f-fSr.'^^W 1 COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE LIBRARY OF THE THEOLOGICAL SEMINARY ""'. PRINCETON, NEW JERSEY c 1 ■ Melius Inquirendum. SOBER INQUIRY Into the Reafonings of the Serious Inquiry: WHEREIN The Inquirers Cavils againft the Principles, his Calumnies againft the Preafiaaigs-aQd-Pra&ites o f jrfRpStf*"" cr^. NON-CONFORMIST HEOLQGICiL Examined an And St. Aiiguftine, the Synod of Dort, and the Articles of tt Church oi England in th^uinquarticHfer points, vindicated The third £diti$n % with CorreBions and Additions by the Author. Prov. 1 3. 17. He that is fir ft in his own Caufe feemeth jufi, but his Neighbor j \ cometh , and fear cheth him out. LONDON: Printed for Beny Alfop, at the Angel and Bible in the Ponltrey. 1681. To the Ever , and much Honoured 5. K. Efquire. ■ Worthy Sir! I Receive! yours, which hough along with it both its ownwel- come, the affurance of y w refiorcd health, and continued Love ', and alfo my own entertainment, The ferious and Companionate Inquirie. / have now perufed it with as much ferioufnefs as 'twas written, andreturnd it with more clemency than it deserves \ and mufl confefs my [elf cafl down [o much the lower by r/,y difippointments upon the Reading it, by how much the flattering title had raii'd me higher to ex* pett from thence mere healing ,counf els. I lave read of a PoliOi Em- bijfxxor in Queen Elizabeths days, who at his landing whi[per*d habroai that his Embajjy was Teace, but when admitted to his Audience, threat- ned a war : Her Majcjly vrith invincible patience attended the winding up of his long-winded Oration, and then cries out, Heu quam decepta fui, Legatum expectavi, H.raldum accepi! 1 expetfed a Dove with an Olive-branch in his mouth, and 1 tread upon a [nake, with a menacing jling in his Tail.' $uft fuch another treat has your Inquirer given me. The Title raifed me on tip* toes to [ee at length that famous weapon-falve which might conjolidate the Churches bleeding wounds ; but Ue l:ool^ pre" [ems me with a weapon r^ady drawn to reader thmmore wide, and more incurable. Tou fee, Real paflicn, will not long conceal it filf under feigned companion. • Nemo diu.egit Hypocrvaml A feverifi) preterna- tural heat in the body, u[ually l-ea'j out at the Lips ! The Crocodiles tears, are but a jhon formal Grace over his ^Prey. and yet his importunate' ftomac^tkin\s his throat cut till it be done I You aye pleis'd indeed to re- commend it to me, rs an Irenic, and whenlfiid, it had rather the me en of a Military Ta&ick. a friend of ours a little inclinable to be witty, re- plied, it was neither the one nor the other, but an innocent Game at Tick- tack. It's come in fafuion again I perceive to La*dlean difcourfes with grave [entences j and therefore tvat you may not think 1 am cap't, let me remember you of Seneca. I~feiiciter aegrotat, cu: plus periculia medico , quam a morbo. That Patients cafe muft needs be defperate, wkoje l'byfuian A z is The Epiftle Dedicatory. «* a greater plague than his difeafe. And that Church muft certainly languish quae nee morbum ferre poteft nee temedium, that can neither endure the Remedy, nor the Malady : Its a fad choice, whether we will die of our wound, or our plaifter. And therefore your great ^retende s might do well to forbear their Jlighter Applications, which do but exafper te the Humour , for the more we tamper with improper Means, the lefs fuccefs muft we ex- pell from thofe' that are proper and proportionable. J hefeech )ou Sir ! ^yfnfwer me with more ferioufhefs and companion, than this gentleman makes inquiries $ Can you once imagine the je D ijf en- ter s fo irreconcilably fallen out with themselves, astovmraain an utter A- verfio-n to be diluted out of a Prifon into Liberty ? To be argued out of Poverty into Plenty ? Out of imminent danger, into a [afe Retreat ? Can you really believe them at fuch deadly feud with their own eafe and Repofe, fuch [worn enemies to their own peace, m to be more ambitious of ]{uin, than others are of [elf- preservation ? That they fould Court their Mifertes with the fame paffionate Careffes, that other Inamorato's do their Miftref- fes ? That theyfliould run over one mothers Heads for the frft grafp of De- ftruiiion, as if they rod J?oft, all upon the f witch and fpur for a prefentati- on to a warm Farfonage ? That whatever premises of fair and honeft conve- niences are offered, yet they are fo abfurdly obftinate at to holdthe Conclu- Jlon of [elf-created vexation ? Relieve it Sir ! (I know you believe it !') The Non-conformifts are Men as well as their Neighbours, as apprehen- fve of Trouble, as defirous of tranquility. They have their Interefts, and honefl concerns too, on this fide Another World > Their backs muft be (loathed, their families muft eat, or die : and as, pudicitia, & for- ma, fo confeientia, & integritate, in foro nil emitur. >A good con- fcience is not current ccyn in this worlds markets ; It will not purehafe one difli of meat , though with a good ftomack it makes moft Excellent fawce 5 and will make the foul a noble feaft Alone. Ton ought not there* fore , you cannot entertain a thought fo unreafonable , fo uncharitable, That any thing fiort of finning againft God, and thereby expofmg them- felves to his difpleafure, any thing on this fide pollutiug their Confcien- ces, and fo making their be ft friend their worft enemy , could be a tempta- tion ftrong enough , to prevail with them to expofe to apparent ha- zard whatever they enjoy of accommodation, to render their lives defira- lltr. 7ou might perhaps pleafe your [elf with a thought, That the J{hetoric^ of this Di[courfe would profelyte one of whofe inteUettuals you had ]uft caufe to think, nothing but mean and contemptible. And had I found his Reafoas as cogent,, at his Stile is fluent ; his Arguments as bard, & fa words The Epiftle Dedicatory.' words are [oft, you could net de[pair of fuccefs upon Kim, who is evtr ymA dy to offer himfdj to be pra&is'd upon at the fatisfaclion-ofnce : 'But kd that would do his wor^ throughly upon an Impartial Inquirer, muft ufe\ Arguments of Steel, as well as words of Oyl: *And the Main thin^ I complain of in his Declamations is, that whilft we furfeit upon Rheto-\ ric-k, we are chap-fallen for want cf Kea[on\ and the hungry J^eadeA fits picking his teeth like a Spanifli Don, after an infipid jul.de, as if he had dined upon .he Oxe at Bartholomew-fair. If ever you [aw the\ fign of the Porter and Dwarf, you have [eenthe true [cale of proporti-] on between bis Mellifluous Language, and pitiful argumentation. Ani\ I am re[olved that no importunity [nail prevail with me to ^Accept A well- meafured fentence, or Laboured period, for a Syllogifm, where two, gingling words fiand for the Propofitions , and a decent comely CaJ dence for the Conclusion : Tut this I will freely own , that Jince there is anecejftty {which yet we {now no Rea[on for) that the Ncn-conformiftsi be Reviled, it's [ome Comfort to be raiCd at in good Language, and to\ meet with Dirty Matter wrapt up in clean Linnen. ^And fince you wiU j needs have my judgment of the fiile and drefs , / Jhall only [ay thus much. Cum omnis Arrogantia eft molefta, ilia Ingenii, & Elo-j quentia, eft Longe moleftiffima. ^AU Arrogance is indeed naufeous, j but that of wit and Rhetborick in a polemical treatife is a downright Vo* j mit. They that talk, fo Confidently that there can be No Unity hoped for amorg ChrijYtans, withont Uniformity - 3 nor peace maintain d, unle[s all Men ie\ of a [cantling in their judgments, or atleaft, that (though indulged to re-'] tain their different apprehenfions) they be obliged to conform to. the fame j pra&ifeitf every circumjlance j do [eemtometo have entertain d tiotionu very unworthy the Chrifiian Religion, or perhaps to under fiand very little of\ the Natnre and defign of it. An Epicurean can nu\\e\ in the fame ftraw with a [wine of his own ftye : and truly it was well thought on i fsevis in- ter fe convenit urfls. But Chrijtianity enlarges our love to a greater La- titude, it rai[e sour affections to a Nobler pitch, cordially to embrace with \ the be ft Arms of Good-will whoever are Dignified with the Image o£j Chrift, though not Diftinguiflit with our own fuperfcription, nor ex-i pre'fs the finer flroa^es of our private conceptions \ why can we not kveli Chriftian as he is fuch, though differing from us in Innocent Acci-j dents, as well as a Man, becaufe he is a Man, though his hair teofl another Colour, his face of another Symmetry and comp'er.ion than j our own The Ep'ftU Dedicatory. i th!l U Z e T U T\ Whh0 " t A**"** <*t K*coil of Spirit Mold fies Z ff lL r, r " m " h ' N0r ca ™ be " tho f e P'Odigiim Here- thefe 11 „ I P H ? d ' "P« a«ebau.hed Heart; yet even towards hLm! X °n %™, tfttoJeverjcmupOm-pAtcb the, pretend to purge a- 'AlbZott m ! h 7t ' eddudetkm W w *> *»*Me other,, whofe great to eZa^l, . l '" ihism vbere promt/edit, roe have no *ea(on « >expeu a ^conclude n unattainable, and many judgit not tefoz. I trii lK'*'*"# beM ' Innscdra ™ ■*»: innon-ne- ZtITZ 7 s - fu r Umnul - '« « *«*»* ** uw <• tb aL-«. 7eethe'r,etTn lete T rhS »*«*"<< '»*<* •** *«JW ~ MsupboZf/ a "T 0t r fMtbepeaceudglv,. That VeacewUcb he hi lit e 2T7 ,HC t " " Ue ^W *"*■*■«■ *"«* ihen ly t0 rf " 3****^ a quick aud vigorous fpiriwf mutual co.ndefcent.on and forbearance of one mother Inder ourd.ffent. ItlleoutT W'cmoh can poftbly reach thin inward grievance, ZvenTt^T'^^ «<¥«< of Malice, Envy, Hatred, Pride, *S»e»ge, and tie wound will heal of it (elf. ledbTfr'T'* tle emn " 1 Mot °f P " pe Vi tht be e «*'oy. ftMtX n xdw ' e fip ,tk t^qmrto-decimzoeJmfertinenciet,i»be»te ieS o f *'* ?' ! tk "^ heM ™ i t erme "' s "f S f' tit - h "Moving the Sub- much i ,". eile ^ s V' e flion, or leaving it at Liberty as he found it ; but I VernOHi ' 7 y W ijC ever U ' ° r k " Succe tfo rs >» t! "» ufurpttion, m- . J ooa tee things that belonged to the Churches teace, whofe folemn me, ■ 'J , . "' V f et th Ejnh o" * fi Me *>'tb (P*'*y kindled fiom f/ell, blown. :J?r:de> yet a!( along vijlty jujlijjei with the f ( eckm Plea oj h~et* The Fpiftle Dedicatory* Now the Plea (in Jhort) is this : Without Uniformity there can be no Unity, and withont Unity we mult expect no inward love ; Diver- fityof opinions lead to a diversity of pracliies 5 and theie alienate the affections, which works it felf into Ltticns 2nd parties to the difquiet and rending of the Church, a&d hazard cf the State* But tkefe reafmings lye very raked and open to the \hdic\ou atid. impartial Con** fider€r. Tor our true Vnity lies in the profejf'on cf one God, one Lord JefusChrifr, one Spirit, and not ill one Ceremony 5 and our love will therefore be the more eminent, iecau.e nlastkeje differ entes to pt eve its truth, and exercije itsftrehgtb : Aru ml tteve\ the evil may he in different apprehenjtons, the Remedy will never be haters, but Humility, and Charity > for Humility trill School me into this UfJ»n, totting well of the perfons, and judg modeftly of the principles of thofe that dijfent-, when a Halter wiU fooner break the neck, than convince the judgment: Jt*s eajie to play the ffypocrite a and praclife what another pleafes 5 but impoffible to believe what I pleafe my felf: But now, if thefe diversities of judgment and pra- tlice, fhall boy I up into Animofties, which through their ill management JkaU endanger, or but feem to threaten the fafety of the government : The Ma- gistrate in this cafe ha* 4 proper and fpecifick Remedy of his own, en- trufiedin his hands by divine right, vi%. to reduce Delinquents into the Way of fobriety by due punifbments, leaving the fober and peace Able DiJJ en- ters in the mean time to reap the fruits of their own innocency> with this fngular advantage, that they can now learn by thejufi and exemplary punifk- ments upon others, to watch again j} thofe corruptions of their hearts, lefl they (bould break, out into any dijloyal praciifes unbecoming the Gofpel which they do prof eft, and Jh fluid adorn. How beautiful Vniformity is in the eyes of Men, and what deformity the difference of A odes, I(ites, forms of worjlip, carry along with its * £ n- dring Religion it felf lefs pleafing and amiable in the ejes of curious and critical Spettators, is eajily pretended', and with equal right andre&fon might they complain, that God has not made all men of one fee, fmejiaiure, and thence tike occajion to make goodly Declamations again j] tlie uglinefs of the Creation, The variety which we behold in tte Vnivcrfc, is not its deformity, but its beauty : [As the eye is more ravijhed with a L&ndfcape which enriches it with the grateful inter portions of HiUs and Valleys, Woods and Ch my an, alternately ta'Ang up the thoughts, and feeding contemplation with the na\ui ral chequer -wortyf light, and o^ake, than if it were lei out to lofe it felf in the uniformity of a waft Horifon, or empty profpecl} fo is the foul wore fur priced with tbcglcty of the Chriftian I^ligion, when various apprebek 7 A 4 font The Epiftle Dedicatory. ft ons agree in the fame fubfiantial hlinefs, andfeveral flames bear the 1- mage of the fame God : one Star differing from another in Glory, yet all Jbming mu a Light borrowed from the fame fountain, the fmalleft eye of heaven ping up a place in the Afierifms of thofe of the firfl Magnitude, if tndeedaU men were foundly cudgel? d intooneeven way of profeffim andprL Vice, they whofe defign it is to jieep out their daysineafe, might emoy themselves, and their ^uifts over Confcience, with more foft and deli- cate touches of carnal contentmeet, dreaming all the while that the world is their own j yetfiiU the minds of men would fit as uneafie under Juch Rigours, as he that pinches hit body with too ftraitafuit, only to recommend himfelf to acceptation by the ne# and obtaining fafliion : And as we obferve an uneafie Out foon becomes an old fuit 5 fo they that ft pinch't under a jtraight-laced Religious form, do but grumble, and make fowr faces, wait- ing the good 'hour when they may fairly and honefily difcharge themfelves of an ungrateful cumber. ■ What advantage this Inquirer may promife to himfelf f rQ m fuch a way of mtting, I cannot divine. The befl ufe 1 conceive to be made of it, is to fupport the evil consciences of the Minifiers of their fury at fuch tolera- ble rates , that they may not tear their fouls in peices : for perfccution for Religion, is an impiety Jo abhorrent to the common light of Mankind, that confcience, though for a while perhaps it may contraft a Lethargick^drowfu fiefs, yet will awake and mutter, and grumble* filthily to he made a Pandar to covetoufnefs or malice, a fialkjng-horfe to bafe revenge, or T0 hold a can^ 4le to the Devil •, and when it JhaU begin to lowre and fcold, itns no little gain that will make a fop for that barking Cerberus, no fmall fee will bribe it to hold its tongue. 'But now in comes one of thefe plaufible Declamati- ons, rendring the principles of the Differs fo filly, their grounds fo we&\, their lives fo wicked, their prallifes fo ridiculous, and yet of fuch treafon- $ble and fchifmatical Tendencies, which hufhes the clamour of confcience, md like the jogging of the Qradle rocks the peevifli thing ifleep again as foon as it begins to whimper. Really Sir! I cannot but exceedingly pity and pray for a fort of per fons of your own Quality, who to their more refined Extract, having added: all the ornaments of polite literature, and thofe more graceful accomplifiments fetch home by Iravel, and a freer converfe in the world,befides that Honour Which they have bravely won in the Field, and creditably worn at home, have yet their judgments fo far impofed upon, their fpirits fo Miner* d 'by pre- fuitees formed frommif-reprefentations, as to become the infflrumeets of $ther mens pafftonsAn executing thofe fever hies, which theif calmer thoughts, m&®m f*Am Sv^Wnt? Wjf needs $egret$ ^nd though a tr H egene- The Epiftle Dedicatory. rous Englifli temper, valiant, but not cruel, may confidently claim \\A ^Magnanimous Lyon (Cui fatis eft proftrafle) as the Emblem of Courag* mixt with Clemency, for his Qrefi 5 yet fome few of more rigid inclinations will depopulate and lay wafie many a mile about them, who when they heboid an odd kind of Peace, as the happy fruits of their cruellies, applaud them-* felvesfor perfons of deep judgment, and great fuccefs, filling Defolation, Vniverfal quiet. If you ask^me why 1 have not underwritten my Nrme ? be fides that you know it well enough without my fubfcription, you may be pleas' d to remem- ber what you once told me, That though Truth needs no Mask, flie may want a Helmet ; and, feeing fie de fires no better, do not grudg her the co- vert of darknefs. Innocency knows no guilt thatfiould Dye her face with fbame, yet file apprehends danger, which may ma^e her Pale with fear. Truth feeks no corners, as to the juftice of her caufe ; and yet jhe may feeJ^ a corner as to the in juftice of her Judg. 1 am not confcious to my [elf of any evil defign j but they who will call Preaching, Prating, will hardly fcruple to call my Ears Horns, and I am not to be judg in the cafe. 1 am confident yon commiserate our hard fate, and the unequal terms our buffing Ant agonifis impofe upon us : They challenge us to a paper-duel in the mofi provoking Language, fuch as would fet an edg upon the mofi obtufe coward, ifmodefiy, an£ ambition for peace, or love of retirednefs tempt us to decline the combat, we are then.pofied up for cowardife 5 but if we awaken fo much fpirit as to take up the Gauntlet, and return the mildefi Anfwer, then trufiy R. gets it in the wind, and immediately fummons his Hamlets, raifes the whole poflfe Ecclefias, andSpiritualWMuz vponus, and fir angles the kelplefs Infant in the Cradle : A wary Anfwer may fome- times [leal off the form before it's jlarted, then comes in Mr* Warden M. ( the common Hunt ) whifiles out the whole pack, of his infallible Beagles, furfues, runs down, catches the poor fugitive, and then you know to fei$e aboo\isthe mofi effectual way to confute it : // one in athoufond has the happy fuccefs to efcape this inquifition,then the new Sme&ymnuan Divines, or Convocation of the Cofjee-houfe will reply upon it, that they will j if it was pend with becoming ferioufnefs and gravity, they have one ^eply 5 This is nothing but whining, or Raving: if the ftile be bris^t with a dafh ftr fo of facetioufneft, they have one word ready to confute it, This is DroUery, Burlefque, buffoonry! A blan \ Imprimatur lay ready every week, againfi poor Hobin {the doughty fecond of the Friendly debate, and Ecclefiaftical Polity) creeps abroad ; and to all his blafphemies, obfce- nhieSf fwrUines, ribaldries, \he\pr\v\tedg underwrites, This may be printed The Epiftle Dedicatory. printed : If Mr. Sh. goes big witbfome of his illegitimate Socinim-foole- ries, a Chaplain waits at the door to midwife the Brat into the world : But if a piece comes out with little \eal of Ceremonies, though in vindication of the old Dottrine of the Ancient Church of England, it expetts nothing but Lydford Law, firfl to be condemn d, and afterwards perhaps to be try A. : Againfl all which I fee no other remedy, but [lent complaints, or it may be this [\mt Rejoinder, Tolle Legem & fiat difputatio ! 'But I have already given you too much trouble j what remains mufl be mine own, to jludy to be Maflerof a calm, ferene, [ubmij/iye frame of heart, which may enable me tofuffer tike a Chriflian, for doing like a Chri~ flian ! And if after ally I cannot efcape tte lap of virulent Tongues, and violent hands, yet at leafl I may not fall under the fever er flings of my own conference. I fball not need to beg of you to give, this Paper a leifurely and impartial perufual, 'tis fo agreeable to your own Nature, and that (IriB law which your own Wifdom has imposed upon you. Not to pafs a final judgment up- on any thing, before you have duely weighed all things ; that as I cannot fufpetl you will decline your conflant and fixed method in my fingle cafe, fo I can hardly prevail with my [elf toas^thatzsz favour, which you in jufiice mufl needs grant, I Jhali only beg the pardon o] this interruption qiven to your important concerns 5 and if you fmde [ometimes at my fimplicity , let that be tkejbarp- eji cgrrcflion your affeftion will fufftr you to give to Honoured Sir I 1( nr much obliged Servant, and woft unworthy friend, g. w. rise C» J The Introduction Conjidered, and the Enquirer's ex- pected Advantages from his Comparijon between the Religion of the former and prefcnt Times , feafonably difappointed. A Rhetorical Introduction is nothing but a Politic^ Shooing* horn to draw on an incredible difcourje more fmoothly over the Readers tender Belief, in cafe he fhould prove too high in the hflep : Or you may pleafe to call it a LeJJer Wedge* prudently applyed to a Knotty piece to make way for a greater ; For with fuch grave Maxims, wife men arm themfelves, To drive that Wedge, not which is heft in it felf, but which will go* The Learned Ferulam obferves, That they, are not thofe flings, which the Nofirils flraight abhor and expel, which are mofl pernicious; but fuch ^Aivs as havefome fimilitude with mans "Body, andfo infmuate them- felves, and bevayjhe Spirits. Thus downright Railing Difcourfes are in part their own Antidotes ; and we flop our Nofes at thofe ful- fom eructations of fome writers, who have bee.n certainly fed a long time with Carrion 5 whereas thefe more plaufible Tefts re- commended to our euftobytk- Vehicle of fupple phrafe, and glib expreffions, and with all Aromatized with a whiff of pretended Charity, creep into the affeclions, and fo with eafe betray the judgment ; for Perit judicium cum res trattjit in affectum. When a Cor.tr over fy once gets fair Quarter in the affections, it will foon undermine, and blow up the under jlanling ; fo hard it is to perfwade, that it cm be Toy fan which is fweet, or deftru&ive to Nature which accommodates it felf to the Critical Humours of the Palace. .It has pleafedthe Enquirer (upon kature advice no doubt) to ufher in the main Body of his Difcourfe, with a Pathetical com- fttrifon between the ancient Jhte of Christianity, and the prefent } and he very affectionately laments the Change : wherein he imitates the vain humour of our young travellers, who at their return unmea- furably predicate the glories of forreign Countreys • but can find nothing but mean and contemptible to bellow en their Native Soil : JVhether it be that t_hey would be thought to know fomething more thaa C 12 ] than thofe home-bred Snails which never travell'd beyond the fight or fmell of their own Chimneys j or that they prefume to (helter themfelves under that Frotettion which all great Travellers are fup- pofed to carry in their Pockets ; Yet this is certain, that far-fetcht and dear-bought, will recommend a very trite and ordinary Jhry, to the Acceptation and Admiration of the Man). The Poets are never more tranfported into pleafing extafie, than when they are gotten into the *,H\& of the Golden Age ■ and then the Rivers (hill flow with pure Nettar and Milkj Tte Trees diftil ' Life Honey *, and the Prodigal Earth, without cultivation, gladly exhauft her Spirits, and fpin out her Bowels to pay Tribute to the fatisfa&ion of Mankind ; with a great many more Pedantick good- morrows j But when once that Iron Age appeared with its Harden, face -, Pandora's Box was then open'd, and whole Legions of Furies invaded the world. But above all. Navigation and Trade, thofe two implacable enemies to all Religion, were invented; and I cannot fufficiently admire, that amongft all the I{eafons mufter'd up againft thofe Schifmatical Evils, This Primitive one, That they came in wiih the Iron Age, efcaped our Enquirers Induilry, As all good Chriftians are ready to give the Primitive times their due praifes, and as willing to lament the Degeneracy and Apoftacv of the prefent 5 fo they look upon it as a piece of Incivility no modefl f>erfon would be guilty of; to fpend all his Frankincenfe in embalming the memory of the Ages Dead and gone * whilft the prefent lies like a rotten Carcafe ftinking above-ground without the curtefie of a Flannel flirowd to cover its nakednefs. A # vanity (to fay nothing more fevere) noted by Wifdom it felf, Ecclef.7. 10. Say not thou -what is the caufe that the former days were better than thefe ? For thou doft mt Enquire wifely concerning this. Had this Gentleman concern'd himfelf to appear a wife and im~ partial, as well as a compaffionate Enquirer, he had never been guilty of that folly to pelt witty Sentences and apothegms at his Readers head, as Boys do Snow-balJs/which with equal eafe, and execution, may be retorted. For thus might a vulgar Ingeny form a Paaegyrick of the Singular Piety and exemplary Holinefs of thofe Primiti*§ Chriftians : ' r < That they imployed their Affections in keeping the old ■f Commandments, and never ftrained their Inventions to find out ** new ones : They made no more Duties, nor Sins, than God had ff made j and left the way to Heaven no narrower, the Gate no "iiraicer than they found it; They judged him a good man that j'fo t uare4 Cu3 fi fquared his Converfation, a pious man that modelled his Devotl- «• ons by that of the Word, though he knew no other Rubrick: They " contented themfelves with Gofpel-fimplicity, and durft not be wife «« above what was written, left they fhould prove learned fools: They " underftood what a Spirit of bearing with, and forbearing of one '* another fignified j And the Fathers of the Church approved them- " felves to deferve that venerable Character, who never dafht out *« their Childrens brains, becaufe their Heads were not all of one *« Block, That little wit which there is in thefe popular Trappings, is only this, To fingle out the moft eminent injhnces of Refined Sanctity in the Primitive times, and from thence to take the general meajures of their Devotion -, and then again to cull out the moft Infamous Exam- pies cf prodigious Villanies inthepreftnt Age, and from thence to give us the idxa of our Modern Piety ; that is, to make a mif- Shapen Parallel between the plorcer of thofe, and the Bran of thefe days. He that would make a right judgment of the wealth of a Nation^ muft not vifit the Hojpitals only : He that would take a juft Pro- fpect of a Nations Piety, muft not inform his Pencil from the Re- cords of Newgate, or the Executions of Tyburn : Or if he would be fatisfied in the fweetnefs of a City, I would not advife him to hang his Nofe over the Faults and Common-Jbores : Or if he would take the exa& Height of the Nations Glory, let him not take inftruclions from fome depopulated foliage : If we confider the beft of the worft man* or the tvorfl of the beft man, If we only view the Mole or Wart upon the faireft face, and fome fingle feature in the moft deformed, we may eafily betray our felves in this falfe judgment, that Therfnes was 3 great Beauty, and Abfolom a Gorgon : Thus if we will denominate the lapfed Ages from fome eminent Rarities of Virtue •, or the prefent, from fome notorious Examples of Impiety, we fliall never diftinguiih between the Common-wealth of Plato , and the Dregs of Homn- lus, Suppofe we, that fome Tribunitial Orator, to exercife the gal- lantry of his Pen in a Theme fo common and copious, would fee himfelf to decry the Piety of that other World, let him Copy out the Treachery of tfudas, exaggerate the Apoftacv of Demas, the Here- tical pravity of Bymenaus and Philetus ; let him enlarge upon the jimbmon of Diotrephes , the Blafphemies of Cerinthus, the Debau- cheries of the Nicolaiuns 5 and above all , be fure to pHe the Villanies Villanies of the Gnofticks with warm Cloaths, and what a fright- ful Medufa would that Age appear, if drawn to the life by thole' Ex- emplars ? Suppofe once more, that our Orator had an itch to employ his mercenary Pen, to fcrape acquaintance with fome tempting prefer- ment ; to reconcile his lines to the Genius of the prefent Age, and imploy his Talents where he fliall not lofe his oyl and pains ; Let him with Apelles, take up on truft the particular Excellencies of the moft exemplary Chriitians \ let him borrow the fingle Beauties of Meeknefs, Patience, Humility, Charity, Faith, Self-denial, Con- flancy , that like the sporades lie difperfed and fcaaered up ».nd down the world ; let him AmaflTe all the individual worthin-iTvS that ire not yetbaniflit to Heaven, and unite all thefe in one Table, ai d fuch a draught perhaps iriall not need to be afliamed to fliew its Lee before the moft exact pieces of proportion that are referved in the Ar- chives o Antiquity. And to fpeaka plain truth, if one tenth part of what thefe men afcribe to their great Patrons in their De-dicAio\y Epijtitis were true, I could eafily evince that th.re are very few who have the difpofal of fat advowions, but are more Jlluftrwus Sains, than any of the primitive Fathers, and perhaps we fliall not need to except the Twelve Aj&fifi& As he would fcand.loufly reproach the fhble fixed Providence of God, thatfliould conclude Nature to bealmoftworn off her legs, her Powers enfeebled, her Spirits debilitated from the precotious deaths of thofe who dig their graves with their teeth, and with the fheerso^ Luxury and Riot cu: trie thread of their lives before Ren fon would fay it was half fpun out to its juft length ; fo would he no lefs maliciouily bhfphem? the fteady Re^lementand fuperintendency of the only H.iad and Governour of the Church, with the efficacious influences of the H Spirit upon the Souls of true Chrifhans, who from Hvpocrifie the mother, and her daughter Apoftacy, of thofe who Court Religion for her Dowry, triall conclude againft the power of Godlinefs in thofe ChrifHans, which is very conspicuous to all who are not concernM in point of felf prefervation, and feU-julHfica- tion . to decry real Holinefs according to the Primitive pattern, whilft they would be thought the great Adorers of the Primitive Times* A practice well-becoming the Legions of Beelzebub, or the Trainedbands of Accamn, whofe del ; ght it is with the importunate Fixe, to fix upon the galled parts, exaiperating fores with their ve- nomous ['53 nomous probofces, which would heal of themfelves j whilft pre jvr dice will notfuffer them to nke notice of the entire and founded parts. What Arguments our Enquirer hath furniflit Atheifm with to wound Religion, which he.would pretend to heal , I (hall not need to obferve, they are a generation quick- fighted to efpie and take their advantages without a Monitor : But when I hear him lament the pal- fable contradiftion of the lives of the Generality of Chilians novo, to the Rules of their own Religion 5 and that few ta\e the measures of their Atti « €n r » or the Rule of their lives from the New Tejlament, I expect to hear others asic, why they fliould be more obliged to the Humilty, Self- denial , Sobriety recommended in the Golpel , than their Teach- ers, who apparently conform themfelves to thefecular Grandeur and fwelling Pomp of the molt licentious times ? And it' a plain Truth might be fpoken, without any ones taking fnuft there can be no more Reafon afligned, why the Peop le fhould be tyed up to the Rules of the N. T. in their lives, than Cl.urch-men are to make it the Rule and Hubricl^ of their worflip : They who expect Primitive Submijpon, muft give Precedents of Primitive Moderation : And if they will exact and challenge the ^Ancient Manners, let us fee in them the ^Ancient Examples : In vain ilia 11 another Crab command her daughter to creep/or ward, if (he confutes her inftmttion by creep- ing backward. If then Matters be really fo Retrograde, and gone off from their true Centers ; yet it cannot becqme them to Condemn the World for being wrong, who refolve it ihall never be J{ight. He thatcomplams- things are not as they were, and yet Difputesthat they ought to be as they are-, fhall never difpute me into a Plerophory of his fincerity. They that confefsa want of the Ancient Difcifline, which yet they Will not rejhre, and complain at the fame time of a Defect of the Ancient Piety, which they pretend they cannot Remedy y do but weep over the Vineyard which is laid waft, whilft they either pluck up the Hedge, or refufe to repair the decayed Mounds and Fences - } or deplore an Inundation of Wtckednefs which is broken in upon us, and yet lhnd by the Sluce, and will not Jhut it down, nor fufter others to do it, be- caufe they have no Call to the Work. All things in this lower World infenfibly contract corruption, and with a filent foot decline from their Original Integnty ; fo that every day furnilhes us with New Reafons to lcowr off the en- croaching Ruft, and reftore them to tnur Primitive JBrightnefs. He He that rows againft the Stream, mill inceffantly ply his Arms, and Oars, and work againft the preffing importunity of the Current, o clfe (hall find himfelf unawares hurried down the Stream, Sic omnia fato, In pejus mere, ac retro fublapfa referri. Virg. It was a feafonable Queftion of a Great Perfon many years ago, Why the Qivil State jhould be purged, and. reftored by good and wholjom Laws, mads every Third or Fourth Tear in Parliament, providing Remedies as f aft as Time breedeth Mifchiefs ; and contrariwise the Ecciefiaftical State jbould ftill continue upon the Dregs of Time, and receive no alterati- ons now for this jive and forty years, and more ? And I am fure it's ano- ther five and forty years and upwards fince that Complaint was made. It will then be very feafonable to complain of jModern corrupti- on, and cry up Primitive Devotion in thefe Men, when they fhall demonftrate a real willingnefs to reduce what is a mifs, into order, to ma^ke what is crooked ftraighf, by the Primitive Rule of Reforma- tion. That the conversation of thofe early Chriftians was Commendable, I rea- dily admit j that there is a wretched Degeneracy in our days, I fadly fee ; yet give me leave to Note and Deteft the Hypocrifie of thofe who build Stately Monuments to, and beftow Ranting Epitaphs upon the Veceafed Piety of the Former, and j*et deftroy or difcourage the Re- maining Piety of the prefent Age : That pluck down the Living Temples of the Spirit, that upon their Ruins they may build their own P. laces } who firft Stigmatize Primitive Bolinefs with the Modern Brand of Fanaticifm, and then perfecute it •, and the fame time Ca- nonize Primitive Super ftition for the Ghriftian Religion, and then Im- pofe it. But our Inquirer has mark'd out fome of the peculiar Glories of thofe Elder Times, and perhaps it may not be unplealant to the Rea- der to run over with me fome of their Ex ellencies. 1% Of old to be a cbriftian, was to be all that's Holy, $uft and Good, &c When I read thefe juvenile Declamations in praife of Vertuf, I am ready to fnatch the Anfwer out of his mouth, who re- plyed in a caf? not unlike : gut* entm unquam vituperavit> I wonder whoever (poke one word againft it ? But it's eafie to ftrain a S ring till it breaks, which being fcrewed up to its juft height, would bear £'7 3' Ibsar its part in the Harmony. To be All that's Holy* All that's ^ujl * Allthat's Good, is the Glory of Him whom 'tis our Duty to imitate/ our Folly to ftrive to equalize ; In a limited feme 'tis the Glory of thofe Blefled Ones, who are Comprehenfores > to Ijje really Hoi), truly fujiy fncerely Good, is pretty fair for thofe that pafs under the No- tion of Viatores : But if this were 'the Character of Primitive Saint- fhip, the Apoftle '~Faul mud not have worn a /{ed Letter in our En- | quirers Calendar, who profeffes, ^hil. 3.12, 13. That be had not al- ready attained* neither was already perfett, nor counted himf elf to have apprehended ; but yet he reached forth unto thofe things which were before \ t beprefs'd towards the mark, for the price of the high calling of God in Cbrijl * J e fn* . .. . .\ - : ... 2. Wherever Religion came, it was a Principle of Purity in Jftlent. hearts, honefty in t\mr lives, and peace in Kingdoms, &c. Wherever Religion came ! Why Religion tidy come, either in the Declaration of it,, or in the Power, 2nd Cordial Acceptation of it. And I prefume this Enquirer will notaffert, That wherever J{eligicn came in the former, fenfe, it had; thofe bleffed effetts in the Purejl Primitive Times i and 1 ani confident he cannot deny, that wherever it comes in the latter fenfe, ft produces thofe happy Fruits even in the worfl of Times, frit fo eafie it. is to render trivial and common matter plaufible to the Ear, whilft wc are cheated with a Qharivaryof founding Br aft, of the Ditty of A iin^r lingQmbal. ■■ 3. But then the Chrijlian Faith wm not d Trick, of Wit,' In it ft //in- deed it was not, nor is fo now •, yet crafty Knaves would ven r ure tbeni, xawntonv to/ Aoyoy t» ©is, 2 Cor, 2. i7# to dilute the Puy W>*e of Gods Word with the watry mixtures of their own invent i or $ and v, rg have thofe ftill that will be (hewing fuch tricks of audacious' wit up- on it now, ■ i ■■.'•-■ . What therefore he Quotes from LaHaniim, any man may venture to fay, and never hurt llmfelf , or I'poil his credit. Give me i fierce and contentious Man \ and if be will but apply himfelf to ihe : Grace and Injhtutions df the Gdfpel , he Jhall become ai mcci ai i Lamb 1 let a covetous Per fdn hearken to-the DcHrir.e of the Gofpc'? cn\i. he Jhatt prefentty difpenfe his Money. Nay, . for cbace I will fay a 5 bo I j, a Word as. that comes tor Give me themoft inhumane and barba- rous Perfeeutor* thatwichotft fcniple of Confcience eits up Gci\. People likeBread ;' and' if he Will but conform to the Dcclnrri. of, xh§ Oofpei he flrillf bf forced* to' fake oct a new Leffonf ana |tf'tf r tf tip £*#/• iv®6i 4 tbiityjSakl , become £ pm -, fj<*« C 18 3 fefs, or preach the fame Jefus whom he has fo outrageoufty persecu- ted : Give me that Church-man that feeks his Peoples goods more than their good \ he that heaps Off a upon Helion, and Olympm upon both, one Steeple upon another, and a third upon the former, as if he hoped either to Scale or Purchafe Heaven, to take it by Storm or Sur~ render 5 and let him but attend, and give up himfelf to thofe docu- ments which he either Preaches, or however Heads, and he fhall prefently refund the frice of Souls, and errogite upon the Mem- hers of Chrijl, what he had once fqueezed out of Spungy Confcien.- ces. But the Heathens could boaft as much as this comes to, of their Mo- ral Precepts. inv'id'M, Iracundm, aeer, vinofits Amatof \ Nemo adeo fern eft ut non tnhefcere poffn, Simodo culture patient em commodet Aurem. Horat. 4. Then the Profejfors cf Chnftunity were all of one Heart, and one Lip I there wm then but one Divifxon of Men : ci/ersj3«* & *Vsj3«f , were the only Setts the World wm divided by : All good Men were of one way, and all evil Men of another. I have ferioufl/ confidered for what juncture of Time this Elo- quent Period was calculated J and when thofe happy days didfhine, that might deferve fo fair a Character: And I conclude it muft be fome Pre- ^Adamtical Sate, commencing with the fu'ian Period, or at lowell that of Paradife, where we may probably conjecture, That all good jMen weie of one mind, becaufe there was but one Man there. But if the Enquirer would acknowledg it as a favour, I would fhew him how he might reconcile*his Rhetorickto Truth, which is not often feaziMe :' All good Men were of oneway, the way of h'olmefs leading to Happinefs ) And all evil J7licn were of another wn, the way of Sin aud Jmpenitency which leads to Jrtfifery : But fo it is ftill, and thoufands of Ages will nev Alter the Cafe. But then, to be of one heart and lip in the minute Circumftances of Religion, that I never heard all Men were, nor never expect they will be [0 on this fide abfolute perfection. The \oman Church even in the Apoflolical Times, was not without its Heats and Animofities: Some there were, who being weak, in the Faith, difcerned not their Chri- jinn Liberty , bat confined themfelves to Sdades , and judged o« tJiers that went beyond their fiprt Tedder, as Libertines, and Men s none of (Thrift's defign to reduce all fincere believers to an uni- J b rmity in every Punctilio in judgment and pra&ife, but to perform a Nobler and more glorious work than this, namely to infufe fuch a Spirit of Love, and from thence fuch healing councels, to infpire in- to all his Difciples fuch Moderation, fuch Qondefcention, tha: notwith- standing theie diversities they.may all love as Brethren, and keep the unity of the Spirit in the Bond of Peace , and if in any thing any one be otherwife minded, to wait till the Cod of Peace from the word of Peace J})ould reveal it unto him 4 Nor indeed is it any credit to the Religion of our Saviour, to be reprefented to the World, as if it taught fo narrow and retrained a Charity that would only embrace thofe that were call in the Mold of our own particular perfwalions: or to hang on a firing only with thofe who jump in wkh our own Points to a Tag : An Excel- lency, if it be one, to be found more eminently amongft the Lyons in the Tower, the Turis in their jMofques, or perhaps of old in the African Conventicle, (much Reviled, and as much Imita- ted ) who Monopo iz'd Salvation to them that wereisx parte Do- tuti. But that which is the mod pleafant in this Period, is, To fee what a world of Truth our Companionate Enquirer has Maflacredfor the fake or one poor forry Climax. There are r.ow (fays he) almofi as many opinions as Men, as many parties as Opinions, and as many Religions as either. That almoji may, I confefs, do him fome fervice ; it has in its days help'd many a lame Dog over the Stile : But furely there may be grtat diver fries of Opinions amongfl them that are of the fame I(e- tizion ; He might as well conclude, that the Spaniard asd the French are of two Religions, becaufe the one buttons his Doublet upwards, the oth ft downwards. I have been much taken with a Decree that I found in B. Jewel, made by Pope Innocent III. and might have be- come a far better Man. Qioniam i'nplerijque partibus, intra eandem Civitatem, C? Dioccfm, fermit i funt populi diver far urn linguarum, habentes fub una Fide, varios ftitus. & Mores, Diftintte pracipimm , ut Pontifices hujufmodi Civi- Wtunt provideam vires idoneos, qui fecundum diverjltates Fhuum, 03* Linguarum- l i*guarum , divlna Wis ojfcia Celebrent, 8> Sacramevta ^Aimhu firent. " Forafmuch as in moft places, in the fame City and Diocefs, there "are people of divers Languages mingled together, who unaer one "and the fame Faith, do retain differing Ceremonies and Cuitoms 5 we " do therefore exprefly charge and comtmnd the Bifliops of the faid " Cities and Dioceffes, to provide able Rcrfons, who may Celebrate " amongft tnemthe Divine Offices, and Adminifter to them the Sa- "craments, according to their differing Languages and Ceremo- nies. Differing Rites and Obferyations, whilft left indifferent, will uot make differing Religions ; what they may do, when impofed as the ne~ cejfary Terms of communion, Iihall not Determine. Nay, that there areas many Parties, as Opinions, will need not only fome Grains, but whole Eujhels of Salt to keep it fweet : Do we not fee thofe of the fame Party indulge each other in their prviate concep- tions j and none more than they who moft Triumph in a pretended Vnhy aid Vniformhy , who can agree in fe w things amongit them- felves, and yet can fweetly accord to extirpate all but them- felves ? 5. Time was (fays our Enquirer) when Jftten fieri feed their Lives in Teflimony to their Faith, as frankly as fince they have done to their Pajfwri, Revenge, and Ambition. And That u (fays another) when K yyien roill facrifce the Lives of their Bre.bren, and the Peace of the Church to the fame wafpijh Deities, and their oven confeiences to boot, to another idol fyown of old by the Name of j7ltammon m Such Elegant O- rations have we penn'd about Time was, and Time U, that 1 lufpect they were indited from Frier Bacon's Brazep. Head- piece. But more Anger Hill I Then was Charity counted as Eternal a part of Religion, as Cenforioufnefs u now with too many. 1 his is witty enough in all rea- fon ! And one would not ftick to break a Jeft now and then, though it broke anothers Head, or perhaps his own with the Splinters. But Men are bad enough, and need not be made worfe than they are : Cenforioufnefs is a Crime too odiom to be Defended, and yet too notorioas to be denied \ .to cover a fault will make it twf ';'■' but to jujli- fy it, will make it many: But yet that any fiiould make this Cen- forioufnefs a part, much more an EJfential part of their Religi- on , is an Hyperbole too daring for my weak Faith to meddle with, B s Ihavfi C«3 I have been confidering into what place of Religion they cat* po0i:>ly crowd it, whether into their Creed or Ten Commandments i The Papiftshaverob'd the people of juft one half of a Sacrament, and then to give them their due, to make them ample fitisfa&ion, they have created five entire Sacraments de Novo : They have craftily alfo purloyned the whole fecond Commindment 5 but then, becaufe the Laity have an inkling that there were once Ten of them, left they fliould mifs one out of the Decalogue, they have very difcreetly fplit the Tenth into a Qouf-e : But where to wedg in this Cenforioufnefs, was a great difficulty, and had continued fo, had not fome repealed the fourth Commandment, as purely Ceremonial, and therefore if any where, there it muft go. Some perhaps may Cenfure this Cenfurer as guilty of more, Cenforioufnefs than half the World befides ; but fuch do not con- sider, that we muft allow for fhrinking in the Silk-grognin Phrafe of Rhetoricians; what a flat, humble, low, jejune expreffion had it been to have faid , Truly Jftlen are wo fenforiom ! But now the Stile mantles, and the Language brifles, and bur nifti- es , it comes off with a Nobler Grace, it fills the Mouth, and founds auguftly , to fay, They make it an EJfential part of their Reli- gion. 6. Nothing was then thought too good, or coftly, for the Service of God, or Religion : Men could not content themjelves to ferve God with that which coft them nothing. It was one, a Julian, or fuch another, that envied the coftly Veffels wherewith Chrifl was ferved. Ay ! Time vow indeed, (and pity it is, fo good a Time had not its Wings clip'd from flying away !) Time was, that Mens money burnt their Pocket- bottoms out, when the fire of Purgatory made it too hot for the mod frozen Ufurer to hold ; but now alas, that Time is pafi. * »»» ■ And fo the 'Brazen Head fell down, and dauYd out its brains ! If thefe things be truly represented, and that the glory of the Pri- mitive Times did confift in pompom Devotions, Tolijhed Altars, Gilded Organs ; Sumptuom Candle 'flicks, Embroidered copes, Silken Cowlesx much good may it do them, we neither envy, nor fhall imitate their Ini- mitable Excellencies. If Julian envied the Plate wherein Chrift was ferved, let him grow lean with envy; but furely the Chronicles are hugely wide, if thefe matters be not mi/hid : The coft and charges at which the Pri- mitive Chriftians were in the Service of their God, and Saviour, was quite another thing •, they beftowed their hearts upon him, bore reproach reproach for him, laid down their lives, and whatever was dear to them in defence of his Truth; Silver and Gold they had none, and Chrift as little need of it. However, that Age could not well upbraid the prefent with irre- ligion, if the true meafure cf Gods Worfhip be to be taken from it?' exterior Garb and Splendor : As we cannot mock them with their mode* Vresbyters, fo I am certain they could not us with Wooden Chalices ; at leait in this one particular I expe& heOiould retraft, and free!y own, that for cofily Worship (which is the main) we havefheer out- vy'd the primitive Times, I fhall not much concern my felt to reflect upon that ufeful policy of thofe who have impofed upon the credulous world, a belief, that whatever is devoted to the priefis, is therein Confecra ted toGod\ but yet I may fikntly admire the eaiinefs of thefe Ages thatfuffer'd them- ielv.s fo tamely to be abus'd ; And above all, I cannot but wonder at the Chaldeans, a people renowned for wifdom, that they cculd once be perfwaded by the priefls of BeH, that his 'Hungry Drity had devoured all that good Beef and Mutton, which their blind Devoti- on offer'd at his Altar. The Truth is, their orvn B^Uy not their God, and poor Bell bore all the blame of their gluttony, Thus what they got over their Idols back, they fpend it under his, or upon their own infatiable Paunches. It's no new thing for Sacred Names to give Pa- tronage to Avarice : Thus the Kice foars aloft, as it (he deflgned f, ra- ven, when her Heady Eye is fix dupon the prey below: and glorious pretences to endow the Holy Mother Church, had aimeft reduced the Lay-world to beggery.. 7. In thofe early days the chrijlian AffcmhWes drained the Thea-tres, Ay ! But where's the Antithesis ? But now (fo it ffcould run) the Theatres have drained the Chriftian AtTemblies : But that had been a Repartee tooclofe and home for one that w 7 ould be bind to l.imLlf. Had the Primitive Preachers expefed their own Religion, they had never drained the Theatres 3 and if our Modern Pulpits will drive that Trade, The Theatres will drain the Water, if not draw xhcjSrijt from their Mill 5 for they know how to expofe Religion more ingeniously, and ^ore effectually. But what other iffiie muft we exped, when fome Clergy- men fhall frequent, others plead jor, and juftifie the Play-houfes? when the Beares , with their decent and harmonious Bagpipes; the Fencers with their ratling Drums Hull find fair quarter, foall have free in- B 4 grefs, I Hi grefs, egrefs, and regrefs, when yet fome Chriftian AflembHes are difturbed, and broken in pieces. We poor folk are apt to think, that we may venture a ftep or two - nearer the brink of the Pit than our Teachers, and take a little more tautude than our Guidesi for they are well paid for their Gravity, whilel]: we mull be forced to be fober and auiiere at our own proper coft and charges. It has been an old obfervation, If Minifters be merry, the people will be mad j if they drint^, their people will be drun!^ jf they argue for the lawfulnefs of Theatres, and:other fuch Kurferies of good Learning, the people without fcruple m\\ frequent them : And then have a care in good earneft, left the Stage plunder the 'Pulpit, and the Theatre drain the Christian AJJemblies more effectually than the Conventicles. 8. Te Holy Men of tbofe times. that approached our Saviour, had as it ti*"\ fome l(i) s of his Divinity upon them, and their faces fl:or,e, &C And Would he indeed have tfeefe times talk of Rays, and Beams, and skinings ■ .fif fice ? On purpofe perhaps, becaufe they want new Matter for Ec- • cleji'jtical Burl: ftue, and Canonical Drollery / One fuch expreffion as t is dropt from the Tongue or Pen cf a Diffenter, had been enough to equip out a whole Fleet of Friendly debates for a Summers expedition : But yet he has qualified it pretty well ; thev were but fome Kays ; and m it were fome nays : and that may mollifie as dangerous a word as this, and faye the Primitive Times a Satyr. o. A Chnftian church was then a Colledg of holy and:good Men : Incom- parable proof, that all Churches were either then Cathedrals, or at ieaft c ailegiate •, and truly they might have continued fo ftill, had not Rem.jfnej, of Difcipline in juji caufes, and feverity of Difcipline in cduje< endangered to make them a Den of Theses. . It the church-doors were itrictly guarded, and the Church-windows n rrowly watch'd, that none might come in by the one, nor climb in by the other, that are unqualified : If Simonucal buyer * and fellers were f^und'y whip'd out, which have bribed their Admiflion by the Golden J^e\ ; and none denied entrance that claim Adminjon upon chrijh Term ; fuch as can produce Tefrimonial Letters from a found Faith, and holy Coverfation, ,the Church might JIM be a Colledg of good and faly Men : But if fome. mutt be forced in, in fpight of their|@reeth, though as unfit as Ignorance and prophanenefs can make them* if liki the American*, they mult be : compelledtogo to Heaven upon pain of death v if others be excluded by the Pali^ado's of Ceremonies, how^ ever meet Materials for fu;h a constitution, never hope. the Church . . ; OlOUld fiiOUld.be 2 Holy Coliedg, but a La^arhoufe ; for they that are of no Religion, will be of any Religion, rather than be undone for being of none ; and they that are really of any Religion, will endeavour to go to Heaven in better company. And fuch were the b -amies of the Primo-primitive Confejfors ; but now there is a fad Degeneracy j and that the Reader mav not fufpecl: I envy our Anthors Abilities, 1 fha'H give him a tafte of his Excel- lencies in expofing the Modern Piety. i. Nov; dry opinions are taken for Faith. Oh what a lucky hint had here been for one that was fo inclinable to be ingenious ! For dry opi- nions (you know) are very combuflible matter, which will catch at the fmallaf} fpark,, and therefore muft needs fet the whole World in a flame, But i m Men have been bufie in making new Qreeds^ and hive forgotten to praftife the old. Whence note for your Learning, and lingular E- dification, that though fome miftake the Creed for a Prayer, yet it will ferve without fenfible error for the Ten Commandments : And yet per- haps prattiftng a Creed is not fo eafie a matter as he may imagine : Let Men but believe their Credenda, and pratlife the Agenda, and they (hall never be reproach'd by me for not prattifwg their Creed, whether it be Old or New. I am very confident the innocent Reader takes it for granted, that the Enquirer has all this while been comparing tie Piety of ancient days, with that of the prefent, as it ftands at home amongft our [elves : But he's meerly gulled* j for all this gawdy Eloquence has been fpent up- onforreign Countries, Such (fays he) is the condition of the Gree'^ and Latin Churches ; there 'tis that tney are fo bufie in making New Creeds ,' that they have forgot to pralife the Old. Juft as if one of jobs Mcjfcv- gers fhould cry out in the ftreets, Fire I fire I And one ftartledat the Ahrm, asks, Where? where? Oh at the Efcurial ! at the Eftie- . rial I in Spain, near Madrid I NTay then, we are all well enough ! I was afraid it had been my next Neighbour Vcalegon ; and therefore., I hope, we may have time enough to remove our Goods. But, Reader, be not too fecure, for the fparks are already flown over into England : if we come nearer home (fays he) / doubt wejhall not fnd things much better. There is one peice of tfuftice. or charity, which I rruft here ds- manly qx beg of my Reader ; and *t's This : That if the Enquirer has a priviledg to fuppofe his Ssarefire beyond the Seas, I may be allowed the priviledg to fuppofe, that my poor Tucket wm bejtowed there alfo 3 FT . '" ~ t " " and . I 26 ] and that though the Tragedy of Mujtapb&v?z$ a&edin London, yee the Scene was laid at Conftantinople. That the Britifli Churches were fo famous for Religion in thefrjl Times of their Plantation, I am right glad to hear, and hope the News is true i but the evidence and the consequence do both exceedingly trou- ble me : The former is Jlender, that if we touch it not very gingerly, like the Apples of Sodom, it will moulder into duft ; and the latter is fo dangerous, that it concerns him to handle it gently, kit it prick his fingers. And i, for the Evidence : If theprefence of the Britifli Bifiops at the Council of Aries be his beft proof, it muft proceed thus : Ihe Britifli Sijhops were prefent at the Council. Their presence muft prefume their fubfeription to the Articles •, their fubfeription muft im- ply a virtual and implicit confent of the 'Britifli) Clergy, and then the con- fent of the Clergy muft involve the At probation of all the Churches- And laftly, the Churches Approbation of the Articles muft infer, that they pra&ifed their Creed, and that their Lives were fo eminent for Holi- nefs, that they did at it were fbine with fome Kays or Beams of Divi- nity. And (iere is a Team of connected inferences, that if one fails, the conclusion will be left in the Mire. And therefore he has ano- ther proof to help it out at a ftanding pull : At the time of the Nicene Council, Britain was accounted one of the fix Diocefjes of the Wejlern Empire, And then no rational creature can defire ckarer demon- stration, that they were eximioufly Holy, for if they were of any Diocefs, firft, or fixth, it makes no great matter, provided it be- but of the wejlern Empire, it will infallibly conclude their Piety, though it had been more clear in my mind, had it been a Diocefs not of the Empire only, but the Church. And then j. for the confe- rence, that feems very perilous ; for if the presence of the Britifli Sijhops at the Council cf Aries implies their fubfeription, and that fub- feription the confent of the Clergy, the Clergies confent, the Approbation of the People \ and that infers their fMinefs. Then (fay fome) the prefenceof the Englifli Divines attheSyaoc\of Dort, and their fub~ fcriptionof the Articles, will imply the eonfent of the Clergy, and the confent of the Clergy the Approbation cf the Englifli Church \ and there's no remedy for it that I can fee. If the prefm.ee of the one will evince the Kingdoms San&ity, the prefence and fubfeription of the ether will much ftronger evince ffe Kingdoms Orthodoxy ; Vov fubfeription is a good ftep beyond bare presence, and fo our Trcmifes are firongtt > and Sanctity is a good Jrep beyond Truth in the Vn. J cr ftarJing, and fo our conclufon is more mode[h ;•>. \ We We are now coming to lovrer times, to the Catholic k times of Popery : and Religion holds very good ftill, and runs clear , but there's no help for it, hemufttjinr, or it will run Dregs in the Reform iti- on. The Inhabitants of this Ijland (Tays he) have not been more famous for Martial ^ProvefSf than for fine ere Piety arid Devotion : For Polydore Virgil, an Italian, and Erafmus a Dutchman, both of the Roman Com- rnufliot, and (therefore be furej competent Wiwejfes, ajirm there tvm pore true devotion and fincerity of Religion in it is C'r.nrcb, than in any one place of the World befdes : Auditum admifli. Rifum teneatis ? I have known a fober Horfe break Briale upon a far lefs provocation. We will for once, to gratifie this Enquirers longing, iuppofe that there wm more true Piety andfincere Devotion among ft the Enghlh Pa- pijis, than among the ^Ibigenfes and waldenfes> than in Bohemia 9 or wherever elfe the Gofpel had begun to dawn ; but that Polydore Virgil , and Erafmus, fhould be competent mtneffes, and therefore. competent mtnejfes, becaufe of the Roman Commnion, does a little Hum- ble me ; and that it has ever £een as the imereft, fo the Religi- ous praftife[o£ thofe in Communion withi^w*, to ma gnifie thofe in Communion with her, and as much to depredate the Holinefs of all thofe that had once withdrawn themfelves from her Corrupti- ons, The Argument, fuch as it is, proceeds thus : They th~ t were of the toman Communion, mult needs be fuppofed competent Wit- neffes of the truth of the Devotion, and fincerity of the Religion of thofe of the fame Communion : but fuch, # andfo qualified were this \?ol)nore Virgil, and this Erafmut, and therefore they mult needs be fuppofed leftes -Leslies, competent Witneffes of the truth of the Devotion- and fineerity of the Religion of thofe of the fame Com- munion, and fuch at that time was the Church of Englmi : and th? ftrength of the Argument depends upon fome old ftahle Maxims, whicn like the koivaI irvoteu, are never to be denied : as that, Ask. his feilom whether he be a Thief} And Bird? of a feather are impartial tn blazoning one another s vices.* But yet if he will define Piety by Superitiuon, and Religion by blind Zeal, and Devotion by hood- wink'd O' ;d snee, Charity by a Merit-mongering humour, laying out itfelf in uncommanded Fopperies, idle Self- Macerations, Idola- trous Maffes, Fool-hardy pilgrimages, Dirges, Trentalls. Obits, Re- quiems , and fuch-! ike Trafli and Trumpery > I will not contend. Let grafrnm and his fellow Volydore pafs for irrefragable Evidence, and the the Piety of thofe days out-fhine that of their Contemporaries and Succeffors amongft the reformed Chriftians, Quantum inter ignes Luna, mivores. Well, but yet the Vniverfai Faflor obferved the fieep of Engl ;nd to bear fuch good Fleeces, and fo patiently to [ubmhto the Shearer, that he kept a vigilant eye over bit flocks, and his Kigdancy w<» rewarded with the Golden Fleece. This indeed quite fhames the pref^nt Age., and da- zles our eyes with the luftre of thofe brighter times. And here we are acquainted with two notable fecrets : i. That the Piety of the Engliihjkrp then lay very much in patiently fubmhtingto the Shea- rer, And furely were men but ingenuous to confefs a know truth, they could have no caufe to reproach the prefent Piety of the Englifh/? ieep wpoHthat account. What they could defire more of the poor Jheep than the Fleece, unlefs they will flea of the skin, and eat the flefb* I cannot imagine, and that can be no profound policy in thePaltorl for the Fleece of the living, will give more than the skin of the dead : Irs much better husbandry to ftrip» them yearly of their Coats, than once for all to cut their Throats ; andithaspaft forwholfome Do- ctrine in the days of Yore, %oni pafioris eft pecm Tondere, non deglu- bere. But 2. Another deep point is this, That the vigilanej of the pajior confiftsin looking ftridtly after the fleece of the flock. In which par- ticular I know no reafon why the vigilant i of former times fliould be fo Idohtroufly predicated above that of our ow* We are come at length.to the times of the Reformation ; and whileft Ji.e engages in a juft and fober commendation of them, there's none iliall more cheerfully keep pace with him, provided always he gallop pot too faft, and ride us quite out of breath : And the Glories of our £nghjk Reformation were as followeth. i. It was the mojl orderly, not brought in with tumult and fedition, a/s mift changes are : Let God alone have the glory of fo great a mercy ! And fuch was this : though indeed the Excellency of a Reformation, lies not only, or chiefly in the ftiU andfilent manner of its Introduction, but in its Harmony with the Primitive Rule of Reformation, which is to reduce all things to their Divine Patterns and Originals : Peace is mainly valuable for purity 'j and the freedom from noilts of Axes and Hammers in the building of Solomons Temple, was, that they might more feverely attend to t)\dt\yircheiype. Where God gives Ref ormers more pc ace , he expects from them more purity $ and if they may Z*9l may work the fafer, he expects they thould work the better : It were great ingratitude to God if we ihould account our Go'pel cheap, be- caufe it came to us fo : and as much vanity to boafl how our Ance- ftors got it, unleis we can produce it as pure as they left it to us peace- able. *. It vdm the mofi moderate avid temperate. Moderation Is a vertue very much commended by thofe who never intend to ex^rcife it. As an old griping Ufurer commends his Coin fo highly, and loves it fo dearly, that he 'will not part with one penny. The Reformation might be moderate in a twofold Acceptation 5 either, rirft, mode- rate in our departure from Error and Corruption 3 or, fecondly, mo- derate and temperate in our approaching to the Word of God : Now torcfolve to be moderately reformed either of thcie ways, ought not to be Recorded amoagft the Glories of a Church : There are few that would be moderately rich, moderately great j they fear no ex- cefs that way : all the danger is, left we Ihould be too immoderate and unreasonable in obeying Chrifts Commandments, and conforming to the Apoftolical Churches : the meafure of our love to Chrifl, is to love him without meafure , the degree of our Obedience, is to obey :n the higheft degree j and the bounds of our Conformity to the Gofpel, to fet our felves no bounds but what Chrifl has fet us : Gods Praife can fufrer no Hyperbole, his Love need fear no Paroxifm : As He that prefumes he has Grace enough, may do well to queflion whether he has any Grace : fo he that is fo confident he is Reformed enough, ihall tempt others to fufpect he is very little Reformed : There's more danger of being lukewarm in Reforming, than fcalding-hot ; and though it be eafie to be over-righteous in impofing our own Inven- tions, it will be impoflible to be fo in imitating Gods Prefcriptions : But amongft all the kinds oi Moderation that were in the Reforma- tion,' one fmall quantity more of jModcraticn towards their Brethren would have fweetned all : and yet they fay that wanted not at riril, but is fince much decayed. But the Moderation of the firft^rformcrs appears, Sett. 1. In that they did not purge out the good, because it had been jormerly abufed, as the humour of fame it. This indeed argued their lingular prudtmce, 2nd difecrning Spirit : But yet there are iome things not evil in themselves, but made fo by abufe. which without imputation of Humcnils they might have purged out. And this was He\eQ&tis humour (if it mull be fo called) . who made the Brazen Serpent a Wehujbtav ; and fcarcely that, when once it had been C iol been abus'd to Idolatry, which yet had more to plead for it felf, than thofe good things, of which our Enquirer is fo tender j I mean the Sig- nature of an old and when all's done, their obftinate and inveterate Le- profie, like that of Geha\t, will never be fetch'd out : And this was; the humour too of Bifhop Andrews 9 Serm. on Fhil.i'.io. Whatfoe- ver is ta\en up at the injunction oj man, when it is drawn into fuperftiti-* on, comes under the compafs oi the 'Brazen Serpent, and u to be aboli- Jhed. And the Catholick Moderator, who was a greater friend to Jftloderation, than Reformation, was partly of this humour too : When the occafion of a Humane Constitution ceafes, and the abufes remain fo great, i A no time to win^at them any longer. To ftand pecking at abufes, whicfh have eaten themfelves into the fubftance of an old cuftom, is like the endlefs labour of weeding Ivy out of an old rotten Wall, the only way is to dig down the Wall it felf: Nay the great Legifla- tor of the jews, commanded them utterly to abolifti all theXnitru- mentsand Utenfils of' Idolatry, and not to dally in Lopping, and Pruning, but to chop them up by the Roots: Thus Lev, 18. 3. Af- ter the doing of the land of Egypt yejhall not do, and after the doings of the land of Canaan .k ftAU not do, neither fhall ye wdl^ after their Ordi- nances ; ye fhall do my judgments, and keep my ordinances. And whe- ther he will call this a humour, or no, I know not- But this I know> ^ JM$\es, Ben. Maimon, with whom agree no fmall Names, allures us, that this was one reafon of many Negative Precepts given to the j$ws„ m not to Round the comers of their 'Beards j not to wear a gar- ment of linfey-wcolfey ^ nor to fow their ground with divers feeds 5 nor to cat the fruit of their trees for the three fir ft years, &C. Namely, that they might not fymboli\e with the Idolatrou Nations, Nay further, if thiswasa/^»» and the main ( if not the only ) thing excepted againfi in thU kjnd is, That the Ihirty nine Articles are not fo jpunftual in defining the five Toms debated in the Synod of Dort m they could wifh, Juft as your common Haclyey Verifiers* or Water-Toets, make one Verfe for the Reafon, and the other for the Rhime fake j fo was this ob]ettion mounted againft the Doctrine of the Church for the fake cf his preciom ^Anjwers, wherein he will find or maJ^e as handfom an occafion, as impertinency will admit to vilifie St. Auftin, and the Syuod of Dort, It will be extreamly difficult to give our Enquirer a fatisfac"tory Anfwer in this Point. Shall we fay, This is pot the main thing in the Articles excepted againft by Diffenten ? He will readily reply, how- ever then you tacitly grant, that this is one of your little cavilst Shall we fay , This is not the only thing they fcruple ? he will return nimbly, Then it feems you confefs this to be one, though not the only thing you boggle at. Really if I knew how to content him, I Would do it , and the beft expedient that offers it felf at prefent, i$ this Anfwer: i. That the Church has otter Dottrines, not contained in the 39 Articles, impofed on the Faith of Subscribers* and perhaps the fcruple may lye againft them. a. That the 39 Articles contain other Dottrines, befides thofe relating to the five c Potnts debated at the Synod of Dort j as that of ^An. 20, The Church hath power to decree Jtitesor Ceremonies. And that of Art. 34, Every Particular or Na- tional Church* hath Authority to Ordain, Change and Abolifv Ceremonies Of J^ites of the Cburch, ordained only by Mans Authority. And what now if the quarrel fliould lie againft one of thofe ? And I am the rather induced to fufpeel: they. may hefitate in thefe particulars, be- caufe % have heard fome of them privately Speak, and feen others publickly Print, that though they can praftife fuch things which ftfing intherpwn natures indifferent, remain under all their con- cur C40 current circumftances lawful $ yet they cannot find where the Church has any commiflion to impofe them : They can affert, and ufe their Qhrifiian Liberty, and yet cannot fubfcribe to the Doctrine of the churches "Tower to take i^away. 3. That the mod rigid Calvi- nifts do not fcruple Subfcriptionto the Articles, fofaras they re- late to the Quinquarticular Controverfies ; and for a clear experi- ment herein, for once let the Church make tkofe Articles only, the fingle Rail about the Communion-Table, and we fhall foon fee fuch mul- titudes of Diflenters crowd into the Couftitution, that flie will hard- ly find two Benefices a piece for them. It's my greater admiration, that they who deny Particular Eleclion, Original fin, the intereft of Ch rifts death in Reconciling Godtomi that they who aflert tfujVfi cation by our own Works, Free-will, &c. can fubfcribe them : and indeed It feems they fwallow'd them with fome Relu&ancy, and are now reaching and draining with many a fowre face, to difgorge, not the Bait of the Benefice, which is in- finitely fweet : but the Hook, of the Article, which is unmercifully Jharp. This pretended Pretence then might fafely have been forborn, but that the Lapwing thinks it advifable to raife a huge cry, where 'tis not, that we may not fearch where really it is *. to make a clam- pcring about the Non-caufes to divert our Enquirers from the true and proper caufes of Non-conformity : Like the ingenious policy of the Thief, that being arraigned for a Horfe, freely confefled the Sealing of a Bridle, but prudently concealed it was upon the fro*fes Bead, But (fays our Enquirer) though this neither needs nor defervcs an tAnfwer, yet I fiaU reply two things to it : That is, he will give us two needlefs Anfwers to one needlefs Objeclion, 1. The fum of the former needlefs Anfwer is thus much, Common Arts and Sciences, which depend upon Humvne wit and Invention, are capable of daily improvements 5 but Chrijhanity depending folely upon Divine Revelation, can admit of no new discoveries. The bujie Witef Man may perplex, but it can never bring to light any new thing ; for if vne admit of any New Revelations, ive.lofe the Old, and our Religion together -, -we accufe our Saviour, and his Apoflles, -as if they had not Sufficiently revealed Gods mind to the World j and we incur St. Paul's Anathema nhick he denounces againjl him, (whofover it Jhall be, nay if an Angel from Heaven) that pall Preach any other Dottrine than what M been receive h The . C 42 ] *» The Enquirer may call this a needlefs Anfwer (for who fhall hin- e r him from calling bis. own what he pleafes) but I affiire him it contains a great deal of needful Truth, which had he like a good Husband improved, the reft of his Bogk had been more needlefs than this Anfwer : Needlefs we confefs it to be as to the ob)ettion, which was it felf needlefs, but not fo for his own Confutation ', for thus the Diflenters will come over him : // neither time nor the wit of Man can make any new difcoveries in Cbrijlianity j then the Pope, who like another Columbia, or America, has made great and new difco- veries in the Terra Incognita of Tradition and Ceremonies, muft ei- ther be a God, or a Devil. That the Liturgy was a principal part of Gods Worfiip, he has told us in the Introduction j that it was difco- vered from the beginning, and not by latter Adventurers, he will be fore put to it to prove, for all the mufty Fragments of St. Jam 's liturgy : That it was not part of the Wifdom of Chrift, or his A- poftles, we are well enough fatisfied : That there was Wit and In- vention in it, we confefs: all the Queftion is, whofe Wit fliould have the glory of the Invention ? Again ! //' to admit new /{jvelatu ens be to lofe the old, and our J{eligion together : Let us make a fliort Query upon't, whether to admit of new Ordinances and Qonftimhns, be not to lofe the old, and our Religion together ? That is, whether Gof- •pel-Inftitutions be not exclufive of new ones, as well as Gofpel-Rc* velations ? And why we may not expect a new Credimm, as well as a new Mandamus ? New Revelations, as well as new Injunctions ? A new Prophet of the Church feems to me as neceflary as a new King o- ver the Church, and a new Higb-Priefi as needful as either : And I proceed upon this Principle, That the Law of Chrift was as per- fect as his Difcoveries : He has told us as fully and clearly what we fliould do, as what we fliould believe : He that may invade the l{oy- al Office, upon petence there are not Laws enough for the Govern- ment of the Church, may with equal appearance of Reafon invade the Prophetick Office too, upon pretence there are not Hevelau- ons enow for its inftruction : And therefore th* vigilant univerfal Pa- llor has found it as neceflary to fupply tie defett of Revelations by bis own Traditions , as the nakednefs of Worjlnp by decent Ceremo- nies. As Jefus Chrift vindicated rite moral Law from the falfe gloflesof the Scribes and Pharifees , fo hefuperadded a ceremonial Law, de- pending meerly upon his ownfulnefs of Power and Authority j now what righc any can pretend, to M. new fmiculm to bis cermonh C 4J 1 H Law, which they may not alfo pretend to add to his Moral Law, I Cannot Divine : And therefore one of our Enquirers great Friends, who had his Eyes in his Head, and faw farther into thefe matters than his poor Neighbours, was conftrained to aflert a power th^at had lain dormant fomewhere, of adding new particulars to the Divine Law. But further, If new Revelations do accufe our Saviour and his Apo- Jlles, 06 if .they had not fufficiemly revealed Gods mind to the World : Then new ways of teaching Gods mind, new invented Symbolical Cere- monies will accufe him and them of the fame culpable failure in not difcharging thofe Offices committed by God to a Mediator, and by him to hisApoftles. And in (hort 3 If we incur St. Paul\f Anathema, which he denounces againft him that Jhall preach any other Dotlrine than what he bat received : Then they will do well to get out of the way of that Curfe who Preach this Doctrine, The Church has power to decree I{ites and Cere- monies ; Unlefs they be fure they have received it from Chrift : for its but ill venturing to ftand in the way of an Angel with a drawn Sword-, more terrible than which is one of the Scriptures Ana- thema's : Some will ask where , and when, and from whom the Church received that Doctrine which fome Preach, vi%: A Vower to impofe jftiyflicai and Symbolical Ceremonies , as the Terms of commu- nion with a Church ; but I {hall only fay, that our companionate Enquirer will need a mod companionate Reader, upon thefe two Ac- counts : Firft, that he makes an Objection for DifTenters, which is their Anfwer : And Secondly, that he gives an Anfwer to that Objecti- on, which is their very Objection $ but yet we have not heard the Con» clufion. T,:e confequence (fays he) of thefe premifes is $ That the elder any Do- ctrine of Chrijlianity can be proved to be, it mujl needs he truer 5 and he that talks of a more clear Light of the latter Times, and clearer difcove~ ries in Religion, talks as idly as he that fiould affirm he could difcern things better at a miles difiance , than a Man that hath as good an Eye as kint- felfy and yet flood clofe by the Objefi. This is that needlefs Conclusion drawn out of his needlefs premifes -, and having difcovered the weak- nefs of the former, I might leave him at his leifure to deny his own Conclufion •, but yet I fhall give him fome Items about that alfo. And 1. It's a crude unconco&ed Notion, that the elder any Doctrine of Chriflianity is, the truer it is : For it was a Truth that Cbrift was $orn* before it was that he was crucified', and yet the former Ar- C44T tide, that he was horn of the Virgin Mary, is no truer, than that be was Crucified, Dead, and 'Buried : The Truth of the Doctrine de- pends not upon its Antiquity or Seniority, but upon the infallibility of the fievealer, quo ad nos, and upon the clofe connexion of the Terms, in it felf, whether a Truth was revealed by Chrift, or his Apoflles immediately infpired, all are of equal Truth in themfelves, and equal Authority as to us 5 that is, the latenefs of the Revelation will breed no differeuce. 2. The Enquirer might have informed himfelf, that there is a double Light, an Objective, and Subjettive Light: The former is the difcovery of the Thing it [elf ', the latter is the enlightning. of the Faculty : It's true there is, there can be no 9iew Objeftive Light rationally expected : In this fenfe all new Lights are but old Darknejfes ; but yet there may be more Subjettive Light* or a greater difcovery made to us of what God has difcovered in his Word : the Papifts lock'd up our Bibles in the Lajin Tongue, and kept the Key of knowledg in their Poekets ; God by his gracious Providence in the Reformation, has taken off the Embargo and reftraint that was upon knowledg, and great Light is fprung in amongft us 3 we fay not God has put more Books, or Chapters, or Verfes into the Bibles, but that he has given us more light in our minds; he has not revealed new Truths, but given us advantage to difcover the old, Thus the Learned Stillingfleet fomewhere expreffes himfelf i The common way of the Spirits illuminating the minds of Be- lievers, is by enlightning the Faculty, not by proportion of new Objetts : A Man then may tal\of more Light in thefe latter Times, and yet not tal\idly\ if by more Light he intends no more than a clearer unders- tanding of Gods mind and Will revealed in his Word ; and a Man may tal^ of more Light in thefe latter Times, and tall^ very idly ; if •thereby he means, more Revelations of Gods' mind and will to fupply the defects of the Scripture; but yet none tal^foidly, as the Rhe- torical Men, whofe Premifes fpeak againft new Objettive Light, and their conclufion againft new Subjettive Light, If Subjective Light be not capable of growth, if it does not recipere magis & minus : Let him give me a Reafon why the Chuche s Articles of 1571, do clear Up the Doctrine more darkly and imperfectly laid down in the days of Edward VI. Refined Silver is more clear thau the fame Metal In the Oare, and yet there is no more Metal. But if it be capable of growth and increafe, what an idle flourifti is his Similitude of a Mans feeing better at a dijhnce than he thatftands clofe by the Objett z For if we have got no further light into the Scriptures by all the Advantages C45 3 Advantages which Me rciful Providence has fumifli 'd us with above the Airier times of ?opery , they were very ill bellowed upon us 5 and he that would repay him in his own Coyn might tell him -, That a Man may poffibly ftand too near the ubjeft, as well m too jit off 3 and a Dwarf upon A Gyants Shoulders may fee further than the Gyant himfelf. What he has hitherto philofophiz'd upon, has been little to our Edification ; nor had we been troubled with this firftMefs, but for the fake of that which is now to be ferved up in the fecond Courfe : and that is, a piece of Revenge that he will take upon Su AugujUn, and the Sv nod of Don. 1. And firft, here's a heavy charge drawn up againft: one Auguftin, of whom I prefume the Reader may have heard at one time or other fome mention made. Now this Juguftin (or rather Aufiin : for his Name, as well as his Fame fuffers a Syncope) has been formerly a perfon in great danger of incurring thatCurfe denounced againft thofe of whom all Men fpeak^well, till of late fome Charitable Di- vines, loath to let a poor Man lie in Purgatory from Age to Age* when a few bad words would releafe him, took fome pity on him : And one of his beft Friends in this Nation is this Companionate En- quirer, who informs us, That no father, or Writer, Gree^ or Latin, before this Auftins time, agreed in Doftrine with the Synod of Dort, vchicb is fo notorioujly plain that it cannot be deny'd. And if he agrees therewith, yet it's certain that in fo doing he dij agrees as much with him- felf TWht&e*vTQ- , <& 'AfeLfji. , « oiKxiAiyn K&TKttdtt , When a cavilling Jew [hall objett, how can the World be faved by the %ettitude or Obedience of one Chrifi} Anfwer him again, by asking him \ How came the World to be condemned by the difobedience of one Adam ? I fhall give the Reader no further trouble in this matter : The Gree^ and Latin Fathers were either of lAufths or Pelagim his mind ? if they were of Pelagim his opinion, then he has at once Canoniz'd them for Orthodox pelagians 5 but if they were not of PeUgim his mind ( for I know no Medium) they were of Auftins, and by confe- quence of the fame Judgment with the Synod of Don. St. Hierom indeed fays exprefly, That before that Southern Devil (he means Arius) appeared in the World, the Ancients [pake many things in the fmplicity of their hearts , and not fo advifedly, which might give fome advantage to the Heretic^ and Aujhn will confefs, That AnteMota Cenamina Helagiana, the Fathers feemed to fpeak favourably of free- will: but afterwards multo diligentiores , vigilantiorefaue fatti funt, they began to befiir themfelves, and watch over their words a little bet- ter. Now as it would be afevere charge upon all the Primo-pri- iriitive Fathers, that they were Arians, becaufe a fufpicious word at fometimes, drop'd from their Mouths^ or Pens ; fo would it be a ralri and ignorant cenfure of them, that they were all Pelagians, be- caufe fome odd expreflions fell from them, which may feem to favour Pelagianifm: And therefore lam in hope, fince Pelagim isrifen from the dead, this fleepy Age will awake, and give him no ground by unwary Expreffions -, at leaft we expect thus much, that Non- confomijh may not be ruined , becaufe they are no wifer than Aufiin. * Sett. 2. A fecond Branch of the charge is, That St. Aujlin agrees not with himfelf A pitiful forry felf inconfiftent Scribler he was it feems, that could not make his matters hang together ; One that caper 'd C4J>] caper'd backwards and forwards ; that it was the eadeft thing in the World to trip up his heels - } fuch a Novice was this Auftin : all which I could eafily believe, when it fhall be proved, that he wrote the firfl and fecond part of the fer iota Enquiry, Really, that Man muft have amafled a vaft ftcck of confidence, that fhall hope with one puff of contemptuous breath to blow away that fair heap of Repute, /hat that Fathers Name has gathered in fo many Centuries •, and he mud have an over- weening conceit of his own Rhetorick, that can pre- fume to perfwade this Learned Age, that he was fo infignificant a Ceremony, fo great a Trifler. The Papifts with incredible zeal have itruggled for him ; the Proteftants have tooth and nail wreilled to draw him into their Tents j all parties have ambitioufly courted his fufrrage; atlaft comes one Hugh Groot, and our Enquirer, and they cafhier him as an inconfiderable fellow , not worth the whift- ling. But Luther had this great fione thrown at his head by Bellarmhe : And the Learned Dr. Field thus puts by the blow. On the Church. Book $> Chap. 42. " Luther (fays he) was as worthy a Divine'as the *' World had any in thofe times, or in many Ages before , and that ff for clearing fundry Points of greateft moment in our Chriftian pro- c# feffion, much obfcured and entangled before with the intricate dif- rr putes of the Schoolmen : all fucceeding Ages flia'l b: bound to ft honour his happy Memory s That herein he proceeded by degrees, " and in his latter Writings difliked that which in his former he did "approve, is not foftrangea thing. Did not Jujtix, the greateft of " all the Fathers, and the worthier! Divine the Church of God ever tr had lince the ApoiHes time, write a whole Book of Retractations ? " Did w T e not carefully obferve what things he wrote whileft a Pres- " byter, and what when made a Bifhop ? What before he enter'd ln~ " to the Conflict with peUgWi and what afterwards? Did he not * c formerly attribute the Election of thofe that were chofen to Eter- 4f nal Life, to the foreiight of Faith, which afterwards he difclaimed QS as a meer Pelagian conceit i And would it not vex a man of cur Enquirers humour, that Jujiin the Presbyter fhouli be more Qrtho- dox than Auftin the Bijbop. The truth is, St. Aufiin difagrees no more with himfelf, than it be- came a wife man, who by long ftudying the Scriptures, and the Pri- mitive Fathers,had gained a mere concofted and well- digeftedknow- ledg of Religion ; his Retractations were never laid iu his difli, but interwoven amongii thofe Excellencies which Crowned his Learn - D «4 C 5« 3 ed Head, before now. A peice of fuch felf-denial it was, that a proud heart could not bear, unlefs more politick Confederations turned the fcale ; this 1 ft Age has fewinftances of fuch an ingenuity as will confefsit felt Truths Prisoner, though it abounds with too many that furrender tbemfelves Captives to bale lulls, and worldly intereft : Their own Grotim profeffes he was progreffive and very prone to dijlike what a little before he was mil pieafcd with, and the Reafons of his Change were evident to all the World. Sett. 3. A third Branch of this charge is, That St. Auftin difagrees with the Qhurch 0} England. There ar j indeed a knot of Gentlemen, that in fpight of J{ight and Truth, are refolved to be the Church of England, and with thefe St. Auftin, and the Ancient Fathers have no very good correfpondence, nor are they ambitious of it : But that the Ancient Church of England had very high thoughts of Aufiins Judgment, is frorrrhence evident, that (he quotes his opinion for one at lead of the Articles of her Faith, and juflifies her Authority from his Do&rine^ Art. 19 But yet if the Church fiiould be a weary of him, (as I am confident fhe never will) and has no further fervice to command him, 'tis but tranfmicting him with Letters of fafe Conduct into Holland, where the Divines of the Synod of Don's perfwafion will give him better Quarter, and a moil Cordial welcome j and there's tio harm done. Seil. 4 Another Branch of this tedious charge is, That he was a Devout good /Tyian, but wbo[e Piety was far more commendable than his J^eafoit. Fuit utilis ad monita danda pia? vita*, ad Scripturas interpfe- tandas fatis infcelixj That is, The Man was a. well-meaning Zealot I One that according to his dim- light meant honeflly, but he never had wit enough to write Obfcxne Annotations upon the Qamicles j he, poor Man, wa; little verfed in ^/Cnacreons Ribaldry, nor had much iludied Ovid de ^ne Amandi j he was a meer Granger to Catullm and jttfartial •, and therefore mud needs be Saw, nay Nimit ad interpreter das Scripturas infclix. The mofl wretched unhappy creature that e- ver bungled at a Text of Scripture. It was never my unhappinefs but once to hear the learned A. B. Vjber reproach'd, and it was by a Grave Divine of the fame temper, and upon the fame account ^ That the Primate was indeed an honefi Man, but one of m depth of Judg- ment. We need not fearch far for a Reafon, why thefe men cry down Auftins Heafon : In fhort, 'tis but to be reveng'd on him for crying down theirs 5 fov there's a certain Malepert fewcy thing,. as blind C5?3 as a Beetle, and as giddy as a Gocfe, which they have Nick-named Reafon, and this ^Auflin decries with fome feverity. lhus the Learned Jewell againft Harding, Art, 4. Divif. 17, obferves, That xAuflin fpeaking of the Scripture, judging Myfteries by Reafon, faith thiis, " Haec confuetudo periculofa eft, per Scriptnras Divinas enim * if multo tutius Ambulatur : And again, Si Ratio contra Divinarunt " Scripturarum authoritatern redditur, quamvis accuta fit, fallic " verifimilitudine, vera enim efle non poteft. If Reafon be brought again)} the Authority of the Scriptures, though it may feem accute, and witty,- yet 'tis but fallaciom under the jhadow of Truth, for 'tis impojfible it fhould be True. And for this he quotes, Ad Marcellinum Ep, 7> And let the Reader have a fpecial care of the Quotation, for the Ec* cleflaflical Holititians fake. But that our Auflin was no fuch Shallow-brain d fellow, no fuch half- witted piece as thofe Divines judg it their intereft to reprefent him, 1 fliall call in the Teftimony of Jerome, one whofe Learning and judg- ment may at leaft counterbalance thofe of the Enquirer, ihaved* ways (fays he to Auflin) reverenced thy holinefs, increafe in Vertue : Thou art famom through the world : Cathoiichs reverence thee as tb$ RebuL et of the Ancient Faith. And I promifeyouhe muftbe no Block-head that {hall be able to Redintegrate the ruinous Doctrine of the Chri- stian Church : But I fhall knock all dead with an infallible , therefore irrefragable Teftimony j 'tis no lejfs, Iaflureyou, than that of Cos- leflinm Bifliop of I(pme : " We have always accounted Auflin a maft •'of holy memory for his Life, and merits, of our Communion, « whom we have long fince remembred to have been of fo great " knowledg, that he was amongft the beft Matters. It would be im* pertinent to tell you, how Paujihm Bifliop of Nola, calls him TU great Light fet upon the Candle 'flick of the Church } or how Profpet gives him the Character of averyjharp w&> clear in his Difputations, caiho^, lick, in his Expojitions of the Faith : But to what purpofe fhould we controul him with inferior Evidences after that of a Pope ? or to what end Subpoena our little Witneffes after thefe Grandees ? For furely he that will break Auflins Pate, will not fear to da(h out Profe pers drains, £*■#. 5. Another Branch of this end lefs Indictment is, That being hard put to it by the Manichees on the one hand, and the Pelagians on the other, he was not able to extricate himfelf. Se in Was Ambages indux* it, uc non invenerit qua feextricaret. You fee, I hope, that if ever we fhould want an ableH'ad to tranflate Grot'm into Bn&ljh, our D a £s« C$2D Enquirer is the man : Never was poor man fo bewildred, fo fadly in- tangled 'in the Bryers,' as this Juftin, between the Manichaan fatal Necejfiy, and the Pelagian Qn.tingency , one while he's juli a fplitting upon the Scylla of Free-will j and whilft be goes a Point or twd too near the wind, he's ready to be fwallowedup of the delperate Gulf $i Stoical NeceJJfty. I lliall fay no more j let the Reader ferioufly perufe St. Auftins Works, and when he has done, ftudy this Enquirers Volumes, and by that time he may be fatisfied, whether all his Rhe~ torick and Confidence w ill make him a competent judg of St'. SSfiiis Learning. Sett* 6, His conclufion of his Charge is, that he rcaf rather forced into bis Opinions, than made choice of them. H~ whofe Tongue is his own, may employ it how he pleafes, but this ilander carries its con- futation, as well as its confidence in its Forehead. 'Tis as if we fhculd conclude, That men become enemies, becaufe they have fbed one anctbers blood ■■> whereas moil: think they wound "and filed one ano- thers blood, becaufe they vrerefirft enemies. It was the zeal of this Learned and Holy perfon for the Caufe of God, that put him upon Study, that drew him out in the open Field, againft the open Ene- mies of the Grace of God, who might othervvife have llept fecure in a- whole skin : Difpute cleared up Truths to him, but he was not forced from any, or into any. I fhall conclude this Head, with that of Bradwardhe, another famous Champion in the fame Caufe with Auflin, Ecce enhn quod non niji tatJite dolor e Cordis refero, ficut olim contra unum Dei Prophetam t otlingenti, £?' quinquaginta Prophet* Baal, tfjimilcs repcrti funt, quibvA & innumcrabilis populutadhatebat; Ita C£ hodie in hdc causa, jguol Domine, hoiie cum Pelagio, pro libe- ro s'rLitrh contra gratmtam gratiam tuam pugnar.t, & contra Paulum P«- gilem gratia fpecialeni} Exurge ergOj Domine, fufline, protege robora, eonfolarei [cisenim quod mfqu&mviriute mei, (ed tud cenffm, tantiUm aggredior ianiar,icaufam. " Behold ! (which T cannot mention with* i6 out grief of heart) as of old againft one Prophet of God, Eight tl hundred and fifty of the Prophets of Baal, and fuch like, were (i found, to whom a great multitude of people did adhere; foin « ' this Cufe, How many, O Lord, at this day contend for Free-will " with Petigisu againil thy free Grace, and againft St. Paul that fa- l * mous Champion of Grace ? Arife there fere, OLord, uphold, de- 44 fend, lengthen, comfort me 5 for thou knoweft that not trufting * 5 to my own tfrength but thine, fo weak a Combatant has engaged in 11 io greu a. Caufe. ^2. His «f a. His fecond aflault is againft the Synod of Dm : A t:sk as need ■ lefs as the Anfwer it (elf, and fuch as will not quit for coft ; for ha- ving already routed Auflin, this poor S)r.odrcui\h\\ in ccurfewith him, and be buried und-.r his uiiines. That it was a Dutch Synod I cannot deny : Don is, and always was in the Province of Holland; and therefore to pare off as much needlefs Controverfie as may be, let him triumph in our Conceflion, and make his belt on't : Ike Synod of Dort was a Dutch Synod. That England was not within the jurifdicihn of Dort, IlTiall eafiiy admit : Nay, I can be contented that it be exempted from the Po?es IVejhmt Patriarchate, if Grotim, B.Brambal, and fome others would agree to it. The QuefHon then is, Hem? far the Church of Erigkpd wot, or is concerned in, at Agreement with, or obliged by tte Decrees thereof ? That King fames fent thither feveral of his mod Learned 2nd E- minent Divines, premunited with an Instrument, and thereby itn- powred to fit, hear, debate, conclude upon thole Arduous Feins that fhould be brought before them, I think is not denied, .but by thofe who deny there ever was any fuch S;?od. That they did ac- cording to their InftrucHons, go thither, fit there, debate upcr, and at lall fubferibe to the determinations of that Convention , is alfo out of difpute : If their fiibfcription did not formally otii'gi the Na- tion, yet it evidently proves what was the judgment of thz jsstxtn : Nor do I think it hud been for the Honour of this Church to have been of that Religion, becaufe thofe delegates had fuhftribed} nut they therefore fubferibed, becaufe they were in their own judgments conformable to that of the Charch, of the Religion and Judgment of the Council. Therebadbeen formerly one Biro in the Univerfity of Cambridge, who deli'red himfelf fomewhat broadly in favour of the Arrmian Novelties : Hereupon the Heads of that Univerfity, fent up Dr. Whha\er, zn&Dv.Tynddll, to A. B. tfhitgift , that by the interpofuion of his Authority thofe errors might be cruGYd in the Egg, which were but New laid as yet. and not batch'd in the bofom of this Church. The zealous Prelate prefently convenes fome ot the moil Judicious Divines of his Province 5 and Novcvb. 10, 1591, b: their advice, draws up the Lambeth Articles, coming up to, if net goir,^ beyond the Dordrelan Creed: Forthwich he tranlrtiits thefe Snides to his Brother of the other Province, the A. B. of Tor\^ 3 who receives ani approves them : So that now we have the Primate of'Dng'and^ D 5 2nd CS41 and the Pnmaxe of AU England owning more than virtually the De- crees of that Synod ; andfurely two fiichperfons, [o learned, as ha- ying been both of them Profeffors of Divinity in the Univerljty , and of ji ^great Power in the Church, muflbe prefumed, if any, toun- 4erfiand the true meaning of the 39 Articles in the Five Controverted Points* After all this, King James allows the inferting them into the Articles of the Church of Ireland; and it were fomtwhat difficult to believe, that a Priuce fo wife and learped would allow that Doctrine for Orthodox in one of his Kingdoms, which was reputed Heretical in the other : unlefs we will fay, they were erroneous at home, but purg- ed themfelves like French-Wines at Sea, by crofting St. Georg^ Chan- nel >, or that the malignity, or latent poifon of them, was fuck'd out by the fanative Complexion of the Irijh Air and Soyl : If then the fub'fl: snee of the Articles was owned, it's no matter whether the Jurif- di&ion of the Synod was owned : for I rather think, that the Synod of Don owned the Doctrine of the Church of England, than that the Church of England owned that Synods Jurifdi<5tion. I muft here remember him of hisown difcourfe. in the Introduction, and delire to know whether he abide by that Doclriue he once Preach- ed to us : That the Pr: fence of the Britifli Bijlops in the Council of Aries, was good proof of the Notions piety. Let him fhow how that Proof proceeds^ and its very probable we (hall be in a fair way tofliow him now the pretence of the Englifli Delegates at the Synod of Don, might imply, that the Church of England did compromise with it in the Points now in queftion. I confers I do not well underftand the Myflery of one company of mens making a Faith for another s but yet I may plead from an equa- lity ot Reafon, that if the Non- conformiits are bound up by the De- crees of a Convocation at London, where they have no jreprefenta- tives, the Church of England may be as well bound up bjflpie Decrees of Don, where flie had her Reprcfentatives. If it be faid that this Church had no equal Number ztvon to make a full reprefentation of her Body; it may beanfwer'd, that in the Convocation 1571* there was no fuch equal repefentation of the Clergy, nor any at all of the people, who have Souls to fave , and Confciences to account for, and ought n otto be concluded in matters of Faith, by what a couple of Clerks fhall agree to, who are only chofen by *the Paro- chial Minifters : 1 never faw a good Argument to this day, to prove, that the people ought to believe all that their Minifters believe, or that the Ministers are bound to hold all that their Reprefentatives ■"'■ ' < • — ' ' ' ~ l (hall tssi (hall fubfcribe, feeing it cannot be fuppofed that they give them fo large a CommiiTion ; and if they ftiould, it were actual/ void, be- caufethey give away their Confciences, which are none of their own. How things are now, I know not well; but in former times a Con- vocation has been judged no equal repreftntation, either of the in- ferior Clergy, or the Body of the People. In the lower houie of Convocation, there have been in fome Diocefles, one D^an, one Clerk for the Cathedral, three or four Archdeacons ; and for the inferior Clergy of the whole Diocefs, only Two Clerks to Counter- ballance all the reft 5 So that all th ngsmutt of neceflicy be concluded according to the temper and intereft of the Cathedrals, and that 1 think was no equal Reprefentation $ but thefe things are inconsidera- ble. He comes now to draw up a Charge again!*, not the Jurifdicti- on, but the Doctrines of that Synod. I. They were fuck as k?>ew not how God could be jufi, unlefihctv.-A cruel > nor great, unlefs he decreed to damn the fir greater pan sf Man- kind* A company of filly Souls I perceive they were, and their Heads juft of the fame fize with St. Auftins : But in my poor judgment they took the wrong end of the Staff} for it had been much the hard- er task to make him fttfl, if he were firftfuppojed Cruel: but this is one of thofe Chymerical Confequences, which the perfons of this diitem- per and prejudice ufe when their bloo4 is up, to faften upon the Prin - ciples of the Calvinifts. It was an ingenious Obfervation of the Au- thor of Orig. Sacr* p. 10, where he afligns this as oiie caufe of er- rour. " To queftion the foundnefs of Foundations, for the Appa- cc rent Rottennefs of the Superftruclures : For (fays he), There is no- r < thing more ufaal, than for men who exceedingly deteft fome ab- " furd Confequence they fee may be drawn from a Principle fuppo- tr fed, to reject the Principle it felf for the fake of that Confequence, "which it may be doth not necefifarily flow from it, but from the " (hortnefs of their o'wn Reafon doth only appear fo to do. And if it were poflible to perfwade thefe Cenfurers to io much humility, as to fufpect they may po(£bly not be infallible, in drawing Corxlufion: from other mens Principles, ail this heat might be over : What the Sy- nod of Don aflerts in this maiter is thus much. An. j y. Deus ho- mines quof dam ex liber rimo, juftitfimo, & imrnutabili bene placito decre- pit in Communi Jttiferid, in quam fe fud Culpa pracipitarunt, relivque- re , nee falvificd fide, & converfxone donare, fed in viU fuis, C? fuk jufio judicio relittos, tandem, non tantum propter infidelitatm, fed enam D 4 Qmert Cater a peccata nmnU, ad declarationem Juflitia damnare, Q> sternum pu- nire\ In which, as there is nothing hue whatis^/Ji, fo there's no- thing at ill that is Cruel, i. That A& of God which our Enquirer, for the greater Grace, will call a Decree to damn the jar greatefi part of mankind, the Synods calls a l(ejefthn of fome men, or a Decree to fafs by fome men. Quofdm Homines decrevit tfelinquere, 2, They fay not that God Decrees to damn Men absolutely \ but, Propter infidelita- tem, & cetera omnia peccata damnare, to damn men for their Infideli- ty, and all their other fins ; which is neither injuftice, nor cruelty. 3. They fay indeed that G >d Decrees to leave fome men in ike common Mifery; but withall, 'cis fuch as whereinto they have threron themfelves through their own fault. In communimiferia, in quamfe fua Culpa pr*« cipitxrunt. 4. They fay, this is an AS of Jufiice in God to leave them to lye in th it common mifery, into which they had plunged them- felves j it is Juftiffimo Beneplacito. So that all th- difficulty will be to refolve, 1. Whether it be an A3 of Cruelty in God to leave man as he found him in Miff a corrupt a \ 6> damnabili ? And z m Whether it be an A& of Injustice in God to damn men for their unbelief and other fins. If neither of thefe, it will be no difficult province to make it out, How God may be juft in damning men for their fin , and yet not cruel in leaving them in their fi i I am aware that this whole Controvert at laft mud empty it felf into that of Origin tl fin. And a difficulty it is that may require Jhong /leads to prove, that will not bring humble Faith to believe, how men have plunged themfelves into tie common jflifery* wherein God leaves tbofe fome, by their own default, Culpa fua: But the Church of Enrtad will be refponfible for this difficulty, who determines in her Ninth Article, That in every Perfon born into the World it deferveth Gods tor at h and damnation. The pretence for this odious Imputation, is nothing but a' Fancy, whLhforfooth thefe great Mifters ot' Wit have agreed to call J{ea~ fon, That that which would be cruelty and injufiiceinMan, muft pre- fentlybe Co in Got: As thus. Eecaufe it would be cruelty and inhu- manity in me to fee my Enemy ( or if i: were bur his Oxe or his Afs ) lye in a Ditch ready to perifh, and not to put forth a helping hand to pluck him out, that therefore it muft be cruelty in God to fee a finner lye un ier fin and its prefent Confequents, and not to deliver him from thiMtate: Whereas we might confider that God has tyed us by the Laws of Charity and Imereft to fuch Affi- fiance., becaufe we may podl >ly call for the fame Affiftance from others C S7 1 °thers in our Mifejies ; but God is not fo bound up, having once fet his Creature on his legs, to raife him up as ofc as he: {hall pleafe to falL ... The vanity of this Reafoning will more eafily appear, if we take the pains ( a little pains will do it ) to put, and confider this Cafe. Scelm qui non prohibet cum potefi jubet'j 'tis Seneca's Maxime, and own- ed by all, That every man is bound to prevent and hinder all the wickednefs he poflibly and lawfully can: now, if we will meafure God by this Rule, we muft conclude , that God is unjuji and cruel, if he hinders not all the evil in the World, which he can poflibly and lawfully prevent } Nay, put the cafe as favourably as you can, That God is bound to prevent all the wickednefs of mankind, as far as he can by moral means, not exerting any Phyfical Influence upon his Crea- ture, to impede its vitiouspropenfities •, yet this will not excufe him from apparent injuftice and cruelty, if our Obligations muit be made the j^ule and Meafure of his : For he has not in many places of the World fent them fo much as the Preaching of the GofpeU nor help'd them to tbc beji Arguments againft difobedience, nor propounded to them the firongeft Motives to obedience. The fiemonftrants I perceive would gladly fatten this upon the Con- tra fiemonftrants, that there is the fame Reafon and Proportion be- tween forefeen Faith and Elettion, 2nd fore feen infidelity and di{obedi- ence t and Reprobation. So Ames Coron p. 27. " Paril tatem quan- cr dam inferre conantur inter, electionem, & reprobationem To which hethvA returns, " Sed line Ratione, privilegium enim exempti- cc onis, & liberations a pamamerita, bene pot ell aliquibus conce- ArrniniuA himfclf an Enemy to the grace of Cod, by our greateft and moft Learned Princes; and the greateft of our Church- Men have declared againft it, as a ftranger and enemy to our Church. But all this, as I obferv'd, was brought in to vilifie the Sy- nod of Don, and that eminently Learned and Holy Perfon St. Aujlin, whofe Credit whilft the Enquirer would wound, he (hall but like tie Viper in the fable, breaks hit own Teeth, and never hurt the impregnable Steel. a. A 2. A fecond pretended Objection againfl the Church is, That it is not fujficiently purged from the drofs of Romifh Superftitions. It's a marvelous advantage to him that challenges another to fight if he may preicribe and impofe the Weapon ^this Authority has our Enquirer and Come of his Camerades arrogated as peculiar to them- felves, that they may put what objections they pleafe into the mouths of Diflenters. For though they cannot in the largeft Charity acquit a 'Party, (neither confiderable for Number or folid Learning; which ytx. by noife and l^ragmaticalnefs, and fome other Artifices, have yefted themfelves with the Name of the Church ; yet they are ready to clear the Articles of the Church from Popery and Arminianifm. I intend thofe alone, who would obtrude a meaning upon the Doctrine, as if it impugned particular EleBion, Original Sin, and aflerted Free will, purification by our own Works, and the reft of thofe Points whereof fome mention has been made. In the firft of Car. I. The Houfe of Commons exhibited Articles againfl: one Mr. Richard jftlountague : the fifth of which was thus : And whereas in the 17th. of the [aid Articles, his fiefolved. [That God hath certainly decreed by his Counfcl fecret to us, to deliver from curfe and damnation thofe whom he hath chofen out of Mankind in Q^ft* anc * t0 bring tnem by (fr'ft t0 Everlafting Salva- tion j wherefore they which be endued with fo excellent a Benefit be called according to Gods purpofe working in due time,- they through grace obey that calling, they be juititied freely, walk Re- ligioufly in good works, and at laft by Gods mercy attain to ever- Ming Felicity] ; ffe, the [aid Richard Mountague, in the [aid Bo* 1 ^ calledThe Appeal, doth affirm and maintain, That men jujhfied may faB away from that fiate which once they had. Thereby laying a mnjl malicious fcandal upon the Church 0] [ England, as if jhe did differ herein from the Reformed Churches in England, and the Reformed churches beyond the Seas, and did consent unto thofe perniciom Errours commonly called Ar- minianifm, whichthe late famous Q^ Eliz. and K. James of happy wemoty didfo pioufly and M^Ugioujly labour tofupprefs. And farther they charge him, That the fc ope and end of his %Q0k_, wafi to give encouragement to Popery, and to withdraw his Majejlies Subjefts from the True /{elixio-n efiablijbt; From whence we have gained this Point, that that Do- ctrine which denies Perfeverance in them that were once Juftified, doth abet Arminianifm, and therein draw near Popery : But if thefe men might expound the Articles, they would deny the one, and abet the C«*1 the ether j and therefore do draw too near Popery : Hereupon DifTen- ters have a warrant under his own hand to withdraw from the Church, for (lays he) p. 8. If the charge (of drawing too near the Church of Rome) were true, or if it were probable, it would jujlifie tbeir feparation from it. In 5. Car oli I. The Houfe of Commons made this proteftation, Whofoever fhaU bring in Innovation of Religion, or by Favour or Counte- nance feek_ to extend Popery or Arminiamfm, or other Opinion difagreeing from the truth, or Orthodox Church, fhali be Reputed a Capital Enemy to thu JQvgdom and Commonwealth* And fo dole has the connexion between Popery and Arminianifm ever been adjudged, that the jefuits, who throughly underftand their Intereft, and the moft proper and fuitable means to promote it, have pitchtupon This as the beii: expedient to introduce That 5 for thus in that Triumphant Letter of theirs to their Re&or at Brujfcls, they exprefs themfeives, Now we have planted that Soveraign Drug of Arminianifm, which will purge the Protejjants of their Herefie, and it fiourifces, and brings forth fruit in due feafon. Whence we are taughc both our Difeafe, and our Remedy: Thedifeafe under which poor England laboured was Proteftancy, the Remedy was the jefuits powder, or a round Dofe of Arminianifm, which is it feems a fpecifick purger of that Humor. Tha t the Divines of this Church did formerly maintain a juft fuf- picion, that the Opinions of Conditional kletticn, and falling away to- tally font grace, were an In-let to ^Popery, .we need ho other evidence than that Letter written by the Vniverjity of Cambridge to their Chan- cellor, upon the occafion of 'Barrets and Barus preaching up fuch like novelties : It was dated March 8. 152?. // (fay they) pajjage be admitted to thefe Errors, the whole Tody of Popery wiU breaks in upon us by\little and little, to the overthrow of all Religion. And therefore they humbly befeech his Lordfiips good aid and affijfance, for the furpreffing thofe Errors in time ', and not only of thofe Errors, but of grofs Pope- ry, Like by fuch means in time to creep inamongjl them, as they found by late experience it dartgeroujly begun. I fay, not that the Articles of the Church encline to Popery, nay they deceit it •, but this I fay, that if they did incline to Arminiamfm, they muft to Popery ; If they do not, why are they with allowance fo mifconflrued ? If they do, thtu the feceifion of the Non-conformifis is thereby juftified. Having , C55 n Having therefore made this Objection for the Diflenten; he wiU give then? their Aniwer, and prove the unreafonabienefs of this fug- gefiion, That the Church of England approaches too near the Super- ttitions of Home. i , 'it's certain (fays he) there hath been little or no Alteration made* eP thcr in the Dottrine, Vifapline, or Liturgy, fince the firft Reformation. Little or none > Does he rhean for the better, or the worfe ? To fay^ there has Intle orncnebeen made for the better, is a Commendation fo cold, that filence had been more an Honour than fuch praife. The Reformation was begun as the times would bear} A fair Copy was fet for porterity to imitate, never dreaming that their Rudiments fiiould have been our utmofi perfection, That their firft flep fhould have been our Hercules Pillars, and a Ne flm ultra to all future endeavours To fay, there has been little or no alteration mide for the worfe, is a more rriodeft way of defamation 5 but DifTenters have many things to fay to this. $e& m 1 . That there have been torfiderable alterations made in the Article.* themielves, if not as they remain in ScripxU, yet as they are puhtickly interpreted ; for we fubferibe not to a heap of Letters and. Syllabi- s, but to the fen fe and meaning ot certain proportions,, as they are owned by the Church. What the Church owns (fay they) we can no otherwife ucderftand, than by thofe writings which ap- pear every day Licenfed and approved by thofe of greateit Authority in the Church : Now if we may judg of the meaning of the Articles by thofe writings, They are as much Altered, as if Negatives had been changed into Affirmatives, or Affirmatives into Negatives, la former times they were generally fubferibed, becauft the mod fcru- pulous were generally informed by thofe of moft eminent place in the Church, that the meaning «vas found 3 but now (fay they) we are informed otherwife, we fee our miftake, the words have a diffe- rent and contrary meaning ; and therefore we mull be excufed in fub- fcription. 2. They wiiliay, That what the Enquirer calls little cr nothing, is a very great fomething: for it concerns us not fo much What is put into the Liturgy or Qtuais} as what is made a, Condition of Communion with the Church : Now in the beginning of the Reforma- tion, though many things were in ufe, yet few impofed as the; ueccf* firy Terms of enjoying a itation in that Society 3 Things fuppofed in- different were uied aslndifterent. In the i^of Q. Elizabeth, fub- fcription is only required to DoRrinaU, and fuch Subscribers, though not ordained by Prelates , were admitted to officiate as Minifters of E the C 66 ] the Church of England. But now fubfcription is peremptorily' re- quired to all and ever/ thing contained in the Book of Common- prayer , The Book of ordering Bifliops , Priefts , and Def cons, wherein areconfiderable Doctrinal additions and alterations -, fuch as the different Orders of Bifiops, Priejls, and Deacons, fuppofeci'co be tiiftmCt] *re Divino \ A.Dodtrine which Archbi&op Cranmer under- -ftood not, as is evident from his M. s. exemplified in Dr. Stil. his he- mcum. In the beginning of the Reformation, Ceremonies were retained to win upon the people who were then generally Papiils, and doted upon old ufages, and not as the neceffary conditions of Communion \ They were retained, not to fhut out of doors the'Proteftants, which is their prefentufe, but to invite in the Romanifts, which was their Original end j but there's nothing more common, than for Inftitu- tions to degenerate, and be perverted from the firft Reafons of their ufage, and yet ftill to plead the Credit oj their Originals : Thus Indul- gences, and J^emijjion oj fins, were firft granted to all that would en- gage in the Holy War, to recover the Sepulchre of Chrift out of the hands of the Saracens, but- inprocefsof time they were difpen- ■fed to them who would maffacre the Mdenfes, and ^Albigenjes, and Hich as*could not obey the Tyranny of the fymifb faction : Thus Was tbe lnquifxtion firft fet up to difcover the Hypocritical Jftlws in. Spain ; but the edge of it fince turned againft the Proteftants And thus were the Ceremonies perverted, at firft made a %ey to let in the Papifts, and now made a Lock, to (but out Proteftants. What a glo- rious work muft it then be to abolifti thofe Engines, that feeing they are become weaJ^ to do Good, they may be rendred as impotent to do mifchief: Imitating herein the Apoftle, who once circumcifed Timo- thy to gain the weak Jews, yetftoutiy refufed to Circumcife Titm, left he (hould ftumble the weak. Gentiles, 3. The Ceremonies it's true crept into the Church pretty early, yet they laid no weight, no ftrefs upon theijij.lt was decreed by the Council of Sardica, that none Jhould be made a IBiJfjop, but he that had paffed the Inferior Orders,, and continue din them for fome time 5 and yet we fee they infifted not upon fuch a Canon, when it might prejudice the Church, and ex- clude ufeful perfons from the Miniftry : and therefore NeBarius wm chosen Patriarch of Conftantinople, not only being a Layman, but un~ hapti^ed. As our Enquirer commends and admires the Churchex wifi dom in forming her Doctrinal Articles, that men of various per- iwaflons might fubferibe them 5 fo her tendernefs and wifdom had- bees [6 7 3 been no lefs admirable, had Che recommended Ceremonies With fuch £fi IndiflRrency, that they who were palfiopately fond of them might he humoured, and they that proteft they icruple them in Con- fcience towards God, might fairly let them alone : for it can bend dishonour to a Church to be as Lax in Ceremonies and Archbifhop whitgift fends a Letter to Her Majefty, Signifying they were all undone Horfe and Foot if it patted : Obferve how he deplores the miferable ftate of the Church, The rvoful and dijhejfed eflate rohereinto we are like to fall, jorceth w, with grief of bean, in mojl Humble manner to crave your Majcjiies mofi So* veraign Proteftion » Why, what is the matter ? Were they ma- king'a Lawagainft Preaching? No! or againlt Common-Prayer? By no means ! what ailes then the diftrefled Man ? why, we therejore not a/s Directors, but m Humble Remembrancers, beseech your Bighnejfes favourable beholding of our prejent-jldte, and what it will be in time, if the "Bill againfl Pluralities Jhouldtake place. No queftion it muft be utter extirpation of the Chriftian Religion. Thus in another Letter to the fame Queen he complains with Lamentations that would foften a heart of Marble. That they have brought in a Bill giving liberty to marry at all times of the year, without rejhaint : well, but if men be obnoxious to the evil all times of the year, why fhould they not ufe the Remedy that God has appointed all times of the year ? The Apoftle who tells us, It's better to marry than bum, did not except any time of the year. But why may not a Parliament make a Law, as Well as the Ecclefiaftical Court give a Licenfe, that it (hall be Lawful to marry at any time of the year? Ay but the Parliament will make the Law for nothing, whereas thofe other will have Money for their Licenfes. But he proceeds,. It's Contrary to the old Canons, continually obferved by us. Why, but is it not contrary to the old Canons to take Money for a Licenfe ? Yes ! but , — It tendeth to- the (lander of the Church, at having hitherto maintained an Error. And now you have the bottom of the Bag: All Reformation muft touch, the [<59l the Clergy either in their Credits or Profits ; and it were better nev e to put x hand to that work.* than to touch either af tbofe with a little finger. 2. His feccnd Anfwer is. All h not to be efteemed Popery that is bell by the Cburcb of Rome ; we are not to depxrt further from her, than f'ce j has departed from the Truth ; and tbofe things wherein the) agree, are fucb {^xnd no other) xs were generally received by all Chriftian churches, and by the Roman before it lay under any ill Character. Many things might be returned, but I {hall fay little 5 only 1. As all is not to be accounted Popery which is held by the Church of Rome; fq neither is all to be accounted Schifm which hot men in their pa(T;ons and prejudices will call fo. Let that be now accounted Popery, which inrhe beginning of the Reformation, by the moft eminent Divines of this Nation, was fo accounted, and he will hear no more I prefume of that Ar- gument. 2. I would be fatisfied whether l{ome departed from the Truth, fimplicity , and complexion of the Evangelical worfliip, when (he loaded the Church with fuch multitudes of unneceflary Ceremonies, and Superftitions j If not, why did the Church of England depart frcm her in Any} if fo, why did fhe not depart in All} 3. Why (hould we be fo tender of departing from an abomi- nable Strumpet ? Were it not more Chriftian to fay, we will depart from the Reformed Churches abroad, no further than they have departed from the Truth, and then the Argument will be ingenu- oufly ftrong, rather to part with Ceremonies that we may Syhc.retize with Proteihnts, than retain them, that we may hold fair Quarter with Papifts. 4. It cannot be made appear, that thofe things where- in the Agreement yet abides, were generally received by all Chrifti- an Churches : Kneeling at the Sacrament was not received in the Church, till ^owc came under an ill and moft odious character \ ma> ny Centuries after the Apoftles knew it not ; and when it was firft en- tertain'd, it was accommodated to the grand Idol of Tranfubitantia- tion. But our Enquirer has a mind to beRefolved in a few Queftions for his own private fatisfaclion. l. Q11. If there be fuch a dangerous affinity between the Church of England, and the Romilh, how came it to pafs that the bleffed hflruments of our Reformation, Archbilhop Cranmer, and others, laid down their lives in Teftimony to this agxirtfl that ? I meddle not with his dangerous Affinities , nor Confanguinities , nor whether they come within the Prohibited degrees or no } what I am concerned in, is his Argument. p 3 Whicl; e 70 ] which may receive this fhort Anfwer. They hid down their lives in. teftimony againft thole Errors wherein they differ' d. and not a- gainfl: thofe w herein they might be agreed: They might polCbly a- gree i» wi«y, and yet di>ter ia fo many as mighx coft them their Lives 1 There was difference enough to juftifie their opfojition 5 and yet there might be agreement e$ugh to jultilie a modeit com- plain?. i once heard a perfoti upon his Arraignment for Burglary plead flrongly, That he had ferved his Maj-.lly faithfully in his Wars > the Judg I remember took him up fomewh x too fhort: Friend ! you are not Indicted for your LoysiHy, but for brc^ng 3. fitoufe : The Noncon- forming agree with the Church of Englw/id in more, and more mate- rial points, than En5U.rJ.c2n befupppffd to agree with Rome \ and yet all his fmooth and oyly Oratory, will not perfwade the Diffenters that they fuffer not from their Brethren. The difference between the Church of England, and R$m, is very f oniiderable, it is Ejfem\x\ J it conilkutes them two diftinft Societies, andfuchas cannot Coalefce without fundamental alterations in the one j and yet there might poifibly remain fome things, which might fpeak too near an Approach. I fhould be loath to be mifunderftood ; and do queftion more my Wn infelicity to cloath my Conceptions with appofite expreflions, than the accutenefs of the Reader j and therefore I fhall give him this general Advertifement to prevent miitakes. \ am not concerned toaffert, that this Church Approaches too near that of Rome -, but modeftly examining whether the faquirer has proved his Negative, that fhe does not 5 and therefore does net, becaufe Cramer, Ridley , &c. laid down their lives in Tcftimony againit Romijb Corruptions. I deny not the confequent, but the ccxfcqaexce; Not that this Church main- tains a due difiance from Rome y but that it appears true upon this J{eafon , becaufe the bloody Papifts put many of her Ancient Fathers, and zealous Children to death, of whpfe weaknefs I am the more confident, being affared by good Hiftory, That they have moft bar- paroufly perfecuted and murdered thofe who differ 'd from them m feme jingle Point a whilft they held communion with them in all the vejh The Church of EngUnd (I fay-it again) is departed from Rome, but yet it may be true, Sett. 1. That fome amongft. us have laid iuch foundations, as being regularly and proportionably advane'd m thejr {liperirriifriires^ will either re- introduce that Abomination C 71 3 or condemn Crammers reparation. In the grand Debate, p. 91*93* The Reverend and Learned Divines lay down thrfe Rules. 1. That Go J. has given not only a Power, but a Command alfo of Impofing wbatfoe* ver frail be truly decent, and becoming hit IVorfiip. 2. That not Infer i- ours, but [uperiours nmfi judg what is truly convenient and decent : Nov/ allow buc the Pope 3 and his Conliftory, thefe favourable concefllcns, (and it cannot reafonably be deny 'd them by thofe who claim them) and all their Injunctions will be juflified, and Qranmer with his Bre- thren found Will -f offerers, who charg'd their perfecutors to be Wdl- worjhippers : The Pope commands us to worfhip an Image, not termi- nating our Adoration therein, but letting it Aide nimbly through that Medium to the adorable Object which it represents 5 and all this as A.gujl , and Decent , and a great exciter of Devotion, a mighty mover of Piom affections : I fuppofe my felf to be one of thofe Inferi- ours, who fcruple the lawfulnefs of this pracrife : He who is my fupm ■pofed fuperiour asks me, whether I do not own it my duty to wor- jhip God ? I plainly own the Affirmative, but I am not fatisfied in the Mode of ^4uorutio>i, He anfwers readily, The Modes of Worfhip 2 re but indifferent cir cum} since s, in their ufe very decent, and commended too by thofe who have power to Impofe and $uig what is truly decent : I rejoyn again, This is very ftrange Doclrine, I have drunk in o- ther apprehenfions from my Mothers Milk : but he ftops my mouth, and turns me to the very Page, where fome of our moll eminent Di- vines of late years do plead on their behalf, what he pleads oa his. But further, he commands Holy Oyl, Holy Water, Confecratcd Salt, Cream. Spittle, Insufflations, Exorcifms, with abundance of fine Devices to be ufed in or with, or in order to Baptifm , The inferiou-r fcruples thefe as meer fooleries, too childilh and light to be ufed ia Gods Worfhip, But the Sup^riour takes you up : You are not Com- petent Judges 5 it belongs to him to impofe, and 'judg what is decent; andfuchhe has judged thefe, aud as fuch impofed them, and your work is not Difputation, but Obedience. When B. Bonner heard, that in our Reformation we had referved fome of the old Ceremonies, he anfwered with a f mile, They have be- gun to Tafl ofmir "Broth, and in time they* I eat of our Beef : The old craf- ty Fox knew well, that where there was a Neft-Egglzx, the Prie^s and Friers would lay to it the whole Racemation of sheir Superfti- tions, £4 Th.y En 3 They that take away a pradlife, and do not renounce the Principle upon which 'tis built, do but lop off fome of the more Luxuriant Branches, whilft the Tree is alive, or turn his Holinefs out of doors , and yet give him the Key in's Pocket to return at his leafure, or ,plea- furej And he might be too hairy that laid, The Engliih forced the Pope out of doers [o haftily, that he had not time to take his Garments with kim. Iconfefs, I have been puzled what Anfwcr to give to a Cavilling Popifla Prieft ; when he asks fo pertly, why the # Priefr may not put his Fingers in the Childs Ears, in token that it fhall hearken dili- gently to the word of God 5 why not put Salt upon the Childs Tongue, (methinks I fee how the poor wretch fcrews and twills up its mouth) in token that its Speech Hull be feafoned with Salt, as well as make an Airy crofs over its fore -head, in tok;nthat it fhall confefs a crucified Chrift ; If we will give fcope to our wanton ex- travagant fancies, and fet our pregnant inventions on work, we might eafily excogitate a thoufand fuch pretty ingenious knacks, as might hear fome Imaginary Allufion to fome Spiritual grace or duty 5 but amongft them all I wonder no lucky fancy never Humbled upon't, to put a decent Banner, with St. Georges Crofs upon't, into the Childs 'Hand, in token that it (hall manfully (and not like a Child) fght under Chrifis Banner. 2. Qu- flow comes it to pafs, that all thofe of the Roman Communion -withdraw themselves from ours, and all true Protejlants think, it their duty to abfent themfelves from their Worjhip •> Phyficiansdo carefully obferve the Indications of .Nature-, and therefore obferving that our Enquirers mind Hands ftrongly inclined to a little pleafantnefs, why fhould we check the Humour ? How comes it 'to pais ? Truly I neither know that it does come to paSs, nor why it comes to pafs. I am certain I have read or heard, that for the ^rft iz years of Queen Elif. the Papifts came to Church j and if they have knock'd off tince, and why they have knock'd off, I wait for an Anfwer from this Enquirer. King Edw. VI. in his Proclamati- on to theDevonjhire Rebels, tells them ; That if the MaSs were goodin ■Laths it could not be bad by being Tranjlated into Engljjb. It could not J>e ©b;edted> as 'twas againft the Commedian, Ex Greets Bonis, fe- cit Latinos non Boms \ This could not be the Reafon to be fure. No, fio, (fays he) They, are commanded So to do by the Head of their Church 1 There's the Reafon > then what needed all this ftir > The command of .2 Sttpcfiour will ihUqw, or 'at leajl excuje an woneom Attion> as a Tranf- eendew C 7i 3 pendent in our Church fpeaks ! and if this Doctrine would but pafs, we fhould have a fweet time on't : Our Superiours muff, impofe, and judg what's indifferent and decent j and we have the eafieft life in the world, nothing but to win\ hard, and/i/t ufrour legs high enough, and there's no danger. And yet the Papifts learn'd not poflibly all this leffbn of with- drawing from the Church of England, from their own SuperioUrs 5 jtfcey might be taught the Doctrine nearer home : A. B, Laud being ask'd by a Lady, Whether fie might be five d in the Romiih Communion ? Anfwered readily, Madam! ion may, and the good Lady, took his word, and ventured it. It's poflible it might be the fame Lady that Dr. Fuller, Ch. ffifi. 2?. 11. p. 117. tells us of: She being ask'd by the fame Prelate, wfyjke had changed her Religion ? Anfwered, 2te- caufe I ever hated a Crowd. And being defired to explain her meaning herein, Ihe replyed, / perceived your Lordjbip (it ihould have been Grace by her Ladifhips favour) and many others are hajhing thither 06 fajt as you can •, and therefore to prevent a prefs , / Went before you. Whatdefign of Reconciliation with Rome, and upon what terms Groiim carri ed it on, is pretty well known by this time of day : that he had a Party here in England, or expectations of one, his own words teftifie. J%:.qiii* multis non difplicuijfe Grotii propace Labor es, ATorKHt Lutetia?, & in omni Gallia multi, multi in Polonia, £5>Germa- nia, in Anglia non pauci , placidi , pacis Amantes. Difcuf. p. 16. There werej fee by this, a company of loving, fweet-natur'd, tracta- ble Souls here in England, that would have itep'd half way over the Ditch to meet his Holinefs: efpecially «fince Mr. Mount agues time, Who informs us, That the controverted Points (between England and Rome) are of a lower and inferiour Nature, which a Man may be ignorant of without peril of his Soul, and may refolve to oppofe this or that without peril of perifhingfor ever. That Images may be ufed for inftruclion of the ignorant, and excitation of Devotion : And that the Qhurch of Rome has ever continued firm upon the fame foundations of Sacraments and Do* Urine inflituted by God. They are not fingle Inftances of thofe who have not abhorred the Communion of Rome, which I could give, but I will fpare the living, and cover the dead. Nor will I fay, that thefe, or fuch as thefe were 'Papifts ', yet me- jhinks they did incline, and warp defperately towards it : there's an idd difikftion we often meet with, of zsenfmC<.wjofnwho agree with the Church of England in the Effentials of ChrifHanity, and l^ecufants who fubltantially dif- fer ; and the Wifdom of his Gracious Majefty in his Declaration for Indulgence, made a clear diltindlion between them, though fome wife Church-men could not fee it. Proteftants however differing in fome things from the prefent efta- Mithment, yet have no forreign Intereft, no tranfmarine dependen- ces ; they own no Exotick Head that may alienate their affections from their natural Prince and Leige Lord; their private peace and happinefc is wrapt up in the general happinefs of the King and King- dom \ [77 J dorn ; any eye but that of Envy might have difcovered-a fcnfible dif- ference between thefe parties, ThatProteftant DifTenters were inftrumeiralto procure fuch a tole- ration for Popery,is therefore a flander fo unworthy, that none would have forged, but they who never baulk an officious untruth, when it may fubferve their main-defign, to render the Noriconformifrs odious, that.fo the inftruments of their deftruCtion may, not be fetter'd with the reluctancy of their reftif Confciences. But we envy not them the Glory, fince they afpire after it, of re- ducing their Brethren to Primitive poverty, becaufe they endeavour Primitive purity ; let them enjoy the Glory, that no humble under- woods can grow under the fhadow of their fpreading Branches } let them take the glory of the Gardiners fbears, which fnips off every afpiring twig that would mount towards Gofpel-fimplicity above its fellows:fuch is the glory of an old aking tooth, that is in infupportable pain, till it may either chew the flefh of the Confcientious, or come ander the Diicipline of De la Roche's inftrument. For when His Ma- jefties Grace had for a while tyed them to the Ractyhves, they were ready to break, the Bridle till they could come at the Manger. Let it be a Quaere then, whether it be more probable to cure, or encreafe the old fufpicions of fome mens inclinations to Popery, That they could never be at eafe, whileft their Proteitant Brethren had any in thoir Native Countrey. / jktll not need to aid to all this (fays he) that there are at undemand- ing men in Religion, ferfons of m holy Lives, and of as comfortable confci- ences of tits Churches Education, as are any where to befonnd in the rvorU befides. They who are Mailers, or however owners of fuch comfortable con* fciences, do furely know what it cofts to get, what care it requires r* keep , and what torment it is to lofe a comfortable confeience. He that fhall fwear a thoufand times by the Great Ofyru, that he has a com- fortable confeience, and yet fhall thruit other men upon the tum-pi^cs of fm, and force them to acl: againft their light , that (hall rail at, or perfecute them for worfhipping God according to their convictions of Duty from the Word of G?od, muft give mc leave to be incredu- lous 5 and earneflly defire him to find out fome Solif.dian. that can be- lieve the Moon to be made of a green Cheefe. Let him farther con- fid er. Sett. i. That is not the main considerable in Confcience, that' it be comfortable, but that it be fo upon folid grounds. The Apoftle Pete r; i Mu C 78 ] 1 Ep. 3. if. commands us to be rtddy to render a reafon of the hope that it in uf. If the reafon of our hope, comfort., and confidence, be not as firong, as the building is high/ the Towring Edifice will tumble down upon our own heads: It behoves us to be as folicitous about the fpring of our comforts, as the ftceetnefs of the ftreums : And I am the more earneft with this Enquirer to look sfcer the comfortablenefs of his own confeience, for as for the Religious and Orthodox Di vines of this Church, I doubt not both or the purity an'd peace of their Confdences, becaufe 1. he allows no cthc t f.le&iotf, than Gods determining absolutely of temporal 1 lefftngs* p 74. But the Church of England Art. 17. having described a particular Election to eycrlailing life, from Gods everlafting purpofe j tells us, That the godly confide- ration of Predeftinatiw, and our Elcttion in Chrifts is full of fweet, plea* fant, and unfpeakable comfort to godly pcrfons, and fnch as feel in them,' fehes the working of the Spirit of Chrift. Ke then that difowns this Doclrine, muft needs want one main ground of a pure and comfortable conscience. 2 They who own Judication by Works, want another bottom of a comfortable confeientc. So the Church of England, Art. li» Wherefore that rre are jujlified by faith only, is amoftvohoiefomc Do- Brine, and full of comfort : All peace then is founded in Grace: In Gods Grace as the Fountain whence it fprings, and in the Operati- ons of Grace upon the Soul, as the Evidences of that Grace in God ^ and though men may blefs themfelves in Evil aod flatter themielves when they find profperous Iniquity : yet if any one be a lyar, a per- fecutor, a hater of Godlinefs, and Godly Men, a flandtrer, &c. God fpeaks no peace to him ; and therefore it's more advift able to boaft left of a comfortable confeience, and mind the things that belong to a comfortable importance. 3. The laft pretended caufe of the Diflenters withdrawing from the Church of England, is, A charge againfi the fufficiency, but efpe daily the fanttity of the Clergy. The Diffenters do gladly acknowledg, that the Learning and Piety of very many of the Minifters of the Church of England, is fuch as deferves an honourable place in their hearts that they have not fuch a valuation forfome of our Enquirers to- partners, they beg his ey- cufe, till they may fee more cogent Reafons to alter their Judgments ; when they are in the humour to take a few forry Sophifms candied over with Rhetorick, to be Learnings or uncharitable cenforiouf- nefs, crafted over with fmooth Hypocrifie, to be Piety, they fee nothing to the contrary , but they may enlarge their Charities. Thac lis 1 That there are many of the prefent eftablifiiment,- eminent for found learning, and exemplary Holinefs, who exercife Chriftian tender- nefs towards thofe, who diffsnting in confcience, do fufler for con- cience, is the rejoycingof their Souls under their great preffures ; and they know that the more Learned and Godly any perfon is, the more humble he muft needs be: A little knowledg ferments an im- potent heart, and makes it intolerably arrogant : but he that knows much, amongft other things muft needs know, that he Hands in need of mercy from God, and therefore will more readily fhew pity to Man : He that knows what a tender confcience is at home, will pity and indulge it, where-ever he meets with it abroad. Wi that knows much, cannot prefume all the World enioys his meafures of Light. The Enquirer might therefore well have fpared this odious and invidious difcourfe, had he not 'found it neceffary, firft to make a Man of Clouts, and then execute it: and yet his Viclory cannot be great, in trampling on thofe that lye on the ground, and can be laid no lower, but in their Graves, for to Hell he cannot fend them. Two needldS tilings he will fay tothis Objection, for he is full, Etfi non aii-qua noc.uiffetmcrwrn effei. i . Suppojing this Objection had been true, yet it could r.ot be made by my c Efotej}ant, without contradicting lis principles. No, why not ? Oh,for the Fapifts are taught, that the efficacy of all Divine Offices depends up' on the. intention and condition of him that adminifiers : but Proteftants are taught ic feems otherwife, that the efficacy of all Divine Ordinances depends upon the Divine Injiiiution, and the ccncurence of Gods Grace with my ufe of them The Reader muft give me leave to repeat my former caution,whicfi is always underftood, though not expreft, that I deny not the fanclity of the Engltjh Clergy \ my only ta.sk is, to examine the flrength of his Arguments, which are fometimes fo weak, as would tempt the lefs confiderate to conclude, that cannot be true, which fo bold an undertaker cannot make out. His Anfwer to the Objection is cer- tainly more weak than the Objection it (elf; For, Se&m i. When he flanders the Church of i{ome, fure the Proteftans Diflenters muft expect no Quarter: The Papifts do indeed hold* That the efficacy of Sacraments depends upon the Intention of the Prieft : but that it depends on the condition of the Triefl as to Holme fs, they aflert not. I {hall produce one evidence of many. Tolet de inftrutlioxe facerdotu lib. i. cap. 9%. propounds this Queftion, Quin&o licet a mwijlrif malts ac riper e Sacramema ? When,, or in what caps is n lawful ta [8b] to receive the Sacraments from wicked jptiniflers? And the very mo- ving of the Que/Hon implies, that at leaf! at fometimcs, and in [om& cafestfs lawful: but this will more fully appear from his Anfwers, which he gives, i. Negatively, A non-toleraiis ab ncclrfa non licet ullum Sua amentum accipere etiam necejjhaiu tempore : " It's not lawful tf to receive any Sacrament from thofe who are not tolerated by the "Church, no not in cafe of neceflity. Here is Doftrine to his own hearts content, and wherein the J^fuit may nfliire himfelf of our £»~ quirers fuffrage. A Nonconform^! among them may not baptize, or Adminifter the Supper, though the Salvation or Damnation of ne- ver fo many depended on it. And yet when the'Cafuift thinks better on't, he will except Baptifm, and perhaps the other Sacraments in the Article and point af death. 2. Affirmatively; A malts mini jh is, dum nonfequatur aliquod grave fcandalumpojfumm facrtrecipere, NamLccle* fa ipfos tolerat, & ipfi talia admhiftr antes f bi folis nocent. '• We may re - «« ceive Sacraments from wicked Minifters(fuch as he theee defcnbes) " provided no grievous fcandal follow upon it> for the Church to back him, Ifii funt ficut fax accenfa qua Alios illuminat, & feconJumh\ & uude aliis commodumexhibent, fibi difpendium prabent mortu* "Thtie •? evil Minifters are like a burning Torch, which enlightens others, *« though it wafte it felf, and delTroy thmfelves by that very means " whereby they advantage others : but at laft he comes to this, Ab hU quibm ex officio incumbit, five fnt pa\ati, five von, licet petere, & accipere Sacrament a , five ex necejjltate five non, quia tile ex officio te~ netur quandocunque petierominiftrare, nec^ego jus meum amino ex illim malitia. "We may demand and receive Sacraments from thofe, '• whofe duty it is to adminifter, whether they be prepared or not 5 ft whether it be in a cafe of neceiftty, or not : becaufe fuch a one is tr bound by virtue of his office to minifler when I demand it, and " I cannot lofe my right through his malice. Na-ar indeed tells lis, That Jtfortale eft peccdtum Audire Miff am, aut KeCipere Sacr amenta, a %otorio Concubinario. That it's a mortal fn to hear Mafs from a notorious Whore-mafterly Trieft : but honeft Suare\ corrects that precifenefs,and clears it up, thatTifw Prohibition is repealed by the Council o/Conftance, So that in this one point, the Papifts are as Orthodox as our Vwauirer can reafonably defire ; and have laid no ftone of offence at which any one might ftumble into reparation. They do indeed hold, That Holi- nefs is neceflary in a Prieft necejfiute pt/cepii, and I hope even he will' not ■ c si 3 _■.;■: them which cau[e divifions amongflyou j Obferves to us, That not the Divider, but thecaufer of the divifion is the Scbifmatic^. The prudence which weufe in flying the Contag-'on of a fcanda- lous Minifter, does not imply, that all his jninifleriat ABs are meer jsFullities, nor that God may not pc Tibly concur with his Miniftry to> advance my Spiritual welfare ; but that a Soul is a Being [0 precious, bought with.* Price fo precious, the lofsof it fa irrecoverable, ;nd ray whole concerns enihrauedin the bottm, that I ought not to expofe F it it to apparent danger, upon preemption of what God can or may do; for ordinarily we know that God delights to ferve himfelf of the labours of thofelnltruments. who having dedicated themfelves inwardly to the Service of God intheGoipel, do fincerely defign, and zealoufly purfue the glorifying cf his Name, in the turning Sin- ners from their evil ways to God i which we may reafonably fufpect of them, whofs lives witnefs, that they have no concern for others Salvation, who have fo little for their own. The Apoftle Faul commands his Son Timothy, lEp 4. i<£. To take heed to himfelf, and to the Doctrine; for in fo doing, he fhould loth jive kmfelj, and tkofe that heard him. More than implying, that the Soul of another will never be dear to him, to whom his own Soul is cheap : As my running from a Pejl-houfe does not fuppofe that all muft neceffarily dye that come within its walls j but that it becomes a prudent Man to dwell, not where he may pjftbly efcape death, but where he may moj} probably fecure his life : So my withdrawing from an heretical and fcandalous Minifler, does not imply a neceflity of damnation by attending upon his Miniilry ; but that a Scul is too precious a concern to be put to that adventure. In all matters*of leflfer moment we exercife our wifdom freely, without the leaft fcruple in our felves,. or rebuke from others. If an Ad of Parliament were made by advice of the Convocation it felf, that no fick perfon (hould confult any other Phyfician, but on- ly him that dwells in the Parifii 5 nor any one to take advice of other Councellor, than him that dwells in the Vicinage ; he that knows how difficult it is to keep and preferve health and e ftate, how much more difficult to recover them when loft, would without any Prefaces of modefty, take leave to feek out th? moft experienced in their fa- culties, and to become a civil Nonconforming to thofe Injunctions ; There's no man but will tell Money after his own Fath?r. and think s it no incivility that he will fee with his own eyes, and not anothers : and why my Soul muft be hazarded in a Complement as if it were the moft inconliderable trifle in the world, I cannot once imacine. And the rather, becaufe, if by my imprudent choicest fhould deftroy my Soul, the (in and guilt will lye upon my felf alone j but if I fl ould ruinc it by the neglect of timely efcape, none can give me fecurity that he will anfwer for my folly before the Judge of all the Earth. Nor can it be imagined, that I {hould be fuch an Enemy to my own Soul, as to deftroy it wilfully ; or that any other fhould have a greater kimkefs fork than my felf > and when I find them not over E 3i 3 tmder of my Body, Efhte, Liberty, Good Name, life or lively- hood,' which they nave leen, they have cautioned me into a jealoufie that they can have no fuch miraculous good will to my better pare which they have net feen. lhave heard of a Gentleman, who having a Son fitted by Acade- mick Learning for fomeferviceablenefs and employment, was much perplext within himfelf, upon what particular Calling to fix for a future livelyhood ; he- contults his Friends, and with them thus de- bates the Cafe : If I defign him a Phyfician, he mull frudy long, and gain good expeiience, before any judicious perfon will put his Life into his hand, which ht values io dear. If 1 fhould educate him to- wards the Law, he mutt wear out many a year before the wary World will truit an Ettate under his management : The only way therefore will be to make him a Mimiter^ for inch are the low thoughts men have of their Souls, that they wiii inuuit them with the molt rav? and unexperiene'd Novice. Hitherto his dicourfe has proceeded upon a rtippofition, that hacf the Charge been true, yet the Inference he thinks wbulld have been' faife •, but now he comes roundly to the denial cf the Charge; and a laborious con'oitation of it to no purpofe. 2. Qombir.ed wit and malice (lays our Enquirer) ftatl not be able to fix any fcandal upon the Body of the Englith Clergy, I hope they never ftiall i Nor have I met with any fo abfurd and difingenuous, as for the fake of fome, though many individuals, to calt an afperfion upon a whole fociety, excepting thofe who have leaf) F^eafon, If the Body of the Clergy be Innocent, all the Combinations of wit and malice (half not be able to eclipfe their unfpotted Innocency, that it ilia 11 break more glorioufly through thofe envious Clouds which had obfeured its brighrnefs : and if thev be Peccant, all tha combined Wit and Rhetorick in the World will not wipe away the guilt and filth; it mutt be Repentance and Reformation that can only be their Compur - gators. • i. Firftthcn concerning their Learning: a thing that has been hi- therto indifputabie, and may continue fo Rift', if the weaknefs cf this Gentlemans proofs do not render the truth of the proportion fufpe&ed. But hear his Arguments. t. If the Preaching of the prefent ^/Cge be not better than thai of the former j I would fain know the %eaon why the Htmilies are in r.o greater Reputation ? And fo would I too ! In thofe Ancient Sermons there are tjm/'wjfefpecially remarkable, the Phf afecr Cloatfeing, HA the F t mac* CM 1 matter or fubflance of them. Tis true, Time and the erowing-re- finings'of the Englifi) Language have fuperannuated the former; bu c why the latter iliould alio become obfolete, I would as fain know a Reafon is bimfelfs and that fom himfelf, who is bell able to account for his own Actions : I affure him I would not exchange the Old Truth, for New Pbrafes, and Modern Elegancy : I had rather fee -c P/ai« Truth in her fober homely garb, than gawdy error fpi uced up with all the Wineries of the Scene and Stage. The weaknefs of the former Clergy, was the great Reafon that ia* troduced both Liturgies and Homilies. And if the prefent Clergy are grown fo ftrong that they can defpife one of their Qrutches, perhaps m time they may go alone without both. Thofe Cogent Reafons pretend- ed for the neceflicy of the one, will* hold asftrongly fox the other 3 'tis full as eafle to diffeminate Herefies, to vent crude, raw, undigefted Non-fenfe in the Pulpit, as the Desl^ When I hear any of our Enquirers Sermons, I fhall fummon up my belt Reafon to make a judgment, whether he has fo infinitely out-done the Ancient Homilies as he pretends : In the mean time I fear the Lan- guage is not fo much poliftied and tricked up, as the Doctrine is defi- led , nor have they fliamed the Homilies fo much in the brisknefs of Fancy, quaintnefs of Words, and fmoothnefs of Cadencies, as the Homilies have fhamed them in plainefs and foundnefs of Truth. I would mind our Author of the lad words of the fecond part of the Homily of Salvation, and though he may mend the Phrafe, I doubt he will hardly mend the Dottrine : So thai our Faith in Chrifl (as it were') faith thm unto us : It is not 1 that tal^e away your fins, but it is Chnfl only» and to him I fend you for that purpofe ; forfakjng, therein, all your good Venues, Words. Thoughts and Worlds, and only putting your truji in Chrifi. In the Homily of the Place and time of Prayer, the Church praifes God, for purging our Churches from Piping, Chanting, oa wherewith God . is fo fore difpleajed, and the Houfe of grayer defiled. Hence perhaps fome would conclude, that the true Reafon why we have forfaken the ufe, is, becaufe we have forfaken the Dottr'we of the Homilies. a. Arg. AU Proteftants abroad admire the Englifti way of Preaching,., infomuch 06 fome forreign Congregations, a* I am credibly informed , (that was wifely inserted) defray the charges of the Travels of their Pajhrs. into England, that they may return to them injiruBed in the ^Method of the EngHfli Preaching. For the Logick of this Paragraph I fhall not fo much as examine it: AU Proteftants admire Englifh Treaching, for [me Congregations fend to be inputted int. There's the all and fome ; ' M T ' " --" '" '- rrr "- "" of C 8j ] .of this Argument. Again, Prorefhnts admire Evglijk Preaching ; Ergo , they admire the Confomifts preaching 5 for ail Diffenters Preach in an unknown tongue. Again, .they fend them hither to be in- ftrucled in the method of Englifti Preaching ; aJi the excellency then lies in the method, which is to Preich without Do&rinc, Jfeajon, and Vfe : And now methinks I hear a Pallor of a Congregation in h'ol- land, returning home with a flea in his Ear, and giving an account of the expence of his time and charges : Beloved I we have been fad'y mifta^en all this while, for our Synod, of Dort was a pack, of Jill) igroran t fellows, that knew not how to ma'^e God $uft, miffs they made him cruel, or mm humble, un'efs they made him a Stocky or a Stone : *y£s for ut t we are informed, that we are not true jfttinifters of fefxs thrift, as wamirg a thing, J thinks they call it Epifcopal Ordination ; and if any of lis Jhoidd become JHinifters there, wemuft be re-ordained, though a Trie ft from Rome Jhall not need it 1 and therefore by confequer.ee your Baptifm is a nul- lity, all our J7Minifterial\Sitts void and of none effect, your Churches are not true Churches, your Information wot begun in Rebellion, continued in Schifm, and thml have got my labour for my pains, and naught for my la- bour. 3. Arg. The Preaching of the Church of England is beyond that of Rome. Yes fo it may be, and yet none of the beft neither ; What fleighty Topicks are thefefrom whence to evince the excellency of English Preaching ? Commend me to read one Sermon in the works of the Learned Bp. Reynolds, and it itorms the incredulous iooner than a Hundred of thefe Ridicules put together. But how does it appear that the Englifh tranfeends the Romiih Preaching? Pray mark the proof: Why Erafmm wrote a Book, of the Art of ^Preaching, and full of the follies andridiculous paffages in i'opifo Sermons. Molt Meridian Conviction ! Has not/. E. written a Book alfo full cf the .follies and ridiculous paffages in Englfi Sermons > Pray then fet the $®tes-kca& a- gainft the Goofe-gibleis. Ah ! but Lrafmus his Book is as full as his: very good, and fo is his as full as VrafmwCs : Really when the Act comes out againft Metaphors, I hope there will be a claule m't, that no Rhetorician (hall ever again ufe an Argument. As he would be injurious to the Truth that ihould cake the follies gathered up in this modern Author for the meafure of prefent Preaching ,* fo fhall he be equally vain, that {hall make thofe ^per- tinencies gleaned up by Lrafmm, to be the true meafure of the Preach- ing of thofe times: And why may we not charitably fuppcfe that the Romanics have furbifht up their rufty Preaching (jnce the days of E 3 &afmm t C36 3 fnJw'M, as well as we have fcowred up ours fince the days of the homilies? 4- Arg. His fourth Argument is none of the firongeft, and yet .worth all the reft put together ; which were but the vaunt-Couriers to ulher in this main one with morefolemmty.i Compare ( fays he ) hut the Preachings generally in our Churches, with thofe ordinarily in conventi- cles, you roil! find them unequally r.utcht. . Though we could be content they were modcflly compared, yet we can by no means allow this Enquirer to ufe his own falfe weights of comparing, and generally (uch co nip arifons are odious : Nomonfor- miits do not affect, ftrong lines, nor are ambitious of the Gigantick Vein and Stile ; they itudy not meafurcd lentences, nor ufe the Com- piles to every decent period ; they had rather with their Aufiin i have -4 wooden I^ey that will open the L-ocl^ ', than one of Cold, which maizes a, fidling din in the Wards, and yet confounds them. None of them but do praife God for the Learning, found Judg- ment, folid Preaching, holy Lives, which are to be found among the Conformable Clergy ; but can he rear his Triumphant Arches to their praifes upon no other foundations:, than the mines of other mens credits ? Forrpy part, I am always apt tofufpect that perfons credibility, who thinks more to confirm it by two or three ratling Oaths : And 1 never received it as an argument of her honefty, that carries her tongue fo loofely hung, that fhe deals about moil liberally Strumpet dndwhore* But I fee he is impatient till he compares them. On the one fide you have found Theology, ftrength of Argument, gravity ofExpreJ/ion, difiin&nefs of Method 3 on tie other fide, nothing more fre- quent j than puerile, and fiat, oftentimes rude 3 and fometimes blafphemous txprejffions, fimilitudes inftcad af arguments / and either Apifh geftures, or Tragical vociferations kftead of Eloquence.. Reader, this Language is pure Cicero, I aiTare thee, Ex hac enhn parte Pudor pugnat, illinc pe- iuUhtUj, hincpietM, illinc fiupram\ hine fides, illinc fraudatio. I am forry our Enqwrer dwells by fo very bad Neighbours, that his cwn mouvh naiift be the very Trumpeter of his praifes: If the com- mep Cryer could have been engaged for love or money to proclaim them., no mod^.ft man would have done the drudgery. But nemo pa- piamfu'am ihav'tt auiaynagna eft, fed quu fua. Tis propriety that ren- ders all thing? fweet and beautiful: All this had been pardonable, but 1 fee foaic ihzt love so be fagenofi in alien* f ami, huge facetious Spoil other amis fames, and perhaps never witty in a Twelve-month, ||it. w!«*£S they write Satyfc, . " .- As . .... ' ' [?7l As all impartial Readers kc«w one half of his Oratory to be f£fo • f o it's to be feared tru j y may fufpeCfc the other moyety not to be very true : That's all an honejl man (hall get by being; in a knaves company : .Truth has fometimesbeen fee in the Stocks, becaufe it has been found under the fame Roof with Falihood. He that willies well 10 his own due pniijes, let him never defire they (hould be yoaked with another s unjujl reproach \ left the hearer knowing the one unrightccujly /lander ed, conclude that the other is as unjujlly flattered. For it's an unqueilio- nable maxime, He that will be a Sycophant againft one, will be a T-arx- fite to another. Let our Enquirer then fweetly enjoy the raviihments of his pleaftng Dreams, I ihall not awaken him with loud recriminations, only fofc~ ly whifper that of the Poet. Bella es j novimns ! £5' Puclla ; verum efll Et Dives i Qids enixn. potej} negare ? Sed dumte nimium, pabuUa, laudo/s Nee Dives, nee Bella, necPuellaes. Mart. Ep. L 1. I*J. Yet there is one Salvo for their credits, with which all the Frater- nity of Gentlemen-Raylers do ufe to bring themfelves off, and heal all again, when at any time they have molt unconfeionably over- laih'd : and that is, when they have pcur'd out all the contempt and fcorn, haveheap'd up alltheflanders and reproaches that they can make or rake together, then to make an Honourable Retreat, ar.d tell you, they do confefs there may be one or two that may be ir.- nocent. God forbid (fays our Gentleman) that I Jlmdd charge ell the Novcor:- formifts with fuch Indecencies. Nay lean tell him more trnn that e God forbids him to charge any one with fuch Indecencies, unlei's he had better proof of them : And had he known any individual guilty of thefe crimes, he fhould have perfonally charged that one, that he might be brought to Repentance for his prophanation of Gods holy Name, and not involve a whole party under the fcandalous iufpition : All the charity that thefe words neceffarily contain is/that they are all fuch five one. Suppofe another as charitable ashimfelf fliould write after his Copy, and when he had with much pleafant Scurrility and Drollery made the Devil fport with the Indecencies of Church-men, fhouM come off at laft w j h this Epanorthofis, Qod forbid I JlotiM charge all F 4 the _ £.88 % the Conformijlswhh th r e extravagancies 5 What would it argue, but a shore crafty and fafe way of Hypocritical Calumny ? Thus 1 remem., ber a Gentleman once in a frolick, told his Companions, They were all Fools but one ) and when a young Gallant of the knot, more tender of his Reputation than it deferved, and willing to venture- rnorefor it than 'twas worth, began to draw, The other takes him ifide, and whifpers him in the Ear, How do you know but that Un- bended \eur (elf by that Jingle exception ? And this little duft parted the fray. • l • Well, I fee he isfsck till he comes to particulars: Afahel would aiottake Abners civil warnings fome men feek mifchief to them- selves, and all the Friends they have cannot ftave them; off from the Duel: the more you hold a Coward, the more eager he is to engage : let the man alone, pray let him alone, and in the mean time, I will- fortifie my felf with patience, that no provocation of his may tempt me to a bacl^ blow under the fifth. trib> for how then fiould I lift .up my. face to my dear Brethren ? 1. Their Sermons are generally about Vredejlination. About it > ir for it's well known, that when the Armwikn faction got a little heart in the rifing-days of A B. Laud, the Abet- tors of thofe novelties procured a Proclamation, that none ihoiild meddle about thofe controversies, pretending they were nice School- pints, unfit for vulgar Eats 5 but prefently the Arminkns fell pell-mell upon fiery Declamations aga'.o J Life, that we freely confefs our Ignorance ; Eye, has not feen, note* heard, nor hat it enter' d into the heart of man, (fuch poor men as we are) to conceive all thofe Comforts which lie in the bofom of that Relation, and which God has laid up in ftorefor thofe that are in Covenant with him. Whatever is received, rnuftbefo according to the capacity of the Recipient • we do not think that the Ocean can be put in- : 10 narrow-mouth* d Vcffds j when God (hall raife our Faculties, :.nd enlarge our Capacities that we can hold more, he will give morej and therefore leaving the fublime fpeculative Gnofilcks to their own fancies, we (hall blefsGod for what we knot** and humbly afpire af- ter greater Meafures of Divine Light. But I fuppofe we (hall hear no more of this Cavil, when they fhall pleafe a little to remember themfelves of what they have fub- fcribed to , and do daily pra&ife ( that is whenever they have cuftomers) in the way of their trade of jMatrimony ; for there we are told, That Matrimony is an honourable fiate, infiituted by Chrifi in thepme of mans innocency, fignifying the ^(ftcal 3Ent0tl that is be* tvoeen Chrifi and his Church : And if they will not be concluded by their own Liturgy, they mud rail on their own pace, and when they are weary, perhaps they may be more temperate. 3. They Preach of the fweetnep, beauty, and lovelinefs of Chrifis Terfor* They do fo ! and are willing to be Criminal , if this be a Crime 5 our Enquirer bewails the want of love amongfi Qhrifiians ; and if he were as folicitous to enquire into the I{cafons of that defett, he would find this to be a main one, That the loveliness of Chrifi is fo much depreciated •, he that cannot love Chrifi, cannot jjoflibly love a Chi* fiian \ (ince that for which every ChrilUan as fuch is Amiable, muft be chat he partakes of thofe Graces for which Chrifi is Amiable : It's an humane love that only tyes our own Image, but a Divine Grace that loves the Image of a, Saviour : But thefe things were not reproach in thofe days, when Ignatius upon every mention of Chrifi: ftiled him tis Love, 'O tpa< /t/« It a vfarcu My Love is Crucified ! But that the Preaching of Chrifis Lovelinefs ftirsi up fenfiiaC Pajfions, is a note of blafphemy above Ela, not to be parallel'd but by the Friendly De- bate, whofe Dunghill our Enquirer has firft naked, and then Epi- tomi^d. And thus much (hall fuffice at prefent to have defcanted upon the Ignorance of the Nonconfomifis Preaching : Now wipe your eyes, and you (hall read a Specimen of bis own. I have feen a Picture of fuch artificial contrivance, that as we '- —- ; ---- v : - — r ~ '-. cnter'd nter'd the Room, it prefented to us the ridiculous profpecx cf the t Fiddle-, we had not traverfed a few paces to the other Side, but it was by a ftracge Metamorphofs become a very 'Beautiful : Curiofity drew me nearer to view the Myflery of this dubious T eee, and it foon difcovered it fdf a trivial Effay of Mechanifm: Thus when we enter'd upon this Subject, the Enquirer gave us the Nonconforming, and his Preaching in Ridicule 5 now turn you twice abou\, and in a trice the Scene is changed, and you fhall have the lively Pourtaiture of a Rational Divine-in-all his Pontifica, libus. And here firft we meet\vith Difcourfes of God, bis Nature and At- tributes : Which if fome of them found, not fo, they have left unintel-* In itle : Such a Nature as they have contrived, fuch Attributes as they are gracioufly pleafed co aflign to him; fo that Tertullians complaint is not more frequently than jujily repeated, God fhill not be God, but upon fuch terms as man fball prejcribe. And then of the Reafon of Reli- gion. Yes, no doubt you arc the men, and all wifdom Jhall dye -with you. What a fad Cafe had Religion been in, if thefe eminent men had not been raifed up to fet Religion upon its proper Bafts, and unfettle it from the feeble foundations upon which former Ages had erected it ? But then tiiey give us Arguments for contentment, under perfecution perhaps, fuch as would make a man weary of his life, and almoft Petition to be hang'd And of Reverence too 5 confiding in uncom- minded poftures of bowing at the Naming of Jeftet, worshipping to- wards the Eaft, and Altar $ and of Submiffion, viz. Of Private Rea- fon an i conscience to tbefublib\; But of all, and of all they excel when they Treat of the Eternal Reafons of Good and Evil j A Point admirably fitted to the Opacities of the vulgar 3 which nothing but unskilfulnefs could ma\c a man bold enough to undertake the unfolding of. An dantur .JF.terna Rationes Boni & Mali, in mente Divina indifpenfabi- les ? Oh how the Ladies fit and admire this .profound Theology ! Notions which cannot be Characterize better tban in Gondiherts Phrafe, -To char rathe We a 1 ^, and pofe the Wife. But then they Treat of the nature of Faith ; And how there's nothing a juftifiing and fuuing Faith as fuch, but what the Devils can ihew for it : And to conclude, of Charity too, to all of their own Cue, to a hairs breadth; with denunciation of Fire and Faggot to all that come not up to their Apices Juris, and jump not in with every Iota and Tittle of Con- formity : I had almoft forgot their difcourfes of obedience to Magi- strates : I fuppofe this Enquirer has not very long Treated of that Sub- C 9*3 jeSt •, the meaning of it is, fo long as they are well paid for theii pains: Emperour ffaid one) Defend me with thy Sword, and l y le de- fend thee with my ^uill: Could you blame him? Itwillcoft more to maintain an Army, than a Penny-worth of Quills. Notwithftanc'in^ all thefe Bravadoes, the World mult fee, if their eyes be not out, that Differ f ters give more real obedience to Magiftrates to bare life, and v uncertain liberty, than fome do for all thefe Revenues which publick Indulgence has loaded them withal 5 for when the Finger of the Ma- giitrate is put forth to touch them, not in skin or bone, but fome forry Accident, they are ready to make good the Devils charge, and curie him to hi* face. . 2. He has done with the Learning, and will now come to the lives of the Clergy : Whatever good he (hall fpeak of the Clergy, I can heartily agree with him in it, provided he could forbear the dif- paragementof others : Let it be accorded that the Lives of the gene- rality of Qburch-men are unblamcable ; yet that they need no foyl to fet them off, is fuch a childifh way of wheedling our belief of it, as if a Jeweller fhould fhew you* Stone with itsjoyU arid then proteft it needs none. Here then needed no Quarrel 3 we can rejoyce in, and Blefs God fot the Graces, as well asuifts j the Piety, as well as the Learning of our Brethren who differ from us. Nay we can pray to God to double his Spirit upon them in both refpec"ts 5 and for thofe who deride the Grace and Spirit of God, we can pray that God would give them a founder mind : We pray that there may be fuch burning and fhinjng 1 ghts found amongftall them that profefs the Reformed Religion, however in fmall matters varying, as may confound Atheifm and Popery, with whatfoever is contrary to found Doctrine and Godli- nefs ; but yet this Compafftonate Enquirer, fhat he may not be uncivil, nor pafs by the door of a Nonconforming without a Salute, will call in, and fay a word or two to them, when he has fjrft given us a Rea- fon why he will Treat them like Qkriftians. 1, R. Becaufe he will not render Evil for Evil , nor Retaliate the J{e, f roaches caji upon the Sons of the Church ; for he Icaa not fo learn* d Cbrift. And doubtlefs he that has learn'd Chrift to any purpofe, either in his Example or Dottrine, mufl learn quite another Leffon than foul- Lan- guage, and black mouth'd Taring, or he has gone to School to no purpofe, and rouft come back to his Horn-book, and begin at chrtfis- Crofs. ' ". . ' a. R r-pYi a. R. Such unchirit able fie criminations have not only made an A jology for Atheifw, and the pfcpkane\s of the Age, hut they afford a pleafajtt fpe* dacle to all wicked men. 3. R. Is taken from the example of Conjlantine the Great, who when the Bijiops and Clergy at the Nicene Council had exhibited a bundle of Libels one agiin ft another, burnt them all before their faces, protefting that 1) he Jhould fee ore of them m the moft fcandalom Commijj'.on^ he would cover his frame with hit own Purple. Being therefore convinced, chat all $e criminations arc unbecoming tbe-Gofpel, and that from the nervoufnefs of our Enquirers Arguments, I will make a reafonable motion, That all the Friendly Debates, t'e Ecclefaftical Polities , with the foul-mouth'd Colder of Qioce'fters Canto's, be condemned to the next folemn ^Bonfire. Unlefs you will make the compaffionite rnqtury the Protomanyr : And add the Porter, who when he fhould have covered the fcandalows^Commifjlon with his Frcci^, openly expofed it upon his Hack. Thefe Maffie ]{eafons (one would think) might have funk any o-dl- vary mans railing inclinations into a modeft ft ence, 2nd fufpended his proclivity to reviling, ab officio for three years 5 and yet (like a cm* paffionate, Jelf- confident, or feif condemned Enquirer) he will fay thefe two things fwther in this caje. Nay, I did look for it every moment, and that all thofe Reafons again!! flander were but a foyl to fet off Hy~ pocrifte, p opbanirg of Scripture, and the debauching of his confeience* with a greater Grace, when he fhall come to blazon the fcandalous • Impieties of the Nonconformift Miniften. And here I firft got a (atisfa&ory in- fight into one truth more, That there is the fame proportion between the Title and the Boot that thefe is between his ^hetoric]^ and his J{eafon, The Tit e calls the 2fo/ /> . A feriom and companionate Enquirer: but the Hoo^ ingenioufly calls tt felf, The ridicu.om and paffionaie Enquiry, And if they thus revile and fcold at one another, we mutt not admire il both joyn in reviling the DiflTenters. 1 . Two things then he has to fay 3 And the ftril of them is Three things a 1 one. Sett, i. If a man be ma' e^ content with the Government, and for facing the church, refort to private Affembliei, fucb a man may debauch his life too-, and yet have a very charitable conftruttion among the generality of ■ DiflTenters, That is., if a man will be a Rafcal in one particular,' he may be a villain in all the reft, provided he become a Noncon- form^ : Ay ! sit Sacrilegus* ft fur, ft vitiorum omnium flag i thrum fie pin* I 9*1 pinCeps— m At eft 'Bonm Fanaticzx ! Come but over to their way, and you may Lye, and Steal, and Whore, and Drink, and be Drunk i this was fpoken without all peradventure ouc of tendernefs of con- fcience, to fulfil that I(oyal command, of .not rendring evil for evil\ That it might appear how well he had learned Ckrift, But let him know, that they allow no Conformity ,, to compound for fever e fBietyi novdijfent from Ceremonies, to fubftitute affent to the Jubjian- t ids. of Chriftixnity. He that is not brought over to the Obedience of the Golpel, is with them no Chriftian, by what Name or Title, foever he be dignified or dijlinguijled ', and I lerioufly defire, that this 'over-charged finder may not recoil, and hurt the Enquirer, But though he be very uncharitable, I (hall endeavour to give the. molt charitable ccnftrudtion of his words that they will bear : And therefore obferve, Th.t though he be engaged not to render evil for evil, yet he never fromifed not to render evil for good. Sett. a. If being a Qergy-mm ( fays he ) and continuing in the Church, he jhall debauch bis Office, and undermine the church which.: he jbould uphold, fuch a man (alfo) may then debauch hi, life too, and yet have a very charitable conjhuttion among the gener&Lit) of DiJJ en- ters. What muft Enemies expect from this Man, who has no mercy on his Friends ? There . are many Holy and Learned perfons, now within the Bofom of the Church, who having confidered the terms of enjoying the more public^ exercife of their Mwiftry, have overcome the difficulties^ of Subscription - } and do yet retain their former Ortho- doxy, and fobriety of Conversation 5 Thefe perfons knowing what Conscience it, do exercife great tendernefs towards it in their Brethren, who cannot get over their rubs and ohftacles $ and thefe, if I miftake riot, are the Glory of the Church of England, for purity of Dottrine, and piety of Conversation, for all true Learning^ and ufeful knowledg 3 Againft thefe perfons, the Enquirer has a desperate ftitck, as thofe that undermine the church which they Jhould uphold : that is, if they condefcend never fo little to a tender conscience, in one of thofe little institutions which themfelves call indifferent, the whole Church muft prefently fall about their Ears : but if the Church were built upon ckrift the fyck.,- and not upon the Wool-pxch of Ceremonies, fuch condefcenfion would never undermine it. Thefe are taxed alfo With debauching their office. And indeed if the Office of Minifters be to become Informers, If ^reaching the Gofpel be nothing but to make? pother about Ceremonies , I hope they will debauch \i ftitty but tha znyt C 95 1 any of thefe do febi&chtkeir Lives, and are' thereupon 'more accep- table to Dijfenters, is aloud falpood, only to let us underitand how well he has learned chrift. Sefl.$. If a man (fays he) be of the mofl Holy Conversation, but Zealous for the t/iterefi of the Church, this man jbatt have wurfe Quarter from the fiery Zealots of other parties, than one of a more looje life, and. meaner abilities. 'Let no man reply, If a man be of a loofe Con- versation, and but Zealous oj the Grandeur , and for the Qeremonies cf the Q?urch, this man [ball have fairer quarter, and more encouraging \refer- mentSrffom the f.cry 'Bigots of Conformity, than one of a fever e life, and greater minifterial abilities. To interpret this myftery, we mult inform our felves, what is the Churches true intereft as it is a Church: It's very eafie to miftake in itatmg the True intereft of any Society ; and if we miftake there, it's impoflible we i'hould be regular in the mcixs of purfuing it. ^#» error in the firfi concottion is never rettified in the fccnnd : The true Ihtereft of every true Church of Chrift, is to promote Holinefs and conformity to his commands, engaging thereby his prefence and protection) and a Spirit of Love and Peace among irs members, though under fome variety of ap- prehension in Adiaphorous matters : The mijhke is to advance a Churches fecuiar Grandeur, external fplendor, and worldly fomp, which every true Chriftian 'in his Biptifm has renounced, together with aU the works of the Devil, and the lujls of the fiejl : If ever a Church ihall be fo far miflal^en as to judg worldly Glory, its true in- tereft, I know not why it may not alfo miftake the works of the Devil,- and the lujls of the.flefb to be its true intereft alfo : A conforming Minifter, who defpifing that falfe, underftands and purfues this true Intereft, is truly dear to all the Nonconforming j but for thofe who are fo deluded as to think, it lies in deftfoying and ruining all that are not fatilfied with their Canons and Conftitutions, however aliene and forreign to the temper of the (joipd, theyconfeis they are no great admirers of them, whatever appearance of Holinefs they may mike : If the Intereft of a Faction irialllic in Tending poor Chri- ftians to the A.ms-houfe of Newgate, and the Hojpital of Bjdlam, and will^ive no Quarter to the moil Holy and Religious, if they fail in two or three Niceties ; I muft needs fay I fee no reafon why fuch fliould adorn themfelves with the plumes of Gravity and Devotion* to render their inhumanity more plaufible. % % But he has fomewhat further to fay than all this: If imper- tinent and fait ajiicd talking of Religion, endlefs 'fcrup"lojiiie$, cenforieu* u*4 C 9<5 1 and raft judging our Su\eriours> Melancholy faking, going from Sermon to Sermon, without allowing our [elves time to meditate on what roe hear* or to infirutt our Families, be the main Points of Religion, then the Non- conformijls are Holy men. And now I hope- the Reader is abundantly fatisfied, that the Enquirer has otherwise 'learned Chri fl, than to render evil for evil : That he dares not furnijh Atheifm an I Prophanefs with an apology: That be make's a confcieneeof affording a fpe&acle to evil men •" That he dares not (for a World) drefi -Religion in a ihzntajlical Habit* that Boys may laugh at it : This is hk Conilantines %obe which he cajis over fcandalous Commijfwns. Serious difcourfes about the concerns of the World to come, about our own death, and the day of Judgment, is Phantajiical talking:. Tendernefs of Confcience, Holy fear of finning agaimjl God, is .endlefs, fcrupulofity j Modejl refufal to pra&ife every thing commanded, though Reafon, Judgment, Scripture Reclaim, is cenfuring and rafi) judgment of Superiours. Godly forrow muft be melancholly fahing > attending upon Gods Word, breached, ftiall be running from Sermon to Sermon : And a downright falfliood added to clofe up the whole : That they neither allow themselves time to meditate of what they have heard, nor to inflr.utt their Families : And yet if they (hall dare to practife this laft, with a few of their weaker Neighbours that drop in to hear .a Sermon repeated, they fhall be lyable to the Law, and puniflied as Seditious Conventiclers , and railed ar as Schifma- ticks. -,-' When all is faid and done , Machiavils old Rule is a Sacred Maxime witfr thefe fort of Men j Former calumniare,ali\uid adhxrebit % Throw Dirt enough, and fome on y t will ftick^: Wild-fire files further than the Water that fliould quytcb it : A reproach wiH run, where a juft Vindication will not creep. Had the Providence of God allotted the Nonconform ills their abode any where but amongft thofe whofe- In- tereft it is to render them Odious, they might have pafs'd for good Christians : It would be difficult to hire Men to be Instruments of cruelty, if they were not firft perfwaded, that they are Minijlers of tfuftice; and the only way to perfwade that, is to reprefent Dif- fenters as the off-fcowring of all things , not fit to live a day. The belt way to take away the life, is to render it abominable. None can handfomly be deftroyed, till they be drefs'd up in a jTyfalefaftorsCloaths. And it feems as much for their Enemies Advantage to make them feem wick- ed, as 'tis for theirs to be really Holy. ft [57] CHAP, t X Of the more Remote caufes of the infelicities of this Church : 7% e Perfection under ^Mary: I'be bad prov'fwns for Mhn- jiers in Corporations : Frequent Wars', 'the mifchiefs of 1'rj'de . and 1 ravel : 7 he Defigns of J thrifts and Pap/fts enquired in- to\ with what influence they may have had upjn the prefent /*- paration from the Church of England; TA/Hen Airidh Vl.was preffedby the clamorous Importunitv * V V ofzheGerm,m r r'mC£Sto reform the Clergy, he anfvered very gravely, That a Reformation was necejfary, jet the danger if Reforming all at once wasfo dreadful, that he refolved to proceed Jhp by flcp. Some wife Men fmiled at the cautious advifement of his Holinefs, andfaid, They hoped he would nor break his fhinsfor haft, bur deliberaceJy make a h under ed years ar leafl between every fiep. The fame prudence which this politick Pope ufe i in hisadvanci towai ds d Reformation^ our wary Enguirer ufesin his approaches towards the caufes of Separation. Hitherto we have been enter- tained with certain Romantickjmagitiary caufes* and now heAVill give us a gentile Treat with the Real ones. Bur oithefe fome arc more remote, others near hanc'% rliefe come by the running Poft, rliofe by Tom Lorg the Carrier. Thus your Poching Fellows,when they have found the Hare Jitiing,go round about and about die Bufh, till they have fcrewed themfelves in:oi a convenient Diftance, and then give poor Pufs Club-Law ani knock her dead upon the Form. t. Now the firftofthefe Remote caufes is; That it was the mis~ fortune* ami is the 'great difadvar.tage of this Church, that it xvas not well confirmed, and fwa died in its Infancy, it conflitiedwith Ser~ pent S in its Cradle, and underwent a fever e perfecution. What he understands by that old blind heatheniflh beldame For* tune,\ cannot tell. The Scriptures have raughr us ro believe,Thac the Hairs of Our Head are allnumbred', and therefore much more the Heads of the Martyrs : Thar a Sparrow falls not to the groun J without the Providence afouf Heartily Father : Much lefs the blood O # [P8] ' of the Saints, which is more precious in his fight than many Spar- roves. But this is only a Shibboleth* which ferves for a Certificate that he is no friend to the immutable Counfels of God. However this early Perfection muftneedshave a confiderable influence upon the Churches pretent weaknefs ; for thus Mephi- bofheths N" r fe making more haft than good fpeed, in her fright andflighr threw down her Nurfery, and he became lame to his dying day. It was therefore politickly done ofLicurgus (thinks the Enqui- rcr)wken he had framed the body of the Spartan Laws-, to pretend an cccafion to Travel ; and having fir ft taken an Oath of the people, that they Jhould make no alteration in that Government (either in the Church or Stare) till his return, he refolvedly never returns again. If the old Matters of Ceremonies could have perfwaded the people to fome fuch fubfcription that they would never alter their Inventions till their return, and then had fentenced them- felves to a voluntary perpetual Exile,it had been afuccefsful piece offelf-denial to cheat a Nation into Uniformity, no lefs honour- able to themfelves than grateful to thoufands. But thus the cafe ftoodwith the Church in its Infancy. Kjng Edward VI. dying Immaturely, (too foon fays the Enquirer, zoo late fays Dr. Hey tin) Q^ Mary fucceeded him in the Throne, and fo the Church was put upon difficulties and trials, before its Limbs at/id Joints were fettled and confirmed. Perfecution has hitherto been efteemed one of the Churches beft friends, whereof it has been often afraid, but never hurt: Such was the conftant experience of the Primitive Chnftians : Exquifi- tior quxque crude lit as illecebra magis eft fecl i bulos metere, dum nobis fpinasfer it, to few us Thorns , and reap himfelfa trop of Thi files. All this while we are waiting to fee how he will make it outj thar This early Perfection did any real hurt to our Infant Church ? And after fome Preambles and Introductions, he will doubtlefs come home to the point: And firft,By reafoh of this Perfecution(you nluft underftand) a great number of the Mihiflers^ and other Members efthis Church, were driven into other Countries for refuge and Jhe Iter from the Storm. I hope their finding refuge and fhelter was no part of their mifery : but it was ftafonably remembred, for if the Minifters and other Confeflbrs of this Church, fdund-fuchCor- d;al Entertainment amongft the Reformed Churches beyond the Sea, if ever the like fad providence fhouldfend them hither, they may cxpecl to meet with proportionable welcome? and not be remitted with their Beards half fhaved, and their Coats dock>, with a Paper pinned at their Backs, intimating that they are Fu- gitives, Schifmaricks, and Rebels. But ftill, Quid hoc ad Jphicli Boves ? What is all th ; s to the mar- ter ? Oh now it comes ! There they were tempted with Novelty, and diftraftedwitb variety of Cuftomes and Rite s^ before they were well inftruTied in the reafons^or habituated in the practice of their own^ And hereupon they brought home with them foreign fajh ions :. The meaning is this, Reader! Religion travelled too young and raw, and drunk in the Ceremonies of the Reformed Churches, and . (he cannot be dif infedrcd to this day : Alitle matter will blow this duft out ©f the Readers Eyes, and let him fee the egregious trifling of this Harangue. §. i. He fuppofts that th oft exiled ConfeiTors, did but chop or Barter one Ceremony for another ; as fuppofe they carried ouc With them The Crefs, they exchanged it for Cream, or if they went ' cut in the Surplice, they returned home in the Friers Coule ; As if the Coirfpetinon had been between two Cer (monies, which as Car.- Q 2 dlttdUt dictates vycd which fliould be mod for Edification, and the adorn- ing Religion : whereas they-who improved their affli&ed ftatc to the beft advantage, left their Ceremonies behind them, and brought no other home in their rooms : Alas ! to what end flhouJd they bring more to England ? This had been to carry Coals to ■New-Caftle v or to what end fteal from the Reformed Churches j which had been meerly to rob the Spittle. §. 2. Thofe Holy Men made not the Forreign Churches -the Rule or Reafon of their Reformation in worfhip ; bur their help to iea J them to the common Rule of Reformation ; They that wets reduced to Primitive poverty, might be allowed to emulate Primi- tivepuritj. It was no wantOn.humour,butafenceof Dury,begor- ten by awaken d Gonfcicnce. rouz'd up by their afflid:ion,which brought them- ro a felf- denying compliance -with- the Inftitutions of Chrift : It would break the proud heart of them that live m £afc and Triumph*, to imitate their patience and refblutionyWhofG return to Gofpelfimplicity, they canfo pleafantly deride* §. 3. It's afcandalou? reproach which he throws upon the Englifo Reformation, as if it lay is Rites andCeremonieSiZndfuch kind of inventions. Before ((ays he) they were well inured to the Enghfh Reformation, they became enamoured of the Rites of other . Churches : The Reformation lay notmpreferving Rites and Cere- monies, but in purging' them away : fa for purged fj far reformed j you mav call the Scar upon the Pace, its Healing, if you pleafe : but I will rather chufe to call if ,a foot-fiep or relique of the old form§r wound: nor Willi call the dufl behind the door part of the Noufts cleanlinejs\ and yet I dare not impofe, let others call them as they pleafe : this is evident that thofe things wherein the Reformation confided, were oppofed by the Papifts,but the Ceremonies were not oppofed by the Papifts, therefore our Reformation confift ed not in Ceremonies. §. 4. No Iefsis the reproach caft upon thofe famous Exiles, that they were enamoured of the Rites of other Churches r \vc 'read indeed, 2 KJngs \6> ■ 10, 1 1. That King Aha^ in his Journey to Damafcu^faw an Altar there, which pleafcd his Humor,and hefent Jo Hrijah the Prieft, the fa fh ion of the Altar, and the pattern of it, ac~ cor, .ring to all the worhnianjhip ofit % and he like a tradable good- ra ur\i man, that would not offend the King for afmall matter, bulk an Altar according to all that Kjng Ahaz hadfent from Damaf- ms : butour baniilied worthies imitated Hot the Example ; it was- not not the oppofing one Ceremony to another, but the opposition of all Ceremonies, which was their glory. Bwt our Enquirer is rciblved they n.aJl be in an Errcur ; and which looks Something like Charity, he will convince them of ic ceo. i, Their firft weaknefs was, That they confidered not whether thofe other Rites were bettered long as they were newer and frtjher. A groundless charge ! New or oM,fretTi or ftale, was nothing to them, it was Ceremonies as fuch which they rejected : and if he can evince, that the preSent Diflcnrers have derived frcm the TranSmarine Churches any Rite or Ceremony ,'whtch is not of Divine Inftitution, they are notfbinamoured of it, but they wil prefently deiiver it up into his hands to be dealt with at discre- tion. 2. Another failing was, that they obferved not, "That there are oftentimes reafons to make one form neceffa/y in one place or people* and not in anetter, when itspoffible they may be both indifferent. They obferved without his information, that the circumstances of time and place in general, were indifferent ; but they obser- ved not, that new invented Rites were necefTary in any time or place, to reprefenr the grace and dutv of the GoSpel 5 they knew Well; that all Chrifts Ordinances were decently to be adminijired : and they knew as well that there was no need to in.ftitute ?;en> Rites and Ceremonies to create a decency.to conciliate a rcfpecl or reverence to any of Chrifts Ordinances : If we muft have wen? Rites, to render Chrifts ceremonies decent and comely ,then we muft have new Rites alfo invented to render thole humane Ceremonies decent and comely ; and fo infinitely forwards : others to ei ke thofe Utter decent and comely \ bccauSe wc cannot imagine the wifeft man on earth able to contrive a moreperfeel Ceremony than Chnft has done: And thus we muft have a Lace to make the Garment de- cent, and then in edging to make the Lace decent-, and then we Shall make Religion a Suit, as fantaftick as that Prince's , who fitted it with Loop holes, hkc Argus his Eyes, and then hung a Nee- dle at every Loophole to make ail decent. I have heard of a Taylor ('from France no doubrjthat was Sent for to take meafure of,and make a Corderobe for the Moon ; flic was then very (lender, a? being in conjunction with the Sun ; and when at the fortnights end he brought her home her Gown, lie v/as grown Co corpulent,that it would not meet by a third pan f G * her her circumference; the poor man was fedly afhamed, blamed his Spectacles, and wjth more circumfpection rakes meafure of her Ladyfhip, and when he came to try her Stays, (he was grown fo flender, that ihe Jookcd iike a thnmp in a Lobfters Symar : Now the Moon is rhe Church,which according to the meafures which our modiftiFafhion- mongers rake of her, muft at every change and Full, appear in new accoutrements : And as Nations have differ- ing Attires each from ether and the Winters freeze differs from the Summers Stuffc, fo the fame Church muft have a Mourning JVorJhip and a Wedding- Worjloip, accommodated to her outward acceflions or dcclcnfions in wealth and Riches. The external Condition of the Church does vary, but her God is the fame*, her 707 may be turned intoforrow, her farrow into joy ; the has herfajling, as well as her feafting dayes\ lblemn Humiliations fblemn 1 hankfgivings, but her JVorJhip continues {till the fame ; Though the iVorJhippers may alter their garb, yet the worfhip Which refpects the immutableGodis immutable like himfelf : if new things pleafcd our God,it were our duty to ftudy new things. If he fliall declare for Summer-Ceremonies and Winter-Ceremonies, we muft provide accordingly *, but if with him there be no variable* nefs norjhadow oft a rni rig ,that worlhip and fervice which we offer to him, ought to obferve the fame fixednefs and ftabilicy, 3. Another of their follies was,that they could not hit upon the right Rule of Reformation. ] t was their unhappinefs , that this En- quirer was not then born to direct them to ir, which advantage he prefent age may enjoy, if we be not wanting to our lei ves ; And ir is this :That thofe differing forms 6e fitted to the Humour, and < uflom of the People, and made cqnfonant to the civilConfiitutions : A Rule had need' be flrait, or el fe what ever is framed by it will be crocked: Now 1 .For the Humor of the People : This has fometimes the fad fate to be decryed as the caufe of Dcfor maj ion >and now the happinefs again to be as much cryed up for the Rule of Reformat ion ; ^hich if it be varied according to the ebbing and flowing of this Euripus, muft needs be changed half .-a fcore, times in four and twenty hours. 2. Cujlom has 1 confeis a fairer plea, fome pcrfoi.s of no final] learning pretending it tobcthe onely rule of decency, in things indifferent. In p. 3 1 . our Unquirer intimates. That lhe Confti- tuticns (of a Church) by rime are digefled into Cuftomes, and made natural. Now if Cuftome be the only rule oj r decency, then the Chur- • c'r scotrl nut ions ough; to be of no things bur what are naturalix^ edto a People by Cuftom, and thereby made decent alfb, unlefs he has a power alfo*0 command all things to be done undecentjy i and then leave them to be made comely by long ufage and continued Cu- ftom but if the Churches Confti tut ions her power to impofe andjudg what is decent be the Rule of Decency, and the Reafon of our Obe- dience, then Cuftom is not the only Rule of Decency. How much better were it that the peoples fluctuating Humors, odd Cuftoms, and the Churches Confti tut ions, were all regu'ated by the\VordofGod\ which is Equal,lnfallible,and Impartial } tqual, and therefore we fhall not be to feek of our worfhip upon every accident ; Infallible, and therefore we may fafely confide in its di- rection ; and Impartial and fo abets no Party, favours no Faction or worldly Intereft,but faithfully and fully delivers cut to us the mind and will of God : Whereas our Enquirers rule, muft prove the Author of all mifrule and confufion amongft the Churches of Chrift, when Humours fhall trofs Cuftoms , Cuftoms thwart Hu- mors, and perhaps civil Conftitutiov.s fhall retrench both Cuftoms andHumors. One inftance willa little enlighten us in his defign and meaning. Wi:e rfCfays he)theReformation bad not at the fir ft the Countenance of the Civil Government, there the Reformers were conftrained to enter into particular confederacies with one another Jrom whencePresbyte- nan Government feems to have taken its rife. Say you fo ? Then I # know who will affume ; but for the firft three hundred years after Chrift all along through the pureft Primitive rimes,theChriftian Reformation had not the countenance oftheCivilG@ver?iment y and therefore they enter* d into particular confederacies ; from whence the Presbyterian Government bad its rife, I cannot certainly tell , and therefore dare not conjecture, whether thefe particular con- federacies ,be not a kind of new Latin for thefolemn League andCo- venant ; but this I will fay,chat the thanks of the Clafjis are odered tobereturned to this Gentleman forhis learned Argument to prove the. Presbyterian to have been the Primitive Church Govern- ment. All this while ft remains a great myftery, how thefe poor Exiles prejudiced the EngUjbReformatign \ And therefore in the firft place he will give us Come light into it by a plain and familiar illuftrati- on# As the Childre n,of Ifrael,ei/e/2 when they had bread fromHeaven, Angels Food, longed for the Onyons andGarlick^ofEgypUremembring bovQ fwett they were to them .under their bitter bondage\fo thefe Men retain [i04-] retained as long as they lived q lingring after thofc entertainments nhich they juund then very pleafant, re hen the other j&as denied them. Ihc foundation of tins ingenious iJiufti anon lies in thefc two tjiings, Fnft, That the Rites and Ceremonies of England were Manna fire ad from Heaven, Angels Food: And Secondly, That the vvorfhip of the Reformed Churches without thefe Ceremonies were Onyons and Garlickj, he mult have an Oflrich ftomach that could concoct them, unlets they were firil macerared,and diilbl* ved in a Menftruum of Ceremonies : Now the parallel is fo lelf evident, that we lhall only need to gather what dropsof it felfj and not to ihake thcTrec •, For i .As the Manna was of Gods own appointment, fowc muftnot queftion but the Ceremonies alfl> were. 2. T\\cMa?jna was Angels food, and as w henever Angels will death themielvcs with a Garments hey cannot aflame one of more congrimy than light •, fo whenever they fhali pjeafe-tb conr defceni to a Treat from Men, they«cannot be jfervecl up with; a, more agreeable Dijh than Ceremonies. And then 3 As the Manna, was defpifed and accounted dry meatfo are thefe Ceremonies too; and therefore as wife Fathers take away the Chi id reus Meat, if they will nor eat their Bread, fo the Fathers of the Church think it wifdom todeny their Children Spiritual Food, if they will not down with the Cei emonies,or let them fail till they have a better Stomach : But the parallel comes cfTvery lamely at laft : For the *}.la;:na hfted only while the Church -was in the \Vildernefs, and (gqfedj-asfjpn as they, entred the Land but I am (ure the richeft Corporations find themfelves fomething elfe to do than to excogitate Ceremonies, or other Novelties ; and whe- ther Convocations have al waves fat in the great Towns or little Villages, is eafily determined. 3- The [io 7 ] §. ». The mifery of all is, Thacin thefe great Towns where Was meft ne°d of the mofl liberal maintenance, fo pitiful a pit ance is left to the Curate or Minifter, that he can fc tree afford hi mfe If Rooks to Jludy,nor per haps Bread to eat, without too fervile a dependence up- on the benevolence of his richer Neighbours, by which means either his Spirit is broken with adverfity, or the dignity of his Office obfcured,or he tempted to a fordid connivence *at, or compliance with their follies, andfo like Efau fells his birthright for * Mefs of Pottage. The bottom ofthe grievance in plain terms, is this : If the Cler- gy could but once procure a Revenue fettled hard and fait upon ihemco their minds, (which what it is, neiiher we, nor perhaps themfelves ever knewjhad they but more wealth to fupport their Grandeur out of the hard labour ofthe poor drudgingMoyls,that rug hard night and day to get bread ; had they but Midas his Op- non or Fortunatus his wiJhing-Cap, that every thing they touch d might be gold ; they would then make the Blew. aprons lacquey it, and trot to the Couns by their Horfe fides, and to: does ihem good but to imagine, how they would firk their lazyHides,and curry thefcabbed humour of Nonconformity our of them : Thus much ofthe Malady \ the Remedy follows. 2. The Remedy of this infupportableGrievance,in fhort,is this : That a Law be made that all Corporarions,Market Towns, and great Parifhes provide a maintenance for the Vicars ,i n proportion to London > for till fame fuck courfe be taken J t will be in vain to ex- peel, that the Church of Engl and, or the beft Laws of Religion* Jhould either obtain jufi veneration, or due effect. So far am 1 from envying them their Honors ,Revenucs,and dc« nYedAffiuenccs.that I could be content theyjhadfta nine parts, and. the poor tenth only left to the Landlord, as a fmall quit -rent in me- mory that the whole was once his own : But what fecuriry can wc have, that that alfo will not be demanded in time to make up a Competency ? for Trade is too great, Corporations too ricb,evcry one has too much, only the Clergy havcjujl nothing till they have got their Competency, which is nothing left than rhe whole. This was the glorious defign managed by the Council ofTrent, when the Church was fo unmealurably rich, that ir maintained abundance of Cardinals,every ene carrying thePortandSrateof a Khg \ fo many Arch -Bifhops,Bifhops,Priefts, befides the infinite numbers and Avarms of Religious Perfons 5 all endowed with :-rii« pic Revenues, and yet they made a begging Decree; much wovld have f>8] ftave more •, Cujus avaritice tot us non fufficit Orfrisjlhit all the faith' fuljhould be exhorted to give largely to the Bifhops andPriefls to maintain their dignities.^ But the Parliament of Paris, a wife and forefedng AiTenibiy^ohorTingthe Mendicant Tra«ie,and know- ing well, that your counterfeit Beggers hide iuxury under the co- vert of Rag3, and rcmembring pofTiDly that of Solomtn, Prov 1 3 . 7. There is that maheih himfelfpoQt* and jet there is no end of his fub- Jtance : gave this cenlure of it. ' That this had been good indeed, if they did ferve the people * as they ought, and were reaily in need ; for fo St. Paul exhorts, * That he that is inftru&ed fhould givefome part of his goods to 'him that inttru&s him: but when he that bears filename of a Pa - * ftor,does rnrend any thing rather than to inftrud the People,the 'Exhortation is not p. oper i and the rather becaule Ecclefiafti- c ca! goods formerly were for maintaining the poor, and re. ' deeming Slaves i for which caufes not only the immovables, but $ even the Ornaments of Churches and holy VerTels were fold. * In the Mofaical Law God gave the Tenth to the L' vites, who * were but the 1 3th. parr of the people : but the Clergy now,who 1 are not a 15' h. part have gotten already the 4th. parr, and doth 'itill proceed to gain, ufing many Artifices therein. Mofes having * invited the people to offer for the fervice of the Tabernacle, 'when as much was offer'd as didfuffice, forbaie them in the c name of God to offer any more ; but here will be no end found ' till they have all, if men will continue, ftill in the Lethargy : If * fome Priefts and Clergy men be poor , it's becaufe orhers are ex- •ceflivcly rich, and an equal distribution would make them all c rich abundantly, l-Iift. Tret.t, Cow.c.p. 821. Again lb. p. 540. For ' a Synod to put their hands into mens purfes to maintain Cu- ! rates, fcemed if range, both for the matter and manner ; for the ' matter becaufe the Clergy was fupc; fluoufly rich,and rather in- ' debted to the Laity, for the manner, becaule neither Chrift c nor his ^poftles did-ever compel men ro make Contributors, * bur only gave power to receive them that were* voluntary ; and ' he that reads Sr.Paut to the Corinthians & Galatians 0iall fee the 1 Matters treatment of the Ox, that treadeth out the Corn ; and ' the duty of the Catechifed, towards him that Catcdnfctji; yet, ' fo tha- thole Laboui ers have no Action by rigour ofLarvyXior any * Chancery to relieve them. - |t was a notable' Conftitution of the wife and Potent Prince Caro- Carolus M. conftitut. fo\,j $. Vt decume Populi dhidantur in quafi/0? partes, id eft^una pars Epifcopo,alia Clericis, terti a pauper ibusfiuar- la Eccleficeinfabric^s-afplicetur,ut in DecretisGe/aJii f h .t$ntinet4tfi € That the Peop ie$ Tyrhes fhoula be divided into four Parrs one 'whereof fhould mamta.n the Bifhops,a fecond the Ciergy-men, * a third fhould maintain the Poor, and a fourth fhould go to the • repair of Churches. Now if the Churchwardens ana Over- feers of the Poor fhould have all iheir Levies raifed out of J^eir Tythes , wh ch was the firft and beft ufe of them, what 3 peal of lacriledge fhould we have ringing about our ears continually ! Let meloberly propound a few Queries 1 &//. Whether they who are for a moderation in Reformati- on, a mediocrity in coming up to the Primitive purity,- ought nor to be as real for a moderation and a mediocrity in ma ntenance ? It feems to be very difproportionable, to cry out for a mean m> Trading, a moderation in Preaching, moderation in Reforming, and yet to be immoderate for Revenues. A little ' fee will ferve of any thing but Riches. Let men havcenough. ot Wages, and they can be content with little enough of work. 2. Whether it be rational to proceed in this marter afcendend&fo bring up the lean Vicarages to the corpulency of fat Varfjnages . or defcendendo, to reduce the gouty Benefices to the modicum of the meagre Vicarages, and not rather to make an equality, that they may both meet in the halfway ? • 3. Whena-Market Town or Corporation is low, anc3 not able to maintain its poor, the Law inables the Juftces o* the Peace ta bring thi Neighbouring Villages under contr burton; and they who underftand what Charity is in a mean eftate, are glad fince there is fo„ iM-eccafion todemonftrare their charity to^lay hold on it : Let it therefore be enquired, why the poor Corporation- Vicars ought n ot to be augmented out of ihe richer Parfonages of the Neighbourhood ? but many will cur a large Thong out of an^thers Hide, who will be fure to fpare his own Skin; and they whofe tails fweep the ground, will not lend an Inch to him, that is docked clofe by the Buttocks. 4. Whether the poor Vicar ought not rather to be relieved out of the rich Clergy- mans Excrements, than our of the Life-blood ef the Laity ? if the Revenues of Pluralifts, and Prebends with o- t-her fuch afelefs Creatures, were annext -:o the ill-provided pla- ces, all would be well : but the Daughters of the Horieleacfr cry [ »° 1 cry Mill, G/V, £ «/f, and yet rhcy are ready to burft With bloocf. 5. Whether it be not more agreeable to the Primitive times, and the nature of me Chriftian Religion, that the Clergy fhould have fbme dependance on the people, /as to Temporals, who de- pend fj much on their Clergy in Spirituals ? we confider the In- conveniences of a depending Clergy ,but not the greater ones of having them absolute and independent ; who having got a ferled ]Vlajntcnance,defie their Benefactors, contemn thofe rhatdrudg to maintain their fplendid Equipage,and torment- rheir Confciences, who keep the wolf from the«r doors : The middle way is there- fore beft,thac fo much be fetled as is abfolurely nccefTary.and leave them to fland upon their good behaviour for fuperfiuities : fince he that is nch,and able to contribute liberally this year, may become poor,and need Contribution the next*, and its not equal to be compelled to Charity ,when he cannot difcliarge his Debts. 6. Whether it be not a nnoft fcandalous reflection upon the Englifb Clergy, which he intimates p. 39. That the motive* and invitations of the moft judicious Clergy to undertake the iror/^/viz. the charge of the flock ) is from the mofl liberal maintenance ? 7. Whether the healing of the Clergies poverty, will not cure them of their Laborioufhefs in Preaching ? and whether doubling rhc Revenues will not fingle the Sermons ? I have read of a poor Vicar, that being taken notice of by the Bifhop for an in* dultnous Preacher, to encourage him in his work, he gave him a good bu IkieParlbnage ; butobferving that he began presently to flacken his pace,and come to once a dayj\c fends for him,expoftu- jares the Cafe with him, why he fhould work left now he had more wages ? to whom he anfwered ingenioufly, Parvai loquuntur Curte, ingentesftufent. 8. Whether it was advifedly fpoken by our Enquirer , to com- pare a Minifters condefcention to his Scrupulous people in the . matter of Ceremonies, to Efaus felling his Birthright far a Mefs of Pottage ?for if the Minifter lhould happen to cut fhort 5 his Common: Service togratifie his Patron in hopes of a Dinner, the worfthe can make of it is> that he fells a Mefs of Pottage for a Sundays Pud' Am*. And if a Minifters Birth-right confJJi in Rites and Ceremonies, he that gives a Mefs of Pottage fir ;>,will certainly buy it too dear. 3. The third caufe is the late Wars : And for proof hereof he will defire the reader to lookjto further kack& than the late Wars be iveeen this Kingdom 7 and the Starts of the Low Cmmtrhi. But why fry no further back ? we ufcd to be led bach^as far as the late Civh- Wars ; bur our Enquirer was betrer advifed than his Reader perhaps is aware of: It had not been fafe to follow truth too near the Heels, left it fhould have dafht out his Teeth. But into what a perplexed Dilemma has he brought the Church of England ? If we have peace with Holland ,and therewith Trade and Commerce, then comes in all the new-fangled commodities. Ceremonies and Rites of forreign growth, exotick Cuftomes+'ja.ck- in-a *boxes ; If we have War with them, then the Reins of Govern- ment are rem/' fSiindNoncjnformiry grows apace -.for that (fays he)the contempt of Religion isgreater,and the ft axe oj the Church worfe at the endythan the begining oj thofe Wars : Could but we underftand the miftery that lurks under that word Religion, and that Jurgon and Cypher [xheftatc of the Church] we might cafily return ananfwer. By Religion then underftand Ceremony ; by tbeflate of the Church underftand its power to Cru/h and ruin all that comply not with thofe Ceremonies ; and then it's very true, that Wars are a great enemy to Religion : Every thing is fo far to be xeputedevil as it crojfes, and fo far good as ir advances the Trade of Ceremonies and Impo/itiens. If Navigation and Marchandife be EfTential to the flourishing ftate of the Nation, yet if they ftand in the way of Ceremonies, dam them as Schifmatical, and Wars and Blood- fhed,and the beggering of the Nation, if they would but promote Ceremon ; es, were amongft the choiceft defirables r However the remedy is cheap and eafie ; 'Tis but parting with the Flag, the Soveraignty of the Sea,(which our enemies would have perfwaded us were but* Ceremony) the Fijhery, thcEaft India Trade, and perhaps two or three more fuch inconfiderable necejfaries, and we might have fecured our Innocent Ceremonies, and the Church-men fwaggered over the Conferences of DifTenters. He that has a mind to interpofe in a difcourfe of Wars,may pof- fibly get a broken Pate for his pains ; otherwife the valour of the Englifti Nation, has fojuftificd it felfe in our Naval Engagements,, that it needs not be afhamed to lookback upon its behaviour, but I fhail only obferve as I pafs along thefe few things. i. That the Ecclefiaftical Hiftories obferve to our hand (hat the Wars between the Emperour and the Verfmns, proved a means to check thofe perfections which the Arians raifed agairft the Or- thodox : and if the great G over nour of the World will over-rule publkkJOalamitieSyiQ render the condition of perfecuredChpfti- an ans tolerable, we have the more reafbn to admirehis powerfal Wifdom, who out of fo great an Evil could extract fo great a Gdod. 2. I mult Call to mind one of our Enquirers grave Sentences -, ubi fditudinem fecerunt, pa-cem vocam : That which fomc men count Ve ace is nothing but havock^and desolation. Like fome great Enctofers, who having depopulated all about them, and left no- thing but the bareRibs,and naked Skeleton^offometimes fliuriih- ingHirms, bkfs themfelves that they are at peace from the noife of the obffrepcrous Carters. Thus when our £cclefiaftical Pro- jectors, fhall have ruined Trade* routed the Cqnfcientious, and forced peaceable Diffenters into defcrts 5 beggered Corpora- tions, thofe Nefts of Schifm, they may applaud themfelves for profound States men, ihat they have wrought out their own eafe, with the miferies of the People. 3. Wars rmy reafbnably contribute fomcthing to a juft and well bounded Liberty of Conference; for how could a Prince ex- pect his Subjects fhould hazard their lives in his righteous caufe arid quarrel'.and open theirPurfcs wide ^o maintain the\Var,when either they muft lofe them in his Service, cr if they return,having furvived apparent dangers, be trample i upon at home, by tho.'e who have all the while fat ftill areafe,wrapt up in warm Fur and fecurity ? There's no great difTerence,w/bf*V;er a man be killed by chain-foot or a finale bullet \ And yet a generous Spirit would ac- cept it as more Eligible to meet a noble death in the field, fighting for his Prince and Country, than rolanguifh and pine away an in- glorious Life in Servitude, under Ecclefiaftical Impofitions. 4. If the effects of War were lamented 3 as letting in Debauche- ry and prophanefs, tolerating immoralities, annotating the pra- ctice of Religion,wc fliould mourfte with him that thus mourns : But when we fhall hive an Oration of the Evils of the War,andatJaft the great one is, that it makes people not fo fond of Ceremonies, whereas Peace and Prosperity multiplies them, it's enough to make a people entertain thoughts lefs evil of the one, and Jef ho- nourable of the other: for thus the Spartans made the lives of the people fo intolerable in Peace,xhat they might more readily engage! in Wass abroad. And indeed fuch miireprefentations of the rea- fon of things, have made the World defire, like tKi Salamander , War for its Element, that they might not dwell in the hotter fire of Verfecution in a more moderate Climate, called Peace 5 for a ■ferfen of Honour that in defence of his Country has come up to the mouth [ 113] mouth of a Cannon, f and come off with renown, to be flam by an Ecclefiajlical Canon} would make him relent his fall with regret, arid dying, bire the ground. 4. The fourth, and indeed the greatcftcaufe of all thefe mif- chiefs,is a pcftilcnt evil, known by the game df Trade : This Kingdom of great Britain is an Ifland, which as by irs ficuarion it has the greateit need of, io the greateit advantage by Commerce. 1 hat which Nature made a Neceffity , Art and Induftry have turn'd into a Virtue : Thar, as we cannot live Com fqrtablj without it, ip we are capacitated to live Ghrieujly by it : To fpeak of its uiefui- nefs ro Englifh men, were to be as impertinently abfurd, as than Soldier who would needs De re Mititdti coram, llanibale diffhrere, read a Lecture of Tactics, to one of the bra veil Captains of his time for Courage and Conduct, and he may feem almoft as vain, that fhould commend ir, as" lie would be impious that ftopJd difparage ir. Before Trade be irrcverfibly doomed for an intolerable eviJ, may we ask with Pilate, pray what evil has it done ? has it intro- duced the fins of the torrid Zone ? or made thofe wickednetfes Denizens, that were pecuJiar to hotter Climates ? has it impo- verish t the Subject, or leflen'd the Revenues of the Crown ? no! nothi-ng of all thefe ; but it has felonioufly, and of its malice forethought, brought "down the price of Ceremonies, which are the Maple commodities of the Kingdom.- But did not the dear Ceremonies come over by Shipping too ? they arc not drugs of our own growth, ani therefore in Civility, we are obliged to carry a decent reipecl towards Navigation, that brought us home ib rich a Cargo : But confide^ Shipping was ufeful till ir. had la :ded this fraught, and then like Julius C7] US thevoifdom of the Lacedemonian?,^ thai the Laws and Govern* ment might not be difturbedwith Novelty , absolutely for had Trade or Traffic^, or fo much as Travelling into other Countries , left the Citi- zens jheuld barter away theit oven Laws and Cuftoms.for thoje of other Cities. But then I doubt their Laws w doubtful, and 70 many, finful, againit which Handing Caveats have been entred ; from the beginning of the Reformation, a little marr the fweec air of her truly bea:e3us face, and thereby render her not alto- gether lb fLrprizing. But as the Cafe ftands, from whence fhould we hope for this numerous Off-fpring of Profely tes ? from amongft the Papifts ? Alas, they have conceived greater hopes of us, '1 hat their Tyber fhall fwallow up ourThames t before our London (hall Profely te their Rah Ion ; And' they are encouraged in their hopes, becaufe they lay our Ceremonies arc a Bridge over the Narrow Seas, not to let all the Women of Europe into England, as we fancy ; but to admit Home amongft us with all its Retinue of Pompous no- things. From the Reformed Churches then? Alas they are fatisficd in their Primitive fimplicity, they content themfelves that their Churches are True Churches, their Minifters Gofpel Minifiers\ and though they may perhaps make a Journey now and then to learn Englifh Prea'hin^ihcy think it not worth the while to fetch Fire. The Expedients propounded to reconcile Trade and Uniformity,arc as follow. I. That there maybe fuch Laws provided, and fuch care takrn that the one (I fuppofc he means Trade) be not di fc our aged aior the other (D.fcipline no doubt) corrupted. I have been ftudying what further Acls of Uniformity this Gentleman would have enaclerd, whether wixhthcgrme Recorder ht would introduce the Spanifo Inquifimn t or revive the Aclfor Banijhment, or extend the Starute cf Praemunire to every one that fhall keck at a Ceremony : I hope God will pour cur the Spirit ofwifJom and underftaniing, of Council ani the fear of the Lord upon our Legislators :' we may make Rods to whip our (elves upon our Childrens backs : and the Teeth «tf Poffceriry maybe fee on edge with thofefbwr Grapes, which though the Father; did net car, yet they Planted the Vines that bore, them. But what would he have? Why he would have a more fwip'e way of Agriculture attended ' to s as if was amongft the Spartans, and this Nation formerly : Really if it had not been for thefe Spartans, I cannot tell what we fhould have done: Bunts, always thus when Divines will be Statdmen, and dictating to their Superiors : Scholars lit up liic at tbeir Studies, till the Cockj ■ ■ ' ml and their brains begin to Crow : and what then uncouth whimfcys, breed in their heads ? there was once amongft us an odd Genei a- nonof Folk,\re call'd 'em Adamites, 2nd they would levelall things> reduce all things to the mode of Paradife ; fuch another Capricio is our Enquirer, who though he will not reduce Reiigi- ous affairs as high as the Apoftle, yet Trade mult be earned higher, and new modeled Secundum ufum Sparta?. I am a think- ing what wc fhoujd do with our Wool, which was once the ftaple-commodity of the Nation till the Ceremonies carried it : when we have ipun it, woven ir, and worn as much as we need, what muft we do with the reft ? 1 fhould never haveguefied, but that there's an old fluff fet off with a new Name, they call k £- pijeopacy revived, and that muft employ the remainder. I have heard of a fupercilious Spaniflo Don, who being asked by his Friend, How the Englifh men lived J Anfwered, Oh they live by felling Ale to one another. The A nfwer was unpardonably icandalous, yet agreeable to the Morofe Humour of that people : B it to this very pafs muft wecome,when thedefgn againlt Trade takes, to Barter Food for Raiment ; and both for Ceremonies 2. His next expedient is ; lhat every one have fo much Charity towards the Governours of his own Countrey, and this Church, as to thinkjhem both as tr/je and hor.eft as in other places. And let me add: A great dealhonefter and wifer too. We hope our Gover- nours are fo wife, and render of their Subjects, as to allow them their Ccn ciences, the only thing God has referved to himfelf ; and that they are ambitious to preferve intire for him; which will fweeten all that coft and pains they are atinthefervice of him , whom Divine Grace has fer over them: But the higheft o- pinion we can pofTibly entertain of the Wifdom and Sincere Piery of our Governours, may well conftft with an Humble Petition, to be excufed in that one thing, the Immediate Worfhipcf God. As it does not imply that I am wifer or better than every man uhofe Religion I cannot own in eve: y particular; fo neither does it fuppofe that I entertain low thoughts of the Legislators wiflom, becaufe I cannot fubferibe to his Tendries, whilft I pa- tiently lubmit to his penalties; for ir muft needs be (uppofed that I judge him vcfted with Authority from God to Govern me, and wife in annexing a fanflion to his Law (b cq<;a', that I fubmic to it, whole pi ereptive part I cannot difcern fj to be. J have heard fomc plead in /uftifieation of the Severities in- H 4 flidcdl L I2C I fli^ed on the Jefuits inQ^Bll^befh and K. y.-r/wf j his P e'rgn rliartbey f rfiere 1 not for K.eJiu;ion, bur diiturbingthc Govern- ment, we humbly beg the fame favour •, Let not our Worflnp be accounted a Breach of the Peace, iffifatfa,buT&the rtxarrerbja, difloyal , or rhc Co.r,fequences turbulent and tumultuous, we have no farther to plead in our own behalf. 3« A third expedient is, That we impute nor all the diflratlions of mens minds, and the quarrels agaitift the Church , to the badnefs o-f its Confuiutiun, fv.ee this point o[T>aae hath fuch an influence as rve fee both in tie nature of the thing, and in the r, 'feels of ir. 1 have 'nppowc i ro compound for the Trading p.irt, and prefume he lias as little to treat on the behalf of the ether Part. The blame of our Difiraclions, Diviftons and Quariete, will lie where they ought, Jet him or I lay them where we plcafe ; If Trade brings in multitudes of Opinions, ye; ihat thole Opinions make quarels, is becaufe perhaps one needlefs Opinion is made Cocl^of- the Dung- hill, and Crows over all the reft its equals, and may be its betters. I, think imparrialy, there's blame on all hands ; and if we could wave that forry way of excufwg our [elves, by accufing others, we were certainly in a fair way cf Healing : yet oise point he has .left unproved to the Charity of the well-difpofed Reader, vi%. Thar Yrade it] its own Nature has fuch an influence upon our Dijl actions .4. /-/islafl: remote Caufeisfrom the Papifls and Atheifls,voho both, though upon ftveral grounds ) combine their malice againft the Church. ■ I. And f,r& for the Papifls, concerning whom, he wiil treat of two things : fi.rft r why they are. fuch enemies to our Church % and thei; wherin the Enmity discovers it feJf. ,§. t. What istheresfm that thefe Papifis fnould be fuch im- placable enemies to this Church ? Did we ever go about to blow up the -Pope and his Confiftory with Gun powder? Or ever MafTacre a Hundred 7 noufand of his Catholicks in Ireland ? Oh no ! It was a higher, or a deeper caufe, no matrer which, whilft pur Enquirers penetrating Head can reach it. . \ . 'The decent order of our Church foames their Pageantry ; Rome hz>a Brazen-fate cf her own; and I afllire this Gentleman for all his confidence, if snot a little matter will fetch the blood into her Chet kj- She has caufe enough to bluffr , bur Ihe-wanrs a Fo^e- Ufld] though Che biood.of i houfcds of Pro te It ants lies uponber Con- [»0 Canfcie'tWi yet ir appears not in her looks : But before our £;;?///> rer upbraid them with tieir Pageantry, it will be neceflary that he gives us the Nice crit cal difference between Ceremomes y De^ cemy, and Pageantry ; for if the definitions of both be nor fixed re a hairs breadth., either the Papills will prove their TheatrJc y/ pomp to be Decency, or our Ceremonies to be Pageantry \ Mall myjiical Rites be Decent, they will ftiew us Twenty for One; and Will hardly be made to blujh for their penury, cr to envy our grea- rer plenty : But if they fhould be found a piece of Pageantry, they have infinitly out-done us : but withall, it's no great com\i\cc\C\zn- cn ro have but little Pageantry in Gods fervice. 2. The Dignity of the Churcnfij imes theirs : Dignity is a Term of Art, and capable of federal meanings : If by Dignity we (bould (as we ought) roundcrftahd, A real ejfiential worthiness, anting from Something e reellent in the account of God ; then this Church has ib out ftript her, that (he ought not to be named in the ikMie day and year. But if we (peak with the Vulvar, and rake tins Dignity for fjme external glory Jhimng autinficular L kj of the true Church- and know fome thing of her pKeiuniption id applying it to herfelf; Let any Anriquity firort of bcr.pture Epocha Bpocha, be fixt upon, and die will makeaforry fhift to Scramble through many a tirefome Century, and fcuffle to come as near the ApoftoJica! days as fome others : Both fides I think have play'd at the game of Drop- father, To long till they are weary, and forced to confefs, that fbmethings now in ufage, were unknown to the Fathers, and many things practiced by the Fathers, which we have filendy differed to grow obfblete by defuetude, I look upon thefe things as matters of courfe and form, to look big, and fet the beft foot before : for if ever we confute Rome With an Army of hard words, Decency, Order, Antiquity, Gravity, they muft be luch as the word of God has made fo. it muft be a Decency warranted by God himfelf either from the light of nature, or Scripture •, an Order of Chrifts Eitablifhment ; a Gravity exemplified from the Apoftles ; and an Antiquity which was from the beginning ; and when Scripture is once made f)le Umpire in the Quarrel j a3 the Church of England wiif certainly run the Papift out of all diflance, fo the Nonconformist will begin to put in his itake, and perhaps win the Plate. §, 2. If you ask how the Church of Rome undermines our Church, he anfwers. i . Shefur71ijh.es other parties with Arguments aga'nift it. It were much eafier to evince, that the E7iquirer has rather borrowed his Arguments from Rome* than Rome lent one to the Nonconform - ids : 1 think there's not one Arrow he can fhoot againft them, but I can fhew him where it was borrowed, orihortcn from a Jcfuits Quiver : Where was the Argument taken from Axes, Halter?, Pillories, Galleys, Prifons, Confiscations, as fome ex- pref; it, or as he morcconcifely, Executi7ig the Laws, borrow'd, put from Rem?? The Scripture knows it not, the better fort of Heathens abhor'd it,Proteftantsdifovvn ir,Papifts only glory in it, V?*rejure tuo Ctf far, fehlamq u.e Lutheri, E/ifc-, Rota J Yonto, Funibus i Igne Nee a. And whence wsis that argument for Active unlimited Obedi- fifir to all things commanded by the Church, borrowed? for though ir becomes no nlouth fo well as his that can boaftof Infalli- bility, yet ftill we arc pietfed with the fame Argument, and in rb* laft refort PuUk\ Ccnfcietice muft carry it. /am fori y this imprudent pel ion ffepuld give any one occafion to fay further, that 0*3] that fbme of us at home have furniflit Rome with Arguments againft the Reformation, Arguments from the Scripture 5 Rome has none; from the nature of the thing, not one; butfomehave put into their Hands a left-handed Dagger, which docs mifchief enough, it's called Argument urn adHominem. Thus when we are earneit with them to throw away their Oil and Cream ; they bid us, throw away our Crofs ; if we defire her to reform her Cowles and Copes, fhe calls to us to reform our Surplice. When we in a friendly way caution them not to feed upon the Devils flejh, they anfwer, As good eat hisflejh as the Broth he was boiled in. 2. She is all for blind Obedience at home'* but preaches up tender* nefs of Confcience abroad. And what the difference is bcrween blind Obedience, and Obedience meer ly on the account of the Cem~ mand } /would willingly learn : and if any can ftiew us a better reafon for the things commanded and injoyned than that, we fhall return him thanks. If I might now borrow the Enquirers place fo long as, whilftl propound a few Enquiries, I would immediacly refign to him his Province. §. i . Jf the enmity between the two Churches be Co great as is pretended, what was the reafon that fo many Stars of the firft magnitude in this Orb, were in Conjunction with tke Dragons Tail ? Why were they fo ready to yeild him his JVeflern Patriarchate, and all within the firfl four hundred jears ? Which will at once bring England under his Subjection : though / much queftiort whether the Grand Seignior will have fomuch good nature as to refign him the Eaftern Patriarchate fo eafily. §.2, if the Church of Rome be this Churches Enemy, is (he not then concerned to get more Churches to be her Friends? It's a wild Humour of fome Church-men, that they will difoblige all the world, provoking every ones hand againft themfe'ves, whilft their hand is againft every one; IfRomebean Enemy, lheisa potent, malicious, fubtil, and United Enemy, and it concerns a P'larch not to be divided at kerne* when her Enemies are Vnited abroad: and to Combine with the foreign Protectants in Love, were as excellent way ro prevent the Combinations of Komes hatred. . §. 3. Ttwoullbe enquire.!, ifR? Atheifls; A Generation io abominable, of whom we may yet fay as was faid of the Aflrologers in old Rome, Hoc genus hominum femper vetabitur, & femper inurhe nojlrH fhtihcbiiur \ A people always banifhed* yet never departed from the City, fuch a Tribe are thefe Atheifts. Every one has a hard word for them, yet many entertain them : you fhall not meet with a Man in a Thoufand, but will liberally rail at damned Ma- ckiaviHian policy, which yet according to the proportion of their little wit, they rtrivc r to imitate : wich tempts' me to think, that they hate not fo much his FQiavery, as they repine at their own folly \ and judge not his politicks foev /7,:.s they are vext that they cannot equalize \\\m\ That they Nibble at his principles^ be- cauferhcy cannot reach his wit. Jr is but a (lender evidence that another is in the right, becaufe A'hcifts are fo grofly wrong •, And yet to declaim againir. Atheiftai, has thefe considerable advantages: Firft, fame think they may- be fecurely Atheiftical themfelvcs, if they can but fiourifli with..a feW ingenious Sentences, againfl them: and a witty Libel aigainft fuch, is a fufficicnt Purgation for him that has a Talent to expofe the the reft of Religion. Secondly, it's a plaufible Argument, that thar ReJigion muft needs be excellent ,that hasr/?e worft of Men for its Enemies> and they muft certainly be adjudged worthy per- fons who arc fo Zealous againft fuch Impiety ; what Man of Charity would fufpcd Irreligion to wear the Cloak of fervency againft Atheifm ? And yet it's c< mon to hear it hotly profecuted in the Pulpit, by fome who come warm from that Service to the pra&iceof it/ I dare refer it to the judgment of the impartial world, whether he be not a kin to a praHical one, whodifputcs for aGod,znc\ then tears Men in pieces jbr wo^Jhipping him accord- ing to the beft L?ght they can get from Scripture and Nature ? And in fucb a manner, as wherewith they can find no fault, but that Vis not their own ? and poffibly was their own toonot many years fince, and probably had been fo Hill, had they not been purchafed into a better ? There are three Queftionshere to be refolved. What Atheifm is ? Whence it comes ? And wherein does it oppofe the Church, and contribute to a feparation from it. i. What Atheifm is> and who is the Atheift ? And this is as need- full an enquiry, as any of thofe ne edlefs ones, wherewith he tor- mented us in the laft Chapter : I allure the Reader, it is a word of a Volatile Nature, and Vcrfatile fignification, as any that gives us trouble with its double meaning. In Germany an Atheift once fignified a Perfon that mcdled with the Popes Miter, or the Monks fat Bellies: Epicurus of eld fome think was branded with Atheifm, becaufe he could not fwallow Polytheifm : At home fome conclude he muft be an Atheift that fcruples the Jus Divi- num of Tyths : and if he fhall detain a Tyth Pig, he is a Sacrilegi- ous Atheift to boot: Formerly it border'd upon Atheifm to have denied the Divine *Right of Epifcopacy ; but J fee that one may Queftion that now, and yet be a Chriftian ; What then an Atheift is, I fhall leave to the Induftry of this Enquirer. 2. Eut from whence this Atheifm fhoula proceed, is a Qjjefli- on that has been fo fully AiTvvered by a Learned and Honourable Pen of late, I fhall not need to rerTeat any thing : Yet this is ob- vious, That when Preachers Preach againft Preaching, their Audi* tors may eafily ftumble into a belief, that what they Preach is not much material to be believed, when they had rather it fliouki not be preached at all, than not under their Formalities : If ever I fhould hear a Tradefman bitterly inveigh againft Trading *, that i'C it never was a good World fince there was fo much Trading; that we never had peace fince we had Markets twice a weekly that there can be no peace or fettJcment expected, fo long as Men may lay out their Money, and buy their Goods where thej pleafed : let fuch a one be dcalr with as Severely as the Enemies of Tradecanwifh,I (hall not plead hiscaufe: To this if we (hall '^dd, that when the World takes notic.% that they who are called the men of God, and are therefore fuppofed to kngvo mofl of him, to be mofl like him, and to reprefent him in their lives as a Holy, Merciful, Tender, and Gracious God ,as they prefent him/'w their Doftrine, fhall yet with unwearied fury profbeure Men to Pover- ty, Prifon and Grave, meerly for non-complyance in thofe things which themfelves have invented: they give great occafion to Atheiftical inclinations to fay in their Hearts, As good beleive no God, as one. /"a cruel and unmerciful, as his own Servants repre- fent him to us. 3. But .the lad is the moft important Queftion : How, or where- in does Atheifm undermine the Church ? Or contributw to feparation from it ? That Atheifm doesoppofe all Religion as fuch, was ne- ver doubted, in that it takes away the great Principle pre- (up* pofed to all Religion, That there is a God ; but how it does par- ticularly oppofe the Church of England, fo far as (he differs from others, is I conceive the prefent Queftion. It is fomewhat difficult to imagine, that they who have put off Humanity, fhould fcruple to put on any garb of obtaining Conformity. They who have renounced one God, will cafily own a thoufand Cerem onies ; what were it to them if all the Numerous Rites of /ton? were introduced , could they but get the fence of a Diety obliterated out of their Conferences, that they might (in without the flings and twinges of an approaching Judgment,which is the perfection rhey aim at ? Their Heaven has no God'm it, their Hell no Devi I'm it i It muft be a ftrange Impofition which an Atheiftical Throat cannot Avallow ; he that is of no Religion (as I (aid; can fubferibe ro any Religion, to which thofe principles are very cognate, which are contrived to avoid perfection under all Forms and Conftitu- tions : How therefore they fhould be fuch grand Enemies to Conformity, I wait to be refolved. 1. The Atheifls (fays he) tkV.1 notfet their wit againft a Fanatick^ they mufl have higher Game : by this Argument our Enquirer has demonftrated himfelf to be no Atheift j yet I would not have him truft much to it , I fuppofe too. [ I2 7 ] too, they have found higher Game than Ceremonies, when they open rheir black mouths againft God himfeif, 2. They inflame the Caufes ofDiviJions, provoke Mens PaJJions, and exajperate Mens minds one againft anothei . He has fpoKen more truth than per- haps he is aware of in thefe few words : I have ever fsfpe&ed, and now have warrant to utter my fufpicions: that it is a fpice of Athcifm, that exafperates Men againft thofe who quierJy and peaceably worihip God blefled for ever. 3. They fcurriloufly tra- traduce all that's ferious ; and what they cannot do by Manly difcourfe, they indeavour by Buffoonry : Thus thefe blind Beetles that rofe out of filth and eoccrement Buz about the world. And now I ?m lure where to find the whole Club of Atheifts : Amongft thofe Church- men who blafpheme the Office of the Divine Spirit as a Noife and Bu^: Amongft thofe who openly feoff at the Beauty, Love line fs, and Precioufnefs of a Redeemer : Amongft them who have no better way to confute the fitisfaclorinefs ofChrifts death, than Co make God like an angry Man when hispajfions over, and haj glutted himfeif with revenge: amongft them who can no otherwife de- fcribe the Zeal of Chrift for his Fathers Hou/e, than by the furies of a Jewijh Zealot. He has now difpatched the remote Caufes of Reparation -, and if the Reader complains, that amongft all thefe Caufes he hears not a Syllable of that grand Caufe ofall Divifions, the needlefs impofing of things doubtful or finfull,as the Terms of ' XJnion and Communion with the Church : Let himhave a little patience ,he may find it in its proper place, vi^. amongft the nearer jmmedi ate , dire cl.and pro- per Caufes of Reparation, whither wc now follow our Enquirer. CHAP. III. Jfbrre the more immediate Caufes ofDiftraflions, viz. Rajhnefs of Popular Judgment^ Judaifm^ Fr.judice, want of intz Zeal^ a^e confidered and the Enquirer mamfejied to have bten fomething ridiculous, O Itherto our Author has acled with good Applaufe the part of **-* a Companionate Enquirer ; he will now alter his Properties, and play the other pare of ihe Pajftona^e Enquirer. He has wof a the L 123 1 ; the Per fon of a Friend long enough ; and will now .put on fhe Se- verer Habit of a 'judge* and then he is refolved fome body or other jhall (mart for it, though thac belongs properly to the Lictor'sor Beadle's Office. There is only one (mall matter which he would kfpea^nd if he could procure it too of his Reader, he need not doubt the hap^ py i(Tue and fuccefs of th's Difcourfe ; and that is a certain Com- modify which Men call Candour \ a very fcarce and dear Com- modity it is grown, fince the Writers of this Age Appealed from the Tribunal of (heir Judicious and Ltaftied, to the Chancery of their courteous and candid 'Headers. If any (hould be lb Critical as to enquire, What.^/V Candour is.; he may under ftand that ir is a native Whitenefs of Judgment, that lias not yet received the Vrejudicate Tincture of any Colour, bur. retains its Indijperency and Neutrality ro every Cuftomer, Such a mind the Reader is defjred to bring to the Perufing of this Chap- ter ; that he be neirher Black nor Blew, his affections devirgina- ted neither with Aff. nor Diff. but a meer Rafa Tabula, Bur how much of this Candour nvghi pleafurc him, is a great Queftion ; for if a \mall Quantity would ferve his occajlons, no more than may incline one to think he never expected a Bifhoprick,or more than afirft-rareik/;f/*cr people whom they fo undervalue as not worthy to wipe their jhooes, did not Moil and Toil, and Plow and Sow, and Spin, that the j might lie at eafe, arrayed like Solomon in alibis Glory. ■- The method of our Enquirer'm managing this bufinefs, is this, Firft, he will fpeak to the purpofe, then a little nearer to the pur- pofe, and laft of all dole home to the purpofe. i. That which he fays ro the purpofe, is this : when weak^per- fans judge of the Determinations and CounfeUofwifer men : and tkofe that pierce no further than the meer fur face of things, pafi a Verdi c} upon thofe wkofe Judgments are profound and deep ; there can no good? ijfue be expected. The Vulgar indeed do not wear the Head- pieces of States-men, nor the Helmets of Commanders: they have no need for, and there- fore no ufe of them : {hey prerend to no Authority to infpecl the fecrcts of Stare, to dive into the Intrigues and Myfteriesof Government; but yet under correction, they area degree re- moved from Beafts, and pretend and plead a right tojudg of their s 0im Actions , as they are accountable to the Divine Majefty. They are not Concern'd to enquire upon what reafons the Le- giflators fhall bring in a Law ? but they are concerned to enquire into the lawfulneis of the thing , mar they may give a more humane, chearful, and rational Obedience. Underftand me in thingscf]>:cialjy relating to the immediate Service of God, and their Acceptance with him therein: In other things , they can jpart with their own Right', and though the Command (hould prove unrighteous, they may yigbteoufly fubmit \ but in matters of Reli- gion they ought to be conducted by more manly Arguments; Gods Worship is a Service reafonable, and if I muft not ufe my Reafcn there to judge of i'S lawfulnefs, it had been an advantage to be made, whatfome would make us, Brutes : for as he that has loft hisfmelhhas this to comfort himfelf withal, that as he enjoys not the fatisfaclion of the worlds perfumes, fb he is not tormented with, its ft inks. Thus though the Beafts have not the contentment of er.fr auchi fed reafon , they are difcharged the cumber and torment which neceffarily arifes f/ om reftraint put upon the dictates of Right Reafon. J fhall never therefore re- cancile the contradictions of thofe whocry up<* Rational Clergy? and [ tp ] ZpA yet at the false time reviie a Rati oral Laity. There was once one Virgilms Bifhop of ' Sakxburgh 9 that heli an old Opinion, that there were Antipodes-, the i ope ir teems fuf-pecl-inr fbrac dreadful Heretical praviy to lurk under rhar un- couth Opinion , convenes, condemns, executes him for a down- fghtHeretrck : Qiw Emuirer,proteftsHeea#l>j no means commend the Zeal of the Biftop. Irs like there was fome of that popular riijlonef and mjudicioufnef in it : But what would he have had the poorhoheft man have done ? fubforibe that twic$ two make five dnd twenty ? or againft Mathematical Demonftration fwear, and dec are. that the Globe of the earth has no Diameter ? I grant that weak^perfon, (and we are z\\fo we*kj) ought to fiifpecr. themfelves, and give very much to the CounceJs andReafons of wifer men : But to deny our Reafbn in its moil eafie velitations, and. familiar inftanees, for fear of being Schiimaticks, or caufing Diftra&ions, is but a Whim r ey, or a Wind- mill got into fome mens heads; and as i> came in, fo Jet it ceme onr again at its ieirure.. ■p>ut this example of Virgilius was unrowardly applied; for If the good Bifhop had on his fide Demonftration againft Papal Deter- mination, as it proves that ihe private reafon may be more Ortho - dox than the public kj, fo I dare refer it to any ordinary body to judg whether in cafe any Diftraclions or fcparations had followed in the Church rhereon,the Pope or the Bifhop had been the Culpable ca.ufc of them -? The latter for averting that which was limply impoffibieJhoiiU be .otherwife \ or the former, for executing him as an Hererick for not denying a demonftrable verity > 2. Bur now he Will come nearer to the purpofe. I affurchim he had need; for hitherto we have been a filthy way off: Its an Observation not more ancient than true, That the fame thing feldom pleafes the many and the few And a wife Obfervation it was,who- ever firft obferved it rorhe World ■ Jones heard a Grave Pi vine in rhe Pulpir, after all the Civil Prefaces of the Learning, Piety, and Ort^odoxie of that Father, quore St. Auftin fosfuch another Obfervation , not more Ancient then trtie, Omnes homines \unt fecc a - tores « All the £ueftion here will be, whether the many, or the few are more probable to be in the right? Oh no doubt ths few : for* the many are the people, the Vulgar : why then I refer it again, whether popular Judgment can be the Caufe or Reafbn of Noncon- formity ,vv hen the many are infill ibly of that Religion which rh£ ]Law allow* and encourages, and the few ever of that way which is difcouraged and perfecuted ? I 2 B'K EOT 'But ([ay a he) wife 1 men generally take middle Counfels ; Tliat vva§ indeed d link nearer the purpofe, if not too near : for hence the World will difcern, that many Church- men are none of the veifeft, who are all for high flying, or high trotting Councels r But what are thole middle Counfels ? He tells us in the inftance of ~Erafmus,who was the glory of his time andCountrey 3 for the fagacity of his Wit, and fimplicity of his Temper ; and he indeed hung in t he middle between Popery and Proteftantifhv, or as fbrric U,f f - be- tween Heaven and Hell: fo that hence we learn another fecret, what are thofe middle Counfels which wife men wouRtakei if ©ccafion ferved -, but then I doubt the many y an& not the jew would entertain thofe middle Counfels. I meet with this moderation the word at- every corner, bur mo- deration the thing is as great.? rarity as Candour ; moderation in Ceremonies , that's a Vice : hence we hear of theft famous Ser- mons : Conformity according to Canon juftified, and the new way of moderation reproved. A Sermon preached at Exon./fl the Cathede^al cfSt. Peter : At the Vijitation of the Right Reverend Father in God Anthony — - This is that moderation our Enquirer attacques fo 'briskly,/*. 2 ^charging the belt of Clergy-men with debauching their Office t and undermining the Church : but now to be moderate like B" fdftmis, between Canterbury and Rome that's your commendable temper. And fuch a Religion did Calvin fear,like the Interim, of Germany, the Articles of Hsff,%.EyfoiK.w of Zenoyihe^EahtTii ofHeraclius, theTuT©- of Conflance. Such a one as was too high for this world, arid too low for the next : fuch a one as whether or no it provided a Heaven in the other world, would make a Purgarory of this : Calvin was taught when to be Zealous^nd when Remifs: to be Zea- lous in Godscaufe, and Remifs in his own Much teems fomewhata better frame then theirs who are fire tndtow for their own inven- tions, but as cooi as patience h felf in the concerning -Truths of the Gofpel- * n To prove me moderation of our Church, and xh^Jhe cuts bf a Three! (or by Thfeds) between both' the fe extreams ', he produces an Argument both from Papifts and Proteftants ; Thofe of the Church of Rome cannot but cotlfefs all is good in our Liturgy : Pro- I tenants on the other Band generally acknowledg the main to be good% and fo between them botb.pive a glorious teftimony to this Church af duUty ofnei'thcT extredm ■-.' There is nothing more childish than to ufe q a.tv L'iS3l an Argument,which with the fame cafe may be retorted as ufed ; for thofe of the Reman Church condemn the Liturgy zsdefe3iv-' in neceffaries and fundamentals, and Proteftants complain 6: many Redundancies and Superfluities ; arid fo between (hem both, they charge her as guilty ojboth tbeextrjeams. But I am afraid he has promifed hjmfelf more refpeel: from Rone, than they will aliow her. If they will confels that all is good in the Liturgy now, I am fure they would not have confeft fo muchjWhenitpray'd to be delivered from the Tyranny of the Bifioop ofKome,andallhis detefiable Enormities. But if it hath been fo well amended togratifie the Papijts, give it one amendment more to gra- tifie the Proteftants, that they alfo may fay, There » nothing but vehat is good in the Liturgy. I have read, that when the £mbaflador of the Duke ofBranden- burgh prefented his Mandate in the Council of Trent, he fbewed his Matters good affection to, and Reverence of the Fathers of that Synod ; They anfwered very difcreetly, 'That the Council 'had heard Ms difcourfe with great cenrdnt, efpecialy that part of *ir, wherein the Elector dorh.fubmit himfelf to the Council and 'promifeth to obferve the Decrees ©fir, hoping that his deeds 'will be anfwerable to his word. But here (as the Hiftorian ob- ferves) 'the Council pretended a promife of Ten thou(and,when s the bargain was but for Ten. The Embaffzdorprojfered Reve- rence, and they, accept of Obedience. And thus the Fathers of thm\ic\\ lefs in thofe great matters which they lay admit of no debate : And how much our Authors Cure is * better than that of the Romanifts,! know-not; I think they are both worfc then the Difeafe. 3. Why is not the danger of crafting = I 4 cher- [ 13-0 tilers, as great as trufting to the word of God ? Mine Eyes may be prefur/.ed'to fee for my conduct as 'faithfully as another 'Ma'hs ; ancLiiiy own Confciene will probably be as faithful! to my Etern- al concerns as any ones I could find. And I have tried it, rhar its mu ch caller to obtain a moral certainty ihat 1 have the mind and will of God*) than that I havegrafped the mind of any Church from their moft Authentic!? Articles,. or Confcfions of Faith. 4 Why lhould ethers be troubfcdjhar I am not fo wife as they ? its none of my trouble that they ufc their liberty without defpifing,whilft I exercife that which Gcd hath given me without judging. Kwc nrjft truft others in composing wcrfhip and Divine fervice for us, Terms of Communion ofChfiftians, where is then the difference between I)!?.?/-, and the Popifn Implicit Faith ? This will make the People Sheep indeed, but filly ones, I amfiiref fuch is my wcaknefs, I fcanfee'nO diffeieifce between blind Obedience and truftifig diker* tviththe determination of it ; or between implicit Faith y zv&truft4ng others as theReafon ofmyBelief, either then here's 'no Remedy ,ov one ivdrfe than- the Difeafe : The difeafe at wont is but to ehjoyia liber- ty in thofe things Chrifi left free ; nor is there any neceffity that freedom lhould be abridged ; and the Remedy to truft others blind- fold with our Consciences, whom we have no aiTurance will; be over tender of them'; and if we had, have no Commiffion from Chr.ft to intruft them any where but in his own hands. 3 : ' But' what now if the people be foolifli,proud,and contentious; * what remedy has the Church tlien ? Way (he only declares them * guilty of fin and contumacy, and cafts them out of Communion. hat what if they be Iaumble,and meek,thd peaccable ? only cannot iiv feartTung, ftudying, praying, difcourfing,fee thelawfulnefs of ill . impofed Terms of CommunionfMuft the Church declare them fc'antumacious, and cgftfyem out of CommuriionH It may tempt us to fhink th it is no remedy of Gods prescribing, that deals' alike with humble and pro"ud,the peaceable and contentious. But forall this ckmurehefs,! doubt there are other Rehiedies befides aDexlaration, other Weapons befides Paper~Pe!lets.Thcrei$ a Signifitavi^a Writ de Excommunicato capiendo ,de B&retico comburendo. An Oath of Ab* juration^ Warrant ofDiftrefs, if they fubmit not to thofe impcfiti- Vws, upon which Salvation depends net •> and in rheir judgments, fuch as are finfuJ, and then damnation is hazarded by them. '" I have often admired themodeily of the Church of Rom.- : She tiever put cay m.i:i U de.nh • She never bkjntany.at g-Sta}^. : Jxs not ■■...... * for [>S7-j for Holy Men, Men of Ptace to fhed blood, to be Inftrumenw of Cruelty ; No, the Church only delivers them over to tbefecuLtr Power, and what he does with them.how he treats them,(he knows nothing : Thus having drawn in the Magiftrate to do her Drud- gery, (he wipes her mouth, veqjkcs her fravds, and protefts (he is In- nocent of the blood oftheje men, • An Oojecnon was timely forefeen that might be made fgainft his difcourfe, and like a perfon that knew how to be friendly to himfelf, he has put it in favourable and gentle Terms • 'This will equally extend to all other Reformed Churches. as 'well as our own ; and might have brought forth all the evil wc ^complain of,and impure ro ir,in former Ages as weil as now ; for the generality cf the People were not much wiier than now. Thar is rhe Proreftant Churches have their Members as lyable to miitake beyond Sea, as ours on this fide 5 they have private Re a fori as well as we, and a Judgment of difcretion too, and Co had the Primitive Times too-, Chnftians then were equally in danger of being (educed by their owninju licioufncfs,and}jet the one con- tinued in much peace,and the. other ftill continues fo,without r/> § 1. 'That other Churches found the effects of Ignorance and 'Arrogance mere or lefs, as well as we : To which might be re- turned that they found it not in thole things which they left free ; but if at any time they laid the weight of the Churches peace up- on unncceflaries, they found in proportion the fame effe&s of the fame caufe, which we have found : 'But (fays he) that was to 'be afcribed not to the happinefs of their Constitutions, bur to the 'unhappinefs of their Conditions. ]" confe/s I am not pltogether cf his mind ; it was mainly due to the happinefs cf their Confti- tutions; there were fewer contentions, becaufe fewer bones of contention j and lefs of Divifions, becaufe they united upon a' Scriptural, and therefore fecure bottom. That the Church of Corinth needed a cheeky for her Divifions, is very tjue, and a flnart one flie deferved: And 'tis as true too, 1 hat the Apoitk had riot reccurfe to pur modern Remedies,™ ex- erf er this Apoftolical power, to filcnce the clamour by darting the Thunderbolt of Excommunication againft the weaker Party : and yet he had a far more fpecious pretence, than any Church- Gover- nours can now juftly claim : His Apoftolical CommiiTion to plant and water Churches, which would hafre commanded Reverence to his Pe^on,and conciliated Authority to his Determinations .-and yet he either had no fuch power, or durft not-ufe it, but took the Healing way, tolerating things tolerable, and prclTing them mu- rualy to Love and peace under their various apprehenfions abour Mint, Annife and Cnmmin. But yethethmks, That the Reafon rohy Primitive Chrijlians, vchilft under per fee ut ion, had one heart and mmdjvaSfbecaufe they [ulimitted their private Fancies top ublicl^ Safety :' Which is only the afTigning of an Imaginary caufe for a .Real one. Primitive Chnftians, whilft furrounded with Adver- saries, were of one heart and mind in the main,- nd the true Reafbn Was, becaufc their dangers and prefiing-fears had not yet let in that Prelatical Impofmg Spirit into the Guides of the Church, Whicheafeand Liberty afterwards produced. And though we dare not charge our. Divisions upon Peac e, Plenty and Liberty, frhich are great mercies to afinful people : yet We would lay the Saddle upon the right Horfe,the blame at the right door : Tis not the injudicioufhef^ofthe People, who are willing to bequiet,and accept of reft upon tolerable terms : but the obftinacy of Clergy- men, who make their own Wills the reafon of their Injunctions, not conflicting that all mens Intellectuals are not of one fixe and height : and yet as if Consciences were to befooled with, Mens tSouls fported with, they necefiirate the People either to act a- ^ainft their Light,or fall under the fevere lafh of aPoenal Statute. § 2. 'That theie evils broke out no fooner (fays he)is due to * ths contentment generally took in their fir ft Emerging out of f the darkuefs and luperftitions of Popery: Very true! they were fo ful i of admiration at what God had done for them : that they confidered not what further to ask God to do for them :To tran- fported. that they were out ofEgyptfhzt they never confidered how 'fljort the Wilder ne\s was of the promifed Land : And hence he might have anfwered himfelf, p. 1 3. ? If there be fuch a dangerous AfT- l nity between rheChurch of E?ig land and Rom e,ho\v came it topafs c thzrCranmcr and Ridley^cJaid down their lives in tcftimony to s this againft that . ; Rome was not built, nor will it be deftroyed in one day. : Our firft Martyrs laid down their lives inTeftimony, C'3?l that Rome was guilty of dangerous -Do brines, but not that we had nothing remaining, thar needed a Reformation, 2. ' Afeccond caufe is, That a great Part of this Nation having 'been Icvened with Jewifh Superititiorisor Traditions,hath there- 1 by been in lifpofed to an Uniform reception of, r.nd Perfevcrence *in the Reformation of Religion held forth by this Church. When I firft read the charge of Judaifm brought in againft the pilT^nters . I remembred what I had met within the virulent Titles of fbme Lutheran Books : Calvinus Judaizans,Calviniano- rum Neftorianifmus, Cahino papifm-us 3 Novus Caluinijlarum Dew : to which we may add ,Calvino-Turcifmus\Anc\ fame others. I began to caft about in my thoughts for the rcafon of fuch an Imputation : have they fet up an Image of ' Aaronical Priejlhood ? Have they their High-Prieft, their Inferior Priejls gnd Levites. attired in the Linen Ephod ? With all the Accoutrements of the Air onical Wardrobe ? And that they may more exactly fymboHze therewith, have they provided for their Priefts an Altar ? Settled upon them a Leviti- cal maintenance ? And to carry on the parallel, have they ere tied Temples diftinguifht by [acred Apartments ? Havethey their Holy and moft Holy place, Chancered in for the greater Reverence of the fac red Mjftries, to fecure them from the Approaches of the prophane and injudicious Rabble . ; and have they all thefc cnclo- icd within Ho\yGround\ And iherather becaufe Dionyfius allures us. That the Chriftians in his time, had (blemn Temples like the Jews; and the Chancel fevered asith fptcial Janciifications from the refiof the Church : whereas ( /ays he J the Cluiftians of the firft age made thiir ajfemblies both in fuCh private p laces , and in fuchfimplicitj as the Apoflles did, 1 confidered again, whether the Nonconfor- ming had not introduced a pompous p^dagogie of Ceremonies, and. impofed them upon the People ? Whether they might no: per- haps have inftituted fome Feaftsand Holy-days, upon an old Ju- dical account, as of the Circumcinon, Purification ? Or whether they had not appointed fame Office, or folcmn facial Service for Lufiration of Women after Childbirth, in correfpondence with thejewifo Purification of Women after their unclec::ef* ? Whether they obferved any (acred time Analogical to the PalTo.ver, or had any Foct-ftcps of the ancient difiihtlion sf Meats into clean and unclean? Or any thing that might give caufe offu (pit ion,th at they had by a k^lo^U revised M&fts, his extraordinary Qnadragefi- nial Abftinence ? Or whether they introduced Temple irftru* mental [14°] mental Mufick ? whether loud founding Cymbals or Organs, having fuch good proof in 'Durannt* his Rationale, from that *Text, Let every thing that hath breath praife the Lordl And when I could find no tract of reafon for the charge upon theie accounts, I went to enqiure of the Enquirer '' And it does appear (by his talk) that a more fecret and myfte- Xrous Judaifm than all this, has of old been rooted in this Nation, that no Ecclefiaftical Pick axes have been able to extirpate ir> l for(fays he)ihe greateft difficulty that Auftin the Monk found here, ' was to bring the Inhabitants from the obfervation of Eafter, and Tome other Rires,according to the manner of the Jewifh and Ea- •ftern Churchcs,to that of the Roman and Weftern : and the do- ing it, cod the lives of twelve hundred Monks, who ftubbornly bppofed his innovations. This Aufihi was certainly as Formal a Fop as ever this poor Nation was haralTcd with. Two third parts of his whole Minifte- nal or Apoftoiical work, was Ceremony ; for upon thefe conditi- ons he propounded Peace to the Britains. Tf you will in theie 'three things obey me,in celebrating Eafter indue time : in Bapti- sing according to the maner of the Roman Church>and in Pi ea- 'ch'mg the Word to the Nation ; all other Ceremonies, Fafhions 'and Cuftoms,though they be contrary to ours, yet we will will- 'ingly bear with them. Was not this a perfon of great moderati- on ? But why not condefcend in thofetwo, as well as all the reft ? Oh, its the Religious policy of Romero reierve as much of Cere- mony, as, like a Quit-rent, will ferve to Recognize the Papal So- veraignty ; and that point of Soveraig?2ty alone will in due time fetch in the other. 1 To own that Churches power to impofe, its jurifdicliOn, to award terms of Communion, though but in one /ingle inftanccjs the delivery of a Twig and a Turf which give her Livery and Seifin of the Confidence in the name of the whole Man. But lfAuftins Reformation was fo Ceremonious in it felf and p bloody in its effe&s, which are, if not infeparably, yet commop- Jinked together : Jf he could have (pared their blood, they coirid well have fpared his Ceremonies. - But was this Auftin fo great a Saint* that he muft be quoted for the famous Reformer of Judaifm? Or were thole Marty res of Bangor fuchi Wicked ]ew c ,that the Noronformifts fhould be ihar Spawn ? No 'This Auftin made our # Anceftors only Roma- feiftSihe fotlhd themChriftians before? and perhaps -of a better, itid * * ' more C 1$ ] 'more generous race of Religion, than that he engrafted upon the 'old Stock. Thenitfeems that ChriJlians 9 ho\\ T cvcrfudai^ngin one inftance, may be of a Nobler temperature than an old doting Ceremony-monger, that for a meer Caprice, would mingle their blood with their Sacrifices : But how docs the Example come home lo ikepmpofe ? Auflin was mad upon his Ceremonies : The Brita- in* were tenacious of their E after ? Wherein are Diflenters con- cerned in their quarrels,who neither dogmatize with the Qutrto 1 fimaitef orQu'tnto-decimanes ? Let the one plead Traditions from Papias and St. John, with the Eaftern, the other pretend the Pope and St. Pe^r,with the Weftern Chriftians,we can be content they' flrould fcuffle it out,aboutGoats wool,or Moonshine in the water. Our Enquirer nevertheleis,will give us an Anatomy of Noncon- formity, and lay open their principles to view, that it fhall appear that a vein of Judaffm runs through the vchole Body of DifTenters. i . The flrft Vein is : Their great Hypothecs is, That nothing is law- ful in the Service of God, but what is exprefly prefcribed in the Scrip- rnre. Which propofi don needs many limitations, before the Di- rfenters will Father it, ana when it is fo limited, they will chal- lenge him to prove, that there's the leaft Capillary of Judaifrn in it : And i . If by Nothing he underftand no meer Circumfiance, as of general time, place, he may know what they have told the World a thousand times,they hold man) fuch things lawful, which are not prefcribed particularly in the Scripture : but if by Nothing he will underftand no Ceremony, being an outward and vifible fign of inward ahdinvifihle Grace •, they do alfert, that no fab thing is lawful in worfhip, but what is prefcribed in the Scripture. 2. \fby in the fervice of God he mean^only an aclion accompanying Gods Wor- ship, not of Religious application, but fuch as is common to civil and ordinary affairs , they deny it any principle of theirs, that no- thing may be done in time of Worfhip, by the \Vorfhir.pers,rhar is not commanded by the Scriptures. Eut if by in the fervice of God, be meant, fo in it, that it is pari of it, they own it to be their avowed Judgment, that nothing is lawful in the fervice of God, as a parr of worfhip, which is not commanded by God himfelf. 3. If by ex- f re lly commanded, be intendcd,whatis literally andSyllabically called fo\ they difown it as any H)potbefi>' of theirs: But if by exprefiy commanded, be intended what is either.^ fn7ov>or by juft confe- rence derived thence, they are ready to juftifie it without fear of Judaizing,That nothing,no outward vifible fign of inward and in- Vifible Grace/is lawful in the fervice of God. as a part of that fcr- viOe - [H2] Vice, which is not exprefly, or by juftandclear ccnfequence pre* fcribed in the Scripture, not excluding whatever help from the Light of Narure, to give us a fuller prolped into the mind of God in his word. Nor ought this to beftigmatized as a principle pecu- liar to the fews.bm common to them, with all other true worihip- pers ofOod,from thebegining of the World. To impofeapart of worjioipyis not only an Impofition upon Man, but upon God. The Impofer does nor only compel Man to offer, but God to accept what is offered : for feeing the End of all worfhip is Acceptation '.With him whomweworfloip,t his End rriuft influence our whole wor- fhip. And this is fuppofed by the Church of England ,\\ T \\o prays Cor invires to pray))!?/- tru? Repentance and the Holy Spirit, that thofe things way pleafe him which we do at this prefent: Now its neither our own fancies , nor the will of Men , but the word of God, that is a competent Declaration of what will pleafe our Creator. Difien* rers plead further : That the fame God, that jealousGod who com- mane'ed the Jews not to add to Gods commands, commanded it up> on Reafons, common to all mankind. It was well urged a'gainft the fem by the learned Author of On'g. Sacr. p, 214.' That the mean-; «ingof~thar ftri& Prohibition, Deut.ii' 32. was no other than ' that Men fhould not of their own Heads offer to find out new 'ways of worfhip, as Jeroboam did *, but that Gods Revelation of * his own will, in all its different degrees, was ro be the adequate 'Rule of the way and parts of his own worfhip. And I wou. 4. That ' we incur Sz. Pauls Anathema, which he denoun- • ces againft him Cwhofoever he be, nay if an Angel from Heaven > * that fliall Preach any other Do&rine,than what hath been recei- ' ved: And if the Church has received any fuch command to invent and impofe Ceremonies, fhe can tell us w here others may read it as well asherfelf. And to conclude at prefent,they fay/That this pne Principle granted, That the Church may impofe uflon her Members whatever is not exprefljr forbidden, docs either put the Body of Chriftians under a more heavy Yoke than that of the Jens&r elfe torment them with fcars,that they may be i'o : And in- deed fuppofing this exorbitant power to impofe parts of worfhlp or Ceremonies, oranyofthefe things in Debate, the condition of the Jews was much more deferable in this refeetl than chat of Chriftians. For, § 1. Their Law-giver was febova,who had an abfjlute and tin ■ limited power over them, and they that are Gods creatures will not grudg to be his Servitors: He wasLord paramount of Worfhip and Confcience,and might he not be allowed to do what be would with his own ? He is the God of the Spirits ofallflefh, aad fhall they not Hue infubjettion to bim,\vho expect to live in a Kingdom with him? Since there is a neceftity of obedience, it fweetens it unfpeakabiy , that it's both Inter eft and Privile age to obey *, and that he wko re- quires obedience is their God, a God whofe J^/7/is the rule ofRigb- teoufnefs-y and therefore the moft fatisfaSlory Re a foil of his com- mands, and his Creatures Duty ; an implicit obedience is then Ho- nourable, when God calls for it, §2. As §2. As their Lawgiver had (£wUv, authority to command Jo he had JV-x^/v, a power to influence the weaken; Elements. He was aVJo*££rj y oneofAlmighry power> which was a double encouragement to the obfervers of his preceptsrFor i.Hc was hereby able to fecure the obedient in his Service ; upon which account Chrift claims the Legiflative power qver Conference . jam. 4. 1 2. There is one Law- giver, who is able tofave and to defray. 2 By this Power he could render efficacious thefe Rudiments^ which in therafelves were but beggerly Ordinances : and produce by fhem Spiritual and Superna- tural effeifcs. And I am enclined the rather to think that God ttas not committed the Moral Power of \nftituting, much' lefs the Save* reignPower of tmpojing religious Ceremonies andobfervahces,bccaufc he has not communicated that other Power to blefs their own ap* pointments, nor invigorate them with fuccefs : God may well-bd allowed to command what hepleafe s, feeing he can and will blefs vehatfoever he commands. § 3. Their Law- giver, was Faithfu!,Qne to whom they might fecurely commit their Confidences; one with whom they might With the greateft fatisfa&ion of Heart commit their Souls; He that ha% a lole right to any thing,will be faithful in keepmgir, be-i caufe 'tis his own \ and who may better be intruded with the Guar- dianjhip of Worfhip and all Religion, than their Owner ? But though we ought not to be Cenfbrions 5 yet we may, and ought xd exercife feme prudence and caution to whom we refign our felves in matters of Rcligion^hough the befl of Men, not knowing how they may ufe us,but well knowing,that we may moreeafily Cap- tivate ourfelves to the Will of an impofer,than being once en- thralled, vindicate our (elves in»o our Chi iftian Liberty : Or if for no other ReaOib yet for this, becaufe they arc but Men. § 4. The Jewifii Yoke was a determinate Take : It was Onus, bu t Determinatum. AEurden,bnz z flint ed Burden; It's no final 1 allevi- ation to the Labourers zvyAwhen he knows his work : to the Travel** /^r,that he knows hisjpurnies end:7 hcjhvs had their work before' them but upon the Modem principle'- 7 he burden of the Chrifti- ans is Indefinite,\vhich is bur a better ward for Infinite : The Truth' is, in thefe humane impositions we fee the beginning, but no Man Knows the end oft hem; it's a Ncnwfi't. Our load mult be bounded with no other Linihs than 2,Ch arches Will, and that Will perhaps founded with no other than its Power, frnce itVcahoni^'d for good [ 145 J g-ood Di'viniry, That the Chinch may mpfe whatever is Decent, and that th° Church is Judge of what is Decent, tho who the Church is, is nor fo certain. §. 5. Their Law-giver was one of known and approved Ten- dernefs, who either apportioned his work ro their ftresgrh, or their ffrength to his work ; he firred the -Yoke to their Neck, and their Neck ro the Yoke. The main thing rhac render- Chirifrs own Yoke fo eafie, his Burden fo light, is, that as his Auth&rin impofes, io his Strength fupports. Men may lay heavy burdens on our Shoulders ; but where there is molt need, Cannot touch them 'Tilth one of their Fingers. §. 6. Their Law-giver was one, who in a!J his ImpofaiGns confuted their own good and benefit, as well as exerxtfea his m& Authority : The Jews wrought hard indeed, but their work had much of wages in't. The defign of their Myftical Rites and Cere- monies directed them to a Saviour: Legal Admimflratians well ordered, were Gofpel Prhnledges: Before Cfiriflj same, Cere* monies were Illufrrantia , fuch as difcovercd tjie Per/on/ Na- ture, Office and Grace of the Mejfiah \ a Candle is better than na Light ; but to us thev are ail Objcurantia, fuch as darken the flat fi $fCir,ijl unity. As before the Sun rijiug, theProdromous Clouds, whofe edges aie fringed with Gold, comfort us with the hopes of an approaching greater Lighr, which when the Sun is up, d > but darken the Horizon. Thus did Ceremonies IUuflrarc Chrift: at the- Annuntiation^ but obicurehimat MiSAdvent, • It will be needlefs further to Vindicate the Diflenrers « I ft 3, { (cave the n to the Enquirers,, Patronage \ who by the fame Reafbn, that he juftifies the Church of England from Popery, will I hopa clear the Nonconforming from Judaiirn" s />. 12. A'Kihys he) is not to be 'accounted Popery which is held or praliifeTi by the Church of. Rome : Nor (fay I) is all to be acccounred JuJairm which; was either the principle or the practice of die fewijh Church : P*ji No* is it Rejfunoble.to fay fuch a thing is received from theChurch ofKoaie btcaufe it is thereto be found, unkfsitbe to be found no where elfe ■ And as little Ileafon to lay the D'flenters have received this Principle from the Jews,[Tfo/f now&rjhip is lawfid (for than'., their Principle ) but what is prescribed by the Scripture'} unlefs it were found no where elfc: But this was a Principle fo clear \n the Li^ht o>. : Nature, that Numathe great Ricualift of Heathen -Rome-, durfc f$t hope that eyerhis Ceremonies would ever Q^taina^nongftc^ & Peo;,j^ people that bad eyes in their Heads, unfefs he had, or pretended to have, a Conference with his Goddefs /Egeria. Thus the Palla- dium of Troy, that Myftick Ceremony, in which the fate of their Cky was wrap'd up/is fuppofed to-have come down from Miner- va \ the famous Image in Dianas Tcmple^flj 19. 35>is fuppofed to be Aioirijltff alien from Jupiter ; and whilft the World was filJy enough to be impofed upon by thofe little Artifices , we had fear ce a New Shrine, Altar,Place of Pilgrimage eredted, but upon pre- tence of fome rifing from the Dead, or an Angei from Heaven 5 or a Letter from the Virgin Mary, or fomefuch Pious Frauds and' Religious Cheats, which the Priefts had at their Fingers ends. • Let us now confider th.eE/797//Yer.yDifcourfc upon this Principle, "That all absolutely neceffaries are fo determined, we readily " granr, (fajsheyhnd that all thofe Rites prefcribed by our Sav.:ur ' areneceflary to be obferved,we will yield 'them; bur that nothing 1 is lawful* but what is to be found {'0 prefcribcd,we utterly ,eny. And lb do we ! Let that end the Controvert e : When Rhe toriciJ ans have flanteefcit out in fine Language, and Ruffled a little iu; Phrafe, appofite words and expreflions, they have Satisfied their Office.and are not obliged by the Rules of their Art,either to ftate the Queftion,or fpeak to it : fometking may be practifed which is not prefcribed , that we grant ; but from fomething to every thing is too great aheap forBucephalus-^rompraclifing toprefcribing is another large ft ride j from Circumftances to Ceremonies is a third ; from Civil things to Sacred is one more ; from Indifferent to Necejfarj Conditions of Church -Com uni cm may go for another \ and from the common Accidents that attend the Worjhippers as Men^o Parts of ip Thar it mufl be fo called (as he falfifie^) the N C. affert not : Thar it may be fo called^ they are willing to enter afober difcourfe .with n>m when he is at Jcifure. A Sabbath in genera!, fignifies no more than a Day of Reft. And he that owns the day may be called the Lords- day, muff needs own it to be a re fling day, and by confcquence a Sabbath-day *, and the greateft fault herein is,rhar it's good in Eng. hjh, but Itark naught in Hebrew. Nay ther's fomewhat more will follow, This day of which we (peak, is called the Lords*day,Kev. 1. 10 I was in the Spirit* on the Lords- day And the reafbn of the Appellation is this , becaufe the Lord Jefus has a fpecial inrereft 3nd propriety in that day : As the great Handing- Ordinance of the Gofpel iscalled the Lords Supper, 1 Cor. t 1, becaufe it was//?- (litutedby Him, and was to be devoted to Communion with him \ fo this day is called the Lords-day, becaufe it was determin'd by him, and ought to be dedicated to him in his Service and Worfhip, that we may approve our felves eminently the Lords Servants, upon that day which is eminently the Lords-day. And if fo, it will chal- lenge the Title, nor only of a day of Reft, but Holy Reft : And if men were not fwarming full of Crotchets; and I ale Whimfcys, and Superftirious Detages, they would never fcruple to call that a Holy Sabbath-day, which they muft ponfefs a Holy refting day. Bur how came thisprecife qualm over our Enquirers heart, that he is fo okiftifh ar rhe word Safibathjbccaufc Lrfoorh ir's nor given rhe Day in rhe New Tcftamenr ? They have fbme fingular privi- Jeao and prerogative iurely, thar may inftitute whar OJ/zVm,\vhac Offices they pleafe, though neither Name nor Thing be found there, nor pr inr nor maik of the lean: Foot-ftep, when the poorNon- doriforrnifts may r.orufc indifferently an innocent word, wire!? Unifies no more in it fclf, than he wilfacknowledg to be found' there. But- C *45> 1 Bar how is this a point of Judaifln ? or bow one of the nearer taufes of reparation ? If it be,we may confidently fay we have im- bibed both from the Liturgy of rhe Church, which teaches the Minifter to reheane the fourth Commandment. Remember toe Sabbath day to keep it Holy, and then cnjjyns us ail to pray Lord have mercy upon us, and enclitic our beans to keep this Law. But if ibis Word, this Dsftrine* be of lb pernicious a contagion, a* to infecd us with Judaifm and Nonconformity, we have need of another mi fere re mei Deus ! for keeping it. That this name Sabbath, applycd to the Chriflian Holy-nay of Rejigs found in Ancient Writers, I fhall nor urge. Ignat. Epifl.ad Magnef. Let every one of us keep the Sabbath Spiritually jiot in bjdily ei r e, (only) but in the fludy of the Law. Nor the Author of the Sermons de Tempore, (none of Auflins. for any mans word will go further than his; for fuvoe rightly fanclifie the Lords Sabbath, as the Lord hath faidjin it thoufoalt do no manner ofnor^ but this I fhall fay, that he thar denies lr to be a Day of Holy Reft,it s no greac matter what hen,thar is the practice of the Nonconforming •, and where- in they come fhort, have caufe to be humbled in rhe fight of God s If any Individuals have added any Jewith Aullerities, or invent* cd any fupei flitious fevei ities to make the day a Legal Yoke, \v& Wifh they may be no more favourably dealt with,than thofe other additions chat havebcen made to Religion. For the publick Service of the day, I fhall give the Reader a piece of Clemens Rom. Lib.i. cap. ^9. ' On the Lords-day frequenr * more carefully the Temple of the Lord, that ye may praife God • .who made all things by jefij* Chn'ft \ whom he few unto us,and •jjiffered him to dye for us^a^d ra.ifed him from :he dead-> for what K 3 can C '5° ] f can excufe him withGod,who meets not to hear the fa ving Word 'of God concerning the Refure&ion ? On which day, we pray 'thricejftanding,remembringhim who after three days rofe again. For the private obfervation of the day, the lame Author hb. 5. fap.y> thus* We admonifli you, Brethren and Fellow Servants, 'that you fly vain words and 'filthinefs, pleafant jefis, &c. for ' on the Lords days, which are our days of Rejoicings, we do 'not permit you to do or fpeak any thing not favoury j for the ' Scripture faith, ferve the Lord with fear. St. Hierom commends the /Egyptian Monks, that they de/igned the Lords days vchoiy to Prayer, and reading the Holy Scriptures. The Author of the Sermons De tempore. ' This day is called the Lords * day, that in it abftaining from all earthly works and wordiy ' pleafuies, we fhould only give our felves to the ferviceof the * Lord : Let. us therfore, Bretheren, obferye the Lords day, and 'fanclifie it, as ic was commanded them of old concerning the ' Sabbath. If our Enquirer had the trimming up of this Author,hc had drefTed him up-for a Marane,a baptized Jew. Chryfjfi. on Gen. 2. 'God from the beginning didinlinuare unto us this ijnftrudtipn, 6 to fet apart, and Separate one whole day in the Circle of every ' Week, for fpiritual exercifes; And in Homil. <;. on Math. Let us * prefcribe this as an unmovable Law to our tb\ ves # to our Wives * and Children, to let afide one day of the Week, ana that wholly * tohearing, and laying up of things heard. Iftdore Hifpa/enfis ; * The Apoftles therefore ordainedihe Lords-day to be kept with 'Religious Solemnities, becaufe in itour Redeemer rofe from * the Dead, which was therefore called the Lords-day, that reft- *ingon the fame from all Earthly acts and temptations of the « World ,we might intend Gods holy Worftiip.giving this day due * Honour for the hope of the RefurrecTlon we have therein, Eut becaufe our inquirer admires the Piety of former Ages in this our Britain,] fhall cornea little home and fee what were the pubhek Conftitutions of our-own Nation. Leg.Ina?.cap.3.An.6$2 4 tit fervus overt tur die dominicA per prccce^ turn, domini fui,fit liber \ & Dommusemendet 308. ad Wit am \ fi fer-vm/ixe teftimonio Domi- ni fui operetur^Corium ferdat,(\. e. vapuletj fi liber cper el ur ijfj die, Jmejujfu Domini fu'h ferdat 'liber t ate m : If a Servant Work^on the Lords day at his Majlers Command^ let him be free, arid his Mafler be finedthirty Jbillings. If a Servant without his Ma/iers Order do any work: 1st him be vekipl edc. 1 2. If a freed man rrork^on that day t vpiih- out [ «Si] Out the Command of his Mafter, let him lofe his Freedom*, Concil. Bergham, cap. ^o. An. 697. < Si in vefpera precedent? ' Diem folis, poft quam fol occubuir, aut invefpera vpraecedente * Diem Luna?, poit occafum folis, fervus ex mandaro Domini fui ■ opus aliquod fervile egerir, Dominusfadumo&aginta foiidis € Luiro. // a Servant en the Evening before Sunday* after Sun fet y or on the Evening before Monday, after Sun-fet,Jhall do any fervile work^ by order of his Mafter, let his Mafler pay for his fault four pounds, c. U. If a Servant on thefe daysjhall travel, let him pay to his Mafter fix Jhillings, or be whipped, c. 1 2. If a Free -man be guilty of the fame offence, let him be liable to the Pillory. Excerpt. Egb. Archiepifcopi EboracAn.Chr.750. c. 36. ' Go.i ' the Crearour of all things made man on the fixr day, and upon 6 tke Sabbath he refted from all his Labours, andfandificd the * Sabb. th for the future fignification of the fufferihgs of Chrift,and c his reft in the Grave ; He did not reft becaufe he was weary. ' who made all things without Labour,whcfe Omnipctency can- * not be wearied ; andhefo refted from his Labours,that he made ' no other Creatures than he made before : He made no other ' Creatures afterwards ; but whatfeever he made 3 he makes them * every year, to the end of all time : He createth Men in their f fouls and bodiesjiving Creatures and Beafts without fouls. The * The Soul of man is given by God, and he renews his Creatures, ' as Chrift faith in the Gofpel, My Father veorketh hitherto, and I 1 workj Chrift fuffered for us in the fixth age of the Wor!d,and on ' the lixth day, and reformed loft man by his fufferings , and the 1 Miracles which he wrought. He refted in the Sepulchre on the ' Sabbath-day and fan&ified the Lords day byhisKefurrecliion ; * for the Lords day,is the firft day of the new World, and the day ' of the Refurre&ion of Cbrift ; therefore it is Holy, and we ought 'to be his, fpiritually keeping a Sabbath-day, Sabbatum Sabba- rizantes. Leg. Presbyt. Northumbr. ' Mercaturam in Die folis excrcere; * 5c Curias alicubi celebrare prohibemus, opus etiam qucdlibcr, ' &c omnimodam veclionem, five in plauftris, five in equis, five-in " aliis oneribus ferendis, Qui contra hoc deliquerit folvat, -We forbid any to Trade or keep open Courts on the Sunday, and alfo all 0- ther rvorkjvkatfoever.and all manner of Carriage s, whether with Carts or Horfes, or in bearing any other burdens : He that tranfgreffes this Degree fliall pay--' nil! fir viator neceflitare compulfus.vel ob cibi K 4 inopiam L *52 1 _ ' inopianij aur ex canfji eyitandi inimicos. 'Except he be a Traveller ' compelled ty necejjity, either by. the want of Food^or to' avoid tfe Encvues. Header, whether this be Judaifm or no, 1 fhali leave to thy more fedate Judgment ; bur it is a mighty 'ftrong temptation J arlier to be one of thole old Jews, than one of the nevo Chrijiians. Leg. E( clef. Canht. An. ChriJU. 1032. ' Die quideni Dom * r.cc dcmusconftrL]erc,ncchortum laborent, ncc ad placita con- * veniant, nee venationem exerceam : We or dam, as alfo the Lord hath commanded in the Law } that no fer vile works be done on the Lords day. As alfo our Father of happy memory Jn his Synodal Edicts hath commanded,that is to sayThat men neither exercife the labours of their Farms, neither indreffnigVineyards. nor in Flowing, nor in mowing Grafs* or in laying a Hedge or to grub up, cr cut down Trees, or to la- f-our in Quarries . or to build' a Houfe, or to order a Garden, or to hold Fleas, or 10 practice Hunting. * Item fepmina? opera'Textilia rion V'cxerceant, ncc Capillenr, veftsnis non confuant, vel Acupi&ile \ facianf, nee I a nam Carberejnec linum barrere, nee publice ve£i- * mcntalavaremec verveces tonderejiabeant licirum uromnimo- r dis, Honor 6c Requies die) Dominic* fervetur. Let not Women fraciit'e Weaving;? let them not take pains about their Hdir^nor mend ljpeir Qloaths nor work^^eedle-wor^orFdintaior ca'rdWjol norHeck[e Flax nor wajbCloaths openly, nor fteer jhcefthat'lie hhnour andKefl 1' the Lords- -day may by alt means be fecure. Conft. Carol. M. fol. 32^ It will be time now ro draw to a concludes, when 1 have noted ! §< 1. It looks like a piece ofgrear difingci uiry ro baitD ffen- ters like Jews,fbr"me'in different ufe of the- woi\\ SiW^/^becaufe not ['55] hot found in the Net* Teftament, and at the fame time to worry them wall Barking words and biting penal ties? for not pra&icing upon that very day Humane Ceremonies, which ( name and thing ) arc perfectly ilrangers to the New Teftament. §. 2. It fccmsiotarfroma nextcaufe of Nonconformity, Religi- oufly to obferve the Lords-day* that it were rather an Ailurcmejft to conformity ,when wc obferve the Church Co ftricHy commands her Children in the Rubrick- after eveyy Commandment, kneeling to asi^God mercy for their trangtejjion of the fame. And if ihe Di- ffewers were of this Enquirers principles, they rauft be obliged to be Nonconforming, till the Liturgy in that particular fhould be Reformed. ' §. 3. It's highly difagenuous to upbraid them with thclefs flr.cTneis of fome of the Reformed Churches abroad in this one point, when rrrby are not aKow'd to vouch their principles and practices in twenty others. §. 4 It deferves a moftferious. Enquiry, whether any Church did 'Jong maintain any (plendour of Practical Religion, that grew re- liefs and loofe in theConfcientious Obfervation of the Lords-day. §. 5 . Whether the drier, and Religious attendance to the wor- ship of God on that Day, be a cattrfe of Nonconformity or no, is rncerrain •, but this is certain, that the loofe and formal, obfervation of it, has been a direct and immediate catfe of that Atkeifm and Prophanefs, and perhaps of thofe Judgments which have broken m upon us. §. 6. It ought to be matter of ferious Humiliation and Repen- tance both to the Conformifts and Nonconforming, and between them both, rhey have fuffered Piety to decline iii their hands, by a vifible degeneracy from the ftriclnefs of former time, infancU- fyir.gQodi name on his Holy-day \ §. 7. Ir ought tdbe Considered , Thar they who of late times have written againft the Divine Right of that day,havc yctipokea Co honourably of, and pleaded for the Hc l y ufe of the day , as wj'l Juffifie greater Reverence to the day, than 1 fear the Nonconfor- ttlifls are guilty of. The Learned Breremod- Tract. i.]>. 4.7. c i * confefs It is meet that Chriftians fhould on the Lords-Jay aban- ? don all wordJy affairs, and dedicate it v. holly to the Honour of * Coi}. TkeB. of Ely. p. 255. Devout Chrillians.who arefopicufly 1 affected, as that on the Lords-days, and other Holy-days, tfcey c do refolve to rerre, and iequefter themfeltes from fecular bufi- y y fcquefter • ixi's, 2nd ordinary pleasures and delights, to the end they may mere Lwl- * more freely attend the fervice of Chrift and apply their minds ' ro/piricual and Heavenly Meditations, are to be commended ' and encouraged ; far the doing thereof is a wcrk of Grace and Godlinefs, and acceptable to God. §. 8. Ir would be enquired, whether it have not a greater Tincture of Judaifai, to en joy n other days for Holy- days, which have no footing in Gods word, than to fpend the Lords day in pur- /uic of thole things which concern our Everlafting peace, which is clearly warranted thereby. B.Andrews urges this againft Trasf^. 'ThcApoftles kept their meetings on that day •, on that day they 'were triunyotjbJot i. e. held their facred Synaxes, their folemn ' AfFemblies, co preach* to pray, toceleberare the Lords Supper, m c^dTrvoy Kvetctah ^y iip$£$ Kv&zKn, The Lords Supper, on the ' Lords day ; for thefe two words only, the da^and the Supper, ' have rhe Lpithete of xvewt&av in the Scripture, to fhew that its c alike in both. <. A fifth inftarxe of their Judaical Principle is their DoHrine cfabfolute Predeftinaticn. T. his Doclrine has perplext the Enquirer beyond meafure ; he would mention ir every where willingly, but knows not where to mention it pertinently : Ir. was lately one of the Pretended,or Apo- cryphal, and now its become a Real and Canonical, nay a near ctnd immediate caufe, or at leaft the jufifixth part of a caufe offepera- tion. ■ ■ I frail for once fuppofe, that all the Nonconformiftsare/^/#/>- ftrians : Now ler him (how me rhat Article or Do&rine to which this Church requires fubfcriptioUj relating to the decrees of GoJ , to which zSublapfcirian cannot freely fubferibe. • , < The 17 Art. of the Church (peaks without qucftion her fence in the matter: ' Predeftination to life, is the everlafting purpofe * of God, whereby before the foundations of the World was laid, m^ffte jurdvi nihil: It's a a happy freedom of Spirit, a blcffed enlargement of mind to fub; fcribe any things and believe nothing. Two things there are which ought to have been cleared ; firft, that the Doctrine ot Predeftination is a Jevoifh Principle-, fecondly, that it's a caufe, or a Piece of a caufe of Nonconformity. For the former he makes it out thus : ■ He that feek3 the fburce ' of fo odd an Opinion can in my mind pitch no where more Pro- f bably, than upon the abfolute Decree of God to favour the Po- ' fterityof Abraham for his fake: Alas poor Man! And had the Church of England (thinks he) no more wir, th n to talk of an everhjlingpurpofe before the foundation of the 'World ,of 'a conflant Of cree to deliver from curfe and damnation fome that he had chofen out of mankind, and bring them to Everlafting Salvation, from fuch.a, Ridiculous ground ? But the difficulty was, how to make this a piece of Judaifm ; and when Men let themfelves insuperable^ Taskj, they mud rub through them as they are able. The jecond will be more difficult : For many Conformifts have been,andare Suhlaplarians.aaifome Nonconformifls Subter- Sublapfarians ; And the Enquirer told us, p. 7. * That the Articles c of the Doctrine of our Church do with i'uch admirea 'jle pru- f dence and warinefs handle thefe Point?,0/>e five Points) as if par- * ticutar refpedr. wa- had to thefe Men, and care raken that they ' might Abundare fenfa fuo. So neceflary it was oir Author flioukl confute his own contradictious Cavils ! Well ! Whether this Church, the Jevcijh Church, the Noncon- formists, or any, or all, or none of them be of this opinion, yet it is a moil monftrous one! ForCfays he) ( The Holy Scripure has of* * ten allured us, rhat at the great day God will judg the World in * Righteoufhcfs ; and ihar without refpeel of Perfbns,hewill ren- ' derto everyone according to his works. Wonderful!! And are the Sublapfarians ail this while to feck, hov God may be righte- ous in the great Day, if he Decreed to give grace to fome Men which he never owed them, and left others to perifh under the Fruits of their own Apofiary and unbelief? 6« The laft Inftanceis/^fir fuperftitious obfefvation and into -po- tation of Prodigies. The works of God are ail admirab'e,thofe of Creation Glorious \ rhofe of Providence Myfieriom ; we have reafon to revere hit Greatnefs in all that he doth them \ his Wifdom in all, in that/;? can \ his Goodnefs, in that he will make them Bow to fubferve his own Councelr, and Furpcics, in working together for good in them thai fef /?/>. To fetch our Creed from fto IW^ of Providence We allow, nor,ir's well if we can make Gods ufe of then?, to awaken a :1 cepy world to Repent mce. ; , The greateft Prodigy that has ftartled me of late, has been a ftory rhir many tell us, Thau in feveral places in the Nation • the [ Graves have been fecn to open and many oidHereticks to Iiave: ' i ifen, and walk'd, and talk'd, and Preach'd, and Printed Books : whom wc verily believed to have been as dead and rotten as the/r 2-lerclics. Thus I remember Lirinenfis cai s Coclftius, Prodigio- san Pelagij Difcipulum, That Prodigious Scholar ofPclag'ius : Some- thing was uiefui to have been faid about Prodigies, and it muft: come in here, or no where, and therefore Jet it pafs for a Jevoijk Opinion, and a llxrh part of one whole caufe of Nonconformity. [3] He reckons Prejudice amongft thecaufes of our diftradii. ons,and let it pafs for a third : There is a found fence, in whiclji bur Enquirers notions may be very true^could we be but fo happy He looks as like a Man *# ever Ifaw one in my life. Thus are Diflenrersby prejudice and partiality fentenced and executed in the per crntory Judgments of many,before their caufe is heard, or they admitted to a fa.rDefencc and Tryal. I ihali therefore (pare my com non place-Book, and referve my ftorcs for more importam occafions, and at prefent borrow o.ur Enquirers more refined Collections (for they will fcrve any Asians turn) to evince, that prejudice is a caufe, not why there ; ycfo many Nonconformists, but that there are no more. Jl his Piejudice alone was able to Seal up the Eyes of theGen- l tile World againft the Sun of Righteoufnefs, when he fbone upon 3 them in his brigh reft Glory \ and to confirm them in their blind 9 Idolatries, when the God that made Heaven and Earth gave the 3 f iUeit difcoveries that it was fit for mankind to expect. . k Uoonthe account of this, the J :"ipj rejected that Mcjjias, they 6 had fo long expe."te J, zrA gloried in before he came* though i.c exactly • C r 5? 1 * exzttUy anfwered all the Charactersof Time, Place, Lineage, 1 Do&rine and Miracles, thar their own Writings had defcribel 1 him by. No wonder then if the Nonconforming fufTer under Prejudice amongft thofe that have not only leen theirDoctrine ftigmarized with the odious Marks of Judaiim, their Churches with thebrard of Schifm, their Perfbnswith Treafon and Rebellion, but alio had been formed into a Combination againft them; and fbhad both their Consciences and worldly Intereft engaged againft them and it. 'Ftfrfew have the generofity and ftrerigth of mind to bear up 'againft the Torrent of Times, or confidence enough tooppofe * the Imperuoufhefs of common Vogue, or prevailing Opinion. ' There are not many that have the fagacity to difcern the true ■ Images of thing?,throughtho(e thick Mifts that cunning Politici- ■ anscaft about them. I t's very ordinary to take the Condemna- tion of any Perfon or party forafufficienr proof of the Accufari- ' on, and to think the Indictment Proved. It was enough both * with the Jevps and Gentiles againft our Saviour, that he was con • * demned as a Malefactor: the Ignominy of his Crofs wasajgr*afc- ' er Argument againft him with the Generality, than the excellen- cy of his Doctrine, or evidence of his Miracles was for him! The Arguments againft Nonconformity were not wefehed/jtf num-. bred : An Impeachment of Accumulative Diiorder, Schifm, Faction, Judalfm Popular Raftnefs, and Difobedience to Magiftrares.was formed againft them, and ftill there vcas more in the Conclufion than Could be made out by the Premifes '-> and in the Sum Total, than in' the Particulars of which it confifted \ for though no Point of all thefe could be proved againft their Doctrine, Worfhip or Discipline, yet they mufl be fo upon tl>e whole, This being agreed^ the cry is then,Cru~ cihe ! Deftroy it Root and Branch. To all which add, that it was the corrupt intereft offome to deceive others into an illOpinion of the Reformation,/? artly as being enrared that any fparks cf Primitive Purity fhould be left unquenched, which might burn up their vaft hopes they had conceived ofdivr-i dirg the fpoil amongft themfelves ; Partly being confeious to them- fetves,that by Re a fon of their no more than Declamatory, Vulgar and Puerile Abilities improved from Apothegms and Prove; biai Sentences, they could not be fit to fill any confiderable place in a Church Reformed according to the Scriptures •> nor yet ta. content themfthes with a private ftation in n p'erfecuted' Society ; ihey therefore [•53] . therefore cbofe to fall in,where they might be entertained an ufe- ful Tools, and rewarded for their Angular Talents of Reviling. And when it is once come to that pa fs. That by this Craft we get our Living, Cone, two, or three) like the Silver -fmiths of Epheius, fio vponder if the Apoftolical Dotlrine and Government be cried down^ and the Great Diana of Vauls conformity cried up,fooner than built. The fum is this } fame men are blindly led by their Education, 2nd care taken that they never come to a view of theDilTenrcrs principles - 7 ethers by Inter eft, forced toefpoufe that Religion that has the fair- cft Dowry ; A third fort ^by their Reputatiotifhzx they may notieem to have been in an Error *, and when all thefecaufes (hall (as they too frequently do) happily concur, fuch an affociated and compli- cated Temptation, will form a prejudice ftrong enough to oppofe the cleared Demonftrarions, and to ftir up fo much rancour and malignity, as fliall incerTantly pcrfecute mifreprefented Truth,' 1 1 will add one word from the Learned Author of Qrig.Sacr. and ' conclude. It cannot be conceived, That many cut of affectation of f Novelty, fhould declare themfelves Chriftians in the Primitive ' times, when fo great hazards were run upon in the profefllng of *it: Few foft ipirited men, and lovers of their owneafe,buc 'would have found out fome fine diftindtions, and nice evafions,to ' have reconciled themfelves to the publick Laws, and fuch things * which the Primitive Chriftians fo unanimously refufed, when ' tending to Icfolatry andProphaneis. An ordinary Judgment will foon determine, whether party may more plaulibly complain of being prerTed down with unrea- fonable prejudices. They that will appear in the Quality ofDiJjfen- ters, muftftem the violent Current of prevailing Example, inve- terate Cuftdra, whilft others have nothing to do but skull away with the T;.!i,when it comes in,with ihe Celeufma of Quej:n- hithe, Weftward hoe, Lambeth hoe ! DifTenters muft flormthe Turn- pikes of reproach, poverty,and thofemorc formidable ones of the cifpieafure of Friends, and wrath of Superiours, ftnoaking out in Iraprifonment, or other penalties, befides the Ecclefiaftical Chari- ties of Excommunication : the reft have.norhing more to do, but pad-ntly and meekly fiibmit to Preferments ar?d Dignities > and jfrhey can but compats fuch a meafure^f felf denial,as to renounce ruin and mifery, and rife to fuch a height of contentrnent,as to be wiping to enter upon cafe and affluence, the worft is over, and their greatcft prejudices conquered 4. The loft caufe of the Diftratlicns and Hi Eft ate of this Church, is , the L'5P] then ant of true Chriftian Zeal, and of a deep arid f€?:ous fer.fe of Piety. And the Enquirer wifhes that it be not the grexteft as well as the I aft And fodo I too ! For the want of Zeal for Gods commands, makes us fofcalding hot for Humane Confiitutions. T he want cifuch Zeal for the Authority of Chrift as a Kjng, makes us lb bold to Invade his Office. The want of Zeal for the Perfection of Scrip- tures, makes usfo Zealous for unfcripturalTraditions. The wanr of Zeal for the fubftanc e , makes usfo Zealous for Ceremonial faa- 4pws. When all thofc Spirits, that Holy ardour of Soul, that flame cf affection which ought to be expended in the love of God, and his Law, is evapourated in Airy fpeculations, contentions for, and impofitions of new Inventions. . This Caufe is plainly in the number of thofe, which like the Weathercock, conform to every guft of Wind, it is Communis ju- ris, and therefore thefirft occupancy creates a Title. What was it made the PrimitiveChurch fo unanimous jkat it was net crumbled into parties, nor mouldered away in Divifions-, nor quar- relled about opinions? nor feparated one fart from another? upon ccca- fion of little fcruples, but becaufe the turbulent Spirit of Imposition was not yet raifed, nor ambitious domineering over the Faith and Consciences of the brethren, had not yet got any confiderable Head? It's true,there was afpice of this encroaching Humour found amongft thefudai^ingChriftians,\vho would needs obtrude their Ceremonies upon the gcntileConvens.as neceflary to Com- munion withthe Church : but the divinely inspired Apofties were ready at hand to check the growing Evil,and vindicate theChurch- es froffl-the Servitude of beggerly Rudiments. Its true, Dtotrephes ' his fingers itched to be tampering ; but the beloved Difciple that lay in his Matters Boftm,who was privy to his meek and gracious- temper, and knew how difpleafingfuch imperioufhefs was to him, gave an early and timous rebuke to attemts and effays of Prelarical arrogancy vand indeed he could not but remember, and was con- cerned in it, how fmartly Chrift had {nibbed afpiring Church-men* That there was fa much Tranquility therefore amongft the Primitive Chriftians, was not that they were without differing ap, prehenfiom *, for mens part' were no more alike, no>° their Educations mo>e equal than now: But becaufe there was a Spirit ofCondefcen* fion to, and mutual forbearance one of another. Theftrong^elthcr in knowledge or authority,did not trample upon the weak ; Thee was then fome diverfny of exprejjions, in which the Pafto-s of feveral Cbtfcbe-i delivered themfelvef, (for there were neither HomilicS nor lior Liturgies);^? they did not difpute themfehe into parties fidcHuft they made not their own lent iments the Teft of Onhodoxy-jhof their private Faith the publick ftandard and meafure,to which all Chriftians fhould be ryed to fubferibe ; They allowed a latitude in things not fundamental) nor had learned the modern Artifice of fettering Consciences in the Chains of affent andconfent, to the Dogmas of a prevailing party. ' ; " l Inthofe daysmen were fincerely good and devour, and fet 'their Hearts upon the main 5 the huge cdniequence and concern" * of whiclre.jfily prevailed with thofe Holy men, to over- look other * mens private Opinions : They were intent upon that wherein the ' power of Godlinefs confifted, and upon which the Salvation of * Souls depended ; and 10 all that was fecure, they were not fo fii - c perftitioufly concerned for Rituals,eirhcr to • practice them,much Ie(5 to impofe them •, They would not ftake the Churches Peace* againft Ceremonies, and then p'ay it away rather than not be Gameiters. They considered that they had all one God, one Faiths one BaptiCm, one Lord Jeffs Chrifl ; and never infiOed upon one Pofture,' one Gefture, one Garment, one Ceremony ■. They Good rr-cn\- found enough to do to mortifie their Pajfions, to hear Their Burdens of AffUclions and Perfecution, to withftand the temptations of the' Devil, and the contagion of evil examples ; And had no ftrength to fpare, nor fuperfluous time to waft, to Conn the Theory of Ceremonies, and practice new devices. But -when men grow cold and indifferent about great things, then' they become fervent about the leffer ; when they give ever to mind a holy life and heavenly Conver far ion, then they grow fierce Difpwants. for, and rigid Exactors of the full Tale of Ceremonies. Thus when the Scribes'and Pharifees became Co violent for the neceility tfvpafhing hands,they little regarded the cleafwng of their Hearts ; They that will make things indifferent to become neceffary^ the next news you heaf of them-ls, that they mike things neceffnyto become indifferent: when men ceafe to jiudy their ovn Hearts, they become very ftudious how to vex and torment other mens \ for then they have both leifufe and confidence enough to trample lipon their inferiours. Then it (hall be a greater fin for a Monk to lay afide his Cowle, than his Chaftity r and to be a fcrupulous Kon- conformifl to the Laws of Men, than a f'candalbut Nonconformift to the Laws cf God: I Jnjhort (that I may fay the fame thing over again,\vhich I have tweniy timeS already faid, and that I may convince the Reader thas that I 'have read Erafnus deJJopia'veMrum, as well as h;s famon* piece 0/ fJ^e Art of Preaching) Then, and not till then, do the liw* Appendices of Religion grove g re at and might j matters in mens eft? cm* when the E/Tentials, the great and vceightj matter s> arc become IttW and inconfiderable .which I had little need fc> have mentioned, but for the fake of rhofe Elegant and Modifh words, Appendices and ErTentials, which in an Eloquent Oration ought not to have been forgotten. -•-&*/! That there are Diftraclions in the Nation, Divifions amongft ChriftianBrcchren, and a feparation from the prefent Church of England in various degrees, is evident ; The Induftry of our "Enqui- rer in Tracing omfbe Caufes of them, has been very commendable. though his fuccefchas nor been anfwfrabte. Had he pleafed to'ap- proVe hirhieii a skilful and imparrial.as well .as zferious Enquirer, he had certainly directed us to one caufe more, which for wans: ofAriadnes Thred,in the Anfractuous windings of this Labyrinth, he has quite loft himfeife,and his Travels, Honcft G erf/a of old has notified it to the non obferving World, and from him I (hall recommend it to the Reader.: - ; : « There can be: (faith he) no General Reformation wirhout the 'Abolitions offundry Canons and Statures, which neither are, ' nor reafbnably can be obfervedin thefe times, which do nothng * but enihare the Conferences of men to their endlefs Perdition: * no tongue is able to expreis what -evil, what danger and confu i- ' on, the neglect and contempt of the Holy Scripture, CwhicS € doubtleis is fufficient for the Government of rhe Church, eife * Chrift had been an imperfect Law-giver ) and the following of 'Humane Inventions, hath brought in r o the Chnrch,S?rm. in dir tire, part i. 'Tis that "which has ever been lamented, and by all moderate perfons complained of, That unheceffary Impofit ions, have been made the indiipenfible conditions of Church Commu- nion, wirhout precept or precedent from the word of Gcd.' To this caufe had he' reduced all our divifions-; he laid more in 'thofe few plain rvords,\han in all thofe well concht periods where- with he has adorned his Difcourfe,'and darkened CqumH A& the matter of Lav? arifes out of the matter of Fa£? x (o'the Juffice of the Nonconform'! (Is Caufe, appears from the terms that are pur upon them in order to Communion; If the term's be unjuflyt will juftifie their caufe •, If they have finfully managed their caufe, its ^oodneis will nor juftifie their Psrfon?';' what DirTenters ufuallv f> 2 1 sMift upon for their Juflificarion, I (hall reduce tothete Heads* §• i. They plead, that fome things are lmpofed upon their -ami, tendered to Subfcription, as Articles of Faith, which are cither fa he, or arbeft, they have not yet been fo happy as to dif- cover the truth of them : In Art. 20. They are required to fub- Scribe this Doclrine, The Church hath porter to Decree Rites arid Ceremonies ; which claufe of the Article, as we fear, it has been bv fome indi reel means Ihuffled into the Article, it not being found in the Authentick Articles of £aWd? 6. fo it proves alfo, that the rerms of Communion have been enlarged fince the firft times of the Reformation. . They obieel alfo againft thar Doclrine m the Rubric^ That •ins certain from the word of God, That Children Baptized, , and dying before the CommifTion ofaclual fins are undoubtedly ' faved. The Scripture, the Protcftant Churches, nor any found Reafbn, have yet given them any tolerable fatisfaelion of the Truth of the Doclrine about the Opus ope/atum, of Sacraments : That Doclrine laid down in the Catechifm,That Children do per- form Faith and Repentance by their furetiesjs alfo as great a Humbl- ing to our Faith,and we cannot get over it,How the Adult fliould believe and repent for Minors, or Infants believe and Repent by Proxie. I omit many others. J. 2. They plead, that they are not fatisfied in the ufe of any Myftical Ceremonies in Gods worfhip ; and particularly they judg the ufe of the Crofs in Baptifm to be finful : A Sacrament of Divine Inftiturion according to the Definition of the Churhin her Carechiffn,' is an outward and vifible fign, of an inward and invi- * fiblc Grace given unto us, ordained by Cbrift himfelfas a means * whereby we receive thcfamc,and a pledge to affure us thereof: where we have, 1. The matter of a Sacrament, An outward and njifible jign of an inward and fpiritual Grace. 2. The Author of a .Divine Sacrament, thrift himfelf. 3, The End of it : to be a means to convey the thing fignified, and a pledge to affure us of if. Hence its evi lent, that its fmply impoffible that any Church fliould infti- tutca Divine Sacrament, beciufe they cannot give a caufality to thofc Graces it is instituted to fignifie: nevertheless It's pofliblefor !Men to inftitute humane Sacraments ; which fhali have thcMatter of a Sacramenr/hat \$ y an outwardVifiblefign of an inward Spiritual Q)\7ce\ and they may pretend to afciibe an erTecl to it alio toftir tif 3 to excite, or encreafe- Grace and Devotion: And yet beeaufe it wants &3l wants the right efficient caufe, its no lawful Sacrament, though it be an Humane Sacrament \ Such an inftitutionCfay they) is the Sign of the Crop. 'An outward Vifible Sign of an inward Spiritual, Grace Ordained by Men as a means to effect whatever Man cam * work by his Ordinance. Here is the matter without Divine Signature, which is the thing they condemn it fnr. • 3. They plead, that fince Communion with the Church i? fu- , pendedand denyed but upon fuch Terms as take away Chriftiari Liberty in part and by confluence leave all the reft at Mercy v they dare not accept ©f Communion upon ihofe terms : There are fome things which God has in the general left free and indif- ferent, to do or not do; yet at fome times,and in fome cafes It may. be my great fin if Ifhouid do fome of them, as. when it would wound the Confcience,and deftroy the Soul of a weak Chriftian :■ If now I fhall engage my felf to the Church,that I wil] never omit fuch an indifferent thing ; and the Soul of that- weak Chriftiari, fhouldcall to me to omit ir,I have eyed my hands by engagement^' 1 cannot help him, though it would favehis or a thoufand Souls out of Hell,bccaufel have given away my freedom to theChurch. j 4. They plead,that they ought not to hazard their Souls in one Congregation, if they may more hopefully fecure them in ana-., ther ; for that their Souls are their greateft concernment in this World and in the next : Now fay they, ther's no Queftion btfr Men Preach fuch as they Print with public. 1 ; allowance; ar.i therefore they ought to provide better for theirSouls elfc where . Eipecially they fay, That the Doctrine of Juftifcati on is Articulu$. ftantis vel cadentisEcclefice^xi Article with which the Church falls or ftands : thisArticle fay rhey,in theParifh where we live is quite demoiifh'd by theDo&rine of* J ■unification by Works ; we are bound therefore to provide for our iafety and depart ; and when we arc once out,we will advife upon another Church, not which is toicr- rable,but which is eligible,and in all things nearelt thefford. 5- They piead.that there's no obligation upon them ro own the Churches Power to irnpofe new terms of Communion, unlefs. the Church can prove her Power from Chrift : Its not for them to difprovc it ; h lies upon her to prove it, and toprcve it fubltanti- ally roo,orelle ir will be hard to prove it rheir duty o oWn it. 6. They fay,the World is pefterd with Difputes about worfliip, about Religion; and therefore fince all cannot be in the rights f^cy are waling to go the ftfeft: way,*nd werfhip Go i accord in j t 2 ta> L T ^4 1 to his Word : If the things difputed be lawful to be done, let 'err* be fo 5 they are Cure its lawful let'em alone, and they think trier's no great hazard in keeping to Scripture Rule, nor can believe thatChrift will fend any to Hell, becaufe they did not worfhip God in an External Mode, more near and fpruce than God com- manded. 7. They pretend, that the things impofed arc parts of worfhip, which none can Crca _ e but God, n >r will' God accept of any but fuch as are of his own Creating •, and whether they be Integral or EJfential Parts they do nor know, but in the worfhip of God they find them ftaftding upon even ground with thofe that arc certa inly Divine, cy at lean: as high as Man can lift them. 8- They do not find that God ever commanded the thing's im- poled, cither in general, in fpecial, or their fiagulars; If God has commanded a Duty to be done, the Church muft find a place to do it in*-, but though the Church muft find a place for the Duty, a time for the Dutyjfhc &*y not find nervDuty for the time and place. 9. They are the more cautious of all Ceremonies, becaufe the old Church of England jn her Homilies Serm. 3. Of good Works tells us: ' Thar fuch hath been the corrupt inclination of Man, fu- * perftitioufly given to make new Honouring of God of his own 'Head, and then to have more Affection and Devotion to keep * that,than toiearch cut Gods Ho!yCommandments,and do therri. 10. They fay,they have read overall the Books thai have been written in juftification of thoie thing?, and they find their Argu- ments f j \veak,th?irReafrns fo futi!ous,that letting afide Rhetor- ic k and Railing, thei's nothing in them, but what had been either anfwercd by others, or is contradicted by themfelvcs, which hardens them in their Errour, who are gone aftray into the right way. 1 1. They fay, it's their dury to endeavour a reformation ac- cording fo the Word , which if others will nor, they cannot help it, and hore they will not be angry with the willing. part. PART II. CHAP I. The f vera I ways for prevention of Cb.'trcb-Vivifions mentioned by tb? Enquirer, considered. The Papal Methods^ I. Keeping tb* People in Ignorance. 2. An infallible Judge. 3. Accomodating Ilcligionto the Lujis of Men. Torek other ways mentioned by the Enquirer. 1. Toleration. 2'.Co>npnhenfidn\ 3. Injlruciion. A S that Fcrfon will highly merit: of this prcfenc Age, whofe *** difcerning eye fhall dilcovcr, and his chancy propound ro the world fuch rational expedients as may amicably compote our prefent differences, upon terms comporting with the Conscienti- ous principles of the cenrending parties ; 10 our fears of t!ie luc- cefsare juftly greatned by the frequent difappointment of our hopes ; confident Pretenders pofting up their Bills in every Cor- ner.proraifing nothing le(s than miracleSjbut performing nothing more than pretences. Ir is ibme encouragement xo expecl more than a Palliate Cure from this undertaker, to fee him fdl to his bufinefs lb like an Ar- rift : ' It cannot be hoped (fays he) thar where the bulmefs is Reti- * gion, and the concern Eternal Lfe, that men fiiould incunoufly c Swallow every thing without moving any Que/tion,or ftirrin^ any Debate. To which I fubjoyn, Nor can it be expecied that when they have moved the Queilion about the important con- cerns of Eternity, they fliould acquiefce in their own Qucftion, 'without a Satisfactory Anfwer , like that Governour who Scorned ro Surrender before a Gun was Shot orf,but then thought it enough for his credit to Capitu'ate. Mod men f»valIow their Religion, as the Infant does its Pap. which has no other previous chewing, than what the NurSe gives it ; and are driven into profeffion juft like a flock of Geele, with no greater difficulty ,rhan holding over their Heackrhe Cereniony of a Long Pole. And I will add further^ that as this is not to be foped from aJi 5 fo neither is itdefirableinany, that they Should tcafc to be rational Creatures, before they become Cirri (Hans L 3 ' Ihe [ i66 ] The £;?f uirer has curioufly and carefully fearched all the Dif- penfarories , and our of rhofe ftorcs, prcmifes us the choiceft Me • dicines that may fir the Patients Cafe, and feem moft practicable : And we cannot pray for a Phyfitian better quahfied.than one who. is Af after of many Remedies,' and of a judgment ro chufe out jhofe which are agreeable. The Church of Rome has been an old Empirick: Co noted a Qusc k. for a defperateCurein adefperareCafe,thatthe greatcft civility we can allow her here, is thar which we commonly give your MounrebanckSjIend them a hearing, and do as we fee CaufL* She glories indeed in her Unity and Peace, and it might invite a iriccieft curiofity todefireafight of that Sympathericai Powder •which has effected fuch wonders : And ro fatisfic you in one word 5 -it- nothing but the Jefuits Powder, or a Great nothing in a Juglers Box. i. Her rlrft prefcription is Prophyla&ick, by way cf preven- tion .* the bed of Remedies (no c oubr), fince it's more defireable nor ro have needed, than having fo, ro have obtained theheip of i/gfetdapius. And it is nothing more than this plain, cheap, and ealie Recipe, Thar the people be kept in profound ignorance. Thus when the Phi lifti res had put out Sampfum eyes, 'they knew he would make, a flour Mill horfe : 1 hus when rhe Emprefs here had pluckt our her Sor.s eyes who could fee, flic found iteafie ro fct up Jmares which have eyes and fee not. Bur our Enquire r looks upon this prefcription as tooftrong a Narcotic, that it will act down in England, though ir has done grear feats in ita/jand ypain ; and the Uniformity of thofe Nations, is an unquefticnable C crtificate ro avouch its excellency. And it's to be feared at pre- Unt: it will nor.- for fome Learned Men are very confidenr, that cur own Englifh topics are more connatural to Englifh Bodies, thrm the exotick Druggs cf Pont us; and that we have the true DiHamnum growing in our own Gardens, had we but skill to ufe and ^yAy ir. • . But we ever dored upon foreign Novelties, and prize nothing thar liberal nature has beftowed en us : King Lucius, the glory of our IQsnd, and the whole world, who rlrft fubmitrcd his Crown of Gold ro one of Thorns, and laid his Scepter at the foor of him who bore a Reed, not well inftru&cd in the Riches of his own Dominions , muft needs fend ro Rome for advice; Ekutherius, good Man, who had riot yet iearnr how to make all Thrones de- pend pcnd upon his Infallible Chair, fends him this Anfwer, « That ' there were already in Britain, theOld and the New Teitamenr, • ouc of which, by the Council of.his Kingdom, he might rake a * Law to Govern it. Did England know its own ftrength, it's fo well furnifht at home, that it might fparc irs Travels, and never crofs the Seas,or climb the Alpes to fcek new Models of Religion; The Holy Scriptures being (as Lirinen/is well faysj per feci ,and a- bundantly fufficient for all things, yea and more than Sufficient. And on this account too there would be lefsneed of Trade and Navi- gation. Two Reafons there are why our Enquirer thinks this Papal Dofe of Ignorance will not be admitted in England. §. i. Becaute it conies too late : Ah ) it's a thoufand pities that a Receipt of fuch fame fliould be like, pofl mortem Medicina \ But is there no hope left under the lid of Pandora's Box ? The Church is a fuccejjive Bozy ; and though fhc may be Incurable in her prefent Individuals, yet flic may recover, and revive in thole of the next Generation : The Difcafe is not Peracute* but Chronical, and there may be fomepolTible room for endeavour. What if a Thoufand or two more of iMinifters were filenced , and the Labours cf as many difcouraged and prevented? what if LecTcres were pro- fci ibed ? private Conferences interdicted ? and your Twicers CuC- pended ? If it perform not all that may be defired, it might effect more than could be hoped : Oh no,//- comes too late ! for the People ef England know fo much already, that the only way to Cure the Incon- veniencies of that, is to let themk&ow more : This is excellent indeed, when thePoifon becomes its own Antidote, and Death proves its own Cure, which but in one only Cafe, the amazed world never yet faw, and will hardly yet believe ; but thus they tell usofQuick- filver, that a little Dofe will certainly kill, when a great one will Cure the twitting of the Gurs, and thole Intefline DiiTentions which thence arife in the Bowels .• yet fo it is : A little knowledg only ferments the natural pride of the Heart, which a roundquan- tity would wipe off, and carry away : or to exgrels it more ele- gantly from our Author, * When men know a little, they conceic * they underftand all that's knowable, and hereupon refute in- * ftruction, and oppole their private Opinions to the pubjick Wif- * dom : whereas,did tht fe Men fee further into things, they would 1 then diicover a reafon of many things they are now diiTatisfiei 4 with, or at ieaft diftruft their own underftandings, and grow 1 mode {land p eaceable. It becomes every good Chriftian, and L 4 good good SubjeeT, ("and he that is really die former, will certainly be ; rjie latter') ro fufpect the ihallownefsof his own judgment:, and to Revere the depth of his Governours Wifdom ; he may bean ufeful Mariner, that is no skilful P/7 as may deceive, or be de- ceived ; and mofi undoubtedly would never hav- made fuch a deftincli- on of Chriflidns, as ftrong men, and Babes in Chnft, nor made it our duty to confider one another s weaknefs t andpraclice mutual for- bearance, if it had intended any where to direll us to fuch an Umpire.* asjhouldhave ended all differ ences^and made all men equally certain. Much lefs, that the we ak^in judgment fhould be forced to keep pace with the ftrong in their practi'fes, or that Babes fhould drive at the rare of grown men, Again, * 1 here was (fays he)z time when * ihe Apoftleshad the aQiftance of the Holy Spint,in fuch a man-. * ner as to guide them into all Truth, and give miraculous proof 4 that they had Co, and yet this would not cure all the Schifms, nor * refblveall the Scruples, norfilence all-Djiputes : It muft needs therefore fecm unreafonable for them,who confeffing a fallibility of judgment", fhould yet as peremptorily bind their Decretals u- pon the Consciences, as if they not only pretended to, but could give evidence of their Infallibility : It's noted for one of the im- pudent E flays of Papal preemption and Hypocrifie, that he calls himfelf, Servus Nervorum Dei, and yet acts as if he were Rex Re- gum &Dort:inus Dominahtium. I never liked Jacobs fmooth voice, when I felt E fa us rough hands, and heavy Fifts : when we hear of the public^ JVifdem and C&nfcience, and both fallible ; and yet like M'jes his Rod, (wallowing up the private Wifdom and Confcience, becaufe they are fallible, I rejoyce in the great advantage of an Infallible God, who guides us by an Infallible Rule, to whom we mayfecurely commit our Souis. Nor can I fee the fo much boafted preheminencc of their Infal- lible vifible Judg, above our certainly Infallible Rule \ for whatever this Infallible Gentleman determines, it muft come toourcogni* zance either by word or writings and then it amounts to no more than an Infa'lible Rule, and by confequence lvable to rmf interpret rations, and all the inconveniences which rhey have unjuftly 'charged upon the TVordofGod^vliidih^s been confirmed to us by i Autopfy\ [i 7 o] Autopfy *, for whatever have been his Determinations De fide,thc Contenders retain their former fentiments, which they proteft they would never do, were they allured in the true meaning of his Decrees. Here I began firft to fufpecl: that this fecondpart of the Enqui- ries could not poflibly be the Child of the fame Father with the former : For that other Enquirer allured us, that in the Primitive Time s>all good men were of one way f and all bad men of another ; that there was tut one divifion of mev, that l^men : but .than I mull conclude, that feme of our Church-men are either not Englijh men, or no Chnftians, whofe ferder mercies have been Cruelties.- and whofe companions, 1 ike DracosLaw, are written in blood •• And I rej yce to meet with thefe concluding words : The execrcife offo much cruelty upon the account of Religion in Q^_ Maries dap, -hath made that pro fe (port deteftable to this day ; .and it looked fo ill. in the Rotmnifts., -that we jh.all never beperfwaded to practice it our-fehes*. Had we but now an exact Definition of Cruelty, we 'fhouid ibon, be fatisfied- whether the Enquirer would not pei f.vade another to it, if not be perfwaded to it himfeif. None of the Romanifls Expedients then will work thisbkifed Cure, they are cither Impracticable, or come too late, or are worft than the Difeafe, or one mifchief or another, There are therefore three others, which he will mention. VniverfalTokration^om' prchenJjon,2ndlnfiruH'ionand Confideration. ."- / i . The fir ft is Vniverfal Toleration : But here the Doctors Man> whom he lent afimpling, was horribly mifta-keji. And like Etijhas Servant whom he fent to gather good wholefame Pot herbs, has im- prudently pickt up your poyfomus Coloquintidci; An overfight thac might have colt thcPaticnthis Life. \ v —. )t- VniverfalToleration ? 1 have obferved Englifh Spirrs to bear •fbme fecret Antipathy to thefe Univerfals -, They like not either Univerfal Bifliop, nor Univerfal Monarch, nor Univerfal Gracft por Univerfal Admiflion.nor this Univerial Toleration . But what if if he-had omitted This Vniverfal'm the Receipt ; There may be a Toleration of what is Tolerable, whatever difturbs not the pub- lick Peace ; whatever contradicts -not the Scriptures, the Creeds ; whatever croifes not the great ends of Religion; whatever is peaceable, holy, humble, juft, modeft, righteous, though perhaps not Ceremonious : This Corre&ed Toleration has been given with Admirable fuccefs in the primitive and purer rimes ; It fills up both pages in the Apologies of Juftin Martyr, Athenagoras, and Tertulli an, who pleaded for a Toleration of their Innocent profeiTt- on : It is the main ingredient in that famous Mafs of Pillule fine quibus effe nolo, nay of Pillule fine quibus effe nequeo. The Scripture (fayd the Enquirer jufl before.) has made it our Duty to confider one another s rveaknefs, and practice mutual forbearance : and what for- bearance is without Toleration, I do not underftand. Had the Impofing Spirit obtained in the Infancy of the Church, they had faved the Heathens a Jabour,and deftroyed each other ; He might fjfely therefore in his Irenicon have ufed from a Scruple to a drachm of this Toleration ;'Tis the Herb Gratia Dei, the great franiim cholera, wrrcVi Adulces the blood, begers good Spirits, reftrains furly Humours, and fwcetens the tempers of one thriftbn to* wards another. 'Tis not the opening a Pantheon, but not [hutting up the Temple of the one true God ; nut a licenaouihefs to biafpheme,but a liber- ty to glorifie our Redeemer, that we plead for ; 'tis a priviledg that every one has a claim to, that the Lives and Souls of thefn that have not wronged their Country, may be fecure in it ; If the rvorkj of the fiejh be found amongft us, Adultery, Fornication, Vn- cleanefs, Lacivioufnefs, Idolatry, JVitchraft, Hatred, V ' ariance^Ema- lation, Bitter fiefs, Strife, Seditions, Here fie s, Envyings, Murder r, Drur.kennefs, Kevellingsand fuch lil s e. We plead not for the guilty; only let the innocent find me r ry at home, who in other places might expeCr. a Reward. Is he a meet perfon to undertake the Healing of our Breaches, to compote our differencs, that can- not diftinpuidi between aToleration in Ceremonies, and the Tolera- ting of Idolatry ? that knows not the nice difference between, To- lerating every thing, and nothing ? If it be all one to indulge in things, conferled Adiaphorous atbeft,and the neceiTary duties of the Decalogue,ralk no more of Healing ; he mbft prove a Phyfici- an of no value, that when the balm of Gi lead crops into his mouth, jsnowsnothow to Apply it: 2. 1 he feeond propounded Remedy, is ai excellent Opener ; ^ known ['74 3 known to this prcfcnt age by the name of Comprehenjion, Which in our Authors GlofTary fignifies, The making the Terms of Commu- nion more free and eafie, opening the Arms of the Church, to receive more into her Bofom, thereby to enlarge both, the Society and Inter eft of the Church : and one would think that fo much Reafbn couchr in ib few words, might have vindicated the Receipt above con * tempt.and recommended it to a probationary experiment -, (elf pre- servation would make a harftier medicine than this go merrily down*, if any thing make a Building ftrong, that mult be carried rofuchavaft Height, that muft bear fuch a weight, that iTialJ be expofed to fuch fhaking\Vinds,it muft be a proportionable widen- ing the foundation : But let us hear our Betttrs. §. I . For my part (fays he) If fuch a courfe pleafe our Governours, I have no mind to oppofe any thing to it. Thy are infinitely obliged to him,fure!y,that if they pleafe to fhew kindnefs to tender-confei- enced Sub;edts,he will not oppofe t not declare againft them. This is a Moderation far beyond Mr. Bayes's hotter temper •, he will tell them: If they will Rule y they muft, they muft, thej mufti— but is this all? 1 had thought he had brought with him Licentiam ad praSzicandum. ACommiflbn to prescribe , and now I fee he can do nothing without the Colledge : but what now if fuch a whole- fbmc courfe pleafe not, though it profit, might ir not have become a Companionate Enquirer xo have forwarded them with an humble Hint or two of their interwoven Intereft and Duty ? when he preaches fo admircably upon thofe points of Reverence, Content- ment, SubmiJJion, Charity, and has fhown his skill in the Theory, docs he ufe to Rivet it no better than thus ? if thefe virtues pleafe my Auditors, I have no mind to oppofe *, If you will be charitable, you may for all me, Tie promife you I fliall never ftudy your ruin, and plot your deftruclion. IfChurch-Governours pleafe to en- large the Society and Intereft of the Church, If thsy pleafe to ftrengihen it againft its Enemies abroad, and procure it Peace and Contentment at home, he will not oppofe : The beft narur'd man that ever .was in the World. They who are Governours of the Church, are bound in Con- science to make the Terms of Communion e a fie and free ; not ro make the Yoke heaveir than Chrift made it. They that came in eafily, ought to let in others upon the fame terms r whoever they, were that fir ft clogg'd the Churches Communion with multitudes of tmneceffary conditions, are like him that received a clear Eftate '.f'1-nheritance from hisf athor> leaves itencumbrei, and charged to L<75] to his Son, who perhaps may never be able to rake off the Mort- gage, andfbfhall thank his Father for juft nothing: Chriftmadc the way ro Heaven narrow enough, and there's no need to make it ftraiter: Governours in the Church may eafily miftake in the Quantity of their power, but this is fure, How great foever it be, they have all for Edification, none for Deftruclion. They ought not to rejcd thofe whom Chrift will receive -, And a little plain Englijh would here have done no hurt, but have been Acceptable ro the beft of Church-men, whofe mifery it is to have many flatter- ers about them which ler them know their virtues, but few faith- ful Monitors , who will acquaint them with their Duty. §. 2. He de fires it may be conJidercd,that there are many things that took^ very probably in the general notion and fpeculation, that would flatter one into a great opinion of them,which when they come to be try ed,are no ways anfwerable. Therefore never attempt any thing that wears the Appearance of Honourable to the Worlds end ; the benefits may poffibly exceed, as well as fall below expectation. It was Davids councel to Solomon , up, and be doing, and the Lord he with thee ! There are many things which in the general notion: and (peculation would terrifie one with appearances of Inconve- niences, which when they come to be tryed, were the f uggeftions of Cowardice. Thu s Children in the Twilight, feeing every ob- ject through the fpe&acles of rfyeir own fears, make that a Bear, which Nature calls a harmlefs Bufh . 3. But many difficulties occur in the Keducing things of this Na- ture intoprattife, that were not forefeen in the Theory \ and many bieffings and mercies may and will occur, which will overweigh the difficulties in attaining them: the difficulties momentany, the advantages perpetual; the inconveniences perfonal, the benefits general, the prejudices to fome few mens too much plenty, the Ad- vantages to many mens Souls. It's a itrange refblution,that we will not endeavour to be happy, for fear we fhould encounter a difficulty in the way thither; If the knot cannot be untied, Alex* anders Sword will cut it : To withdraw from Apparent Duty, for fear of uncertain danger, is but like his, that would not fhoot- the Bridge, becaufe it might poffibly fall orfs Head. Thofe ac- cidents which can neither be foreseen nor prevented in doing a good work, are by wife men not to be regarded. I never hear fuch Arguments ufed againft t{ie attempts for preferments : I ftall judge them real in their Declamations againft Comprehen- fSan^when tktry ufe to difcouragc themfcives from the fame Dif- ficulties faculties in feeing great things for tbemfelves. The Sluggard cries our, Theresa Lyon in the way, when it's nothing bur his own Iazie' Soul, rhar paints our dread and rerrour rohis Imagination : ler none hereafter eat, becaufe he may poffibly find his Death, where he fought his Life : ler none Travel, becaufe he may be robb'd nor ride on Horfcback, becaufe he may poffibly get a fall : There's no- thing rruly Glorions,but muft be waded to, through' difficulties butlome fecret Lulls commonly pretend them greater than rhey are. , §. 4. This is not done (fays hej and we do not know when it wilt be fet about. Thar is,we will u/e the means when theend is efTeded : •How happy had the Chriftian World been, if the firft Impofers of Ceremonies had adted by thofe principles : fuch conditions arc nor Impofed, and we know nor when they will, therefore we will never begin. But though ir be nor yer done,I krovv when ir will be .; When God fh all open the Eyes of Church men ro fee the tilings that belong ro their Duty, and the Churches peace; when all our- ror.terings and fhakings, fliall have humbled us into more Condefcenfion and Evangelical rendcrnefs ; When men fhall feeir both their Int-ereft and Duty to fecure the Building by enlarging the foundation, and rhar the Security and ftabiliry of Society, lies in the Clofe Union of the parts ; rhar rhe Beaury of a Church confifts much. in. the amplifying of rhe fold; Then will fomerhing of rhis nature be done, for which all generations flial! call the Authors Blefted. ; • 3. If then none of thefe Remedies be practicable, what muft the languishing Parienr do > There is yer one thing more, which is like rhofe Cordials we ufe.ro drop inro the Mourhs of the dying, to procure the old admired ^Wctcr/a, ; and that is InftruElion or Information. Its pity rhe poor Clinical Church /hould dye under fo many hands, and in rhe view ot aAyholejhop of Medicines, and therefore rather this than nothing, which thar.it may be efte&uaJ, ir will be neceilary ro confider. 1. Who are meet ro give, ?. Who ought ro receive Inftruclion. 3. From what grounds theinftrucli- ons are to be fetchr, 4. What other means may poffibly be ad- miniftred. §. r, Ifs very considerable who arc ro be the Infiruciors, and called into theConfulation ? For every one would be in theChair, and none willing to be Auditors. The Brethren of the Epifcopal f>erfwafion having .got the priviledgof Law, rake it- for grafhre.d that they are the onjy perfons meet for r his fervice; whereas, h' the Do&rine, Worfhip, and Dfcipline of the Di (Tenders fhould prove nearer co the prefers prot Script are, no fubfequent Law can poffibly fet it further off: That which was better before the Or- dinance of Maa, cannot be made worfe by it; Let therefore neither the one nor the other be the Inftructors,but lee the word of God. inftrud: both: and this was the expedient of C&ifaritine the Great at the opening the Council of Nice •, He did not tur.i the Scale by his Aurhoritv •, but delivers himfelf thus impartially. to the wrangling fa&ions. A'l fedinous Contention fet afxde (fays he) let us difcufs the things in Contr over fie by the Teftimony of the di- vinely infpired Scriptures, as we are informed from the Cath. Mo- derator -. And it was Auftins great reierve when he was prefied with the inartificial Argument of Authority ,Ne audiantur h&c wr^ ba, Egodicod) tu dicis % fed quid dicit Dominns. Tell me not what . you fay ; any more than I tell you what Ifty,but let us both hearken to what God fhall fpeak^Q^ocX enim (as Hierom) de lacris Scriptur- is non habet auchontatem eadem facilitate contejynitur, qua proponitur ; iVhatfoever is not grounded upon the Scriptures , may with as much eafe be flighted as 'tis urged. > § 2. Its material too, who are to be inflruHed ? It's prefumed by pur Enquirer, that the DifTenters alone want awordofAdv.ee, they only are Crooked ; but whatever they want,as they will fub- rnit to, and be thankful for wholefome Councel, lb they conceive a word of Inftructdon will be neceiTary another way. When thi Nonconforming are come to the End of their Tedder- .-when Con- fcience will iuffer rhem to Advance not one ftep further. Others' will need an Life of Inftrudtion too, to go to the End of theirs : fuch Instruction as this of our Enquirers, the Creditor can give his Debtor whom he laid faft in Ludgate : Truly Friend. I Tou have been reputed a difcreet perfonj. wonder at you, andfo do all that knovo^ you, that you will be fo little a Friend to your eafe, foobflir.ate againfh liherty, as. to lye reexjng your' felf in a fmokie hale -.you ought to M'- miz your private judgment to that of the generality of mankind, wko\ with one voice agree,that the frefto Air is much fveeter than this ndfif Lodging ! How much more proper had it been to have expoftu- Ja ted with this Cruel Creditor? . Sir ! The poor man has paid you all he has, he is nor worth i groa:mjre in all the world : you may have his skin, batfiefh he, has rone, (liew now your Charitv, and fince h? cannot reteafd hir»felf,but you m ay, fhew your Charity. The Ditfentcrs fay this is their Cafe : they cannot go ne up to the propounded conditions' M without? 078] whithout fin, the impofcrs may abate of the Conditions without fin, and therfore they are the proper Subjects of Inftru&ion : Indeed I find the Nonconforming very fhy in charging the terms to be finful v they are loath to fpeak a word that may be interpret- ed any reflection upon the Church, and therefore commonly in- fill upon other pleas.- but when Imporunity fhalJ extort it from them, they mult deal liquidly, and ajlert, that they cannot do tkefe things, and fin again}} God thereby. §. 3. From what grounds will this Inftruclor draw his inftru- ctions ? I do the rather propound ir,becaufc I meet with great va- riety of them : fome fayyMafier^ave thy felf; and to this they an- f\vcar,/7y Soul is my felf, and if the Soul he I aft, 'he Mm is loft. O- thcrs cry, oh be very render of Peace [ And they reply yes, and a litrle ci'Tru+h cdb. Others exclaim, you will bring in Popery] And they return, we did no r make the terms of Comm.nior.; They thar freak thus, are more Zealous to keep us our than Popery. The Arguments |hen muft be drawn from fuch heads as are agreeable to the fixed Scripture-principles of thofe that come under inftru- ction. CKherwife the Advice is no more but this: come over to our party, and there will be Peace ! Why, fo there will (reply the DifTenters) if you come all over to ours, or to any third party, 1 here would be a Peace, an ill Cemented, i|J grounded one ; and fuch,as upon every occafioa would break out in a more defperate Rupture, §. 4. it's very confiderable what this Genleman will do, if his Jfifrruclion fihould prove Addle; For if neither rf well Buttrejfed Toleration, cramped down fcundJy with wholefomc Laws, nor vet a due Combrehenfwn will be admitted ; The condition of Diffen- rers would yet be fupportable,if they might be kept to this whole- fomc Kjtchin Phyfick^of Inftruftion : But his Inftru&i'ons look very Jilce thofe of Spain, who ufe to exhort and inftruct the poor wre ches caught in the Iron Claws of the Jnquifition, to be pitiful to their Souls, not to throw away their Lives,and prefently fhuc rp their ! aii words with the Flames: What the Operation of this JThftrudrion may be, I cannot tell, but the DiMenters /perceive have rheir Ja which js juft the PJea cf the Papiits for all their Barbanae., That if the People will not be perfaaded, they fee no Reafon why the Church Jhould not deliver them ever to the fecular powers to be burnt for Here ticks* CHAP. II. The Enquirers notion of Schifm examined, and as applied to the fiber Nonconformifis, proved uncharitable, unfufk andfalfi. CChifm is an EcclefiaflicalCuherine fWhlch being over charged, and *^ ill-managed, Recoyles, and hurts the Cannoneer. He that un- dertakes to play this great Gun, had need be very Curious, and careful to fpunge his Canon well, left it fire at home. Nothing has more naturally tempted the Imprudent to account nothing to be Schifm, than ; hat fome hafty angry men have made every thing fo. That caufelefs feparation from a particular Church ofChrift, whereof we were once duly Members, is a fin of a deep dye.,is own- ed by all that own theGofpel, and have any tender regard to the profperiry oftheChurch,or propagation of the Truth, but yet we oughrnor to be fo eafily credulous,asto believe every departure to be that heinous itag,whichpafnonate men,in hot blco.l,0'Jt of Pre- judice to rheperibnsofothersjor aneceftity tofecure andeilablifh their own Acquifts over mens Confciences,are refblved to call fo. ' It was not therefore lightly, but with great judgment-, that the learned Hales calls it, c one of thofe Theological Scarecrows, 'with which they who ufe to uphold a party in Religion, ufe to ' fright fuch as makeing any enquiry into it, are ready to Relin- *quiOi and oppofe it, if it appear either erroneous or lufpicious. St. Cyprian (it teems) affirms it to be offo horrib)y a Guilt, that Martyrdom was not a fujficient Expiation of it. And upjn the like ipccaiion he might have faid as much of any other fin; fori have not learnt, that Martyrdom was defign'd to expiate ourfins,bu'to bear voitnefs to Gods Truths : and the fame Cyprian at another time will inform us", that ' Plebs obfequens pr^ceptis Dominicis, pc * Dcum metuens a peccarore pnepofito feparare fe debet. A * peonlefearingGod, and Confcientioudy obfequious to his Com- ' HTands,(ff^ only may, but) oughttofeparateit felf from afcanda- Moiis and wicked Paftor. And therefore we may fecure our M 2 Mrsi L 180 1 ielves, fto fuchfeparation fin his judgment j is not Tto Scfci/Ttf which Martyrdom will not expiate. The true reafon why Reparation in the Scripture, and purer Primitive times, wasefteemed a Crime fo unpardonable , was ,be- caufe the Church made no other Terms of enjoying herComuni- on, than Chrift had made : That Superiors durit not venture the Churches Peace upon fuch a fandy foundation,as her own Inventi- ens. turned into Impofitions for if the Terms of Communion, be of Mans making, the feparation that enfues will be but a Schifm of mans mahing too.and whether a Church has firft a power to make ajin^nd then to make it damnable,! have fome reafon to queftion. Let nothing be declared Schifm, but what the Scriptures have ni3de fo, and w,e (hall be content it 'be made as great 9 fin as he can reasonably defire. Had not our Enquirer been caried down in the torrent of his awn overflowing Eloquence, till he had quite loft himfclf, he might have anfivered himfelf from his own words, p« 109. ' For ' this caufe (fays he) it pleafed God that his Church, in thofe early ' days, fhould rather be harafled with perfections, which made • it unite it felf the clofer, and paring off all fuperfluities, keep to 1 the neceffary and effential Docfrines delivered to it, than to be foftned, and made wanton by ea/e, and fo to corrupt the fimplici- ' ty of rhe Gofpel. Let a Church then return to the fimplicity of tbeGofpel: Lerher repent of that foftnefs and wantonness oi' Spirit, which by Eafe {he has conrracf ed. Let her pare offallfuperfluities, and keep Clofe to the neceffary and effenialDo'cirines delivered to it, and (lie fhall find us as ready to write Philippics againft Schifm as himfelf, though we want his Ciceronian quill, and wordy ex- cellencies. Kow though we are all convinced that Schifm (veri nominis) is aruoft dcteftable Impiety ; yet to beget in us a greater averfation from it, it may be profitable to liften to his reafonings,which are fo potent, as will doubtlefs drain both the Conventicles and the Theatres. §.■ 1. ' None (fays he) can doubt of this, who confiders what care ' our Saviour took to prevent it, what pains he took with his A- 4 poftles that they might be throughly inftrucled, and not differ in € the delivery of his mind ro the World, wee do with all humb'e t hankfuJnefs own rhe faithful nefs of our Saviour in intrufling, and the ca r efuinefs of rhe Apoflles in following their inftruftions. 1 hzy usiivered td the Churches, as the whole Councel ofQod , c£s 2 j t 27. fb, only the Councel of God, 1 . Cor. 11. 2 3. 1 have received of the Lord that which I alfo delivered unto you ; And let bur the Paftors of the Church imitate thefe patterns, keep exactly to their inftruHions from the Lord Chrift, which we doubt not are pr j- portionable to reach the ends of Unity and Peace, (elfe they had not been fufficicntly iuftrutted) and either we fhall have no fepar i* tions or the cafe will be fb famjhefeparatfan fo evidently fchiOn, that the Schifmaticks fhall not be able to obtend the lealr umbrage to cover their grofs prevarication : Buc when Emdafladors throughly infruFled in all the means to prvettt that evil, (hall go be- yond their Inftru&ions ; and impofe new. unheard of Terms. of Communion, which never came into his heart to approve, nor e- ver came out of his mouth to impofe ; give me leave to /ay, rhus far they are not Embajfadorij and by confequer.ee a Nan compli- ance with them therein, cannot be interpreted any a fronts bur faithfulnefs to him who entrufted them wiih thofe difpaiches •• And if Chrifts instructions given to lus Apoftles to prevent this growing evil were infujficient, I am affraid they will be but fom- ly helpt out, who have recourfe to men for fuller inflruclhns. §.2. To prove the greatnefs of his Cm, he observes (and we thank him for his obfervauion) ' that the Apoitlcs were induftri- * ous to refill all beginings of fchifm in every Church, to heal sll 1 breaches, to take away all occafions of Divifion, to unice all ' hearts 3 and reconcile all minds : and to requite his kindne.s, I will repay his obfervation with this other; that they either are not the Apoftlts Succejfors in their healing Spirit, or elfe have feci fome weighty reafento depart from their judgment about the heinoufnefs of that fin, who inftead of taking away the occafions of Div ifions. which they have given : or removing the ft urn ling Blocks out of the way of Union,"' hi ch they have /aid, do give greater to, and lay more obstacles before the Chriftian world. §, 3. His third proof is taken from the love linefs eJVnity. « Jr's * nox (fays he) the fublimity of Chriftian Doctrine, nor theglori- « oufhefs of the Hopes it propounds, that will fo. recommend it ro ( the opinion and efteem of beholders, as when it fnall be faid % Ecce ut. Cirri fliani Amant : when they fhall obferve the Love,Con* 1 cord, an.l Unanimity amongft the Profeflbrs of it. The Enquirer has here ftumbled at unawares upon the formal reafbn of ft :7.y fa or finful ftpa-ration, which lie? not in the variety of Opinion-, or differing practices, modes or forms of Worfnip, but in a want of true love and charity: iliac which renders Chriftiantiry crulv 'I M } beauii. C '8* 1 beautiful and amiable in the Eyes of Beholders, is, that it teacher the ProfefTbrs thereof to love one another with apure heart fer* vently, though under different perfwafions,as to Modes of Divine "Worftnp and Difcipline ; That their hcarcs are larger to receive one anothers perfbns, than their heads are to conceive one ano- hers notions. But yet, as he is a fond Lover that chutes his Wife i>j the Eye, for the {ymctry of her external frame, or cloathing of wrought Gold, rather than thofe virtues which adorn the Soul •, fo he that chufes his Religion by Senfe, and not by Faith, will make a rrioft Jamentable bargain ; He that falls in love withChriftsChurck lipon External Allurements and Extrinfick Motives, will either repent, or quit his choice when fhe is perfecured, her outward frame difcompofed, her order violated, the Jhepherd [mitten, and thefreep fcatter'dy whereas, he that cfpoufes Religion for thofe invifible glories which fte propounds,and keeps in his fteacly eye, the recompence of reward, will adhere to his choice when (he is moji blacky a\\\4be Sun of Perfection has too familiarly looked upon her. Bur I (hall not need to trouble my fclf, or the Reader, with any more of thefe fine Arguments*, Schifm is anevil, whether he be angry at it or no : and Separation may be good,\\ y \\QXheY he be pleaf- ed or no. All the Queftion will be, that feeing there is an appa- rent reparation found amongft us from the Political Church of England ,and fuppofing that there, is fin one where or other,where the guilt of it ought to lye ? The Enquirer has fpoken a great deal cf Truth in a few words, ' That fome have found pleafure to get * that Child, which they would by no means have laid at their * ovf'n doors ; A fuccefsful peace of Villany it is, which fomettmes piTes for a Virtue for the Fathers who have begot thefe Brats, to opofe them to be kept and maintained at thecoft of the poor in- nocent Pariilh, and if we might guefs at the true Father by the Child s Phyfiognomy, All the divifions which have fo heavily cruised the Churches having fprung from Ceremonies, from needled Impofitions, from unneceffary Terms of Communion ; They Who take (nch pleafure to beget the one ,may be prefumed to have been the Grandfathers of the other. If yet there be any controvert depending whofc the Child is : The Enquirer recommends to us the Wifdorn of Solomon, for dis- covering the True Mother, andbecanfe we know, Partus fcquitur veritrem, if we c?n orce find ont the Damm, we fhall make her confers tie Sir e : c 1 1 was the early proof (fays he) Solomon gave of 'his Wifium in difcevcring the true Mother of the living Child, to I '83 ] • c to which both the Litigants laid equal claim — *I confefs his illustration proceeds hitherto but very oddly; for there y the quar- rel was, who fhould have the Child, andbcrepured the true Mother : But with us&W the controverfie fs who Shall be discharg- ed of it : But all Similitudes do not run on fourLeggs.and it's very well if this will hop on one : oblcrve how he lays both ends of his difceurfe together : ' As that wife Prince discovered the true ' Mother by the tendernefs of her Bowels towards the Infant, fo 1 we may perhaps difcover the true Children of the Church by ' their refped: and tendernefs to her. Ay ; juft Co no doubt ! Even as the Wheelbarrow rumbles over the Pebbles,fo a Thumb rope of Sand, will make an excellent Cable for Fifhers-folly 5 1 he comparifbn would run a little more naturally and regularly rh s. As the true Mother was difcerned by the tendernefs of her Bowels towards the Infant, who would rather part with her right, than that her bleeding Eye fhould ever fee her Child divi- ded, fo we may perhaps difcover the true Mother of the Church, by her condescending and relenting pityjiyho would rather wave her ciaimes, and refign her right in fome letter inftances, than ever endure to fee body of Chrift divided, by a Schifmancal Di- chotomy. And as the Hariot> not withstanding all her pretences, bewrayed her felf to the difcerning eye of that Judicious Prince, , who could be content the Child fhould rather dye, than fhe lofe her moyty , fo will fhe evidence her felf ro be a Stepmorher Church, which peremptorily infills upon a pretended right to Impofe, at the Peril of the Churches Peace, rather than by wa- ving thole pretences, fave the endangred Church from imminent destruction : but fbme mens Allegories are never fo excellent, as when they areimpertinent,or non-fenfe ; and I prefume he found this Allufion in the Wifdom of Solomon ,in the Apocryphal Writings. We are come at length to the Queftion,T*>ta? is the true notion of fchifm ? A point that deferves to be handled with the greatest ex- adtnefs; for upon the True dating hereof, theifTue of the whole, controverfie depends. His notion, or definition of Schifm,is this, ' Schifm is a voluntary departure or Separation of ones felf, with- 'outjuft caufe given, from that Christian Church, whereof he 'was once a Af ember : O, Schifm is a breach of that Com - 'munion wherein a man might have continued without fin. I fhall not need to find faults, or pick holes in this definition, they Will offer themfelves as he opens the Terms, only I obferve, M 4 : CO [i c 4] ( O Thar ir offends againft one of the tiered Laws of Definition, Which ought to be rttoft re'igioufiy and inviolably prcferved, Definition*: s debent cujn Dcnnito nciprocari ; The Definition ou gkt to be convertible with the thing defined: And rhat this is not fib is evident, becaufe there may be a Schifm where there is no feparanon from External Communion : 1 here is a Schifm in a Church, as well as from Church. The Churches Garment maybe rent, and yet not rent in two : Thus the Apoftle, i Cor. J i. i 8. f When ye come together in the Church, I hear there ^are Divihons amonft you : cIkI*^*?*!* **W* vW ? *«v, ' ch. i2. v. $. That there may be no Schifm in the Body tro, fxvi J %iep& vi tJ (td^ATh That Definition which is as harrow as bis Chxri'xy^ and leaves out thofe who ought to be taken in, mult neceffarily be ftark naught. (2.) This Defi- nition is very ihort , in exprefTing that which is indeed the Poipn andVenom; the formal Reason of all Schifmatical departure, viz. the want of Charfty and true Evangelical Love I for he that departs from a Society, yet loves the real Christians therein, and []\q Society it felf, fo far as it is a Church of Chnfts in- ftitution, only he loves his own Soul with a more inteiifelove and accordingly makes the beft provifion for it he can, and would repyce that others would accept of the fame Advanta- ges, ought cot to be called a Schifmatick ; but if they who pretend to a power toftampwhat unifications they -pieafe up- on words-, will call him Jo, the beft is, no Nicknames will prejudice him in the light of that God, who fearcheth the heart, and tryeth the reins . As Herefie is oppofed to the Faith, i'o Sch if in is oppofed to Love ; and Herefie and Schifm are diftin • guiftit by thofe things to Which each of them is oppofed. 3. -It's faulty for its ambiguity : becaufe he tells us not what the Chriftian Church is, from whence the departure muft be made to denominate it Schiimatical : If he means a particular Congregation united under its proper Paftor according to the Laws of Ch^ift, it will prove it Schifmatical to depart from a Church of Nonconformifts. If he undcrftands a National Chu'rh, hefhould dp well to prove, that fuch aChurchis of Chrijls inflitution\ but I fhaJl wave thefe and many more till he has difcanted upon the par r cu!ars of his own Definition §. 1. \ I call it( fays he) 2. departure or feparation from the ' Society of the Church, to difttnguilh it from other fins; whirch >•;'-«. l ' though ihough they are breaches of the Laws of our Religion, and 'conlequenrly of theChurch, yet are not arenuncianon of the 4 Society. There may be fuch a Perfbn, who for his wicked- c nefs deferves to bccaft out of the Church, as being a fcandal ' and difoonour to it, yet neither feparating himfeif, nor be- 'ing call out of the Society, remains ftiii a Memoer of it. This is indeed too true, and hence it is, that many Churches are f> over run with (candalous Debauches, that rher's very iitrie difference between the impaled Garden, and the wide Wildernefs : And perhaps was there more of this Authoritative feparation, there would be lefs of that prudential feparation: If rotten ajii gangreened Members were cut eff, the found would not have that neceflity to provide for their own fe- curiry; If the Contagion were not fo Epidemical, there were lefs need to fcek our for better and more wholefome Airs: when an Impudent Biafphemer, who out- faces the Sun, the Notoriery of whofe crime needs no Dilator, fhall yec quietly maintain his ftation in a Church, whilft. others for not comeing up to a Ceremonie , fhall bereje&ed, though otherwile holy and inoffenfive, men may make Models and Idea's of Schiim to fave their credits long enough, before they will be much regarded. §. 2. J call it ( fays he) a voluntary feparati on to diflingwjh Jin from punjjhment, or Schifm from Excommunication. Yes, but he ought to have called it Voluntary upon a higher account, in oppofuion to fuch departure as is made with regret and reluftancy*. for when a fincere Chriftian has ufed all due. means to inform himfeif of the Truth of fuch a Principle, or the Lawfulnefs of fuch a praclice as may be made the condition of Communion with that Society; when he has asked advice of God and his Word , when he has prayed With David , that God would open his Eyes, when he has conferred with the raoft judicious and impartial Chriftians, when he humbly and modeftly reprefenred to the Paftors has and Governours of that Church , the fufpecled condition, or the innovation crept into the Church, and yet can neither pro- cure Reformation of the abufe, nor federation of his particu- lar non complyance, nor yet find fansfaction of the Lawful- nefs of fuch practice, he may without guilt withdraw him- felf from that Society ; nor ought th.s zo b^ charged upon him £ »*« ] him as a departure . having in it any thing of finful voluntary nefs: when a Merchant throws his Lading over-board to preferve Life, I grant that he may be faid willingly to throw it away , becaufc his precious Life preponderates and turns the Scale of the will, yet none will condemn that poor Mer- chant of too little affection to his Merchanu'ice. Thus when a Chriftian cannnd no reft, no (Satisfaction to his Confidence from thofe fufpecied conditions, which in the conftant exercife cf his Communion do recur, and fhall recede from that So- ciety, joyning himfeifto another, where with full Satisfaction of Spirit he may purfuehis own Edification, fucha one ought riot to be charged wirh a voluntary departure, nou fhall it be charged upon him as fuch in the judgment of him that fhall )udge the World. §. 3. '■ Icail it C fays he ) a departure from a particular .'Church, or from a part of the vifible Church, todiftinguifo •it from Apoftacy, which is a cafting of the whole Rcligi* 'en , the name and profcfilon cf Chn&ianity : But here his definition is very crazie , and ill joynred : for it ought to be defined a departure from a particular Church of Chrift ; To diftinguifh it from fuch a Conftitution, as is either no par- ticular Church of Chrifts institution , or none, fo far as the feparation is made f om it : fuch a one as is not united un • der Chrifts Officers , nor conjoyned by Chrifts Ligaments : Chrift has taken fpecial care that there may be no Schifm in xhe Body, 1 Cor. 12. 25. And for this end he has command- ed a ' fpir it of 'mutual forbearance and condefcenfion '■> he has mingled and tempered the Body together with fuch exact geometri- cal proportion, that each of the parts may care for theo- ther ; for this end a ! fo he has inftituted fame extraordinary pjjicers, whofe work and Office was to ceafe with the pre- sent exigency and oc:a r ion , and the ordinary* whofe Office and Employment ( as the Reafbns of them ) were to be perpetual. Now if any Society of Men , calling themfe\vesa Church (and in the main refpects being really fo ) retaining the great Doctrines of Chriftiamty , and fuch Ordinances whereby Salvation is attainable, fhall yet put it felf under other Officers than Chrift has appointed, and practice other Ordinances than he has inftituted , and make Communion with her impracticable, without Submitting to fuch Officers* fuch C«s 7 ] inch Ordinances; Separation from that Society i can be no ft- paration from a particular Church ofChrifi: Becaufe , though they may be fuch a Church in the main , ycr fo far as the reparation is made, they are not fo , and they deny Commu- nion with them, fo far as they are a Church of Chrifl; be- caule of non fubmifTion to them, fo far as they arc not a, Church of Chrifl. §. 4. ' I add (fays he ) thefe words-rvhereof be was one? * a Member, becaufe Schifm imports divifion, and making two I of that which was but one before. So that if an Act was made to divide fome of our greater Parishes ( which are much larger than lbme of the Primitive Diocefles ) into two, under their diftind Paftors , this muft be a Schifm, ac- cording to this famous definition ; for here is, 1. A voluntary departure, 2. From a particular Church. ?. Whereof once they were all Members; and wherein 4. they might all have continued without fin. But the moil confiderable thing here will be, how I be- came a Member of that Church, from which the depar- ture is fuppofed to be made; for 1. To be forced into a Church, will never make me fuch a Member , but that I may re-afTume my liberty and right when the force is re- moved; Violence and Conftraint unite me no otherwise to a Church, than a great Beetle unites a Wbdge to a Tree y which though it may by main ftrengh be driven into the Tree, yet not being engraffed into it, no Union is created with it,- nor does k derive any nourifhing juices from it. 2. Baptifm alone will not do it : becaufe as 1 conceive, that Ordinance lblemnly unites me only to the Catholicl^vi/ible Church, and not to a particular Congregation ; otherwise, whenever the Providence of God fhall transplant me into another particular Church, I muft be re-baptized, and fo as often as I removc,becaufe as to that Church lam unbaptixed %, Nor will my being born and bred within National limits and precincts denominate me a Member of fuch National Church or Conftitution, becaufe it pafles for a currant Mxim, That the Church is in the Commonwealth, and therefore Church and Kingdom ; Church-member and SubjeB are not Terms of -equal extent and dimenfions. Ana* befides, there are many Con- gregations of Chriftians in this Nation ', nqt fyncrctizing with [!88] with the National Policy , who yet are not ftigmatizeei with the Brand of Schifmatical , but without the lead re- proach of Schifrn Worihip God, and excrcife Difcipline according to their own private and peculiar Laws. -4. Therefore to make me a Member of a particular Church, there rauft be the concurrence of my own free choice, which whether it ought to be fignified by exprefs and overt Ads, or that an impiicirc and tacite content may not iuf- fice, is here no feafon to Bifcourft, §. 5.- But the only difficulty ( I am fure the greateft ) is, that which hefubjoins in theft words - VAn unneceflfary ' ftparation, or without juft caufe, or to feparate from that ' Society wherein I may continue without fin. fwo extreams there arc it teems. 1. Of The Zealots of the Church of Rome, who fcarcelj allow any thing as a jufficient caufe of fe par at ion : But 1 look on this as a very unjuft furrnife of the Romanifti\ for their moft rigid Zealots will in Theji allow finful conditions , //»- pofed for a juft ground of fmlefs departure, only they deny to individuals a judgment of difcretion to dctcrmiac each for himfeif of the finfulnefs of the condition ; And thus what they ftcm to give with the right hand, they take away With the left: And herein our Enquirer is as ft rait laced as they; for though in the general he will prodigally allow us, that finfull Impofitions are a juft plea for ftparation, yet he has forestalled that conceffion all along with a fin« contrivance 5 That our private Wiflom rauft lower the Top- fail to the publicly Thus p. 64- ' Since the peace of the 'Church often depends upon fuch points as Salvation does e not , and fince in many of thoft , every man is not a 4 Competent judge, but rauft either be in danger of being 'deceived himfeif, and of troubling others, one of necei- ' fity muft truft fome body elft Wifer than himfeif; fo that the matter according to this Gcntlemans Hypothecs, is juft as i org as 'tis broad; but that the Church of Rome freaks that With open Mouth , which he delivers between the Teeth. 2. The other fuppofed extream is , that of fome Pro- EcilantSj who make the caufe •s of feparation as many, an4 as light [i8 P ] light as the Jews did of Divorce, almoft [or any matter what- foever : Bat as our Saviour, when the cafe was put, found out a middle way betwixt Divorce for no caufe at aU, and for every caufe , fj ought it to be done in this bufinefs of Schifm. Reader, we are now in a hopeful way for the compro- mifing all the controverfies thar have vext our Northern Climate, and to leal general Releafes of all Actions, and caufrs of Anions againft each other , from the beginning of tie Reformation , to the day of the Date of thde pre- fents : fcr as we may charitably prefume of all our £- pifcopal Brethren, that they will ftand to the fi^al award of fo great an undertaker as our Enquirer, fo 1 aia confident I may engage for all the diffenting Brethren, thar they will abide by the Umpirage of Jefus Cbrijt; and that whatever expedient he hied in deciding the grand Qucftion about Divorce, fhall conclude them in all their de- bares about Schifm : Now the final Decilicn of that affair we find, Mat. 19. 8. Where our Saviour cenfiders not What could plead inveterate Cuftom or a gray headed pracfife to abet its pretentions , he flights all the Arguments from laudable Examples , and the Traditions of their, Fore* fathers, and runs up the practice to its Primitive J72- fiitution\ and tells them, From the beginning it was not fo. And indeed if a Iranicirpt be blotted or blurrd, we prefently have recourfe to the Original, and from thence redintegrate whatever the hungry worm > or greedy Moth hath defaced : when rhe Streams are mud- died and polluted , we relieve our felves from the Spring, where the Virgin , and enpollute^ waters, flow cleared and fiveeteft , without Adulterate mixtures. It was th^ cry in the Council of Nice, Af^eS"* «9h k&Ihto , and we cry the fame one and all, Let the Terms of Communion in the firft Plantation of the Gcfpel-Church be produ- ced , and he that will rot fubicribe , and fubmit to thoie Archetypes, let him be branded for an obliinate Schif- marick. Now therefore if ever our Erquirer premises himfclf and us, that he will H,t the ma.\; I [ay then , and then ony, [ij?o] My , // there juft caufe ef feparation + when p'erfev e ra m the Communion of fuch a Church cannot be with our fin , that is , when Jhe jhall impefe fuch Laws and Terms of So-, ciety , as cannot be fubmitted to* . without apparent breach of the Divine Law , Thus he fays/ And if I fhould tell the Reader , I fay rhe contrary, we fhould make a fquable on't, to -render our /elves ridiculous *, let it therefore neither be what I fay, nor what he fays, but what wifer men than us both faf , who may be prcfjmed more impartial in their Judgments, wherein they vindicate the . Diflenters , becaufc they were, or arc eminent Members of this Church. And firft I will prefent him .with the. judgment of Mr. Hales, a Perfbn of whom the Church of England has great caufe to boaft. Now amongfi many other things to our purpoie, in his Treatife of Schifm, he acquaints us; r. "That when either faife or uncertain ' conclufions are obtruded for Truth, or ads either un- * lawful or miniftring juft fcruple 5 are required of us to *be performed? in thefc cafes, confenr. were Confpira- 'cy, and open Conteftation, is not Faction or Schifm, *but due Chriftian Animofity. 2. Th-it nothing abfblves *mcn from the guilt of fin, but true and unpretended * Confcicnce. Therefore fticb a Conference will abfbJve front the guilt of it. 3. That where the caufe of Schifm is necetfa- * ry y there Rot he that fcparates, but he that is the Caufe * of the feparation is the Schifmatick. 4. That to require * the execution of fome unlawful or fufpedtcd ad , is i 1 juft caufe of refufing Communion ; for not only in Reafon, * but in Religion too , that Maxim admits of no Ile- * leafc , Cautijfimi cujufque praceptum , quod, dubitas he fe- *ceris. 5. That it hath been the common Difeafc of Chrifti- •ans from the beginning, not to content themfelves with 'that meafure of Faith which God and Scriptures have 'cxprefly afforded, but out of a vain defire ro know more ' than is revealed , they have attempted to devife things , * of which we have no Light neither from Reafon nor Re- *velaticn; neither have they refted here, but upon pretence * of Church Authority ( which is none ) or Tradition , « f which for the malt part is but feigned ) they have pe- * reaitorily concluded, and confidently rmpofed upon others * a neceffity of entertaining conclufions of that narure. 6. To • loa.7, 8. of Schifm : When the, e is a mutual divifion of tree fart s, or members of the mjftical VGajofChrrJlone from [ip2] from the other ; yet both retaining Communion with the uni-berfal Churchy c quamcunque parrem amplexus fueris Schifmaricus *non Audies, quippe quod, univerfa Ecclcfia neu-tram dam- 'navit: Woich fide foever you clofe with, you Jhall not be re- proacht for a Schifmatic^, becaufe the univerfal Church has con- demned neither fide : And he plainly tells us, p, 101, That it was not the erroneous Opinions of the Church of Rome , but the obtruding them by Laws opon other Churches that warranted afeparation. Next we will hear a word from the Learned Lord Veru- /am, ''Tis a fig a (fays he ) of exafperation to condemn the « contrary part as a Sed ; yea, and fame indifcreer Per- •fbns have been bold in open Preaching, to vfe difhonour- «able and derogatory fpeaches and cenFurcs of the Churches 4 abroad, and thar fb far, as that fbme of our men (as I have * heard) ordained in foreign parts, have been pronounced no 'Lawful Mmi^ersr" Aod further -j Jet us remember, thar the ' Ancient and true bounds of unity, are one Faith, one Bapzifm^nd 'not one Ceremony, one Policy , and endeavour ro comprehend ' that faying, Differentia Rituum commendat unitatem Doclrince ; ' Chrifts Coat was indeed without Seam, yet the Churches Gar-' * inent was of divers Colours. Amongft all thefe, we mult not forget the Noble and .Gallant Perfon the Lord Falkland, A little fear th wilt find them, ( He fpeaks of no hrtlc ones ) to have been the deftrueHen ofVnity, un- der pretence of Vniformity \ to hive brought in fuperftition and fcan- dal under Titles of Reverence and Decency, to have flacked the ftriclneft of "Unity , which was between us, and thofe of our own Reli- gion beyond the Seas. Socrates, lib. 5. cap. 21. tells us, that in his' time there Could fcarcely be fund two Chruches that u fed the fame Forms of Prayer* iwFrance, the Ritual of Paris differed from that of Anjou, and in England we had our Devotions fecundum ufum Sarum and fecundum ufum Bangor \ and yer the one never reproacht the o- ther for Sectaries or Schifmaricks ; I am confident therefore- to a/Fert it, Thar neither the Wit nor Malice of man can prove him a Schifmatick, wh^mimzimng.Evangelical Love towards, and holding the Fubftantial Do&rines owned by the Church of England, (lull either one of choice, or neceJiry, tranfpiant hirmcif from under the fpreajing fhadow of a goodly Cathe- dral, to a Parochial Church, and yet the one hath its Organs, Adoration Adoration towards the Eaft, and Altar, Adoration at the naming cfjefus, with multitudes of Rites and Obfervances, unknown to the Villages, and far more differing from the Parochial li- nages and Cuftoms, than theWormip of moft country Towns diifer from that of the Ron-conformifts. After all this, Ifhall throw up the Authority of thefe great names, and give him full fcope for his Rational Abilities, to prove his Propofition,when I have firft noted thofe few things. § I.. He requires an apparent breach of the Divine Lav, as the only thing that can excufe Separation from the guilt ofSchifm : but will not a real breach of the Divine Law ferve the turn, unlefs it be fo apparent as he can defire ? I perfwade my felf, God ne- ver yet fpakefo loud, that they who have barracadoed their ears with prejudice, will hear him : nor ever yet wrote Co plain, that they will fee his mind, whofe eyes Intereft hath fealed up : And what if it be an apparent breach of the Divine Law in the fmcere judgment of him that Separates ; muft he never dis- charge his Duty, till he can perfwade all the world to fee . theirs, and purfue it. § 2. Who (hall be Judge, whether the Impofed Terms con- tain an apparent breach of the Divine Law? andfuch as will juftifie a fcpafation? Mr. Hales indeed tells us, It's a point of no great depth er difficulty \ but yet the true folution of it, carries fire in the tail of it ^ for it brings with it a piece of Doftrine which is feldom pleafing to Superiors. But were it not that men hate chargeable Truth more than cheap Error, and love cheap Cor ruptions beyond coftly Reformat Hon, there could be no great difficulty who fhould be Judge in this cafe: For i. Who may more juftly challenge a Liberty to judge what is fin, than he that muft be damned if he do fin: He that fins at anothers Command will hardly perfwade him to be his fubftitute in the Condemnation, nor will God ac- cept him for the finners proxy. 2. If the Church may judge - 7 Then though her terms be the moft apparent violations of the Divine . Law, yet there can never be any lawfull feparation, unlefs we can imagin her fo modeft, as to ccnfefs a fm,and yet at the fame time, fo immodeft as to impofe it. To acknowledge her Terms finfull, and yet with the fame breath to enjoyn them as neceilary to Communion. It will be pretended, that the fame inconveniencies will fol- low the other way : far if a particular perfon who withdraws,muft judge, then let the Terms be perfectly innocent, vet to be fure, N he [194] he will plead, that they are Jinfull , unlefs we can fuppofe him fo modeft, as to confefs himfelf a Schifmatick * ? and yet at the fame time fo immodeft, as to perfevere in his Schifm. But I conceive that this arguing is very wide: 1. Becaufe every mans Soul lies at flake, and it cannot be imagined that he mould either notftudy its Intereft, or that undemanding it,he mould not endeavour to fecureit : I fpeakof fuchas are otherwife con- ftientim'i for if he he a perfon vitious, and profligate, one eaten up of wickednefs, we ought not to flatter our felves with any great hopes of the impartiality of his determinati- ons : And if he have thus debauched his Confcience, the Laws are open •, TheMagiftrate who has his power from the Moral Law, has by the fame Law fufftcient Authority to coerce by punifhments, whatever Enormities are committed againft it. 2, We have no reafon to fuppofe any man to be a Hyprocrite in the matter of Separation, which is attended with fo many dreadfull penalties, unlefs notorious evidence will warrant fuch a Judgment. § 3. A rational fufpicion of the breach of a Pivine Law is enough in the Apoftles judgment to juftifie the fufpenfion of my own Aft -, and if it prove no other then a thing indifferent in it felf, yet fuch diffatisfa&ion will excufe from fin : for fo the Apoflle, Rom, 14.5. Let every man be fully perfwadedin his own mind, 1 4. To him that efleemetb any thing to beunclean y to him it is unclean, 23. He that doubtetb, k damned if he eat, becaufe be eateth not of Faith', for whatfoever it not cf Faith M fin. The Enquirer has all this while flood like the very pi&ure of Modefty, equally placed between the two extreams of all Se- paration, and no feparation : have but a little patience, and you fhall fee jiow manfully he will behave himfelf againft them both. 1. For the poor Romanics, he gives them a fmall pat with his Foot, and they are filenced for ever. It's plain ('fays he) it can be no fin to fe far ate, when it's afmto Communicate, Yet very plain it is ! bu So fay the Difenters, It can be no fin for us to fepa- rate,whenit'safm to communicate : Ay but (fays he) It was an apparent breach of the Divine Law upon which we feparated from Rome, why fo fay the DhTenters : It's an apparent breach of theDivineLaw, upon which we feparated from the Church of England. Ay but ( will he fay ) you ought to have trufled wifer men than your felves, and not like the Antipodes, to have run upon upon your heads: Oh! but then comes in the Komanift, and falls upon his bones : Ton ought to have trufted wifer men than your jelves, your- Superiours in the Church, from whom you fepa- rated , aud not have ran upon your heads : Nay,replies he,but we have a judgment of Difcretion^ and ought to be Mafiers of out cm Keafon, fo far as to take Cognisance of our own Acls : Well ! The Hon-conformifts catch that word by the end, before it be well out of his Mouth :, We are for a judgment of Difiretion too, and oughtfofartobeMaftersof our own Reafons, as not to aft againft them j nothing can be returned than I can forefee, but that it is not for fuch pitiful 1 fheaks as the Dijfenters, to talk of Confidence, and a judgment of Difiretion, its enough for the Gen- darme of reaf on tomakeufeof that plea againft Rome, But I will leave him to fquabbleit out with the Romijh Synagogue. 2. He has quickly (you fee) fhaken them their foddering ", but thefe cumberfome Fanaticks ftick as clofe to him as a Burr, and therefore he muft now give them a rattle. It's flain ( fays he) that Schifm being fo great a fin, and of fo ex* tream bad conferences, that which muft acquit me of the guilt of it in my fefaration, can be nothing lefsthan an equal danger on the other hand, and that when I may f er fever e without fin, it muft of ?iecefiity be a fin to fie- far ate uf on inferior diflikes. This looks pretty w r ell at firft but for a few Inconveniences in the Argument, i. That he begs the whole Queftion at a Clap, the queftion was, whether the fa- fcfition of fuch Laws and Terms of Society as cannot be fubmitted to with' eut affarent breach of the Divine Law be the only juft caufe of feparati* on ? He affirms it, and for proof gives us this, that Schifm be- ing fo great a fin, that which muft acquit me of the Guilt of it in my fie- faration, muft be equal danger of finning : wherein he fuppofeth that all fefaration is Schifm, where there is not equal danger of finning^ that is, of an affarent breach of the Divine Law, which vs but the queftion a little difguifed to make it more pafoable to the unwary Rea- der*, the truth is, Schifm is fo great a fin that no danger of fuming whatsoever can acquit me of it, for I do not know that any thing will compound for uncharitablenefs, for pride, for cbftinacy y but fepration for the benefit of all Gods Ordinances, but I maybe edified and built up in themoft holy Faith, but no- thing of the nature of the abominable fin in it. 2. DifTenters Will anfwer, that the danger of finning vs more clear and evident When I aft againft my Confiiente, than in the feparating peaceably and modeftly from a particular Church ; for it cannot be law- N a ^11 full in any Cafe to aftagainft my light, but it may be lawful! in fome Cafes to feparate from a particular Church : there islefs dan- ger of fin in breaking a humane Conftitution, which ( 'tis at leaft ) quemonable whether man has power to enjoyn, than of violating the dictate of my own reafon informed by all the mean I can ufe from the Word of God. 3. Non-conformifts fay, that they ought not to feparate, but when non-feparati- on is fmfull, but then they fay, that non-feparation may be finfdl upon other accounts than the apparent breach of the Divine Law made the terms of entring into , or continuing in communion : for,fay they, it is our fin, if a Church retains fome corruptions in it, which prejudice edification , and (he mall refolve never to make any further progrefs towards a through Reformation,not to provide for my felf elfewhere, and having opportunity,! fin if I takenot,accept not the advantage which providence offers me, and wherein the Word warrants me. And yet he wonders that any doubt Jhould be admitted in this Cafe. Let me advife him to beware of Exceflive wonderment : they fay, it will make a man as lean as a rake: but what's the Cauie of his admiration ? Why fome think to waih their hands of the Imputation of Schifmupon other terms^as name- ly, if a Church [hall not require fuch terms of Communion as are Ex- pre fly finfull^yet if foe fhall require indifferent unnccejfary, or at mojl fuf- petled things, that in tjjii cafe there vs enough to Excufe the perfen that fhall feparate from a participation of this fur. There are fome no doubt of that Judgment : and when I have pradibated a few things, he (hall have his full blow at them. § 1. That when they joyn iffue upon this* point, 'tis not becaufethcy are fatisfied that the things required unto Com- munion as the antecedent conditions of it, or to be pradlifed in communion as the matter of it are indifferent in their ufe and ap- plication, for they are ready to maintain it upon equal laws, before equal Judges, that they arefinfull in their ufe, ante- cedent to their impofition, but the true reafonswhy they ufe this place,are, 1. Ex abundantly thinking that their very out- works are impregnable againft his batteries. 2. Out of this Church which they highly honour, and reverence her too much then to charge* her flatly with finfull impoiltions *, and therefore do offer this ftate of the queftion, and are hardly capable of fo much incivility to fo confiderable a body, and fo great a part of the vifible Catholick Church, unlefs the im- importunity of fome modeftmen did extort thatanfwcr from them. 3. They doubt whether fome Churchmen will. be Ma- tters of fo much patience as to bear freedom though tempe- ratenefs of fpeech, which is abfolutely neceffary to the ma- naging the Coutroverfie when thus ftated : and have reafon to fear that fome who provoke them to aflfert the fmfulnefs of the terms, will make fuch an Affertion an unpardonable lin, not to be expiated without, if with Martyrdom. § 2. Whenheftatesthe queftion about things fufpefied to be flnfull, I hope he will give them the common civility to draw up their own plea in their own terms, and to Explane what they mean by fufpefted things in the queftion : becaufe they are not compelled to maintain Every proportion which he in his well known charity fhall obtrude upon them : A pra&ice then may be taken upon fufpicion of fmfulnefs two ways, firft, upon light, flighty, trivial grounds of fufpicions, which have no weight, with a ferious and rational Confiderer : Or 2dly, upon violent frefumptions, fuch as may ftaggera perfonof good judgment and diligence : and 'tis thefe that they are willing to argue it with him*, whether if a Church fhall impofe fuch things as the terms of Communion with her, as have, or do, or may puz- zle judicious perfons about their Lawfulnefs, and cannot clear it up to their Confciences thatthey are Lawfull, yet they may not forbear Communion in this Cafe. §3. They defire thefame juftice in explaining themfelves about the term indifferent: A thing may be indifferent in its own nature, which is notfo initsufe, as implyed to and pradcifed in the immediate worfhip and fervice of God*,lfthe things under debate be found upon diligent fearch to remain indifferent after they were veil- ed with all their circumftauces in Gods worfhip, they have no quarrel againft them that I knowof jbut if they be only indiffe- rent in their own general nature, xhzy defire to beExcufed if they dare not admit the confequence,that therefore they muit needs be fo when ufed in GodsworJbip,6>c then made the 'terms of Communion. § 4. Unneceflary things may be either fuch as are Abfolutely unneceffary, or fuch as are hypothetic cJly [0, fome things that are not abfolutely and in themfelves neceffary, yet may become neceffary pro hie tenunc, even antecedent to the interpofition of the Churches Authority *, And Diffenters fay, that whatever the Church fhall impofe ought to be neceffary, either in it felf, or by concurrent Circumflances, which when they fhall confpire to- N 3 gcther, [i 9 8] gether, maybe by a Lawfull authority Enjoyned pro tempore, that is, fo long as fuch neceflity (hall continue, which when once removed, the things ought to return into their former chf~ jis of Indif events. § 5. When they deny the Churches power of impofing things expejly frnfiiU , they deny alfo a power of impofmg things fnfall by jujl conference-, They judge many things fmfull which are not forbidden, *T 7» p«tb>, in the Scriptures, and many things duties which are not Literally and Syllabkally com- manded in the Scriptures : They fay not that the fign of the Crofs w r as ever by name prohibited : but they fay there are un- doubted maxims laid down in the word,from which it will un- deniably follow tjiat in its prefent ftation in the Church it is fmfull *, And now 7 he may when he pleafes fpeak his three things, which if they be pertinent and proved afirongly a* they are ffoken confidently, I am content, ( I.) His fir fi fay confifts of a Concefiion and an AJfertion. § I. His Concejion, I willingly acknowledge that fuch a Church as fiall (ludioujly orcarelejlyclog her Communion with timeeejfary, burdenfome and fufpefted conditions, is wry highly to blame, that is, fie fins *, but that it became not him to tell her fo*, and then I will venture to fay a few r words aifo, 1. If it be the churches fin to com- mand unnecejfary, burdenfome, and fuffecled conditions j It cannot be my duty to obey : A Church may poffibly fin in the manner of her Command, and yet J not fin in doing thematterof the Command, but when fhe fins in the Enjoyning, I cannot conceive how it fhould be my fin not to give Obedience ; for I look Upon my Duty as the refultoi the Churches Authority, and wherein fhe has no Authority it will be impoflibJe to find a Foundation upon W r hich to build my Duty: All offices of Juftice arife from that relation wherein he that claims and he that yields fubjeftion ftand to each other : And where there's no relation, there can be no relative duty : now in this cafe before us where the Church has no power to command, nay, where jhe fins, if fie commands, fo far fhe is none of my Super i our ', and therefore fo far the relation is none, and by confequencethe duty juft as much. 2. If the church be to blame highly, nay, very highly to blame, that clogs her Com- munion with thefe burdenfim things, then we may prefumejfie pis, for who fhall dare toalTumefo much freedom as to blame her, unlefs fhe tranfgrefs the Law of her God? If then fhe have finned and tranfgrefTed fome Law of God, it muft be fome ne- fa : - *• • _ : •' _" • ; gativc l l 99l gative precept, thou jhalt not impofe burdenfome things *, for it is a principle our Enquirer will not fell for Gold : that whatever it net forbidden^ is Lawfully If then God had not forbidden her to impofe fuch burdenfome things, (he could not fin, or be to blame in fo doing (according to his principles) nowfayI,the fame God that has prohibited the Churches Impofition of,has alfo prohibited my fubjetlion to hurdenfom conditions : And let this Gentleman produce his Scriptures for the one, and I will drop Texts with him for the other when he pleafes*, Thus we are commanded, 1 Cor. 7. 25. not to be the Servants of men : not only bought with a price, and fet free once, but commanded to ajj'ert that freedom, and Gal. y I. to jland fajl in that Liberty wherewith Chrift hath made m free, and not again to be entangled in the yoke of bondage : Now if ever thefe Scriptures do us any fervice, or be ofanyufe, itmuftbein this particular, that I am obliged not to take a burden and cumber upon my Soul, at his hands who hasw Authority toimpofe it : If then a Church mail clog her Communion with burdenfom things, fhe is to blame, fhe fins, and I am not bound to obey, and therefore my departure can be no Schifm, I mean no Schifm but one of mans creating. 3. If a Church fin in clogging her Communion w r ith things w T hich without crime or fraud are fufpetled of fin upon fuch grounds as are allowed juft and ponderous in other cafes,t hen it cannot be my fin to feparate: for the Church fins in comman- ding,and I mould fin againftthe Authority of God in my Con- feiencein doing what I really upon Jlrong preemptions judge to be finfull, though it were not commanded : And now one would think it could be no fuch meritorious work, no a£t fo accepta- ble to God to perfevere in the communion of a Church,when flie fins in commanding,and I fin in obeying fufpefted conditions. § 2. We come now to his Aflfertion: Notwithftanding all this which he has granted, he will fetch it back again, if it be poflible, and we mall gain nothing by any thing he gives us, and there are alfo two parts of his Afiertion. 1. The nega- tive part} '7/5 notburdenfomnefs, nor every light fufpicion of fin that can jufiifie any Separation ', concerning the burdenfonmefs we have fpoken fomewhat before, yet a word or two about the fuf- fpicion ', 'tis not a light, or however net every light fufpicion that is but like the dujl of the balance that will do it: really it was cunningjy fenced ! He experts perhaps that we fhould afiert every light fufpicion that weighs no'more than a feather; N 4 fhould [ 2,00 ] fhouldbe enough to juftifie a reparation *, Ay, but there are violent preemptions jm\\\q\\ they fay in fome cafes are admittecffor good evidence. If I meet a perfon coming out of the houfe in a great rage with a bloody Sword in his hand, and imme- diately I enter in and find a perfon lying in his blood, I do afure you I fhallnot condemn myfelf for Ughtnefs of beliefs or eafinefi of entertaining fufpkions, if Ifufpe£t the man I met to have been themurderer •, light fufficions may be as eafily fhook off as fattened on, and contemned as tendered : but it becomes no wife man to aft againft thefe ftrong preemptions of fin , which the Dififenters have of the impofed terms of Communion *, And it will appear they are fuch as may make a hardy refolute perfon ftand and paufe before he mines upon the praftice. i. They are fure that Chriftis the perfect, and therefore the oncly Law-giver of his Church : had he not been the former, there had been no pretence hefhouldbe the latter: Now fee- ing thefe terms of Communion are Laws impr>fed upon the Church} they feemto impeach his wifdomethat hefawnot the fittcft terms for his Churches to hold communion upon, they do reproach his care that he has jiot left Laws enough for his Church, and they feem to invade his Authority with- out any Warrant : all which things are enough to raife a fuf- picion (at lcaft) of good ftrength in a wife mans breaft , which none but a hardy fpirit would act againft. 2. They are fure that fome of thefe.conditions have been occaficned by and ufed in and with, and are fuited and ac- commodated to the grotfeft Idolatry that ever was in the world, and is at this day ufed to give countenance to it : And they fay that they are fure that God did once bate Idolatry, and fo hate it as that he could not endure to be ferved in the Vef- feis, worfhipt in the places, nor after the manner (in the moft minute circumftances ) that Idolatry was committed in *, and therefore we have reafon to fufpect that the things requi- red of us are difpleafing to God: our ufingof them has em- boldened Idolaters, and hardened them to go on without Re- pentance in the way of fo great abomination : Nor have they been a Bridge, as we hoped, to bring them over to us, but a Boat to wafr us over to them, they being more hardened by our retaining them, and fome of our own made more wave- ring •, thinking there # can be no great difference between thofe Religions, where there is lb great a Symbolizing in outward modes and Ceremonie», 3. They [ioi] 3. They are fure that all uncommandedWorfhip k forbiddenWir- (hip, and do think their time ill beftowed with him that fhall deny it : Allworfhip being part of that Homage and Service we owe to God, it will be impoflible to guefs what he will accept as fuch without Revelation: Now we are fure that the Enquirer owns the Liturgy to have been a principal fart of Wor- Jbip: and we are as fure that the Ceremonies are fart if the Liturgy, and that which is a fart of a part,\s part of the whole } nor can any man difcern any difference between them and 6- ther things which are confeflfedly parts of Worfhip, and therefore they think they may with modefty fay , there's ground enough for a violent fufpicion of their fmfulnefs. 2. The affirmative part of his ArTertion follows *, It mujl be plain necefiity or certainty of fin in compliance that can jujlifie any feyara- tion; I mould be glad to know what certainty of fin he will allow to jujlifie a fef oration : docs he expect a Mathematical certainty ? or onely a Moral ajfurance? If you ask an Arethmetician, fays (J. Martyr m his Dialogue with Tryfho) how many twice two will make ? he will anfvvcryou as often, four: and if I were asked a thoufand times what certainty of fin were required to the fufpenfion cf my own atl, I would as often anfwer, no more of neceflity than that the thing does not af pear to my beft and im- partial judgment to be Lawful!, feparation is not ?iecejfarily a fin, there are as f regnant Commands for it, as f inhibitions of it. It may be a Duty, and it may be a Sin, and why need we not as flain argument to prove that feparation is not wy duty *, as that it is not my fin? Seeing it may be one as well as the other? why now he arrefts us with his Reafons. § I. Forafmuch (fays he) as 1 cannot be difcharged from a flain duty , but by an equal flainnefs of fin. This Reafon looks very prettily at fir ft fight, and yet it demonftrates no more than a great goodwill to thecaufe: And, 1. 5 Tis no more than a plain begging of the Queftion •,• vit(i That Compliance is a flain duty, Schifm indeed is a plain fin, but feparation is not plainly Schifm^ It is a plain contradiction to the Affertion, but not a plain confutation of it, unlefs the denial of it in other words be a confutation. The bufinefs in fhort is this *, I fufpe£t fuch Com- flyance is not my duty: and again, I fufpeft the terms of Communion are finfull, and furely we may fet fufpetled fin, as a Bar to what is but fufpetled duty at any time of the day *, let us a little compare things : that which he calls plain duty, is comply- ance [202 ] anccwithfucha Church as impofes things unnecejfary, Burthen- fom and fufpiciom : that which*he calls plain Jin, is refufing fuch compliance*, now this, fay I, is a plain begging oftheQue- ftion, which is all the plainnefs in his Reafon : Firft, to en- quire whether fuch a feparation or non-complyance be law- full, and then to fuppofe fuch Complyance to be plain duty. And then to aflign this for the Reafon, that nothing but e- qual plainnefs of fin can difcharge me from a plain duty. 2.Dif- fenters do affirm that it is as plain, nay more plain, and if he will have it fo much more plain a fin to pra&ife the Ceremonies than to feparate, for feparation may be a duty in fome cafes, but the praftifwg of fuch Ceremonies cannot be a duty in any cafe, on this fide divine prefcription : God has warranted feparation in the General, but he has not fo warranted Cere- monies. § 2. Hisfecond reafon is, And for this phrafe, fufpeaed *, it is fo loofe and uncertain, that there's no hold of it *, men mil eafily fufpeel what they have no mind to: whether this word- fufpetled be a phrafe or no, I fhali leave to the wrangling Grammarians, onely 1 am afraid in a while every fmall particle will be a phrafe, where thefe Gentlemens occafions require it. A fufpetled evil is no fuch trivial tiling in the Apoftles Divinity, as the Enqui- rer would pcrfwade us : to aft in any cafe when we have not clear light into the Lawfulnefs of the aftion, is fin, and fuch a one as renders the a&or obnoxious to eternal damnation : He that doubts is damned if he eat. And indeed to a£t againft the reftraintof our own judgment though mijlaken, argues a mind prepared to a£t againft our judgments, if they had not been mi- jlaken : He that (hall attempt to dip the Kings Coyn, may meet with a plaited piece, yet had it been right jlander'd, he would haveferv'dit no better: that men will eafily fusjetl what they have no mind to, ought not to prejudice thofe who have no mind to 4 thing, becaufe they fufpeel it to be evil. 'Tis as eafie for another to fay that what men have a defperate love to , they will never be brought to fufpetl its fmfulnefs. What wife man would fufpeft four or five hundred pounds per Annum to be unlawfully our In- clinations naturally warp towards eafe, and reft , and they that know no God but their miftaken felves, will own no Scripture but what is diftated from the infpiration of flejhly Jntere/l. The Byafs of nature draws US more to fufpeel the Law- fulnefs of that which being unlawful would undo us, than to fufpeft [20 3 ] fufpeft that to be unlawfully which being LawfuJl would ad- vance us. And this may juftifie all fober Diifenters, that they who condemn them are confeflfed to be to blame in clogging their Communion with unneceflary, burthenfom and fufpe&ed con- ditions, and they who are condemned for fufpefting it, to be as finfull in them to obey, as it in others to command, and thereupon fufpending their complyance, are either vio- lently caft out of, or not admitted into communion. And this is your monftrous Schifmatick. And I am very confident that not onely the Scripture, but all Antiquity with the unanimous fuffrage of the Reformed Churches will juftifie and acquit that perfon of the guilt of Schifm, who being found in the faith, holy in his life, earneft- ly pleading, and petitioning for Reformation, humbly defi- ringhemayhaveChrifts ordinances upon Chrifts terms, and yet being denied his Right fhall make his applications tofome other particular Church of Chrift, where his admittance may be moieeafie, his continuance more certain andfafe, his mini not diftra&ed with fufpicions about his own aftings, but his whole ftrength and fpir its expended in the edification of his own foul in truth, holinefs, and peace, which before were wafted in doubtfulldifputations. ( 2. ) Thefecond thing he will fay is, if the non-neceffity of fome of the terms of Communion be a van ant offefaration, then there can be no fuch thing as Schifm at all : I doubt not but he intends that his argument fhall proceed a remotione Confequent'vs ad remotionem An- tecedentK : But there is fuch a fin as Schifm, therefore the non- neeeffity of fome of the terms of Communion is not a warrant of fcparation: there are many things I would anfwer to this argument: i. That the whole Syllogifm is troubled with an old malady called ignoratio Elenchi, for it is not half an hour ago fince he undertook to prove that the Churches requiring indife- rent, unnecefary, or at mojl fuffefied things would not excufe the per- fon that fhculd feprate from the Guilt of Schifm, Afterwards he put in burthenfom into the Queftion : And now I perceive he would be glad to take Eggs for his money, if he could get them, and fit down content with thisforry conclufion, that the the nonm- cejjity of fome of the Terms is no fufficient warrant of fefaration: which fault is an argument fome call an Ignorance of the Queftion, but I call it a fighting with his own fbadow, what if bare non~ neceflity [204] necefiity alone, without burthenfomnefs , or what if both thefe, without ftrong fufpicionof fin will not warrant it, yet if all conjunft will do the feat, Diflenters will efcape the Hue and Cry after Schifm, and Schifmaticks. 2. I deny his Confe- quence : there might be, there would be. Schifm, too much Schifm, though I confefs not half fo much as there is,though the non-necefhty of the Terms were a good war rant of fepara- tion : If Schifm lay in nothing indeed but running away from a Church ( as the vulgar error carries it ) he had come a little nearer the mark •, but if we durft content our felves with the Scripture notion of Schifm which includes thofe feuds, heats, inteftine broils, thofe envyings, malignities, wherewith fa- ctious and bandying parties in the bofom of a Church do per- fecute each other, there might be as much Schifm as almoft the Devil could defire,and yet no. reparation : But let us hear his proof of the Confequence, forafmuch (fays he) as there ne- ver was, nor probably ever will be fucb a Church as required nothing of thofe in her Communion, but things ftriclly and absolutely neceffary, Et'gO What ? why therefore if the non-necejfity of fome of the terms of Com- munion be a fufficient warrant of feparation, there can be no fucb thing as Schifm, pray forbear, there is a medium as I take it between von necejfary, and ftriclly and abfolutely necejfary ', I mean thofe things which being neither necejfary in their own nature, nor made fo by any pjitive Law of God in particular: yet by a concurrence of weighty circumftances fcrving under fome General Com- mand of God, do become at that time, and under thofe circumftances neceiTary, and thefe are thofe things wherein many Churches, I fuppofe, all Churches have ac one time or other Exercifed their power, now then though 'tis true that if the non-abfolute necejfty of the Terms of commuion be a warrant of feparation, there would be no fuch thing as Schifm at all by unwarrantable feparation from a Church, becaufe perhaps there never was a Church that required nothing of thofe in her Communion but things abfo- lutely necejfary, yet it may be true, that the non-necejfty of the Terms of communion may be a good warrant for feparation, and yet there may be Schifm enough in the world : for capti- ous fro ward Spirits will be cavilling at, and dividing upon the account of thofe things which by a particular Church are re- quired becoming neceffary from circumftances : but to inform him a- rightin this matter-, Non-conformiftsdo affirm, that whate- ver is made a condition of Communion, ought to have fome kjnd of o°>] cf necefity in it or With it, antecedent to its ifnfofition ; and being made fuch a condition , ftill he is harping upon,and has great mind to prove what we are not concern' d to deny *, but if he tempts to it, perhaps I may deny it, That there was never, nor ever will be' any fuch Church, tec. And becaufe I would entertain the Reader with a little of our Enquirers merriments, he fhall hear his proof of the point. I. He tells us he has fhewed w> tha partly in the Introduction, and fo pag. 2. For proof of the foundnefi of this Churches covflitu- tion, hepoftsusover to the Introduction, and when we come to turn over this Introduction, there's an honeft well-meaning oration of fomething or other without proof. 2. He could eajlly ?nake it appear at large through all Ages ; well, then we will fufpend our belief till his Magdeburgenfis come abroad. 3. He willow himfelf, and the Reader the labour ( of writing the Century's) very good ! Wearefatisfied any way i'rh world, he fhall rind us the inoft reafonable people in the world, if he will but abate us thefe unnecefary imfofitions: But which way fhall we fpare our pains ? Oh thus ! name oneChurch if you can that hath admitted of no other opinion or Kites, but fum at have been abfolutely necejfary. And has this great mountain teemed this little moufe ? He fhould have proved that never any Church in any age, in any Country, but had impoied things not abfolutely necejfary, and he like a modeft man that can be content with a competency, proved onely that there never was any fuch Church but admitted fuch things : is there no fmall critical difference between admitting in the ufe and praclifefome things indifferent in an indiferent way, and im- fofmg, requiring, and enjoyning them as nee ejfary terms of Commu- nion : I will make a fair motion ', Let this Church admit of the ufe and practice of forae things not abfolutely necejfary, yet nei- ther in their nature finfull, nor for multitude burthenfom, nor for abufe fufpedted, nor in their inftituted ufe Sacramen- tal, and yet not impofe them as necejfary conditions of Communion, and if there belefs Uniformity, there will be a thoufand times more unity, and true inward love, Evangelical tendernefs, and fraternal forbearance to compenfa tea little outward de- corum, which perhaps is very Surprizing with women and children. All this while I diftruft not the Readers Acumen to fee the Sophiitry, He would make it out there's no Church which admits not fome determinations, not fiddly and abfolutely neceflary ; [206] neceffary \ and he would thence infer that there's no Church, but what impofesiuch not abiblutely neceffary determinations, and thence, that if non-neceffary Terms of Communion be a warrant of reparation, there can be no Schifm in the world at all : whereas there are fuch things as being neither unneceffa- ry, nor yet abfolutely neceffary, may be fit matter of agreement in Chriftian Societies, that they may be more fteadily gover- ned, more peaceably and inoffenfively managed, the Ordi- nances more methodically and orderly adminiftred, and the fpiritual and eternal welfare of fouls more effe&ually ad- vanced. (3.) The third and laft thing he will fay, is, that fome things are neceffary to the Conflitution and Admimjlration of a particular Churchy that are not in themfehes neceffary absolutely considered: This he will fay, and who can help it? why will he fay it? whydoubtlefs as a medium to prove his conclusion, or he had better have faid nothing *, now that which he engaged to prove was this : That things indifferent, unneceffary, toe. imfofed as conditions of Com- munion are not enough to Excufe the Perfon that fefardtes, from a parti- cifation of the fin of Schifm -, the Argumfht marches in this order : If fome things are neceffary to the Conjlitutionot a Church, which are not abfolutely neceffary in themfehes, then the Impofition of un- neceffary terms of Communion is no excufe for Separation *, but the former is true, Ergo, fo is the later ; or in fiiort, if fome things be neceffary then, the Church may impofe things net neceffary : quoderat demonftrandurri. He has been told over and over again, that many things not neceffary in themfehes, may become neceffary fro hie to nunc, but then they muft be thus qualified, before they can be fit matter of a Churches determination. 1. They muft be neceffary one way or other, Antecedently in the Churches determination. 2. The neceffity muft extend as far as the determination'. For if they become neceffary to one particular Church, and not to ano- ther, it will not oblige the other Church to come under the Impofition,unlefs they come alfo under the neceffity. 3. That when the neceffity evidently ceafes, the Impofition ought alfo to ceafe, and the Members of the Church may claim it of right to be relaxed of the burthen, and may re-affume their former liberty, which the prefent neceffity did reftrain. 4. Churches are not to feign neceffities, and imaginary Exi- gences as an Engine of ambitious Spirits to try conclufions upon mens mens confidences, orpra&ifeupon their tamenefs, and there- fore the neceflity ought to be fuch as carries its own evi- dence along with it. There are many things which the Divine Authority had de- termined as to its kind and forty which yet are not fo determi- ned in the individuals \ now when a Church meets with any of thefe^ {he muft come to a determination, for otherwife the Di- vine commands cannot poflibly be reduced into a&, nor our Duty exercifed : Thus he has commanded his Churches to a£ femble themfelves together for publick worfhip, he has ap- pointed them Ordinances wherein to receive mercy and grace from him, and Officers to adminifter the Ordinances in the Church, the Church therefore is obliged to doe whatfoever is necefTary to the doing of her duty: Thus God having obli- ged them to worlhip, they muft come to an agreement about the place, meerly becaufe 'tis impoflible to meet nowhere. But if the divine mil hath not determined in fteiie, man cannot under the moft fpecious pretence of decency, or adorning the wor- fhip, inftituteany thing, becaufe it w r ants fome bead of a Divine command, to which to reduce it*. Thus God having given no Command to any church , to worfhip him under fenfible forms, and figns of invisible Grace , no church has power to inftitute any fuch, and worfhip God by them *, For in this cafe Divine wifedom, love, and authority, have demonftrated themfelves, and fettled enow to anfwer God's ends and ours. If he had faid, as often as you baptize, befides the warning with water which I have commanded you, fee that you make fome figure over the face of the Perfon to be baptized, and not determined the figure, whether Hexagonal, Pentagonal, or the like, the Church muft come to a conclufion about fome figure, or the Duty muft ever lye fallow. But a general command , that all things be done decently and in Order y will never introduce thefe fymbolical ceremonies, be- caufe the command may be fatisfied without them , or any of them,they are not necefTary fo much as by disjundion -, whatfoe- ver is comprehended under a Divine Precept, is a necefTary du- ty at leaft by disjun£Hon, antecedent to any command of any Church :, but thefe Ceremonies are not necefTary in any fenfe antecedently to the command of a Church, and therefore are not comprehended under that general precept, Let all things be dene decently d?id in Order j And indeed if they were, the fign of the [lo8] the Crofs would be a neceffary Duty, not onely in or at Baftifm, but in the Lord's Suffer , in every Prayer, in all Preaching, in fingingofPfalms, and in every Religious Exercife, feeing that precept, enjoyns all things to be done deecntly and in Order. And we may pre- fume that our Saviour, with hisDifciples and Apoftles, per- formed all Divine Service in the moft decent, congruous, and edifying Modes, and yet they never pra&ifed that, or any o- ther ceremony of that fort *, and therefore they are not com- prehended under the Rule. Neverthelefs our Enquirer is refolved he will give us two inftances of this Truth , that fime things are necejfary to the conftitu- tion and adminijlration of a f 'articular Church , that are not in themselves necejfary abfolutely confidered : And if he thinks it worth the while, he may give two hundred^ for we are perfectly unconcerned in them all. ( i.) The firft inftanceisin the Apoftles times : the abjlaining from things fir angled andbloud was by the Council ofjerufalem adjudged and declared necefiary to be obferved by the Gentiles, in order to an ac- commodation between them and the Jews * 7 and yet I fuffofe fcarce any body things the obfrvation of that Abjtinence fo enjoined necejfary in it felf: Let us apply it, either then the abjlaining from Ceremonies muft be adjudged necejfary in order to an accommodation between our Church and other Protefiants, or the obferving of them be adjudged neceffa- ry in order to an accommodation between us andtheRomamfis', which he would chufe, I am not informed. But let us examin a little his great Inftance. § I. It was adjudged and declared necejfary to be obferved ( faies he.) Therefore ( fay I ) it was enjoined, becaufe firft necejfary, and not made neceffary by the Injunction : The thing was not unnecef- iary before the Synodal Letters , nor the Council at liberty to have determined the contrary , unlefs an accommodation between jew and Gentile was a thing unneceffary, Alls 1 5. 28. It feemed good to the Holy Ghofi and to m to lay upon you no greater burthen than tbofe necejfary things , mhlw r%S i7mva.yx.is rimy. Now let him try his skill to conclude a power to impofe things unnecejjary from this fafr of theirs, who onely impofed things necejfary. § 2. That a Council had the Immediate ajjifience of the Holy Ghcfi y and might more fafely adventure upon fuch anlmpofition, than any particular or National Church, who, as they have no fro- mife, cannot in faith expeft any fuch extraotdinary direction *, and wc hope that no Chuch will alfume equal Power to im- pofe , flop]" pofe y unlefs they could produce equal Authority for their Power, in which the Confciences of Chriftians might fecure- ly acquiefce : It would be ftrange language from a Synod, It feemed good to the Holy Ghofi and to U6 to lay upon you no other burthens than theft necejfary things r that ye obferve all Ceremonies of our appointment. § 3. The People might reafonably conform to that decree which had their own antecedent confent , and the more patiently bear the burthen, which was not impofed upon .them, without themfelves, for this Canon was not onely fent to the Churches by the Order of the Afoflles, and Elders, and the whole Church, v. 22. but whatever obligatory power there was in it from man , it ran in the name of the Apojlles, Elders, and Brethren ; But, alas ! the cafe is otherwife with the poor Churches in reference to Impofitions of late Ages , who know no more what Impofiti- ons mail be laid upon their Confciences , then the poor Horfe is acquainted whither his Matter intends to ride him. § 4. This was a Decree, not to burthen them, but to eafe and re- lieve them, not to pinch the Gentiles, but to difcharge them of thofe fervil loads which fome Judaizing Converts would have impofed on them*, we reade, v. 1. that certain came down fromjudza, which taught the Brethren, andfaid, Except ye be circum- cifed after the manner of Mofes ye cannot be faved. And when Paul and Barnabas oppofed this Tyranny , yet fuch was their Zeal for their old Ceremonies , that they re-inforced their fcat- ter'd Squadrons from certain of the Sett of the Pharifees who be- lieved , (v. 5. ) faying, That it was necejfary to circumcife them, and command them 10 keep the Law of Mofes : At laft the Cafe comes be- fore the Council , and they determin againft thefe Judaizirig Bigots *, That their blind Zeal mould not be the meafure of what was neceflfary , or unneceffary * 7 and yet not to exafpe- rate them , left perhaps they might apoftatize wholly from chrifl, and relapfe toMofes, ( as they were in a fair way :) They determin to lay no other burthen upon them but thofe (really) necef- fary things \ in oppofition to thofe other, which the Jewifn Bre- thren/^ pleaded to be neceflfary: fo that they eafed the burthen which fome would by Voftrin have laid upon their fhoulders , and onely charg'd them by their determination with what was *&*#> 'necejfary. § 5. Let us confider the things impofed, v. 29. Abftaining from meats offer* d to Ms, and from Bloud, and from things ftrangled 9 O and [no] and from Fornication, Of which, Fornication Was unlawfull in it felf*, By Blond many Learned men underftand Murtber, which Opini- on the Learned Dr. Hammond recites, and, as I remember, ap- proves : As to the not eating of things fir angled. It had contra£red a very reverend and grave Countenance by its antiquity, be- ing numbred among the feven Precepts of the Sons ofKoab: And laftly, as for meats offered to Idols, under that notion it was, and is fall, unlawfull. §6- All this was for avoiding Scandal :, The Morality of which Precept , had it been underftood by the Raw Novice ProfefTors of the Gentiles, it had taught them to abftain from a greater matter than Bloud or things fir angled , (fuppofing them indifferent ) that they might give no offence. And therefore whilft this Canon was in force, and the fharpeft edge fet on it, I queftion not but that the Gentile Chriftian might have ea- ten the to vvMy privately, or in company where no offence was taken, for what were the Jews concern' d what I mould eat at home, either of the ftipVta fragments, or portions of the Sacrifices fent to me by the Heathen Relation, or of thofe things 'that were killed by fuffocation: for thus was the end of the Decree attained, the Apoftles fatisfied, the Jews plea- fed, and Chriftan Liberty aflerted and vindicated : But the cafe is otherwife with us •, for fuch is the Holinefs of a Crofs, or Surplice, that if a Minifter fatisfied in their ufe *, and yet convinced that they ought to know their diftance , and give place to the Confcience of the mah^, or \{the firong , who is fuppofed weak in inftance, fhali omit them , he fhall be li- able to be reviled by the Author of the former fart of the Enquiries, pag.25. for an underminer of the Church, a debaucher of his Office, and wear not, and for want of a white garment, fhall have a hole pick'd in his black coat , and fufpended both ab officio , & be- neficio, § 7. Here was no penalty annex'd by way of fan&ion to this Decree. The Apoftles contented themfelves with that fpiritu- al Power wherewith the Lord Chrift had armed them : nor do we read that ever any were excommunicated about it , nor urged it as an indifpenfable condition of enjoying the or- dinances of the Gofpel. §8. It appears from the Apoftle Paul, that when this De- cree had a little gratified a people tenacious of old ufages, and humour'd them into fome handfome compliance, it expi- red [ill] red of courfe, (as to whatever obligation arofe from the pro- hibition of things in themfelves indifferent ) and lay amongft the obfolete Canons not regarded, for when the reafon of an Ec- clefiaftical Law ceafes, the Law it felf ceafes, without any for- mal repeal •, which fome expecling mould have been more folemn, conceive it in force to this day. There is no queftion but thofe Churches who going off from the Dregs of Rome, finding their people both ignorant and obftinate, and extreamly averfe to a through Preformation, did in prudence leave them fome of their old little toies, till they fhould know better, and then they would throw 'em away of themfelves *, They that had fuck'd in Popery with their Mo- ther's milk, would be very peevifh, and wrangle unmercifully to be weaned all at once: ftaied Nurfes did therefore deai with them as they could bear, expecting when they fhould fall to more manly food : But feeing by this time they have either reach'd their end, or never will •, and feeing the fubtle ene- my of Purity and Peace would pervert their ends , if they be permitted quietly to expire, and die of themfelves, (which they would foon do, if not fetch'd again by their over-offici- ous friends importunity ) The Proteftant Religion fhould have no caufe to bewail their Funerals. • ( 2. ) His fecond Inftance is in church-government. The fhort of it is thus much : That fome Church-government is ne- ceffary, yet no particular form neceflary. As whether it ought to be Monarchical^ or Arijhcratical, Efifcofal^ or Confiftorial. This feems very dangerous Do&rin , for now it feems Efifcopal Government is degraded of its old pretence to a Jus T>ivimm : And now the Presbyterian and Congregational forms ftand upon even grounds with the Practical , faving wherein this lafthasgot the advantage by Law. But here we are to underftand that hvs Text and, his marginal reading^ his Chethih and Keri 9 do ftrangely vary, and it's like to cruciate our Rabbins to reconcile them } for his Text reads thus : Few y or none, will affirm that either of thefe forms ( Epifcopal or Confiftorial ) are necejfary. But his Margin reads thus *, / do not mean to weaken the Authority and Refutation of Efifcofal Government , which I fincerely thinks to be both bejl in itjelfy end Apflolical for its antiquity : Thus the Author of the Introduc- tion calls it, the mofl frimitive*Government. Now fome will per- plex themfelves how to agree his Scripio and his Letlio , the Text and the Comment ; He tells, The Efifcofal Mode is not necejfary, 2 and and yet he does it not at all to weaken its refutation *, though it has been hitherto reputed to ftand upon a divine bottom by our learned Churchmen j but yet he does not mean any harm, Good man , no not he : but with fuch good meaning filly Souls ufe to palliate the irregular effects of grofs ignorance. If a man fhould come to my houfe, and with his Crows and Pickaxes be- gin to belabour the foundation *, alarmed with the noife , I come out *, Friend ! what do you mean to weaken the founda- tion of my houfe? 1 fhall have the roof {hortly come about my ears : Oh Good Sir , ( replies he , ) I do ajfureyottlbave no mean- ing to weaken your bcuje, or fhake its walls, Ifmcerely thinl^your houfe is the Jlrongefi houfe in all the Panfo: and to his work he falls again as hard as he can drive : A Declaration contrary to theFaft has no more credit with me then it needs muft. But this is not the worft on't. Here feems to be an irrc- concileable cantradi£rion. Epifcopacy is indifferent, and yet hefl in itfelf: Hotnecefary, and yet Apoftolical, and yet fome think there was an abfolute neceffity of this quarrel between the Text and Margin \ The Margin was added to make the Text pafs Mufter, and if the one had not been a Deleator, the other had mifs'd of an Imprimatur , The neceffity of the argument re- quired Epifcopacy Ihould be a Thing indiferent: but the neceffity of pleafmg his Patron required it fhould be Beft in it felf; And in what a lamentable plight muft a learned" Author be, to grati fie fuch contrary demands? Let him then agree himfelf with himfelf, whilft I examin his Reafonings. Church government is Receffary in the general ; but this vr that form of Government, in particular, is not necejfary, (not ahfolutely necejfary) therefore fome things, not necejfary in themfehes, are, or ma) he necef- fary to the conftitution or admimflraiion of a particular Church. This, if I greatly miftake not, is the whole ftrength of this Period. To which I anfwer in thefe particulars. ( 1 . ) That though the Scripture does not trouble us with Terms of Art, Mo- narchical, Ariftocratical , Democratical', yet at leaft all the Officers belonging to the Church of Chnit are there ftecially determined: And, from the nature of the Officers,, the /pedes, or particular form of the Government r will of neceffity emerge *, If the Officers of the particular churches ftand upon equal ground one with another, the Government which' refults fsom thence will be Ariftocrati- cal : If there be an Imparity, and fubordination of the Go- vernors of one church to another, the Government which re- fults- 0*3 3 fults from thence will be Monarchical, And if the churches go- verned by their refpective Pallors are not knit together by fome common bond , the Government will be denominated congregational. (2j Suppofing that the Government is onely commanded in the general, but the particular form not determined, yet this will never conclude, that the church may impofe fuch things as Terms of Communion which are not commanded in the general. It can never follow that a Church may inftitute and impofe Ceremonies, for which there is no general warrant, becaufe it muft agree upon a Government, for which there is a General warrant ; Nor that fhe may impofe thofe things which are not mcejfary ei- ther to the Conftitution or Adminiflration of a Church, becaufe fhe muft determin upon that which is neceifary both to the conftitution and adminiflration of it. (5.) He pretends to prove that it is unlawfull to feparate upon the account of unnecejfary Conditions of Communion, and he gives us an inftance in Epifiopacy, which yet his Margin affirms to be heft in itfelf, and Apoftolhal for Antiquity : from hence we are inftruded, That unnecejfary conditions are fuch as are or may be left in themfehes: And let him but produce fuch Terms of Communion as, being unnecejfary in themfehes, are yet heft in themfehes, and I am confident there will be an end of this ■ Controverfie : whereas therefore his Margin tells us, That this is Argumentum ad homines : he faies very true, it is fo to himfelf wd his friends. If Epifcopal Government be be/i in it felf, how ivill he thence conclude the churches power to impofe indife- r ent things, unnecejfary things', which are not heft in themfehes ? But if Epifcopal Government be indiferent, and unnecejjary in it felf, how is it heft in it felf, and A.oftolical for Antiquity? An indiferent things heft in it felf', An unnecefary Apoftolical conft'rtution, is a notion which founds very hardily in m/ ears , and perhaps the raoft of our Readers. Bnt we are all tired out with thefe paralogifms , we have heard a great clamor of Schifm, Schifm, as the manner is, and when we come to enquire after the Reafon , we are retur- ned with a nihil dicit, or, which is all one, nothing to that pur* pofe. O 3 CHAP, ["43 CHAP. III. Of the Mature of things fcrupled by Diffenters : Shewing that there k no neceJJIty to facrifife either Conference or Truth to Peace. , which may be fur chafed at lower rates, or elfe would be too' dear. IT was my unhappinefs to read of one, who, to an excellent Difcourfe of the Influence of Adam'j Tranfgrejion upn the mifery of mankind, made this Blafphemous return t What a flir is here about the eating of an Affle ? Much what of the fame Temper was that bluftring He&or, Pope Julius the fecond*, who being humbly advifed by a Cardinal not to rage fo immoderately for a JeacocJt, (which it feems wasftoln) anfwered like himfelf, God could be angry and flague the world for a forry Affle, andjhali not I much more for a delicate PeacockJ When our Enquirer would perfuade us , that the things in Controverfie are oifmaU Importance : Let me perfuade him, that no Vifibedience to God, or Treachery to our own Souls, can be little to thofe who underftand the Majefiy of the one, or the Worth of the other. When the Compilers of our Liturgy {hall plead on the behalf of the Ceremonies, that though the keefing or omitting of one, in it felf confidered, is but a [mall thing *, yet the wilful and contemftuows tranfgrejion of a common Order and ~Difci\line, is no fmall fence before God: 1 hope without offence we may affirm a little more of the leafi ofchnjTs Trecefts, That little fins will find a great Hell. . It's the Solemn and Religious cuftom of thofe who would make their own Pkafures the fupream Reafon of their own Commands, and our Obedience*, firft, to flatter us, that the matter is inconfiderable, till we have fubmitted*, and then, to threaten us with the fanftion of thofe Commnds, as no lefs than 'Sternal ^Damnation, when violated. But if he making the Things in Difpute a Sacrifice, would fa- tisfte our Enquirer, we are content they be immediately offered up as a Holccaujt, to the Peace and unity of the Church, in thofe flames they have kindled : But he comes to explain himfelf. 'Tis not that the Ceremonies (hould become a Burnt-Offering to Peace *, but that the Confciences of the Diffenters fhould be Sacrificed to the Cere- fUtfnm : o'r, which is more to his purpofe, their Per fins Sacrificed to Dwjl to thofe Touchy Deities, (as he calls them) of Cujlom and Vulgar Opinion. Thofe fins, which men count Jmall, are therefore great, becaufe their temptations are lefs prejfmg, and fo being moreeafily a- voidable, have lefs to plead in their Excufe, or Defence : But an Imfofmg Spirit, always turns the wrong end of the Perfpettive glafi, which fhrinks a Mountain into a Mole- hill, and a Bulky Min- fter,with all its Cathedral Appurtenances, into a chappel of Eafe, where twenty Nobles per Annum will not defray the Charges of a Ceremonious Conformity. All things are Little or Great, as they ferve the prefent oc- cafion: Little, when their Impofing is vindicated*, and Great, when the Negleft of them comes to be punifhed. Little or nothing, till the yoke is fattened on *, and then weighty, when once their Confcience is fhakeli'd with Canonical Obedience. The undoubted way therefore to fettle a Righteous and a durable Peace, is to tskejuft Meafures of things : Not to keep one Bujhel, by which to mete out Jmpofitions, and another, by which to deal out Cmfures , neither on the account of Peace to Reneger any of Gods Truths', nor by unnecefiary Impofitions to difturb the Churches quiet. And if men could be perfwaded to fet afide Paffion, and thofe alluring baits to Empire over Souls, and calmly confider how mean (at the beft ) thofe things are upon which they lay the vaft weight of our Concord, they would fee Reafon, not to per- petuate our Divifious, nor intail Quarrels upon innocent Pofte- rity , who are not yet imbroyled in our Contentions i upon the account of thofe things, which the Church may well fpare with- out any Eclipfe of her Glory *, part with without impeachment of her Wifdom j leave free, without prejudice to the Wor- ship, or juft offence to any, to the unfpeakable joy of all cooler fpirits, befides the infinite fatisfaclion that would arife to our Brethren of the Reformed Religion beyond the Seas. There are three things, which the Enquirer has propounded to himfelf to Treat of in this Chapter. ( I.) That the Caufe of Dilutions amongfi us, are not like thofe upon which we feparated from the Roman Communion. We ackno fledge it with all cheerfalnefs .' Yet a man may die of many other D C- eafes befides the Plague. We Rejoyce that the Church of England has fach clear grounds to juftifie her departure : And we wifh we had fewer grounds to juftifie ours. O 4 But But here for the credit of his Difcourfe (wherein we are all equally concerned with himfelf) I could have wifh'd he had not prefaced it with fo foul and grofs a (lander : It is [aid by fome, that there vs ai much caufe for Secejfwn from this Church now 9 as there was from the Roman in the time of our Anceflors. I onely de- mand fo much Juftice from the Reader, as to fufpend his be- lief till this judicious Imputation be made good, and in the mean time, return thus much in Anfwer. § i. There may be ajuft Caufe where there is not an equal Caufe of (eparation. There may be a great latitude in the terms of Communion, and yet all unjuftifiable 5 and there may be great variety in the Reafons of reparation, and yet all may be warrantable. Had the Pope's terms been much lower, they had been much too high for our Anceftors to come up to : And though the terms of this Church are lower then thofe of Rome , yet they are fomething too high for Diflenters , who humbly plead that they have juft caufe for a peaceable Departure , iince they cannot peaceably abide in the Society. § 2. Upon our Enquirer** Principles* it had been as lawfull for our Anceftors to have continued in Communion with the Romany as for Diflenters to conform to the prefent demands of this Church. For let me have a clear Anfwer, why their pri- vate wifedoms ought not to be facrificed to the publkk^wifedom in Queen Marfs Reign, as our private wifedom refign to the pub* lick under our prefent Circumftances? For in this cafe, we confider notihe lawfulnefs or unlawful™ fs of the terms as they are in their naked [elves *, but where the final decifwn fhali reft - whether they be lawfull or unlawfull ? Now the Enquirer tells US , page 168. lt y s enough to warrant our obedience , that the thing h the command of the Super iour , and not beyond the fiber* of his authority. But who can meafure the fphereof the Magiftrate's Authority, unlefs we could take the juft diameter of it? Again, page 178. the Re~ fult of all will be, that injlead of prefer thing to the Magijlrate what hejhall determin , or difputing what he hath concluded on , we Jhall compofe our minds and order our circumftances for the more eafie and chearfull comply- once therewith. What Rivers of precious Bloud had this Doc- trinfaved , had it been broached in Queen Mary's days: That men muft not dilute what the Magijlrate has concluded on : And though he thinks to heal all this by laying, page 166. That God has made the Magijlrate a general Commijfwn^ and made no exception of this kfiid\ ( meaning as (ar as Circumftantials, and thofe things that God himfelf [117 ] himfelf hath not defined) yet this will not falve the difficulty, becaufe, i. Who fhall judge what is a circumflantial, and what a fubflantial ', what an integral part only, and what an efentialfart of Religion? Where fhall we lodge the determination ultimately, what God has defined and not defined ? If the Magiftrate ! Thenour Anceftors are gon by the Common Law. If the private Perfon, we are all in fiatu quo. 2. God has no where determined cir- tumftantials from fubfiantiah in the Magiftrate's Commiflion •, for though our Enquirer has excepted the one, yet it is by his pri- vate Authority, which binds not the Magiftrate : His Com- miflion is Patent, and therefore it may be read. Rom. 13. 1. Let every foul be fubjett to higher powers, &c. This Commiflion does no more except an obedience, then a circumftance ; he that will put in the one, may at pleafure infert the other *, and he that will except the one, may and will except the other. So that I conclude, or at leaft fee no reafon why I may not *, that ac- cording to this Enquirer's fentiments, had Providence allotted us our Habitations under a Prince of the Roman Communion, we might have praftifed all hislnjan&ions, without warrant to plead our Confciences in Bar *, which Principle will bear a man's charges through all the Tur£s Dominions, and make any man a free Citizen of Malmbury, w r hen once Confcience is fa- crificed to the Deity of Leviathan. Every true Proteftant will gladly reade his Juftification of this Churches departure from Rome : And therefore though it be not much to the matter in hand, I fhall not grudge to go a little out of my way with him for his good Company and profitable Dif- couife. I. We could not ( faies he ) continue in the Roman Church upon any better Conditions, then Nahafh propounded to the men of Jabefh Gile • ad, to put out our right eyes, that we might be fit for their blind devotion, W 7 hether the eye be put out that it cannot, or hood-winck'd that it may not fee, is no fuchconfiderable difference •, but we have the lefs need of a private, if there be a public^ eye that can fee for us all , and better difcern the fit Terms of Communion t And whether it be the right eye, or the left, or both, that our Enquirer would pluck out of our heads I cannot tell : for when we haveconfidered w T ith the beft eyes we have, whether it be our duty to withdraw from the prefent eftablifhment infome things , and the refult of oar moit impartial inquiries, con- cludes in the affirmative , yet we are Schifmaticks , and all '•<•-•.• ■ - that [2l8] that is naught *, if then we may not fee with our own eyes, as good pluck them out. Theythatfancymanbe but an Autamotm, a well contrived piece of Mechanifm, have certainly fitted him to this Hypo- thesis: Forfuppofehim to be like a Clock, which once put in motion, will jog on the round, and drudge through the Ho- rary circle, and perform you a twelve hours work, in twelve hours time without attendance, or other charge than a little Oyl ? and you may then fet him to what hour you pleafe. And he fhall as freely ftrike twelve at Sun-fet, as Mid-day. 2. We muft not here have renounced our Re 'a fin , What if we had? O.ur own private Reafon is not. worth fo much as to contend with the public^ ' and thanks be to God, that our Governours are counfelled by their own Reafons •, for had they been guid- ed by theCouniels and Intereftsof fuch Divines, we muft have renounced ours too long ago. 3. That Church in lieu of the Scriptures gives them Traditions : Nay, do not wrong the Grave Tridtntine Fathers *, it was but Pari pe~ tatis afeciu veneramur. The Church of England abhors indeed that Sacrilege, in her 34 Article, who/sever through bit frivate judgment willingly andpurpofely doth openly breaks the Traditions and Ce- remonies of the Church, which be not repugnant to Gods word, ought to be rebuked openly : And I am confident the Roman Church will allow us openly to break any of hers, when fhe mall confefs them to be repugnant to the Word of God. 4. Injlead of fuch things 06 were from the Beginning, it prefcribes thofe things thjt had their beginning from private Inter eft, and fecular Advantages : It has been a piece of policy of our Duellers to efcape the Laws, to crofs the Channel, and fight it out upon Cnllice Sands: If our Enquirer will go with me thither I would difputeit fairly with him, whether the Terms of Communion be the fame that were from the beginning ? If the Church of Rome be war- rantable/ deferted, becaufe her matters ftand not in the Pri- mitive pofture : They that can make the plea, will expect the fame priviledge. The learned Author of the Irenicum, p. 121. affures us, that it is contrary to the pra&ice and moderation then ufed, to deprive men of their Minifterial functions for not conforming in Habit, Cefiuresj and the like: and he adds his pious wifhes: That God would vouch fife to convince the Leaden of the Church of this Truth, It will be lefs material therefore, whether the things fo ftifly infilled on 3 had their y( ginning from private Inter eft and fecular Ad- vantages^ [2I 9 ] vantage*, for if they were not// omthe beginning, is' t little to us where they had their rife. The Canons of 1640. leave bowing towards the Altar indiffe- rent, and p-obibit Cenfurlng and Judging : Extend but the lame Moderation to all other things as far from the beginning as they, and of no greater importance, or confine them to Ca- thedrals as Organs once were,where they that have little elfc to do, are at moreleazure for fuch operous fervices *, and we fhalJ be fecure as toSchifm, which the Enquirer will certainly yield to, fincehe equalizes that fin to the moft horrid crimes of Idolatry, Murtber and Sacriledge. 5. They make [even Sacraments. And at our Enquirers Rates may make fevenfcore : What is a Divine Sacrament, but an outward vifible fign, of an inward and fpiritual grace given unto us, ordained by Cbrift bimfelf, as a means whereby we receive the fame, and a fledge to afire m thereof: And let him define a humane Sacrament more appofitely if he can. Then an outward vifible fign of an inward and fpiritual grace ordained by mm bimfelf , at a means whereby were- ceivethe fame grace. And wherein does a Myftical Ceremony come fhort of this Defcription, whofe declared end is, Tofiir up the dull mind of man to the remembrance of b'vs duty to Cod^ by form notable and fpecial fignif cation , whereby he may be edified. Nor is there any thing wanting but the Royal alfent, the Divine ftamp of authority to make it a Sacrament,as accomplifht at all points as thofe which are declared Generally necefiry to falvation. And if the Papalins erroneoufly judge their five ordained of God, and we confefs ours are not ib -, all the difference is this *, That they are miftaken, and act proportionably to their miftake, and we fee better, and yet ad difproportionably : But the truth is, man y^of their moft learned Writers freely own their five Sacranftemkio be no more than Ecclefiaftical Traditions and MyfticarCSfemonies *, fuch as the Sign of the Crofs , though to fet thelh dff to the eye, they honour them with the auguft title of the Sacraments: Thus Vetrm a Soto. . Omnes ill* Obfervationes funt Traditiones Apofiolicx, quarum frincipium, author & origo y in facmScripturis inveniri non potejl. Cujujhicdi fitni, ablatio facrificii Altam, utitJio Chrifmatit, invocatio Sanftoruni, Oratio- ?ies prodefuntlpSy totum Sacrament urn Confirmations, crdi?w,Matrimcni:, Pc£?iitenti<2) VnQioim extreme Merita Operum, necefias fatvsfaft'wm , enumeratio peccatorum facienda facer doti. We are to account all thofe Qbfervations, Apojiolical Traditions f whofe Beginning, Author and Origin, are [no] &re not found in the Holy Scriptures : Such as are the Oblation of the Sacri- fice of the Altar j the Anointing with Cbrifm, Invocation of Saints, Pray- ers for the Dead: The whole Sacrament of Confirmation, of Orders, of Matrimony, ofPenitance, of extreme Vnclion, the merits of Good Works, the neceffity of fatvsfatlion, and Auricular Confeffon, 6- They have taken Away one of the ten Commandments, and have Arts of evacuating alltherefi : and why may they not evacuated fecond, as well as our Author the fourth Commandment ? all were equally promulgated in Mount Sinai, all have the fame fignature of Divine Auih<*rity, and he that can make Schifm equal to Ido- latry, may when he fees his time, throw oft" the fecond as he hath done the fourth for a piece of Judaical Superftition. 7. They have brought in Pageantry inftead of Piety and Devotion, e fa- ced the true lineaments of Chriftiamty, and in/lead thereof recommended and obtruded upon the world the diclates of Ambition, the artifices of gain. He may fafely talk his pleaiure at this diftance ^ though it would not be fo prudent to preach thisDo&rine where the Popes great Horfe lets his foot : all the ufe I (hall make of it is this little. That if the Introdudion of Pageantry inftead of Piety and Devotion be a good warrant to juftifie our Separa- tion from Rome, let them judge ( who have to do with it) whe- ther it were Felony to remove a mans Quarters ten miles from iome Cathedrals. 8. Laftly, ("fays he) the fe things could not be fubmitted to without grievcu fin, and manifeft danger of Damnation : No! nowobferve how the Romanifi will belabor him with his own Cudgel, p. 122. It's the cufiom of thofe that have a mind to quarrel, to aggravate, and heighten the caufes of Difcontent, to the end that the enfuing mifchief may not be imputed to the frowardnefs of their temper, but to the great- nefsof the provocation. And pajfon is fuch a magnifying glafs, at is able to extend a Mole- hill to a Mountain: If men would be perfwaded to lay afide their Paffions, and calmly confider the Rature of thofe things that they divided from the Catholick^ Church upon, they would be fo far from feeing Reafon to perpetuate the Schifm, that they would on the contrary be fei\ed with wonder and indignation that they have been impofed upon fo far as to take thofe things for great deformities, which upon mature con- federation^ are really nothing worfe than Moles, which may be upon the mft beautifull Face: But the Reader will eafily fee that theieare nothing but iome ill gathered fhreds out ofyomFormulo Oratorio, or ClarkjTranfitions, which will fit Prat eftant or Pa pift, and indeed any School-Boy that has a Theme, or Declamation tocompofe. That [ill] That the caufes of Separation fr6m the Church of Rome were pregnant, every way clear and evident, we do therefore a- gree: and that tl.eReafonsof Separation from the Church of England* are not fo great , but then neither is the Separation fo great * 9 for as we agree in the Fundamental Articles of Religi- on, lo we may quickly agree in all the reft, when fome of a more fiery temper will let their Mother alone to exercife to all her Children fuch an Indulgence as is agreeable to their various meafuresof Light in letter concerns. But (faysour Author ) It's quite otherwife in the Church of England. For, 1. Ho man here parts with his Faith upon Conformity \ But I am a- fraid they muft part with it, or they will hardly be accepted. Their Faith is, that the Lord Chriitis the onely Law-giver of his Church *, that the Scriptures are the adequate and com- menfurate Rule of all Religious Worfhip, and if they do not part with thus much of their Faith, they muft live in a con- tradiction to it :, but perhaps he may underftand tiieir Faith better than they themielves. 2. Ho man is bound to give away hkKeafon for Qiiietnefs fake '. Then I know who was miftaken, p. 64. who tells us. 7b.7t face the Peace of the Church cften depends upon fuch pints as Salvation does not 7 and fmce in many of thofe every man is not a competent Judge* but muft either be in danger of being deceived himfelf* and of troubling others* or if neceffty muft iruft fome body elfe wifer than himfelf /he recommends in fuch a cafe* as the fafer way for fuch private perfons to comply with public^ determinations. And we may allure our felves of our Enquirers good Nature in this particular, who condemns Vir- gilius for afferting the Antipodes, though it were demonftrably true* and the contrary impojjible. And then I am afraid- we mult facrifice our Reaion to Peace, and rather iubferibe lik§ Brutes , than run the rifque of being per fecuted like Men. 3. A manmay be as holy* and good as he will. The goodnefsand holineis of a Chriftian lies very much in ufing Holy Means for Holy Ends •* Gods holy Ordinances, in order to Holinefs in the habit and complexion of the Soul : He that may not ufe the means of Holinefs when he will, may not be as holy as he will, but as Holy as he can without them : Hethatwillufeall the means of God in order to that great end, it may pofiibly coft him more than he would willingly lofe for any caufe but that of Righteoufneis: Methought it was an odd fight t'other day to fee a Grave Divine in his Canonical Habit, marching with [in] with a brace of Informerspiping hot on either hand, the one like the Gi\\ard, the other the Liver ftuck under the wings of his Sacerdotal Habiliments, from one of his Reftories to the other, to give difturbance to a company of poor Innocent People that would have been a little more Holy if they might *, when this is reformed, I'll believe that the more of Holinefs ap- pears, the better Churchmen we are refuted, 4. Thvs Church keep none of her Children in an uncomfortable fiate of darknefs, forwemiift know that there's a two-fold eftate of dark: vefs, a comfortable, and an uncomfortable eftate : Now the comfor- table eflate of darknefsjies in trufting others, fubmitting cur pri- vate to the fuhlitk. wifdom ; this is mat blefTed ftate wnereinto he would wifh t is bcft Friends : But the uncomfortable eftate is, that Remedy wi ich is pra&iied in Spain and Italy' for the cure of Church-Divifions. An excellent Remedy it is, but it comes too late to do any good here : The difference between them was obferved before,either to be born blind, or made blind, .to have no Confcience,or prohibited to exercife it *, to have no Eyes, or not to uf e tuem , and in my private opini- on there's no- great comfort in either of them. 5. She debars none of her Members of the Comfort and Priviledges cf thrifts hftitutions. Some that have ftruggled with a doubting Confcience, have atteited the contrary *, but however fhe may pofftbly debar fome of thofe Priviledges and comforts, that would have been her Members, becaufe they dare not give the price fhe rates thofe priviledges and comforts at. 6. She recommends the fame Faith, the fame Scriptures, that the Pro- u ft ants are agreed in: Yes ! but then fhe • recommends thofe Ceremonies to boot, in which Proteftants neither are, nor ever will be agreed in. We do therefore ferioufly triumph that the Church of England with the Proteftants are alfo fully and perfe£tly a- g^eedj that they have not onely the fame God and Chrift, but the fame objeH of mrfiip too, (though I know not wherein <;od and the Objeft cf Worfhip differ) the fame way of Devotion in a k^cvrn Tongue, the fame Sacraments, the fame Rule of Dfe, which are ,..li the great things wherein the confciences cf men are concerned. To which I (hall need to fay no more, but that we in the gene- uil profefs our owning of all theie, and yet our differences :-C very considerable, but let our confciences be concerned about no '. chcr : no other Sacraments, no other Rule of Life, no o- ther ther Devotion, and what is necelTary to reduce all thefe into praftice, and I can affaire him Diifenters will flock apace into the bofom of the Church. He promifes us now that he will faithfully and briefly recite the matters in difference. And I confefs for brevity, he has perfor- med his promife well 'enough, but for his Fidelity^ the DiC- Jenters fadly complain of him : I mall therefore crave the li- berty to ufe a little more polixity, and I mall endeavour to compenfate it with much more Fidelity, to reciting the mate- rial points wherein we differ. As § i. Whether a Minifter Ordained according to the apppintment of the Gofpel to the exercife of the whole Mini- fierial work, may without fin confent, that a main part of his Office be ftatedly and totally taken out of his hands, and his work cantoned at the will of another ? § 2. Whether any Church has power from Chrift to ap- point in, and over it felf, or Members, any Officers fpeci- ally diftinft from thofe Chrift hath ordained ? § 3. Whether any Church hath authority from Chrift to inftitute any other Ordinances of fixed and conftant ufe in the Church than Chrift hath instituted ? § 4. Whether it be an apparent invafion of, and open re- proach to the Regal office of Chrift, for any Society, of his to inftitute either new Officers or new Offices, for the go- verning and adminiftring that Society, which the Head hath not allowed ? § 5. Whether it be not the Duty of every particular Church to conform all the Worfhip, and administration of Re- ligion to the Laws of their Inftitution ? And that whatever is not fo conformed, be not a corruption, which ought to be reformed by thofe Laws? § 6. Whether if a Church fhali peremptorily refufe to re- move fuch Officers, Offices, Ordinances fuperadded to the Evangelical Law : A perfon that mall feparate from its Com- munion in thofe things wherein it refufes to reform, may without breach of charity be called a Schifmatick ? § 7. Whether a Chriftian may act againft the fuperfeding Di&ateof hisconfcience, and may give it up to be ruled by an imaginary publick confcience. § 8. Whether, feeing w r e have the unerring word of God to to guide us, to be millcad by our Leaders is a good counter- fecurity againft the Judgment of God ? § 9. Whether it be lawful! to break the leaft of Scripture Commandments to purchafe our Quiet with men, or fecure our own Repofe in the world ? § 10. Whether the command of my Superiour will juftifie me in murthering the Soul of my weak Brother, when I may avoid giving the fcandal in things indifferent *, § 1 1. Whether can the command of a Superiour make that no fin, but a duty *, but without that command, had been no duty, but fin ? § 1 2. Whether a Minifter of the Gofpel may fubmit to have his Prayers and Sermons compofed for him by others, and whether he be a Minifter at all, who is not able in fome meafure to difcharge both to Edification ? § 13. Whether a Chriftian may without fin wholly and perpetually fuffcr" his Chriftian Liberty to be determined one way, tfiough under future circumftances, it may be the command of God for a feafon to determin it the other way? § 14. Whether a Chriftian, willing to fubfcribe to all that Chrift has propounded to him to believe, and to engage fo- lemnly to do all that Chrift requires him to do, and not con- tradicting fuch engagement by converfation , arguing him of prevalent Hypocrifie, but having given good proof be- fore men of his Holinefs, ought to be denied Chriftian com- munion ? § K. Whether upon fuch tendries made, and their refufal, onely necaufe he will not fubmit to new Terms of commu- nion not approved by the W 7 ord of God, he mail adjoyn himfelf to fome other particular Church, where the Doilrine of Chriftianity is purely preached, the Sacraments duly ad- miniftred, and the conditions of enjoying all thefe, and o- ther the Ordinances of Chrift, honourable and eafie*, fuch Departure from the one, and conjunction with the otiaer, be that Schifm noted in the Scripture ? § 16. Whether any Church hath power to advance indif- ferent things above their indifferent natures, and make them Holy in their ufe and relation, appropriated to Gods imme- diate Worfhip, and impofe them as the Terms of exercifing the Minifterial Qrnce ? § 17. Whether § 17. Whether any Church hath power ta inftitute new dedicating and initiating figns and fymbols, whereby perfons are declared and profefled to be vifible Chriftians ? $ 18. Whether, being clearly convinced by the W 7 ord of God that there are Corruptions in a particular Church where- of I am a Member *, I ought not to endeavor in any place and ftation lawfully to reform them : And if a prevailing number in that Church thall not onely rcfufe to reform, but require of me to renounce all fuch lawful endeavors, upon pain and peril of cafting out of Communion *> I may not wave the fociety of the corrupt Majority, and adhere to the more fober and mo- derate party who v\ ill reform themfelves ? (2.) His fecond task is to prove that fomething muft be.forgonfor fence. The defign of this loofe Difcourfe may be reduced to this Argument. Small matters though truths, or duties, are to be facrified to Peace : But the things that DiiTenters flick and boggle at, are fuch fmall matters, therefore they ought to be facrificed to Peace. To which lonely fay at prefent j That I modeftly deny both his Premiflfes,and do hope he will as mode- ftly deny the Conclufion. And perhaps fome Sawcy Fellow ot other will take up the Argument, and give it one turn- Small matters that are indifferences ought to be facrifie'd to Peace, but the things impofed upon DiiTenters (in the judgment of the Impofers ) are fmall indifferent things, therefore tuey ought to be facrificed to Peace *, or thus, Thole things which we account little, we ought not to make neceffary to Peace and Union, but the things which are in difference, are in our own account little, therefore we ought not to make them neceffary to Peace and Union. Something then we would give for Peace, and more then we can modeftly fpeak of : If it were to be had for Money, we fhould not think that Gold could buy Peace too dear , though Truth may. But may we humbly enquire of the Enquirer , whether he have this Peace to fell ? And at what rates it may be purchafed ? t have Carefully, not to fay Curioujly, perufed his whole Difcourfe*, and I muft confefs to the Reader, that I am fo far from under- standing how the Market goes, that I fufpeft he knows not his own Mind. Page 131. He tells us : We muft be at fome coft to fur- chafe it, and fart with fomething for it. Well 1 but what is that fome- thing? Will Petitions, Supplications, Prayers, Humbling our? P felves [226] felves at his footftool procure us Peace? No ! That fomething, is nothing : Men are not fo mad, as to part with fuch a rich Com- modity as Peace, for an old fong of Petitions. What is it then ? Oh ! pag. 1 30. He told US from Erafmus, That Peace was not too dear at the pice of fonie Truth, Very good! Will then telling half a dozen round lyes procure us our Peace? or the renouncing half afcore Scripture-truths, or fo? Oh but we are commanded to buy the Truth,not fell it : Hot to do evil that good may come. Andbefides that Peace will never wear well nor laft long that is purchafed with the lofs of Truth. To war with God, or skirmifh the fcrip- ture, is no approved method to fecure Peace amongft our felves. Well then, pag. 132. He tells us we mufi fubdue our fafjions and cafiigate our heats : And I think we have had pretty good Coolers ', then we muft take in our Sailes, lighten the Ship, cajl over board the Fardles of our private fancies and opinions : And we are Con- tent to caft overboard any thing that is purely our own ^ onely if any of the Rich Lading of Truth fhould be packt up in thofe Fardles, we humbly pray that may be fpared : if our own pri- vate perfonai Concerns were onely called for, he fhould find the Non-conformifts as one man-, faying,)?* autem Jonas ille ego Jim, frojicite me, in Mare ut temfeftas defaviat : Pray throw US into the Sea, onely do not throw any concern of Chrift, nor Reforma- tion after us: Well 1 then he would have us offer fomething to tboj'e touchy Deities of Cufiom and Vulgar Opinion. But really thefe are a Couple of fuch Infati able Idols, it were cheaper to ftarve them, then feed them •, we may Maintain Bell and the Dragon at as eafie rates : W hat is it then we muft part with for Peace ? At laft it comes out with much ado*, Loth to confefs till juft turning offthe Ladder, for thefe are his laft words under this head, pag 137. hi a word, that we fart with all that which is no ejfen- tial pint of our Religion, for Charity which is. lam heartily forry that Peace is not to be had upon eafier terms / But efpecially that charity, a Lady of fo much Debonairete, that feekj not her own, much lefs to rob another, that ufes not to look 16 Big, and ftandupon Terms-, fhould enflame the Reckoning: It is not, it cannot be charity, 1 know her Temper too well j that requires Confcience or Truth fhould be facrificed upon her Altar : A true friend fhe is to Truth, and no lefs to Peace, and will wait on her ufque ad Aras and no further. No! It's. the Tyrian Idol Moloch that old Canibal and blood fucker, that delights in Hu- mane Carnage*, For thus we read in %. curtius, that when they were Were in a great (freight. Sacrum quod quidem Diis minime Corde ejfe Crediderim , jam multis feculis intermiffum , refetendi quidem Autores erant y which we may accommodate in the Tranflation thus, Some there were that ferfwadedthe State to revive an old and obfolete Statute^ which fince the time of Ancient ?erfecutions*had lyen Dormant, and to Sacrifice Freemen to the Common fafety ', but for my fart, though pu count me a. Heathen Writer } J can never believe, according to thofe notions I have of the Gods, that fiich Cruelties were ever acceptable to their Deities. I would have Peace upon any terms that are Reafonable , but to fart with all that in Religion, which he fhall fay is no epntial fart of it, is a very hard Chapter- We may chop off a mans legs, Arms, put out his Eyes, cut off his Nofe, and yet though tiius miferable difmem- bered and mangled in his Integrals, hisejjential iarts,Body and Soul remain : Thus he may cut off even what he pleafes of Religion, all worfhif, all Sacraments, all Difcifline, and leave us but Faith, Hofe and charity, there's as much as is effential to our Salvation, and then difpofe of the reft. To this, or fome otter, or no purpofeat all he quotes us Greg. Ka\ian?en, who asks US this Queftion: n'ti »/i/S7s?b hbyn ?&K\i<;ov ; What's far more beautiful than our ownReafon ? And he anfwers : E/- pm-H Gfiotim* Q otd K) kv 0177 hi?- clti v. Hay I will add, the moft frofitable too. We were made to believe, page 126. That no man fin England) vs bound to give away his Reafon for quietnefs fake : But now four pages further, Peace is far more beautiful and ufefulthen our own Keafon : How fhall we reconcile tiiefe crofs capers ? Why, Qui bene diflinguit, bene reffondet. T-ien he was commending the Mo- deration of the Church of England in oppofition to Rome. How that Imperious Lady that fits on the feven Hills, Hectors the World out of their Reafcn , and Common Senfe ', and then Reafon K more frecious then Teace ', but now he's arguing the Nonconformists into obedience, and then Peace is more frecious than Reafcn. To the fame purpofe he gives us that excellent counfel of the Apoftle, Rom. 12. 18. If it befoffble, m much as in you lyes, live feaceably with all men. Admirable advice it is, God grant us grace to take it. And truly the Non-conformifts can live peaceably with all the world, if they might be let alone, but its not in their power to prefcribe Terms to others,but to receive them. Leges a vicloribus dari, a vittis Accifi, faid Cxfar : If then reafonable Terms be offered us, we will accept, and love them : If un- reasonable, we will refufe, and love them. If we be taken into the circle of their Charity, we will love them ' if we be P 2 excluded [2X8] excluded, yet ftill we love them : Amabo to ft xolis , Amabo to ft Holim iffe. We will love whether they will accept our love, and thank us for it or no : Nay we will love them whe- ther our own exafperating fufiFerings willperfwade us, or no*, that is, we will follow them wit» aChriftian affe&ion, in fpight of their teeths, and of our own. But this e^plminv, to live, corner je peaceably, perhaps may be Impofible, and the Apoftle we fee will not tye us up to Impoffbles : Now finful Conditions create a Moral impojfibility, for idtantum pojfumus quod jure pojfumus. I confefs it coft me a Smile when I read his improvement of the Apoftle's exhortation. Surely ( faies he ) be did not mean we Jbouldonely accept of Peace, when its ofered us for nothing, or be quiet till we canpick^ a quarrel, but that we jhould be at fome coft to purchafe it, and fart with [omethng for it: The old fomething ftill ! Why,\ve are will- ing to part with all our outward Concerns, we will give skin upon s#»,will neither God's Terms, nor the Devil's pleafe him ? Onely we would not part with our Confciences inftrufted from the Scriptures, the Soveraignty of Chrift, the Perfection of the written Word ', and is all this Nothing ? But ftill he's at it again — we muft deny our [elves fomething upon that account. Why, we will take an Oata in the prefence of Al- mighty God to lead quiet and peaceable Lives, as become good Sub- jects, in all Godlinefs end honefly; Will that ferve to purchafe our Peace? No! It muft be fomething elfe, which before he ac- quaints us with* he will firft prove the neceflity of it ^ and thus he Reafons. There are hardly (fays he page 131.) any two ferfons perfectly of the fame apprehenfwns, or fiature of under ftanding in the whole world. So much difference there is in mens Conftitutions } fucb diver fit) of Education, fuch variety cf Inter eft, and Cuftoms, and from hence fo many prejudices and various Conceptions of things, 4bat he that refolves to yeild to no body, can Agree with no body. What now is to be done in this perplexed Cafe? Muft we take our Conftitutions in pieces? I doubt we fhall never put them right together again •, or muft we have no Peace till all the propenfities and inclinations, rooted and riveted in our Beings, Natures, Temperaments, befides that fecond Nature growing out of Cuftome •, be ftormed ? The Terms of Peace will be next too defperate this way. What then, muft the prevailing party commit a Rape upon the Intel- lectuals of the depreffed Minority , and Marry them after- wards to make them amends : Yet ftill there is a Tower called AJfent Ajfent and Confent, can never be forced by affault: What, then, muft the lefier number openly profefs themfelves Convinced, and make Recantations before they have caufe for't ? Alas this is but to Profelyte.a few Hypocrites, who are not worth the whittling ! Or muft we tarry till we come to Heaven, where wejhall be of one mind? Oh our Enquirer is not fatisfied in that point to Plerophory, fome think^fo indeed •, but he wifely keeps his faith to himfelf. What courfe muft we then fteer : Why we muft cajligateour heats, take in our fades, lighten the (hip , and ofer facrifce to the touchy Deities of received Cuftome and Vulgar Opinion, with all the fine ftuff you heard before : But furely there's an eafier, chea- per, more honourable and Chriftian way then all thefe put together : To bear with one another, to leave judging, cen- furing,defpifing,perfecuting-, to leave men to thofe Senti- ments wich they have contra&ed from infuperable weaknefs, or lefs happy Education, whilft they are good men, good fub- )e£ts, good Chriftians, found in the Faith, and W 7 orfhip God no worfe then the Scripture commands them. And he that cannot Indulge his brother found in the Fundamentals, and walking together with his brethren fo far as he has attain- ed, let him prate of Peace till his Tongue akes, 'tis evident he would not purchafe Peace with Shoo-buckles. The Apoftle has recommended this expedient to us by his own example, i Cor,y. 20,21. which the Enquirer could fee to quote, and not to uuderftand. Unto the Jews I became as a Jew, that I might gain the Jews ', To them that were without the Law as without Law ( being not without Law to God, but under the Law to Chrift ) that I might gain them that are without the Law ', To the weak, became las weak, that Imight gain the weakj, lam made all things to allmen^ thai 1 might by all means fave fome. It feems the BlefTed Apoftle had not yet learnt to fnickle the private Confcience, with his public^ Authority. That which he quotes from Greg. Ka^. is indeed more con- fiderable to his delign : Who affirms how St. Bafil difembled the Coejjentialty of the Holy Ghojl, and delivered himfelf in Ambiguous Terms on that point, left hejhould of end and lofe the weak* The Reader will conclude by thefe inftances that though the Enquirers defign lye open to condemn the Diflenters , yet his Mediums do ftrongly plead their Caufe: We are illuftrated with an Apoftle ■, with a famous Bifnop, both eminent for their Condefcentions to the weak, fuch as laid not the ftrefs of the Churches Peace upon their own Wills, or Apoftoltcal power, or Ecclefiaftical P 3 Autho- I>3°3 Authority, nor defined too feverely Controverted points, and yet when he comes to the Application, the duty of yeiid- ing isprefifed upon the Diflfenters : Whofe coming up in a hun- dred points were perfe&ly infignificant unlefs they could nick the very £K&&ofk*.iov of Canon-Conformity. I would ask the 'Enquirer whether the Diflfenters ever pleaded to be gratified in fo weighty a point as the Coeffentiality of the Holy Spirit ? Or whe- ther ambiguity, orahandfome equivocation there, muft be one of thofe things we muft give for Peace : If neither of thefe, he might have fpared Bafil, if not for our fake, yet for his own. And out of all theie excellent materials we expefted he mould have compofed a Speech to the Reverend Bifhops. My Lords ! I have humbly fet before your difcerning Judgments the great Example of the Great S. Bafil, and the greater inflame of the fa- mom Dr. of the Gentiles, ferfons, whofe Authority in the Churchy and wifdom to manage that Authority , was ( without difparagement ) equal to the fame Qualifications in your Lordfhips ', and yet their hearts fo hum- ble , when their places were fo high, their condefientions greater than their exaltations, carries fomewhat in it of that Divinity which befpeaks your imitation. They would become all things to all men, though fin to none :, they were ambitions to win the weak, by Meeknefs , ' and not to wound the weak, by Majefty. The way of Peace lies plain before you 9 jloop to them in things Indifferent, who cannot rife to you in what they call finfull,- your yielding to the we ak^ will be 'your ftrengtb, Andwhilft you gain tender Confidences to the Church, you will gain Immortal honour to your felves. Let it be the Glory of \ our Lives, you have made up our Breaches, and not the Epitaph cfyour tombs ', That the way of Peace you have not known. He comes now to the Grand example indeed, that of our Bleffed Saviour, which if it be but faithfully alledged, and congruoufly applied, muit filence all difpute, and conquer the moft reiif reluftancy : Let us then hear how Chrifts Ex- ample lea^s us to Conform. I. Chrift complied with the Rite's and Cujloms he found; what, right /or wrong ? 'Tis true ! he complied with thofe he found, becaufe hefourKl fuGh Rites andCuftoms as were warranted by the Law. He was circumcifed. True, it became him to fulfil all righteoufnefs. He id id eat the Pafsover. Very true ! He was made under -the Law. He wore their Garments, fpoke their Lan- guage, No doubt of it \ He was a Jew by birth, and ap- proved himfelf a Minifler of the Circumcifwn for the truth of God. 2. He 2. /f? condefcended to the very humours of that flublorn people. True! Not by imitating them, not afuming the perfon of a Jewifh Zealot, but mildly reproving their irregularities •, he came not in the bluftering Whirlwind, nor in the terrible Earthquake, but in the flill, fmall voice of Evangelical meehnefs. He came not to break the bruifed Reed, nor quench the fmokjng Flax j but rebuked his miftaken Difciples, that they underftood not the fpirit of the Gofpel, nor what a temper it called for, that they muft needs fetch fire from Heaven to confumeXht truly Schif- matical Samaritans ; when they fhould rather have caftigated their own heats, and calmed their own paffons, which w r ere kindled from a worfe fire: I expert ftill how he will accommodate this con- defcention of our Bletfed Saviour to his purpofe *, for either the Diflenters muft be thofe flubbom People, and then if the Cler- gy will imitate their Lord and Matter, they muft condefcend to their very humours', or elfe Diffenters muft in imitation of Chi ift condefcend to the Clergy, and then it fuppofes them to be the flubbom and inflexible Party. Befides condefcention in in- feriours toSuperiours, will be very improper language. 3. He ufed their phrafe in his difcourfe. And the Non-confor- mifts fpeak as proper Englifh as their wit ferves them, that they cannot adorn their conceptions,or clothe their thoughts in thunder-thumping Phrafeology, may perhaps be their mi- fery, but certainly not their fin. 4. He obferved their Feajis. We queftion it not *, He came to do his Fathers Will, and amongft other particulars, that alfo of ob- ferving whatever Ordinance was of Divine Inftitution : But the Reader muft know, here's a fecret Argument coucht in thefe words againft Non- conformity, which I will ingenuoufly own, and 'tis this : The Jews had inftituteda Feaftin me- mory of the dedication of the Temple. Nowthisfeftival had not the character of Divine Hflitution, and yet this feaft our Savi- our folemnized, and who then can be fo refra&ory as not to obferve the Holy-days, and confequently all other human Conflituti- ons, which bear no diretl repugnancy to the Law of God ? I fhall neither ajjert at prefent that this Feftival had Divine warrant, nor deny that it was properly of a Religion, nature, but this I return, That it appears'not that our Saviour performed any Ail, or fpoke any Word, that may be interpreted or conftroed an approbation of that pra&ice. All that appears is from John 10. 22, 23 . And it was at Jerufalem the Feaji- of the Dedication, P 4 and 03*3 and it was winter, and J efwi walked in Solomon's Torch: how fhall we draw in Chrifts conformity from thefe words, it was winter ? Ergo , Jefus approved the Feaft. He walked in Solomon's Porch J Ergo, he condefcended to that ufage: The bufinefs was no more than this *, chrift went uf and down \ doing good, and fee- king all occafions for that great end of his coming into the world : where moft Fiihes were, there he threw his Net *, where the greateft confluence of people were gathered, • there he preached j he took them where he could find them, they would not come to him, he would go to them : what- ever was the lawful nefs of that Feaft, or the occafion of their Affembly, Chrift could make a holy advantage of it, to preach the Gofpel for their Salvation. 5. H? made hk own Inflitutions of Buftif?n and the Lords Suffer at tcnfonant to their Cujloms as 'twas fojible. A notable Inftance it was of his condefcention, if it was but true •, but I am afraid wefhall not be fo happy as to fee clear evidence of it, which is therefore to be lamented, bccaufe our Enquirer will mifs an advantage of charging Diffenters with Judai^ing in the Sacra- picnts. But I will prpmife him thus much} when Non-con- formifts have a commiflion from heaven to inftitute Sacra- ments, theyfhall, if I can prevail, make them as confomnt to all ho72eft Cuftoms as y tn foffAle \ but till then I hope he will not be difplealed that we regulate all our cuftoms by Chrifts commands, and not warp his commands to our cuftoms. 6. lie would not difiurb them with Hovelty, but ingratiated him [elf and his Vcdrine by thefe com fly antes* I have but one Anfwer to thefe Obje£Uons. Let him be imitated. Let all that profefs the Name of Chrift, fo far evidence the fmcerity of their profeffion, as not to torment mens confciences with new fangles, nor vex an Age ( wearied with contending, and willing to be quiet ) with novel inventions. Let all junior Obfervances be reduced to the Sacred Rule and Rubrick , and then wefhall all conform and joyn cheerfully in the An- tiphony *, As it was in the Beginning, fo it it now y and ever Jball be, W^rld without end, 7. When a certain tribute was demanded of him, he firjl f roves he was not obliged to fay 'it *, yet lejl he Jhould of end them, determins U fay it, and workj a miracle to enable Peter to. fay it. An unan- fwerable argument that Non-conformifts are not exempted from Taxes and Subfidies •- but what's their Coin to their Cenfcime ? '' It !>33] Itmayfeem a piece of unpardonable boldncfs, to fay that Diffenters go beyond this pattern *, and yet, i. they plead no imnunity from Aflefiments. Nor, 2. pay they Levies meerly to avoid ofence, but out of fenfe of their duty, 3. Can they raife money fo eafie as by Miracle, they are glad to work hard for it, and yet they endeavour to get their Silver ready a- gainft it be called for*, and if their perfons and purfes mayfervc their Prince,they know nothing too precious for his fervice, that under the Aufpices of his Gracious Government, they may lead a quiet and peaceable life in all Godlinefs and Honefty. Andnowletthe£»«wm-caft up his accounts, and fee what he has gained T>e ckro, by all thefe great Examples ? The A- poftle who was Jlrong in the Faith, parted with fomething of his Liberty, to pleafe and gain the weak, ', therefore the weak muft part with their Confciences, wherein they have no Liberty to gratifie the jlrong : Jefus Chrift, who was the Lord of Wor- jhip, accommodated his Ordinances to the Jewifh cuftoms, therefore the Non-conformifts who have no fewer over Worjhip, may accommodate their practice in Worfhip to the prefent cuftoms. St. Bafd concealed his Judgment in a great Truth } Therefore Non conforming may fubfiribe what they judge a. faljhcod. From the publick inftances our Enquirer at Iaft appeals to our Confciences. Let me affeal ( fays he ) to the consciences of men, is it net plun from hence, that although I be perfuaded that fuch a certain Kite is lefs commendable initfelf, yet if it appear to be aninflru- ment of Accommodation, that it is therefore in that cafe bejl on that ac- count. Thefe retrograde appeals from the public^ Judgment to the private Conscience are wholly irregular *, yet fince he has appealed, to Co?fcience>, to Conscience he Jhall go, whofe determination in the cafe, if it may be heard (peak, is this*, That it is plain from thofe Inftances , that if any Rite in it [elf indiferent, mail prove an inflrument of "Diftraclion and Vivifwn, it's juft Upon that account to abolifh it, but his Appeal was not drawn Clerk- like *, for the competition, and conteft is not amongft us, between one Myjlical Ceremony, and another, but between Ceremo- nies, and no Ceremonies'. If the controverfie were about a meer circumftanceoftime, or place, or the natural cloathing of a Religious a&ion *, as whether the publick Worfhip fhall com- mence at Nine, or Ten a Clock, or whether it fhall be cele- brated in a houfe of Timber or Stone, in which Determina- tion 034] tion the Worfmppers may perhaps fuffer fome inconvenience, but the Worfhip it [elf no prejudice, feeing we muft Worfhip our God at fime time, and fome place, we can have no concern for ftifnefs or obftinacy ; but when the Controverfie fhall be about fuch Rites, which being neither in general commanded, nor in their individuals exfrejfed, do enter into the Worfhip it felf, as an integral part of that Devotion which we prefent to the Di- vine Majefty, we fay fuch Rites are finfull, on this fide the command of a Church, and can be no fit inftruments of accom- modation. After many an impertinent Paragraph, the Enquirer ftarts a new Queftion, which, though I never once dream't of it, fhall have that attendance it deferves. // / am perfuaded that fuch an Opinion is more true than that which is publicly owned, (fo long as the m&in doclrine of Chriftianity is not in difpute) may I not rather tonceal it, than difturb the church 1 The cafe I is confefs before a mean Cafuift, and the beft aftiftance I can contribute to it's refolution, is to recommend him to the Apoftle, Rom. 14. 22. Haft thou Faith, have to thy felf before God! upon which Text our Enquirer defcants notably. 1. By Faith in the text (fays he) the Apcftle means not the Do&rine of Chriftianity : For then the meaning fhould be, that he that underftands the great Doftrine of Chriftianity fhould conceal it , well, but what hurt in a con- cealment ? St. Bafil was juft now applauded, for diffembling the Coefentiality of the H. Sprit, which, if the Athanafian Creed fay true, is one of the great Dodrines of Chriftianity, necefary to be believed for Salvation. 2. By Faith ( fays he ) vs not meant the habit of Saving faith; we agree to it ! and are glad he can find fuch a thing as a habit of faving faith. 3. By Faith is meant onely a perfuafwn of the lawfulness of fuch a thing in it felf indifferent, I fhall not contradia, yet let me fay, 1. That though it be a eonfeffed Truth, that celare verum inter dum licet, yet 'tis as true prefer ibere falfum, mnquam licet : Though I may conceal a truth fometimes, I may never afferta falihood. I may forbear to fay they are Antipodes, yet may I not fay, or fubferibe, or fwear, there are none, and yetthefe are none of theEffen- tials of our Religion. Negative precepts bind us femper, and ad femper, that is, there can be no cafe put wherein, no time afllgn'd when it may belawfull to deny or renounce the fmal- left Truth, or violate the lcaft of Gods Commands by my praSice. 2. Though I may conceal my judgment, or fufpend my I>3*] my praftice in fome of thefe lefler matters , yet when a fweet concurrence of inviting circumftances {hall call for my afierting that Truth, or praftifing that duty, I am then to aflert the one, and praftife the other. In fome cafes I may wave an explicite profeflion, or open practice, when fuch forbearance fhall be compenfated with a greater good, when a little time fhall pay the truth, and Gods glory, interest, and make amends for the lucrum cejfans, and damnum emergens, the Spiritual lofs fuftained, or Spiritual advantage delayed. 3. Though I may conceal or fufpend as aforefaid, yet I ought not to give away my Chriftian Liberty, nor commit any aft, or afts, that may deftroy my future claim, or be pleaded in Bar to my rigor. 4. When the Confciences of Chriftians arenoto- rioufly hazarded by my filence or forbearance, when I amin danger of betraying my Brother to errour, or hardening an- other in his, I have need of much wifdom and prudence how to fpeak and aft, but fpeak and aft I ought*, for it's a moft monftrous cheat, to urge the manner of a Duty againft the Duty it felf; as that becaufel ought to atl prudently, that therefore I ought to fit flill. 5. I am much diffatisfied how it fhould follow from hence, what he makes his conclufion : That we may change any Kite or Ceremony that xoe have a great kindmfs for y for one more grate full to others: Nay, if any Ceremony I have in my worfhip not commanded by Chrift, may do him akindnefs, I have no fuch kindnefs for it as to difoblige him, nor fhall he need to fend me back one of his beloved ones in ex- change, I fhall never feel the want of it. But now the Reader muftbeintreated to ufenis eyes *, the Afiertion was that it is lawful! to conceal my Opinion (when the main Votlrine of chri- ftianity is not in difpute) rather than dijlurb the Peace of the Churchy from whence he would wifely infer, therefore we may pra- ftife Ceremonies, which I am either fu 11 y fatisfied are finfull, or not fully fatisfied that they are lawfull *, for this is the upfhot : ! That we may comply with the Laws in being, fo they be not palpably contrary to the Scriptures or common Reafcn; It is very amazing to me, that I cannot conceal what I think true, unlefs I rauft affert what I judge falfe:, nor bite in my fentiments about an- others unlawfull praftice, but I muft praftife with him : I may fupprefs my judgment that fuch a tiling is finfull, and yet not dare to deliver my judgment that it is lawfull. He that com- manded me not to judge my brother, did not command me to imi- ,/*/37] and do know that Proteftants, who differ in the letter points of Religion, as to Principle, and Praclice, do yet mantain a more entire and cordial" love amongft themfelves, than the Papifiswho are cudgelled by the iron rod of the Inquifition into a precife Indentity, in their little fopperies. Did we never hear of two friends that could really love each other with the raoft endeared affections, though their cloaths were not made by the fame Taylor , nor trim'd up with the fame ceremonies of Ribbonds and Lace ^ let the Worfhippersof Mahomet quarrel about their Green and Red Turbants, yet Chriftian Kingdoms can hold firm peace, and inviolate amity, without abolifhing their refpeclive Country cuftoms. The ln(h in one of our Kings Reigns could not be periuaded nor forced to leave their odd way of plowing and threfhing out their grain, and yet that prudent Prince never fent Taim amongft them with his Iron flail to threih them into a compliance with more decent andufefull manners. s.This diftin&ion of the Points of Religion into accidental or circumftan- tidy integral and effential, ( or however el:e they pleafe to marfhal it ) had need be well warranted, fufticiently cleared, carefully limited, and diitinaly butted and bounded, that we may exactly fee where the Circumftantials end, and the Integrals begin, and where the integrals expire,and the ejfentials commence, orwemayfoon be diftinguiiht out of all our Religion-, for under the covert of fuch arbitrary diminutions Rome has alrea- dy rooted out much of Religion within her Quarters, She confeffes that Chrift did inftitute both the eating of the Bread, and the drinking of the Cup; butwithall affirms, that he that eats the flefh of Chri/i, receives the Blood alio per concomitantly am. Drinking is not ejfentid to the Sacrament, and therefore fhe has upon prudential grounds, ( as fhe thinks ) appropria- ted that Moity to the Priefts, who need it moft, and love it beft : and in the judgment of Grotm, both Bread and Wine maybeipared, as he learnedly determins upon that Quefti- on. An femper communicandum }er fymbola ? and 'tis but fui table to what he endeavours to evince ( as our Enquirer cites him, pag. 163.) That the Magi/Irate exceeds not his commijfion when he inter- fofes y for the Determination of the circumjlantials of Religion. And fee- ing Bread and Wine in his judgment are not ejjential to that Or- dinance,by his own,and our Authors principles,the Magiftrate may (for fome time at leaft)prohibit both j for if the Magiftrate has 038] has a power from God to determin the Circumftantials, he muft be fuppofed to be Judge what are fo, and thus we may have all our Religious Inftitutions diftinguifh'd, and determi- ned away in a moment. For though at prefent, whilft we are under the care of faithfull Governours* we are fecure of the ejfentials', yet we have granted a Principle in this generati- on which may utterly eradicate all pofitive and inftituted Worfhip in the next -, and we hold all the Ordinances of Chrift upon precarious terms, that is, we are Fiduciaries of that grand Vepoftum, tillfome men fhall pleafe to call for it, and then like the Traditores of old, muft refign and betray the con- cerns of the Gofpel. ( 3. ) He is now entring upon his third labour, which is to prove, That the things in difference are of fuch a nature, as may be ft to become a pace-offering, and facrificed to the Magijlrate, the Lam, and the Church. For the proof of which, he Will give w> thefefve following Remarks. ( I.) That the things now fcrupled in th'vs Church are fuch as were heretofore fubmitted to , by the mcft Leading- men of thofethat now depart from it. To which I fhall very briefly return thefe few parti- culars. 1. That the Non-conformifts are not led by me?i, far- ther than as they have authority in the name of Chrift to lead them. The Leaders or Paftors difclaim all other con- du£t, than by the Gofpel Dire&ion:, their power is Minifte- irial not Defpotical *, and their People difclaim all fuch Leaders, as would lord it over their Faith, and take away the judge- ment of Difcretion over their own a&s. It's a very uncome- ly fight to behold a drove of Rational Creatures with their Confidences tayled to one fere horfe, and fo conduced to a Fair, there to be fold for p eace and expediency. 2. With equal reafon the Diflenters will p!ead,That the Worfhip which they now ufe, is the very fame that was lately ufed, and prafti- fed by fome of the moft Leading-men amongft the Confor-. mifts ; and is it not a wonder that whether men go back- wards or forwards, yet both mail form an argument for Con- formity. If they have fometimes been Ron-conformifts^nd are now reclaimed, that fhall conclude for Conformity, becaufe they muft be fuppofed to have their eyes anointed with fome ex- cellent Collyrium, and to fee better *, If they were once Con- formifts, and become at laftDi Centers, yet that will conclude full as well for Conformity, becaufe they once faw better } fuch 1*391 fuch muffling Arguments would with equal truth ferve the occafions of the Diflenters too. Many of the Conformifis were once Hon-conformijisy and therefore we are no worfe now, than they were then -, and many of the Non-conformifts were once Conformifts, and therefore having tried the difference are more competent Judges which way of Worfhip is the neareft Rule. And though both thefe ways of Reafoning are none of the heft, yet if their be any advantage, the lat- ter carries it/, becaufe there can be no fuch arguments from Worldly intereji the one way, which may pofiibly have a ftroke of the other, few are ambitious to be flawed, and as few that are fo irreconcileable to Preferments. 3 . Not former appre- henfions, but prefent light into the Mind of God from his Word, ought to be our immediate and next Dire&or in our Worfhip of him : Men may change, as times and external ac- cidents change, but the Rule of Religion is unchangeable, and a- hides for ever. ( 2. ) Some Ron conformifis dayly come over to the Church, and thofe none of the meanefi for Ability or Piety ; but let them brag of any one if they can find him, that hath fince the Refettlement of the Chunh apo- flatiied to them. The DifTenters lend back the Challenge, let them brag of any one if they can find him, that has apcfiati^ed to them. But yet I fhall fay alittle more. § 1. It's no wonder to hear of few Conversions to- a perfe- cted Profejfion. It muft be deep impreflion of duty to God, and a violent refpecttothe reward of another World, that will prevail with Flefh and Bloud to fet its face againft the bluftering wind of Oppofition, and row againft the impetu- ous current of general Example. Men are not eafily indu- ced to clofe in with that Worfhip, which will not onely prejudice, but ruine their Temporal Concerns. It's ordinary to fee Secular advantages to command the minds of many,but no turning to a reproached Reformation , but what ariies from clear and irrefiftible convi&ions. All the avenues to Preferment, all the paiTes to a Livelihood are fo ftri&ly guarded, that men of parts, whofe Educations have promiied them the outward rewards of Ingenuity and Learning, are fometimes neceffitated to fowzeover head and ears into Com- pliance at firftdafh} all Arguments are dtxwnedin thenoife of a croaking belly, and hungry ftomacks 1 wallow firft, and leave it to the ftrength of nature to concoct all as well as it can. Nay, [2-40] Nay, from the good old Woman at the Towns-end, that teaches the Crifs-crgfs-row, to the Belfray-Scbool-mafter 7 and to up- wards, all the places of education are tinftur'd with Conformity *, every Puifny is taught firft to fwim with blad- ders, that atlaft he may venture alone*, firft, to aft without knowledge, and then with it, andagainftit, like the Crotonian Milo 9 who firft carried the fucking calf, till by gradual efiays he could carry it when a bull. Thus traps of temptation muft needs take when they are baited at both ends, great Kecefities and great Preferments. § 2. This Argument is borrow'd, or ftollen from the Papifts, who ufe and urge it every day againft the Prcteftants *, I mail propouud and anfwer it in the words of Monfieur dela Motte, in h\S IzXZ Motives to Ccnverfion, p. 108, 109. D^cu vient done ( di- fent Us ) qu'il y a fi feu de ferfonnes qui quitent la Religion Komane ? i3 que, de ceux qui font quitee pur embrajfer la Proteftante, on en voit me grando fartie, qui y reteurnentj & qui font, commc on dit, leur Recantation 1 Whence comes it ( fay the Romanifts ) that fo few quit the Roman Religion ? And that of thofe who have forfaken it, to embrace that of the Proteftant, we fee many thai return back, and at we fay, make their Recantation? To which he gives this Anfwer,jF4*] ber all befet with grave Perfonages, adorned with Ermines and Gold from head to foot, dazling the weak eyes of vul- gar fpeftators, and yet perhaps you fhall find fome of thefe Kne\\es next day'in their Blue Aprons, who fhall think it noem- peachment of their late glories to fell you a penny worth of pepper •, fuch a mafque we have presented to us of old cufloms, all gorgeoufly attired like the Antediluvian Patriarchs, and when we come to examin them, they are little better than (toufe our Authors expreflions ) the ditlates of ambition, the artifices of gain, and a colluvies of almofl all the fuperjlitions, errors, and corrupti- ons of former ages. § 4. Since there muft be a yielding in order to peace, then fu re- ly they have all the light and reafon to their fides to have the ho- nour of the Condefcenfion. 1. Who confefs that the matters in difference are indiferent in themfelves, fuch as wherein no grand matter of Religion is concern- ed, rather than they who are bound up by immoveable per fuafiom that they are finfull. 2. They Who are mob remote from the primitive fmplicity, and not they who have no higher ambition, than to perform all things which, and as Chrift has commanded. 3. They who have made the additions, which caufe the Vivifi- ons -, and not they, whoonely take up their Religion, as near as they can, as they found it delivered and recommended to them by the unerring Word of God, 4. They who have enough to flare, and may part with fome excrefcences, and never touch the Quid of Religion, rather then they who own a naked Religion without any additaments, and if a- ny fuch be found amongft them, they are content to furren- der them up as a facrifice to Peace. 5. They who by their authority are qualified to make a through Reformation, and fuch abatements in fupernumera- ry obfervations, fuch fillings up of the chafms and vacuities, as may not onely retrieve Peace at home, but procure 'a ge- neral Union with all the Reformed Churches abroad, to the ftrengthening of the Proteftant Religion, weakening the hand of the common Enemy, rather than thofe poor People,whofe circumftances are fuch, that they cannot propofe the terms of Peace to others, and what alterations they fhall make in them- felves, will be infignificant to an univerfal Settlement. 6. They who have already given fome fpecimens of their Q^a conde- CM^3 condefceniions to the Romanifts, by removing fome exafpe- rating pailages, andit may be hoped and expe&ed, thatthey will take a few fteps .towards a complyance with diffenting Proteuants. For as the Author of the henicum obferves well, pag. 132. That which was laid as a bait for them ( the Papifts) was never intended as a hook^ for thofe of our own Frofejfwn. And there- fore to conclude this chapter,! will take the freedom to quote that celebrated Son of the church for ^ Theological Uotion, whom he has already quoted for a Thilofophical one. Did. 3. p. 399. fpeaking of the Papacy as the Kingdom of Antkhrifi, he has thofe notable words. Which we knowing fo experimentally, not to be com fafed by needle fs fymboli\ing with them, in any thing *, J conceive cur beft policy is, jludioufly to imitate them in nothing j but for all in- different things to think, the worfe of them for their ufing them. As no ferfon of honour would willingly go in the known garb of any lewd and infamous per fen', whatfoever we court them in, they do but turn it to our Jcorn and contempt , and are the more hardened in their wickednefs'j where- fore feeing that needlefs Symbolizing with them, does them no good . but hurt, we fnould account our felves in all things indifferent, perfectly free, to fatvsfie and pleafe in the mojl univerfal manner we can thofe of our own Tarty ', nor caring what opinions, or cuftoms, or onward formalities the Romanifts, or others have, or may have had from the firft Degeneracy of the Church, which we ought to account the more hideoufly foiled by the Ro- manifts ufing them ', but fupporting pur felves upon plain Scripture and folid Reafon, to ufe, and profefs fuel) things as will be mojl agreeable tows all, and make mojl for the fafety and welfare of the Kingdom of Chrijl ', for this undoubtedly, O Philopolis, k the mojl firm y and true interefi of any Frotefiant Church or State whatfeever. CHAP. IV. :..c . vanity of the Enquirers confidence noted, in boafting; thatthey who find fault with the Churches Conftitution, will never be able to find out, or agree upon abetter ; his Reafoning a- bout th'vs matter examined. IT was a piece of the old Roman valour, to kill themfelves, for ir of being killed*, and it's a considerable piece of the *p Roman petyjiQtto&ix, for fear of going out of the way, to reiolve CM7] refolve againft Reformation upon fome dangers which are fan- cied may attend Reformation : That Churches always appre- hending, or pretending to apprehend dreadfull inconvenien- ces in all changes, though apparently for the better. Before we can poffibly know whether a better way may be found out j we muft firft be agreed what is a good way. Now all goodnefs confifts in the due conformity of a thing to \tsRule and/i^, by which it ought to be meafured*, and its fitneft to reach that end to which it is a means : and therefore the betternefs of any thing muft be judged of by its nearer approach to that Rule,and its greater proportionablenefs to the attainment of its defign: U then we could find out a Worjhip more agreeable to the rule of Worfhip, or a Conftitu:ion more apt to reach the great intendment of Holinefs and Peace, fuch a Worfhip, fuch a Conftitution will juftific it felf to be abetter, than any of its competitors which fhall deviate from that Rule, or more uncertainly attain the defired End. ( i.) The firft part of our task then will be to find out our Kuk, which when we have done, wehave nothing remaining, . but to apply that Rule to thofe Models which we would erefr, or having ere&ed, we would examin their Regularity. And as they mall be found to approach nearer, or depart farther from that Rule, we may confidently pronounce they are therefore by fo much the better, or the worfe. Now the onely rule of Reformation, in our judgment, is the infallible Word of ^©~ «*£?>' cO- dkawhiav, profitable for injlrudion, or, 2. has fhe OCCafion to convince the cavilling World, and ftopthe mouths of gdnfayers » 7 the Scripture is d^/^Q-^f %kiy%$v. It lays down theTrutf*, and thereby difcovers Errour, Herefie, falfe DoeTrine, all Corruption in worfhip and manner, it gives us what i$Jlraight y and therefore enab'les us to judge what is crooked? or, 3. Are the.re there any tares fining up in the field of the Church, [own by the enemy vhilft men /left, (and men will fleep)it is profitable alfo wYt*a- topS&OTr, for the Correfiion, rectifying, and redintegration of whatever is warped, and declined from its Original. Itfup- plies and fills up the wide chafmsof defe&ives, and pares off all excrefcences, and prunes off fuperfluities •, or, 4. Muft Chriftians be trained up under Gofpel-difcipline and order, that they may grow up in Knowledge, in every Grace, in mu- tual Love, it's ufefull vrejiTwAlav, no Paedagogy, no Confti- tution, no Difcipline to be compared with it. § 3. That it is a Rule which muft direft all the Builders in Gods Houfein whatfoever quality, under whatfoever Chara- cter they appear \ It's profitable for the Man of God, and indeed itonely becomes the man of fin, he that is the "avo^©-, or law- lefs ferfon y who has a curb for every mans confidence, but will not endure a fnaffle upon his own to defpife this Rule, and cry up another. § 4. The absolute perfetlicn and compleatnefs of this Rule is alfb aiTerted *, It's able to make the Man of God per/eft, throughly furnifid to all good works, Notwithftanding this Perfection of the Scripture as a Rule* it is always fuppoled, that every one in his private, or more publick capacity, be able to aife and apply the Rule. As the Square, or Rule of the Architect, however exaft initfelf,yet prefuppofes him to have eyes to fee, and brains to apply it to his work •, lb the Scripture as a Law teaches duty, and whatever of well-pleafmg obedience we can perform to God, yet fup- pofesus at leaft to be Rational Creatures, that can apply that Law to our own particular anions : Whence thefe two things muft neceflarily follow. 1. That it was not onely needlefs, butww- fofible, that the Scripture mould enumerate or determin upon the particular natural circumjlances, of general time, place, perfon y when, where, who fhould w.orfhip God, eVery day, hour, and minute to the end of the world •, for fo the whole world would not have afforded fufficient ftowage for Rubricks, nor have been able to contain the Volumes that mujl have been written ', for as the end and ufe of the Rule, is not to teach the Artificer when he fhall begin to work, but hew he may do it like a work-man whenever he begins , fo neither was the Scripture ilefign'd for a clocks to tell us at what hour of the day we mould commence the Publick Service of God, but that whenever we [ xjo ] xvt begin or end, wemannageall according to this Rule. 2. That when the Scripture has prefcribed us all the farts of Worjhip^ inftituted the Adminiflrators of Worfhip, given- Rules how to fef urate them to that office, and laid down general Rules for the regulating thofe natural circumftances, which could not par- ticularly be determined, as that they be done to edification, de* antly and in order , and haswithall commanded us to attend to this Rule, and no other, it has then difcharged the office of a Rule , and as a Rule ts comfleat and f erf eft. ( 2. ) Befides our retrofpeft to our Rule,w€ mud alfo look forward to the end and defign of all Religion, and when that is once well fixt, we fhall have another great advantage to judge what Worfhip is better, and what is mrje *, Now the great end of all Religion, and fpecially of Religious Worfhip, is the glorifying of God, the ? leafing of God: And therefore whatever lliall pretend to that glorious Title, and dignity of being an aft of Religion, a fart of Religion, and yet has no real tendency to the advancement of his Glory, ( which it can never have without a due regard to the Rule ) ought to be expunged out of the Catalogue of lawfull a£ts, or parts of Worfhip - and is io much the more abominable both to God and Man , to God, becaufe it offers him a facrifice not fubfervient to his praife*, and to Man, becaufe itdeludes him with a pretence of- recommending his perfon and fervice to God, and yet leaves and expofes both to Gods abhorrence. From what hath been faid, I might plead my felf compe- tently qualified to gratifie the importunity of the Enquirer, and anfwer the Queftion, whether a better frame of things might not pfibly have been found out ? Ifwhatfoever agrees with the Rule is good, then what is difcrepant from the Rule is evil * ? If what maKes a nearer approach to the Rule, is better, then what departs^ farther off, is mrfe^ but I look upon thefe kind of Queftions as a 'vapouring party fent out to draw the unwary within the clutches of an Ambufcado. Whatever Conftitution fhall impeach the only true Rule of Jhortnefs & dejjciency,\slefe good.than that which implies nofuch (kort- nefs and deficiency \ but there are fome Constitutions in the world, which impeach the only, true Rule of fhortnefs and deficien- cy , and therefore they are lefs good than thofe which im- peach not the Rule of fuch deficiency, whatever Confutati- ons are made, fuppofed ufefull for decency, which are not compre ; comprehended under the Rule, do impeach that Rule of de- ficiency, but there are fome Conftitutions made, fuppofed nfefull for decency, which are not comprehended under the Rule^ and therefore there are fome Conftitutions which im- peach the Rule of deficiency. Whatever is comprehended under a Rule, muft at leaft be neceffary by way of disjunction :, but there are fome Conftitutions in the world which are mt necefary, fomuch as by way of disjunSion m therefore they are not comprehended under the Rule. There is not the fmalleft or mojl minute circumftance which can cleave to any Religious Adr, or wherewith we can lawfully cloath Gods Worfhip, but it is by the Command of Chrift made neceffary, at leaft disjun- [lively. But there are fome Conftitutions which are not made neceffary ditjuntfively, and therefore they are fuch as where- with we cannot lawfully cloath Religion, or the Worfhip of God, We are commanded by Chrift to bapi\e\ now though it was not poffible that it mould be determined bow often, in what flace, at what hours, withwhat number of ferfons the Ordinance fhould be adminiftred in every Age and Country from its firffc inftitution, to the end of the world, yet it's determined that they to whom of right it belongs, do baptize at one hour or other, in one place or other, and fo time and place are de- termined by way of ditjunfiion *, but there are fome things which 'tis not neceffary to do, the one or the other to thecompleat ful- filling and decent performance of the precept, and therefore are not commanded by way of disjunction. It would .therefore be no fuch difficult labour to find out a better way, fo all the difficulty would lie in reforming a~ bufes, removing corruptions, and reducing Chrifts Ordinan- ces to their Primitive Inftitutions: "Hocenim adverfus om- 7« 7ruTei* thj/h^ 7«< Svcricif, That all the Oracles enjoyned men to facrifice, according to their own country cuftoms. Thus Socrates mXenopbon : 'Oeysyip on c* Antpoh Znfa, orttv ti{ f av Tvti Sto/f yOLifynv ; ^Kelvirtit, Ni/uw 7n>hicdi. Tcu fee that the Delphian god, when my one ai^edhim, how he might worjhip the Gods with acceptation? anfwered, According to the Law of the City or Common-wealth. And Seneca profeffes, that in matters of Religion he confidered not: Q«* dm grata, fed qu<& qu£ legibws jujla : Not fo much what was aceef table to the gods, as what was warranted by the laws of the land. But I hardly forbear fmiling, when I read how the Delphic Devil was put to his Trumps about this Queftion: TuUy tells us, Lib. 2. de Legibws. " Cum Athenienfes ApollinemPythium confulerent,quas po- " tiflimum Religiones tcnerent :, Oraculum editum eft, eas "quae effenr in more Ma jorum. When the Athenians confuted A- folio, what forms of Religion chiefly they fhould embrace ? The grave 0- rack anfwersy Tbofe which bad the Authority of their Ancejlors cujlom and ufage. But here the Embajfadors croft him, and told his wor- fliip*, "Morem Majorum fsepe efle mutatum*, The Cujlom of their Ancejlors had been often changed. Alas, they had reform'd, and reform'd again and again, over and over, and could ar- rive at no fettlement for want of a Rule, and therefore they demand : " Quern morem potiflimum fequerentur e variis ? Which of all thofe various Cujioms and Rites they fhould obferve ? The . Devil, who is never wholly at a lofs for an anfvver, gave them this : Optimum! fray pick^ out the beji you can find', though 'never a barrel had better herrings. But to this Reafon I fay \ 1. That he has now wholly given away the Churches Authority , which has made fuch a noife in thefe laftAges, and all her power in determining things indifferent is furrendet'd up- on difcretion. Its very fufpicious that they have no affii- rance of the confiftency of their Notions, when they know not where to fix this power of Inftituting, and imfofmg Ceremonies : one Age talk't of nothing but i&vm l^yAva^ ^ xji sa^/p, but we hear no more of that but privately among friends : another time the church was brought in to vouch for them, but it will not do there *, at laft one Thomas Eraflm taught us to throw them upon the civil Magijlrates -, Orotius has madeufe of the Notion, and for his fake we cry it up at home, but ano- ther Chapter will offer us farther occafion to difcourfe that matter. 2. That the Magijlrate underftands the civil policy beft, is wry true, but no warrant for the impofing of Ceremonies ', for, what is the civil Government prejudiced, if I worfhip God according to his own Rule ? or what propriety of the fubjefi deftroyed *, what prerogative of the Prince impaired', or what privilege of Parliament invaded by a Minijlers baptising according to Cbrijls naked Inftitution 9 without the Crofs ? 3* Its one of the greateft diflervices the Enquirer can do to Religion, [x68] Religion, to make it truckle to the Humours, and cufloms of the feople: p. 59. he tells us, the vulgar are altogether for extreams', and blames Calvin for Complying with the Humour of the vulgar. And yet now all oth' fudden the Magiftrate muft determine, be- eaufc he kjicws beft what fuits with the inclination of the Veo fie : though indeed one main end of the Chriftian Rehgion was to oppofe thofe radicated Cuftoms, and Idle Humours received by Tradition from their Fathers. I am now obliged to look a little backwards, and confider his attempts to prove , that God has not determined Cirmmftances : wherein if he had pleafe to underftood others, all this had been fpared, unlefs perhaps he underftood not himfelf. A long ftory he tells us of Temple and Synagogue worfhip. How punctual God was in his directions about the former, how more lax iu thofe about the latter. And his Reafbn is : Becaufe there was nothing fjmbolical, but natural Religion, which the Rotions they had of God, and the common fenfe of Mankind was fufiicient to guide tfrem in. Which difcourfe of his well improved, would give a notable {hake to the groundwork of this whole Chapter : for all the Religion oi Chriftians is either infiituted, or natural. If it be infti- tutedit depends wholly on the Will of God, to make it known to us, and to make it our duty : and therefore fo much of it as is of this nature, will plead the previledge of the Temple, Man has nothing to doe with it. If it be natural, then the no- tions we have of God and Common fenfe are fujficicnt to guide every particular church in it, nor mall they need any Diliatorihips to fupply the defeds. As chrijl has cleared up to us the Moral Law :, fo he has prefcribed us a Ceremonial Law : And as it would be a bold af- front to the Divine Majeft/ to pretend to add one commandment to the former, fo is it no lefs an ufurpation upon the Legiflative power of Chrift to luperadd one inflitution to the latter. He that may make three or fonr Human Sacraments, may with equal pretext make eleven or twelve human moral com- mandments. There is a command, Deut. 12. 32. What thing foevcr I command you obferve to do it, thou (hall not add thereto ', nor diminifhpom it. And under whatever difpenfations we are, under the reftraint of this prohibition. This is granted by all in the general, onely the Queftion is what Conftitution or Inftitution will a- mountto an Addition to Gods Commandment? To which I Anfwer, j. Kegitivdy: it can be no Addition to a Commandment, to determine determine of fuch Natural Circumftances, which arencceilary to the executing the particular duties commanded either by a Ceremonial or Moral precept. God has commanded me to relieve the widow and the Fatberlefs, with part of that which his bounty has gracioufly given me: he has not determined cu what day or what hour of the day ? or in what particular place, or to what perfons by Name I mall extend my charity and there- fore every Perfon to whom the Command is given ( and it is given to every man to whom God has given ability ) muft determine thefe, and other Circumftances, without which 'tis impoffible that Law fbould enure, and take effeft. Thus has he commanded fome to Baptise with water , but he has not told us, whether that water mail be bi ought from a River or Spring ; and therefore he that is commanded to baptize, is thereby Com- manded to determine , and he is neceffitated to it , if he will difcharge his Duty : nor can fuch determinations be inter- preted any Addition to the Law , becaufe they are included in the Z^,unlefs we will fuppofe the Law Nugatory, and to be vaca- ted for every forward Caviller. 2. Affirmatively : whoever mail inftitute any ceremony, which is not ncceffarily required to the performance of any of Gods commands , fuch as is not comprehended in any general Law of Chrift, muft necefTarily be adjudged to have added another Law or infiitution to the Infti- tutions and Laws of Chrift. To illuftrate this , Ifhall ufe a very familiar Inftance } I will fuppofe aftanding General Ljw in a Nation, That no perfon ( except the LegiJIatour ) Jhall add to the I aws of the Land. I will fup- pofe alfo a particular Law promulgated by the Legitlatour : That every fubjeCl jhall fweep his doer once a week^ with a Beefom : Now to fiveep my door with a Beefom of Birch , or Broom^ cannot pofiibly be any Addition to that Law, becaufe 'tis ?iecejfarily required to the putting of the Law in pra&ife, that I do it with the one, or the other , and therefore they are both comprehended virtually in the Law by way of disjunction^ that is, either with this, or that, or fome other. Again, to fweep my door on the third day of the week, and at the ninth hour of the day, can be no Addition to the Law, becaufe I am commanded to do it, upon fome day in the week^ and at fome Uur of the day, and the Law not having defined the precife day and hour, fuppofes it indifferent to the Lawgiver, which I chufe, but one or other Jrmji chufe, unlefs I will obftinately difobey the Law. Bat 07°] But now, If 1 will not onely fweep my door, but over-Oflaci- ouflly will needs make aCrofs over it, this is an Addition to the Law, being neither comprehended under the Command of fweeping , nor neceffarily required to the reducing the Law into ad. Let us fuppofe yet further, that the Mayor of fome of our Enquirers Petty Corporations, with the advife of his Brethren, fhali put forth an Order or Edid, that Non-obftant the Law Ve non Addendo, every perfon within the Limits of that Bur- rough (hall be obliged to Crofs, as well as fweep his door, and that unlefshe willcrofsit, he fhall not fweep, and that every man fhali fubfcribe to this Order and Edid, and whofoever fhall contravene the fame, fhall be disfranchifed , This muft needs be interpreted an Addition to the Law with a witnefs :, Amoft exprefs and daring violation of it. But now to amend the matter, W£ will fuppofe the Mayor with his Brethren fhall folemnly declare, that though they do command Crofting as well as fweeping, yet they do not hereby intend , in any wife to make any Addition to that or any other Law , fuch an explanatory declaration would be of little Credit among the more Confederate fort of men, as being contrary to the fad. But Mr. Mayor will plead, that though he has added fome- thing for the greater folemnity, and decency of the Adion, yet he pretends not to make a Law for the Nation , his is onely ah order of the Court for his own Corporation , and therefore he ought not to be charg'd with adding a Law, to the Syfteme of the Laws *, But his worfhip is hugely out, for the General prohibition, caution'd him not onely againft Ad- ding a Law to the Law , but againft Adding any thing to the Law. The Reader has often deferved our Diftindion of natural and Moral Circumfiances, Now a Ratural Circumjlance is fuch a one, as ari- sing out of, or adhereing to a Ratural Atlion y adds no Goodnefs or Evil to the Adion : but a moral Circumjlance is fuch, as always renders the Adion either better , or worfe: Thus Baptifm is neither better nor worfe, more nor lefs pleafing to God, whether it be adminiftred at ten a clocks or eleven', but every fym- . lolical Ceremony muft either render the ordinance to which it is added, or with which it is ufed, more or lefs acceptable. Thus thefigneof the Crofs inftituted tofignify a perfons dedication to the Lord chrifi as his faithful Souldier 9 muft either add to, or detracl detraft from the moral goodnefs of that Inftitution to which it is annex't, or with which it is ufed : for either it makes it better: As doing the fame thing with Baptifm, viz. dedica- ting aperfontothe ferviceof Chrift*, feeing a double tye, or obligation to any duty feems ftronger than a lingle one, or cl(b it will render it worfe, becaufe it does that fupeifinonfly y which Chrifts own Ceremony had before done fuffitiently -, and endeavours to perform that inefetluaUy, which the Iuftitution of Chrift had already efeftually performed : And becaufe it being a part of inftituted Worfhip, and yet wanting Divine Inftitu- tion :, nor having any track or footftepin the light of Nature, it ieems to over-do what was once well done. Now fince it mud either prejudice, or meliorate the Wor- fhip, it may be convenient to inquire, whether it may have a propitious and benign, or a malignant influence upon it I And Dif- fenters are inclined to think the latter. All the goodnefs of Inftituted Worfhip depends meerly upon the authority of the Legislator, either as he has inftituted it, orempowredo- thers to inftitute it, or promifed to accept it fro/n us, and blefsit to it: Now (fay thefeDiflenters) Chrift lias neither inftituted this dedicating Symbol, nor empowered others to inftitute it, nor promifed to accept it at our hands, nor en- tailed any blefting upon it, and therefore it muft needs ren- der the Worfhip lefs good, becaufe it felf (as ufed) is e- vil : and whether Chrift has inftituted it, or warranted others to do it, or annext any fuch frcmife to it, they are willing to joyn iffue with any of their Brethren, who will foberly manage the Debate. Some of them I have heard thus argue: All Worjhip not cm- mandedj is forbidden. But thefe Ceremonies are Woiftiip not commanded :, therefore they are forbidden. § i. The major Propofition I thus prove, firft from the conceffion of the learned Dr. H. Hammond, a great and ftrenu- ous Patron of Ceremonies, who in his Treatife of Superjlition and Will-worjbip againft Mafter D. C. freely owns it, That all uncommanded Worjhip is forbidden. Secondly, I prove it by this Reafon. They who may inftitute new Worjhip, may deftroy the old Worfhip. For Cu]m eft inftituere^ejm eft deftituere *, the fame autho- rity that can make a Law, can repeal a Law : But no man can de- ftroy the old Worjhip* therefore none can inftitute new Worjhip. Laftly, Laftly, I prove it from the Authority of God, who deftroy- ed Kadab and Abihu,Lev. 10. i. and renders this Reafon of it, becaufe they ofefd ftrange fire before the Lord, which he commanded them not : I know it anfwered by Mafter Hooker,and others,That the ftrange fire was not only not commanded, but forbidden: To which I reply, fuppofe that to be true - , yet God only infifts upon this, that it was not-commanded : It is pleaded further,that God was itrift, and punftual in his Commands to the Jewijh church, but he has indulged us a greater latitude under the Gofpel , but the Reply is eafie*, That our Liberty under the Gofpel, lies not in an exorbitant power to frame new Ceremo- nies, or new Worjhif, but in our difcharge from the fervitude of the old', not that we may create more , but that he has loaded us with fewer particulars of lnftituted Worjhif : It's then very evident, That all Worjhif not commanded is forbidden. § 2. The minor I thus prove, vi%. That Symbolical Ceremonies are Worjhif not commanded', that which is a fart of Worjhif, is Wor- jhif, but the Ceremonies are a fart of Worjhif and not commanded, therefore they are Worjhif not commanded. None will fcruple to grant the major : The parts muft needs partake of the nature of the whole: Thtminorl thus evince, from the Enquirers Con- ceflion in his introduction *, where he reckons it amongft the glo- ries of the firft times of Reformation. That the Liturgy and Public^ Prayers were counted a frincifal fart of Gods Worjhif. That which is made a part of a principal part of Gods Worfhip, and yet uncommanded, is a part of Worfhip not-command- ed *, but fuch are the Ceremonies, therefore they are a part of Worfhip not-commanded. The former Proportion de- pends upon a known and received Maxim : Quod eft fars partis eji fars totiws : the fecond Propofition is our Enquirers own Affer- tion j The Liturgy is a frincifal fart of Worjhif, the Ceremonies are a part of trie Liturgy, therefore the Ceremonies are a part of a principal part of Worfhip *, and if the Enquirer ftick at any thing here, I will make him this fair offer*, let him un- dertake to prove the Ceremonies commanded, and I will un- dertake to prove them Worfhip. There are only fome excellencies in this Chapter, which like the Sprades lie difperfed up and down hisDifcourfe,whofe coherence not obliging them to any fixed refidency, I fhall for a conclufion, in this place confider them. ( i. ; His firft great Affertion is, pag. 147. ThatChrift never went l>73l went about the comfofure of Lam y either of Civil or Lcclefxaflical Policy. We mall not need to concern our felves about Chrifts civil Lam, feeing he profeflfes his Kingdom was not of this world: 'twas not a worldly Kingdom, adminift red according to the maxims of State j and myfieries of Policy which had "obtained here below } that it fhouldbe Spiritual: The Laws and Confutations, the Officers and Minifters thereof of Divine original, managed for Spiritual ends by Spiritual means *, the rewards fpiritual and eternal, the punifhments inflifted upon the difobedientall fpiritual, fo the Apoftle, 2 Cor. IO. 4. The weapons of our warfare are not carnal ', but mighty through God, v. 5. And having in readinefs to revenge all difobedience . It's true alfo, that when once we have tinftured our brains with falfe notions of Ecclefiaftkal Policy, whereof we find no footfteps in Scripture, we fhall be ready to affirm as much of thofe Laws, which he has prefcribed concerning the Adminiftration of his Spiritual Kingdom ', but this we think clear. 1. That Chrift has infti- tuted as many Laws, as fuch a Church as he eftablifhed mall need *, and perhaps he was not concerned to write Decre- tals, Extra vagants, GlofTes,- Canons, Bulls, to fit all the Go- vernments that the wit of man mould afterwards excogitate. 2. He has by Himfelf and his Apoftles defcribed all the officer s> which he judged fufficient to conduft his Difciples in ways of holy obedience through the temptations of this world toe- ternal Life. 3. He has alfo inftituted as many Ordinances and Sa- craments as many ferve to guide and direft them as Chriftians, and let any one name one that is wanting to that end, if they be able. 4. From the nature of thofe Officers which he hath appointed, the fpecies, nature, kind , of his Ecclefiaftical Government is abundantly manifefted. 5. He has given ex- prefs charge that it be not fo with his Officers, as 'tis with the Kings of the Gentileswho exercife lordjhif over them,Luke 22.25* 6. Nor has he commiffioned any Governours to make any Laws di- re&ly for hisChurch,asa Church,binding theconfcience of his Difciples.7.The Sacraments which he has ordained,the exprefs Rules he has given for Paftors or Bifhops, with all other Of- ficers, are evidence fufficient that he has made fome Laws of Ecclefiaftical nature*, and that he has been defe&ive therein, becomes not Chriftians to afTert. ( 2. ) The Affiles ( fays he, ibid. ) gave certain directions fuited to the conditions of the times and f laces, andfeofle r effectively ', bnt S never never com fo fed v a fianding Ritual for all aftertimes : which will he put beyond all difpute by this one Obfervation, that fever al things injlituted by the Afoflles in the primitive Churches, and given in- command in their f acred Writings, were intended fo the obliging only fo long at Qir cum/lan- ces Jhould Jiand as then they did, and no longer. Where we have two things that challenge Confederation. § I. His Do&rine. That the Affiles gave certain directions fuited to the conditions of the times, f laces and perfons r effectively, but never compofed a fianding Ritual: To which I fay. I. If by a fianding Ritual he mean a Portuis, a Liturgy, aMafs-book, a Ceremonious Rubrick, the Rules of thePye, or the like, it's very true, and that which the Ronconformifts do gladly accept the confeffion of: but if by a fianding, Ritual he underftandfix- jed Laws, fuited to the condition of the church in all Ages,un- cler all the various difpenfations of Gods Providences, we de- ny it, andexpeft his Proof. j§ 2. His Evidence is this. Tbit one Obfervation will put it beyond #11 difpute. It's a happy Qbfervation,and deferves a Heca- tomb for its invention, that will filence all difpute in this matter : but what is it ? That fever al things inftituted by the Affiles m the primitive Churches^ and given in command in their f acred Wri- tings, their Efiftles were intended, and fo conflrued only to the obliging [o long as Circumflances jhould jland as they did,and no longer. To which lanfwer. 1. That there were indeed feme temporary Ordinances, fuch as were to expire with the reafonand occafion of their Inftitqti- on :, but then there was alfo fufficient evidence that it was the W ill of God that they fhould expire and ceafe : fuch was that Command of AnncMng with Oyl, Jam. 5. 14. which was . fealed and attefted by an extraordinary concurrence of Gods power, witnefied to by miraculous effe&s. But God having • now broken that Seal, withdrawn tiie concurrence of his Power, we need no other evidence that it was onely proper for the firft planting of Chriftianity, and is now long ago out of date. 2. His one Obfervation comes infinitely fhort of putting^ this queftion out of difpute with any wife man*, for what if fiver al Infliwions were temporary, wiH it follow that none were "perpetual ? What if fome were fuited only to thofe times, fhall we thence conclude there were not enow fuited to all after times? There were extraordinary ApoflUs 1 are there therefore np ordinary ' ' K ••■■•■••• : j> a ji 9n faflors and Teachers? Ormufta Nation beat all this vaft charge to maintain human creatures*? what if fome Rites were momentany? Are there not Sacraments, in the right ufe whereof Chrift has promifed to be with his Minifters to the end of the world ? Such wherein we are to l 7* 3t*, and AidxatM $\v, Rem. 13. 4,6. Andyetit'sno part of their Office to read Divine Service. St. James was by fome Ecclefiafti- cal Writers dignified with the title of &<*%&<. Whence fome conclude he was a Liturgy maker. And thus our willing '■Enmrvr, to ferve a turn 3 muft needs have thofe good Women that t>77] did &taw»v, by all means to have been ordained to the office of She-Vedcons. Thefe words ^«7«p>fTy, and Aaxwiiv, as Bellarmine notes, fig. nifie no more in their general import than quolibet publico mu- nere fungi, to perform any publick fer vice for the common be- nefit, whether Sacred or Civil : But when they are applied to any religion work, or fervice, then by accident they -have a Jkred fignification ftampt upon them : and therefore the fame Cardinal from thofe words, Ads 13. 2. Kei%y*rm¥ 3 8 4 ] lord, the Prophet delivers him a fealed pardon, the Lord hath ■ alfo put away thy fin, thou (halt not die, 2 Sam. 12. 13. ( 5. ) Nor yet ought we to form fuch conclufions,that God lays little fire fi upon hispofitive Precepts, becaufe he lays a greater firefs upon moral p recepts in themfelves. As it would be an injury to conclude, that any Church lays little weight up- on the obfervation of the Lords day, becaufe, when one of his own inftituted Feftivals, is coincident with that day, the ordi- nary fervice thereof gives place to the proper fervice of that Fe- ftival, when all that can poflibly by the wit of man be infer- red thence is but this, that the Church may have a lef$ refpetl for the one, than the other : fo would it be injurious to con- clude, that God has very little refpetl to his own Inftitutions, becaufe he may lufpend their exercife pro hie tenunc, rather than the duties imperated by a moral precept •, Mint, Anife and Cumin, are inconfiderable things, compared with the mightier matters of the Law, Judgment, Mercy and Faith , and yet our Savi- our tells them, Mat. 2^, 23. Thefe ought ye to have done, and not to have left the other undone. ( 6. ) As abfurd would it be to conclude, that God lays little firefs upon Pofitives, becaufe he difrefpe&S the performance of a Duty in hypocrifie, for at this rate we may conclude that he lays little upon preaching his Word, Tf. 50. 16. What hafi thou to do to declare my Statutes, or that thou Jhouldefi taj^e my Covenant in thy mouth, feeing thou hateft infiruclion ? And theConfcquence is as natural, that God regards not prayer, becaufe he hears not the peti- tion of him that regards iniquity in his heart, Pf. 66. 18. And that the prayer of him that turns away his ear from hearing *the Law, h an abo- mination, Prov. 28.9. ( 7. ) Nor may we gather, that God makes little account of a pofitive precept, becaufe he fometimes fees reafon to in- dulge the omiflion of its practice for a feafon. What weight he laid upon Circumcifion is well known, that he threatned Excifion to the Male-child that was uncircumcifed at eight days old *, and yet for forty years in the wildernefs the aft of Circumcifing was fufpended : for the a&s of an affirmative moral precept may be forborn for fometime by our own pru- dence, and much more and longer by Divine warrant, and yet the Precept it felf all the while ftandfirmin Gods regard, and in full force, power, ftrength and vertuetous. (8J We are not to conclude that God lays little ftrefs up- on on an Inftitution, becaufe he fometimes commands an A&, which, were it not for that particular mdfpecial Command, would by vertueof a general command, be a moft horrid impiety. Thus God laid a great ftrefsupon Killing, much greater upon a fa- thers kitting a child ; and yet greater upon offering human bloud in Sacrifice: and yet he commanded Abraham to facrifice his on- ly fon, and by his Command made that moft acceptable, and rewardable fervice, which otherwife had been moft abomi- nable to the Divine Majefty. To borrow, and not to pay a- gain, is one of the characters of a wicked perfon, pf. 37.21. And yet God by his fpecial Command authorifed the Israelites to borrow of the Egyptians jewels of fdver, and jewels of gold ', with no intent I am perfuaded, to repay them either ufe or principal. God is the Soveraign and Abfolute Legiflator, who may fuf- pend, refcind, alter his own Laws at pleafure, and yet he has laid fucha ftrefsupon the meaneft of them, that™ man may, nor any man, but the man of fin, dares prefume to difpenfe with them, much lefs to difpenfe againft them. (9.) Nor are we to think that God lays little ftrefsupon a Commandment, becaufe he little regards thofe Obfervan- cies, which Superftition, Folly, Tradition, Cuftom, have as- cribed to it, which were never comprehended in it : yet fuch is the procefsof our Enquirers Arguments *, he inftances in fime fuperftiiiows Addit anient to the Command, which God never requi- red, and thence concludes very learnedly, that God lays very little ftrefsupon the Command', let him therefore have leave to in- fer } God laid little weight upon the Obfervation of the Sabbath-day, becaufe the fuperftitious Jews were haltered with an errone- ous Opinion, that they were bound tamely to fit ftill, and offer their naked throats to their enemies naked fwords, upon that Day, which folly indeed God little regarded. L 2. ] Whence then ought we to take the mcafures of that ftrefs God lays upon his Inftitutions ? ( 1.) The true meafure of that refpeft which God has for a Commandment, is to be taken by us, from the Authority of God : if the thing be fmall, yet we are to regard his Autho- rity in it, for this God regards : and therefore he has back ? t of old, both the pofitive and the moral precepts with this > lam the Lord-, and the greateft inftances of his Royal Praero* gative are given us in thofe Mandates, which have only his Sovereign pleafure to recommend them to our obfervance- (2.; The [z86] (.2. ) The meafure of that regard God has to an Inftituti- ©B, is to be taken from the greatnefs of that glory which we give him in cur obedience. The great tryal of our fmcerity and fubjefti- on to God, lies in giving deference to his Will, as the Rule and Reafonof our Obedience j and then do we recognifehis Abfolute Power to difpofe of us when he will, whatever be the re afon of it: is the. reafon of our Comflyance. Thus Abra- ham gave God the greateft teftimony of inward honour, when he prepared himfelf to facrificehis only Son, upon his only Command. (3.) We may take the meafure alfo of the weight of a Command from its defigned ufefulnefs to his great ends *, for feeing the imalleft, and feemingly weakeft of his Injundtions are attended with his Bleffing upon the holy and due ufe thereof, we are thence to inftruft our felves in the weight and worth of it. The Enquirer tells US from Maimonides, that there were fotne things in the Jewijh Law, that were primae intentionis, fuch as God re- quired for themfelves, as being intrinfetally good : others that were fe- eundae intentionis, only required for the fake of and in order to the former : Now his own judgment herein he acquaints us with, in the fe words. The fir jl kind that were ejfentially good, were abfo- iutely necefary, and could never be otherwife y fuch we call Moral du- ties *, the latter kind were of (0 indifferent a nature, as that they might not only not have been commanded, but alfo in fome cafes having been, commanded, they may not be a duty ', but either he, or his Mr. Mai- monides are quite out. For, 1. The Ails of affirmative moral Precepts may in fome cafes become no duties, the Command it felf abiding in its full force *, yet none will fay that God lays little ftrefs upon the ABs of affirmative moral Precepts : thus the a&s of affirmative pofitive. Precepts may become no Du- ty, yet none can fay, that God lays little ftrefs upon the ails of obedience to a pofitive Precept. 2. If this will prove that God lays little ftrefs upon. Positives, becaufe they are required only for the fafyof, and in order to the former : then it will evince, that God lays little ftrefs upon all the means which he has ap- pointed frr his great ends .* For the means, as they are /»e<*«s,are only valuable for the fake of, and in order to the end. ( 4. ) What ftrefs God lays upon his pofitive Precepts, we may judge fromthofe feverities which God has threatned a- gainft, and fometimes executed upon the Violaters of them. It It was for the violation of a Ceremonial Law, the Eating oftlx Tree of Knowledge, of good, and evil, that God eje&ed Adam out of Paradife: It was for the negleft of a Ceremonial affirmative Command, that the Lord fought to £/Z/Mofes, Exod. 4.24. And yet he had this to plead, that he was upon a Journey, and a- bout Gods Errand. It was matter of meer Inftitution, that was the Jfraelites fecurity againft thedeftroying Angel, Exod. 12. w$, Thefprinkling the bloudof the Pafchal Lamb upon thelintle and pofts of the door. That many do efcape Gods vengeance at prefent, notwithftanding their not obeying what God has inftituted, and inftituting what God has not com- manded, will prove theadmirablenefs of Gods forbearance to- wards them, who turn his Grace into Lafeivioufnefs, and em- bolden themfelves to fin from his patience, but not in the leaft that he lays little ftrefs upon his own Precepts, whereof he will find atimetofatisfietheSons of Men, from whence, § t. It follows,that he argues himfelf a pittifull Sophiftcr, who concludes the leaft Command may be broken, becaufe God turns not men to hell as oft as 'tis broken. §. 2. He proves himfelf a notorious Hypocrite, that from either Gods grace in waiting or pardoning, (hall encou- rage himfelf in finning, and flatter his Soul that he may curfe God and live, when the devil wasmoremodefttofuggeft, Curfe God and die. § 3. Whoever fhall openly preach thisDoftrine, that God lap little Jlrefs upon the Circuwjlantials of Religion, has open'd a flood-gate to let in a deluge of prophanenefs upon the World : forfeeing.no Command of God a [mall, in refpeft of the Authority of the Law-giver, which is the formal rea- son of our Obedience to that Law, fo no Command of God Will be great, but that Command paramount, de non-feparando : and then, if every Command that is lefs than another, may be faid to have little Jlrefs laid on if, feeing there is fuch a gra- dation in the weightinefs, this is in order to that, and that for another :, there will but few, perhaps but one, of which it may not be faid, God lays very little jlrefs on them, § 4. Although the acls of fofitive Commands may give place to the atls of moral Precefts, when both cannot confift, yet whenever we can poffibly perform both, we can omit neither -without fin. § 5. To forbear the praftice of an affirmative Precept, IvhenCircumftancesdonot confpire, is no violation of fuch a [z88] a precept : though no evil may at any time be done, yet fome good may at form:- time be forborn. i 6. In all Laws of this fort there are feveral tafm refervati, cafes kept in Gods own hands, which cafes when they are put, the controventfon of that precept kV h^v, isno violation of it >s 9 1 violation of the Holyrejlof the Day, but really was none *, it being cafm refervatm, an Exception, not from the Law, but in the Law , thus Our Saviour, Mat.i2.$. Have you not read in the Law, that the Friejls in the temple prophane the Sabbath, and are blamelefs ? Now it cannot be, that a real prophmation of Gods Ordinance fhouldbe free from all blarney but the meaning is, that the Priefts by vertue of their Office, were obliged to do fuch atls cf bodily labour on that Day, which in their general nature were fervile porks;-, and as they had an abearance of prophanation in them, fo they had really been fo, had not the fpecial Command of Sacrificing on that Day, fecured them from the contract- ing of guilt by fuch bodily labour •, wherein there was no violation of any Obligation, but only Minor, to debilior obliga- . tio } cefit majori to fortiori *, and for this he is loaden down with Authorities in our Synopf, Critic, in Loc. Polluunt nonvere, fed im- froprie, to quoad fpeciem. So Maldondte. Viola fe dicuntur, quia ea fecerint, quje nifi cultmDei excufaret facer e non licytfet, opera nempe ge~ here fuo fervilia , cujufmodi funt Sacrificia rnatl are : So Mencchius, and Grotim fattens the interpretation 'with this Reafon •, Quia licet polluant yjp pnnv, contra legh tamen ^tcivoidi', nihil admittunt. § 2. But his fullejl Injlance is out of Mailer Selden^ that in cafe of ficknefs a Jew might not only eat fuch meats as were othertfife forbid- den, but ( fay they ) for the recovery of 1m health, or avoidance of any great danger, he might breaks any precept, five only thofe three great ones againji Idolatry, Murther, and Incefl. T he Anfwer to which is very obvious. I. For the eating of meats for the. recovery cf healthy which otherwife were forbidden. That word Qotherwife] iuppofes them lawfull in this cafe, though not in other cafes. And is it not alearned Proof, that God lays little ftrefs up- on the violation of a Law, becaufe he lays little upon that which •IS none ? An exception in the Law, implies no violation of the Law. 2. That they might breaks any other precept, except one of thofe three great ones* Mafter Selden fays, not only he fays, the Jews fay fo, who were very favourable Cafuifts fometimes for their own eafe and convenience : This was indeed a prophane glofs of the loofer Rabbins, but no ways warranted by the Law-giver-. It feems they might fwear foundiy to recover their health, for that might open their pipes, if they were Ajlmatkal , or com- mit adultery , ad purgandos renes, as thePopifh Glofs hathit : and I once heard a Catholick Do&or advifehis Patient in another cafe to be drunk, once a month, though fot fome it muft be once a T veekt [290] week, or 'twill not do : or they might lye, or fieri, to procure a Sovereign Remedy , for thefe are none of the three great ones ; either Idolatry, Muitber, or hiceft : And by this Rule, if Scbifm would any way have contributed to' the avoydance of any great danger, they might have feparated without fin. But thefe inftances he confeffes come not home to his purpofe, which I agree to-, but withall tell him, they come as home as any of the reft, which now muft undergo the penance to hear. § I. His firft Inftance, that comes home to hispurpofe, is in the Fajfover. And the fumme of his Reafonings from thence is thus much. This was a great Sacrament lnfiituted by God himfelf upon weighty Re afons, ( perhaps to awe mens childijh minds into a greater ■ Reverence of the Deity ) Made a Statute for ever throughout their Gene- rations, and the Soul that obferved it not, was to he cut of from among his People, Exod. 1 2. 11. And the moji minute Circumft'ances are de- fined, among ft other , that they fiwuld eat it with Stafs in their handsj Shoos on their feet, Bid their loynsgirt. By which Expreffion is plainly intimated ( and accordingly tjyey under flood and prafiifed ) that theyjhould doe it in the pofture of Standing ; yet when they were come into the Land of Canaan, they eat it fitting, or lying, according to the ufual Cuftom of Feafting in thofe Countries. And this change continued till the times of our Saviour without any reproof from God : And our Saviour himfelf conforms to them herein, and % the fame pofture eats the Pa/over with his Vifciples : I (hall onely offer thefe few things in Anfwer. 1. That there appears nothing in the Inftitutionof a Command to eat the Pafover ftanding; that which carries the greateft face of probability, is, that Gods enjoyned them to have their fiaves in their bands, and their fhooes on their feet, that they might be ready for a March, at God Signal, and word of Command : which they might have, and yet fit at the Paflbver, unlefs it be fuch an impoflible thnig to fit with our fhooes on; or that they could not hold their ftaves in their hands, as weU fitting, as ftanding. 2. That the Jews underftood, and praclifed accordingly is a precarious, groundlefs, and felf-contradi&ing fi&ion: .for what p ratlife of theirs could poflibly evidence that they underftood the words to en]oyn ftanding, when he confeffes, that when they were come into the Land of Canaan, they eat it fitting or lying ? un- lefs he dreams of fome fuch pradiie in the Wildemefs, when there was no Vafbver. 3. Suppofe a command for ftanding; yet it might be onely pro hac vice; whilft that pofture might befym- ■bfilital of their hafty departure out of Egypt: And that fitting fhould [xpi ] fhould ever after enure, when Providence fhould allot them more fettled Habitations •, A pofture more accommodate J to ex- press the fixed condition of the Church in the Promifed Land: 4. If God commanded them to eat the Paffbver Standing throughout their Generations, without any exception in the Canon of the Inftitution, without any diffenfaiion from the Inftitutor himfelf, then they did moft certainly tranfgrefs, were guilty of fin, continued in, lived in, dyed in fin, through all their Generations } for fvi is nothing elfe but a ir • ar.fgr ejfm of a Law :, and then our Bleffed Saviour himfelf had tranfgreffed his Fathers Law which he came to fulfil: And thus Bkfihemy muft be added to Folly, to make way for an Argument that may fecure the Imposition of Ceremonies. I mall there- fore conclude with more Reafon thus 5 Cftrift eat the Palf- over in atahle-gefture^ therefore God allowed it, rather then thus *, God forbad fitting, and yet Chrift finned not , though he eat it fitting. % From hence I will thus Argue with cur Enquirer 1 Either God commanded the Jews to /land at the eating of the PafTover in all Ages, or not : If he did fo command them, no arming will excufe them from fin , who eat it fitting .- if he did not fo command, then this inftance comes home to his purpofe , ju'x as his other did: for it can never prove, that God lays little ftrefs upon Commanded Circumftantials , becaufe he laid fo little upon uncommanded cues. Pofitives may be altered? changed, or abolifhed, by the Legiilator when, and how far he pleafes \ but this will ne- ver prove that he lays little ftrefs on them whilft they are not changed, not abolifhed : Nor will it prove that Man may chop and change, barter and truck one of Gods leaft Cir- cumftantials, becaufe the Law-giver himfelf may do it: He that may alter one, may for ought rknow,' alter them all, feeing they all bear the fame Image and Superfcription of Divine Authority - and he that has a commiinon to abolifh one, I am confident has as good a commimon to .abolifh ail the reft, which none pretend to but the Tope, George Fox, and this Enquirer. § 2. His next inftance which comes home to bis furfofe, is iia David y who di/lrjbuted the Trie/Is into Orders for the convenience of their mini/lration : and befides that , he in/lituied Jnflrumental Muficl^ to be ufed in the norfnip of God, mthout any emmiflion from God that T 2 Appears : [292,] Apfearst But this inftance is further from home then any of me reft. For, i. That- one word of his [that Appears^ will deftroy his whole Argument: For it was not fimply nece£ fary , that it mould appear to us , at this diftance of time , and Dnder our prefent dif penfation, That every Prophet, or pious Re- forming Prime, had a commiffion in particular for every Altera- tion he then made in' or about Gods worfhip: for feeing ve knot? they had aflanding Prohibition upon Record, not to Add to, or take from Gods inftitutions: it is fuppofed that they were Armed with fuch a commiffion, and received particular in- ftrufl ions from the Divine will, though the wifdom of God faw it not good to exemplifie thofe commiflions and inftru&i- cns*, It was enough, that when God Authorized any fuch extraordinary Commiffioners to Regulate the concerns of his Service, they produced their fealed Letters Patents to that age and people who were concerned to obey them. 2^ David diG not ordain Pnejls and Levites , he created no new Order or office, of his own head, and heart, all he did was this : feeing the whole Number of the Priefis muft attend upon the Sacerdotal^ as the whole Body of the Levites upon the Levitical fervice , and yet all could not at once engage therein, with- out confufion and diftra&ion, he cafts them into regular courfes, that in fucceflive Revolutions they might all fhare in the work and duty. 3. David was an eminent Prophet, who re- ceived directions from God in affairs of lefs moment, and as I cannot eafily believe it, that God would call him to an employment without fuffieient advice how to manage it, fo neither can Lconceive that, fo holy aPerfon would enter- prife any thing of this Nature, without fuch advice, when he might fo eafily have it from God : And that which fully ratifies me herein, and may do as much for another, that is not highly concern'd to quarrel plain Scripture, is this, That when David had order'd the Levites, 1 Ciiron. 33. 4, 5, 6. And the Priefis, ch. 24. And the Singers, ch. 25. , And the porters } ch. 26. And the Captains and Princes of the Tribes, ch. 27. And was come at laft to give his Son Solomon par- ticular directions about the Temple , ch. 28. the Scripture tells us, ver. 12, 13. That David gave to Solomon his Son, the Pattern of the Porch, and'of the'houfes thereof, and the Pattern of all that he had by the Spirit', Alfo for the Courfes of the Priefts and Levites. and for all the work of the fervice of the houfe of the Lord : [2-93 3 Lord: And ver. 19. All this ( faid David) the Lord made me urh derfland in writings by bis band upon me] even all the works of this pattern* And as P.,Whad fpecial direction from the Lord thus to distribute the Levites, Priefls y Singers, Forters, for the convem- ency of their Miniftration :, fo was he to make f articular aftli- cition to God, for the Determination of the molt minute Ci cumflances : One would think that if there muft be fo Divifions of Priefts, Levites, Porters and Singers, it had been amofl inconfiderable Circumjhnce, which of theie divifi( begin the round, or circular Combination, that they wink and chufe*, and yet David u fed even in this fun&tto, a great and folemn Ordinance of God, yi%. The Let, wherein the All-feeiflg and All- ruling God controuis the contingency of the voluble Creature, for when tbelotiscajl into the lap, the whole difpofing thereof is of the Lord, Frov. 16. 33 . So that the ve- ry Porters and Singers were chofen-as folemnly, andwitli refpe£t to Gods Deterrtiination,to the order of their Courfes, as Matthias was chofen to be an Apoftle, and prefe Bar- nabas by the decifionof the true. 4. I will add, that it appears, that this Determinati r David was not made Jure Regio, but Prophetico & Bfrino. Be- caufewhen that holy Prince Jojkb fet about Reformation, he regulates the Friefls andLevites according to the order of Da vid, 2 Cbron. 35. He fet the Friefls in the Charges, —v. 3. And he faid unto the Levites, prepare your fehes by the Houfes cf your Fathers after your Courfes-- According to the writing of David, kjngcf ' Ijr ieU\\h\c\\ was that Writing no doubt, which he mentions, 1 Chron. 28. 19. By which Cod made him underfland all thofe things : Now I would gladly learn what need this good and pious Prince had to have recourfe to Davids pattern, to Davids writing, had he been acquainted 'With our newDoclrine, that God lays very little flrefs uponCircumflantials in Religion, and might have determin'd that fmall matter JureRegio. And this is farther evident, in that Solomon , a Prince of great power and wifdom, yet was fo punctual and precife in this very thing, to order the Courfes of the Vriefls and Levites ac- cording to Davids Rubrick, 2 Chron. 8. 14. He appointed alp) ac- cording to the order cf David his father the courfes of the Vriejls ig their fervices *, and the 'Levites to their charges, to fraife and minifltr J,e fore the Lord) as the duty of the Day required, for fo had David the T 3 man I>94l man of God commanded, where we may obferve, firft, that what David commanded 'herein, was not m King, but as the Man of God j a Vrophet, or one commiff.oncdby God for that fervice. And,fecondl/, that David could not bind his Succefrs, by any determination of his own, meerly as a Prince, and therefore their obligation to follow that pattern, did arife from the Authority of God. 5. Whereas our Earner has fearchtj it feems, but can find no commiffon for inftrumental Mufick^ I have fued out a Melius' in- quirendum, and he may read it exemplified, 2dww.29.25. He- Zekian fit theLevites in the houfe of the Lord, with Cymbals, and Pfal- teries, and with Harps, according to the commandment of David, and of Gad the Kings Seer, and Nathan the Vrophet *, for fo wo* the Commandment of the Lord by the Vrophets; whsre we have a Com million exprefs j 1. From whom, the Lord - by whom, the Prophets ' to whom, King David j about what, inftrumental h'lufick. 6. And laitly, Suppofing David had ordered all thefe particu- lars of hiswK head, yet will it not follow, that God lays little ftrefs uponeitiier the omitting what he has commanded *, or the do- ing what he has prohibited, feeing he fuppofes, that the things ordered, were neither commanded nor prohibited : all that with mo- defty could be drawn from hence,would be no more than this little ' 'That ameer circumjlance undetermined by God, and yet necejary to be determined, to the executing what was determined y might be determined by a prophetical person : And even for this alfo he had an exprefs, and pundlual warranty from the Lord. § 3. A third Inftance is from Sacrifices*, which ( fays he ) though God had with great folemnity inftituted as the means of propitia- ting brs Divine Ma jefty towards finfull men, and had with great Accu- racy prefer ibed the laws thereof, yet he puts a greats flight upon all of that nature, as a thing he regarded not, in comparifon of the fubftantial points of virtue and obedience. We have hence a great help to un- derstand a little of our Authors mind, about thofe circumftan- tials in -Religion, which he fays, God lays fo little ftrefs upon. And Sacrifices, the means of propitiating the Divine Majefty towards finfull man, are of that number : and Hence we may alio fatisfie our felves, why Jefm Cbrifthas no more ftrefs laid on him, in fome mens Divinity, for feeing He tithe means of propitiating the Divine Ma- efty towards finfull man, he may prove a, Circumftantial in Religion, and !>9>] and upon the matter an injfgnificant, or at beft but a Significant ceremony. But for his Anfwer I fhall fay thefe things. i. It is a falfhood very opprobrious to the. great Law-gi- ver of the Church, that he ever inflituted, and yet flighted what he had inflituted, whilftit continued in force. 'Tis true indeed, God always flighted hypocrites, who offer'd thofe Sacrifices, and they became vain oblations, as to any benefit they had from, or by them \ but his own Ordinance he never flighted, till Chrift the grand Propitiation had anfwered all their ends and pretenfions. 2. God never flighted facrifices, in comparifon of virtue and obe- dience, for to offer facrifice s aright, was virtue and obedience ', but in oppojkion to fincerity, to virtue and obedience : juft as he Would have flighted the moft fplendid outward ails of vertue and obedience without the heart, which is the life and foul of all. To give alms, to pray, were, and are duties of moral virtue and obedience, and yet when thePharifees performed both to be feenof men, to hunt for popular applaufe, God not only flights but abo- minates them ' 7 not the ads. themfelves, but the perfons that per- form'd them *, not what they performed, the outward work, but that they kept back the heart : or if the tbinp yet not as commanded in fpecie, but as finfully done in individuo. Thus he that commanded all men to kjfs the Son, flighted, and abhor- red Judas hi* kifs, when made a cloak to hide his traiterous de- fign to deliver up his Lord andMafter. Sacrifices had a threefold ufe. i. A typical ufe, as leading to Chrift, and in this refpect God was fo far from flighting them, that he laid the greater ftrefs imaginable on them. 2. A political ufe, to fetthe tranfgreflbr ot the Law right in the Court of Juftice, and to fatisfie for the temporal- punii]i- ment. 3. A moral ufe might be accidentally made of them too, they ferved well to reprefent fome moral virtue, or duty. And I will not deny that God might flight this fymbolical ufe of them. 1. Becaufe that ufe had no inflitution, and we never find ihat God had any efteem of Symbols that were not of his own appointment. 2. Becaufe no Ceremony or Symbol, could reprefent the moral duty, or virtue to that advantage, which the precept it felf, with tkofe encouragements and rewards propounded by God himfelf, were able to do. Yet he will prove from Scripture, that God flighted facrifice s, Pfal.50. 8. I will not reprove thee for thy Sacrifices *, V. 14. Offer to X 4 Ood pod the facrifce of righteoufnefs, as if he had faid, let me have the Ut- ter, and I /ball not much complain' for the' def eft of the former. This is his Glofs, this his Proof - 7 wherein I onely blame two things. ( i.) The faljhoodof it: The words maybe interpreted as fpoken either by why of wcefion, or commination. i. By way of cone ejficn. 1 will not reprove the for thy facrifices, q. d. Quantum ad externa facrifcia fat'vs eftis occupati, fays a learned perfon. I have no caufe to rebuke you on that account, for you do your du- ty, you are very diligent in them • God flights not facr?fice,but he requires a better facrifce, that of Righteoufnefs. 2. By way of Commination. And there is no greater argument of Gods difpleafure, than when he threatens to leave a People with- out reproof for their negle£t of duty, thus, H0/4. 17. Ephra- im h joined to Idols, let him alone. Gods not reproving for omifion of a duty, or commijfiOn of [m, is a forry Reafon that God lays lit- tle Jlrefs either upon the duty, or the fin. Thus again, Acls 14. 16. God-is. faid to have fufered all Rations to walk^in their own ways. Gods keeping filence at, and non- reproof of fin, when once it fhalf be interpreted an indulgence of fin, his future rebuke in thunder and lightning, fhall convince miftaken finners of the frilly of their comment upon the text of Gods forbearance. And t-his feems the true fenfe of the place we are upon. For v. 21'.' God ufes parallel language *, Thefe things ha/i thou done, and, 1 kept filence, hut I will reprove thee. ( 2.) I blame his glofs of Blafphemy •, he put words into Gods mouth which are the abhorrence of hisSoul. Let me have thefe latter, audi fhall not much complain for the defeel of the former. Strange Doftrinethis! What, God not complain for want of obedi- ence to his Commands? He told us in the beginning, that God was not a caption Deity, and now he would prove him one j he tells Us that God inflituted Sacrifices with great folemnit), as the means of propitiating bis Divine Majejly, and now he introduces God of another mind: let them ufe the means or not, for a- yerting his difpleafure, God will not much complain. § 4. Another Inftance is that mentioned, Mat. 12. Where- upon the OCcafion of the Difciples rubbing the ears of com on the Sabbath-day :' and Chrift juftifying their fad from the example toi David, who cat the Jhew -head^in a cafe of extremity *, Chrift tells the fuperftitious Pharifees, lwill have mercy, and not facri- fce j but this will not do his work: For, I. The plucking of the ears 1*971 ears of com, in a cafe of extremity, was not forbidden by the Law^ foGrotiwS) *? Neque negat Chriftus, opus efle famulam, " fed excircumftantiisoftendit, fa&um hoc Difcipulorum, le- u gis fententia non comprehendi \ eft ergo Queftio, t« pht?, u ^ r*i fietPQicii, ftatllS fcripti, & voluntatis *, Chrijl denies not that it was a fervile wo)\, but from the due confideration of circumfiances he f roves, that this fail of his Difcifles was not included in the meaning of the Law: So that the Quejlion is between the Letter, and the equi- table Conftruftion of the Law. 2. The fame Anfwer to the o- ther Inftance of Davids eating the Jhew-bread. " Annon legiftis ? " ft legiftis, hoc licitum eiTedidiciffetis:, fi non legiftis, pu~ " dent vos ignaviae veftrse. Have you not read? (fays Chrift) If you have read it, you mujl needs have learned that this fat! is lawfull : If you have not read it, you may be ajhamed of Jlothfulnefs. u David e- " jufque comites pari nece/Titate prefli, qua nunc premuntur " Difcipuli mei, fecerunt contra -n pnm, Legis de Panibus : " neque tamen feciffe cenfentur contra -riw fijiaitu. Sequitur " ergo nee Difcipulos meos quicquam hoc facto adverfus le- u gis fententiam committere, i. e. David and his companions, be- ing urged with the fame exigence wherewith my Difcifles are now urged, a fled againfl the letter of the law concerning the Shew bread; yet are they not to be thought to have tranfgrejfed the true intent, and meaning there- of; it follows therefore, that my Difcifles by their fail have not violated the intendment of the law. 3. That our Saviour tells them he will have mercy andnot facrifce, hasno difficulty in it, becaufe, I. ne- gatives are often put for Comparatives ; I will have mercy, and not facrifice, is no more than I will have mercy rather than facrifice, when I cannot have them both. There's no queftion, but if an aft of Mercy, and an aft of infiituted Worfhip, fhould ftand in com- petition, all circumftances concurring *, the aft of inftituted Worfhip ought to give place : we will fuppofe a Congrega- tion aflembled for the publick Worfhip of God, and at the fame time a fire breaks out, the Church is not only allowed, but obliged to omit the publick Worfhip at prefent, and to employ their endeavours towards the quenching of the fire: and he will render himfelf fomewhat more than ridiculous, that would infer from hence, that God lays little Jlrefs upon fublkk Worfhip; or that God .lays lefs jlrefs upon the Churches worfhipping him in publick, than upon the preferving of a houfe •, but only that the wori of mercy muft be now performed, or thefeafbnis loft forever: whereas the Worfhip of God may may be reaffirmed. So that all the bufmefs is, That a circum- fiance of undetermined time is vf lefs might in Gods account, then an a3 of "Mercy, or Charity, i for. I. The Apoftle tells them, that Chrift fent him not to baptise, hut to preach the Gofiel ^ that is, not fomuch to baptize, as to preach :, which yet will never enforce, mat Chrift lays little ftrefs upon the Ordinance of Baptifm: our 3. Saviour, Liike<\. 26. acquaints hisDifciples, that he that bates not father and mother, cannot he hisVifciple ', and yet its true too, that lie that hates his father and mother, cannot he his Difciple : but by hating is meant only lefs loving *, He that loves not father and mother lefs than me, cannot he my Difciple. Now let the Rea- der judge, how abfurd it would found in his ears, to hear fuch Doctrine. That God lays very little ftrefs upon our filial tfeftion, and duty to parents ', a Doctrine worth its w T eight in gold to fuch a Jew, that would plead Cot ban againft Com- mandment, and evacuate the Precept of God , by his own Traditions. And fometimes that duty which God lays the greater ftrefs upon, may give place pro hie, & nunc, to that which he lays lefs weight upon : a Father commands his Son to difcharge fuch a fervice, as he is addrefling himfelf to his duty, he finds his enemies ox or ax ready toperifh •, in this cafe, I conceive the Son ought to fufpend the execution of his Fathers command to five the life of a beaft : and yet the debt of Juftice which I owe my Father, is greater then the debt of charity which I owe an Enemy. And thus much of his Old Teftament in- ftances. [2. ] He proceeds now to thofe in the Kew, which muft prove, that God lays little ftrefs upon Circumftautials under theGo- fpel, which he will firft prove by this Argument. If this (fays he) wo* the cafe, and condithn of things under the Old Teftament, where God feemedfo juntlual in his Prefcriptions, fo rigor out }n his Animadverfwns, and where the danger of erring capitally from the defign of thofe Injlitutions, by the leaft deviation from the line ofDiv'me Revelations was fo great', then certainly in the tiew teftament, where the JPivine Wifdom hath exprefft far lefs concern for fuch little points *, may the minds of men be fecure from fuch fuperftitiom fears : wherein we muft fairly axamin, 1. the Antecedent, 2. the Confequence, 3. the Reafon of the Confequence. ( 1. ) The Ancecedent, that God laid little ftrefs upon Cir- cumftantials, that is, ( as his Inftances bear witnefs) had lit- tle l>99l tic regard for his pofitive Precepts under the Old Tefta- ment: Nowhowfalfe this is, inanyfenfe, which being true would fubferve this main riefign, I think is pretty well clear- ed by this time, but the. Enquirer like a good natured Man, fearing his Anfwerer mould be- fo filly as not difcover his weaknefs, has out of a prudent forecaft refuted all his own Inftances. For he tells us. I. That God feen?d to be puntlual in his prefcriptions', 2. Rigor -om in bis animadverfions. 3. That the dan- ger of erring ca fit ally was great. 4. implies, that the leaft deviati- on from the line of Revelation, was an error. Now if all this be to lay a little jhefs upon them, I defpair of ever knowing what 'tis to lay a great : when Clergy- men are puntlual in their frefirfr ptions, telling us when we muft how, and when ftand, when 4^/, and when Jit, when look this way, when another , when fpeak, when hold our tongue *, when they are fo rigorous in their animadverfwns, that to flip, or trip, to ftumble, or grumble at Compliance, {hall be an Admonition thrice with a breath, and a dreadfull Excommunication at the end of all, when it (hall be criminal, if not capital to deviate from the line of Human Determina- tion', Diffenters are humbly bold to call this a laying very great flrefs upon Ceremonies. (2.) HisConfequenceis, then certainly in the H- T. the minds of men may be fecure from fupeiftitiom fears. O without peradven- ture, to fee how ftrangely we have been out all this while ! I thought verily the Queftion had been, whether God lays lit- tle ftrefsuponCircumftantials underthe Old Teftament and the New ? and w r e are now flamm'd off with this Conclufion, that we maybe fecure from fuperftitim fears, which is very true, whether Chrift had inftituted many Ceremonies or few, whether he had laid great, or little flrefs upon them j but all the policy of this lies in a crafty infinuation, which it's to be hoped the perfunctory Reader will fwallow down, That all fears about difpleafmg Chrift in the matter of inftituted Worfhjpj are but fuperftitim fears, (3.) The Reafon of his Confequence follows •, becaufe ( forfooth ) in the K. T. the Divine Wifdom has expreft far lefs concern for fuch little points. But I expected to be informed where Chrift has expreft far lefs concern for thefe points *, I do not know how 'tis poflible to exprefs far lefs concern, than a very Iktle : But he that put words into the Fathers mouth fo lately, may make the Son alfo fpeak what he pleafes, and both of themto bear falfe witnefs againft themfel vcs. But C-3'oo] But whereas this Argument proceeds thus*, If God laid To little under the O. T. upon Pofitives, how much lefs under the New? I mould inveft his Argument, If God was Co ri- gorous in his Animadverfions, fo punctual in his Prefcripti- Ons, when his Inftitutions were fo numerous, his Prefcripti- ons fo multiform, what will he be when he has prefcibed us fo few, and thofe fo eafie, and ufefuii to the Obferver ? If we can- not be punctual in the obfervation of a very few pofitives of fo plain fignification, how fhduld we have repined, had we been charged with a numerous retinue of Types, and carnal Rudi- ments? IfChrifts yoke be accounted heavy, howfhouldwc have funk under the Mofaical Paedagogy ? The fervants of Kaaman thus humbly expoftulated with their Lord, 2 Kin. 5. 13. -My Father, if the Prof bet had commanded, thee fome great things wouWjl thou not have done it ? how much rather then, when he faith to thee, mjh, and be clean ? Suppofe Clirift had exacted of us, what Barchocheba exatledof hitDifciples, that every one in token of ab- folutefubjecUon mould cut off his little finger *, had it not been better to enter into life maimed) than having all our joints to kecaftinto hell for our difobedience •, how much more then, when he has enjoyned us only thefe few, which arc our fmgu- iar friviledge, as well as our unqueflionable duty ? our benefit, not our burthen \ and our helps, and not our hindrances in the way to everiafting felicity. The fewer are his inftitutes, the more punctual will he be in exacting Conformity to them j and therefore as the laft thing Chrift inftituted before his death, was the Ordinance of the Suffer, fo the lajl Command he gave before his Afcerfwn, wasthatof Baptising all Rations, charging them to obferve wkatfoever he had commanded them* If a tender and lovirfg Husband, at the point of death fhould recount to his beloved Spoufe, ail the former eviden- ces of endearing affections, and withall tell her he expected nothing in Jieu of fo great love, but that he might live in her memory, when he is dead and gone, by one only obfer- vation: furely the words of a dying Friend would live in the living Friend •, and if there had been ever any true conjugal affe&ion, it would opperate ftrongly to be punctual in that fingle obfervance : our B. Saviour, when he was juft ready to givchimfelf a price of Redemption for many, inftitutes his Supper with the greateft punclualnefs imaginable*, and being ready to die, commands all his faithfuU Followers —-Do this in remem- brance £30? 1 brance of me. And is it not a hard cafe if his Church cannot afford to be tyed upprecifely in this one thing? We read,Luk. 22 . 14. That Jefus fate down , and the twelve Apoftles with him, and v. 19. he took*, bread, and, gave thankj, and brake *7, and gave it to them, faying t«to troi&7*, Do this in remembrance of me ! Now it's a great Q^ieftion made by fome, what fhould be the Antecedent , to this* Relative [ t« -n ] and the Reverend B. Morton, a great Patron of Ceremonies, in his Treat ife of the Sacrament, cites fome Jefuits thus : [ Hoc facite : ] ad omes frxcedaneas Chrifti aftionesrefertUY. And as Chemnitius upon John 5. 28. Mj» dajjjua^i t« n : Recle ( inquit ille ) t*te, ad Tot um Complex um eorum qua haftenus difta font refertur : fo fay I *, this Re- lative [t«7o] in the inftitution of that Sacrament, ad to- turn Complexum eorum quae hatlenus difta, & fa ft a font refertur. ~Do this, relates to the whole Complex of all thofe things which Chrift had done before. And if fo , then it includes fitting down : Or the application of our felves to the Table in a p- jiure pitted to a Feafl ; which agrees beft with the celebrated Rule of decency , feeing there's no Nation under heaven ihall kneel at their meals ', yes ( lays that Learned Bifhop ) but 1 will except Time, and tie pofture of fitting, and excepting thefe two Circumftantials t*7b wZ-n , is referred to all the reft. But then I would reply, 1. That there was no neceffity to except Time; Becaufe it neither was, norpoifibly could be included in the Command, Do this: for all men that have any Ambition to fpeak congruoufly agree it to be non-fenfe, to fay .* that Time can be done. It muft be fome aft ion here to which this t«td 77d/«tt, muft relate. 2. If he will needs ex- cept the action of fitting down, I ask, Quo warranto? why fhould cue Antecedent Aftion be excepted more then all the refi ? And if one 9 why are not all the reft foreprifed? The Papifts have excepted the whole cup from' the Laity : the # Reverend Bifhops have excepted fitting : and then why may not a third except breaking, a fourth, Blefjmg ? and then come the Quakers, and the Learned Orotius with a Kon femper communicandum per fym- bola ? and fhut out the whole inftitution : I confefs I never liked thefe exclufions , ever CmcQ I faw irft one parcel , and then another excluded, till at laft there was a clean Houfo : and thus by our Enquirers Maxime we have made a fine Sa- crament of it, under pretence that Chrift lays little firefs upon ■Circumftantials under the Kew Teftament: Little ftrefs did I fay? Nay [302] Nay, Rone at all. For if God layed wry little ftrefs upon thcra under the old Teflament, and the Divine Wifdom has exprefs't far lefs concern for them under the Rew , I cannot guefs, what that fomething fhould be that is far lefs then a wry little y but a meer Nothing. We fhould now examine his inftances under the New Teftamenf, but plenty has made him fo poor, that he will give us but one -, But one indeed *, but that one is a great one, and may ftand for Many: When (fays he) the Apofile Taul had whemently declaimed againfi the -Receffity of Circumcifwn , and proclaimed the danger of it, as is obvious to any one that reads his Efijiles, yet the fame Paul Circumcifes Timothy, to the intent that there- by he might render himfelf, and his Nliniftry more acceptable to the Jem. This is his one, his onely, great Inftance out of the New Teftament. And it was but Reafonable that a perfon fo polite, and terfe in his ftyle, fhould employ all the flowers of Elegancy to embellifh it , and therefore for it's greater ornament, he will now ufe a Figure, which fome by a hard Name call It has been hetherto taken for granted by all that I have met with, that the Apoftle Circumcifed Timothy fome good while before he wrote any one of his Epijlles, and fomewhat longer before he wrote thofe wherein he f reclaims the danger of cir- cumcifwn. The firft Epiftlethathe wrote- was that firft to the Thefalonians: And (not long after) the fecond to the fame Church: The Poftfcripts to both which, Date them/row Athens, where we find him Ads 17. But the Learned Dr. Lightfoot judges, and I think upon clear grounds , that they were penned a year after, and written from Corinth. But whether from Athens, or Corinth, both muft needs be written after the circumcifwn of Timothy, wjiich we find A£ls 16, 1. In his journey to Lyftra and Derbe: And the Learned EJlius is of the fame judge- ment with our own Learned D oft or : The Learned Whitaker alfo concurrs thus far with them. Qu. 6. contra Humanas Tra- dit : p« 415. 'Rovi Tejiamenti Canonem non fuiffe turn edit urn cum Paulus banc Epfiolam ad Thefalmicenfe s fcriberet, ( he fpeaks of the fecond Epiftle written the fame year with the former,) imp ne ullos quidem R. T. Ivor os tumfuijfe fcriftos affirmo , excepo.folo Matthaei Evan- geiio & (fi Irenaeo credimus) etiam Matthaei Evangelio An- tiquiores;W are the Matters of our Dilute ? TfAbulam Auditor lege, Letter audi! When the Eagle, perfected by the Beetle , could find no place of fafe Retreat , me prudently depofites her Eggs in Jkfiteri Royal Lap, but he rather than endure the perpetual vexation about a Birds Neft, (hakes them out of his Robe, and at once dauVd all the hopes of an Aiery of. Eagles : Our Ceremonies have fometimes fhelter'd themfelves under the pretence of De- cency , and yet uuder that fpecious Covert could not be fecurc, thence they fled for Refuge into the Abftrufe Re- ceptacles of Venerable Antiquity, and Longaeve cuftome* Yet from thofe Burroughs have they been hunted i the Churches Authority to judge of the Lawfulnefs, #nd to impofd what fhe fo adjudged Lawful amongft the numerous Tribe of Indirferencies was nextly pleaded, but upon more fevere* Re-fearches into the Records, no fuch Commiffion can be found. At laft therefore they have taken Sanctuary under Confiantine's Purple , and when Princes (hall be weary of pro- tecting them againft the purfuit of Scripture* they will fairly fhake them thence alfo, and leave them to fliift for thcmfelves. That the Perfons, and Authority of Magiftrates are moft Sacred, the one, not to. be toucht with common and unclean hands :, the other, not to be profaned with Irreligious Breath* all Proteftants muft acknowledge: of which deep things* whilft we difcourfe, it will be feafonable to caution our felves from the Royal Prophet, Tfal. 131. Rot to exercife bar [elves in great Matters, or in things too high for «i* Where though" the Humble Lamb may fafely wade, the Caftle-bearing Ele- phant muft be forced to fwim. I look upon the extent of the Princes power to be as fair beyond my Reach as the Primum mobile, which though I cart neither touch, nor meafure,.yet may fay* there is a Beini beyond it: Thus though.it were unpardonable boldnefs-te Determine its bounds, or fay, Thus far 'fall ii go, and m fiftiefi Y . J*| yet a truly loyal heart may conceive, and a modeft tongue ex- press, there vs a God above it. That the Magistrate is Cuflos utriufque TabuU, the great Fiduciary of Gods Lave , is not fo much a Confejion extorted from us by rack of Scripture, as our triumph that he is fo, rejoycingin it with thankfulnefs to the Almighty, who has made him a nurfing Fa- iher to his Church. To prsferve Worfhip of God in purity, and his Worfhip- pers in peace, is a flower of the Crown Imperial, whicha- dorns the Royal Diadem far more than all its own Diamonds and Rubies, and gives him a more orient luftre,that heferves the King j>f kings, and Lord of lords, than if hehadgrafped the u- niverfal Monarchy, and brought mankind to adore his foot- ftool. As no forreign power can juftly pretend to intermeddle with his Government at home,fono perfon of whatever Character at home, ought to own a dependance upon any forreign Poten- tate abroad. Let every Soul be fubjeft to the higher Powers *, upon which wordsfloly Bernard thus, Siomnisanima, ergote vejlra : Quit i)os except ab univerfalitate ? Qui tentat excipere, tentat decipere. If every foul, then yours alfo ( ye Ecclefiafticks, ) for who made you an exception from the general Rule ? the Pope that would exempt you from your Sovereigns Juriidiftion, does but expofe you to the indignation of God. Whatisthe-nepliu ultra, the moft extent of this power in civil and Religion concerns, for fuch pitifull Creatures as we are todetermin, were at once to difcover our folly, and be- tray our pride : and yet we may fay without offence, though Princes are called Gods, they fhine with 'borrowed beams from the Divine Majefty, thefulnefsof whole power is incommu- nicable : and propriety with Law in the former cafe and God with Confcience in the latter, will go as near to the fhoars r that fhall terminate this Ocean, as any two things that fhall meafure with them for exa&nefs. There are two forts of Perfons, that fancy they have laid an eternal obligation upon Princes, beyond all poflibility of requital : The firft are they who would entitle them to an ab- solute right to, and dominion over the poffeflions of their Subjects : The fecond , they would make them fovereign Lords of Confcience : Thus the great Hooker^ Ecclef. Polity^ p.26. In litigiovA and contt averted caufes } when they come by authority to be C3°7] be <&iermined, it is the aill of God that we *jhould do accordingly, though it feems ( yea, perhaps truly feems ) in our private judgment or opinion, it's utterly difallowed by the Law of God. And yet thefe men are truer friends to their own intereft than the Princes in thismat- ter*, for whilit they deck his Atchievements with Titulado's, impracticable, ufelefs and cumberfome Regsmties, they are fure to make provifion for themfelves, and wifely lick their own fingers : for thus it has ever been the cheap way of Church men to fell fhadows for fubftances •, ^s his Holinefs fells the ffcred of a lamb-skin to an Arch-Bimop for a thoufand pound fterling, and a consecrated Rofe for more than his whole Belvedere is worth. When the Enquirer then is fo zealous to become the Princes Champion in Spirituals, I hope he underftands on which fide Im bread is buttered, and will fpeak two good words for himfelf, whilft he fpeaks one for the Magiftrate *, and when he has a little reproach'd others, and magnified his own fincerity in this undertaking, he wipes his mouth decently, ftrokes his beard gravely, and reafons moft profoundly upon theie two heads. £ I.] That the Magiftrate exceeds not his commiff.on> when he inter- fofesfor the Determination of the Circumftantialscf Religion. This Propofition thus loofely hung, may be owned or dif- owned according to every mans humour : Diflenters may fab- fcribe it, without the leaft prejudice to their Caufe, or re- fle&ion upon their Practice*, and they may deny it too when they have done, without fear of felf-contradidlion, or dag- ger of entrenching' upon the Magiftrates Authority. For, i. Whatmaftwe underftand by £ inter pofing.]] If I might freely deliver' my own private opinion : It's lawful!, nay expedi- ent, nay necejfary, that he ir.terpofe, or elfe I am afraid his poor Ditfenting Subje&s will be worried to death: But they who plead fo zealoufiy for his intertofmg, when t\\zt inter pcfition is not tempered to their good liking, make the vault of Heaven echo again with their clamours, that the diftreffed Church is quite undone. In a word. If Church-men will be determi- ning one thing after another,that we can fee no- end:,new Sub- scriptions, new Oaths, new Jefts, new Ceremonies, Super- conformity to the Canon above Law, and Practice above Ca- non, wiiat will become of the fimple-hearted Laicks, if a vi- . gilantand prudent Prince do not intenoR, and timoufiy de- V 2 umm [ 3 o8] *«-«/» upon their Determinations. 2. I now utterly difpah* of underftanding his meaning of circumftantials', a word that has run through as many fhapes as are in all Ovid's Met amor -fhofis', and amongft all the pleafant ftories in that ingenious Romance, I remember one that the Reader will not condemn for im- pertinent. There was one E^iftchthon, whofe &*/«/*, and extream vo- racious flomach had no other fupply at laft, but from one daugh- ter. Now this Madamoifelle ( you muft know) hadafmgular faculty to transform her felf into any fhape fhe pleafed : once he fold her for a round fum, and me came trotting, or am- bling home again (for fhe had all her paces) in the fhape of a bonny filly:, another time he fold her, and received his mo- ney honeftly for her, and fhe came home in the fhape of a Milch- Cow. Such another ambiguous, verfatile Creature is this [_ Circumftantial. ] If we fhould fay, the Magiftrate has no power to determin Circumftantials, prefently he's oth' topoth' houfe : what an obftinate Generation are thofe Fa- naticks! What, will you not allow your Prince to appoint where you fhall affemble for your publick Worfhip of God ? Muft he have no concern in time and flace, in order to the fecu- ring of the Peace? Yes, yes Sir ! withall our hearts, and we fhall be heartily glad on't, humbly thankfull for it, and ho- neftly proud on't too -, and I would we could prevail with our Enquirer to be our Sollkitour, to procure us a Determina- tion of thofe Circumftantials : Well then ( fays he ) you a- gree the Magiftrate may determin Circumftantials, but fuch are the Ceremonies, and now you arc in a nooze, get out again how you can. 3 Therefore he fhould have refolved plainly whether the MagiftratesCommifTion extends to the Determination of all, or only fome certain Circumftances *, and my Reafons are thefe. 1. If he have not a Commiftionto determin all, then the Queftion will recurr, whether it reaches thofe under debate ? for thus he argues, circumftantials may . be determined by the Ma- giftrate *, but Ceremonies are Circumftantials ', therefore Ceremonies may be determined by the Magi jlr ate : Now if the major in this Syllo- tifm be not univerfal, the Syllogifm is peccant in form *, if it e, then deprecating the difpleafure of thofe whom we tru- ly honour in the Lord, and for the Lord we humbly deny it. All Circumftantials may not be determinate by the Magiftrate -, for, for, 2. Chrift has already determined of fime circumjhntials 7 and whoever makes it one, it's no queft ion with me, that no Power on earth can undetefmin, or other wife determin, what God has already fore-determined. 3. There are fome Circumfianti.xls which cannot profitably, and therefore not lawfully receive an u- niverfal, and uniform Determination. 4. Becaufe, if all unde- termined Circumftances may be determined in their ufe, the life of man may be made the moft wretcned, miferable, and undefirable thing in the world} and he had as good preach that other more eligible, and more edifying Doctrine, Ita, 4? dete liter am longam facito ! for where ihould the moft cautelous foot tread befides a mare? And fuchis the condition of Su- perfluous Papifts, whofe confeiences are perpetually per- •plexed with endlcl's fcrupulofities about thofe minutes which the Church has made fin, which elfe had been as inno- cent in offenfive things as a piece of powdred Beef and Turnips. Now for the proof of this Doclrine, he tells us, It has been fo fully, and fubftantially done by the incomparable Hugo Grotius, and ly a late eminent Divine of this Church, that it y s enough to refr the Rea- der to them. Indeed he muft be an incomparable pcrion that can write Subjlantiah about Circumflanuih, but I coufefs I do not build much either upon the authority, or reafonings of the otherwife incomparable Hugo, ever fince I read his dangerous Diicourfe, lib. I. cap. 4. §. 13. de Jure B. & P. Si Rex habeat partem Imperii, partem alteram Vopulw, aut Senatm ', Regi in partem non fuam invclanti, vis jufia oppeni poterit', quia eatenm Imperium non ha- bet ; quod, locum habere fentio, etiam diCiumfi fit, Belli poteftatem pe- nes Regem fore: id enim de bello externo infettigendum eft', cum all-* oqui quifqm partem fummi Imperii habeat, non poffit non )m habere earn partem y tuendi, quodiibi fit, poteji etiam Rex, fuam Imperii partem, belli jure, amittere', that is, If a King hath one part of the fovereign power, and the People, or Senate the other part ', If the King jhall in- vade that part which is none of his own, jujl refinance may be made againfl him, becaufe fo far he hath no Authority at ad ', which. I judge to hold true, although it be faid, That the power of making war is in the King, for that mujl be under fivodcj c a fo? reign war', wbenas othei 'wife, whoever has a Jhare in the Sovereignty, cannot but have alfo Authority to defend tj)at Jhare ; which, when it fo falls out, the King may lofe by the right of war hvsownfoare oftheSovereignty.Here is dangerous Doclrin* enough to cure me of my ambition of ever being a Hugomt. Y 3. As As for that late eminent Divine of this Churchy who has fo con- vincingly aflerted this fewer, I cannot divine who it fhould be, unlefs perhaps that long winded Author , with whole Elucubrati- ons ibme are refclved to vex the Fanaticks, though they never read him themfdves. And therefore leaving thefe voluminous Au- thors to fcold it out with their own mouths, let us attend to the Enquirers more concife Reafbnings. ( I. ) lt\ certain (fays he) that Nlagijlrateshad once fuch a few- er in the Circumftanti ah of Religion , and that in the Old teflament. It is certain indeed that they had a fewer, not only in the Cir- tumftantiah, but the SuhjhmiaU of Religion*, all the Queftion is, whether they lad fuch a fewer as ne pleads for •, and if they had it, then whetner they had it, jure Regio, or Profheti- co ? whether in their own Right as Kings^ or by Delegation in fome extraordinary cafe from God I § i. The Prince might have,nay he had a power to ftir up, and quicken the lazy Priefts and Levitcs to their duty, and yet no power to create them a duty, He had power to punfh Church men, to reftrah the exorbitances of the Clergy, and for n ale-adminiftration to cafhiere them , nay, to order the High-prieft himfelf, if he proved factious, feditious or rebellious, and endeavoured any alteration of the theocracy, either in Church or State, but he had no pOW r er to make new Ad- minijlrations; He had a power toreftore the corrupted Worfhip to its primitive integrity, but he had no power to infiitute Worfhif , and therefore its more than ridiculous to argue from a fower, to fuch a fewer. § 2. He pretended to prove, That the Magijlrate in determi- ning ihefe Circumjlantials, did not exceed his Commifficn, and his medi- um is from the ]evtitti Magijlrate. Now his proper, direft,and eafie way to have evinced that the Jewijh Magijlrate had this power, had been to have exemplified the Commijfion it [elf, and not itand trifling with matter of faff, to prove matter of right, efpecially feeingthattheCommiffionisw/w* record, and many cbubts inlaw will arife from the fail, as whether what was done was done jure ? and if jure, then quo jure ? Now for tiie Com- niiffion from him by whom Kings reign, it was ready drawn of old, o^iya blank left to infertthe name of that f articular ferfon, .Whom God immediatly or by fucceffion fhould chllfe, Deut. 17. 18, 19, 20. It fh all be when he fitteth ufon the throne of the Kingdom, that hi fnaliwrite him aCcp of t\m Law in a Book^out of that which fc before the [3«] theTriefls, and Levites'^ audit Jball be with him, andhefb.rfl read there- in all the dtyi-of his life *, that he may learn to fear the Lord his God, to keep athM words of this Law, and thofe Statutes to do them * 7 that his heart be mi lifted up '$fe peregrinatione in Regionem a Judaea longe diffitam ; the very cafe of the ten tribes in He^ekiahs time. 2.That under thefe enumerated particulars, of being defiled by a dead body> OX in a journey, were comprehended all Other irregularities, which might render them uncanonically meet to obferve the Pafiover ; Jta ftatuit Philo, ( fays our Synopfis ) quia eadem efl ratio omnium. There's a parity of reafon, which readies all other cafes: This then was the caie of the ten Tribes, they were afar of, kept from the Worfhip of God by many prefling circumftances, for which God in this proviiionalP 6. Arid (Jofiah) [aid unto the "Levites Serve now the Lord your God , and hvs People Ifrael, And prepare your [elves by the Houfe of your Fathers, after your Courfes, ac- cording to the writing of David King of Ifrael, and according to the writing of his Son Solomon- So kjtt the Pafover and Santlify your felves, and prepare your Brethren, that they may do according to the word of the Lord by the band of Mofes. Now hence it's evident, that the Levites in killing the Pafover a&ed according to the writings of David, and Solomon : which writings muft necelTarily be one and the fame, and both of them received from the Lord, 1 Chro.28. 19. Where David protefts : That the Lord made him under/land all this, in writing by his hand upon him : 2. It's plain alfo that good Jofiah aimed at this one thing in all he did, that all might be done according to the word of the Lord by Mo- fes, and then either the Levites muft be judged to have the fame power by the Command of Mofes , or elfe that no fubfequent Diftofition of affairs ctherwife by the Authority of God could be adjudged contrary to what he had Commanded by Mofes. 3. It is plain alfo that Jofiah had no refpeft to HeiekjaPs praftife pra&ife as the Reafon of his own, becaufe he quotes not the pra&ife of Re^ehiah, but the writings of David and Solomon^ fo falfe it is what the Enquirer fo confidently afferts, that He?el>iab preferred the L,evites to ajifi the Vriefis in filling the other Sacrifices, which never before they were admitted 10. And therefore I would be fatisfied, to what purpofe Jo- fab mould trouble himfelf, to conform to the patterns of Mofes, David, Solomon, in thefe Circumftantials, if by preroga- tive Royal He might 'difpenfe with, alter, repeal in whole, or in part any of Gods pofitive inftitutions. § 3. Whatever irregularities there might be in thisPaflb- ver of Beiekiah, (and to be fure there were fome in fo great and inveterate a degeneracy) that holy Prince hum- bly deprecates the jufi difpleafure of God, and ftands not fawcily to juftifie himfelf, that it was in his Commiffon to alter Circumftantials in worfhip. V. 18. They did eat the Vajfover otherwise then was written. And He^ekjab frayed for them , v. 1 9, 20. faying y Lord God pardon every one that prepareth bit heart to feei^ the God of his Fathers, though he be not cleanfed according h the purification of the Sancluary, and the Lord hearkened to B.e\ekiab, and healed the "People. Whence it's undeniable, 1. Tlaat if we w r ould take the exaft meafure of the firefs which God lays upon an Ordinance, wc muft have no regard to thofe idle coined diftinctions inven- ted in cafe of utmoft extremity, as men in famine will live ( poor fouls ) upon any thing, but to the word of inftitutioti. They did otherwife then was written. What Mofes his writing was, they know ', what Davids, what Solomons writings w r ere, wliere- by the Levites w r ere warranted to Kill, or ajfijl in killing the PafTover, they alfo knew, yet fomethings there were not warranted by any of thefe writings, for which there was no fcrip turn eft: and {_otherwi[e ] in an lnftitution , is [contrary"] to the lnftitution, and for thefe He^ekiah begs Pardon. 2. That though the People who had been long hardned under the degeneracy, made no bones of the matter, they might per- haps look upon all thefe as Circumftantials, upon which God laid little firefs, ( for in times of Corruption there are never want- ing fome ingenious Perfons, who will juftifie any thing) yet He^ekjah a Prince of an apprehenfive fpirit, and tender confeience, knowing well, that not to keep clofe to what was -written, in inftituted Worfhip, might draw down a Curfe, fooner then procure a bleffing , he earneftly cries to God for [ 3 io] for the pardon of irregularities. He went as near the Ar- chetypes of the inftitution as the iniquities of the times * and a general prevarication would admit, and for the reft he is importunate with God that his jealoufie might not con- fume them. Wherein our Enquirer had he flood by would have fufheiently derided his fuperftitious folly and fear, that laid fo great a fire fs, where God laid very little, not under - ftanding the prerogative of his imperial Cro^ n, in difpen- fing with thefe Circumftantials. 3. Tlyt this irregularity was fo hainous in the eye of God, that fome wrath was al- ready broken out from the Lord upon the People, the Plague wot begun. And it was high time for a zealous Prince to interpofe, not to determine Circumftantials, but to Determine that wrath, which for thefe Regletled Circumftantials was kindled, which by prayer he attempts, the onely Incenfe by which, in his politick capacity, he could fiand between the living, and the dead. And thus the Jews fay .* A?:tea quia commederunt cccifi funt , fed Regis precihm clades tefiivit \ They that firft eat of the Pafovet in their uncleanejfes, were cut of by the immediate hand of God, but by the inter -f option of Hezekiahs payers the plague flayed. 4. And WC may reafonably hence conclude*, that this Pious Prince, who was fo feniible of the feoples irregularity in one kind, would have been as apprehenfive of the Levites deficiency in another, had their fa£t contravened the inftitution : And as little Reafon to doubt , but that the jealoufie of God had fmoak- ed and flamed out againft the Levites, as well as the People, had they kj^d 9 as the Other, at the Paflfover otherwife then wfc written. And therefore Grotim, who magnifies this as an illujtrim inflame cf Royal Authority to relax a Divine Command in cafe of neceffity , yet dares not affirm that the King did all this upon his own Head, ( leaft whileft he advanced his power, he fhould draw his prudence into Queftion ) but, " Confulto (ut credibile eft) prius Synedrio; having ## advifed with the Sanedrin about the Legality of the fail : When therefore he askt.us this Queftion *, fmce the Magif trates had once fuch a power, how came they to lofe it? I confefs I cannot tell. I believe they have as much power as ever they enjoyed •, and this I am certain of, that never any re- ceived fuch a power from God, as would warrant him to alter any of Gods infti tut ions, to fet up a New Religion, a NeW t3*0 new Ofnccor Infiitution, without fpccial direction from Di- vine prefcription, or immediate Revelation. (2.) We come to hisfecond Argument, which is this : tU New Tejlamcnt is frequent in averting the power of Magiftrates, and re- quires all to be fubjeel to them, cf what quality or condition foever, Rorm 1 3. I. Let every foul be fubjeel to the higher p overs* Thus far he has no enemy, at Jeaft he ought to have none. The practice of the primitive Chriftians, which commented admirably upon that Text of theApoftie, and other clear places, has put all this out of difpute, who were moft fevere in their Obedi- ence under the moft ievere perfections. ThusTertuUian m Apol.Cap.30. "Nos pro falute Imperatorum Deum invoca^ 44 mus, Precantcs fumus pro omnibus Imperatoribus, vi- "tamillis prolixam, imperium fecurum, domum tutanij ex- "ercitus fortes, fenatum fidelem, populum probum, orbem ''quietum, quascunque hominis, &Caei~arisvotafunt. We pray to God for the fafety of 'our Emperors, that God would give them a long life , a peaceable Goverment, that he would preferve the Royal Family, that he would vouchfafe them a faithfull Council, a loyal Feople, a quiet Iforld, valiant Armies , and whatfoever their own wijhes can defire* Thus Vionyfm, in his Apology for the Ciiriftians, in the Perfecution under Verm, " Nos unum Deum colimus, &veneramur, omni- "um fabricatorem, huic etiam fine intermiffione, pro eorum " regno ut firmum & habile maneatpreces adhibemus* We worjhip (fays he) and ado) e only one God, the Creator of all things, and to him we pur out our payers night and day, that the Government of our Emperors may abide firm and unfhaken. Tney tnat would plead Chrijliarm fum, I cannot conform, would as hncerely fay* ChrifticumfumJL&AXZ not refijl : There is then no queilion but that we are all upon pain of eternal damnation bound to obey the Civil Magiii rate, and all that are fern by him, in all civil things which are not demoitrably finfull, according to the Munici- pal Laws, but the queftion will meet us again though we avoid it *, how far their power extends in matters of Immediate Wef- Jfc/>,and things directly within the verge of Confcience, where* in pofiibly lean yield as far as another, though I would pror ceed upon better grounds than the Enquirer has laid down* which now I come to examin. . % I. The Rew'Teflament (lays he) no when excepts the cafe cf Re- ligion. Anfwer, 1. No where excepts it ? Ay, but where does the Kew OX Old exprefs and include U ? I was in hopes, tim according x ta to his promife, he would have proved, that the Magiftrate ex- teeds not hvs Commiffion in determining the things under debate, and he puts us off with this, they are not excepted out of his Com- miffion : he that afts by Commiffion, mufthave his powers autho- rized by his Commiffion. Suppofe, a Prince fhould iffue out a Commiffion to certain Delegates, to hear and determin all differences relating the Forreft, and they (hall intermeddle with Affairs that are out of the Purlieus, will it be thought enough to fay, thefe places are not excluded their Commiffi- on. 2. Nor do I except the cafe of Religion out of theMagi- Urates Commiffion, but only humbly enquire of the Enquirer^ how far the Commiffion extends in Religious matters ? To this he gives US an Anfwer, / mean fo far as Circumflantials, and thofe things which God himfelf bath not defined. But this will either deftroy all a- gain, or not mend the matter one jot : for, i. I no where find, that God has excepted Subftantials more than circumflanti- als out of his Commiffion : In what refpefr the one is included, the other is fo* 7 and in what refpeft the one is excluded, the o- ther is fo : that is, both are included, for his preformation, and both excluded, asto his alteration of, adding to, or fubtradt- ingfrom them. If a Commiffion be produced, that the Ma- giftrate fhall guide me in all acceptable, external, inftituted Worfhip, excepting the Subftantials thereof, I have enough ; for excepiio in non exceptis firmat regulam. The exception of Sub- ftantials would more ft rongly include the Circumflantials. And therefore I am afraid he will not produce a Commiffion that excepts Subftantids. Let it beSubftance or Circumjlance 9 let men invent what terms or name they pleafe. If in the outward exercife of Religion Chriftians fhall difturb the Peace, they fhall know and find, that the Magiftrate has a coercive power that will reach them all, and all their outward anions, for the affecurating that Peace, wherewith God has intrufted him. To give Alms is an aft, a fubftantial aft of Religion , yet if any Fbarifaical fpirit fhall found his trumpet to draw a con- couiie of people after him, and thus turn the trumpet of Religi- on into a trumpet of Rebellion ; if he fhall make Sacr amentum pieta- tiSy 'vinculum i?iiquitatis. He, and his k€i come within the Ma- giftrates Commiffion :, and yet it extends not to alter an Aft of Religion, but to fupprefs a defign of Faftion and Sedition. 2. Sich an Exception as he fancies in the Magistrates Com- miffion, as it no where appears, fo would it be purely nuga- tory, tory, did it appear, urilefs we had withall fome infallible xerwe**, to dilcriminate the Circumflantials from the Subflantials: otherwife, either he might encroach upon the Subflantials,im- der the notion of circumflantials, or a refra&ory People would be always crofling and thwarting his determinations, under pre- tence that the Subflantials were invaded, when he was only mo- delling and ordering the innocent circumflantials : And thus, as the Sea and Land are always eating into each others liberties, or, as in fome Nations, where Prerogative and Propriety are not equally balanced, the one is beating up the others quarters perpetually *, fo would there be an unappeafeable war between thefe Subflantids and Circumflantials, which like the Marches between two Kingdoms of no firm correfpondence^ would be ever fubje&to the longer and fharper iword : But Chrift hath not left thefe Concerns at fuch a loofe end. § 2. He argues thus : If they ham not power in fuch matters of Re- ligion ai rpe fpeak. of, its manifefl they have no Magiflracy cr Leglflative power at all in Religion. I will deal freely with our Ennuirer , for ought I know to the contrary, they have this power, and far greater power in the matters of Religion whereof he [peak's, for I do not yet underftand wbat thofe matters of Religion are whereof U fpeak} : But toanfwer as well as I can conjecture at his inten- tions, i. I know not what a legiflative pterin Religion means in the hands of any but the Lordjefm chrifl. The Scripture has told us, Jam. 4. 12. That there vs one Law giver who ft able to five or to deflroy. He that can eternally five, upon obedience, or eter- nally damn upon difobedience^ may fecurely challenge a legiflative power over the Church. Its certain from hence, that Chrift is the only Lawgiver to his Church, in fome fenfe •, and in what, fenfe that mould be, but that he alone can impofe matters of immediate Worfhip upon the Confcience y I cannot tell. He that denies Chrift to be the only Legiflator at this day, may with equal rea- fon deny him to be the only Judge in the great Day : And it's not worth the while, for a few Ceremonies to lofe one of the Articles of our Creed: Hitherto a general Council has been thought to have the higheft vifible power on earth to make Laws for fee Churn, and yet the Church of England has determined, Ari.21 ; That they may err, and have fometimes erred, even in things \ertawingt$ God. And therefore it will be our fafeft and wifeft courle to leave the legiflative power in matters of Religion in the haiidS fcf Ghriffy where God entrufte'd it, and where we found % 2 H; [3M3 it , who can neither deceive, nor be deceived. 2. There may be a magiftratkal f otter about Religious mat* ters, where there is no legiflative power : the Magiftrate may have an executive power to do all that God has commanded him, and fee others do all that God has commanded them, and yet no legisla- tive power to alter, or add to the Inftitutions of Chrift : what a vaft field has every Supream Magiftrate, wherein he may place out all his Zeal, Power, and Authority, and yet never touch the Vhilaclery or fringe of the garment of Chrijl, cither by enlarging, or paring it away. His Power is very evident in the Moral Law, bottom'd upon eternal and immu- table reafons, and to build it upon fuch dubious and precari- ous Hypothefes, or to overcharge it with unfcriptural pow- ers, is but fecretly to undermine it, orcrufh it down with its own weight. (3.) His third Argument is this: Its generally acknowledged (^and accordingly pradifed) that Fathers and Governors of Families have authority in matters of Religion within their own Families, at leajlfo far as the caje in hand. Nay, pray forbear a little : That they have an Authority in matters of Religion, is indeed acknowledged, and I wifh it were more practifed •, ail I hsefitate at, is, whe- ther he has iuch a power as far as the cafe in hand: The cafe in band'iSj orfhouldbe, whether the Magiflrate has f over to determin fuch Externals of Religion, as he ( to blind the bufinefs ) thought meet to call Clmmfimtlah *, and fuch a power as Diflfen- ters acknowledge not, fo they praftifenot: It were very hard if aMafterof a Family fhould arrogate to himfelf fuch a pow- er, as to enjoyn his Wife, Children, Servants, Relations, Strangers, to have a Pugilof Salt laid upon their Tongues, in token that they Jhall not be ajhamed to have their fpeech feafoned with favoury difcourfe 7 without fubmiflion to which Crotchet, they fhall either not be admitted into the family, or if alrea- dy admitted, caft out of doors, or however not permitted to hear a Chapter read, or joyn in Prayer all their days : This would have been a little more to the cafe, of which our En- quirers Inftancescome exceeding fhort. Who doubt (faysle) hut the Fathr, or Head of a Family may pre- fcribe what Chapters Jhall he read, what Vrayers afed, what time pall be fet apart for Devotion, what pojhres, whether kneeling, ftanding, or being uncovered 1 who Jhall officiate in his Family ? with innumerable others of the like nature : and if they be but of the like nature,thQy will never do us any harm. Let's look'em over however. 1. what ft*?! 1. What Chapters may be read : Why truly, if the Qucftion be only which of the two or more, of equal authority, he may be as fit as another: but if the competition were between two, the one out of Scripture, the Other out of fome legendary Fabler, that has ftufft a Farce with Romanticks, I queftion much his power to de- termin, for Godhasatleaft determined thus far, that in all our Worfhip of him,we fpeak and read nothing but the Truth j and he that teaches his Family, ought to teach from, or accor- ding to the Oracles of God, 2. What Prayers ufed. God will not accept a Female bom him that has a Male in his flock : as the Prince will not accept fucb a frefent, much lefs will the great God, who gives what he re- ceives, and therefore may juftly expert the beft. No mafter of a family has authority to offer Prayers to God lefs good, if God have furnifh'd him with better. 3. What times jhali be fit apart for Devotion: The fetting apart of common time for Family- Worfhip, is a meer Circumftance, which neither renders the Worfhip more or lefs acceptable to God ae it is time. And it is disjunctively commanded by him, who has commanded mafters of families to continue in prayer, and watch in the fame with thanksgiving, Col. 4. 1,2. If God has commanded Worjhjp, he has alfo therewith commanded fome time, W' herein to Worfhip: a time muft therefore neceffari- ly be refolved on, but by his good favour this is not to the cafe in hand. And yet as large as the Mafters power may be in this matter, he muft have regard to the general Rules of the Gofpei : that all things be done for edification, to advance the fuc- cefs of the Duty. He may neither determin upon a Revolution too2;/r^e»?,norSupon a continuances /for/ ,to flubber and hud- dle over the Ordinance in formal hafte *, nor upon an unfeafonable bout -,when his over- worked, and over- watched Servants are rea- dy to drop afleep,when tiredNature is ready to overmafter the Souls gracious propenfities towards Gods Service. And where hefeems to have mojl power, he has far fhort of an Abfolute power. 4. For pojlures, whether kneeling, Jianding, or being uncovered. I never lo much admired the difference between praedicamen- tal fitw, te habitus, as to move a quarrel, whether being uncove- red was a pojlure or no ? yet I think thefe things are not capable of muttiverfal, fixed, unalterable Law. If one of thefe pojlures fhall render any one in the Family uncapable of pursuing, and reaching the inds of an Ordinance y That Parent fhall fin againft God, who X 3 rigidly rigidly exa£ls the moft plaufible pofture or gefturc ^ and I fuppofe he has no CommKfion from God to fin againft him : if (landing fhall fo difeafe a weak child , that being in pain he cannot attend the prefent fervice *, If kneeling, fhall or- dinarily expofe another to drowzinefs*, If being uncovered, fliall prejudice health , and endanger life *, If any of thefc or any other, fhall diftraft the mind, make the duty a Bur- den, wear-out the Body •, Mafters of Families muft know, that their power is for edification , and not defiruftion, and God vill have Mercy , and not Sacrifice , whatfoever an imperious Matter will have. He that fhall teach that Magiftrates may difpenfe with the tircumfiantials of Gods mrfhif *, will fure ne- ver be fo hardy, as to teach, that Mafters of Families, and Magiftrates too, ought not to difpenfe with their own inftitutions. 5. h what Habit : No Matter of a Family has power to enjoin any Religious Habits appropiated to divine fervice : In the ger iieral 'tistrue^habit isneceffary upon many accounts,for health, decency : But Religious Habits are not fo, not put into theXhar- ter of Domeftick Power, nor indeed capable of a Canon. 6. Wbojball Officiate in a Family? The duty of Officiating in the Family , is primarily incumbent upon himfe/f *, 1 know no Reafon he mould claim the Authority , who waves the duty: If he will have the honour, let him difcharge the work of a Matter of a Family , nor may he Command his Child to pray that cannot pray, with that ufefulnefs to the edification to the whole : If any perfon whofe greater A- bilities may manage the Service more to the glory of God be prefent, his charitable prudence will inftruct him to pro- cure fuch afliftance as may beft promote the fpintual con* <£erns of thofe under his charge. To fhut up this point. The powers here afcribed to a Maiter of a Family are fuch as do not reach the cafe in hand; De- termination of Chapters, Prayers, Times, Poftures, Geftures, Perfons, which were not before determined by the divine power, will not make up one myftkal Ceremony, and the Ma- gistrate may have all this power, and yet nonefach as will reach the cafe in hand. That power which will ferve to make a primitive direclory y w\\\ not ferve to impofe a modern Liturgy *, All that can pofttbly be fcrewed out of thefe inftancesof Paternal A.iihohty is no more than this, that he may Determine between " " ; ' ' two, !>7] two or more Circumftances, one of which is Msjuntfi'vety neeejhry to the performance of a necefiry duty : but it will be lurd when he comes to try it, to infer a pow r er to impofe Myfti- cal Ceremonies, which are no ways neceffary to the per- formance of any duty, no not by Disjunction. I prefume I have faved my Bail, if I mould give no fur- ther anfwer, yet for his greater fatisfa£rion I mail trouble the Reader with thefe few Confidcrables. § i. That the Governour of a Family, being upon the place, and having all prefent Circumftances within his pro- fpect, may more ufefuliy determine upon all determinable Circumftances, than a Magiftrate for a whole Nation, and the feveral Congregations therein, whofe Accidents are fo> various that they cannot poflibly come under any uniform Determination : fuppofe a ftrift Law w T ere made at Vdfis} that every particular Church in the Nation mould com- mence their publick fervice on the Lords day precifely at nine a clock, it is Mathematically certain, that fome would have done and got half through their dinner % before others w r ould be halfway in their Devotions •, They in the furthefir Eaftern Parts would have come to their Amen, before thofe on the Cakbrian Ocean would be at their Orenm , becaufe of the diverfities of Meridians, and Longitudes, and yet all would be but nine a clock. § 2. That the confequence from the Power of a Mafter of a Family, to the Civil Magejlrat.es fowr, is not very clear I for the Mafter of a Family is fuppofed to have Minors in his Family, who cannot be fafely trufted with the Deter- mination of thofe Circumftances, which muft neceffarily be determined, but it would be a reproch to the Chriftian Religion, that all the Biihops, Paftors, and Churches in a Na- tion could not find wit enough to determine, what time of the day were moft expedient to Aflemble in. The pow- er of a Prince is far more Noble, then that of the Family Governour, and yet by Reafon of the imaptity, and unftnefs of the matter, the bulkinefs of the Aggregate; the lcffer power may poifibly Determine upon fome fmall Circumftances which the greater power is unfit to do : To be Captain of a Man of mr is more honourable than to command a SKuller •, and yet this latter will tack about more nimbly, then that cumberfome Argofie, becaufe the Vefifel is more Manageable* X4 §3- This [32,8] § 3. This uniformity which is fo much driven at in all thefe arguments , as the great Reafon of the Ncecflity of muver- fd Determination , is a name much bandied infpeculative dif- courfes, rather then a thing practicable*, if we may judge that notfecible, which never yet was attained. Let us look a little nearer home ! And firft we find no Pun£tual uniformity between the two Provinces : He that can fing Divine Service in the Province of York* may without new inftru&ion be ut- terly to feekin the Pfalmodie of Canterbury, look upon the fame Province, and compare the Varochial, with the Cathedral fervice, and there's lei's uniformity full. He that can fadge pretty well at a Country-Church, is quite loft in the uncouth ufeges of theMinfter : Look into the Parochials, and fome lave their Conformity, Supcrconformity, ftatute Ceremonies, and Canon Ceremonies, fo that you would hardly judge them to be half-fifters: take a ftep nearer, and look in the fiime Parifh- Church, uniformity js not to be found there *, there, the Minifter is not conformable to himfelf. At one pray- er he (lands, at another he kmlt, at one part of thepublick Ser- vice he is all white, and then that colour vs moft decent, by and by all Blacky, and then that is mojl decent', nor is there any uni- formity between the Minifter, and the people ; He, at the De~ kveryohhe confecrated Elements,/-™;/'/^ in a poiiure otjlanding^ and they in the All of Receiving, who fray not, yet confined to Ge- mculmon. Nor is there lefs discrepancy between the feveral \ arts Qfworjhip; for whereas the grand Plea for Ceremonies is acer-r U'mDecemy, which they conciliate to the fervice, and their ufe- fulnefs to ftir up the dull minds of men, yet only Baftifm is ador- ned with tfc f.gnoftfo Crcj% and the reft left naked of fo great an ornament, and yet the Apoftles Rule is, let all things be done de- cently, and we have as much need to have our dull minds quickr ned in the other Sacraments, and all other parts of worfhip. § 4. Laftly, That power which belongs to the fupream Civil Magiftrate,** /«c/>. belongs to all and every tyre am Magi/irate ', but this power of inftituting,inipof]ng Ceremonies belongs not to every Supream Civil Magiftrate as fuch, that is, it belongs to none. The Reafon of the Major Proportion is taken from the Com- mon Axiome. Atjuatenm ad otnne valet confequentia'. The proof of the minor is this: That which belonged not to the Supream Civil Magiftrate for three hundred years afier Chrifts time , belongs not to all Civil Magift rates - 7 but this power of inftitu^ing, and 11D poling impofing Ceremonies belonged not to the Civil Magiftrate. for 300 years after Chrifts time, therefore it belonged not to all. To enervate which Argument it muft either be de- nyed that the Roman Emperours during that Period were ft*- pream Civil Magiftrates, which Sr. Paul oppofes , charging the Churches to obey them •, or aflferted that they had a po- wer to determine of the Circumftantials of the Chriftian Re- ligion, and prefcribe what Ceremonies they faw in the Evan- gelical worfhip. £2. ] We now come to his fecond Thefts, lfthe Magiftrate may determine thcfe Matters, then not onely Chriftian charity, and humility, but common Prudence requires w, to prefume of the wifdom and reafcnablenefs of hit determinations , and much more to obey them. I lhall fay little, but perhaps frnile the more at the prettinefs of the confequent. ii's our duty to prefume of the reafonabJenefs, but much more to obey thofe Determinations *, that is, it's much more our duty to obey y than to be Rational. That we are to prefume very highly of the w 7 ifdom of our Su- periours Aing within their porper Sphaere, we readily admit: For when God calls them to a work,he will beftow competent wifdom for the difchargeof it : but yet I am not to prefume fo unmeafurably of any ones wifdom , as to refign up my Faith and Confcience, with the difpofal of Gods worlhip without more ado to it, If God had given him Authority to determine thefe matters, I mould not have been concern'd to Queftion his wifdom: Gods command had luperfeded my little fcru- ples, and though he had mifcarried in his prudential Decifion, Ifhouldhave received the praife of fubjedlion, but till fuch Authority do appear, Ifhall fet down on this fide fuch prefumtion, though fomewhat beyond difpair. If the Reader has any pity left, he may do charitably to be- ftow a little of it upon me, that muft be obliged to anfwer all the Sentences and Apothegms in Wits- commonwealth, and yet to this drudgery 1 {hall patiently fubmit till I am quite tyred, and then Reiign this Province. (i.) It's enough (fays he) to warrant and require our obedience, that the thing is the Command of our Superiour, and not beyond the Sphere of bifi Authority. That Religion is within the Magiftrates Sfhxre, I have freely owned; but not to all intents and purpofes *, not to fluckjtf what God has pUnted, not to plant what God has pluckt up. Sub- ftantiaJs, [33°] ftanttrils, and Circumftantials are all within his Sphere, but not to do what he pleafed withall. As all Per fins, with their Civil concerns are within the Magiflrates Sphere, their Lives, Liberties, and Eftates all come under h'vs cogni- sance, and yet there are fome great Lawyers, and Loyal Sub- jects, who think they are not within his Sphere to difpofe of them at pleafure •, fo are all the concerns of Religion within his Sphsere too, to preferve, not to deftroy *, to propagate, not to alter*, to encourage,not to innovate in the worihip of God .* for All fewer is for Edification , not Vefirutlion. Every Chriftian has Religion within his Sphsere, that is, he has a concern in it, but no concern over and above it ; Tota Reli- gio, but not To turn Religions, as Tot us Homo, yet not TotumHominis are within the reach of Magiftracy : He has a power to fecure Religion -, Religion is therefore within his Sfktre •, but he has none to make a new Religion, or a new fart of Religion, that therefore is out of his Sphstre, nor will it excufemetoGod, his word and my own confeience blindly to obey in every thing , fome whereof may be out of his Sphsere, becaufe he hasll power to command fome things which are within his Sphsere. The true ancient Proteftants of this Church with nolefszeal than fuccefs defended the Princes power and Supremacy againft all the claims of Rome, and yet never afcribed fuch a power to him asmight fhackle Confeience, & difpofe of Religion at plea- fure. I mall give the Reader a tafte from the learned Bifhop Bil- fin, who dedicates his book to Queen Elizabeth, and it came a- broad Cum Privilege. Dial. pag. 533, 534, 535, tec. TheDif- courfe is between a Papift , and a Proteftanu Philander. If the Qiieen eftablifh any Religion, you. are bound by your oath to obey it whatfoever it be. Theopilus. We muft not rebel, nor take Armes againft the Prince (as you affirm you may) but with reverence and humility ferve God before the Prince : Phil. Then is not the Prince fuprexm. Theo. Why fo? Phil. Tour felves are fuferiour, you will ferve whom you lift. Tfteo. As though to ferve God according to his will, whereto ferve whom we lift, and not whom all Prin- ces, and others ought to ferve. Phil. But you will be judges, when Ged is well ferved and when not : Theo. if you can excu fe us before God, when you miflead us, we will ferve whom you appoint us : otherwife if every man (hall anfwer for himfelf, good Reafon he be Mafter of his own Confeience in that which toucheth him fo near , and no man can excufe him for. Phil. This is to maks [33*] make every private man fupr earn Judge of Religion, Theo. The poor- eft wretch that is may be fupream govcrnour of his own heart : Princes rule thepublick and external a£lions of their Coun- tries, but nottheconfciencesof men.Phil. Would you Uve fuck tcnfnfwn fufered in the Church, that every man fhould fellow what he lift ? Theo. 1 would not have fach preemption and wickednefs brought into the Church, thatChirft, and his Word fhould be fubje&edto the wills, or voices of mortal men: For though the whole world fhould pronounce againft him, or it, God will be true, and all men fhall be lyars. Phil. Ko more would we. Theo. Why then reftrain you Truth to the Aflemblies, and Sentences of Popes, and Prelates, as though they muft be gently entreated, and fairly offer'd by Chrift, before he might attempt, or expert to recover his own. Phil.W 7 *? would hive things done orderly. Theo. Call you that Order, where Chrift fhall ftand without doors, till your Clergy fhall confent to bring him in ? Phil. God vs not the Author of confufion, but of peace. Theo. It's no confufion, for one family, yea, for one man to ferve God, though all the families, and men of the fame Realm Will not. Jo/hua faidtOthe people, // it feemevil to you to ferve the Lord, chufe you whom you will ferve, but I, and my Houfe will ferve the Lord. Elias was left alone, for any that he few willing to ferve Godin Jfrael, and yet abated not his zeal: Micheasmionc oppofed himfelf againft 400 Prophets, with what judicial Authority, can you tell? Amos neither fyzredjeroboam the King, nor Ama\uh the Prieft, and yet he was but a fimpie Herds- man, and not fo much as the fon of a Prophet. John Baptijk had no competent Jurifdidtion over the Scribes, and Phari- fees that fate in Mofes his chair, and yet he condemned them for a generation of Vipers. The Councils, where Peter, Stephen, Paul, were convened, accufed and punifht, lacked none of your Judicial formalities, and yet the Apoftle ftoutly both refill- ed, and condemned their deliberative and definitive fentences.Phil. 7he ApoJUes Commifjion we know, but yours we know not, Theo. You cannot be ignorant of ours, if you know theirs *, fo long as we preach the fame Dodtrine that they did, we have the fame Power and Authority , which they had ', keep your competent Jurifdi&ions, judicial Cognitions, and legal De- nhonstoyour felf : The Son of God firft founded, and full ga- thered his Church by the mouths of his Preachers, not by tne fummonsofConfiftories: he that is fentto preach, may not hold hold his tongue, and tarry, till my Lord the Pope^ and lw Mitred Fathers can intend to meet, and lift to confent to the ruine (as they think) of their dignities and liberties. Phil. Deftift you Councils I Theo. By no means % fo long as they be Councils, that is, fober, and free Conferences of godly and learned Teachers *, but if they wax wanton againtt Chrift, and will nothave the truth received, untill they have confented, we reject them as confpiracies of the wicked, which no Chriftian ought to reverence— -But will you fuffer God to make Laws forhis Church ? Phil. What elfe ? Theo. And may not every private man embrace thofe Laws which God hath made, who- foever fay nay ? Phil. He mufi, Theo. What if fome Bifhops will not agree they mall? muft the Prince, and People ceafe to ferve God, till the Clergy be better minded. Pail. In nutters niility teaches me to think my felf a ww% and therefore may err \ [3533 but not a brute, which annot but err : it neither teaches me to re- vere any Creature k my God, nor to defpife my own inteRetluals&s if I were a beajl. 2. Though charity command me to judge fa- vourably of anothers/f iritual ejlate for the prefent, his eternal fiate for the future, yet it commands me not to negleft making^rovifi- on for my fon\ it commands me to love another^ myfeif, and therefore not above my felf; I cannot expeft another mould be true, if 1 prove falfe to my own foul. Its a blind charity, and only/* fir the Hofpital, that would make me of every mans Religion,of whom it teaches me to judge favourably, for, at this rate I rouitbe of twenty Religions, and perhaps, one half of them together by the ears with the other half: Charity will heal the evil eye, and make it good, but not put it out. 3. Charity teaches me to think beft of the Magiftrates Reaion in common Kingdoms, but better of Scripture Keafon in the territories of Confcience. And prudence will dictate to me, that God, who has placed him in his Political Orb, will provide an intelligence to move that Sphaere regu- larly, for, ^«*/«/>r4 nos, nihil ad nos but no prudence will teach me toefpoufea Religion becaufe 'tisiiis, but becaufe it approves it felf to the Tejt, andTouch flone oi all Religion, the Word of God. I could learn better Divinity from an hor.eft Heathen than this fluff*, P//»j< hath given us this Rule, Cantifmi cujufaue pr that Chrift ftands upon higher ground than he, and when we fball come to ftand before his Tribunal, there to receive accord- ing to our works, we lhall all ftand upon even ground, as to any difference that external advantages in this prefent world fhall then make. ( 6. ) We have reafon to perfuade our felves that we may as eafdy lie under -prejudices, as they, and that we way be as much tranfported with confiderations cf eafe and liberty, as they may probably be fufpecled to be with ambition. Anfw. It's the duty of all to watch againftthofe temptations, to which we lie moft open from without \ and to watch over thofe corruptions, to which we are moft ob- noxious from within *, we dare not think it piobable, that our Magijlrates are tranfported with ambition', and we profefs that we are not tranfported with any bafe luft, or pitifull confide- rations tofufpend a&ive Obedience, till we difcover fuch tranfport by its proper fruits. But if we muft ftill be repre- tented by our fometimes Brethren, but now Perfecutors, as mifguided by prejudices, we are forry for it, but cannot help it ; and muft place thefe fecret afperlions in the number of thofe burthens, which by frequent ufe grow familiar, and lefs pinching, and fuch, as feeing they are not to be avoided, wifdom dictates they ought to be contemned. And yet we fhall pray, that our Magiftrates, like the higheft Boughs of the goodlieft trees being moft fruitful! , may bow down themfelves with abundance of precious fruits, and drop fome of it into the laps of their dcipiled, but loyal fubjefts. ( 7. ) There are no lefs different capacities of mind, than confiitutu ens of body, and as great difference in mens outward circumflances, as in either of the former : TheMagiftrate will certainly thence judge, that there ought to be as great a diver fity and latitude in his hisimpofitions: He that has a larger fwallow, let him have a larger cann : Let the beft fto.mach have the largeft Trencher ; and fince one ftomach will bear what would opprefs another, why ihcutd one mans Confcience be compelled to digeft what a^ nothers can eafily put over.Either werauft^ffi/e whilft we think not thefttm thingsywhich is a fordid piece olmwortby Hypcvifie, and no credit to uniformity to congregate fuch Heterogenous ma- terials \ or elfe tormented, becauTe our Constitutions, Capa- cities, Confciences, Circumftances are not of onefize* which is not our fault, for we had not the mingling of our tempera- tures, nor the putting together of our frames y or elfe ( which we hope they who are wifer then us all will judge moft eligible) that every one retaining his different fentiments which impede not Chriftianity,or difturb thePeace,may be indulged in a prac- fife peaceably managed, fuitable to thofe innocent variations. And fince our Enquirer has quoted an old ftory, Khali oriely re- peat his words, and leave the Reader to his own thoughts fof the application: Thofe that would have the Laws fitted to their humour , without refpetl to other men, do but imitate the Barbarom Cuftcm of the Infa- ■ " ftes, who is faid to have either Kackt all thofe Terfcns that fell into be bands, and fir etch" d them out to Im ownfi\e, if they were toofhcrt\ cr at 'hem of to his ownfroportiens, if they were too long. And really if any of tiie DirTentersbe of that Imperious and Tyrannical tem- 1 know not why they fhould expe£t that Mercy they v I not (how, or institute thcmfelves in thofe priviledges , ot w.ich they would eject all others* ve heard that the Famous B. Andrews, Difputing with the great Cardinal peronne about thefe Matters, urged very ly, Thut Man ought not to add to Gods word, left he lofe hit fart in the Book^ of life. The Politick Cardinal asks, Why then do you rt- tin to: Crofs in Baptifm ? The Bilhop AnfvVered ; Becaufe Authority enjcjja it. An -J. for the fame Reafin ( reply ed the Cardinal ) wt retain all the reft of the Ceremonies: what Rcjoynder the Bifhop n;i;°, [ do not remember. v It's the great duty, and will be the unfpeakable comfort of all in Authority to preferve the whole Wormip of Chriil pure and undefiled, and all the Worlhippers of Chrift in peue and fecurity, and when they have done this, they* feem to me to have difcharged their Commiffion, and may fue out their Qkieim eft , and eafily receive , That huge y Well done good and faitbfull Servant, '7hcu baft been faithful in a few Y tki*& [338] things, 1 will make the Ruler over many things, enter thou into the joy of thy Lord. As for them who fear a Prince will have no- thing to do, &nc$ Hecejfaries are already determined, unlawfull things prohibited, if he may not Determine the rejl : They are worfe feared than hurt, God has cut him out work enough in Im precept, and many times ( for the fins of a people ) cuts them out harder work by bis Providence, and he is little beholden to thofe Over- officious Monitors, who prompt him to grafp more employment, whilft any lyes upon his hands. The Chriftian Religion was perfect and abfolute at all points, as it came out of Chrift's hands, and if we make it no worfe when 'tis in ours, he will never complain, though we ne- ver make it better. Alcibiades brings in the Athenians Complaining to the Oracle of Jupiter Ammon, that their Enimies the Lacedemonians prevailed agahift them', and yet (fay they) we ofer many and cojily Sacrifices, when they prefent the Gods with few, cheap, or none. The Ora- cle Anfwers (and it might have become abetter mouth) That the cAtpwid., The plain fimple Service of the Lacedemonians was more acceptable to the Gods, then all the fplendid, pompom will-worjhip of tl)e Athenians. As the great God is exceedingly jealous in this particular, fo has he not left himfelf without a witnefs in the Confciences of thofe who had no other Notices of Gods Nature but what came in by the light of Nature,or fome refracted beaaas of Re- velation conveyed to them by Tradition. The Pythagoreans taught this Dottrin, that the Gods were to be worjhipt, * uil : ^n- juict', accordingto their own good plea fur e : And it was one of theP/d- tonical Dilates , that all Divine worfoip mufi be 0sq?/a& , meafured by the Acceptation and appointment of God. The Conference which Kmna Pompilm, the great Roman Ritu- alift had, or pretended to have with theGocldefs JEgeria, in- ftrufls us, that he confided little in his Regal power, without a Divine Placaet to conciliate a due Reverence to thofe Ceremo- nies , which having in them no Moral goodnefs, depended wholly upon a pofitive inftitution, and that no Artifice will ever preferve a Religious Rite facrcd and intemerate which is not ftamped with a )m D'mnum. If indeed an Old fragment, a trivial Sentence, or fhred out of an Heathen Author, were to be the Canon of our Faith, or the Rubnck of our worfhip, ! could eafily comply with this ' Enquirer 9 [339] Enquirer, who brings (and 'tis as fair a proof as any he brings) a faying of JEmiliut Paul™ to his Souldiers, Vos Gladios acuite ! Whet you your Swords-, and be ready to execute what Jhall be Commanded you, but leave the Management of Affair* to your General. If Chriftians do really owe that Subjeftion in Religious matters to Superi- ours, which private Souldiers owe their General in the Field, this Contr over fie is at an end, and with it all mjlituted Religion in the World, that deferves that excellent Name. It may eafily be applied : Provide your knees to bow, and backj to bear, mouths to [ay what Jhall be fat into them. Hands to fubfcribe what [hall be tendered to you, and leave the Truth of 'Princpiles, the Comyofure of a Worfnif, the guidance of Conjcience to wifer Heads. And he might have quo- ted us c*fars Commentaries to as much purpofe, where that great Commander, upon the reluctancy of his Souldiers to engage, fharply chides them, Quod aut quam in partem, aut quo Confilio ducerentur, fibi quxrendum aut ccgitandum futarent : Who durfl once furmife, or enquire, either whether, or upon what defign they are drawn out. And thus at laft w T e fhall be fped both of a Di- rectory for worfhip, and a Canon of Church Government ; and may with the Traditores of old deliver up cur Bibles for waft paper : un- lefs we had rather imitate the famous Legio fulminatrix, who knew how to whet their Swords againfl the Common Enemy at the Command of the Empercur, and yet to refufe a Religious Ce- remony, vouched by no ether than Humane Authority. His fine Sentence out of Cato is alfo hugely wide in this cafe Nulla lex fatis omnibws commoda , id modo quxritur , fi maiori Parti, & in fummum prodefl. Ho Law fits equally eafie ufon all mens Jhoulders, the onely consideration k, whether it fuit with the Generality^ and be ufeful in the main. 'Tis very true, Law-matters cannot apportion out their Civil Conftitutions to an Ounce or a Drachm : but one fcrufle of Confcience weighs heavier then a found of temporal Inconveniences. If it be true, tr.at becaufe in tie laying of an Impojl, Cujlom, or Excife, the Minor fart of the Civil Suffra- gans muft yield to the Major, that therefore a Religion too muft be chofen by the Poll, and God compelled to accept of that, or Nothing, which the Majority of Votes fhall allot him, Religion Jhall be fure in moft parts of the World to be out- voted by At he i fin } Truth run down by Err our, Holme fs prefer i- bed by Impiety: As Socrates in his time was a Fanatkk^, Atba- naftm in his an Heretic^ ■> and Chrijl himfelf amongft the high- trotting Scribes and Pharifees a Deceiver ; with fuch ma- Y 2 iimes [ 340 ] ximes as thefe has chhftianity been proftituted to will and flea- fare : Regi aut civitati Imperium babenti nihil injuftum quod utile : To a Prince or Common-wealth vefted with Soveraign Power, nothing can be unjuft , that is profitable. In fumma fortuna , id oequius, quod vali- dity j In the higheft ejiate, that is ever mofi juft, that bo* obtained the utper hand. And the Enquirer has approved himfelf a Perion qualified with Cameades his Excellencies, Qui fro falfo, non minm quam fro vero t vires eloquentix. potejl intendere ', One that for time of need can ftrain his Wit, to fet a fair glofs upon a foul matter, and with as little trouble can expofe a Truth, as impofe an Errour. CHAP. VII. Wherein Chriftian Liberty confifts ? The Enquirers Reafonings examined, and Diflenters vindicated from that Infinuation, that they pretend by their Chriftian Charter to be dif- charged from Obedience to Laws. I T is a Priviledge that has too much of Abfolute Sove- A raignty in it for the opponent, to impofe what ftate of the Queftion he pleafes upon the Refpondent: The Enquirer has therefore got the poor Non-confbrmifts upon a lure lock, If he can oblige them to maintain , That Chriftian liberty dif charges them from Obedience to Laws. There are indeed fome haws from whofe Obligation if Chriftian Liberty cannot difcharge us, it can do very little : And there are ether Laws , from which if Chriftian Liberty (hould pretend to give a difcharge, it would aflfume too much. To Difcharge from Obedience, is too Ambiguous a Term to be put into this Queftion. For, i. Chriftian Liberty in fome cafes does not difcharge us from Obedience , but frevent* the 'Obliga- tion : It does not diffolve the Bond , but prevents tiie Binding. 2. Chriftian Liberty may difcharge from a Keceffty of obedience ( in fome cafes) which is the formal Reafon of Subjection to a Law, and yet not difcharge from the hawfuhefs of doing that which is the Material fart of the Law : If a Law be made the Matter vs hereof is things purely indifferent in their Natures, and and thefe things appropriated to the immedi-tc Service of Gody Chriftian liberty will not make it unlawfull to de thofe things Jaut\t will ftill maintain its ground, that its lawfnll not to do'them. Tne Province of this Liberty whereof we now treat,lies be- tween thofe things which are necejfary, and fmfull^ as it is fre- quently pleaded about the Magiftrates power*, fince things forbidden cannot lawfully be done, nor things commanded, lawfully omitted, ( in their proper feafons ) the Magiftrate muft either have a power in thefe middle concerns^* he can have nolegiflativepoweratall : The dime or fome fuch thingl would affirm here, whatever is finfull admits of no releafe, what- ever is a duty admits of no indulgence •, and therefore Chriflian H- berty muft have its appartment in thefe adiapborom things, or be quite fhutout of doors Now, feeing the Magiftrates power lies only in thofe things lv yjtoy K#kV«, fuch as ftand in a pofture of Neutrality, and fide in neither, with good nor evil *, and feeing alfo that Chri- ftian Liberty has for its fphcre indifferent things, thefe two powers muft needs ftrike fire, and their interefts perpetually clafli, unlefs fome expedient may be found out to reconcile their feeming enterfeering motions. Indifferent things may fill under a two-fold Confideration, either as they are applied to, or ufed in ordinary affairs of humane life :, or as they are appropriated to Divine Worfhip, and preferred to ferve in Religious Affairs : In the former re- fpeft they come unqueftionably under the Magiftrates cogni- zance, which our Bleffed Saviour has put beyond the dye of controverfie by his exemplary pra&ice, Mat. 17. 24. Where though he might- have pleaded a peculiar privilege, yet he ra- ther chofe to wave it, and recommend to us a Angular pattern of duefubjection^ in this cafe then Chriftian Liberty ought not to interpofe. In the other confideration Chriftian Liberty puts in a claim, and this alfo our Saviour has made indifputable by his Example, who though he would freely fubmit to a Tax of twenty pence, would not yield to their Ceremony of wajhing handsy though it was not wofYh a farthing, whenSuper- ftition had lifted it up above its place. And yet as facred things in their external exercife may come under the infpe&ioncf the Civil Powers, in order to the fecuring of publick Peace, which is direftlyintrufted with him by the God of Order and Peace •, fo many things in their Y 3 own [34*1 own nature fecular, come under the jurifdiftion of Chrijlian Li- berty, when they fhall be advanced above their pedigree, and made either farts ofWcrfhjf, or conditions to the enjoyment of Communion therein. There are two forts of perfons, who as they are enemies to all Truth, fo they are but back-friends to chrijlian Liberty ; fome there are who have made it fuch an Idol, that they have facrificed things facred and civil to its Deity, and given it fuch a boundlefs dominion, as if like Quickfilver, it were neither to be contained, fuvsaut alienys terming. Againft thefe I fhall need to fay the lefs, becaufe every one has a (tone to throw at,a cudgel to bellow upon them : Others there are w 7 ho have adorned it with a Hogan Megan title, and yet have cuta- funder the finews of its authority, and with thefe it's a meer, name, which either with Echo evaporates into air, or with Har- eifu* diffolvesinto water. But that there is fuch a Charter our Enquirer grants : I fup- poJe he has found it amongft fome ancient Records, if it be not forfeited for want of Renewing, yet that it has fome confide- rable immunities and privileges, he thus demonftrates. 1. From the gratitude we owe to him that furchafed it ; and therefore we may conclude, that Chriftians ftand feizecl of a good and indefeazable eftate therein, for it could hardly claim fo much gratitude to be Tenants at the will of man. 2. From the pice it cofi him ', which was no lefs than the/w- aouA blood of a Redeemer ; and furely that which could not be purchafed with fiher and gold, mould never be fold for the higheft offer of things corruptible, 3. From that ftri# injunction, Gal. 5.1. ?p Jtand fajl in the liberty wherewith Chrift hath made w> free, and not to he intangled again mththe yoke of bcndagei from whence the Apoftle inftrufts us, 1. Thar no force can wreft this facred privilege out of our Jiands without our own confent \ 'tis our fin if our Charter be loft. 2. That we are prohibited tofubmit our necks to any Religion yoke* as well as that from whence theDifciples were exempted *, forasgfcodhave the back broken with an old burthen, as with a new one. This Chriftian Liberty being fo confiderable in the funhafe, mult be alfo of great ufefulnefs in the fr'afiice ; which that we may the better underhand and improve, I fhall modeftly give the Reader my thoughts in t^eeniuing Propofdons. ( 1.) Chri^ [343] ( i. ) Chriftian Liberty confifts not in a meer liberty of -Judg- ment , becaufe •, i. This had been too mean a purchafe for the Blond of chrijl, to procure us that which never was , never could be denied to any Creature that had a judgment, For, 2 . Tk Jews , when their moft fertile burthens , had ever a liberty to judge tne things impofed, to be indiferent in their own nature, an- tecedent to thepofitive Law of God. 3. Such a liberty the poor bird in the cage may celebrate, and fancy her felf a citizen of the woods, when {he's confined within the grates of her little cloyfter 5 fuch a one the prifoner may flatter him- felf with : and ir reminds me w r hat I obferved th'other day pai- ring in the ftreets, this gilded Infcription invited my eye, Pray remember the por Freemen, that are Pri [oner sin Ludgate : "Poor Free- men indeed ( thought I) who have only the freedom to tell how they have ferved an Apprentifhip with a Mafter,and now muft ferve a double, perhaps a perpetual one, with the Goal- er. 4. Nay, this would incrcafe the bondage,to be always har- ping upon our liberty in atlu f>rimo,znd yet never taftethe fiveet in all* femdo. 5. Tuis would render the Chriftian Church in a worfe plight than that of the Jews, who though they bore more load than we at home, who breath in a freer air, yet had this countervailing advantage, that God himfelf was the Imp- fer *, It is no fuch bargain to exchange a Divine for a Humane yoke, though fomewhat lighter*, and if it be fo, no thanks to thofe officious Gentlemen, who would gratific Magistrates with a power over all indifferent things, and therefore 'tis but contingently that ours is not much more infupportable. (2.) Chriftian Liberty confiftsin fomething fratlical, that which tends to, and chiefly lies in the ufing, Gal. 5. 13. Te have been called unto liberty, only ufe not your liberty for an cccafion to the flefi 1 where the caution that we do not mij&ft it, ftrongly implies that it muft be ufed. And if it lay only in a freedom of judgment, the caution had run, ufe it net at all *, all external ufe had been*™ abufe of it. ( 3. ) This liberty muft hold in utrampe fart em, that we may aft or not atl, ordetermin thk or that way, or it can be no liber- ty *, and this will be granted by all thofe, who deny the will to be free, unlefs it have a powerfull freedom towards both the Terms •, but as the felf-determination of the will to one fide prejudices not its liberty *, fo the determination of our chrijlU m liberty ( by our choice, guided by prudence and reafon ) is Y 4 no C3441 flo extinguifhment of its radical freedom. And as external compulsion, and foreign force put upon the will, would be a violation of its liberty, fo all force put upon this chrijiian Im berty, is an annihilation of it. ( 4. ) He that has enjlated me in this great privilege, has alfo commanded me to refrain my felf hi the exercife of it : and that, (l) T>yucu x&ro- nv Q-. To be brought under the fover of a thing indiferent, or under the power of any ferfon in a thing indiferent, is that great violation of this Charter. For, 1. Suchrefignationof myfelf to be reftrained fixedly and ftatedly, is to fubferibe, engage, and make an implicit vow and oath againft all opportunities of ufing my Liberty for the Spiritual good of another, which Providence may offer me. Gods Providence by muftring to- gether all due circumftances, is the great Direftor when, and where to ufe, and employ my chriftian liberty : If then fuch con- curring circumftances mould command my forbearance of an aft, to prevent the fin of my brother *, if now I have fuffered my felt to be determined the other my, that I will conftantly aft, and never forbear ; I have tyed my hands behind me from pluck- ing him out of the fnare of y«,and perhaps the pt of hell. And this is an evil, the utmoft reach of whofe mifenievoufnefs I cannot poftibly forefee *, for God may poftibly place me in fuch a jun- fture of circumftances, that I might reaibnably hope, might winSoulstoChrift,andI have manacled my hands, and cannot aft, or hung a padlock on my own mouth, and cannot fpeak j or an advantage may be put into my hands to prevent the fin- fullfcandal of another by my forbearance, and I am not mei ju- ris, but muft aft. 2. By fuch predetermination of my felf in tilings indifferent, in fubmiflion to any man, I do as much as in me lies alter the nature of indiferent things. For things iinful can never never be done } Duties ttiuft always be performed in due time and place, and indifferent things mould be indifferently uied, as prefent circumftances invite prudence and charity to determin *, but when once they are predetermined, I can no more do an indifferent thing, than if it had been fwfull; or no more omit an indifferent* atl, than if it had been necefjary. 3. By fuch a 'fixed predeter- mination of my liberty, Iafcribe more to man in his pofitive precepts, than to God in his affirmative moral precepts ', for the a£ls of fuch Commands may be fufpended pro hie, & nunc, when they obftruft fome great good, but inthiscafel muft aft u- niformly, withont refpecx to circumftances, let thoufands be offended, (tumbled, wounded in confcicnce, and prejudiced a- gainft Religion. And in fliort, by fuch refignation of my Liber- ty in its exercife, I have reduced my felf to that .imaginary li- berty of opinion jhax. dreaming freedom which the Lollards enjoyed in their Tower, and the poor Protectants in Bonnets Cole-hole. ( 7. ) When Chriftian charity commands me to forbear the ufe of the thing, which otherwise is within the Charter of chhflian Liberty to ufe, and at the fame time the Chhflian Magiftrate fhall command me to pratllce th.it very thing by a fixed Law *, I hum- bly conceive, that Chriflian charity ought to rejlrain my liberty not to ad, rather than the commands of the Magijlrate inforce me to all. i. Becaufe the reftraint which charity puts upon me, will foon determin and expire , but the Command of Magiftrate is ferpetual. 2. The reftraint which charity puts upon me is in- ternal, and fo agreeable to, and confiftent with the greauft freedom and liberty^ but the reflraint, , put upon me by the Ma- gijlrate , is external and compulfory , which comports not with my inward Liberty : for if he deals meerly by his mil and au- thority, that fuits not with my reafon, and therefore has in it the nature of force 5 but if the Magiftrate fhould deal by Ar- gument, then when a ftronger appears to act according to his precept than that drawn from the good of my Neighbour by Charity, chriftian Liberty may be free, and yet obey-, provided al- ways that that Argument be taken from the nature of the thing com- manded, and not from the naked commands. 3. The weak chriftian for whofefake charity commands me to forbear acting, is one that cannot prevent his own weaknefs, his ftumbling fcruples, andaptnefsto be wounded', but he that commands me to a£t, may prevent, recal, or fufpend his own Edict in that which in its own nature is indifferent. And God -lias commanded me not [347] not to offend ray weak Brother by the ufe of indifferent things, but he has no where commanded the Magiftrate to impole indif- ferent things, which become not fome way or other neceffa- r y. 4. It feems a moft horrid thing to inter pre t Scriptures at this rate, that I ftiould be commanded to walk^ charitably, till I am commanded to walk, uncharitably -, and forbidden to deftroy him for whom chrijl died, by my indifferent things, till lam in- joy?ied to dejlroy him. Hot to pound weak^ Confciences, till I am com- manded to pound them. Thus fhall moral precepts be avoyded by human pofitive Lavs, which cannot be fuperfeded by the Di- vine pofitive Laws. And if one may be thus enervated, the whole Decalogue had no firm ftation : And thou (halt not make to thy [elf a graven image, may be eluded by this, till we are commanded by Authority , and I am fomewhat confident the foundation laid by the Enquirer , will bear that fupr- ftrutlure. It is therefore a moft opprobrious, and inviduous charge with which he begins this Difcourfe. All that we may have hitherto difcour fed about the power of the Magijlrate, fome thinks may be avoided by f leading the Magna Charta*/" Chriftian Liberty, for though it maybe pleaded againft fome power that may poffibly be affu- med, yet againft none, wherewith he ftands endowed by the Law of Nature or Scripture * 7 nor indeed againft any ufefull power for the attaining the great ends of Government, publick Peace, and Tranquillity. The Church of England in her avowed Do&rine afferts, that Chrift has ordained in his Church two Sacraments, generally necefary to Salvation , now we conceive, that having a right as chriftians, to all the Ordinances of Chrift , necejjliry to Salvation ', Chriftian Li- berty may plead the enjoyment of all thofe Ordinances, upon thole naked Terms Chrift lias offer'd them to Man- kind. This is our Magna- chart a *, and if any fhall en- cumber that Communion with new clogs, provifions, reftri- &ions and limitations, we plead our petition of Right, which if it be denied us, our chriftian liberty is io far violated. Nor do we deny the Magiftrate a power about our chriftian li- berty, If any fhall turn this liberty into licencioufnefs , he may reftrain them: nay, he may reftrain the Liberty it felf, where God has not pxengaged us to reftrain it ; and he will eminently employ his power for chrift, when he exerts it, to affert and. vindicate to all his loyal Subje&s the free ufe of that yreat Charter j [348] charter; and if encroaching violence fhall make a forcibly en- try upon that privilege, whereof we are in quiet and peace- able polTeffKHr, we (hall complain of the force to him, who will remove it, and reinveft us in our Chriftian freehold , whereof chrift has made the purchafe with his own bloud. Two things there are which the Enquirer has luftiiy promi- fed us, and therefore we may confidently expeft from him : firft, that he will give us the true notion, andfecondly, x\\tdue extent of chrijlkn liberty *, and he has freed his name pretty well, for firit he has made it a meer notion^ and then laid an extent up- on it, that is, he has feized it into his own hands, upon pre- tence for the Magiftrates ufe. £i. j And firit for his true Motion, (for none cry {linking Mackerel) there are two things alfovery confiderable \ the liberality of bis Concerns, and the policy of bis Retractation^ He makes US fair Urge Deeds, but With a [met power of Revoca- tion fruftrates all *, fo that when we come to caftupour ac- counts, we muft fay, with that bewildred Clyent, in the Co- median, when he had advifed with his brace of Advocates *, Probe feciftvs, incertior fum multb quam dudum. ( i.) For his Concefwns, they are truly noble and generous, and fuch as would heal us all. § I. Conceffion, p. 88. Wben tbe Gofpel was fully publifhed, tben tbe aforefaid inclofure is laid of en, and all Rations invited into tbe So- ciety of tbe Church upon equal terms, neither Party being bound to tbofe vice laws of Mofes, nor to any other, but tbofe plain and reafonable ones contained in the Gofpel: This is certainly the great year of Jubilee! and will he notdeferveto be fhut out for ever, that fhall re- fufe fo free an invitation? Is he a reafonable creature that refufes the plain and reafonable terms of Communion, contained in the Gofpel? what a hideous monftcr would a Schifmatick be, did Churches keep to thefe Terms ? But his limitation retra&s all this again. • And fuch other ( not contradictory to them ) as public ^ wifdom, peace, and charity , pall diclate and recommend. Now you have it ! Thus the Crane moft curteoufly invited the Fox to dinner, but fitted him with fuch terms af communion , that un- lei's he could ftretch his neck as long as hers, he fhall have his belly full of nothing but hunger : Efurire licet, gujlare non licet. It minds me of the ftory of Santl'm the King of Arngcr?* Brother^ [349] Brother, who marching againft the Saracens, diverted himfelf a while at Rome; the bountifull Pope, who is always prodigal of what cofts him nothing, caufes him to be proclaimed, SanB'm by the Grace cf God King of Egypt, &c. The noife of Trumpets calls him to the Belcony, and he asks what was the matter ? he was anfwered, that his Hol'mefs had prefented him with the entire Kingdom of Egypt *, prefently he com- mand* his own Trumpeters to go, and falute the Pope in re- quital. Caliph cf Baldajh : Thus has the Enquirer gratified us with an empty Conceffion, which by his retratf ation is £%*» "AcAy^v • I mall not need to obferveto the Reader the egre- gious folly of fuch Propofitions. We are not bound to the Lam of Mofes ( u e. as Terms of Communion ) nor any other , but fuch other That is, we had been free, but that we are in bondage. Negatives are infinite *, and under that one word T fuch others] we may be pefter'd with more than thofe nice Laws of Mofes. For, i . Who can tell what public/^ Wifdom may determin? the publick Wifdom of Italy, and Spain, has intro- duced fuch a lumber of thofe other Terms, asfcath eaten out al- moft all Religion, with the DivertifementsWf Judakal, Paga- nical, whimfical Constitutions : The publick Wifdom ofAbaf- fiahas introduced Circumcifum it felf, and no thanks to thefe Principles, or the Difcourfes of Eraftian Hovellijls, that the cafe is better with us. 2. Peace and Charity requires no Other Terms then thofe plain •es hid down in theGofpel', Charity teaches US not to lay ftumbling blocks in the way of thofe that will come towards the Church -, Peace requires US to unite upon Chrifls cwn Terms ', but the name of Peace is often ufed to ddlroy the thing: fo Aufiin of old , Ecclefia nomine armamini s Confidence, is Alienifori, the Servant of God: And if he be fummon'd before a Forreign Tribunal , may plead , It is Coram non Judice. To his own Mafter he Jiandetb or falletb: v. 5. Let every man be fully jerfwaded in bit own mind: The things before may perhaps be indifferent in themfilves , but yet if we have not a full aflurance that they are fio,- we are bound to fufpend out aft. For, as our rejoycing muft he in our [elves, and not in another, fo muft our Satufatlicn: 'Tis not the clearnefs of a pra&ife in anothers mind that will warrant my afting, I muft be ful- ly fatisfied in my own mind, v. 13. The Apoftle lays down an excellent Rule for the prudent reftraint of our Chriftian Li- berty. Let in not therefore judge one another, but let every man judge this rather, that no man put a ftumbling-block^ or an occafwn to fall in his Brothers way. If my Chrijlian Liberty will warrant me to aft, yet Chrijlian Charity will teach me to moderate my felf in the ufe of that liberty, when fuch a6ting would occauon the fin of him that, is not fo perfwadedof the Lawfullnefs of my Faft, which is to be limited to things of this Nature whereof he treats, namely, things inidfferentj for if my Brother will will be offended at what God has made ray duty^ there's no Remedy, but that he lay afide his unjujl cfince^ and not that I lay afide my necefary duty-, v. 15. The Apoftjc gives a Rcafon of his former Rule : If thy Brother be grieved with thy Meat , then wdkejl then not Charitably \ And much more if he be fcandalized , and drawn into fin : Is it not a moft unchri- ftian humour to infift fo peremptorily upon doing i becaufe in it felf Gurful^ when Charity countermands that doing, and therefore* 'tis unlawful in the ufe. DeJ}>cy not him with thy Meat for whom chrijl dyed : furely thou haft little value for a Soul Redeemed by the Blood of Chrift, if thou wilt for a for- ty indeferent thing hazard its eternal damnation : Our liberty to acl mutt ftand out of the way, when a Brothers Soul comes in place", v. 19 Let us follow the things that make for Peace, and the things may edifie one another. Here we have another Rule for the reftraint of our liberty in things indifferent : When the ufing my liberty would difturb the peace of the Church, I muft ccafe to a& : for the pong may forbear what he judges Lawful, and yet the weak, cannot do what he judges fnfuh And therefore ft> theftronghe fpeaks thus, v. 22. Haft thou Faith have it to thy felf before God: Art thou perfwaded fuch a thing is Law- ful, notwithstanding the many violent preemptions of others ofitsfinfulnefs, keep they judgment to thy felf-, trouble not the Church with thy Orations,let thy difputing Talent yield to the weak judgment of others. But to the weak he fpeaks thus, v. 23. Be that doubtelh vs damned if he eat ; becaufe he eatcth not of Faith , for whatfoever is not of Faith is fin. All this while here's not one fyllable of reftraining Chrifti- an Liberty by the Authority of another by outward force and vi- olence , all muft be determined by a Chnftians mk Prudence^ as moved by the edification of another s Chanty to his Soul , and the peace of the Community : not a Word to confult my cwnfeadar ad* vantage- and emolument', Not a letter that Confcience, Chriflian Li* berty, Private Wifdom, my own Keafon muft be impreffed to mi- litate under the command and conduct of the publicly wifdom, the fublici, Keafon , or the fublidt Confcience. That is therefore thejthing which he muft bring about by foftie links of Conferences, ibme trains ofdedutlions *, And he advances to- wards his conclufion, by winding ftairs* that we may be lead fenfimfinefenfu to the top of his matter* to the height of his deugn witnout taking notice of our afcent, and the whole contrivance Z 2 of [3^3 cJf this Chap, lyes in the dexter out management of this one Eng'in, ( I.) His firft Pojhdatum is this : That Chriflian liberty doth con- flfl in a freedom in utramque: ( pray do not miftake him ) that is, that antecedently to the Considerations of Prudence, Peace and Charity, ffs equally in the fewer of a Chriflian to do or not to do, any, or all thofe things that are not ex frefly forbidden by the holy Serif tures. Very good ! Then I will affume : But to love God with all my Heart, and Soul, and Strength, is one of thofe things which God hath not ex frefly forbidden in the Holy Serif tnre : therefore antecedently to the Confiderations of Vrudence 9 Yeace and Charity, tfs in the fower of a Chriftian to love, or not to love God with all his heart, and that ChrijHan liberty confijls in this free- dom in utramque. I am not (o uncharitable as to think that the Enquirer owns this conclufwn, or that anyfrincifle ne holds will infer it: All I note it for is to evince to him, that he has worded his matters befides his own intention, and,that he intended really to have faid : That Antecedently to the Confiderations of Vrildence and Charity,\Cs equally in the fower of a Chriflian to do or not to do, any or all thofe things that are not exf re fly forbidden by, nor contraditl the exfrefs laws of the Scriftures, And taking the words according to the frefump ion of his meaning and not the letter, I lay, i. Here's fomething more than Truth. That Chriftian Liberty gives us a power to do what is not exprejly forbidden: many things are forbidden by confequence, which are not ex frefly forbidden. I pray iliew me an exfrefs frchibition to recognise the Vofes Supremacy *, To fubferibe the Trident in e Decrees* And if this be part of the Enquirers Chriftian Liberty, to do what is not exfrefly forbidden, I hope he will not find him- felf agrieved if we judge that he , and fome others of the fame Latitude , are not at fo irreconcileable a diftance from Rome, as they would be thought. 2. As all is not Truth , fo neither is this the whole Truth : For chriflian liberty gives us a Power to do, or not do the things neither commanded, nor forbidden, not onely Antecedently to the confiderations of Prudence , Peace and Charity , but alio , Firft, Subfequently to thofe confiderations ; that is, as foon as ever thofe confiderations fhall ceafe j and , Secondly, Concomitantly with thofe confiderations-, that is, further they fhall reach: For though I fufpend my aft in charity to my weak Brother, yet am I impowred to Aft at the fame time out of the Cognizance of my weak Brother*, and as foon as thofe confiderations of Peaci and Charity fhall vanifh , no other confide- US7l confiderations feparate from them,ought to keep the reftraint on foot, but my liberty recovers its former luftre. 3. There is much ambiguity in the Jumbling the confidera- tions of prudence, feace, and charity together:,for the confiderations of peace andcharity are- objeflive, fuch as I am to confider as the motives and inducements to reft rain my Liberty \ but the confide- ration of prudence is fubjetlive, that is, frudence is that vertue which is to make a judgment, when, and in what cafes, .thofe two, pace and charity, are confiderations fuffkient to inforce fuch a reftraint ; fo that, would we fpeak plain Englifh, the matter amounts to no more than this, that antecedently to my prudent confideration of the concerns of peace and charity, I may do, or not do, whatfoever is in it [elf indiferent -, which truth will be too feeble a foundation to ered't his intended fuperftruclure upon. ( 2. ) His fecond Toflulatum is this , That it is no infringment, hut an exercife of this liberty, aUudly to be determined to that fide, to- wards which prudence or charity Jhall incline ', though in the mean time the other fide be in general as Lmfull at- th:\t : It would ill be- come me to teach him how to word his own Conceptions , though I mould rather have chofen to have expreft my felf, not disjuntlively, [_ to that fide towards which prudence or charity Jhall incline ] but rather conjunctively, [_ prudence and charity ] or moft properly Q prudence at the invitation of charity ] for prudence inclines me neither one way nor other, further than as fhe is diredledby the confiderations of peace and charity, the good of my felf and neighbour, nor can the interefts of thefe two ever be divided. But I anfwer, I. That it is no infringement of Chriftian liberty, fbr prudence to determin upon mine own a£t •, as that / will not do an indiferent thing, when Peace, and the Spiritual good of my Brother pro- hibit me * 7 becaufe the Scripture, which contains the charter of chnflian liberty, has alfo directed my prudence, thus, and in thiscafe toreftrain it: but yet (which is the thing he drives at) to be determined to one fide by outward power, civil force, na- ked authority or will, when my own reafon can fee no prudence in fuch a determination, is an evident infringement of my li- berty : fo that to be deter mined to one fid* may be an infringement^ when I am determined by violence or menaces *, and yet to determin my felf upon the confiderations of Shanty and Pe.ve, may be none j for in the former cafe, I fee w reafon of my Z 3' ■ obedi- [358 3 obedience, but my obedience', but in the latter I am determined by my own ektlion, upon rational grounds, becoming a rational cmtuye* 2. Though a prudential determination not to aft, at the requeftor command of peace and charity, when otherwife I might haveafted, btno infringement of my radical Liberty, yet it IS a refiralni of my liberty, which the Enquirer calls, p. 208. A denying himfelf fome fart cf bit liberty, and therefore it feems im- properly called an exercife cf liberty ', 'tis indeed an exercife of wy prudence, an exercife cf my charity, but hardly an exercife of my liberty, further than as tie mil is the principle of luch reftraint and determination. 3. Though Prudence may teach me not to aft, but to adhere to the tide ot chanty, yet prudence muft not take her meafures for not afting from fuch poor, low, felffb confiderations as the faving or gaining thofe outward advantages to my fell, which are the great idols of Prudence falfely fo called, which is no better than carnal policy, and Jinfull felffmefs; but from theintereft of Gods glory, the advancement of his Gofpel, and all this hnafde, for if Prudence mifiakes in her reckonings, an imaginary good end will not indemnifie , and flwe her harmlefs. ( 3. ) Tkfetrro points thm gained (as the Enquirer fancies) spill give abundant foundation for a third to he inferred from them, viz. That whatfeewr is fo free to me, that I may do it, or not do it, accord- ing 06 J Jhall be inclined by the confiderations of brotherly ekirity and tomp.iffwn, mufiof neceffity bealfo, at free to me to obey the Magijhate, and ferve public^ peace, and order in. Let us but refolve this unwieldy Propofition into, its diftin£l branches, and we fhallneednomoretoexpofe its nakednefs. I. Whatfcever I may do at the command of Charity, I may do at the com- mand of Authority m order to publics-peace : Now to furnifh him . W r ith a minor, but I -may praclife the Ceremonies at the command of eki- rity, therefore I may pra&ife them at the command of autho- rity in order to publicly peace. And now for the proof of the minor we are as far to feek as ever. This thenistheQuintefienceof his Reafonings, theutmoit refort of all the wit and learning of this Chapter, which in other, and more ad vantagious words to his purpofe he gives us thus: Whatfcever I may do ni companion to -my Brothers infirmity y Jureiy that I may much more do in reverence to Cjd- Ordiname , tne Lvfull £lS9l Imfull Magifirate, which is the pint 1 have all this while drove at. But this Conclufion, hower he feems cock-fure of it , \v ill no ways follow from thofe premifes ; and the fallacy of it isfo thin, tnat its tranfparent to the weakeft eye. In the firft pflulatiim he allows a freedom to a6t, if? utramque, antecedently to the confiderations of pudence, pace and charity. In the fecond he afferts, that its no infringement of this Liberty, to be deter- mined to one fide by pudence or charity. In his third, that we may (and therefore may) a£t or not aft, according as we (hall be determined by Authority. I fhall fum up my Anfwer in thefe particulars, and conclude. § I. Though the law fall Magiftrate be Gods Ordinance , yet it remains a queftion undecided, whether he be Ocds Ordinance fo far, and for that end, to determin of things indifferent, antece- dently to the determination of Gods providence, by gathe- ring together all due circumftances, which ought to deter- min the natural indifferency of the things aforefaid : Many things are true fecundum quid, which are not fo fimfliater. But if he mall judge it a prize worth all his labour to impole upon us with fo broad Sophifm,muchgood may his own dream do him. § 2. Though the larffull Magi/irate be Gods Ordinance, yet its a greater Queftion ftill whether he may determin my Liberty/?? ntramque, to the one fide, when Charity would determin it to the other ? that is, whether he has power to command me to ail, when Charity pohibits me to aft, or make it my duty to moie y when charity commands me to ftmd jlill. It's true, the concerns of a true and defirable pace and charity are infeparable *, nothing can advance the defrgn of the for- me:, but what does really fubferve the intere/t. of the lattery forfo has the Apoftleconjoyn'd them, Rom. 14. 19. Let w> fol- low after the things that make for pace, and things n herewith we may edifie one another. Whatsoever advances the edification of my Brother* ad- vances alfo Peace, uniefs imprudent men have made the terms of Peace fo defperate, that 'tis not attainable, without the rume of Charity, which the Enquirer confeffes an efcntial fan of our Religion : but yet 'tis poifible, that the command of a Ma- giftrate may oppofe the concerns of Charity, in which cafe, I think without offence I may fay, he is none of Gods Ordi- nance to that end and purpofe, nor has God given me any li- berty to obey in that cafe : and as fuch a Command would be a % 4 direct direct invafion of my Chriftian Liberty, fo obedience toluch a Command would be a plain betraying of it : If therefore tiie freedom to act in utram^ue be determined to the one fide* by Charity, I have no freedom (under that pofiture ofcir- cumftances ) to fabmit to a determination to the other fide at Ure command of Authority. § 3. As the lavpfull Magiflrate is Gods Ordinance, fo is it an ex- frefs ordinance of the fame God, not toufc my Liberty in iridic fferent things,when by fuch ufe my Brother is made weakly or ftum- hied or ofended, Rom. 14.21. And it is a hard way of concluding, That what one Ordinance of God countermands, that I may do at the command of another. God has often fuperfeded general com- mands by facial ones, but I find not that lie has inftituted any general Ordinance to fufpend the duties of a [fecial command* He that fays, If thy brother be offended, eat not, has given no power to any to fay, Though thy brother be of ended, ygt eat: And jf our own Prudence upon the view of all circumftances mail determm , notwithftanding a command to at! by the Magi- strate, yet cannot this be interpreted irreverence to Gods ordi- nance the lav full Magnate, unlefs we will fuppofe, that by (hew- ing obedience to the m, we muft be irreverent to the other of Gods Ordinances. § 4. Chriftian Liberty is committed to every Cluiftian to keep for the ufe and behoof of his weak^ Brother, and not to refign at the p;eerf lea fare of another : pubiick Peace and Charity ihall not need to weigh againft one another, for their interefts fweet- lymeet together, kifs each other, chriftian liberty has intitled me to a right in things indifferent *, Prudence will direct me how to ufe it for my own Spiritual benefit ; Charity will oblige me to manage it for the advantage of my . weak Brother, and the Command of God juftifie me if I refign it not up to meer will and pleafure,or any thing that fhal come in competition with it, § 5. The Magiflrate himfelf is Gods Ordinance, the great Officer and Minilter of Jefus Chrift, to fecure and preferve the great, cfaner of Chrijlian Liberty , facred and inviolate, a- gainitallthe encroachments of thofe, v\ho woald commit a rape upon a privilege>in it felf fo mn.ocent,to others foufeful, and in the price paid fox it fo invaluably dear and precious. Thefumof which is thusmuch, that though Charity and Peace are always agreed when to ufe, when to reftrain my liberty, yet if any power without reference, rathe concerns 9* [3^1 of thefe (hall endeavour to reftrain my liberty,by commanding mc to do what Reafon and Prudence fhall inform me, are re- pugnant to thole ends*, fuch command is a plain infringment of my liberty, and my obedience a plain abufe of my liber- ty, unlcfs we can imagin, that its an exercife of my chiflian Liberty i to ad: againft the great ends of Chriftianity, or an exercife of my freedom, to run againft the dictates of my Judgment and Confcience. To conclude therefore, if this be that great thing, he has all this fbik drove at, I muft tell him, he drives at too furious a rate for me to keep pace with him \ but thus would Phaeton drive, though he fet the world on fire *, fuch was Jehu's career, though he thought himfelf more than God ; and fo have I fecn your hair-brain ? d Drivers refolve to nhiftU cut their wbiflle , though the cart turn over. CHAP. VIII. Of a Tender Confcience, what it is, and its Privileges ? TT was a malicious artifice of Julian the Apoftate, to erect the •* images of the Heathen gods in the Forum near his own fta- tue, reducing hereby the Chriftians to this Dilemma, either to feem to worfhip the Images, whilft they reverenced his Sta- tue, or contemn their Sovereign, by refufing to bow before the Images*, into the fame {freights would the Mates of Ce- remonies bring us *, that either our Loyalty muft argue us into a Conformity to their intentions \ or Ron- conformity mail be an interpretative contempt of Authority: Thus has it ever been a fuccefsfull Policy to twift their own Concerns with thole of Majefty and Royalty, that they may not be feparated. And when they have laid up their little knacks amongft the facred KHUi-\ia,m his Majefties Jewel houfe,to touch one Ceremony, istofteal the Crown. Confcience has ever hitherto maintained a good repute a- mongftthe more civiliz'd part of mankind, and he been ad- judged a perfon unmeet for converfe, that mould once profii- tute and debauch it *, It will therefore be expedient at leaft,nrft to reprefent it as an ufurper, and then to execute it as a irajtU. I pittied that innocent perfon, who being faft afleep, and dreaming no harm, an affaflinate puts into his hand the blouciy knife knife wherewith he had committed an execrable murther*, upon which violent prefumption being apprehended, heisar- raign'd, condemn'd, executed. Thus the Jews found no better way to deliver our B. Saviour over to the fecular Powers,than to mifreprefent him as an ene- foy to the Temple and ctfar, Church and State \ and when they had arrayed him in a Mock-robe, put a Reed-fcepter in his hand, and a Crown of Thomson his head, lead him out with triumph to be crucified. The Enquirer being very fenfible, that this Conftience has been an old enemy to the dear concerns of Ceremony, tells us feelingly, That unlefs we can pull down this ufurper, we mujl look^for no Magiftracy \ and except we di [cover the weaknefs and abfurdity of this Tretenfwn, all endeavours of reftoring Uniformity in the Church, will be kiain and ufelefs, . The mafter- piece of Jezebels policy was,to make Haboth moxc than he defired to be, that he might be really lefs than he de- ferred to be. I Kin. 21. 9. Proclaim a fifl, and fet Haboth on high among the people :, and fet two men, fons of Belial to bear falfe witnefs againft him, faying. Thou didfl blafpbeme God and the King, then carry him out, and jhne him that he may dy\ . ThisConfcience (fays he) js thought to have not only a privi- lege, but a kind of prerogative, to carry with it an exemption from all humane Laws, but efpecially Ecclefiaflical :, it pretends to be Gods peculiar, end exempt from any inferior Cognisances nay, it looks lik§ a Vitlatori- A)i Authority, and feems to be Lcgibus foluta. This ( they would make sw believe) can limit the Magijlrate, null Laws, forbid Execution, and which is more, change the very mture of things, and make that good and s €>ib$.Could the Heathen fay* Confcience vs a God to all man, which is fomewhat a higher note than the Enquirer makes the Diffenters fing ', that it pretends to be Gcds peculiar ; and vs exempt from any inferior cogni\ance. § 2. It's a moft injurious charge, if applied to Non-con- formifts, that Confcience can alter the nature of things, make that good which wot wicked and rebellion before, & c. All they fay in this par- ticular is with Ames. Thef. de Confc. 18. "Tanto vis eft Confci- "entise, ut aftionem lua natura mediam, efficiat bonam vel " malanr, &fua natura bonam, reddatmalam, quamvis illam "quaifua natura mala eft, non poilit convertere in bonam. So great it the power of Confcience, that it can make an indifferent to become either good or evil ( un- clean. 2. Its power to make an indifferent thing good, ufing it to Gods Glory, with all other due circumftances, is clear alfo from Tit. 1. 15. Vnto the pure all things are pure. But that it can alter tl>e nature ot tr.ings, that it can make an action evil in. it felf to become good, that it can null Laws, are fuch powers, as no Cafuifts have ever attributed to it, but thofe whofe Confciences. carry an exemption from any neceflity of fpeaking truth, when 'tis in order to the advancement of their Caufc. But it is too common for men to charge others with the wickednefs of their own thoughts and hearts, and what was once their own old Crime, to make other mzx\s new aaufations. § 2. As to the power of Confcience to excufe error from He- xefte;, we fay, that there maybe a material Herefie, which is not formally fo ^ what a man judges to be a real Truth, though poffibly it may be a dangerous errour^ yetuniefs there was pra- ya, difpofitio, as the caufe of that errour, or fomething of cb- fiinacy [3*4] flinacy of the will in adhering to it *, Brouy and Heterodoxy it is, but Herefie it cannot be •, that is, it will not denominate the ferfcna Heretkkj. Thus the learned and judicious Mr.ffe/«, /ft re- fie Han aft of the will,not of the reafion, and is indeed a- lye, not a mi flake % for elfe how could that faying of Auftin be true. Errare poifum, Hae- reticus eflfe nolo, Imaypofibly miftake, hut am refohed never to be an Heretic^ that is, by a tenacious and obftinate .abetting any miftake after Conviftion. There are three things, which we are obliged to wait up- on our Enquirer in. i. Whilft he entertains us with his Difcourfe what Confidence vs. 2. What a tender Confidence is ? 3. What privi- leges or exemptions it may claim to. C 1 . 3 What Confidence is? now ( fays he ) if men loved plain En- gliih, and to undejfland what they fay, it is plainly this, and no more ', a mans own mind, or underftanding, under the diftinft confederation of refiefting upon himfielf, hvs own atlions and duty. He may call this flain Englifa if he pleales, define and defcribe his own Confidence how he will, but we poor people are edified much what as With the Rhemift$?araficeve,Atymes and?araclett,\\A\0 feeing there was no remedy but they muft tranflate, were refolvcd that few mould be the wifer for the Tranfiatim. There arefome things that look odly in this Defcription. § I. It feems very improper to affign the mind or underftanding for the genua of Conscience. For Confidence is not i\ faculty 7 but an aft fieatedin a faculty 7 or the exercife of the faculty of the underftanding, putting the will upon operation : Thus that fore-mentioned Bifhop, ibid. The mil of man (which is the foun- tain whence all our aftions immediately flow ) fhould conform it fielfi to the judgment of the praftick^ underftanding, a* to its immediate rule, and yield it fielf to be guided by it. And indeed the office 01 Confidence, is not onely to judge what is good or evil, according to thofe notices it has of God from the light of Nature and Scripture, nor only to take cognizance whether the will has obey'd thofe dictates of the praftick underftanding, but to be a monitor and counfiellor, nay a commander to the will to aft ac- cording to its difcoveries of good or evil, this is good, there- fore I charge thee to do it 7 and this is evil, therefore I com- mand thee to avoid it. § 2. It feems very defeftive, in that he tells us of the mind refiefting tyon aftions, and yet mentions not with reference to. vbofie aiithority it is fo pragmatical, as. to meddle with thofe acti- ons^ [365] ons *, whereas all that Confidence dilates as a wmftUor ; all that Confidence determins as a Judge, is in the name 'of the Supream and Sovereign Jehovah. Jam.<\.\2* There's one Law-giver who is able to fiave, and to dejlroy, and who art thou that judge]} another ? Rem. 1 4. 4. Who art theuthat judgeft another mans fierv ant? to bis own m after be flandetb crfalletb* § 3. His Dcfcription feems very lame, in that he makes the whole employment of Confcience to be reflections whereas 'tis in its commiffion to ditlate before the fatt, as well as to refleCi up- en the fail. It teaches what we ought to do, as well as enquires and examins whether we have done well or no ? and fuch a fai- lure will expofe us to great miftakes in this cafe *, as that we are not bound to examin the lawfulnefs of our work before we aft, but torufh headlong upon the precipices of dubious and fufpecled things , and examin them afterwards at lea- fure. Whereas the Apoftle condemns the Gentiles, efpeci- ally that they knew before fuch and fuch things to be evil, and worthy of death, and yet not only did thofi things, but took pleafurein thofie that did them, Rom. I. 32. Of fuch a Confcience as this he will certainly make a pro- portionable improvement} For Scarcely (fays he) any man thai fiays his Confidence is incontrollable, will fay, his own Opinion or Reafion is the ultimate rule of )m atlions. Truly I believe ib, nor any man neither that fays his Confcience is controllable, except he be out of his fenfes ; for I would fain be informed what an ulti- mate rule fignifies with him that pretends to fipeakjplain Enghfh, to them that underftand nothing elfe ? I have heard of a Sub- ordinate and ultimate end '. And I have heard alfo of a near, and a re- mote rule, but an ultimate rule, like thatmonfter which was like a horfie, and yet not a horfie, is lik$finfie, but in truth very non-fienfie. All that we affirm of Confcience, as 'tis a Rule, is no more but this ', That it is the next and immediate guide and diretlor of cur aclicns ', and that the mind of God, however notified to us, is the next and immediate governour or director of Confcience', that as nothing can poffibly intervene between the command of Confidence, and the will and executive power in man ', fo nothing can pofibly interpofe between the Authority of God and the Confidence ', and both thefe are exprefly owned by the above- mentioned learned perfon, Dr. 5. 1 . That God is the immedi- ate Controller of Confcience by his Word and Will revealed to US, Confidence (fays he) hOodsmoJl immediate deputy, for the or- dering. 1366] tiering the life, andwuys of men. 2. That Confcience is the imme- diate rule of our anions :, the will of man ( fays he ) fhould conform it [elf to the judgment of the p-atlick^ under ftanding, at to its proper, and immediate Rule. And fuch were once the notions of that great Man, when he is profefledly pleading the caufe of Conformity, which had never been waved, but that wife men are aware, the caufe not to be tenable, if Confcience be not made a piece of non-fenfe,\whote nature and office are therefore incorfxderable, becaufe unintelligible. Butfome wife men or other it feems have formed a parcel of Objections (orelfe he has formed them to their hands) which he will anfwer, and then fuppofehimfelf victorious. I. Objection. Allowing Confcience to be nothing but the mind of man, yet even fo its fubjeel to no human Laws ', forafmuch a* no man can force me to thinks cthervife then I do, nor compel me to be of bis Opinion, in the inward fenfe of my mind, my mind therefore or confcience is only cbnoxim to God. To which he replies. [_T\\tAnfwer to this iseafie, for fmce my in'md it not infallible, I may and muft have fomething to guide my mind, and that is it which we call Law. ] !♦) whichl rejeyn. That this is an eafte y but not zfatxfatlory anfwer. For, 1 . The remedy is not proportionable to the difeafe \ forifthereafonwiiy my mind muft have fomething elfe to guide it, be, becaufe /Ae wfadxk not infallible ; the fame Reafon will inform us to have recourfetoa better guide than that which he calls Law, because human laws are not infallible: It will mend the matter but forrily to take me off from one fallible guide, and fend me to another. 2. Since the mind of man is thus fallible, and there is a neceffitythat it [wo. fomething elfe to guide it in its determinations. God has provided an infallible directory in his Word, in all things concerning his immediate Worihip, and that is it which we call the Law of God. 3. But if thewrW of man bi f Alible in its Directions, as well as human Laws, it's fafer to be guided by that which God has made my next diretlor though fallible, than by that which be- ing alfo fallible j he has not made fo. God has conrtituted Con- fcience the next and immediate ccunfellour to my will, the next and immediate de\uty under bimfilf, and therefore to err with hu* man Canon, agamft rhe voice of Confcience, is to defpifeand con- temn the Authority of God) in who fe name it (peaks', whereas to err with my Confcience^ againft.an human Decree, is but a part of of that frailty, to which all imperfeft creatures are obnoxi- ous. 4 Nor is it univerfaliy true what he fays, that the Z-t» ( of man) morally obliges (to follow its Directions) thatk, it will be my fin if I do ?wt' 7 for if my fin if I do obey in fome cafes, as well my fin if I do not in other. •, at leaft the Apoftles w r ere of this opinion, Aft. 4. ,19. Whether it be right in the fight of God to hearken to you more than God, judge ye. Whatever inconveniences therefore mall arife from an abfolute refignation either to the lavs of men, or to our own minds direcled by natural light we have the infallible Word of God, which is a light to our feet, and a lamp to our paths, for the guidance of our particular anions. 2. Obje£t. But we are hound to obey the dittates of our mind or con fcience , before any Law or Command of any human Authority, if they hap- pen to interfere. He replies, Jt *j true in things notorioufly and plainly evil. ' But where thcfe (the Law of God or Reafon) are filent, there the Law of the Magiflrate is the immediate Rule of my Ccnfcience, and then to con- traditl that, h to affront the pnblickjlribunal with a private Confflo- ry, &c. To which trejibi, §. 1. That he has given away his whole caufeby thiswe Conceal. That a higher Law of God or Rez- fon may make a -nullity in the Law of the Magiflrate \ for if Reafon in any cafe may make fucha nullity,it muft either be the pubbek. or the private Reafon, if the former, then it amounts to no more than this goodly maxim, that the the Magiflrates Reafon may make a nullity in his law ', but if it be the latter, tnat private Reafon may make fuch a nullity, then Confcience guided and directed by that Reafon, cannot tranfgrefs the Law, becaufe Reafon has it*. ready difanulled zY,as to that particular Perfon : And if it belaid* that it's only in things nvtorioufly evil, that Reafon has this fo- vereignty to make a nullity in the Law 7 - ? it's eafiiv anfwered, that whatever my Reafon judges evil, is notorioufly evil as to me, fori have noway to make out the notority of the evil of a thing, but my Reafon informing it felf from Gods Word. § 2. W 7 e are bound to obey the Di&ates of our own Con- fciences, innota&ing againft them in thole things which only appear notorioufly evil-, and God himfelf has tyed up Confci- ence from taking one ftep under thole apprchenfions, Rom. 14. 14. To him that efleemeih any thing unclean, to him it is unclean. And the Reafons are very evident. 1. Becaufe, Bonum oritur ex integrity malum e qudjbet defetlu, The want of that fingle circum- [3*8] CircuiTlftance of the fatkfacli n of my 'Judgment that it is Law- ful makes the a&ion fin. 2. He that has a prepared mind to ail contrary to what he takes to be the Law of God, would acl ac- cordingly , if it really were the Law of God. As he that dares to ftt ike a private Perfon, whom he takes for a Magi (Irate, would no doubt have ftruck him though he had been a Magiftrate : Every man takes the voice of Conlcience to be the voice of God, and he that will difobey that Diftate which he fuppofes the voice of God, will difobey that dictate which really proves to be his voice. 3. The goodnefsor evil of an a£Hon, is much eftiraatedfyffo will of the Doer. He that judges an atlion evil, and yet will do it *, God fees that though the thing wa* not evil , yet he had an evil will. The Aft ion was not materially evil, bur it was fo interpreta- tive. I muft once more quote the (lime Learned perfon : if a Man (fays he) be fully perfwaded in bis Confiience, that a thing k unlawful, which yet in truth is -not fo, the thing by him fo judged unlawful cannot be done without fin. Even an Erroneous Confidence bindeth thus far, that a Man cannot go againjl it and be guiltlefs ', becaufe his pratlifi fhould then run crofs to his judgment , and fo the thing could not he done in faith : for if his reafon judge the thing to be evil , and yet he will do it , it argueth manifeftly, that he hath a will to do evill , and fo be- cometh a Tranfgrejfour of Gods General Law , which bindeth all men to Efchew all evil. § 3. Nor is this to afront the public^ tribunal with a private Confijlory, nor fit up my own opinon againjl Gods infiitutiont for it's Gods own inftitutionj Rom. 14. 5. Let every man be fully per - [waded in his own mind. 3. Obje&ion. But if after all my Confideration of the Reafon of publicly Laws, 1 cannot fatvsfie my fi If of the Lawfulnefs of the thing Commanded , 7 mufl then Govern my felf by my Confidence , and not by the Law. He replies. If the nnlawfulnefs of the thing commanded is not as plain, and vifible, as the Command of God for obeying Authority^ my opinion, or Confiience , will be no excu.fi to me' Becaufe I for fake a Certain Rule, to follow an uncertain. To which I Rejoin-. That he has made a very unequal compa- rifin: viz. Between the tmlawfulnefs of the particular thing , and the general command of obeying : whereas the comparifon ought to. have been between', either Gods General command not to acl againjl my Confiience ; and Lis General command to obey Authority *, w [3^3 . Or cifc between the unlawfdnefs of that particular aSion, am Gods command to obey in that particular : It IS piain in the Gene- ral, that I ought to obey Authority. And it's as plain in the Gene- ral, that I ought not to fin againft the dilate of my Conscience. It may>be doubtful 3 and not fo plain, that this particular action is finful ; but then it's doubtful, and no more plain, that in this cafe 'cis my duty to obey, compare the General Law of obey- ing the Laws, with the genera) Law of 'not finning againfi my Con- fiiene , and its much more plain, vifible, or what he pleads, that I ought not to fin againft my Conference, than that I oughc. to obey the Laws of Humane appointment % for that I ought to obey the latter admits of many exceptions, but that I ought pot to aclt againft the former admits of none. And if Confcience may deceive roe in a particular inftauce \ fo alfb may the Law deceive me in the particular command; This will more evidently appear, if we take the Ranverfe of the cafe, thus : If the Latvfullncfs of the thing commanded by the Law, h not as plain and vifibld as the Command of God not to acl againfi Confcience, no Command of the Magiftrate will excufe me, becaufe I for fake a certain Rule, to follow an uncertain. God commands me to Obey Authority, the fame God com- mands me net to fin againft my Light* In fbme cafes I am not ' hound to Obey Authority ; -but 'in, no cafe ami allow d to ail agairfl my Light : It's very clear that the Magiftrate has a power to com- rnand, but not fo clear that he has a power to determine things in- different, and make the fe determinations the conditions of my en- joying the means of Salvation: But it's very certain, chat Con- fcientia erronea ligat, licet nonobli gat, An erroneous Confcience though it oblige me not toad againft what God has made a Du- ty •, yet it binds me up from ever acting againft its Convictions j And therefore it's fafeft to adhere to the clearer fide, and not to acl: againft the Decifion of Confcience, incompliance wi:h a Com- mand which it's uncertain whether it oblige or no. And in a word, if this way of our Enquirer s'Rezfcmng be fblid ; . Then it will not excufe a Proteftant from fin, who refufes to bow before an Image when the Magiftrate commands if, Becaufe i.i's plain in thegeneral, that we ought to obey Authority, bur not •ft plzm rhar it t s~ iinful to bow before an Image, if things dilutable be lefs plain than indifputable. 4- G' ; '' • B'Jt if after till endeavours offatisfringmyfelf .A a to> [37°3 to Ob ey the Humane Law, yet the thing commanded by the Magiftrai* (however innocent in itfelf) feems to be ds plainly unlawfully as Q- bedience is plainly a duty ? What now ? He replies, ' this cafe is pityable, and will make fbmeabate- ' merit of the fin of Difbbedience , but it doth not totally exctife c it, much iefs make it a nullity in the Law. To which I Rejoyn. That he has now made a very noddy of his Objedlor. That can fuppofe the thing commanded innocent in it felf and yet to feem to him as plainly unlawful as Obedience is a Duty : But to the thing, i. He has put the thing very un- faithfully. For we fuppofe the things controverted , though Lawful in their abjiracled natures , (arid what actions are not fo ? ) yet to be really unlawful in their ufe 9 upon a juft ba Hancing of all Circumftances : For we conceive many things Lawful out of Wojjhip , which in Worfhip are notfo: Many things Lawful when u led without offence, which are otherwile when they give offence to the weak:- Many things Lawful when Confcience is fatis- ■fied, which are notfo under its real difathfaBiom \ many things Lawful to be ufed 7 under the power of which it isfwful to be brought : 2. We fay not that Confcience makes a nullity in the Law, but that under prefent Circumftances it will not fuffer us to adt. : But if we had ft, we might, perhaps, have drunk in the Delufion from his own words fo lately quoted-. ' Some higher Law of 'God , or Pteafbn, by which my Confcience is guided, hath in ' that cafe made a nul ity in the Law of the Magiftrate. 3. His Reafon . Becaufe///2 is a Tranfgreffion of the Law. Applyed to the Law of God is true j but when applyed to the Law of Man, is not of univerfai Truth: For neither h the tranfgreffion of a Hu- mane Law always a fin : ' Nor at any time is it the formal Reafon of fin, but becaufe fiich tranfgreiljon of the Humane Law tranf- gieiles fome particular Law cf God, or at leaft that General Law", to obey where we ought ro do. C 2. His fecond Enquiry is, .What is a tender Confcience ? And here ihar nothing Sacred might efcapethe petulancy of Privi- .leaded Drollery, he is in aRaprureof facetiouinels, and makes fmefport wkhpoor Tender Confcience. When Jofialx, that great Pattern of all Royal Virtues, r^e great inftance of ripe Grace in green years, had heard th£ Book of the "Law read, with thofe dreadful comminations rhtiiKlred out agsinft prevarication in that Holy Law, and had [37i ] had duly confidered how his People had incurred the menaces by violating the precepts thereof, he rent his cloaths, and voent to Enquire of the Lord : Who gives him this Anfwer : ' Becai-fe 1 thy Heart was Tender, and thou haft humbled thy fdf, I a!fo ' have heard thee, faith the Lord, 2 Kings 22. 19. Wifdom it felf hath taught us: That c the man ishapy that ' feareth always •, but he that hardens himfelf, fhall ml into * mi/chief, Prov. 28. 14. They that know the World is thick fown with mares, and rhcfe fhares baited with fuitable Tem- rations, will fee Reafon to walk very cauteloufly towards ihc World; and to maintain a Godly Jcaloufie over themfelves , left they be furprized with the deceitfulnefs of fin : But there are a daring fort of Jolly Adventurers, that fear no Colours; that will come up to the mouth of a C3non, that neither regard Gods threatnings, or warnings, the Devils ftraragems, or the Ambufcadoes of the fiefh, but being Fool-hardy, make amOck of, fin, and all precifenefs about it j who think it a piece of Gal- lantry to dance on the brink of that precipice, that hangs over the bottomlefs pit, and can find no fitter eflays of their Valour and Skill, than how to come within a hairs- breadth of Hell, and yet not tumble in. And thefe are the Men that jail into mif- chief. This tenderncfs of heart being of fo great price in the fight of God, we muft expect it will not efcape long the fevere lafhes of virulent fpirits ; but it will be difficult to perfecute a thing fo innocent before it be exposed, and therefore they advifc themfelves from Amnons Example, who fir ft defiled, and then reviled his Sifter Tamar. 'A Tender Confcience (faith this Companionate Enquirer )\$ 'nothing but either an ignorant or uninftrucled mind, or 3 * fickly, melancholy , and fuperftitious understanding. Which he might more confcifely have defctibed without this vaft ex- pence of words. A tender Confcienced Perfon is one that bath a foft place iiis Head: or had he but fyoke in plainEngliJJj, as he did in the definition of Confcience. He is a moft profound Cox~ comb. They who Preach this Doctrine to the World, might with the fame labour, ana alm.oft equal honefty Preach God out of the tVorli: For whoe/er would dethrone God from the heart, Hiicoveft but an im :otenr Ambition to pluck him down from his A i v? 2 Throne i 17* 1 Throne in Heaven : But when they have run through all theflf vain methods to excufs his Soveraignty , God will maintain to himfelf an Authority in the Confcience. Nay this will deftroy the Magiflrates Power alfo in a while ,. for whole fake the Contrivance is pretended ; for when Subje&s are onceinftru&cd fo far to debauch Confcience, that though we judge an A&ion fmful, yet we may do it, it will lead to this ea- £e inference, that though we judge the Magiftrates Commands i awful yet we may difobey them : for as we fay, when men have got a hole in their hearts, one concern will drop through after another without regret. When the Italians would call any one Fooi with an Emphafis, they fay, He is aChriflianl Hence forwards when the Devil tomes his modefter Servants from Cowardifc in finning ,he has a nick -name for them, thefe are your men of tender ConfciencesX And that which has been a Holy Engine of Gods wifiom to fecure from fin, fhall now become the Devils Machine to flefh raw Nos vices in it. That a tender Confcience is a good Confcience , has been hither- to prefumed by all our Divines ; and 1 never met with a Col- lect in the Liturgy of any Church that taught us to pray, from' the great Vlague of a tender Confcience , Good Lord deliver us ; which yet if if be fo great a Judgment, we may prefume they would have done. But the Enquirer is of another judgment, and perhaps may profelite us with his Reafbns. i. Reafon. ' Tenderncfs cannot be taken in the fame Latitude * with a good Confcience, every good man has fuch a tender nefs ' as to be afraid of fin, and to decline the occafions of it : If this Argument has any ftrengthinit, itmuft be becaufe every good man is a Fool. But why I pray cannot a good , and a ten- der Confcience meet in every good man ! Oh the Reafbn is this, ' It would be roo arrogant and prefumptuous for thofe * that plead the tendernefs of their Conferences to fuppofc them- * felves the oniy men that make Confcience of what they do. But if a tender Confcience be a good Confcience, it will be ne- vertheless good, becaufe fbrne unjuftly prerend to \i 9 or others tinjuftfy revile ir. Diffenrers do not luppofe themfelvcs the on- ly men that make a Confcience of what they do; It fuffic s tfiem to enjoy the peace of their own without caring to judge ether mens Confcieiiees,' 2. Reafon ' 5, Reafbn : 'Beca-ufe (p/f ^ ) Then the contrary to itmuft 'be a brawny Confcience. Well ! what hurt is there in that ; Soft and hard; tender and callous ', fenfMe and brawny, have been oppofed before this Difpute began: A heart offtone isoppofed to a heart of flejlo-, and would it notbe a way of Reafoning well becominga Rhetorician, to argue, aheartofflejh cannot pofilbly be a good heart, the contrary to it then Will be a flony heart . The whole Argument ftands thus : Ifa tender Confcience be a good Conference, then the contrary to itmuft be a brawny or hard Confcience; now afTume. But a brawny or hard Consci- ence cannot be contrary to a tender Confcience , ergo. cjfe. He that has nothing elfe to do with his time, luhimabu/eitinan- fwering fuch Syllogifms. Ay / ' but ( fays he ) this would be too contumelious to rc- 'proach all men but themfelves with: very admirable/ As if the notions of words, or things were to be taken from mens rafii applications of them to themfelves or others. A tender Con* f'cience would be a good Confcience , though the Enquirer had the confidence to Monopolize all Tendernefs tobimfelf: And a braw- ny Confcience will be an- evil one, though he (hould be fo contu- melious zs to afperfe all others buthimfelf with it. This way of arguing is a fhooc that will fit any mansfcor, ferve any mans occafions , as well as the owners. ATender Confcience cannot bean ignorant mind, for it Would be too prefamptuous and arrogant for thofe that reproach it to account themfelves the only wife men on earth : And then the contrary to itmuft be 2X\enlightncdmind\ and it would be too contumelious to reproach all the World for Fools but their own precious lelves. Ufeis the grand Mafter of words; He that will (peak aso- t.hers (peak, muft cither underftand as they do, or be content to be m'fJnderftood : A tender Confidence amongftusof the Pony* lace, is Confcience under that Office of warning us of the danper offin ; it Advifes us to take the fafcr fide in things dubious, and rather avoid the fmoal^ for fear of the fire, than with Eripe dticfe? rufh into the fmoak^ and find our ruinc. But the beft of our Entertainment is yet behind : for he will now read a very Learned LeElure to this Tender Confcience ': which in my weak judgment is m^mirouily abnrd, feeing he. fbppofes his Auditors to be all Foolr,\ A cn of Ignorant tpinds, or fjck- m A a 3 7* [ 374 ] lj underflandings : The bufmefs lyes here, how a tendr Confer- ence muft be qualified, th,at it may enjoy its P rive ledges } . §. i. ■ He rhac pleads for companion upon the account of his 1 weaknefs ( that is bis tenderness ) muft be fo ingenious as to fub- * mir himfelf ro inftruction .- And if the Enquirer mult be the ln~ ftru&or, He deferves to wear a Fools Coat for his pains, fori would gladly Jearn that as ihe firfi Lecture -, what is the nice and critical difference between** Tender and a Companionate Enqui* rer ? There are two points they fay of Wifciom, the firft , that we are able to advife our [elves .: the fecond, that being confei- ocs of our own inability, we be willing to fubmit to the advice of others wifer than our /elves : But this tender Confcience being fuch a widgeon, it cannot be expected he fhould be guilty of fuchan Ingenuity. §. 2. * He that pretends to tendernefs of Confcience, muft 'make good his claim by being uniformly Confciencious. The plain meaning whereof is this : That he who pretends to be a Fool , muft equally maintain the Humour* and carry on the Allegory of folly ail the days of his life \ othermfe ( as he wife- ly observes ) it will be but Pkarifaifm I To prove which deep point, he inftances in David ; c whofe 5 Heart fmote him when he cut cfT the Skirt of Sauls Garment, 1 bur it would never have been called Tendernefs of Confcience ? in David, if at another time he fhould have attempted the life ^oiSaul. And what he lays is very true, if we take Tendernefs of Cinfeier.ee in its true and proper acceptation; but nothing trove Ridiculous, nay , more dangerous , fhould we according to his New Notion, take a tender Confcience for a rveal^ under- ftanding. 1 ask, Di 1 Davids heart finite him when he cut oft Saute Garment ? Yes / IUir was it cut of Tendernefs of ' Qonfcience that it foiotehini \ why yes / The£;;^/Vfr has juft now told you fc>, are you de^i 7 ? Ay I But is a Tender 'Confcience nothing but an igno- rant or umnfirucied mind, a/kJ^ly melancholy, or fuperfiitionS under- jl ending ? why fhould you be fo importunate : it can be nothing elfe: The Enquirer has defined it fo in plain Englijh. Why then this is in plain Enghjh the Doctrine under which his Auditors muft be prepared tor rheir Priviledges, That David being a Ten- der bea.ti.d,\hlliS f a Tender headed Pel Ion , though the 'Tender* neff [ 375 ] nefs that is, the flendernefs of his crazed intellectuals, coming un* der the difiinci confutation of Reflecting upon his own action, hi * melancholy and fuperftitious qualm, rebuked himfeif for cutting off the Skin of Sauls Garment. But by his good favouF this is too ft vere a Cenfure of that Ho- Iv AcSt of David, whole Tender Conscience ( after fome £ jrpri- zal ) being recovered, and awakened, feverly fchocled hmi thathedurft make Co neer an approach to the Deftroying,by the touching of the Lords Anointed. But fuch glories he might find in ibme old pair ofBandaleerS. Prifc1eafeour felves: And, let everyone of uspleafe his Neigh- bour, for his good to edification, dud we will add. Kom. 14. 13. 'Let no man pur a tumbling block, or an occafion to fall in * his Brothers way, v. 15. Deftroy not him with thy meat for 1 whom Chrift dyed. v. 19. Let us follow after the things 'which make tor peace, and things wherewith one may edify * another, v. 20 For meat Deftroy not the work ofGod. This is the lad retreat of thefe Gentlemen: hither they re- tire as to their Triarif , and ftrong referves. You ought to bear the infirmities of the weak^ to edify him heavenwards , not to murder hisjoul, till a Law be made to the contrary •, you are bound in Charity, and compajfton tofuchaone, till you receive further Orders, and then you mud be favags and barbarous : But his Reafon s follow. 1. Reafon : because we may not d$ evil that good may comet The finews of which Reafon lye in afuppofition ; that to omit a Ceremony, is an evil thing, compared with the faving of a Soul. This General Rule may be applyed that other way: we muft not do evil that gmd may come, and therefore may not draw a poor Brother into ffh, that fome good may come by it ; and the ra- rher, if we confider what good comes by it. As the faving my felf a pecuniary mulct '-, or Recognizing the Magiftrates power to command; which may be done? and is to in many ways, where- inthe fcandal of another is not concern'd ; and if I fhould tranf- rrefs a Ceremony, or fo, for the faving of a foul, we may Law- fully prefume upon the general will of the. Legillator, that no pojitive Command of his foould be fo rigoroufly infifted on, when, it w T ould deftroy a greater good. ' 2 . Reafon : We mufl not breaks the Laws of God or man out of an humour of complaifance to a Brother: Anf: Todifcharge a weinhrv duty, to avoid the fanda'izahgqf a Brother, toW/^ charitably-, which the Enquirer p. 137. ( when he had occa- sion ro magnifie charity ) tells us is an effential part of Religion : ought not to be put off with a fruthy Droll, as if it were nothing but" the humcur of Complaifance. • The Apoftle whofe'head underftood the fpecularinn , and whofc heart entertained the love of this Do&rine much better than himfelf, has taught us other things : That toy?/? againft the Bretberen, is to fin againft Chrift, 1 Cor. .8. 12 'Tis to deftroy ve nl: our meats ( indifferent things) bim for whom Chrifi 'dyed. ' Rom. [3Si] Rom. 14. 13. And if thefe be matters of humour, aodrW-^ pbiftnce, and we fhould venture a ceremony for them, it would be but to ftake one complement againft another. 3. Reafon : 'In thofe times (fays he) the Magi (Irate being 1 Pagan, took no care of the Church, nor had palled any Laws c concerning the management of the Chriftian Religion : And 1 fo Chriftians had a great deal of fcope, and room for murual * condefcenfion. But the cafe is quite otherwife when there's a ' Law in being, &c . Really, the Pagan Magiftrate was very much ovcrfeen, un- lefs pei haps he knew nothing lefs or more of his Authority over things indifferent •, and then the ApoftJes "rnuft needs be to blame, who never inform'd him of that power over the Church, where- with Chrift had entrufted him ! And above all St. Paul was ut- telry unexcufab'e, having fo inviting an opportunity to do ir in : Being fo long at Rome, having fnends inCcefars Houfhold, and this m Qtunqiiennio Neronis,when the Lyon was treatable and ap- proachable ; befiries this muft have obliged him to entertain bet- ter thoughts of Chriftians, and Chriftianity, and engaged him to protect, and defend it, when it lay fo entirely at his devoir' The Enquirer mftrueled us, p. 144 'that luch a Society as a 'Church, could never be cenferved without fome Rites or other, ' nor any publick Worfhip be performed, if all ceremonies, and c circumftances fuch as of time, place, perfon, and the like, be ■ kfz indefinite and undetermined. He has told us fince, thar. the power, of Determining and Defining thefe things, lye's inour Governours who under ft and the Civil Policy, p. 151. And now he tells us, thar in thofe (primitive) times the Magiflrate had pajfed rio Laws concernivg the manage of the Chriftian Religion :• fo that it was impofiible that either Church Government Ihould be Law- fully adminiftred, or publicly Worjhip duely performed- becaufe theApoftles were negligent in informing the Emperour of his power, or he ctreleis in performing his auty. I wonder thatamongft all the Apocryphal Eptiftfes of Chrift ro AgobaruS) or Paul to Seneca, we meet with none of the Apeitles to Nero. ' That whereas their Lord and Mafter had left them in great ' hafte and either through the hurry cf buiinefs had forgotten* ' orlittlenefs of the things had neglected to fettle hrs Churches/ f nor hsd p:flcd anv Laws concerning the manage of Reli^iojv ^ for [382] e for want of which politick conftitutions they were in a Jamen- e rable confufion, the worfhip of God lying at fixes, and fevens , 'the Government of the Church meer Anarchy, none had powei c to command, none were obliged to obey, every one did that ' which was right in his own eyes-, none had power toimpofe, ' or compel the reft to fubmit to fuch Terms of communion as 'were neceffary, befides thofe few and plain ones appointed by * Chrift himfelfi and forafmuchas'they were altogether by the 'ears about indifferent things, and they had no Rules in their * Law books to determine thefe intricate matters. 'They do therefore humbly befeech his Imperial Majefty, ' that he wouldReview ahdRevife their Religion.and add (Lch o- ' ther myftical cer emonies,fignificant of Gof pel grace,w herewith ' his well known iery could not but be intimately acquaintecijand 'that he would take fpeedy, and effectual care with thefe vexatious ' Tender Confciem.es f who fcrupled eating of meats, becaufeonce 'prohibited by theLaw ofMofes,and ftraitiy charge,and command: ' that none mould grarify them in their weaknefs ; and take fuch ' other, and further order about their Religion, as he in his ' Royal wifdom, from time to time, and at all times hereafcer 'mould judge meet^, and expedient. And his Petitioners Jhall humbly Pray , &c«. But to fatisfy that Aifertion, I mail offer further thefe particu- lars. i. It cannot appear that the Roman Emperourshad any fuch commiffion as isfuppofed to make that no du ¥ y , which God had madetf duty t To make it no fin to give offence , which otherwise had been a fin :, nor to add New Terms of communion, or to ihut, out of the Church thofe whom the fundamental Laws of Chrifi: would receive. 2. This principle of his reflects moft fcandalouily upon the; greateft Temporal Mercy which God ever vouchsafed his Churches*, I mean the ChriftianMagiftrate : for it implies, that rhe conditions of Chriftians was much more eafy under the Pa- gaf? 9 then under the Cbrifiian Mag'ftrate. 'Then {fays he). 1 the Chriftians had a great deal of fcope, and room for mutual * condefcenfion : bur now they are crowded up by reftri&ions. Then the Worfliip of God was not cloggd with needlefs cere- monies, but now it's incumbred with New Terms of communi- on. I might then have releived a weak Confcience, But the cafe [383], cafe is quite otherwife ( fays he ; no:v there" $ a Law in being. Then I might have ufcd my liberty in indifferent things, and on- ly be restrained by Prudence, and Charity, but npw I am debarrd of it, by the mil of Authority : This 1 fay is a fcandalous refiedH- on : For God has promifed Chriftian Princes as Nurjlng Fa- thers to the Gofpel Church, to fecure and protccl them, and the Enquirer makes them Step- Fathers, tempting us to think, fhac we have got no fuch bargain by the change. 3. It's clear that the Apoftles had as much power to crder thcmeer circumftances of AVorfhip, and Church government, as was needful to their exercife, and actual performance, or eife all their determinations were finful. (2) The next priviledge of this tender conference is : f That ' "it becomes the Magiftrate (o far toconfider the fatisfa;frion of ' peoples minds, ( as well as the fafety, and peace of h ; s Dcmi- *nions)as not to make thofe things the matter of his Laws, 'which heforefees mens weaknefs will make them boggle ar. This is his Concejfion : wherein he needed not have been foTimor- ous. For when the Magiftrare is fettling the civil peace of his Dominions, he needs not concern himfeif, whether the people will skew, or no. But as if he had been affraid, he had conceded too far, he wifely limits the conceflion, As, unlefs there be weighty Reafons on the other hand to counterbalance that conjideralxon ; And theymuftbe weighty Reafons indeed, that will counterbalance the Edification and Salvation of wea^ yet fincere , Chnftians ; that will counterbalance the peace, and fafety of his Dominions % indifferent things will hardly wei°h againft thefe: But what are thofe ponderous things that will make the fcales even againft thefe ? why. 1. Such things, which ( though fbme fcruple ; are necejfaryto Government: yes, by all means; when things, recef fary to Government are put in the baliance, With rife peace and fafety of bis Dominions, they ought ro turn the beam : but this is' freely granted, that if mens fcruples would overturn Govern- ment, they muft fcrup'e on, at their own peril ? But now \tfe arc ready to joyn iffue wiih him upon this point • That the thfrrgs fcrupled are neither neeejfary, or any ways advantageous to Hie Being, well being, or Glorious being of this, or any Government 1 The Roman Empire was in its greateft Glory, at his highefll pifchj when the Apoftles baptized without the Jlgn of thetiofc *Hi 1 preacht without the Holy Garment : the Chriftian Re>igion ; nake& and and plain as ChriSt left it, had nor che leaft evi 1, or malignant fa iluence upon the peace of that Empire; Though it was the Policy of its enemies then,to clap all the Commotions that arofe upon o- ther accounts, upon the back ofrhe Chriftian Doctrine; It was the popular cry : ■ Thefe are the men that have turned the world " uf>Side down. And when the judgments of God broke out up- on them for their .persecutions, till to clamour: Tollite Impiosi Chriftianos ad Leeds'. Away with fuch Fellows ,'t is not fit they live a day \ Nay its evident that many Nations have prospered both jn war and peace by Land and Sea, who never knew thecere- monies and none the better for them; 2. Such, things which' 'are grateful to the greater or more considerable part of the •Subjects : Tbofe are jirh things which counterbalance tender * Conferences, and the peace and Safety of his Dominions, T fufpect the Enquirer to be a raw Statefman as well as a crude Cafuift: What would he have a Prince deflroy one half. of his Subjects to gratifie the other half ? The Apoftle has offered a rati maJ expedient, that the one may be gratified , and yet the other not deftroyed. Romans 14. 3. f Lex not him that eateth.^ ' defpife him thateareth not: And Jet him that eateth not, judge. •him that eateth. They to whom Ceremonies are fb grateful fawce , may have their fill of them, and muft they needs com- pel fqueamijh ftemachs to feed on the fame Difh ? The grateful- nefs of Ceremonies to fo me mens fancies is no fblid KeaSbn,; why a confiderable though not the more confiderable part, Should be undone, -tempted to Sin, deprived of Communion in what they have a clear right by the Constitutions of the Gofpel. Nor are the meafures of confide rabkefs to be taken from out-, ward advantages that-fucha one is Rich, a Dignitary, a Canon, a Prebend, a Dean, an Arch Deacon , Chancellor, Bifh*. op or Arch-Eifhop , for he that i c mofl inconfiderable in thefe. r'efpcct-> , is too tonfulcrahk to berttitf£(t either in his temporal, or Spiritual concerns for a Ceremony. And when all is done, it's a question whether the Ceremonies are fo grateful to the greater-arid more confiderable part ? many Scar* nedand pic; us Ministers, jmany fincere and fober Christians make a rubbing fhi ft to get them down, accounting them toller able," though not eligible ; to thefe they ar e not grateful ; but as a bur* den of which they cannot fairly di Charge themfelves, may be C 53 S 3 - be gtateful \ and leave but them at liberty, and it will fbon be vi&bk* that the matters of our differences are not grateful either to the greater, or more cOnfiderable part of the Nation. (33 h becomes the Magijbate (fays he) who governs Men, not 'Beaflsi, to afford means of injiruftion, and competent time for ihofe injhuttiont to ttijji flace: I am glad however, to hear that Sufyefls are not £eajh, but Men : the rather, becaufe he told us juft before* That it is the duty of a good Magijirate to dnve a* the Cattle can gd. But for anfwcn, 1. If there muft be time afforded for inftruftions to take place, Then fuch competent time mnft be allowed *to every generation , for New days will produce the fame doubts. It was a true obferva'tion of a learned Perfon « that leave Englifh Men to their EtigUfh Bibles, and there will a. new offspring arife in every Age that will have the fame apprehenfions About thefe matters , that Nonconformifts now have-. a. The time of thefe tiftru&ions, that it may be competent to work upon our minds , * will be a confiderable circumftance. i have read of one who being asked what God was > Defircd a days time to confider of that important queftion : and when that was expired* he defired two, then four, frill doubling his time, as he had doubled his diligence in his. ftudy of the Point, I am verily perfwaded the more impartially, and feduloufly any one (hall examine the matters in- Controverfie , the more Reafon he will find to crave more time for his fatisfaclion 3 and if he arrives not at a Plerophory that the things are jmful, he (ball never be able to reach a full ajfurance that they are Lawful: But yet time to consider will be acceptable ; As he that undertook to make an Jjfe freak, in time j thought himfelf pretty fecure, notwithstanding the impifibility of his undertaking ; becaufe he might dye, the AJJe dye, or his Enemies dye in the interval. 3. The means of inftruftion are to be consi- dered, that apt mediums be ufed for jconviStion, for if Scripture* and plain Deductions from thence , if Reafon, and the pra&ife of the Apoftolical Churches are not produced for our fatisfaclion, a few fcraps, aud fhreds, old ends, and fragments, out of Livie, Ta- cities, and Cato, will never do it. 4. And the perfons who are to inftrud: us, are no lefs material. They muft be equal and unby- aiTcd perfons, who are not engaged by Preferments, Dignities and great Revenues to uphold an Intereft ; It mull not be fuch whofe Wit andRhetorick make a flutter in the air without Reafon, that will probably convince Gainfayers, ani therefore we humbly b*g that he may be inftru&ed from the Word of God, ths pra&ife of Bb the C j36 3 the \ ureft and prim o Primitive times, and the inftru&ion managed from the Writings of the firft Reformers of the Church of England. Till his inftruftion be given, We hope, and pray that (as he ex- press it) there may. be a fufpenfwn of J\igorous execution.'] What now if after aU this the people will not be inftrufted ? (And vhat if after all this, and a great deal more to as little purpofe, hey have no Reafon to alter their judgment) Why then there's n way but one with our Enquirer.— I fee no Obligation upon the either to forbear to mi^e, or execute fuch Laws m he app, i the good of lis Government. No more do 1 neither : only hope that he will not apprehend poenal Statutes made upon tUe acco, "Ceremonies with their execution (or rigorous execution), will be for the glory of God, the peace of the Church, or the good of his Government, though that was our Authors injtnuation : And thus we have the ihort and the long of the companionate Enauirtr. I muft for a conclufion entreat the Reader tb Recoiled himfelf, and remember whereabouts hi* lejfbn is. Jn Part a. ch. i. He had mentioned three ways fit the cure of Qburch-Divifxons . The firft Toleration, the fecond Comprehenflon , but thefe were either impracti- cable, or l{emedies worfe than the Difeafe, it feems fomething or other was amifsin them that turned his ftomach at them. At laft he fixed upon a third method, and that was this of hftrutlion: Under which courfe of Phyiick we have been difriplined all this while: ftrange Chimerical inconveniencies we have heard to be in Reparation. How very little firefs God lays upon his own pofitive inftitutions : what an imaginary Name Chriftian Liberty is 5 what a filly Ridicu- lous thing a tender Conscience is - y what a tranfeendent Power Chriit has entrufted the Magiftrate with, to majce what Terms of Chriftian Communion he pleafes, if not exprejly prohibited in Gods Word. In thefe things we have been indoctrinated without reafonable proof, and we are, or have Reafon to be as far from fatisfa&ionas \ve were, andfomewhat further: Well then, have amongft you my Matters! 1 can fee no Obligation Well! It's no great matter whether you can or no I If Princes faw with your Itlerical eyes, that can fee nothing but Ceremony 5 If they (hould handle Diflfenters with your rough Efaus hands, lined with the down of Procufpine > did they hear with your ears which chime to the Mufick of the Ca- thedral, I perceive it would go very hard with thefe poor wretches. Many Clergy-men meafure the Wifdom, Grace, Mercy, Tendernefs, and Bounty of Princes to their Subjefts, by their own narrow* an4 in- capable c ?3 7 : capable hearts 5 Thus when one told Alexander,, that his bounty was too large to beftow upon a Subject 5 He anfwer'd,Tell not me what's meet for him to receive, but what's fit for Alexander to give. Princes are called Gods, and they then moft eminently anfwer their Names, when they imitate him who commands the Sun impartially to (bed abroad his beams upon the habitable world, not taking the propor- tions of his Goodnefs to his Creatures, from the malice and envy of fome, or the little merits of others. The Story of Augujhi defar is as remarkable as common. Vedim Tollio had once invited this Emperour to a Treat '■> whilft they were in the Gallery, comes in a poor Slave, with Death in his face, and Hofe in his hatte, caft himfelf at the Emperours feet, and humbly begs, he might fufter a lefs cruel Death than his Patron Po&io had doomed him to. Augujlm was furprized, and upon enquiry in the matter, under- ftands that this Boy had accidentally broken fome of his Matters Chryftal GU/fes, wherein he greatly delighted, for which fad his fu~ rious Matter had inhumanely condemned him to be thrown into a Pond, there to be devoured by the Canibal Lampreys : And this was the Reafonof his fo confident Application, to the grace of Soveraiga Majetty. Auguft™ tranfported with the novelty of fo Barbarous pu- nifhment, commanded the reft of the GlafTes to be broken, and the Fiih-pond to be filled up 5 That there might either be no occaiion for fuchpafllon, or not the mean; to execute it. Let therefore the Enquirer know, who with his fmooth Fralatical Charity has given up Diflenters to the Ifods and Axes, that they will honour and obey the King, under all thofe penalties which it fhall pleafe his Wifdom to inflicl: •, And if they cannot be fo ferviceable in well-doing, will indeavour to fufter for well-doing, wi h a heart fo fubmittive, and a converfation fo inoffcnfive, that fhall make their enemies more repine at the Glory of their fufferings, than the Eye- fore of their indulgence. Nor yet dare they defpair of the Clemency of their Soveraign, who having fuffered hard things in his own facred perfon, has learnt to pity them who do fuffer. But if this Qomyiffionite Enquiry be all the i«- ftruviion they muft exped: for their fatiffattjon, the Nonconfonrufts may have Reafon to fay, they are ill fed, and rwrfe taughu Zbi CHAP. ' ■ ' ' " ■ " 4 1 CHAP. IX. Wherein the Enquirers infimtated Detractions are refelled, fome little Amices difcovered. Calvin vindicated, and the whole concluded, T\Etr$tiion differs from Contumely, juft as Theft from jobbery by the XJ Highway. The Slanderer is but a Pickpocket , the Heviler a /Wrl pleafme , nor has any one thing more dtbafed the honour of Chri- stianity, nor weakned the fucceft of the Miniliry, than that fome of thofe who wear thofe glorious Liveries, have either iiillied them in the dirt,, or turned them wrong fide outwards, wheeling about like Wea- ' ther-cocks, with the fmalleft breath of flattering preferments, or how- ever, with the more violent gulls of threatned perfecutions. A good man is rnejtyav'^-, one of a cubical figure, that falls upon his Bafts of Confidence, which way foever the Frovidence of God (hall throw him -, though fome mens practice would make us believe, that the plain Englijh of that hard word is, to fall on hit legs like a Cat : Which an old hyperbolical proverb telis us, will wriggle her felf into lief true perpendicular, though fhot out of a Cannons mouth. *' $iich perfons, Iconfefs, do not want their fpecious arguments, to rroVw thcrntelves conjlant, under the greateft demonftrations of incon- fiancy, For (fay they) we have fettled our ultimate end, and fixed our nam defign 3 which is to afiecurate our Revenues, our Eafe, our Splendour ; and if the Terms of enjoying them vary, yet we never vary from the ecliptick line of Preferments . ; let contingencies ap- phr in multiform fhapes, we can prefs all Accidents into the fer- vice of our unum necejfarium. Such was that Quadrangular Doctor, i jealous Proteftant in Edward 61k days, a Papift in Queen Maries, . arid upon the advancement of Queen Elizabeth faced about, and i ea'd the Service in Englifh : come let us fing a new Song ! Thus let the exteriour face of Religion receive more foapes than Proteus s yet 'he abides conftant to his principles, and refolves to continue Plcirtf'Bxrf.' -" Yet that we may not prove fturdy Oaks, but flexible Willows, the *$$&& has two. weighty things to fay to us, (1) That [401 3 ( i.) That it's no teal dijbonour, but a manly generofoy, and a Chrifti n^ virtue to change our minds upon mature deliberation, and the evi er.ee of better %eafon. Very Orthodox ! I hope then he will allow it to be a manly generofity, and a Chrijlian virtue to keep our Kinds unchanged, to aflerc our own convictions, till thefe evidences of bmer Keafm ihilf appear which may change them, and that it would bea ebildtjh pu nimity to change our practif e,ti\\ belter fieafon (hail oblige us to change our minds: But I am fearful, though upon mature ddibcraiw we fix our minds according to the dictates of the belt Reafon we can get, yet (hall we not avoid trouble till we conform them to the piblici Ke *~ fon. But (fays he) the very temper which our Saviour rehires oj his Dis- ciples, and which is the great preparatory difpofuion to the entertainment of Chriftiinity, efpecklly conftjis in a fimplicity of mind, and an irJifferency to comply with whatsoever Jball heft recommend it [elf to ourfac*ti?s. Well! DifTenters fay they have already complied with that which bos beft recommended it [elf to their faculties, fhall they be fecured from vexation upon fuch compliance ? They refolve never to be Xoncon- formifts to their own faculties ! Still I doubt that they who have in- vented a Public^ mfdom, a Publick. I^jfort, a Public^ onfeience, will fet their wits on work once more to contrive a Public^ Faculty where- in thofe Public!* Powers miy refide, for it's but congruous that the Publick. Treafure fhould be depofited in a fuhtic\ Treafury. I am all this while at a lofs where our Saviour has required this fame Indifferency, unlefs perhaps where he fays, He that will be my tiff* ciple, let him deny himj 'elf and take up his crajs ui fotiow m. A« m? difterency of Spirit towards every tbmg'is an excellent preparatory towards j up nothing. And the belt temper (it feems) to eu:-rrain tie Cbriftian Keligion, is to be of no %e ligion As the Eye is the be:ter. prepared to receive the fpecies of all colours, becaui'e it's oinon&& and the imaginary firfi matter is therefore capable sf nHfoxtuM^W it's tinctur'd with no form* Such has been the Policy of our Qwifh Emijjbries, To endear to reduce the diilenting World to Jttbeifm that they might o> pie- pared to receive the impreflions of theiv Catholic ifm 5 and upon this Maxim was the Counfel founded their great Bovevim gave to a grea- ter Perfon fortified with more grace than to take it. Vt $uexUm vera Psgligio tibi inquirenda eft, ante^uam ad earn, inveftigandam acced.x, om*e& frius !{e!igionem fufpeclam habeas, lubeatauc tamiiu a TroteftantiumFide* tf Heligioneanimum,&voluntatem fufpendere quamdiu in ven inyejtfgijfa QViverUrit. « That feeing your Majeity is now going to iearch for S- i * — =---*• *• • ■ G A - - -the, p the true Religion j before you fall upon the work, you would firft '« fufpect every ReLgion : and that you would be pleafed fo long to ?' fufpend your affent and confent to the Faith and Religion of the e< #ra eftarit, as you are engaged in the difquifition of the Truth. (i.) The fecond thing he has tb'fcyin us; is, Thai the hotiur of our JReligiot is of wore value than our Ferfaml Reputation. Still Orthodox ! bm ihe Honour aj Religion is very little fecured by the ProfdTors adap- ting rhemfelv'es to that which has the vogue, and carries no other advantage but that of power to fecond, and back it: Chriftianity will (14'ne with its own Native Beams, without finful compliances; Nor need we fear but that Chnftiau Migrates will caft a benign Afgecl; upon ?he Religious, though the keligion was never of their Compofure: They like it the better, becaule their Saviour made it, and not they : And how highfoever Cod has fet them above their Subjects, it's their greateft glor^|«o ftoop as low to a Redeemer, as $he meaneft Peafant. Chriftianity in its naked fimplicity, and moft madefs attire difturbs no forms of Government,but is admirablyfuited by the wifdom of Chrirc to aU modes of Civil Policy : And if we may fg£4k according to the heft evidences of the ' keajon ,and own that which recommends it [elf to qui -faculties^ Monarch may be as abfolute with- out the Ceremonies, and other unnecefiary Additions,as with them* " sA i • A fecond infinuation is, That Nonconforming are turbulent* mt£rfaaJed s ungovernable : That their principles nave a malignant influence upon Government : And for the more dextrous manage ~ ijient of this fufpicion* he tells us, That it's a great blot in the Writings of Calvin, that after he had Difcourjei rarely well of the Power of Prin- ces 3 cndiheduiy of Sufye&s, he undoes all again with an unhappy excepti- on fa ibefe vf.rds: De private hommbm femper loquor. I fee if Calvin has but one blot; the Enquirer will hit it, foquick-fighted he is,. that none toft hope $o take him with a why not ? I meet indeed with an Eagle- eyed Jefuit, who to palliate the villanies of their own Society, would gladly pick i hole in Calvin s Coat -, but the Reverend and Piwftant Ei (top 2 ilfon Roundly takes h;m up thys: Calvin Ufo well-fyom- to thofethzibe learned and wife* for his great pains and &ood labours in the t ! $ku*ck of'Co'd s that a fewfnarling Friers cannot imp% ch his good Name, ilough ihey never fo wretchedly 'pervert hi* words. And yet the Biftiops Book came forth Cum PrivilegUl and was Dedicated to Q± Elizabeth, hy one very tender in the point of Supremacy and Prerogative. Dia* hg.'p, {$& But Calvin's' greateft Crime was his Syncretifm with the 'VeUtins &f tfi church, and no: his enmity to the Giyil Government. • * . - And. C 393 1 And becaufe a fhred cut off from the whole piece of his Difcourfe may eafily through ignorance be mifconftrued, or through malice mifreprefented to his prejudice, I ihall prefent his words at large to the Reader, inftitut. Lib.+* cap.io. parag. 31. however or whatfoever ic was, it could not be exerted but in full Convention of the Eftates in a Ge- neral Diet, cum-primariosconventusperagunt, and then was the time to Petition, to make Addreffes in a fubmiflive way for the redrefs ot grievances And 5. the guilt he charges upon thefe popular Magistrates tor be- traying their truft, arifes from this alone, that they connived at the miserable harrajfings of the Commonalty, they took no notice at all o£ the Invafions upon the Subjects Rights and Proprieties ; which they* C4©5 3 m ight have done, and never hav?mingled Heaven and Earth toge- ther with Civil broils. And what can an ordinary Eye efpy hence, that fliould juftifie the Enquirers outcry, A paffage (fays he) of that iH AfpeB upon Government, that it is fufpefted by fome, and not altogether without caufe, that mojiof the confufionsof kingdoms, that have happened fnce, and efpeci&Uy the troubles of thit Nation, have received encourage- ment, if not taken rife from hence m If this Enquirer (or any other) has formerly contributed to the confufions and troubles of this, or any other Nation, and received encouragement from this place of Calvin, he ought firft to be deeply humbled before God, that he (hould draw fuch defperate conclusions as thofe of Rebellion out of an innocent featence, and give more eiTential proofs, and fignal marks of Repentance, than accepting a Benefice of three or four hundred per Annum : and fecondly, be afha- med that he ventured to read Calvin, before he could well conftrue a piece of plain Latin, for I cannot underftand that Calvin, though he was bound id write true Latin, was alfo bound to help every one to a cooftruing book 5 no, nor God obliged to prevent all the evil confe- quences which an evil heart and bafe lufts might draw out of the molt inoftenf? ve expreffions. He that will give fcope to fufpicions, may eafily conjecture where the Enquirer might drink in thofe principles which have fuch an ill aipeft upon Government i he needed not have travelled to the Lake lermne j his own incomparable Hugo could have furnifht him with Mdxims of that Tendency : Ignttim Loyola himfelf might have been Scholar to fuch a Matter : I ftiall refer the Reader only to his famous piece demure Belli, & ratio. Lib. 1. cap. 4. Seel. 7< 8, 9, 10,11,12,13. A place containing many pafages of that tU afpeft upon Government, that it's fufpecled by fome, and upon good grounds that mofl of the Qivil Wars which have happened Jince in Europe, have received encouragement, if not taken rife fromtkence : Let him try if he can find in Calvin, fuch a paf- fage as this : Potefl 2{ex etiam fuam Imperii partem amittere : or this : Jlegi in partem nonfuam involanti, vis jufta oppsni potefl. Or this other : Qui Principes fub populo funt, five ab initio talem acceperunt poteftatem^ five pofiea ita convenit, ut Lacedanone, fi peccent in Leges, ac Rerapub- licam, non tantum vi repelli pojfunt, fed ft opus, ft, morte puniru But I fliallfpare Loyal Ears, and only leave this Caution, gtdefcat porrd woneo, 6 definat Laceffere, jnalefatta ne nofcatfua. I had almoft forgot his creaking triumph, what gloriqus exploits he has achieved in his former Adventures : But the Author of the Eccie- Jiafiical Pof ity\ will doubtlefc be as civil to him, as he was to the Au- thor of the Friendly Debate (not that between Sir Satan and Mafter Skerloc^ ) and take fome handfome occasion to claw him with a Con- gratulatory Epiftle, and rejoice with him in his great fucceflcs. ha- ving ffays he) as 1 thinly (that was an ufeful and modeit Parenthefis) demonjlrated the Jin and mif chiefs of Separation, and evacuated all the ExCufes and palliations of it from the plea of Chrijlian Liberty, and pre- tence of tender Conscience , I cannot fee what jbould remain able to perpe- tuate our Diftraftions ,C5V. Wherein I can thus far agree with him, that he has evacuated all the excufes of Scbifm from the pretence of ten- der conscience 5 for none will be very forward to pretend a tender con- fcience (of his making; left hebebeg'dfor an Idiot, and fent to the Colledg of all Fools : But for his boaft of evacuating excufes and palli- ations, it's but the Rodommtodo of Seignior di jWedico Campn. He that fetcht Hrefter tfobns Head from china, after it had been a fortnight buried, and fet it on his fhoulders again : He that cured Shirley in the Grand Sophies Court,when he had been twice (hot through with Ord- nance, and had two Cannon- bullets in each thigh : He that gathered up the vomited fragments of his Friend, eaten by the Canibals y placed them together, and reftored him to a perfect Man again. But I fhall leave the Enquirer to the pleating Dream of his Heroick Victories. His Argument from the danger of introducing Popery by our Divi^ u*ons is feafonable, and his Counfel thereupon grateful, only we could wifli he would prefcribe it to thofe whofe Circumftances enable them to remove our differences, by removing their true and proper caufes. And let me remind him for a farewel j That whofoever fhall deny us the Liberty to judg of the Lawfulnefs of our own A&s, or fhall teach us the Art to rub on with a doubting Conference, has paved a broad Caufeyfor, and rear'd a Triumphant Arch to Entertain his Mine fs, if the wifdom of our Superiours (not impofed upon by fuch trifling declamations) did not obftrucl his entrance. FINIS. BOOKS Publifhed by the fame Author^ and fold by Benj. Alfop at the Angel and BU hie in the Poultry, over againji the Counter. THe Mifchief of Impofitions t Or, an Antidote againft a late Dilcourfe, Intituled, The Mif chiefofSeperation, by Dr. Edw. Stillixgfleet. ■ A Senfbnable Warning to Proteftanrs from the Treachery and Cruelty of the Maffacre in Park. Divine Meditations upon (everal Subje&s by the Excellent Pen of Sir William Waller. . •V > t «