, ocherwife they would foon feparate again : Th.is may be done by chufmg Depu- ties to rcprefent them, and concert common Meafures, or by fubmitting thcmfelves to the Condudl and Determinations of one, or more Perlbns, chofen by common Confent, in all fuch Matters as do not interfere with their Duty to God ; and the Perfons fo cho- fen can have no more Power, nor of longer Duration, than their Principals think fit to give them. If thefe Churches think it their Duty or Interefl; to enlarge their Bottom, and make Converts, they cannot take a more effecSual Method to do it, than to chcofe, appoint, or ordain difcreet and honeft Men, who are acquainted with their Way of Worfliip, their Ordinances, and the Reafons of them, and fend them forth roxeadi, perfuade, and con- vince others; to exhort them with Meeknefs and Love, (the likelieft Way to gain them) and afterwards to prefide and watch over them, and thereby prevent their Straying and Apoftatizing. This was the Cafe in the Beginnings of Chriuianity, before National Churches were cdabliflied, as well as the prefent Cafe of in- dependent, voluntary Societies. The Apo- ftles Com million was, To go into all the Worlds and preach Ckrift to every Creature, Which was impoffible for them to do \n their own Perfons ; and therefore as they made Con- verts, The Independent PThig. ^p^ verts, they exhorted them to convert others, ^sA^sVwu V. I, 4, When the Apoftles were left zzjeriifaler/i^ the Church ^-Ji^as fcattered a- broad through ^//Jud^a/^^^^ Samaria, andthofe who "-Juere J c uttered abroad preached the JVord. Ads xi. u 13, 14. They that were fcattered abroad upon the 'Terfecation that arofe about Stephen, travelled as far as Phcenice tmd Cyprus, and preached the Word to none but the Jews onl)"^ and fome of them when they were come to Antioch, fpake unto the Grecians, preaching the Lord Jtfus Chr'tfl-, Chap. iv. v. 4. Peter and John co7iverted Five Thoufand. And V. 31. Jhc) were all filled with the Holy Ghojl^ and they fpake the IVord of God with Boldnefs, And they were all enabled to prove their Million, by having the fowcr of working Miracles; ioxMark^si. v. 17, 18. thcfeSigns were to follow thole W'ho believed in Chriffs Name. They could caft out ^Devils ; they could [peak with new Tongues ; the) could take up Ser- pents i 710 deadly Thing could hurt them ; they could lay their Hands on the Sick, and recover them, ]o\\n,cha^.y.><\v. v.iz- OurSaviourfays to hisDifciples, JVhoever belteveth in me^ the Works that I do Jhall he do, and greater than thefe foall he do: Which Gifts would have been unnecefTary, if they had been to have made no Ufe of them y and by Virtue of thefe general Powers given to all Chriflians, Philip and Stephen^ \\\\o were chofen by the Congregation to the menial Office of ferving Tables, 294 ^^^ Independent Wing. ' Tables, preached, baptized, and did many Wonders and Miracles, A^s^ chap.wi, ^'. 8. chap. viii. i;. 7. But befides the common Right which every Man had to preach Chrift, and propagate his Kingdom, the Apoftles prevailed with parti- cular Perfons to undertake it, and make it their Bufmefs, who were to aflift and overfee the Brethren, as a Shepherd does his Sheep : Having the Gift of difcerning Spirits, they knew who w'ere fitted for the Employment, and who would engage in it without any finiller Views; but 'tis plain, they gave no Gifts or Advantages to them above other Chriflians. They could not give the Holy Ghoft ; which Power was confined to the Apoftles alone, and, as far as appears, w^as beftowed without Diftindlion upon all who believed and were baptized. The Power of fpeaking with Tongues, as is abovefaid, was given to all Believers ; which appears to be ix\ Scripture, one con- ftant and infeparable Mark of having receiv- ed the Holy Ghoft. In A^s the xd, v. 4. The Holy Ghoft fell on the Apoftles^ and the) fpake '-jvith Tongt^es. In Acts X. V, 46. While Peter fpoke, the Holy Ghoft fell on all izho heard the Word, and the Jews 'iL'ere aftoniftoed 'iz'hen the) heard the Gen- tiles fpeak iz'ith Tongues, Chap. xix. v, 6. Paul lays lots Hands on certain T)ifciples, and the Ho- // Ghoft came on ,theni^ and they fpake with Tongues^ and prophefed. A^s the xith. v. if. Teter The Independent W^hig. ^95 7eter juftifying himfelf to the JewSy for preaching to x\\cG€nttleSy fays, And as I be- gan to Jpeak, the Holj Ghoji fell on them as on us at the Beginning, Then remembred I the Word of the Lord^ hoiv that he fatd, John in- deed baptized ^jvith Water^ but je jhall be baptized "with the Holy Ghofl\ for as much tkerefore as God gave them (viz. thofe who behevedj the like Gift as he did to tis^ who believed in the Lord Jefiis Chrifl^ what was I that I foouldwithjtand God? So that here, from the Mouth of Teter himfelf we have iZy that the Gentiles who beheved, had the fame Gift as the Apoflles. Chap, viii. v. 14. When the Apoflles at Jerufalem had heard that the Samaritans had received the Word^ they fent to them Peter and John, who laid Hands on them, and they received the Holy Ghofl^ which they had not received before, tho' they were baptized by Thilip, In chap. ii. v. 38. Tetcr fays to them of Ifrael^ Repent., and be bapti- zed,, every one of you,, in the Name of Jefus Chrijly for the Remiffion of Sins^ and ye Jhall receive the Holy Ghofl ; and 1;. 41 . They glad- ly received the Word, and the fame T)ay were added to them about Three Thoufand Souls ^ who mufi have all confequently received the Holy Ghoft, Chap. viii. v, 8,9. Taul fpeaking of the Gentiles^ fays, God which knoweth the Hearts,, bear them JVttnefs, giving them the Holy Ghoft,, even as he did unto tis,, and put 710 'Dijference between them and us, puri- fy i^g their Hearts by Faith. . There- ^^6 The Independent Whig. Therefore it appears plain to me, that all who beheved, efpecially by the Apoftles Mi- nidration, received the Holy Ghoft, andcouid do Miracles i and confequently, the Pcrfons aforefaid, by whatever Names they are called, were not defigned to be an Order of Men diftind: from other Chrillians, with differenc Powers and Privileges. They undertook, a Burthen, not a Command. They were bet- ter and poorer than other People, not their Lords and Mafters ; nor is there a Word in Scripture, whereby we can guefs that they were intended to be Succeflbrs to the Apo- ftles, much lefs that the SuccelTorfliip was to continue to the End of the World ; and 'tis evident m Fait, that there were no fuch appointed, becaufe the Power of giving the Holy Ghoft, and in Confequence of doing Miracles, foon ceafed in the Church. With this View, let us now examine the A5is2inAEpiftksy and fee what there is which contradids it. Ads xiv. v. 23. Paul ^;^^ Barnabas ordain- ed Elders in ever) City ; and chap. xx. v. 17. Paul calls the Elders of the Church of Ephcius together-, and i;. 28. tells them their Duty, (viz.) Take heed therefore tinto your felves^ and to all the Flocky over the "juhich the Holy Ghofl hath made you Overfeers^ to feed the Church of Cody "isjhich he hath purchafed ijvith his own Blood. Here> luckily, the Word Epifco- pos is tranflated Overfeer, 2Lnd not Bijhop, be- caufe it is explained in the Text, to import no The Independent Whig, o^^j 110 more, than to feed the Church of God^ that is, to aflift them, to preach to them, to exhort them, to advife them, and give them good Examples ; but all this implies no Jucifdidion, nor had the Apoftles any to give. Thejfaloynans^ chap. v. v, ii. And we be- feech yoHy Brethren, to knoiv them iJihich la- bour amongft you, and are over you in the Lord^ and admonijJj you. Here Taul^ with all Hu- milicy, entreats the Thejjalonians, that they will know, that \s^ take Notice of, and hearken to, thofe who labour for their Sakes, who watch over them, and admonifli them to mend their Lives. EpheHans, chap. iv. v, 7, it. Unto every one ts given Grace, according to the Meafure of the Gift of Chrijl s and he gave fame ApO'- Jiles ', and fome ^Prophets -y and fome Evange- lifts t, and fame P aft or s and Teachers ; and in the nextVerfe tells for w4iat {viz.) for the perfcltng the Saiiits^ (chat is, all the Faith- ful) for the Work of the Minijiryy and for the edifying the Body of Chriff, Romans, chap. x. ^^ 14, it;. How then pall they call -upon him in whojn they have not be- lieved 1 And how pall they believe in him, of whom the) have not heard? And how pall they hear without a Treacher ? And how fall they preach tinlefs they be fent ? This relates plainly to the Teaching of 4:he Apoftles, who were fent to preach the Goipel to the un- converted World, that otherwife could have known QpS The Independent TP^hig. known nothing of it, and poflibly in a larger Senfe may be extended to all Chriftians, who had the Power as well as the Means to preach it, and confequently might be faid to be fent to do it i but I flioLild be glad to know, by what Skill in Chymiftry it has been difcover- ed, or how it came to be guefled, that the Clergy of the many Nations in Europe, as by Law feverally eftabliflied, were the Per- fons meant i or if only one fort of them, which that isi when 'tis plain, they have no other Means of knowing Chrift than the Laity have, and for the moft part can tell them no more than they knew before. Hebre-jvSy chap. xiii. u 7. Remember them which have the Rule over you^ who have fpoken tint 0 you the Word of God^ whofe Faith follow^ conjidering the end of their Converfation : And, *u, 17. 0^^7, by others tranflated, be perfuad- ed by them that have the Rule over you, and fubmit your felves -, for they watch for your Souls, as thofe who ?nuft give Account, Here it fcems the Editors of our Englifb Bible do not think fit to ftand to their Tranflations ; for in the Margenc, againft the Words Rule over jou, in both Verfes, they have inferred the Word Guides, which does not give us al- together fo frightful an Image. The Word tranflated Obey in thelaftVerfe, is explained by the Word Remember in the firfl: ; and the Reafon given in the One \s>, be* caufe you are to conftder the End of their Con- verfation J and in the other is, becaufe they watch The Independent Whig, c^pp "iscatch for jour Souls , fo that the Hebrews were exhorted to remember^ hearken to, or be perfitaded by their Guides-, 'u:ho had fpoke to them the IVord of God^ which was the End of their Converfation, and who watched for their Souls: And, I think, all good Chriftians ought to do fo flill, when they know where to find them, and the Clergy have agreed a- mongft themlelves who they are. At the latter end of the fecond Epiftle to Ttmothjy in our Edition of the Bible, he is faid to be the firjt Bifho^ of Ephefus, by which, we are to underftand, if we pleafe, that he was in Pofleffion of the iiuthority and Dignity of a Modern Prelate ; but the Text fays no fuch Matter : Indeed Tauls ifl: Epi- ftle, chap, 1. ^'. II. fays, ^that the Glorious Gofpel of Chrifi was committed to his Truji^ that is, he was intrufted to preach it. And, V. 1 8. he commits the fame Charge ^^ Timo- thy: "Qui'm chap.iw. i;. 11,13. he tells him what he is to do (jviz.^ he is to be an Exam- ple to the Believers in Word., in Converfation^ in Charity,, in Faith^ in Turity ; and till he comes himfelf he is to give Attendance to Readings to Exhortation,^ to T>o6irine ; and the reft of the Epiftle is fpent in telling him what Doc- trine he is to preach. In his id Epiflle, 'P^/z/fays unto him, And the Things thou haft heard from me amongfl man) Witnejfesj the fame commit thou to faith- ful Men,, who fall be able to teach others aU fo:, which he cxprcfTcs fummarily before, in thefe i^oo The Independent W^hig. thefe Words, Lay Hands fuddenl^ on no Man; a Ceremony always uied amongft the Jews^ to denote a Perfcn appointed for any Purpofe, as well as on many other Occa- fions ; fo that "^Patd himfelf knew, by Infpi- ration, who was fit for his Charge, and Ti- mothy was to make good Enquiry after faith- fid Men : But there is no Power here given but to preach the Gofpel^ and to employ others to do it; which I have fliewn every one was at liberty to do, tho' all had not an equal Call, or were equally' qualified for it; and therefore it was certainly good Advice to endeavour to find out fuch as were, and pre- vail upon them to undertake it. In the Epidle to Titus^ who it feems was another Bifhop, he is direded to fet in order the Things iz'hich are ^i:: anting Tthe Bufinefs amongft us of Church Wardens and Vefiry- Men) and to ordain Elders in every Citj^ as Paul had appointed him j which alludes to pri- vate Directions before given, and proves no- thing, but that jPW took the beft Precauti- ons and moft prudent Meafures to propagate Chriftianity, by reducing his Converts in every City, into orderly, though voluntary Societies, by finding out and appointing Cix'i- Greet and honeft Men to afiift and fuperintend the reft i and it cannot be doubted but the People who knew him to be infpired, would be advis'd by him, accept his Recommenda- tions, and confequently hearken to, truft their Affairs, and be direcfted by the Wifdom of The Independent TVhig. ^^.oi of Pcrfonsfo powerfully recommended; which Refpedl and Deference has been always paid by every Sed: that ever appeared in the World to their firft Founders, and for the mofl: part to their after Leaders too. Thefe are all the Texts that I can at pre- fent remember, which are ufually brought to fupport the Prieftly Claims, except fuch as plainly relate to our Saviour himfelf, or his Apoftlesi but if any others occur hereafter, I fliali take Notice of them in proper Time. But what has all this to do with a formal and folemn Inftitution, and eftabliflied Form of Government, a Political Oeconomy, or in Ecclefiaftical Language and Stile, a Spiri- tual Hierarchy ? What, mud fovereign and independent Pow- er, (without which, as I have fliewn in my 48ch Paper, there can be in this Cafe no Pow- er at all) depend upon figurative Expreffions, and AUufions to Seniority of Age, as Elders; to mean and low Profeflions, as Guides^ Shep- herdsy Pajiors, Teachers^ Overfeers^ notably tranflated Bijhops ? Or upon the critical Knowledge of antient Eaflern Terms, of doubtful and difputed Significations, which would put it in the Power of the very few- Men faid to be skilled in the Oriental Tongues (which, for the mod Part lick out all their Brains) to fettle what EftabUftiments or Religion they pleafe. The Prophets and Evangelifts often fpeak afcer the Manner of the Eaftern Nations, D d which i^o2 The Independent Whig. which was for the mod Part figurative; where, for ever^ to the End of the World, and fuch Uke Language, was frequently ufed to denote a long Space of Time; and therefore general Expreflions in Scripture are not al- ways to be taken ftridly, as Covet otifnefs is the Root of Ali. Evil: S'juear not At All: Children and Servants obey your Barents and Majiers in All things. Take no Care for to Morrow: Take no Thoughts for your Life^ "-juhat you foall eat^ viioat you fhaU drink^ or isjhat you Jh all put on: Whatever you ask of my Father in my Name, he will give it you. Submit your felves to one another : Te younger be fubje5t to the elder ; yea be fiibjeEi to one an- other: And there were many other Things which Jefus did^ the which if they Jhould be written, the whole World could not contain the Books; and more than an hundred others of the fame kind. When fuch Paflages occur, we mufl: conltrue them by the Rules of Eter- nal Righteoufnefs, the Reafon of the Thing, and the general Bent of Scripture, and then we cannot miftake their Meaning, but m fuch Cafes as are of no Confequence, whether we do or not. Befides,almofl; all Words vary their Meaning by Time, and every one of the leaft reading, knows that there is fcarce a Word in Nature, Cexceptthe proper Names of Perfons, Places, and Things') that is anfwer'd by any other in a different Language, fo as to comprehend exadly the fame Number of Ideas ,• nor is it pro- The Independent ffljig. 403 probable that any two Perfons of the fame Nation ever ufed one fuch Word minutely to the fame Purpofe; but if they were ask'd to give an adequate Definition of what they meant by it, would differ in fome Particular: therefore 'tis abfurd to fuppofe that Mens Du- ty and Eternal Salvation fliould depend up- on the nice Signification of fingle Hebrew and Greek Words ; Languages fo long fmce out of common Ufe, and dead. - The Almighty is too merciful to his Crea- tures to leave them at fuch Uncertainties, which is in effed: to let them throw^ Crofs and Pile for their Rehgion: When he makes an Eftablifhment, and gives Laws to Man- kind, he always expreffes himfelf m a man- ner not to be mifunderftood; fo he did in the JewijJo Difpenfation, where there was no difpute about the Meaning of their Law; though there is nothing in Scripture to coun- tenance thefe Pretenfions, yet the Gofpel ai- med every where forbids them, as I have partly fliewn \n my lafl: Paper, and fliall un- anfwerably make out hereafter; when I fliall more fully confider the A[is and Epiftles ; and then I will fliew that the Apoftles them- felves claim'd no Authority over other Chri- ftians, or any Power but of Perfwafion. I fliall endeavour to fliew what is meant by Baptifm and the Lord's Supper; and do undertake to prove, that the Clergy have no more Power from Scripcure to adminifter tl>em than Wo- men and Laymen, and that nothing is meant Dd X by /^o4- The Independent Whig. by Excommunication, but not keeping ill Company : I will fliew too that the Clergy, in thefirft Ages of Chriftianity, were always chofen by the People, and lived upon their Alms, and by what Steps of Impiety and Forgery the Topijh Priefthood came to be Lords of fo great a Part of the Terreftrial Globe. Number L. Saturday y December 24. 1720. Of the Three High-Churches in England. ^^AVING 'm my former Papers giv- ^ en fome Account of the Scripture- Church ; I fliall, in this, give an Account oixhQ Three High Churches in England, which are very different from ir. And tho' in order to this, I fliall be oblig'd to take in a good deal of Matter, and reveal many High-Church and Jacobite Secrets; yer, I hope to give the Town a clear Notion of them. The Independent Tf^hig. 405 them, in the Compafs of one Paper. I fhall, Firji^ ftate what the true Church of England is; and then defcribe the Three High-Churches of England, fliewing how they differ from one another, and from the true Church of England. I. Ftrji, What the true Church of England is. All Churches by Law eftablifli'd, are Creatures of that State, where they are fo eftabhfli'd. For whatever is eftabhfli'd, ne- cefTarily depends on the Lcgiflature, which can and does repeal and enadt whatever it thinks fit, and always calls its prefent Con- ftitution in Religion, The Church by Law e* flablifod. The Church oi England therefore by Law eftablifli'd, is whatever the Lcgifla- ture has enad:ed, and continues in Force, in relation to Religion, together with what- ever is enjoined by the Authority of the King, or is determin d by the proper Judica- tories, ading by the Authority of, and in Subordination to, the Legiflature. Thus the A(S of Parliament requiring the Subfcription of the Thirty -nine Articles , the Ads of Uni- formity, and the Ad of Toleration ; the King's Injundions, the Canons of Convoca- tion confirm'd by the King ; the Sentences of the Delegates, and the Determinations of the Houle of Lords, conftitute the Church o{ England: And the Members thereof are good and true Members, who conform their Belief and Pradice to the feveral Particulars aforefaid : As on the other fide, they fall D d 3 fliort ^o6 The Independent Tf^hig. fliorc of being good and true Members, who recede from any Particular eftablifli'd apd fet- tled as aforefaid. Nor can thofe be truly faid to agree with and conform to a Churcli, who do not agree with and conform to it in the Senfe intended by the Makers of the feveral Conftitutions of that Church. This laft is fo plain a Truth in it felf, and fo manifeftly imply'd in taking all Oaths, and making Subfcriptions and Declarations, that it would have been needlefs to have obferv'd it, had it not been for the Equivocation and Jefuit- ifm of fo many of our Priefts, who think they may take Oaths, and make Subfcripti- ons, in Senfes contrary to, and different from, the Intention of the Impofers, and yet be good, and true, and perfed: Members of the Church. II. Now the High-Churches, which differ from this Eftablifliment, are Three in Num- ber ; which I Ihall rank under the Names of the mod remarkable Leaders in them. i. Dr. Bungeys High-Church. 2. Mr, LeJIeys High- Church. 3. And Dr. Bretfs High-Church. The Two laft are in an open Separation from one another, as well as from the true Church oi England. But Dr. J5//;^/^^r's High-Church has as yer made no Separation from the True Church. He and his People are only Schif- maticks in the Church, (as were thole upon whom St. Pau l charges Schifm^ when they were met together in the fame Church, I Cor, xi. 18.) being as his prefent Grace of The Independent IVl.ng. 407 of Canterbury defcribcs fomc High-Church Priells, a ne-jo Sort of T>ifciplinarians rifen up among our felvesy izho feem to comply ijuith the Government of the Churchy as others do with that of the State-, not out ofConfcience of their ^utyy or any love they hear to it^ but becaufe they cannot keep their ^Preferments without it : They hate our Conftitution^ and revile all fuch as ft and up in good earneft for it ; and yet^ for all that^ go on to Subfcribe and Rail-, which Paflage, from fo great an Authority, cannot be too often quoted. But to proceed to the Defcription of thefe Three High-Churches, in their Order. 1. Dr. Bungeys High Church ftands diftin- guifh'd from the True Church of England; by their Arminian DocStrines, contrary to our old Orthodox Calviniftical Amdos; by their Enmity to the Ad: of Toleration, and to the Principles on which it is grounded ; by their claiming an Independent Power in Priefts to make Laws, and govern the Church ; which is contrary to the Law^ of England, that place the Power of making Church-Laws in other Hands, and particularly contrary to the Oath of Supremacy, which makes his Majefty Supreme Head of the Church ^ by teaching the Doctrines of Hereditary Right and Paflive Obedience, contrary to the Judgment and Practice of the Legifla- ture at and fince the Revolution, and to the determination of the Houfe of Lords, on the Impeachment of Dr. S a c h e v e r £ l , and D d 4 their /j.o8 The Independent Whig. their Condemnation of the Oxford decree j s nd by a Spirit of Faction againll the prefent Efta- bliihment in State, and againft his Majefty's Meaiures ; by Rebelhon and Perjury, by Un- charicablenefs to all Foreign, and more efpe- cially to Domeftick Proteftants ; and by an implacable Fury and Malice towards all Dif- fencers among us, befides Jews and Tapifls: In which they ad; contrary to the known loyal Principles of our Church ; to its Opi- nion of all Foreign Proteftant Churches, which it efleems true Churches 5 to its Principles, which all tend to preferve Liberty and Pro- perty ; and to its known charitable and peace- ableTemper,and Regard to tenderConfciences. X. The Second High-Church is, Mr. L e s- tE\'s FliglvChurch. At the Revolution fe- deral Bifliops, who were deprived by hOc of Parliament, for not taking the Oaths to the Government, made an open Separation from x\\^ Q\\\Md\oi England y and pretended, that they and their Adherents were the Church, charging thofe who fiU'd their Sees with be- ing Ufurpers, and fetting up Altar againft Altar; and alfo charging them and their Ad- herents, together with all the other Bifhops, Clergy and Laity, who join'd in the fame Communion with the ufurping BiOiops, with Schifm. Hereby alfo they diftinguifli them- felves in Principles from the Church oi Eng- land-y which, being a legal Eftablifliment, af- ferts to the Legiflature, which has a Right to preferve their Peace, a Right to deprive Bi- The Independent Whig. ^09 Bifliops for Crimes againfl: Law. They do not indeed fo much diftinguilli themfelves ix\ Principles from Dr. Btingefs Church, as they do from the true Church oi England : For the Doctor's Church equally contends with Mr. LeJIefs Church againft the Parlia- ment's Right to deprive Bifhops, and calls it Ufurpation on the Rights of the Church ; but is for Submiflion to fuch ufurp'd Exercife of Power; and contends, Schifm to be on the Side of thofe, who feparate on a Principle of defending the Rights of the Church, a- gainft an Ufurpation of thofe Rights. This new feparate Church agrees with Dr. Bungeys Church, in the other Principles before-mention d, which diftinguifli the Do- d:or's Church from the true Church oi Eng- land, But \\\ Point of Honefly, or Adhe- rence to thofe Principles, it greatly differs from the DocStor's Church, which goes on to Subfcribe^ and fwesr, and pra(9:ife contrary to what they do fubfcribe and fwear ,• Mr. Lejleys High Church honeftly pradifing in feveral Refpedts according to its villanous Principles. 3. Proceed we now to Dr. Bretfs High- Church. Soon after King George's Ac- ceflion to the Crown, the Bifliops of the lad mention d High- Church did all, except one, aflemble in a Synod, where they refolv'd up- on making Four Alterations in the Common Prayer Book, viz, i. To mix Water "m: it h the Wine in the Sacrament. 2. A Trayer for the "Dead, i^io The Independent Tf^hig. T>ead. 3. A Trayer for the '\Defcent of the Holy Ghofty upon the Bread and Wine in the Sacrament. 4. An Oblatory Trayer -y rjuhich goes upon the Ground^ that the Eiichartft is a proper Sacrifice, AH which Dr. Brett is not only an Advocate for, as an Author, but (perhaps) as Tittdar Archbifliop of Canterbu- ry exercifed his Authority in enjoining. This has fpht the laft High- Church into two Churches; V>t. Brett and his Followers adhe- ring to the Bifliops, or Church Governors of their Church, in Behalf of Wine and Water, ^c. and Mr. Lefley and his Followers adhe- ring to one Bifhop only, in Behalf of Wine^ ^c. contrary to the Determination of their own Bifhops, and all their own Principles, about the Authority of Bifliops and Clergy. To render my Account of our feveral High-Churches oi England more compleat ; I ihall, by Way of Supplement, obferve, that there is a Diftindion in Dr. Bungeys Church ; and his High-Church may be divi- ded into two High-Churches. Some of his High-Church are Swearers to the Govern- ment, and fay the Church Prayers for his Majefty King Geo?vGe and his Family, continuing at the fame Time difaffedted to him, and Enemies to his Legal Title. Others ©f the Dod-or's High- Church are Non-fwear^ ers; and, tho' they come to the Church, dif- own joining wich the S^juearers in the Pray^ ers for the King and his Family ; whofe Pra- citiec the profound Mr. Dodw^l has de- fended The Independent Whig, j^i i fended in a Book, (whofe Title I fliall, up- on Memory, venture to give the Reader) iu- titled, A further TrofpeB of the Cafe in Vie^iji/^ Proving, that it is our 'Duty to be prefent at (infill 'Frayers^ made finful by the Miflake of Fallible Superiors, isijho have a Right of impo- fing Trayers. So that, I think, the High- Churches oi England m'^Y "o^ improperly be reckon'd Four in Number ; which may be juftly diftinguifli'd by Things, as well as by Names of Men, after the following Manner. I. The Swearing and Forfwearing High- Church. II. The Non-fwearing High-Church, that contends for being prefent at the finful Prayers of the Church. III. The Non-fwearing Wine and Water Church. IV. The Non-fwearing No Water Church. N U M BER A 1 2 The Independent Tf^hig. Number LL Wednefday^ December x8. 1720. An Aucilogy between ancient Heathenifm and modern Prieftcraft. S Extremes meet in a Point, and ] Corruption in Terreftrial Bodies is ; the next State from Perfedion ; fo all the Commands and Denuncia- tions of Heaven have not been able to keep the Chriftian Priefthood, in moft Countries, from running Headlong into the Superflitions and FolHes of the Gentile Idolaters. By a ftrange fort of Fatality, they have jump'd in the fame Thoughts, and play'd over and over again, the fame Tricks ; inlomuch, that if we but make fmall Allowances for the con- ftant Alterations of Time, and fuch as muft neceffarily refult from different Languages and Fafhions, the prefent Romtjlo Churches might be eafily miftakcn for Heathen Temples, and Ahe The Independent Whig, ^i ^ the Services performed in them for T^agan Worfiiip. The Devil, as fubtle and cunning as he is reprefenced to be, with all the Adiftance of corrupt Priefts, has not been able to find out a new Device, but has ever danced the Hay, and made his Rounds within the fame Circle. The fame Arts and Stratagems have been al- ways made ufe of to feduce and delude Man- kind ; the fame Advantages taken of their Weaknefles and Paffions, and in all Times equally applied to deftroy true Religion, ad- vance the Priefthood, and make the honeft and induftrious, but unthinking, Part of the World, the Prey and Property of Hypocrites and Impoflors. The All-powerful, All-wife, and All-mer- ciful God himfelf, is too often reprefented like the Heathen Deities, to be revengeful, cruel, capricious, impotent, vain, fond of Commendation, and Flattery j and, in effecSt, fubjed: to all the other Paffions and Imper- fections of the weakeft Men : His Being, which is boundlefs as Extenfion, and which the whole World cannot contain, is pretend- ed to be confined to fingle Structures, and narrow Edifices built with Hands ,• nay, to Parts of thofe Edifices ; where he is fuppofed to be pleafed and gratified, like frail Mortals, with coftly Furniture, gilded Roofs, engraven and poliflied Marble, fine Carving, and other curious, tho' baubling Workmanfbip of Me- chanicks and Artificers. I Ai^ The Independent Whigi I confefs I am not wife enough to find out any eflential Difference between the prefent and the old i?;. i\\o HighTrieJi, t\\(tLtiperdy the Augiirs, the Hamfpices, the TontificeSy the Flamines, Salii^ Feciales^ Sodales^ the T)uumvm, "Decemviri^ ^iindecemviri^ the Keepers of the SybiUine Books, the Coryban- teSy &c. The prefent Romans (befides the feveral Sorts which are in Ufe and Fafhioii amongft us) have a To^e, Cardinals^ T^omi- means. AT 6 The Independent JVhig. nicanSy Francifcansy Jefuits, Carmelites^ Be- 7iedi5iines^ Mendicants^ Capuchins ^ Cifierti- ansj Ohjervantinesy Auguftines^ Servites^ &c. In imitation alfo of the Veftal Virgins, in old Rome^ they have founded feveral Orders of Nuns, who take a Vow of Chaftity, for the Breach of which they are immured, as the others were burned ahve : And as they had a Right to deliver from the Hands of Juftice, arty Malefactors they cafually met in their Walks i fo the prefent Romijh Priefts claim and exercife an equal Right to pro- ted: all Criminals who can fly to them for Protection, which is borrowed from that of the old Roman Afyla. The old Romans had their ^ies fajios ^ TiefaftoSy their Fafts and Feafts, their Sacri- ficia, their Epulas^ their FeriaSy in Honour of their Gods and Demi-Gods 5 the prefent Romans alfo make diftincftions of Days a great part of their Religion; they too have their T^ies faftos & nefafios^ their ftated Fafts and Feafts in Honour of their Saints, or to commemorate and condole paft Misfortunes, or rejoice over fignal Succelles ; and fome of their Feafts, and particularly their Carnivals, exceed in Lewdnefs and Prodigality the Bacchanalia of the Ancients. The Heathens had their ^eos Ttttelares^ to whom the Defence of certain Countries were committed ; and their T)eos Trejides, who had the Safe-guard of particular Cities i the Papifts have Saints, whofupplythe fame Offices ; The Independent Whig. ^17 Oflices : Artificers and Profeflions have alfo their particular Saints who prefiJe over them; Scholars have their Sdiini Nicholas^ and Saint Gregory; Painters, Saint Lttke; as Soldiers and Lovers had formerly their Mars^ and Venus \ Difeafes too have their Saints to cure them; as the Pox, Saint iJ^^^/^^i the fal- ling Evil, Saint Cornelius; the Tooth- Ach, Saint Apollin : And even Beads and Cattle have their's; Saint L^y is the Horfelecch, and Saint Anthony the Swineherd. As the Heathen Priefts would fufter none to come into their Sanduaries but them- felves; neither will the ToptJIo Priefts permit any Layman to come within the Rails of the Altar, and profane with unhallowed Feet that Holy Place. As the Ancients oblige ed all who were initiated into their My- fteries to confefs, under the moft fevere De- nunciations, all the Secrets of their pad Lives, by which Means they were fo much in their Power, that they never afterwards durfl: blab out what they faw, nor give the leaft Oppofition to their Defigns; fo the RomiJJy Priefts truft their Myftcries only to the vere Adeptt, and have made the fame ufe of Confedion, (the lofs of which is forely lamented by others;) for they oblige, upon the Penalty of Damnation, all their Votaries to confefs not only their private Sins, but fecret Thoughts, as well as every Thing elfe they know of other Peoples, which may any way regard the Literefts of their Order; E c and A 1 8 The Independent JVhig. and fo have PofTeffion and faft hold of all Families, and become acquainted with all the Defigns, which may ever thwart their Pride,* and confequently have lecured their own Do- mination, and the Peoples Mifery, beyond almoft a poffibility of Redrefs. Laftly, as the Heathen Priefts facrificed Goats to Bacchus, for browfing his Vines i and Men to Thto and ^Proferfinay and other angry Deities, to appeafe their Wrath, and avert Evils from themfelvesj fo the Popifli Priefts facrifice and devote their Enemies, under the Names of Hereticks and Schif- maticksy to the infernal Fiend : And as thofe Idolaters were allowed to know when was the mod proper Time to make their Sacri- fices to their Deities, and what Vidims would be moft acceptable to them, as being prefumed to underlland bed the Minds of their provoked Gods ; fo the prefent Ones are in Poffeffion of the fole Judgment of what is Herefy, and of facrificing by that Means whom they pleafe to their Ambition and Revenge ; which equally fubjeds the unhap- py Laicy to them. They have alfo imitated the Heathens iw making every human Foible and ImbeciHty, as well as every common and uncommon Ap- pearance in Nature, contribute to their Inte- reds; which fliall be the Subjed: of my next Paper* N U >1 B £ R The Independent Whig. 4.1^ Number LIL Saturday, December 31. 1 710, Priejlly Empire founded on the TVeak^ nejfes of Human Mature. HERE is not a living Creature in the Univerfe, which has not fome innate Weaknels, or original Imbe- cility co-eval to its Being ; that is, fome IncHnations or. Difgufts, fome pecuUar Defires or Fears, which render ic an eafy Prey to other Animals, who, from their con- ftitutional Sagacity or Experience, know how to take Advantage of this Infirmity 5 of which it would be needlefs, as well as endlefs, to enumerate Particulars,- my Purpofe being only to llicvv, that all the Dignity of human Nacure, and the Superiority which Almighty E e X God A 2 o The Independent Whig. God has given to Man above other Be- ings, has not exempted him from this Im- perfedJion ; which probably was left in his Fabrick, to put him in mind of his Mortahty, humble his Pride, and excite his Diligence. The peculiar Foible of Mankind, is Super- ftition, or an intrinfick and pannibk Fear of invifible and unknown Beings. It is obvious to every one, that there muft be Caufes in Nature for all the Good or Evil which does, or ever can happen to us i and it is impofli- ble for any Man fo far to divert himfelf of all Concern for his own Flappinefs, as not to be follicitous to know what thoft Caufes are ; and fmce, for the mod part, they are fo hid- den and out of fight, that we cannot per- ceive, or difcover them by our own Endea- vours, we conclude them to be immaterial, and in their own Nature invifible ,- and are, for the mod part, ready to take their Ac- counts, who have the Dexterity to make us believe that they know more of the Mat- ter than we do, and that they will not de- ceive us. To this Ignorance and Credulity joined together, we are beholden for the moft grie- vous Frauds and Impofitions, which ever did, or do yet opprefs Mankind, and inter- rupt their Happinefs, viz^. for the Revela- tions and Vifions of Enthufiafts, for all the forged Rehgions in the World, and the A- bufes The Independent Whig. i^2 1 bufes and Corruptions of the true One,- as well as all the idle and fantaftical Stories of Conjurers and Witches, of Spirits, Appari- tions, Fairies, Daemons and Hobgobhns, Fortune-Tellers, Aftrologers, and the BeUef in Dreams, Portents, Omens, Prognoflicks, and the feveral Sorts of Divinations, which, more or lefs, difturb the greateft Part of the World, and have made them the Dupes and Property of Knaves and Impoftors in all Ages. Every thing in the Univerfe is in conftant Motion, and where-ever we move we are fur- rounded with Bodies, every one of which muft, in a certain Degree, operate upon them- felves and us i and it cannot be othcrwife, that in the Variety of Adtions and Events, which happen in all Nature, but fome muft appear very extraordinary to thofe who know not their true Caufes. Men naturally admire what they cannot apprehend, and feem to do fomc fort of Credit to their XJin- derftandings, in believing whatever is out of their Reach, to be Supernatural. From hence perpetual Advantages have been given to, and Occafions taken by, the Heathen and Popifh Friefts, to circumvent and opprefs the credulous and unwary Vul^ gar ; what fraudulent Ufes have been made of Eclipfcs, Meteors, epidemical Plagues, Inundations, great Thunder and Lightnings, and other amazing Prodigies, and fceming E c 3 Mena- 4-22 The Independent Tf^htg. Menaces of Nature ? What jiUgling Tricks have been or may be adled with Glaffes, fpeaking Trumpets, Ventriloquies, Ecchoes, Phofphorus, magick Lanthorns, &c. in the ignorant Parts of the World > The Ame- ricans were made to beUeve, that Paper and Letters were Spirits, which convey- ed Mens Thoughts from one to another ; and a dancing Mare was, not many Years fince, burnt for a Witch in the Inquifition in Torttigal, Nature works by a Thoufand Ways imper- ceptible to us : The Loadftone draws Iron to Vi^ Gold Quickfilver ; the fenfitive Plant Ihrinks from the Touch ; feme forts of Ve- getables atcrad: one another and twine toge- ther ; others grow farther apart ; the tread- ing upon the Torpedo affeds, and gives raging Pains to our whole Bodies y Turkey- Cocks and Pheafants fly at a red Rag; a Rattle Snake, by a fort of magical Power in his Eyes (as ic is faid) will force a Squirrel to run into his Mouth ; Mufick will cure the Bite of a Tarantula ; the Frights and Longings of Women v^ich Child, will ftamp Impreflions upon the Babes witlnn them ; People, in their Sleep, will walk fecurely o- ver Precipices, and the Ridges of Houfes, where they durfl: not venture, when awake; Lightning will melt a Sword without: hurt- ing the Scabbard. There The Independent Whig. 4.2 ^ There is fomething Vvithin us, which we all feel, that baffles and gets the better of our beft Reafonings and Philofophy; and this fliews it felf in Love, in Fear, in Hatred, Ambition, and almoft every Adt of the Mind ; but in nothing fo much as in Superftition : Sometimes we find a fecret Pannick, and at other times a ftrange and uncommon Ener- gy, or Feeling of a mighty Power within uSi and not being able to account, by any Con- duct of Reafon, or other Caufes in Nature, for fuch Perceptions, are eafily perfwaded to believe them to be Supernatural : And from hence great Philofophers, Poets, Legiflators, famous Conquerors, and often Madmen, have been thought in many Ages, by themfelves as well as others, to be infpired ; and even Diftempers, fuch as, Apoplexies, Epilepfies, Prophetick Fits and Trances have been deem- ed miraculous. Nothing ftrikes fo ftrongly upon our Stn- fes, as what caufes Surprize and Admiration : There are very few Men, who are not affed:- ed with unullial Sounds and Voices, the Groans of others in Mifery, the Solemnity of a Coronation, or any publick Shew, the Pomp of a Funeral, the Farce of a Procef- fion, the Power of Eloquence, the Charms of Poetry, the rich and fplendid Equipage of great Men, or the folemn Phiz and Mien of an Enchufiail. Whoever therefore can find out the Secret of hitting luckily upon this E e 4 Foible /^24 The Independent Whig. Foible and native Imbecility in Mankind, may govern them and lead them as he plea- les. And herein has confided the greatefl: Skill and Succefs of crafty Priefts in all Ages : They have made ufe of this Power to turn us and wind us to all their Purpofes, and have built and founded moft of their Su- pcrftitions upon n ; and confequently, have ever adapted their Worihip rather to catch our Pafiions, than convince our Minds, and enlighten our Underftandings i all which is dired:ly contrary to the Spi- rit of Chrillianity and the Precepts of our Saviour, as fliall be fully fliewn in the next Paper. For this Reafon the Heathens built their Temples in Groves, in folitary, dark and de- fart Receffes, by or over Caverns, Grottoes, or in the midfl: of ecchoing and refounding Rocks, that the hideous and difmal Afped:, and often hollow and hoarfe bellowing of fuch Places, might ftrike a folemn Awe and religious Horror into their Votaries, and fometimcs help their Imaginations to hear Voices, and fee Forms, and fo intimidate and prepare them for any Stories andlmpref- fions, which they fnould think it their Inte- refl to make. The Popifli Prieds have admirably well aped thefc their Prcdcccffors; by building their Churches dark and difma!, with figured and painrcd Windows, to let in a falle and ghm- The Independent Wloig. ^2 5 glimmering Light ; arched and contrived \a liich manner, as to relbund the Voice hollow and Ihrill i with many private Apartments, Cosmetaries for their Saints, proud Infcripti- ens, whifpering Places, fecret Chappels for ConfelTions, faying Mafles, Dirges, Penan- ces, &c. Like the Heathens too, they build their Temples folemn and magnificent, in an- tick and uncommon Figures, adorn them with Silver and Gold, rich Carpets, curious Statues, and Images fluck about with Jewels ; and their Priefts appear in gaudy Veftments, and fantaftical Robes and Caps, and perform their Worfliip with Mufick and affeded Cere- monies; all which Pageanrry and Farce is calculated, and intended to ad: upon the Paffions, attrad the Eyes, amufe, lull and fufpend the Underftanding, and draw Admi- ration and Reverence to thofe who prefide in thefe haughty Fabricks, and this pompous Adoration : Their Bells too, which call the People together, are contrived to emit fuch Sounds, as affed: the Minds of moft Peo- ple, with a fort of fuperftitious Melan- cholly. Indeed, as the Romifli Priefls are more nu- merous, have vaftly larger Revenues, and more Leifure, fo they have greatly improved upon the Heathens in this Art of deceiving ; infomuch, that there is fcarce an Imperfec- tion or Error of human Nature, which is not adopted into rhcir Scheme, and made fub- fcrvienc 4-2 d The Independent Wing. fervietit to their Incereft. Men of fprightly Genius and Courage are caught by their Am- bition, are highly honoured, flattered, and raifed up by their general Voice to the high- eft Dignities, and then are indulged in all their Paflions, and gratified with Confeflbrs, who are not only to overlook or pardon, but affift them in their vicious Pleafures i by which Arts thofe great Talents, inftead of being nobly employ'd to free Mankind from facerdotal Ufurpations, are meanly perverted to fupport and aggrandize the monkifli Em- pire. Men of violent and impetuous Tempers, are fuitably employ'd to execute their Ty- rannical Defigns, and to take Vengeance of their Enemies; and the Debauched and Wicked are made to buy their Peace of Hea- ven, by giving Money and Lands to the Priefts; but none contribute fo much to ad- vance their Syftem, as Vifionaries and En- thufiafts: There are, in all Countries, Mul- titudes of People, whom Ignorance, Pride, Conceit, ill Habit of Body, melancholly and fplenatick Tempers, unfortunate Cir- cumftances, caufelefs and fecret Fears, and a pannick Difpofition of Mmd, have prepa- red to be the ObjecSs, as well as Inflruments of Delufion, and they have been ever made ufe of accordingly. Some of thefc are thrufc or decoyed in- to religious Houfes, or perfwaded to lead retired. The Independent JVhig. /j.27 retired, reclufe and auftere Lives, and to torture and punilh themfelves with Whip- pings, Penances, Fading, and to walk Bare- foot, to aftonifli the gaping Multitude, and thereby gain Reverence to the Priefthood, for their fancied Holinefs; whilfl: the go- verning Ecclefiafticks feaft and riot in de- licious Banquets, ride in State with Coaches and Si^^ attended by numerous Servants in coftly Liveries ; and Earth and Sea is ran- facked, and Heaven it felf profaned, to maintain their Luxury and Pride. Such amongft them as are difpofed to hear Voices and fee Forms, fliall hear and fee enough of thofe, which are real ones, and afterwards be made ufe of to divulge them ; and in order to it, their Sandity (hall be proclaimed abroad, and their mad and inco- herent Speeches be called Revelations, hea- venly Difpenfations, and incomprehenfible Mylleries. Such crazed and fanatical Men and Women have been the Founders of mod of the Colleges, Monafteries, and Nunneries of the Romipo Church, (co fay nothing of o- thers) and their Follies and Madnefs been the Support of the Papal Dominion. But this artificial Devotion, this mechanick Religion has nothing to do with Chrifliani- ty,- which is natural Religion refiiored and improved, and confifts in Virtue and Mora- liry, and in being ufeful and beneficent to one another, as I (liall flicw in my next Paper. The 42 8 The Independent Whig. The Prophets have taught us the fame Leflbn: The Firft Chapter of Ifatah fully fhews, that Rehgion does not confifl: in Sa- crifices, in Burnt -offerings of Rams, and the Fat of fed Beafts, in the Blood of Bullocks^ and of Lambs, and of He-Goats, in vain Ob- lations^ Incenfe, New Moons, Sabbaths^ and Calling of Afjemblies, in appointed Feajls, or many "Prayers , but in doing Good to Man- kind. The Prophet fums up our Duty m thefe Words, Ceafe to do evil, learn to do well, feek Judgment, relieve the Oppreffed, judge the Fatherlefs^ plead for the IVidow ; for, as ano- ther Prophet fays, What doth the Lord re- quire of thee, O Man, but to do juftly, and to love Mercy, and to walk humbly with thy God? Micah, chap.vi. u 8. Number The Independent JVhig. 4.29 Number LIII. IVednefdajy January 4. 1710. In "what only true Religion conftjts. 8^^^> Have undertaken in this Paper to prove, what, methinks, ftiould want no Proof; namely, that the All-powerful God is not a whim- fical and humorous Being, that governs his Creatures by Caprice, and loads them with arbitrary and ufelefs Burthens, which can ferve no good Purpofe in Nature. The Almighty is infinitely happy in his own Pcrfedtions, and cannnot receive Plea- fure from fuch Things or Anions, as only the wcakeft Men are fond of, and the wifeft contemn. He is not capable, like Mortals, of being ruffled by Accidents, or furprized by Difappointments. Wifdom, Goodnefs and Fclicicy, are ciTential to his Beings and con- fequently, 430 The Independent JVhig. fequently, he could have no View ia crea- ting Mankind, buc their own Happinefs; for we can neither add to his, nor take a- way from ir. It is abfurd therefore to fuppofe, that there can be any Merit in bare Opinions and abftrufe Speculations i or in the Performance of indifferent and ufclefs Adions ; or, indeed, that any thing can be Part of true Religion, but what has a tendency to make Men vir- tuous and happy. The Father of Mercies will never perplex our Minds, or burthen our Bodies, with any thing that fignifies nothing. Mofes indeed gave to the Je'ws a carnal Lawy a Law of Bondage y a Toke^ which nei^ ther they:, nor their Tojierity could bear ; Sta- tutes which were not good^ and Jttdgments by which they could not live, Buc thefe were given them for the Hardnefs of their Hearts^ and as Vunipments for their manifold Sins and Iniqmties^ And befides, they were on- ly to laft for a Time, and afterwards give way to a fimple, pure, and perfed: Law, to a fpiritual, innocent, and undefiled Religion ; free from their own fond Superftitions, and the dale Idolatries of the Gentiles ; not load- ed either with Priefts, Sacrifices, or Cere- monies; a Religion, which was to confift in Spirit and in Truths and intended to make Men wifer and better. Ic The Independent Tf^hig. ^qi It feems plains to me, that there is but one Article of Faith in all this ReHgion, and that Effential to the very Being of iti namely, that Jeftts is the MeJJiah\ Without this preliminary Acknowledgment, his Mif- fion could not have been owned, nor his Precepts obeyed ; which are nothing elfe but Exhortations to Love, and Diredions for fo- cial Happinefs ; and which he has enforced, by annexing eternal Rewards to the Obfer- vance of them Hitherto Virtue had expedt- ed its Reward '\\\ this Life,* but our Saviour gave new San(3:ions to it, by bringing Life and Immortality to Light. There is no Propofition i^ all Scripture more evidently reveal'd, or laid down In more pofitive and exprefs Terms, than that the ConfefTion of this Truth, was the Bafis and Support of Chriftianity, the tmum mag- mim requifite to be believed: Every thing elfe is pracStical Duty, and Belief is no far- ther concerned in it, than as it produces Prac- tice. For before we can think our felves obliged by a Precept, we muft be fatisfied of its Reafonablenefs, or of the Legiflator's Auchoriry. The World had been fo long corrupted by Superfticion, and deluded and abufed by felfilli and lying Priefts, who taught Wicked- nefs for Virtue, and Nonfenfe for Philofo- phy, and placed Devotion '\n foolifh Cere- monies and Sacrifices, and in ridiculous Cringes, 432 The Independent Whig. Cringes, antick Veftmencs and Grimaces, that nothing lefs than a Divine Legiflacor, wicJi the Power of Miracles, could reftore Men to their Senfes and to Natural Rehgion. The fole Article therefore that our Saviour made neceflary to be believed was, That he came from^XJod, and aded by the Authority of God. Then every one would fee the Im- poffibihty that he could deceive or miflead Men, and confequently would take his Word for every thing elfe, in, the Senfe he underflood it. And this Proceeding was agreeable to e- ternal Rcafon ; namely, to make nothing ne- ceflary in Belief, which was not neceflary to Practice 5 for what Purpofe could be ferved in obhging Men to believe, or rather to fay they believed, myfterious and unintelligible Propofitions? Such Articles are only the Watch-words of a Party, and can never be the Objedis of real Aflent; for no Man can be faid to believe what he does not under- fland, and has not fuitable Ideas of, as far as his Belief goes. We mud underfland the Meaning of every Term in a Propofition, before we can 2L{[Qni to it or diflent from it; for Words, of which we do not underfland the Signification, are the fame to us as if they had no Signification at all. How much therefore more honeft and prudent would it be to own, at firft, our Ignorance concern- ing certain abftrufe Speculations, than to form The Independent Whig. 4 3 2 form Propoficioiis about them, precend to define and explain them, and then confcfs that we do not underftand our own Defini- tions and Explanations; and call out Herefy and Atheifm, when we are dcfired to fpeak intelligibly, and tell what we mean? But to the Proofs from Scripture: John iii. 8. fays, He that believeth m him is not condemned--, but he that believeth noty is con- demned already. And V. 3 (3.' He that believeth on the Son^ hath everlafting Life ; and he that believeth not on the Son^ jhall not fee Life. And chap. vi. 40. Every one who feeth the Son, and believeth on him, may live eternallj. And V, 5*1. I am the. living Bread which came down from Heaven ; if any Man eat of thisy he fjall live for ever. And Acfs x. 43. To him all the ^Prophets bear Witnefs., that through his Name, whoever fhall believe in hifn, foall receive Remiffion of Sins, And chap. xvi. v. 3 1. And they faid. Believe on the Lord Jefus Chrijt^ and thou flj alt be faved, and thy Houfe. And Rom, chap x. v. 9. If thou foalt confefs with thy Mouth the Lord Jefus^ and foalt be^ lieve in thine Heart, that God hath raifed him from the T>ead^ thou foalt be faved, ifl: Epiftle of John^ chap. iv. v. z, 3, and ij, and chap. V. ver. i. to the fame purpofe. ' Thefe, with many more plain and diredl Texts, make only this Article necefTary to be believed, and fuperfede all others. Nor is this required of us, barely becaufe it i^ F f true. 434 ^^-^^ independent iVhtg. true, or to gain adventitious Honour to the Deity, who wants not the Applaufe of poor mortal Men ; for fuch Belief could fignify nothing: But it was required of us to obtain Obedience to his Commands, and dired our Pradice, to promote virtuous Adions, and the Principles which produce them. Johrij ^hap. V. ver.x4. Verily j verily^ I fay unto you^ He that heareth my Word^ and belkveth on htm that fent me, hath everlajling Life. And chap. viii. v. 31. Jefus faid to thofe Jews which believed in him, if ye continue in my Word^ then are ye my T^ifciples indeed. So that Faith in Chrift is not enough, unlefs we obey his Word; or rather, we cannot be truly faid to believe in him, whilfl we rejedl his Commandments, ift Epiftle General of St. Jdhn^ chap. ii. v. 3, 4. And hereby we do know that we know him^ if we keep his Com' mandments: Hethat faithy I know him^ and keepeth not his Commandments^ is a Lyar^ and the Truth is not in him. But whofo keepeth his Wordy in him ^verily is the Love of God perfected: hereby know we that we are in him. Let us therefore fee what are thofe Com- mands, in the Obfervance of which Chri- ftianity confifts. It does not confift in thfi Obfervance of ^ays^ nor Months^ nor Time^ nor Tears y Gal. iv. and^. And Rom. xiv. v. 5-. One Man efteemeth one i)ay above another, ano^ ther Man efteemeth every i>ay alike : Let every Man be fully perfuaded in his own Mind. The Independent fVhig. 43^ It does not confiil in pofitive Infticutions, in Forms and Ceremonies, i Cor. chap. vii. V. 19. Qircnmctfion is nothing, and Unctrcumci* fion is nothing, but keeping the Commandments of Chrifi. And Gal. vi. v. 15*. In Chrifl Je- ftts^ neither Circumcifion availeth any Things nor Uncircumcifion^ hut a new Creature* Gal. v. ver. 6. to the fame Purpofe. It does not confifl in Meats nor Drinks,^ In Fifh nor in Fle(h. i Cor. chap. viii. v. 8. Meat commendeth us not to God ; for neither if we eaty are we the better ; nor if we eat notj are we the worfe. But take heed left this Li- berty of yours become a Stmnbling- Block to them that are weak. And Rom. xiv. v. 17. The Kingdom of God is not Meat nor 'Drink ; but Right eoufhefs) and Teace^ and Joy in the Holy Ghoft. It confifts not in long Prayers, nor in many Prayers. Mat. vi. v. 7. IVhen ye pray^ufenot vain Repetitions, as the Heathens do y for they ihinkthey jhall be heard for their much (peaking. Be ye not therefore like them } for the Father knoweth what Thing ye have need of before ye ask. Indeed, it feems pldin to me from this Text, as well as froni the Reafon of the Thing> that Prayer itfelf becoiries chiefly a Du- ty, as itraifes our Minds, by a Contemplation of the Divine Wifdom, Power and Goodnefs, to an Acknowledgment of his repeated Bounties to Mankind ; and as it difpofes us to an Imitation of thofe high Perfedlions, Yi % and ±0^6 The Independent Whig. and to be merciful and beneficent to one another. For it i.s abfurd to fuppofe, that we can direct the All-wife Being in the Difpenfations of his Providence ; or can - flatter or perfuade him out of his eternal ; Decrees. If therefore any Texts in Scrip- | rare fccm to carry a contrary Implication, j I conceive they ought to be underftood i with the fame Allowances as thofe are, which '■ fpeak of God's Hands and Feet, and of his:| being fubjed: to human Paffions. \ It does not confift m Sacrifices performed i in pompous Churches and magnificent Build- ' ings, or in confecrated Trinkets. Ad:s xvii. j y. 24, xj. God:, that made the Worlds and all \ Things therein^ fi^^^g, ^^^^ ke is Lord of Hea^\ "ven and Earth., d'- . His Being isr univerfal, not confined to ; Churches, Chappej's, Choirs, nor Altars;" but his Prcfence is every where aUke, and^ not more immediately in one Place than^l another, ^^h xvii. v. 27, 28, 29. He is^ not far from every one of uSj for in him vue^ . ... live The Independent Whig. ^^7 live and move-, and have otir Being, as cer- tain alfo of your ojcn Tcets^ have faid^ for "■due are his Offspring i for as much there- fore as'^-jue are the Offspring of God^ we ought not to think that the Godhead is like -unto Gold or Silver, or Stone- graven by Art or MaiUs ^Device. The Almighty has no favourite Opinions, Sedrs and Nations. Acis x. y. 34, 35. Ayid Peter opened his Month and faidy Of a Trutk^ I perceive that God is no RefpeBer of Terfons; but in every Nation he that feareth him and worketh Right eoufnefs, is accepted of him\ Rom '\\, V. II. There is no Re f peel of 'Per- fons with God. Colof. iii. v. 11. There is neither Greek, nor Jew, Circumcifion, 7ior Uncircumcifion, Barbarian, Scythian, Bond nor Free, but Chrift is ally and in all. Gal. iii. V. z8. There is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female, /?r ye are all one in Jefus Chrift. - How therefore ftiallwe wor!hip him > how know his Will ? St. John tells us, chap. V\\. V. 16, 17. If any Man will do Gods [Fill, he will know of the T>Oulrme, whether it be of God or not: That is as much as to lay, '' Make ufe of the Judgment which God has *^ given you; and lee whether the Do(ftrinc ^' caught you, be worchy of an Omnipotent *^ Author; fee whether it teaches Peace and *^ Love to your Neighbour, Compaiiion to ~~ . F f :; ^ '^ all 438 JT^e Independent TfToig. *' all in Diftrefs, Forbearance of Injuries, *' Humanity and indulgence to all who dif- *' fer jfrom you, Duty to Parents, Submif- *^ fion an^ Obedience to the Laws oJF your ** Country, and Charitablenefs and Benevo- ^' lence to all Mankind, and even to the *' Brute Creation; then you may be fure ** fuch Dodrine comes from God. But if *' it breathes forth Revenge, and implacable *' Hatred ; if it raifes Mobs, Civil Wars, ?' and Perfecutions, for trifling Opinions ; if *^ it has for it^s End Ambition and worldly ^' Pride, and overturns every thing Sacred *' and Civil, which flands in its Wayjj if it ^ encourages the word Men, and opprefles *' the beft ; if it difcourages Induftry, and '^ depopulates Nations ; then there are plain ^ Traces of Satan's, or the Top(h Priefl: s ^^ Foot in it, and fuch a Religion can never ^* come from God, When you have made this your beft Ulc bf the Faculties God has given you, your Endeavours will certainly be accepted by him; and you will meet all the Reward which attends the judging right, fince you have done all in your Power to do fo : For God puts upon no Man the c^/Egrptian Task of making Bricks without Straw; nor re- quires any thing which you cannot perform. Rom. chap. ii. v. 10, 11. Glory y Honouu and Teace, to every Man who worketh Good$ to the Jew frji^ and then to the Gentik i fir aj The Independent IfHu^. ^^p as many as have Jinned without Lawy Jhallbe funijhed without Law : and thofe that hava Jinned in the Law, jhall perijh by the Law. And, V, i^. 15-. For when the Gentiles, which have not the Law, do by Nature the Things of the Law^ they are a Law tmto themfelves: Which fieweth the Work of the Law written in their Hearts ,• their Conjcience alfo bearing them Witnefs^ and their Thought^ the mean while accufing or elfe excufing one another. So chat the Qentiles themfelves are to be judged by their Sincerity, and not condemn-* ed for involuntary Errors. Rom, xiv. v. 10, II, 11.13. Why dofi thou judge thy Brother > As I live, faith the Lord^ every Knee pall how to mcy and every Tongue Jhall confefs to God; fo then every one of us Jhall give an Ac" count to God. Let us not^ therefore^ j^^K? one another any more. And, v. ii. we are told who will be judged to Happinefs; Hap- py is he who condemneth not himfelf in that Thing which he alloweth. 1 Epiftle General of St. John chap. iii. v. ix. Beloved, if our Hearts condemn us nqt^ then have we Confi- dence towards God. Cornelius^ tho' a Heathen, is commended in A^s the xth, v, x. as a devout Man^ and one that feared God with all his Houfe^ which gave much Alms to the Teople^ and prayed to God always: And Lydia-, a Seller of Purple, tho' neither a Jew nor a Chriftiar%^ is faid to Ff 4 ^ 44-0 The Independent Whig. be a IVorJlo'tper of God^ and one ^jvhofe Hearty God had open d, before {lie heard the Preach- ing of 'Paul^ Actsxvi. v. 14. This comprchenfivc Charity, this Spirit of pubiick Beneficence, runs every where through the New Teftament ; nor can I find any PrecepL there given, but what is mani- feltly advantageous to Mankind, conducing ro their preieht Happinefs, and deducible from eternal Reafon, and the Refult of it. M.^^. xxii. v. 3'j, to 39. A La-joyer asKdof our Saviour^ "-j^hkh is the great Commandment of the Lauj ? .And Jefusfaid unto him. Thou Jhdlt love the 'Lord, thy God -juith all thy Hearty and "Uotth all thy SouU and with all thy .Mind.- This is^ t-he firf and great Comm mandment :^ And the fecondis Itke unto it \ Thau Jh alt love thy Neighbour as thy felf: Up-^., 071 thefe Two Commaiidments hang all the Law-^.^ and the Trophets. ' ' " , ^y, „ „ v. Another Lawyer asks'ot Tiim, {Luke x. 25.) What Jloall I do to obtain eternal Life '^ and he faid unto him^ What is written in the Law ? how readefi thou ? And he faid, Thou fialt love the Lord thy God with all thy Soul^ and all thy Strength^ and all thy Mind, and thy Neighbour as ^hy felf And he faid unto him y Thou hafl'.'anfwered right : T)o this and thou Jhalt live.. And chap, xviii. v. 18, and ^o, &c. • A certain Ruler asUd him^ f^yi^^gy Good'Mafer, what fljall I do to inherit eternal, X^fe? Andjefus find, Thou knoweft the Comf ■" *■ ' ^ " ' • mand' The Independent Wloig. ^^i mandments : T>o not commit Adultery^ do not killy do not fie d^ do not bear falfe IVitnefs -y ho» nour thy Father a7id thy Mother, He indeed adds afterwards another Condition, which was to fell all he had and give it to theToor ^ which the Ruler could not bring himleif to comply with: tho' I dare fay he would have^ promifed to have believed Creeds by the Do- zen, if thofe would havedoiie him any fer- yice. But I cannot find, that in all Scripture, our Saviour does impofe upon us the Belief of one Modern Creed, or of any other buc i\{2it He ''jvas the Meffiah. ,,_: ; ,^' Chap, xviii. v. 8. Zaccheusj d Ttiblicant faith unto the Lord, half of my Goods I give^ unto the Toor ; and if I have taken any thing[ from any Man by falfe Accufatton^ I refiore him four fold : And Jeftis faid unto him^ this 'Day is Salvation come unto thy- Hotife ; with-, out asking him one Qiiefiion about his Faith. Rom,yA\u w,^^^. Owe no Man any thing but to love one another ; for he that loveth anothef hath fulfilled f he, L'aiv : Fort his y Thou fij alt not' commit Adult er)^ thou fioalt not' kill ^ thm fhalt not fiealy thou fhah not bear falfe Jptt- ' nefsy thou fioalt not covet -, arid if there is diiy^ other Commandment y it is briefiy compreheiided' in this Sayings namel)^ ihou fhalt love thf Neighbour as thy felf The lame Dodrine, in another Flace, is thus lliortly defcribed,-- B) this all Men Jhall knovD that ye are my 'VifcipleSj if ]e love one another. So that the ^ Love ij.42 The Independent TJ^hig, Love of God, and of our Neighbour, i^ the Whole Duty of a Chriftian. The firQ im- plies the Worfliip of God, or rather is the true and very Worfliip of God in Spirit and in Truth i and the latter comprehends all the Moral and focial Virtues, i ft Epiftle of JohUy (chap. iv. V. 7, 8. Beloved^ let us love one an^ ether r far Love is of God; and every one that loveth is born of God^ and knoweth Gods he that loveth noty knoweth not Gad^ for God is Love. v. 1 6. God is love ; and he that dwel- leth in Lovey dwelleth in Gody and God in him. And, chap. v. ver. 3, St. John defines what the Love of God is; namely, for this is the Love of Gody that we keep his Command- ments. This appear ftill more evident, when we examine, for what Virtues and Crimes Meni will be rewarded, and puniflied, eternally. Matth. Chap. xxv. 1;. 31. When the Son of Man fhall come in his Glory y and all the holy Angels with himy then pall he fit upon the Throne of his Glory y and before him fhall be gathered all Nations -y and he fhall fepa- rate them one from another y as the Shepherd divideth the Sh^ep from the Goats ; and he fhall fet the Sheep on the Right Handy and the Goats on the Left. Then fhall the King faif to them on the Right Handy Come, ye Bleffed of my Father y inherit the Kingdom prepared for you from the Foundation of the World : for I was hungry, and ye gave me The Independent Wh%^ 443 Meat i I wasthirfly^ and ye gave me Drink i 7 was a Stranger^ and ye took me in s naked^ and ye clothed me ; / was Jicky and ye ^ifit^ ed me ; in Triforiy and ye came tmto me. Thet^ jhall he fay alfo to them on tJpe Left Hand^ Depart from me^ ye curfed^ into everlafttng Fire^ prepared for the Devil and his Angels i for J was hungredy and ye gave me no Meat i I was thirjly^ and ye gave me no Drink-, I was a Stranger y and ye took me not in; na^ ked^ and ye clothed me not ^ fick and in Trt* fony and ye vijited me not. But the Want of Faith is here objeded to no Man: No one is rewarded, or puniflied, for believing, or not believing, in Tranfub- llantiation, Confubftantiation, or the Real Prefence ; in Predeftination or Free-will s or for having, or not haying, right or wrong Conceptions of the Trinity in Unity, the Incarnation, Hypoflatick Union, infinite Sa- risfacftion, i;rc. Nor is the Divine Right of Bifliops, Presbyters, and Tithes, once mentiond. Not a Word about Obedience to Spiritual Sovereigns, and Ecclefiaftical Prin- ces, or about our receiving the Sacraments from a regular Prieft, dekcnded in a right Line from the Apoftles. Such a Religion as this, which I have dc- fcribed, is agreeable to the Divine Juftice; which does not punifli any Man for fpecu- lative Opinions, and efpecially for Opini- ons which neither do Good nor Hurt to any 444 The Independent W^hig. any one, ' and. for Opinions which no one can help. *' This is a ReUgion every way *' Worthy of. its eternal Author; and we " may know ^7 the T>oEfrine^ that it comes ^^ from Go/i.h is a Religion for Men of *' Senfe, for Philofophers, for honed Men ; *V and comprehenfible too by the meaneft *' Vulgar,^ without a Guide; a Religion of " Reafon, free from the blind Mazes and *' ftudied. inrricacies of Popifli Priefts, and " beneficial to. Society at firft View. It *' defpifes apifli Geftures, and external Buf- *' foonery ; and effcdually prevents, and ^ puts an End to, all inhumane Fiercenefs, '^ and holy Squabbles, ever occafioned by ** the felfifii Religions of corrupt Priefts. *' It: leaves not unhappy Men in perpe- *' tual Doubts and Anxieties,. nor tofTes and " tumbles them, for Relief, out of one Su- " perdition into another; but efteems them « all alike. '^ In {hort, this is a Religion, which eve* " ry wife an4 honed Man would Willi to be " Religion ; a Religion of Charity, the Re- " li£ion of. J E s u s ; and this is The In d £-, '' P £ N D E K T ' W H I g's Reli^ioU. ^. ^. ^ THE THE INDEX: A. I Aron, (a High Priefl) (beats the Ifraelites of their EaringSi py. Encourages them to Idolatryy ibid. Abraham, the Covenant with him, its Clear nefs, 5 1 Advice, 'vohy feidom taken 1 2. Almighty God, not to be judgd of as Men are^ Altar* Pieces, a Defcription of them, 348 A polios, a Primitive Preacher in the KdiSi never or' dained, 69 Apoftate Clergy, to reclaim them to the Church the Buftnejs of this Paper, :-l «^^-: 115 Apoftlcs, the Eleven, lofl no Credit hy Judas hanging himfeify 15. iheir DoElrines proved bj Miracles, 31. 7heir Dijtnterefiednefs, ib. The Qualifica" tions required to fucceed them, 54. An Analogy be* tween them and modern Divines, 55, 56. The Im'»- pojfibility of fucceeding them, 55. Their ConduEi, 61 . How they executed their Commiffion to preach the Gofpel, 3P2, 393. They gave the Holy Ghoft to all that believed, 3P4, 3^5 Archbifhops and Bijhops derive their Charatiers from the Crown, 96. Archhijhop of Canterbury, his fever e CharaBer of High-Church Priefts, 10^ Ariftotle, the I N D E X. Arlftotlc, a firange Obfervation concerning hlmy ip$ Articles Ecclefiaftic, feUvm fubfcribed in their honeft and original Meanings 1 25, & feq. Afs, the gravefl of all Bea/ls^ 116 Atheifm, never can be introducd afnong the Veofhi 323. Nor overthrow Religiont 324. T'he wicked and gainful Reafons of the Outcry of the Priefts a- bout it, ib. and 325. T'hey promote PraBical Athe^ ifm under Colour of combating Speculative Atheifm^ ib. *fhe ViUanies committed by Priefts ^ as bad as thofe committed by Atheifts,^2$ to 327. The frieftly Atheifm of falfe fwearing, 32P, 330. *The profane Jefts they make about the facred 'ties Igf an Oath J ib. I'heir fly and execrable manner of promoting this fort of Atheifm, ib. and 331. Be^ ing Atheifls they are yet good ChurchmeHy ib. Hota much ii3orfe they are than all other Atheifls , 332. How much their Atheifm is aggravated by a lying Pretence to Religion^ 333. Atheifm^ which produces no ill A Si ion, is better than a Religion that does, ib. The En?nity to 'toleration of Religion and Cdnfcience^ provd to be Atheifm, and the High Priefts to be guilty of this Atheifm, by many Arguments and In- fiances, 3 34 to 341. High Church Priefts guilty of Atheifm, by fubverting all Morality, Proofs of this, and Inftances, 344 to 352. High Priefts the greatefi Atheifts, 35810366 Atheifls, in what Senfe preferable to wicked Priefts^ ig. Speculative Atheifts owe their Rife to Pri eft crafty 353 to 357 Authority (human) in Religion, its Abfurdity, 138. No where appointed by God, 137. A CharaBer cf it, 212, 213. Wherein it conjifts, 214. i)if claimed and prohibited by our Snviour, 385". Proofs of this, ib. and 386 to ^ZZ. But the Opinion and PraHices df High Church Men, dif» ferent, 388, 389 The INDEX. •^Ellef, hy what fupporte^, 1 78 Bible, he/i underftood without felfijh Guides^ 141. 'The Ufe and Excellency of it, 285, & feq. Dread" edy fupprefs*dy and calumniated hy mo (I Vfieflsy 287t 288. It ought to be ready without Regard to the Opinions and Interpretations oj weak and fallible Men^ 28p. The Reafon of thisy 2po. By what ABs and Prejudices the reading oj it is render d ufelefs, ipi; The Encouragements given for «»- der (landing it wrongs 2^2. Mr, Chi 1 ling worth** Obfervatious hereupon^ ib. and 2^5 Bifhops, made by Letters Patents without any Elec* tion, 93. Formerly in Scotland, durante bene Placito, ib. Exercife Ecclejtajiicd JuriJdiElion by Commijjlon from the Crown^ pp. Bijhops and Clergy created by AEi of Parliament y 102. How apt t^ differ y 108. Their divine Right independent of the Pope, the peculiar Whimfey of our perjurd High Church Men, 112. Whether 'tis agreeable to their Ecclejiajiical Dignity to blefs their own Table, 147 Bowing to the Eafi, how to be regarded^ 27$ C; /^ A L L e/ the Holy Ghojly how little believd by thofe ^^ that make moft Noife about it, 71. A plain Proof ef thiSi ib. IVas quite another thing formerly^ ib. What is meant by it now, ib. and 72 C«far, changes the Commonwealth into a Tyranny, without changing the Names of the Magi fir ates^ 82 Canon, {the Second) Excommunicates all who call in queflion the Kings Authority in Spirituals^ g^ Celibacy, how abused and perverted by Prieftcraft, j6^ Cenfiire Ecclefiajiicy derivd from the Law^ pp Ceremonies, (Popijh) oppofite to the Genius of the Gofpdi 231. T/jey are the EffeSs and Concomitants The INDEX. of Bigotry i 232. Are fernidous to Religion , 233. T^he mifchievous EffeSis of them, ib. and 254. 'The ridiculous Reafcns hraught to fupport thenty ex^ fos^di 234 to 237. The Prieftly Policy of them, 2 ^S and 243. T^he Pagan Religion confified altogether in Ceremonies ; the Vfe their Priefis made of them^ 240. ^nd how they abufed the People hy them^ ib. and 242. 27?^ Ceremonies of the Mafs exposed, 244 and 245. Chaplains, an Enquiry into their Original, 144. They are expenfive Domefiicksy 143. Their joy vy -Employment former ly, 145'. But much mended »0TOj 147. Inftances of thisy ib. and i^B. Their Pacetiouf}7efs and Sawcinefs, ib. They hujy them" felves with all Matters^ 1 49. Divide Families /«- '*'-'to FaBionSy ib. They are excellent Bowlers, z.ea^ bus Toper Sy and eminent IVhiik players, ib. Their Pride and Primnejsy 1^0. ^re Spies upon the Pl/edlthjy and dangerous in Families, ib. Inflames of the Mifchiefs they do, 1 50/1 51. The good ones excepted, ibid. Charity, how ahusd hy High Priefis, 1 66. How apt to he mifappliedy 202, 203 Chriftian Religiony a CharaEier of ity 430. It con" tains but one Article of Faith, 451. Nothing ne' ceffary in it hut what produces PraBice, 432* Com* mands ns to believe nothing hut what we can com* frehend, ib. Proofs of all this, 433 to 43 j. In what it dees confiR, 456, 457. And tn what it does not conpB, 437 to 441 Chridianity, the Plainnefs of it, 51, 52 Chrifrians, all alike empowered to exercife all the FunBions rf their Religicny 52. How diiJinguiJh^ ed from Reprobates and Wgh Priefis, 1 77. Their Unanimity and Benevolence towards each other, till their Priefis enflamed and divided them, 314. The Wicked Means and Arts by ivhich they did fo, ib. The common Right they all have to preach Chrifly SP4> Z9^ Church . The INDEX. Church of England, what its greatCharacleriflic} pi Church, the bcfl cot7fiittiteci one^ a fure ALirk of it, 149. Hoe Three Hgh Chttrches in England, art Account of thenti 404/0 411. Chunb^ by Law eflablijh^df what it is, • 405 Ciicumcifion, (a Jewifh Sacrament) not celebrated by the Prief?Si 6q Civil Magiftrace has feldom any InUrefi to corrupt Religion^ p5 Clergy, /// ones have maJe a Babel of the Goffel, JO, Bely Chrifi and hts ApoJIIes, ib. Oyice the Ahnfmen of the Peopky ib. Since the Mafters of Mankind, ib. I'heir firange Apojlacy from Chri' ftianityy ib. Fir ft intended for a Militia againft Satan, 1 1. But enflave thofe that employed them, ib. Their impious PoJitio}7S and Politics, ib. Their bloody PraSlices and Uncbaritablenefs, u, 12. Their eternal Squabbles and mutual Curfing, i 2. They pervert Religion to fupport Tyranny ^ ib. Are Ene^ mies to gwd Princes, preach up Sedition and Blood, are the Incendiaries of Rebellion and Affafftnation^ and by thefe Means acquire Pow^r and PVealth, 13, The Good fecured by puni/hing the Bad, 20. 7«- flruSlions to them, 25, 26. For the moft part the lead qualified of any Society of Men, to interpret thd Scripture for others, 27 & Teq. Always cramp' J in their Education in Schools and in the Univerftties, 2p.Educated generally upon Charity,ib. Swear to A/b- tions before they under fland them, ib. T'heir Bujtnefs is net to find out Truth, T'heir Gain tack'd to Opi" nions eflablijh^d by Popes in ignorant Ages, 30. Their Temporal Grandeur, how dangerous it is to call it in Queflion, ^i, '^i. "to be manumit ed from a State of Darknefs and Servitude, ib. Ought not to be de- harrd from a free Search after Truth. Their man^ ner of Arguing with the Church of Rome, contra^ diBs their manner of Arguing with Proteftant Dif" fenters^ 55:. T'heir firange manner of treating ths G g Bible The INDEX. Bil^le and the Dijfemers, 36. How they learn to he SiicceJJoYS of the JpoftleSy 54, 55. Ccft the People more than the whole Civil and Military Lift, 2o> And yet ! ib. At the Reformation throw them/elves at the Kingls Mercy, and dijgorge their ill-gotten H^ealth, and renounce their ill-us^d Power by a puh' lick Petit ion^ p2. T'hat Petition changd into anAB of Parliament y 95. Swear to all the ABs of Parlia* ment which ajjert all Ecclejiafiical JurifdiBon to the Crown only, and fuhjeEied to Pr^munire // thty contradiB the fame, p6. Bound ly the 3 ^th Canon to obferve the old JurifdiBion of the Crown over the Ecclefiaftics, can do no fublickAEi without the Kings Authority, profefs to receive all JurifdiBton from the Crown^ never [u^eid to controvert the PrerO" gative, 100. 'Their Infolence reprehended in the Queens Reign, loi. The chief End of their Ap- pointment and Hire, 152. The great Revenue paid them, whether well or ill he flowed, 153. It is the Duty of the Laity to make them ufeful, ibid. Clergymen, the Way to that Calling very eafy, 70. The Labour of a Clergyman bought and fold,\b. What Advantages might be expeBed from their Education, Profeffion and Studies^ i 20. Tet are often worfe than all Men, 121. In too many Countries begin the M'^orU ivith a notorious Breach upon natural Honefty and Innocence, 124. Going into Orders pretend to he movd by the Holy Ghoft, but often really by other Motives, ib. How ftrangely they differ about the Senfe of the Articles, 125. Inflames of this, ibid. In former Reigns devote the Laity to Chains, 1 29I Their Inconfiflemy^ iip, 130 Collier (Mr.) correBs St. Paul, 145. His Defcrip-' tion of the Office of a Chaplain, 144: The ftrange Power he gives to Chaplains, ib. Puts the Clergy in joint Com?Hiffion with the Angels, 145. Quarrels with an AB of Parliament for an odd Reafon, ib. WiU allow a CL.plain no Superior^ 1 4<5 Common- The INDEX. Common-Prayer Book enacted I y Parliament'^ P5 Conioxmlty , when a Sin, 1^7. How ivickedly con- tended foYy I pp Confecratiori, (Popijh) how it began, 1 1 7. Its rtdi- culousUfe, ibid. Its fiolijjj Conjequences, 1S9 to ipi. For lid by the Law, 191. Its Ahfurdity, ipS. iNZb warrant for it from Ii?afon or Scripture, 1 8p. Its Pagan Original, 199 Confcience, the only Guide in Religion, 283/0285 Convocation, ^/^ No Body of Men fet apart to explain it, ib. Devotion, confi/ls neither in mechanical Joy nor Sor- row, 301 Difputes, what forts, make us neither wifer nor bettey,S^ Dilt indion between matters Civil and Ecclefiaflic, a Chimerical one, 104 Doftrines, how to know certainly whether they corns from God, 1 4:^ Dodwel {Mr) his CharaSler, 210 Dominion (Ecclefiajinal) the Parent of Fopery, 103 Gg a Duty, The I N D E X. Duty, the Importance of it implies its Certainty, lu Necejjary Duties eafy and plains 8p E. ■pCcIefiaftics, (High ones) the Infamy of one adopted ■*-' by ally 15. 1 heir want of Temper, Foliyyand JlLbreedingy ib. and 16, Have uncommon Advanta^ ges above other Societies, and yet not content, ib. The Difierence betwixt other Societies and them ; their 'Temporal and Ghofily Privileges enumerated, ib. Be^ friended by natural Super flition, 17. If not refpeH- e^, their own Fault, ib. The Caufes why they are contemn d, 18. Their Folly in demanding RefpeB, while they earn Infamy, ib. The Advantages ac^ truing to the good Clergy^ by expofing the Bad, ip. A Million of \m kept in Pay for the be ft part of j 700 I'ears to teach and reform the World, and it is not yet more reformed or better taught than when they be^ gan : but, on the contrary, grows worje, 2 5. Their Office, every Man left at Liberty by the IVord of God to perform it,2 6. (Popi/h) by what impious Means they acquired their Riches pi. Ecclefiaflics of all Ranks often degraded by the Kings Authority, and by that of the Law, ^^. In fiances of this, ib. Ecchftafiic Princes, how readily created, iqc). An Iri(h£//jof creates them for a Pot of Ale apiece, ibid. Ecclefiaiticil jurifdi^ion vejied in the King only, 94 to 96 Education, theVfearJ Abufe of it, byPhilofcphers and Priejh, 21 C, 21 J. The ill Effecls of a Univerfity Education, 221. A bad one worfe than none, 2 24, 225 En^lifhiTien, their peculiar Felicity, 6 Epifcopacy and Geography, their Importance, 1 73 Eraftus, proves tke Clergy Creatures of the Statey 91. His Principles prevailed at the Reformation. 9^ Errors, how to be fcurd againft thetfi, 138^ 140, 14U This not to le done by the help of Triefls, 1 39 Excoins The 1 N D E X. Excommunication, whaty 54. Trimitive, what, gSg. _ 384 F- "C* Acuities, (our) given by God to be us'd, ip •*• Faith (implicit) dangerous in Government as well as in Religion^ 7. Not to be exercised by Proxy y 27. How diftinguijjyd Jrom Credulity, 37, 38. Hon) tried, 19^. How little it fignifies without Morality ^ ib. and 1^4 to 1^6. What is meant by it, 2 06, 207 Falfe Learning, the great Mifchief of it, 223 . & feq. Fading, the roguijh life made of it by the Pagan Priefls^ 2 5 p. Not made a Duty by the Law of Nature, 260. No flated Faft appointed by the New 'Teflament, 261, 'The Gain the Vopijh Priefis make of it, 263. Priejis have no Power to enjoyn ity 264. The Abfurdity of fuch a Power, 264, 26'y. The Evils occajioned by it, ib. and 266. Fafting and Feafling made ne^ cejfary Duties, tho ContradiEiions to each other, 297; Fafting, how little it fignifies to Religion, 201, 202, 203. How little praBiJed by the Clergy y 204. And yet how gainful to them formerly, 205. Their Policy in appointing it, ibid. Fathers, want Orthodoxy, 211. Inflames of this, ib. Free»Thinker, the CharaEler of that Author, 5J Free-Thinker Extraordinary, the CharaBer of that G. /^OD, his Glory promoted by Mens temporal Hap" ^^ pinefs, 202. ///J Word not be/ievd without E- vidence, 208. How certainly to pleafe /;/w, 28 ^,282 Gofpel, (the) the plainefl Jn/iitution in the World, 6z Gravity, always a CharaBerifiic of Impofiure, 209: What it is, and what it produces, 304. Its In flu* ence upon the Vulgar, ibid.' Grotius (Hugo) his CharaSier of Ecckfiafiical Hiflo* ^yy 122 The INDEX. H. TTAbit, good or hady itsForcey 28. The Strength of -*^ ity 224 Hallifax {Lord) a wife Saying of his to the IVitty Dr. Echard, 116 Heathen Prieds, their ArtSy i 3 1 Heraldry, (Ecclefi^iftic) whence derivdy 106 Herefy, theCorre^ion oj it refervd to the Law, pj Hereticks, are Friends to Virtue^ Religion^ and Society when they live welly 200- The cruel Ufage they who are called foy meet with^ 2pi Hicks {i)r) the blafphemous Trafi vented by him and Leiley, 49 Hierarchy (ours) a Creature of the Civil Power, 102 An Independent one of the State, not confiflent with the Goodnefs of God, nor with Chrifiianityy nor with Civil Happinefs and Liberty, 375 to-y^j. The Ab" furdity and Impoffibility of /'v ib. The ridiculous innnner in which it is pvovdy . 377, 378 High Clergy, their FoUy and Dijhonefly in Railing at the Freedom of the Age, j6. Pay no Regard to the Rule of Equity, 77. The Abfurdtty of their Btha* *viour, ib. Own themfelves overcome, by calling out for Help, Their real Advantages, 78. Their pre* tended D anger y ib. How they differ from the firfi Chriflians, 79. This Confideration recommended to the Convocation, ib. The Inconfiftency of their Pre* ienfions and PraElices, 305, 306. Heyice the Caufe cf their Contempt, 307. They caufe Ridicule, and rail at it, ib. A remarkable Inftance of their ^ea- loufy and Vigilance in behalf of their Trade y ^o-jto High Church Men, not Members of the Church of England, loi. Are perjurd in affertiyjg their own Independency, ib. The ftrange Inconfiftency of their PraBices with their Principles, 113. Inflames of this y I J 3 to 115. How much they bate good Meny 21% High The INDEX. High Church Notions, the Madaeji, DifafeSiioji, and Mi [chief they produce ^ 103. Ft w Low Church Clergy dare renounce themy ib. Opfofite to Chriftia" nityy 116 High Church Priefts, the Tools and Drudges of Fac^ tiony 1 1 8. How capable the Laity are to teach them^ up. The Mifchicj they have done^ ib. A Prayer jor their Amendment^ ib. Why move wicked than, all other Men, 122, & feq. Subfcribe the Articles Toithout believing them, and alufe thofe that do, i 26, Miflead thofe that follow them, and curfe thofe that have them, 133. Allow us to read the Bible, but not to make nje of it, ib. How they treat Reafon, 134. Confound Reafon and Scripture, 134,135. Their wild Behaviour and Contempt fo r Mankind, i b. Not troubled at the Extent of Paganifm, 1 j6. But alarmed at Confcience and Diffenters, i 77. Danm all the World without taking one Step to convert ity ib. A Sample of their Honefty and juft Reafoning^ 250^0254. Hqw grofly they pervert Truth and Piety, and ahufe their Followers, 255 ?o 257. Ihe^ do not fuffer them to know the Chriftian Religion,2^S Holinefs, what it is and what it is not, 185, 186 Holy Spirit, weak Men cannot fpeak clearer than him, 58, 5p Holy Gho^, frequently helyd by young Men feeking Orders, 70. When bely d, i 24 Holy Days, what Idlenefs, Wickedncfs, and Debau- chery are committed in them, 300, 301. Their Con' fequemes, 203, 204 Humanity, infeparable from Grace andGoodnefs, ^ 1 z I. JE S U S C HR I S T, the certain Rule given by hint for trying of^ DoElrines, 138. How eafily he is to be diflinguijh'd from Impoftors, 13P, 140. Ignorance, the difference between natural and ac quired, 2 Independent, The INDEX. Independent, how this Paper is fo, 8* Independe»>t Whig his Reverence for the good Clergy y^. Rejoices that there are many fuchy ib. And in their ttfefulnejs toMankindy ib. Shews how to h diftinguijb'd from the Bady ib. Lifis himfelf under the Banner of thi good Clergjy ib. Serves Chriftianity by exfofing Priefl- crafty ib. and lo. Why he defends to write about Chaplains, 145. His Religiony 443, 444 Independency of a Proteflant Churchy its Abfurdity^ Nonjencey and Impoffibilityy 105 to ill Infallibility, its Abfurdity, 138 Indifferent Things, none in Religiony 284 Impofture, dreads a fair Enquiry , and whyy 2p. How fupportedy 130. Dreads Examination, j6 Infidels, ojten reckon d good Church Men, i^p Judgment, (our) ought to be at no Mans Service, 27 Jurifdidion-Ecclefiaftic, ownd by the Clergy to pro* ceed intirely from the Crown, and accepted by them in humble "Terms from the Royal Bounty and Indulgence, 39 K TTings, the Head of the Church in the amplefi "- Manner, P4 L. LAbourer (Spiritual) every one to chufe his own, 66 Lais, a great Strumpet, hut in an Ecclejiaflical Senfe a true Virgin, 45 Laity, not the Authors of the Contempt of the Clergy, 7P. Nor anfwerable for the Degeneracy of the World, ^ 80. How much they exceed the Clergy in Religiony 1 1 6 Laud, (Archbijhop) his Zeal jor the Religious Trum^ fery and Ceremonies of Rome, 246. His mad Man-' tier of Conjecrating St. Catharine^ Church, ib. and "' 247# His illegal, and iinpious Innovations, ib. Laws, Human and Divine, why, and how they differ ^ 2Z Law,; The INDEX. Law, the great Duties oj it, want m Explication^ 25. 'the Impiety of ajjerting the contrary, ib. Jewifh, its great Qlearnefs, 56, 59. Appoints the Civil Magi- Jlrate to teach the People, 55. IVho they are thatfwear to Lawsy and rail at them, 1 1 1 . Promulgation an J Plainriefs, tbeEjJeme of a Law, 572. This more par* ticularly true of the Divine Law, jyg Layman, a virtuous one, amove fecure and proper Guide than a profane Priefl, 6g. Laymen, the only proper Authors of Church Reformation, 90 Qualtffd by the Law may exercife Eccle/tafiical Jurifditlion, 94, 95. Have the Jame Means of knowing Chrifl, that Priefts have, and lejs Temptations to falfify hii Gofpel, 382,385 Learning, how abused by the Priefts, 16'j Levi, that Tribe,the Twelfth part of the]cwi{hPeople,66 Liberty, prefervd by the Laity, in oppojition to Priefl^ crafty 221 Lion, that Beaft never ufes Cunning, j6 Low Churchmen, t/;^ beft and only Friends oftheChurch, 114, 115. High Churchmen its bitterefl Enemies, ib. M. A^A.chiaveI, his Advice how to change the Conflitw* ^^^ tion of a State, 8 1 Mahomet, his Arts, i^i Mankind, how mijled in religious Matters, 50 Man, his fir ft Thoughts naturally hone ft, 123 Men, their Decijions in Religion, how little to be re- garded, ^ 2o3, 209 Metaphyseal Diftindions, of no Ufe to Religion, but of great Service to Priefts, S6 Milton, his Sentiments of Chaplains, 147 Mifleaders of the World, who, 24 Mob, {the) its Conftancy to the Church, 1 1 7 Mofes, the Lay Sovereign, prays for the People zvhen (fediicd by their High Priefl) they provoked God,py» His Law, a CharaEler of it, 430 Multitude {the) what Fooleries they t ah for Religion, iC^i 170. A memorable hftance, ib. H h N, The 1 N D E.X. N. "XTEcQffdLTj ^evet) thing necejfary in Scripture is f}aitty6$ ^ Nonfenfe, who in Pfjfejjion i>f Jantitfymg it, no Numa Pompilius, his Arts, 131 O. /^Ath of Supremacy, uhat it is^ ^6, College Oaths ^^ often ridiculous, and impcffible to he kept^ 1 24 Ordination, what it requires t 6j. It conveys nothing and neither mends the Heart, nor imfrozes the Un^ deyftdHdingy 68. An AEi of the Law, pp Orders of Clergymen, taken by Men who never e^er- cis'd the Funiiion of Clergymen^ 70 Opinions, the tnonftrous ones of High Church, 104. T'he Gain of them, ib. Abftrufe ones, how little they Jig* nify, 430 Owl, the gravejl tf all Birds, 116 P. T> Arties in Religion, aU pretend to he in the Right, 1 3 Eafon, wheny and why Men are againfl it, 81. The •*^ JJfe and Extent of />, 268, 2 (5p. It is a Ray of the Divinityy andeffential to Religion, 270 to 272. It difiinguijhes the true Religion from falfe, 273,274. Who are its Foesy ib. and 275 Reformation, in Religion, who they are that always opposed it, 24. T'he Reformation in England, the Work of the La'tty, but opposed by the Clergy, 84. What gave Otca/ion to it, ib. The Arts of the Ec^ clefiaflics to defeat />, 85. The Reformation, the Spirit it produces y 21 p. Not carried far enough^ 2ip, 220 Religious Lihertyy the glorious Growth of it in this Reign, 342, 343 Religion, what the only Deftgn of it, 8. The Two great Points of it, 21. The Religion ejiabhfjj'dy by what Arts to be alter d, 85. When left to the Prieftst always abused and facrificd to their Inter eft ^g-j. The Attempts of the High Clergy to change ours, but hin^ derd by the Laity, 83. Religion, how propagated,!']^* The Ends of it not fervd by human Mtjery, 203. Why Infiituted, 313. Natural to Man ^ and almcfl aU Nations have feme Religion ^ 321. The Folly and Outrages committed for falfe Religions, 322. T'he Ufe of Religion to Government, 323. The Advan* tages illPrie/Is make of Religion^ and their Re adinefs t9 The I N D E X. to change from one Religion to another for Gain^ ibJ ji remarkable Inflame of this, ib. Religion a thing foretgn from worldly Power ^ 3 80. In what manner taught by our Saviour y 380^ 381, 383. Chriftian Religion made a Metafhyfical Science, 5 1 . The Ad- vantage of this to the Prieflsy ib. The true one, its Simplicity and Lovdinejs, 22 p. Disfigured by hw man Inventions, 228, 230 Reproof of fmall Faults, of fmall Service, 5 Revelation, the abfurdtty of one that wants to he re* vealed, 22 Ridicule, hoxv much, and why the priefts hate it, 303. Cannot hurt Religion and Virtue, 304 Rome {the Church of) why ownd by the High Clergy to be a true Church, 44. Her different Treatment by the Er)g\i(h Clergy, now and formerly, 130. The Clergy of that Church, the Two principal Arts by which they fupport themfelvesy 132. Imitated by 0- thers therein, ibid' S. SAcramcnts, the Adminiftration of them, not con- find by our Saviour to any Set of Men whatfo- ever, 54 Sacrilege, the Cry of it not regarded at the Reforma- tion, po, pi Sandify'd Names, how little they fignify, 2I0 Sarum (late Bijhop of) his CharaBer of the Clergymen and Laymen, 121 Satan, what would do him too much Credit, namely, making him a Match for a Million of confecrated Terfons, 81 School Divinity, its Ufelefnefs and Abfurdity, 24. Schoolmen, their Char aSier, 210 Scripture, addrefid to all Men alike, 23. Sorne Parts of it, why obfcure, 23, 24. Not given to makel^ork for Interpreters, ^%. How abus'd by Friefis, 166, 167. Its Elogium, 379 Simony, The INDEX. Simony, the Clergy fwom not to praBife it, mi In what Inflances that Oath is often broken^ 126, 127 Slavery, grows defirable through Habit^ 3^ Society, every voluntary one has a Right to create their own Fafiors, and to judge them, 74. (Religious ones) on Account of their Beginning and EjiabliJImenty-^^o CO 3^2 Souls, not to be favd ly Proxy^ 2 7 Sounds, how Men are deluded by them, 171. Inftan' ces of thisy 171, 172 Speculations, the Combufiions rais'i by the Priefts about fuch as Jignify nothing, 86. Inftances of this, 36 to 88 Subjeds, what worth a wife Mans Thoughts, 4 Succe/Iion, (uninterrupted) enqmrd into^^i. Not once mention d in Scripture, ib. The Clergy at endlefs odds about ity^^. Inflances of this, ib. 'Tis a Contra* diBion to the Reformation, ib. Cranmer ^//btuwx it, ib. Derivd from Antichrifl, 44. The only one which has not been interrupted, 62. Modern Apoflolical SucceJJton, its Vanity, 375 Superftition, a Philofophical Account of it, 420 to 423. The Ufes and Advantages the Heathen and Popijh Priefts make of it, 424. Their Arts to en* creafe it, 425 to 427 T. npRade, the Varfons, what would fpoil it. Si -■- Truth, receives Advantage from Examination, 29. Not to be difcover^d by thofe who have an In* tereft againft it, 30. Can nevi^r fin, 75. Needs no Majrjuerades, j6. How ?nany Enemies tt has, efpecially Spiritual Ones, 221. How it would pro* fper, were it encouraged, ib. 8c (cq* Teftimony, Rules to try the Truth of it, 3 1 Tillotfon, (Archbijhop) a fine Obfervation of his, 50 u. T/'^rtues, what Virtues are rewarded Eternally, 442-443 Univcr- The INDEX. UniVerfities, the miferahk State of Learning and Re* ligion there, 32, 220. 7*oo often initiate Tout h in- to Perjury, 1 24 Vulgar, (the) what fort of Religion pleafes them beft, 304, 305. High Church Vulgar y how they are mifled, and their Reverence mifflacd, 24P to 253 W. VfTHimfies, of private DoBors, what Contempt they ^^ deferve^ 123 Whifton (Mr.) his Charge upon the Clergy for not be- lieving their own Articles, 125 Will of God, a Rule to know it, 374 World, the way to debauch it, is to debauch the Youth 123 Words, how they deceive the World 6. 'The abufe of them 2 'J J Writers, the finefl often negleEl Important SubjeEis, 4 Writings, (Comroverftal) the difference between thofe of Gentlemen and thofe of Divines, 33 TTOuth, how eajily fufceptible of Vice and Virtue, ^ 123 Z. ZEal, (true) a Definition of it, and CharaSier of it, 1 6p. Falfe Zeal how much Mifchtef it does, 168, i<5p' It is bfutifh, implacable, and profane, 174 its terrible CharaBer, and vile Pedigree, 170, 171. The Zeal of corrupt Priefli, its Caufes and Motives, 172, 173. How little they concern the Laity, ib. Often the EfeB of Confiitution, 1 73 » 175. A re- markable Inflame of this, ib. How apt Men are to bii mijlaken about it, ib. Chriflian Zeal, its Meeknefs and excellent EffeEls, 174. Infep arable from Charity, ib. // an Enemy to all Severity, ib» ModernTLeal, its utter inco)?fifiemy with the Gofpel, 1 76. Altogether unlike that of the Apofiles, ibid. TLeal of High Church Priefls, how wretchedly etn' floydi 1 75. Not intended to promote Religion, ib< FINIS. 'C 1"