YALE
UNIVERSITY LIBRARY

DISSENTERS
SELF-CONDEMND V. m Being a full ANSWER to
Mr. DELAUNE'sHea for the Non-Conformifts, ¦&&

AT J I U \ OU YT\ \\ & V £ T*t S © TV

DISSENTERS' Self-Condemn d :
Being a full ANSWER to
Mr.De LauneV Plea for the Non-Conformifts,
Lately Recommended by
Mr. Daniel Foe, Author of the REVIEW.
WHEREIN,
Their main Principle, ( That nothing is Lawful in the
Worfhip of God, but what he hath Exprefsly commanded) is not
only Examin'd and DifprovM, but made appear to be repugnant to
their other Opinions and ftated Pra&ices.
AND *
All their Obje&ions and Cavils again/} the Church's Power, in Decreeing ani En
joining her Decent RITES and CEREMONIES, are effectually Anfwer L
To which is added,
The •DitTenterg Harmony in Principles with the $aptffi8?.
-- WITH
A LETTER Prefix'd to Mr. DANIEL FOE. ;
By William R^oberVson, M. A,
lately a Diffmting Treacher.

Happy is he that cbndemneth not himfelf in that thing which he
allowth, Rom. 14. 22.

LONDON:
Printed for John Morphevp, near Stationers Hall, 1 7 1 o.
Price 2 s. 6 d.

(*)

LETTER T O
Mr. Daniel Foe
Author of the REVIEW, and Pre facer of
Mr. De Laune-8 Plea for the Non-Conformifts.
S 1 K, (
YOU have been pleased (to ufe your ovon Words) (a) " to Recommend
" Mr. De ~Laime to the World, and to write a Monument upon his
" Work \ andfay^ovi are forry you have perform'd it no better : Ton
prdife him and his1 Performance with fuch Emotion and Tranfport of
Mind, at if you were infallibly affur'd of their Extraordinary Worth. Ton
tell the World, (b) " That he has fairly, modeltly, and clofely apply'd the
" Reafons for your Diffenting. — - . That the Gentlemen of the Church of
" England would do well to confider of fome Mediums, to defend Dr. Ben],
** Qalamy, or ingenioufly own he was fairly confuted. - - That there remains
" nothing to be added to the Argument^ till fome attempts to confute the
" iame, fliall make a Rejoinder Neceffary. — - That the Diffenters cannot
« defire to have their Cafe more fairly ftated. — That few greater Scho-
" Iars, clearer Heads, or greater Matters of Argument than he, ever
" Grac'd the Englifh Nation. ----- (c) That his Book is Perfeft of it felf,
" That never Author left behind him a more Finifli'd Piece, and that you
" believe the Difpute is entirely ended. Thus (Sir) You go 0/7, with abun
dance ofAJfurance, Ofientation and Triumph. A 1

(a) Mr. Foe's Preface to De Lame's Plea for the Non-ConformiOs. &c. Lo»hn,?m\ici
IJ06. p.Vklt.
fh) Ibid. f. r.
(rj Ibid. f. ult.

ii . A LETTER
. I had' not the Curio fity to read your Preface, till about the end of July
laft'l and then Obferving your general Challenge^ and efpecially confidering,
that I had been Perfonally and particulary Challenged" by feveral DiffenTers,
to juftify my Conformity by Anfwering De LauneV Plea, as Revived and Re-
pubUftPd by You ; I form d a Refolutfdn to do it.
'Tis ftrange (Sir) that You, who in fome of your Writings have exprefs'd
your f elf, ft§ far (at leaft) a Favourer 'of "the Church of England, as not
to voifh nor defire her Overthrow; fhould y$ Adopt, and in fuejk a boafting
Manner recommend a Book, thewhole Dajlgn of which is\. to,.expofe the
Church at Popifh, Antichriltian ^Heathenim* and to fpirit theMo\> to
raze her to the Ground. Are not fuch Defamations, a Prologue to intend
ed Ruin ?
I cannot but admire, that You, who profefs your felf to be a Chriftian
and a Protectant, fhould RecomrtfetifL a Boa/itftu$d with fitch Principles, and
Affert ions, as- wouldt,. if ftritlly belie*? d< and put inffrPtsSice, not brtfy in
troduce feveral Branches of Popery, but which is worfe, downrigbt Infide
lity and Atheifm amongft us ; as is demonftrated in ihe following Treatife :
And yet that Book of De. Laune'j (as we are told' in the Title Page)
fhews the true State, of the Diffenters Cafe. A moft wretched State I For
it rep'rcfents "you as maintaining, that our Bifhops, Priefts, Ordinations,
Liturgy, Fafts, Featts,*" Ceremonies, Kneeling at Confeffion , and at re
peating (after the Minifter) Lord have Mercy upon us -, are all Popjfh and
Heatheniih 5 that is to fay (in plain Englifh) Abominable ; and that the
good Things that are found in the Apocrypha or Popilh Mafs-Bool% are.
pot to be put into our Prayers. Is this (Sir) part of the State of the- Dif
fenters Cafe ? Are thefe the Affertions that procured your Admiration and
Praifey and pufFdyou on to Libel the Church ? 'Tis not the firft time," Sir,
that Jugglers, Inchanters, and Sophifters have been extotPd, while God's
Prophets and Priefts, yea, and Wifdom itfelf, have been flighted^
I have been apt (Sir) to thinks that you have read De Laune'j Book in
great haft.e, or rather that you never read it at all, but Recommended it up
on the bare Hear- fay rf others 5 elfe I fuppofe, you- would have altered the.
Title, or made fome Apology for it in your Preface. A Plea for the Kon-
Conformifts is its Title : Now you know (Sir) the divided State of the Non-
Conformifts (as fuch) fo well, that you cannot but fudge it impoffible to
form one Plea for the feveral Se£ts. And you cannot be ignorant, that
De LauneV Plea (if you have narrowly obferved it) condemns feveral things
¦which Diffenters ovon andpraftife, when in power.-7 as (a) the Maintenance of.
Minifters by Tythes ; (b) their di ft ihguifhing,themf elves from the Laity by Ha
bits "(c) forcible hnpofitions ; (d) Vocal Church Mufick^ Infant.Baptifm, befides
feveral other things which are mention' 'd in the after Treatife : But it feems
that defaming and black'ning the Church, being the fuppos'd Common In
tereft \ and the real Central Point, in which tbe feveral. Setts of Non-Conf or-
mifts-
(a) DeLmm's Image of theBeaft; added to his Plea,- &t: />. 5.
fb). Ibid. /. 4* Cc> Ibid* h "*«• (d) Ibid> $•¦$*

to Mr. Daniel Foe, &c m
imfts do unite -; .and De LauneV Book having fo inimitably Jefam'd and
blacKeifd ihe Church,, was judged 'fufficient to fupport itr Title $ viz', a Plea
for the Non-Conf ormifts.
J defign not any Re-fearch into the other Particulars in your Preface : I
have only accepted the Challenge to Anfwer De Laune'j Plea, and concern
my felf only with what relates to that, I have paid folemn Attendance to
his Arguments andObjeflions^ Confuting the one, and Anfwer ing the other?
And not only fo , but have either Exprefsly, or Implicitly confider'd all
the AU-egafions of other Non-Conf ormifts, with refpetl to the Church's Power
to Decree Rites. and Ceremonies, tho' not exprefsly and particularly command
ed by. God, provided he hath not forbidd'n them. And you will find (Sir)
the Diffenters themfelves faithfully and fairly introduc'dr condemning their
own Separation from the Church of England ; ruining their fundamental
Principle of Non-Conformity, and overturning the Pillars on which De Laune'j
Pleaftands. The Book (you'll find) « Argumentum ad Hominem &adRem,
joining IJfue with Diffenters upon their own Principles, and ftated PraUices ;
Arguing with them from their own Conceffions , condemning their Notions
out of their own Mouths, and cutting tfjfGoliah'j Head with his own Sword:
And I have taken peculiar Care to avoid being juftly charged, either with
falfe Quotation, or wrong Conftrutlion.
I P rot eft before God, that I manage the Cafe, as I really believe it is -, what
I offer to you and others bat cffcflually convinced my felf, and I hope it may
ftrike you with full Evidence, and oblige you to Renounce Non-Conformity -,
specially, feeing you have ingcnuoufly own'd already, in your Preface to De
Laune'j Plea (p. 8.) That the Principles of Diffenters are Selfifh,
Seme fuppofe it to be dangerous , to Oppofe^fucb a great Body of
Men, and of fo great Infiuence as the Diffenters arc, or to Addrefs my felf
unto you, who fo frequently and public kly 'appear in Defence of their Caufe,
and who mifconfirue the Defenders of the Church Conftitidion , as if at
tempting to Reverfe, Contract, or Invade the A£t of Toleration ; as you in
timate in your Preface, (p. 2.) But (Sir) I folemnly declare, that I am in
Charily with all Mankind, and particularly with your Self: I Oppofe not
the Perfons of any, but their Principles, fand I have been Challenged to do
thatj / don't in the leaft Repine at the Diffenters Repofe, but would have
you all to live at eafe, and quietly and thankfully to enjoy the Favours of the
Toleration, without fpitting in the Face of the Church, and expofing her as
Popifh and 'Heathenifh, as D| Laune'j Plea do's ; and then extolling that
Plea as a very Modeft Piece, as1 your felf (Sir) do's in your Preface. Was
the Toleration granted to inflame Diffenters, and render them troublefom '?
Surely not, but to make them eafie, and tofatisfy them. As for Danger from
3'ifjenters, I dread it not : I fear none from their Arguments , and he that
in other Re fpetls minds Danger more than Duty, fears Man more than God;
refufes ft depend upon God, and turns his back upon the Crofs of Chrift. I
¦thank-:Mod (Sir) J am not of the Opinion of thofe Indians, who Worfhip the
Devil, for fear he fhould hurt them.
In fhort (Sir) I have attempted to Confute Da Laune'j Plea, and if it be
A 2 fo

iv A LETTER, &c
fo, as you fay in your Preface (p. i.) that a Rejoinder will be Neceflary,
¦who can help it ? Let it come forth as foon as you pleafe. If either, you,
who have Adopted the Plea, or any other Diffenter or Diffenters in England,
have a mind farther to examine the Merits of. the Caufe, and to attempt, by
downright Arguing from Scripture and Reafon, to defend that Plea-, and if
any of you pretend to Reply to what I have offer' 'd againft your feparating
Principles, in Juftification of mine own Conformity -, I promife to attend fuch
a Performance, in order to your happy Reduftion.
But (Sir) if any P erf on or Perfons fhall fall into Tartarean Extafies, and
fptak the Dialett of Dragonsfas your own Mr. J. Goodwin once faid to another
Diffenter-,) if they pour out the Vials of their Wrath, ufe Reviling Language,
and Peifonal Reflections ; I do declare before-hand, that I reckon my felf fu-
perfeded from Replying to fuch poor guilty Methods^ which do always demm-
ft rate, that the Caufe they are introduced to fupport, is in defperate Di-
ftrefs, and in its lafi Agonies.
As for your felf (Sir) I know, that you, (if any) are able to improve D3
Laune'j Arguments, in the moft polite, decent, and pungent way, ' that fuch
Grofs Err ours are capable of. I know no Succeffour abler than your felf , to
effefi what (as the following Sheets do demon ft rate jDe Laune has not finijh*d:
But now I Obferve, you have told us in your Preface (p. $.) That you can
add nothing to his Argument, that it is not capable of any greater Illur
ftration, than what is to be found in it felf. And thus, as I defpair of
ever feeing a Reply , fo I hope you will Yield to Convittion when you
fee his Plea impleaded, his Arguments confuted, and the main Pillars of
Non-Conformity overthrown ; (the moft Eminent Societies of Diffenters being
Judges.) I hope (Sir) that as you don't reckon your Self Priviledgd from
Miftakes, fo you will count it no leffening of your Reputation, to forfake
them, when you fee good Reafon ; but will rather Exult and Rejoice at the
Vitlories of Truth. For this End (Sir) I do (with this Letter) fend you my
Anfwer to De Laune'j Plea by^ your Printer, accompanying the fame with
hearty Prayer to the Moft Glorious Undivided TRINITY, the FouHtaih of
Truth, that all fuch as have erred and are deceived, may be brought into
the way of Truth, I am,
* SIR, Your Unfeigned Friend,
AND
Humble Servant,
London, William Robertson.
July 10. 1710.
THE

(,v)

THE

P REFACE.

I Have defign?d the fame general Ufefulirefs, in the following Difcourfe, as
if I were not confin'd to Reply to another's Book ; and therefore, togethef
with an Anfwer to De Laune's Plea,I have endeayour'd to ftate and explain
feveral Docfrinal (as-well* as-Ritual) Points of great Moment, and to guard
them with fuch Force of Argument, as (I believe) the Diffenters can neither E-
vade, nor Reply tc. You will find, that the Pillars of De Laune'S Plea for the
Non-Conf ormift jare not only fhakenj but overthrown ; that theDiflentersmain
Principle, (viz. That nothing is Lawful in the Worfhip of God, but what- be hath'
exprefsly commanded) is not, cannot be believ'd by their Chief Leaders,
that it is- mighty ferviceable to the Popifh Defigns againft Proteftants:
And that the continu'd Cry of Popery and Heathenifm, upon Conformifts to
the Church of England, has a Tendency to introduce Infidelity and Atheifm.
In a word, God is my Witnefs, that I have embrac'd the Reafons which
I produce againft the Separation, upon fuch Convictions, as^T am. not
.able to refift: And do firmly -believe, »that the following Book1 do's-fupport :
its Title, ' Diffenters themfelves 'being Judges.
I am aware of fome Exceptions that may poffibly be made, and da think
fit to Obviate them here.
The Nation- (may fome fay) is glutted and overloaded with fuch fort of
-Books. — — Kit be fo, whofe fault' is that? -You may obferve Mr. Foe's
public Challenge (mentioii'd in my Letter "to him) how he extols a Book,
that ftrikes. at: thewhole Conftkution of the Church, as Popifh and Hea-
thenifh. And this is their Cuftom it feems (as is obferv'd by the Author of
Toleration defended, &c.) (a) " To count all People, who are not for their ¦
" Model- of ^Church Government, to be no better than Tatnai's and Sbe-
£ tharboznai's- ; that is,but as Heathens and Pagans. Which confider'd, in con
junction with Perfonal Challenges, not only Excufes,- but Juftifies-my Un
dertaking... I have nof the' Vanity to think of Improving any Part of the
Subject, yet the way of managing the feme, is fomewhat different from
fome formerMethods with the Diffenters : And it was a hearty defire and de
fign of being Ufeful,thatinduc'd me to fJrefent it in the Pofture,that it now
Appears in -, for I have fomewhere readanObfervation, that a different (tho1 not

{a) Toleration Defended, 8sC, with fome Obferves on Mr. MeldrumV Serm. Vmtei 170 j.
p. 14.

not better) Reprefentation of a thing, may contribute to its farther Illuflra-
xim-, every Re.ajer: having bis parjicuJar Point of Vjjem, fp as that tbefjme
' Truth that, do's mi M££t jsithilm in one Paftuif, mayjoisefuff in hisfFace,
and ftrike him withSuccefs in another. I Obferv'd indeed, thatN". 20. Vol.}.
of the Rehearfal, do's very briefly and keenly ftrike at the Root of the Dif
fenters Pretences againft Rites and Ceremonies : But they continu'd their Cla
mour, they would not be fatisfy'd, unlefs their Champion De Launewas
. particularly ar$ ex^rofeffo Mwet'd ^"wjfich engaged me iolemnly tp-atpid
his Pleafto ccnfideflthe Pagidjlars, fij£§ as neetttl, to ftrjfce ithem tfeojugh
wi*h Arrows dfcaw-n'but of the Diffenters-own Quuifer ; x& deduce Condufi-
ons in behalf of Conformity, from their chief Writings; and to fhew the
well-meaning mifled amongft them, that their Chief Leaders count the like
things Innocent in themfelves, which they condemn inC@nformiftSi andfarfc-
-ly aceufe the Church of feveral things,whereof themfelves aregrievoufly guilgr.
If the. Diffenters fhall think fit to ObjefcV " That they, as a Society, age
" not concern' d with what fome particular Perfons amongft them , have
" Preached or Printed; that they are not oblig'd to ftand to their Deiermi-
" nations ; that 'tis unfair to fix the Sentiments of a few, upon a Commit'
" nity, efpecially when it isfo long, fince fuch things were faid and done : And
" thaf they might be obfcure infignificant Perfons.
I confels, 'tis unjuft ro charge the Speeches or Actions of a few particular
!iPerfons, upon a whole Body of Men-, when that Body of Men difclaims
and renounces fuch Speeches and Aftions : But this is not the prefent Cafe,
for I have prov'd what I chafrge upon the Diffenters, not from the Words
of obfcure and ordinary Men, but of the moft famous Men, yea Societies
of Men "of their Party, in their moft Elaborate Writings never yet renoun
ced, but ¦ftill apprdv'd by them. I have prov'd what I charge upon them,
from their Parliament Sermons, City and Affize Sermons, Licenfed and ap-
^prov'd •, Preach'd by their Chofen Worthies in the Days of their Power, when
no doubt they would deliver the true Opinions of the Party ; and the prefent
Mr. Calrimy,m his late Abridgment ,hath Garioniz'd them for fo many Saints.\
And that I may effectually fecure .my Argument, from the leaft Reproach
of this Objection, I ask leave to prefent at one view, fome of the Books
J have Cited in the feveral Parts of this prefest Work} and they were their
iPillars and Chiefs.
A Teftimony to the Truths of Jefus Chrift, 8rc. Publifh'dby the Minifters
of the Province of London ; Printedl6$8. and fubf crib' d by above 50 ofthent.
The Harmonious Confent of the Lancafllire Minifters, &c. Subfcribd by
.84 of them. Printed 1 648.
Jus Divinum, &c. Or, the Divine Right of the Gofpel Miniftry, &c. Pub
lifhed by the Provincial Affemby of London, 1654.
Jus Divinum, &c. Or, the Divine, Right of Church Government, Src. by
fundry Minifters of Chrift within the City 0/ London. Printed 1654. Ed. 3.
A Vindication- of the Presbyterial Government and Miniftry ; publifh'd by
ihe MinHiers and Elders, met together in a Provincial Affembly, Nov, 2. 1 640.
Printed i6f«. Papers

The PREFACE. vft
p.ap£fs\and Anfwjrs of the tii0nting:;$rphhn,andi 'Committee of 'the Af-
fembly of W'viftes, Printed 1648. ,
The, Jipdlogetical Narration of the Brethren tfiffenting from the Affembly,
humbly fubmitted 'to the Honourable Kdufes of Parliament. Printed 16437
Ordinances of Parliament-  The DireUory — — Mr* GillefpieV Difpute-
againft the Englifh Popifh Ceremonies  . Aitare Damafcenuro  Dwal*
phintramis, and many others needlefs to repeat..
Their faying, that 'tis many Years fince thefe Books were wrote,- is nothing
to the purpofe*. for 'tis many Years fince the Canons and'Conftitutions of the
Church oi England were firft publlckly Eftablifh'd -, and therefore if they
juftify/fcm, aswed'o/ta/>, then 'tis plain, that I Argue fairly: And if
they quarrel at my Quotations from them, then they are grown fo
Deaf as not to hear themfelves fpeak. If they don't juftify them, then let
them particularly, folemnly and publickly Difclaim and Renounce them.
If it be. vainly alledg'd, that calling to Memory any of their Speeches and
Anions, in the former Days of their Ufurpation, is a Tranfgreffion of the
AH -of Oblivion. »
'Tis allow'd, there was fuch an AcY that pafs'd the Royal Affent, Aug.
29, 1660. But fuch as Objecf it in this cafe, either never read it, or know
not the Meaning of it. Could'it ever be the Intent of that Aft, to tjiake
the Church aFelo de fe, tamely to fuffer her felf to be ft abb' d and wounded
with the intolerable Reproaches of being, Popifh and Heathen'ifh, and yet ne
ver fpeak a Word in her own Juft' Relief and Defence ? Could it ever be
the Intent of it, to deprive Conformifts of their Memories, to eaft their
Caution into a dead Sleep- to make them forget all that Diffenters ever did,;
that they may the more eafily Attempt to do the like.again ? No,, no ; when
Diffenters go on ro pelt Conformifts with De Laune'snea, as if they were
all over Papifts and Heathens, in order, tp carry on their Good OfdXaufe,
there's' no Law in being to feal up their Lips.
Without doubt 'twill be faid, That the Spirit of the Book is harfhandfe-
vere ; that there are bitter Infinu.ations in it, againft a well-meaning People :
For no Man ever oppos'd their Separation, refolutely and in goqd earneft,
but they laid, h\e Rail'd, and was in a Malignant Rage againft them.-
Suppofe the (train of the Book were fo, 'tis hop'd, the Diflenters will
not condemn that in another, which they not only allow, but praife in
themfelves. The utmoft Virulence in their own Authors, they call a pretty
Smart nefs of Wit, and Zeal for the Caufe of God i they can fimper and
fmile, when any of themfelves "call Arch-Bifhops and,Bifhor>s (a) Ba-
" ftardly Governours of the Church — - Ordinances of the Devil — - Like
" incarnate Devils ?—¦ The Beelzebub of Canterbury, a rrionftrous Anti-
" Chriftian Pope, £f?c. is fmooth Language with them, Yea, when, their
Intereft fplits, they can rail fubftantially againft one another: The Presby
terians -lay of the Independents, (b) " That there never was a more Hypo
critical,
..,' . '-ri . ' . ' -\ ¦ -
f'afS'ee Bancroft'* D anger om Pofiti'ons, I. 2. <-.izandi-$. with the Authorities. ¦
(h) pangreen, z Part. p. zfo; 1646. Cited in J>if enters Sayifigt. Printed- 1 6S$. p.. i}^ •

viii the, PREFACE.
".critical^ Falfe, Diffembling, Generation in England, than many. of .the
"• Grandees of our SeUaries • they encourage, protect, and cry tip for Saints,
" Sp.ns of Belial,, and the vileft of Men. And the Independents; ..were. not
much' behind hand with the Presbyterians ; for they told them, (a) " Thar
" their (the Presbyterians) ordinary <Counfels_ drive at two main Things,
K (yet bbtli rediic'd to one Head, to wit, Tyranny) the. one, Tyranny oyer
" our Bodies, Eftates, Freeholds, Liberties, Laws, and Birthrights of all
" Englifh, Free-born Subjects : The other, Tyranny over oufSduls 3fld Cori-
" fciences." Modern Inltarices might be given. .:'.';'' l '
' For mine own part, I have no Spirit of Bitternefs towards any ;' I iiave
fl6t.defigh'd to vex any, but to awaken and convince Diffenters, to prevent
others falling into the Schifm, and (perhaps) to keep every* Reader" from,
wilful :Slumber,, while difcourfing of Matters thatcpncern-us all morenea^
ly, than rnift are aware of. If I be Accus'd, asTpmetimes Writing with
fome Warmth and Earneftnefs, like one who believes what he fays; where's
the Crime? If my Inferences be not juft, if thy Citations be noteXacfj and
to the purpofe, if there be -any Pungency of Stile, that is not fupported by
fyfficient Strength of Argument, then let me be blam'd. But 'tis not lay
ing, but proving, that Will convince me.
1 believe there are many honeft well-meaning People among Diffenters,
whom, only Prejudices of Education keep off from the :ChurCb; or whole
Scruples', are contracted by the cunning inftigarion of forhe. Politick' Leaders;
and nurs'd up by charging Popery on the Church, by new coin'd Phrafes, af-
fe£ted and affecting Sounds, Occafional Diftinciions, and other numerous 'Arts
Raifing the Imagination, which they call touching the Cqnfdence :' Others
(and fome- of them may be Teachers too) of the fame well-meaning (but of
a' brighter j Genius, who fee through (and inwardly fmile at) the little Arts *
wherewith fome Politic Guides do catch and keep the Ampler fort, have yet
real Scruples, not having had Opportunity nor Direction to read what might
fatisfy them. 'Tis chiefly for the fake of fuch, (together with filencing- the
Irifulent) that I have (among feveral other things) demonftrated- that to
feparate from the Church, in order to keep out Popery, is like making
Holes in the Dikes to keep out the Sea ; which one would think is tie
ready way to1 let it in. And I hope that fuch, who may read it with an
unbyafs'd Mind, will rather yield to the Arguments, than find fault with
the Words in which they are exprefs'd.
To what purpofe is it (may others^ fay) to keep up a Noife about little
Unneceffary things, fuch at Rites and Ceremonies ?
But (pray) confider, is the Church's Power, combated by DifTenterss an
inconfiderable Trifle ? — - u As to the Principle, which the Church cf Em-
" land went by, in matter of Ceremonies (fays an. Eminent Author) (b) 'tis
" molt true, and undeniably to be maintain' d even to the Death , that this
National

. Xa). EurtonV Conformity, Deformity. Ep. Ded. 1646. Cited ibid._p. 18
(b) Conf(kratio7isJoitcbw.tbe L%(urgy p. 38. P^edhthe'Mhorofif^l^[mlA^rr~-
-si the ¥ rotettant Reconciler, &c. London, Printed 1683. p. 139, 140. A'Taave^ans

7be PREFACE. &
«*¦ National Church, as all others ,ihath from the Word ofGod, Liberty,
" Power and Authority, within its own Polity and Bounds, to judge of what
" feems to it moft Agreeable and Decent, as to any Circumftance or Cere-
*' ntony in the Worfhip of God-, which the Lord hath left unconfirid, free,
" and indifferent in its Nature, 0V.
And indeed (as another Ingenious and Devout Author fays) (-a) *c Except
w we will acknowledge fome Power in the Church, to determine the Modes
" and Circumftances of P#£//V Worfhip, and to oblige us in Indifferent Mat-
" /<tj, it is impoffible there fhould be any fettled Frame of things, in any
" Chriftian Society in the World. The Rule that is laid down by St. Paul,
" for the Condua of all Chriftian Churches, is (i Cor. 14. 40J that all
u things be done Decently and in Order ; which, as it fuppofes a Power in
" our Governours to determine thefe Decent things, and to prefaibe the
" ^Neceffary Order, and is moreover a Meafure for them to proceed by, ia
" Eftablifhing their Injunctions -, fo it mult neceffarily imply an Obligation
*c in us that are govern'd, to fubmit to fuch Determinations, and to obey
" fuch Regulations 5 not from any Binding Power in the Nature of thofi
" things that are enjoin'd, but by Virtue of that Obedience that we owe to
" Lawful Authority, which is fo plainly and pofitively inforced upon us in
" the Holy Scriptures. For thofe things that the Laws of God have not
" made Neceffary Duties by being commanded, or Tranfgrejfions by be'mg
" forbidden* are Indifferent in their own Nature, and may be determin'd
"either way by Lawful' Authority •, and thofe that are Subjects, ought to
" yield Obedience to fuch Determinations, becaufe they are commanded
" (Heb. 13. 17.J to obey thofe that have the Rule over them, and to fubmit
" themfelves.
Things that in themfelves feem of no confiderable Moment, do, in a fhort
time (by Neglect bring confiderable Mifchiefs, the Breach of one Circum
ftance difpofes to another; give an Inch and they will take an Ell, is as true
in Church Affairs, as in Family Affairs. 'Tis an high Aggravation of Sin, t®
break, loofe from Lawful Superiours for fmall Matters, which God has no
where forbidd'n Exprefsly , nor by right Confequence ; but has (in general)
commanded. * --
If the fame Citation be repeated twice, which I think is very Ieldom,tbe
Reader will obferve that it is taken up in different Views, and fo, he is en-
tertain'd with different Matter, or with neceffary Amplifications, as Occa
fion has been offer'd.
Whereas the Branches of the laft Objection of <%ap. 9. areco-incident, Ufe-
fulnefs was the Reafon of propounding it in that manner : For Diffenters often
make bare Popular Phrafes of the fame Import, ferve for fo many different
Arguments, to delude their Hearers. The People are catch'ri and therefore
I thought fir,diftin£tly to propound and purfue thefe their common Topicks-,
fet To, as not to hinder juft Variety of Matter. a If

(a) Mr. Nelfon'f Companion for the FeftivdU crndfajls ofthsGhtnh o/England. Edit, 5-
London, Printed 1708. Pref. p. z, j.

* Thr PREFACE.
If the Diffenters, both Presbyterians and 'IndjJpeadentSv, .plainly appear
Contradicting themfelves, and fo be Arraigned as .Sel&Condema'ii, 'tis their
own fault : I quote them fairly. Men of Erroneous Plincipies, or of no
fixt (but Occafional) Principles, cannot be confiftent with themfelves : They
fhift and vary ; they have a double Ballance, one Rule for themfelves, and
another for every hodyelfe,in the fame fort of Matters :. Only, I muft needs
think, that the Independents are the moft ingenuous of the two •, for they
confefs, that they fhift -and change Principles. . (a). This Principle, fay
they, we carry'd along iwitb us in all our Refolutiom, not to make our pre
fent Judgment and Praclice, a binding Law. unto us for the future, iJohich
toe in like manner made continual Profeffion of upon all Occafions. If by
this, they meant, that they; much doubted of their then Opinions, which
yet they fo eagerly contended for, it has a Sceptical bad Afpecf : But if they
meant (by fo faying) that upon better ReafonsyofferVi, they would recede
from fuehi Opinions {which I am willing to fuppofe) thai they feem'dto
fpeak like Sincere Men, And I pray, that God, who has the Hearts of all in
his Hand, may bring our prefent Diffenters into the Ways of Truth, and Peace,
Decency and Order, and incline them to reftore themfelves to this Church,
which is, and will be, an Invincible Terrour to Popery,, if fhe be not farther
weaken?d (which God prevent) by the too much Jefuitical Principles of the
Separation. ,
. (a) The -Apologetical Narration of tie Brethren di£enting frvm the Jjfemhty, humbly fuB-
mttedtothe parliament. Printed 164$. p. to*

$H-B

T H E
CONTENTS.
T,fe Page i.
H^Introduaion.
CHAP. I.
The fixed, ftated, eonjlant Practice of the Dijfenting Congregations, in many Particulars
quite contrary to their avow'd Principle ; viz. " That nothing is Lawful in the
Worfhip of God, but what he hath exprefaly«-commanded • It dies in their own
Hands The wonderful Virtues of their own Covenant;and.of their Happy Penny.Their turn
ing the contefied Heads of their Sermons: into Public Prayers, oeca/ionaRy eonfider'd, p. I .
'CHAP. D.
Some Paffages of Dr Stillingfleet againft a Jefuhe,refcttdfrom Mr. De Laune'j moji an-
juslly preffmg-of them into we Service of the Non-Conformifts main Principle ;
with clear Proof, that they give not the least Affiftance to it, as is pretended. DeLaune's
Quotation of Dr. Benj. Calamy very unfair : The probable Reafons affigned. His, Plea
Me fhe Play of Crpfs-Eurpofes. His deftruftive Heap of Negative Articles, The
Perfection of the Scriputres Ajferted and -Explain' d. p. 6«
CHAP. III.
Foreign Divines, whom Non-Conformifts haft of as Favourers of their Caufe, do ttmu*
ottfly protefl againft their Cardinal Principle, (viz. " That nothing is lawful in the
'' Worfhip of God, but what he hath exprefsly commanded) fo far as if relates tithe
a controverted XJfages of the Chuch of England. p . 1 1*
CHAP. IV.
That fome Rites or Ceremonies, which Gal hath not exprefsly and particularly com
manded, are not only Lawful, but Neceffary in tbe Worfhip of God ; provided he
hath npt forbidden them. P- if
CHAP. V,
That the Church (and particularly the Church of England) hath Poster to Decree, Or
dain, and impofe fome Rites and Ceremonies , not being contrary to the Holy Scrip
tures; tho' not particularly commanded therein: Prov'd by the Testimonies and Pra-
Elices of the Adverfaries, and confirm 'd by Arguments. Objections anfmr'd : Where
it appears, that the prefent Rites and Ceremonies are riot, (fr their own Nature) Di-
% a ftwhrs

The Contents.
ft urbers of the Church's Peace; that the terrible Experiment of once rejecting them , te-
. gether with the Epifcopacy. and Liturgy in the days ofKing Charles the Firft, was at-
... tended with most dreadful Confequences : The black Picture of thofe. .timet drawn by. the
Diffenters themfelves. Notwithftanding their crying Popery upon'the Church, to ferve
a turn, they confefs and prove the Church pf England, to be a true Church, and not
Anti-Christian: Tea, a Provincial A'jfembly ofPrefbyterian Minifters, owns tbe Chttrch of
Rome to be the Temple of God, that her Apoftacy do' snot unchurch her, that her Ordina
tion, Miniftry and Baptifm, are all found for Subftance. A Review of th Diffenters
Poftiive Rites an! Ceremonies, and of their Cruel ifmpefitions when in Fowfy : They pr-
femied upon Mrinciple, ffhey have, ho?\abandorid that frinpple : Theypra$ifed i\t under
pretence of a. Farther Reformation of the CUforch, what they mean ty -that Phrafei
They prattifed it upon one another, under the Mask of Union and Moderation. The
Prefbyterian and Independent Union confeffedly a Master-piece of the Supplanting Art.
Their- Negative Ceremonies. They reckon the Propofition about the Chprch's impofing-
Power, Autir Chriftian- in a Conformifts hand, but Apoftolkal in- their own. p. 16.
CHAP. VI.
Mr.Dc LaiTne'i and" other Non Conformifts Great Objection againft- the Church'§
Power to decree and Impofe fome Rites or Ceremonies, not contrary to the Word,
founded (by way of Negative Argument) upon Godrs not commanding- a things as if it
were a Condemnation of the fame, anfwered. Where their Pretences from '•• Jertm— 7;
51. &c. Deuf. 17.3. Levit. . 10. ij 2. are Conjider'd and Refuted.
Some of the Diffenters Artful Popular Methods of Combating the Church's Power to im
pofe Rites and Ceremonies, Collected out of- their chief Writings, and Confuted.
r. Diffenters threading, with. Divine Vengeance all who. impofe or ufe uncommanded
things in Worfhip: Retorted, &c.
2.. Their Mifreprtfenting the Church's Ceremonies, as introduced t» Rival thefixt exprefs
Inftitutions'of God. The vaft. Difference detlard. In what fenfe- Ceremonies. are cali'd
Indifferent in their osn Nature, in what fenfo not:
X. Their exclaiming agxinft'Ctiurch-Governours, as if making themfelves- Gods; binding
'Mens Confciences to obey their' Decrees, &c. • The Church Governour s pretend not to
male themfelves Gods, but as Supreme Civil Magiftrates are, Jure Divino, God the-
F'at hen Vicegerents in Temporal Civil Matters: So Church Magistrates or Governour s
tbeBifhops.stre., Jure Divino, God the Sons Vicegerents, in pjtrely. Spiritual Matters-
Chriftians^bound in Confcifnce to obey Rightful Church Governours, in Matters not con
trary to Gods Laws ;., Which Afferti'on exalts not Human Laws to an Equality -with Cods
Taws, Oi (Diffenters do Object. l The vaft difference. We are bound by Gods' Laws Di
rectly and Immediately, but by Human Laws, ¦ only Mediately.: Explained: • We are
hound by Divine Laws to Internal, ,as well as External Obedience ; but Human Laws
(as fuch) are fatisfied with External' Obedience'. Explain'd. Gods Laws admit not
the DiU'mttion of A&ive and Paflive Obedience, but Human Laws do:. Explain'd-
The IngenuiijAif a noted Nbn-Conformift Patron of Reftft once Occafionally Remark' f
¦who frankly jays, that the Doctrine of'Reftft'ance, wot never 'taught nsir hclieu'd. • un-
til'-the Troubles of King Charles I.
4. Diffkntas -ajfuring the People that, their Contending with Superiours in fuch Ecclefi-
astic Cafes, is an Effect of peculiar Affiftance from Heaven^, and a Proof of it too -—
Their. w*y of Contmding.quite contrary to that of the. Primitive Chrift ions. They have.
fuch Affjflance in their Contending, as Korah had inhis. The Conformity of Diffen
ters to Korah, ..Dathan,..d"c reprefehted in.a. ParallePScheme. ..
j-, Their, affuring their Followers of Succefi, and faying, that aW their Suc'ceftes inOb-
pofing the Church-Co'nftitutions, is a Markof-the Righteoufnefs of their. Caufe  Th;*
JXotimpmttoth - msft- Ahfpd and: ArktiftieaU • "*"^w J ¦-' y*«
CH.AP.VljL

MeCCr.NTBNTi CHAP. VJL
The Diffenters Obrettion from ihop Texts that affert the Perfection of the Holy Scrip
tures. Their Perfection farther explain'd. The neceffity of Church-Bells pleaded
by a Non-Conformitt Champion, who alfo contends, that their own Synods have
Power to decree Rites and Ceremonies. They believe not their own Objection. The
plain Englifh of the Cafe. That particular Gestures, Habits, Bowing, Kneeling,
white Garments, the Method} Order, and Forms of perf owning Divine Service (when'
not otherwife appointed by God J may be appointed by the Churchy prov'd from the Dif
fenters Cbneeffions. External Adoration of God, Neceffary.
©bj. From thofe Texts that forbid adding to GodsWord, Retorted, &cr They accttfir'
others, to conceal their own Guilt.
Their Arraignment of the Church's Power- and Ceremonies, by devifed Inferences from the
Pattern in the Mount, &c and from Chrift's Faithfulnefs conspar'd with Mofes's. The
Texts explain d andrefctfd. Practical Believers of the Diffenters main. Principk,
would (in the Opinon of their own Dr. Thomas Goodwin) be downright Infidels.
Their charging Conformifts with Superftition, front St.MaXth. 15. 9. In vain do-they
worfhip me, &c. The Text explain'd. Conformifts- difcharg'd. Non-Confor
mifts guilty of Superftition, both Pofitive and Negative : Their Conformity to theFhar
rifeesj (in the Cafe of Superstition} fhewli by a Parallel Scheme* p.. 55.
CHAP. YIH..
The Diflenters Objection from Col. 2. 20, 21, &c- — Touch not; tafte not,
handle not, &c. The Text explain'd. The Objection confuted. Themfelves prov'd'
guilty of Will-Worjhip.
Their -Objection from St. John 4. 24-. God is a Spirit; and-they thatworfliiphtm, mtift:
worfhip him in Spirit and in Truth : Anfwer d. Diffenters worfhip their own Imagi
nations. Spiritual Worfhip' abfolutely- neceffary. Bodily Worfhip neceffary.-- Great need
. jo- keep up Solemn Vifible Memorials of Religion, (eviry lawful way Jin a World fo prone
to Infidelity,, and Modertion in Religion. Worflnping before the ¦ Altar now, prov'd to
le as Neceffary, as it was in the Oid>> Teftament times.. The Power and Form of
Godlihefs fhould gr together \
Their Objection from St. Luke 22. 25. &c The Kings of the Gentiles exerdfe Loid-
fhip over them ; — But ye fhall not be fo, &c, and from 1 St. Vet. ^. 3. — ¦
Prelatic Epifcopacy prov'd (from Diffenters avow' d~ Principles ) to be- a Jure Divino
, -Diitrm and .Practice. In-what Refpect s the Apoftles had, md have Succcffyrs, in
¦what, not. The Original and Birth of Minifterial Parity, its Nurfe, and fome of the
many Arts that fupport it. The Objected TextSfexplaind. They make nothing for;
hut . a great deal . againft. the Diffenters. - p, 63;
CHAP. IX*.
Some Popular -Objections inftfted upon by- MrtDe- Laane**?»t/ other Npu-GonfpmuftSj
againft the Church's Ceremonies. As '¦ 1., Departing from Apoftolic Simplicity. - 2.
Paving the Way, and -Opening" a Door for introducing. Bur denfome Multitudes.
2; A s' unlawfully Impofea upon ¦ their tender Confidences, who- cannot (dare not J
comply with the fame: Replied unto: St. Paul Impos'd a 'Significant Ceremony; And
other Cttjhms, and enjoin 'd Uniformity.- The Scriptural Rhords of 'tht [-Apoftolic Rites
and Cuhms, no certain Rule for the Church (in fuch points) in ok Ages; Diffenters
themfelves Wmg Judges.- They ObferveymHhf(uftwn-of the PfM^Primitm Chriftian Churchy

The C O N TE "N TS.
Church, fhew'd in feveral Instances — Their Methods in Objecting, like dTempeJiutm
.Storm; attempting to banifh all Aftthorjfy jajtAOrder out of the World. — How Con
fidence is ta Rule, how not. — A Review of their Confidences in the Glafs of their own
'.Principles. --- A \Defcriptiom of ¦their QccafiiAai Confidences. tl A PiBure of Moderate-
Confidences, and of Occafiond Conformity, drawn to the Life, by One of themfelves.
Another of the fame by Mr. Foe. The- Confcienee-Plea of Diffenting Teachers for
their' Followers, and themfelves, confider'd. They art againflTolcration^of others. Both
Presbyterians and Independents, Perfecutors upgnxPrinciple. Their Confcierices ut
terly unconcern'd-in the\prefent Difpute, Dmonftrat$df\ A defire ofi Dominion in fame,
''.'and a fort of Pride in others, at^the Root of the Matter. The Ridiculing Character of
'Turncoats, which they fix upon Renouncers- df their Schifmafital Opinions, fairly re-
mjfiv'd. Such Reproaches, real Praifes. p. y^.
CHAP. X.
Sir. De Laune and other Non-Conformifts Artful Cry of Popery and Heatheuifm upon
the Church. Or, their Grand Objection againft Conformifts, about their Symbo
lizing inthe^prefent Forms, Rites and -Ceremonies, with Papifts and Heathens, who
have Abufed the fame. Where is fhew'd,
I. That Non-Conformifts do-Symbaluce and agree in feveral jhings very remarkably in
and about Worfhip, with Heathens, Papists, and feveral Hereticks, who have Abufed
the fame, and do fo ftill ; and yet believe themfelves Innocent. Their Deceitful double
Ballance. Their loud Cry of Popery, against thfj Church, but a Cover to fome other
Dcjigns.
g. ThatDt LaUn's Plea for the Non-Conformifts, crying Popery and Heathenifm up
on the Chwch, merely becaufe they ufe feveral things (formerly or now J Abused by Pa
pifts and Heathens, is of most difmal Confequence, has a Tendency to Extirpate Christi
anity, and to Introduce Infidelity and Atheifm into the World, by Whole-fale: fully
Prov'd.
3. That the Church of England neither Impofeth- nor. Ufeth any Popifh Forms, Rites
or Ceremonies, qua Popifh. There is not one of them (Formally and proper lyfpeakv?g)
popifh nor ¦Paganifh: Evidently demonftrated. .-...- J
4. 7~^Englith Non-Conformity >(as it owes~its firft Rife to the Selfilh Policy of pa
pists, fo it) promotes the Interefts of Popery. De Laune V Attempt to fix the like Charge
ktporiGohfornilty, farther defeated. De LauneV Pl.ea exactly concurs with the PopM
-cunning Methods of Introducing Popery i»ffl, England. The Englifh Litargy, oppo-
fit'eto the Romifb SewOke in its Anti-Seripfiural.Parts. Another Objection of De
Laune'i- Confuted, Retorted. Ihe Schifm of Diffenters the Chief Pillar of Popery, p. 85
CHAP. XL
Mr.Dc Laune'j and other Non-Conformifts OBJECTIONS from feveral Texts of
Holy Scripture , viz. About the Brazen Serpent, Destroying the High Places
Altars, &c. of Idolaters: About not doing after the Doings of the Land of JEgynt'
nor' 'iWehtfigwe Unolean thing, but, coming out from among them, &c. From^beme
jhey most fallackufiy Infer the Neceffary Abolition of -.the prefent Rites of the Church ¦
end that Ceremonies, once Abus'd to Idolatry by Heathens or others, fhould be usd no
more in Worfhip : Anfwer d. The Texts Refcu'd from their Violent Perverfton
Their 'Inferences prov'd grofsly Inconfequent, Sophifm and Fallacy too foft Words for
them ; there nothing the leaft appearance of. Truth. Jeroboatn'i Cafe (mif-apttlyJ t
fhe Engliih Rites by Dc Laune) juftly Applied to the Diffenters. De LauneV Con-
¦tradittion^n telling the Cafe. Mr. Foe could not fee it:. Lovers are blind. Con"
formitts to the Church'* Mes further Acquitted. Atheistical Abfurdities, Prov'd s
be

The ¦ Cp: N UN T ~f-
be the Re fuit of their Principles. That Things and Rites Abm'd toTdolatry, have
been, and may (fill be, Lawfully ufed in Gods Worfhip : Prov'd fromthe Scriptures, and
Confefs'd by Non-Conformitt Akthiir&t ,\T,\ p. 101.
CHAP. XII. :,
»
An Impartial Enquiry after the Reafon and .Defign; of keeping on foot this Darling'
Non-Confqrmift Article, viz. That nothing is Lawful in the Worfhip. of God ,
but what he hath Exprefsly commanded. That Komifh Policy: is* at-., the -ABiii-
torn of it, as being the beft Engine the Jefuites have, to Work Divifions and Confu-

Objections Anfwer d. And that 'tk impoffibk fir Popery to be rooted out of England
until this and fame other Non-Conformift Principles be really and heartily Renounc'd. ¦
A Parallel ScHfeme "added; for farther Illuftration and Proof.- "¦•'¦ '-¦-¦ rfn pf\^

j*

e C ONT E HT,S of, .the, HARMO ISkY,
,-.. Betwixt the
DISSENTERS aad PA? J ST Si
la feveral Important and Diftinguiftiing ARTICLES.

ARTICLE I.
Of the Infallibility of the Church.
ARTICLE II.
Of the Divine- Right of Bijhops^ as Superimr over Prefbyttrs'.
ARTICLE III.
Of Forms of Prayer, And Extempore Prayers.
A R T I C L E IV.
Of Praying Publicity in an unknown Tongue.
i : j \ ARTICLE V.
Ofthe Perfection of the Scriptures
ARTICLE VL
Of Adding w Gods Word, Ibid.

p.'

1 1 7.

£•

n^

P-

1 21?

P-

124;

P-

S26,

ARTICLE

Ihe C O N T E N T S.

ARTICLE VII.
Of Preferring Traditions and Humane Dtterminatons, and Inventions', to the Scriptures,
J ' s k p. 127.
ARTICLE VHL *y - .;•
¦Of Works of •Supererogktionl p. ra8.
.,>'. ARTICLE IX.
4?/ 0«w Optratum. J?- 12?\
.j. AvRTICLE X.
Of Profoeriiy being a Mark of.the true Church: And of Construing Afflictions *f Opponents
as judgments. P- 130.
ARTICLE XI.
Of Saint-Making, Canonizing them, and keeping Holy -Days for them. p. 131.-.

t * *

1 ARTICLE XII. •'-* Cj - '-''
Of granting Difpenfations for incongruous Mixtures. p. 133;
ARTICLE XIII.
•Of Difpenfing with Oaths, even Allegiance and. Coronation Oaths, Ibid;
ARTICLE' XIV.
Of Paflive Obedience, and »/ Refinance. p. 1347
The Conclufion. p. 137.

THE

b*l

DISSENTERS
:')i '.. n ,v. .
Self- Condemn'd. THE
INTRODUCTION.

Efigning as juft a mixture of Brevity and Perfpicuity, as the Nature of
the Caufe,zad: the Genius of thofe for whofe fake I write,, fhall require ;
I chufe in the firft place, to undertake the Fundamental Article of the
Separation, Efpous-'cfby Mr. Thomas de Laune, in his Plea for the Non-
Conformifts; Adopted, Republifh'd, ahd Recommended with a Tri
umphant Preface, by Mx. Daniel Foe, Author ofthe REVIEW: And utterly Dif-
clairning all Self-Sufficiency,
—..".¦ >, ,
" I humbly befeech Thee, O Lord, to prevent me in all my doings with thy
" moft. gracious Favour, and further me With thy continual Help, that in all my
" Works begun, continued and ended in Thee, I may glorify thy Holy Name, and
£ finally by thy Mercy obtain eyerlafting Life, through Jefus Chrift our Lord. Amen.
The Single Point, upon which ftands the whole Controverfy of Separation, as to
theConftitution ofthe Diffen ting Congregations,is this, (as Mr. de Laune (a) tells us)
That nothing is Lawful in the Worfhip of God, but what he hath Exprefsly commanded.
This is indeed their Radical Principle , and if this noxious Root were effectually
remov'd out of their Minds, lb. as not to propagate its Life and Juice ; the other
Centroverfies , that as Branches, fpring from it, would by neceffary Confequence
foon wither away. This I fhall endeavour to do in the following Chapters.
W- '¦  nal^— »l l III— ^— — »¦ ¦¦..— IM I 11 ¦ I ¦¦ ¦¦mi — , I —m ill 11 iihi ii . . - in. ¦ .. i . , , JL^
(a) Mr, deLaune'f P/w/or ffoNtm-Conformifts, &c. Reprinted tjo6, p. j.
% j CHAR

2 DISSENT E^. S j&//- Cmdenmd. C H ap. I»
• ~f: ¦ ¦ - - C n A~P.  ! ir   —  •""  **
Thefix% ft ate it, confiant P^Sice of the 'Diffenting Congregation*, In many
: T art ictfan quite contrary to, tbft thfa avovtd Prifaip& hfpz.'"*1 Vfafno-
" filing U Lawffyijn tbe Worfhip f$oi, but wbgWe hjm exjfrefMy c#m.
C1 mamei. IhdHs in their own ftyjds. -* The tiwjkrftulffirm&s IfLsMir
own Covenant, and of their Happy Penny. Turning the contefted Heads
of their Sinnon# ipto Public Prayers, occffi^aUy,<ptifiderJ:d^ '
J. Hk T O N - C ON F OR M I S T S uTe to fit at'the Holy Sacrament of the Lord'a-
j ^J Supper, as fignifying their Reft in, or, as others, (*) their Fellow/hip, and
¦*- Familiority^dQ^ Coheirfhip with Chrift $ ibr-wbicb P-oftrnt, there «¦ *o ex»
prefsCommand: Yea, by their own way of Arguing againft the Church Ceremonies,
they frame a new Additional Sacramejg to the. holy Sacrament of the Supper ; for
they make the Gefture of Sitting, an outward vkfible Sign of an inward Spiritual Grace,
viz. FelUwfhip and Coheirfhip with Chrift. And befides, this Sitting Gefture is abus'd
by the Arians, in pure fpjte to pur BJefled S^imt'sfioiheadj as jplj^iaz tbemfelecs
in the fame Throne with Chftft, (as|. ndted (c\N<in - Conformift coMefcthj^j And
thol firmly believe, that the P.jfen§KtJk fiQt JjtSj.Ujjft gtt&tionffano ip&e[thJi>
the Members of the Church of England kneel for Pypifh Ends j yet one would
think, that to uphold the pretended Force of their ufual' Arguments, in point of
Symbolizing with Idolaters in abufed things, they ought to avoid thl§ Arfjiik.out-
ward vifible Sign* of an inward difr effect and contempt. ¦ - * '
II. Non-Conformifts ufe to cut the Bread in right Angles^ fo as fcarcely to nf£d;
breaking ; which is alfo uncommanded.
III. At Geneva? they ufe Wafer Cakes without Precept* '*.'j^ j^
IV. MBaptifm, Non-Confofm*fts (the A nabaptifh excepted) trfe Sprinkling of
the Water only on the Face of- the Child, and yet not one Word for this, in all th>
New Teftament i nor one Word about it for many Years afte-r.
V. At 'Geneva, they have Godfathers and Godmothers, tho^ no exprefs- Scriptural
Command for that Cuftom. - .r ,
VI. Standing; in Sack-cloth (as in Scotland J at Pubfiek P-etmance,. -net eoamiandr
*d in the' New Teftame nt . . . '''"' -; ;:: - -r .:?-. .;
VII. That truly great Holy-day-, the firft Day of every- TMel,'ttck6i?(L 4b Sacred
by Diffenters, (a very few excepted) 'hath not one exprefs Command i» Scripture,
Jo fupport the Religious Obfervatton of it..
VIII. Holy-days- were formerly appointed', and obferved by Non-Conformifts,
with folemn Prayers and Praifes for a profperons Ufurpmon, (the moft flagrant
Counter- p.irt of the Original RelelHonJ when fidithm Principles hj the Head? ind
a charged Pifiol in the Hand; were Doctrine and ApfffeathnJ- and a yearly Festival
ftill is obferv'd (as is faid) by fome ©f tbeiti-, with a deal of ficn-ificant Ceremony
and formal Ani'litms, in -joyful CoiTWRewioratibo- ef that meft torrid Murther of
that bhffcd .Martyr King. Ch.rda ihe. fkft.:. Eat fuck -Hdy- days, T\m <nrr there is
mo exprefs Command in„all ttje New Teftament.. ,
¦ f •• A ' ''''• -  ' -v TX. At
(a) Gillel'pre'.f Oifpute agahijl the English (Popfi as he calls them) Ceregimrics, ike. pait j.
eh. 5. p. 107 IVmhtl 1660, Altae DdmaCceir. r. 759. cm,! in D>. John Bikgeb'j Anf.
Reic'w. ivtH.Rhi'.-l? tj\D<-. Mniton-'j eer,q-$l Defence Fruited 16^1. p.. 560.
( ;<¦¦) T?e iim m\n-n th th Pvl; mcv , ^' '. grated in Dr. John Burges's fif. &c, p. 401.
(c) .-licit; Dairwfc. •&¦ 751. firtrf iW. p> 607.

ChIy.'T. DISSENTER 5 ¦>$&/- Qt*(k*ttt. , 3
IX. hXrMarriigf, Npn-Conformift& fcrUpte not to ukCeremoriies, and pronounce
"Words, which are not exprefsly commanded in the holy. Scriptures.
X. At taking an Oath, wfeiebr is? a fpecial A<ft of Religious (») Worfhip, Non*
Conformifl-s lay their Hands upon, and lift the Book, which is a Ceremony lignificant
cf our Faith to God and Man : And yet not Or£ Word for this, in all the New
Teftament. ¦ , -
XI. The Non-Conformifts National Covenant, form'dinto a folemn Oath, whereby
they mutually bound one, another to deftroy the Epif copal Church of England, and
which eventually blew up King and Parliament, Church ahd State : This thing, of
which Mr. Cafe (&) fpeafcs, " As being the Inftrumeot of Marry ing poor Creatures
'*' to the Living God, of making them One with him, yea perfect in One; and
V cries out, (c) How fhall we efisape if we neglct fo grfat Salvation ! This Covenant,
I fayj (not to enlarge upon the Ceremony at taking it, with the bare Right Hand
lifted pp to Heaven) lias no exprefs Command to favour it, in all the New Tefta
ment • it being a downi-right Contradiction to the whole Tenour of holy Writ.
XII. At hearing, the Word preach'd, which doubtlefs (they fay) is a main part
of Worfhip, (tho' Preaching is not properly a Part of Worfhip) 'tis unconteftable
JFaci, that tb§ People are entertain d with many uncommanded things, yea con-
.trary to the Command : For their Teachers Counter-preach one another, even to
flat Contradiction, and that in important Matters ; as the hot. Contests ofthe Ora
tors, at Pinner's-HallandS#lter's-Hall, do abundantly teftify to the World in print.
XIII., Their Prayers (a folemn part.of Worfhip) efcape not the Lafh of their own
Tunda.mern.al Principle ; for it being the (d) Cuftom of Non-Conf ormift Teachers, to
turn the Heads of their Sermon into the la/} Prayer, efpecially the Points controverted
among Ihenaftives, as bejjrjgr reckon'd the ufeful Truths of the Day : It follows,
that if feveral particular Heads,, per-fecl: Strangers, or rather down-right Enemiu
tp the Holy Bible , be found in their Sermons , they are confequently in their
Prayers. -
And here one cannot but ftop a little, and hint at the Unaccountablenefs of
this Method^ that each of them fhould foift in his peculiar Explications of thofe
<xuitefted Points, into folemn Publick Prayer I Efpecially, feeing befides' thfe
Danger of preventing feme of the People's hearty Amen, (if that were a Cuftom
among them, or chriftianly practicable in the ex-tempore way) they do thereby
fpoll a gainful Pretence oi Praying by the Spirit, 'as to 'the very Matter and Words of
Prayer, whifih is currently believ'd by the deluded unthinking People, their Teach
ers having violently prefe'd into that neceffary piece of Service ; (Rom. 8. 2S.) We
know not what to pray for m we ought, &c. Tho' that Text evidently means no.
more, than the fpiritual manner of Offering up the Matter of our Prayer to God,
with moft ardent gracious Afte&ions ; the latter part of , die Verfe confining the
JHfoly Spirit's helps, to Sighs and Groans that cannot be uttefd, or put into Words.
But there is no need to confute this their. Pretence, the forefaid Method for ever
filencing it. Surdus ad Abfurdos may fuffice ; for if their oppofite contradictory Pieces
of Prayer, be father d upon the Holy Spirit, as his Dictates, (as Diffenters plead,
when they object that forms do ftint tbe Spirit) tho' 'tis they who affume the Dicta
tor (h<P to him) then they gratify the Dei lis with a Holy-day, who cannot but
B 2 thank

(a) Deut. 6. rj.
lb) Mr. Tho/Cafe i#0» Leyit. 26. 25. p. Ji. cited in Luke de BeaulieuV plain and vfe-
fiilXlautions againft Popery and'Preslytery. London, Printed 1675. Patti. p. n.
,z-&\- J&^Ge&'-il/yfp.-6T. >nted ibid. p:}6'i -.- .
(/) DhreUoryfor the publick fFbrftip of God throughout tie thee Kingdoms. London, VntiteX-
1644. p. j 7.

% 'Dissent e k s &//- Gm&mn; c h a p. j
thank their Confederates for making the Holy Spirit (as rnueh as in them lies) the
Father of Contradi&ions.. Dreadful l ¦¦ :• ' - '¦•"''
It muft furely be no fmall Motive, that engages them in "a Practice, which
croffes fo Popular a Point. They are feldom blind to their own Inter efts ; they never
lofe an Inch one way, but upon,&rvfr«gm. to get an Ell another. As for Inftabce;
tho' Occaftonal Conformity (they knew) would give a deadly Blow to many of their.
Arguments, (and I always thought to all of them) yet their Gains by it exceed thejtr
Lops. Is not Power and Intere/ts dearer to them than a hundred of their Argu
ments f Is it not their £W ? And when that is paft its Embrio State, ait they not in
Review of their Enough f All I Will not a little Power, well imf/rev'd apd cheMfti^
with the happy Penny, purchafe their fort of Arguments and their Gofpel too? Let
Mr, E.Calamy, the Non-Conf orrnift, anfwer, who well underftood the Art of Sepa?
ration. " Let me tell you, fays he, (a) if ever (Gentlemen) ye might ufe this
" Speech, O happy Penny, you may ufe it now; O happy Money! that will pup.
" chafe my Gofpel ; Happy' Money, that will purchafe Religion, and purchafe a
'*¦ Reformation to «jr Posterity ! 0 happy (Money ! and bleffed be God- that I have
" it to lend. Thus he* Plain emugh !
_ From this Encomium of Moneys blafphemoufiy dompar'd in Efficacy to the pre
cious Blood of our Lord, we are taught to affign the Reafon of Incorporating their
difputed Notions with their Prayers, tho' at the Expence of dropping their darling
Pretence to the forefaid Infpiration. Why ? The Defign of each is, artfully to
delude his" Auditors (till (another way) into an Opinion, that all his Notions are
reveal'd Truths : Otherwise, good Marty , he durtt not be lb impious, as to dart
them up to God in Prayer. And thus, in conjuncTtori with other curious Arts (of
which in a proper place) the Politick fort of their Teachers (for I verily believe
there are fome, who through Sincerity in their Errors , and others, through" ftrong
Incapacity, are free from Defign) open the Affections of their People , their Afreet
oris open their Purfes, and each of them gets the happy Penny : And in due time
with Confederates of various occaftonal -Denominations, neglecting their Differences'
(as Herod and Pilate) to promote their centralPrinciple ; and turning and winding
the Penny, and managing it With their Power, and fuch like fuper-added Intereftt
, (as in non-cenformingMt. Calamy's time) they may purchafe, as he fays, hisGofpel
Religion, and Reformation again ; yea and all Arguments, that they ever thought
fit to fupport them with.
XIV. There is fomewhat elfe in the Non-Conformifts Prayers, which looks auk-
wardly upon them, with refpe& to fet Forms, and which Mr. de Laune fays, (by are
not exprefsly commanded) >and therefore according to him, and the Admirers of his
Performance, unlawful. Don't their Teachers (efpecially at their firft Invafton of
the minifcrial Function J collect and compofe Forms of ConfeJJhn, Petition Thank f-
giving, Sec. feveral forts and variations of all of them, and digeft them' in their
Minds ? Don't their Prayers confift of a Portion of each of thefe Forms at one time
and of another Portion of them at another time, and fo on ; always mixt with
the chief Heads. of the Sermon in order,, and fometimes out of order, through una
voidable Infirmities ofthe Brain, and various Diforders ofthe animal Spirits which
jn our prefent State are the Vehicles- and -Injfouments of Thought ? I appeal to tbe
Confidences, efpecially ofthe politer fort of them, for the truth of this. ,And now
are not thefe Prayers Forms, to which the Minifter ties himfelf, and the People too*
tho* cimningly conceard from them, who ignorantiybktis God for the immediate
Influences of his Spirit, in their Teachers.
Was

:!T

(a) E. Cahmy's Speech at Guifd-iiall,b&. <5. 1^4 j,- citti, in, the Difftaters Savw&t *„ *
London, P/mei >.^8f. V.~9..-y.-vb*,yl*\\<,vh\,vC'\-: 'V.-.v..... • ,/^» * xc%
(J>). De LauneV Plea, Ssc. p. 13.

.CH'XK I. Dt S S EN T ERS &//- Condemn^. 5
L Was it not the Cuftom of one or morer to write the Prayers of a certain Minifter,
<noj^ dead) as he fpoke them in publick ? One 6T his Hearers told me this, who
pofitively affirm'd, that upon comparing many Prayers together, there could not be ob
ferv'd fo much as one Sentence twice repeated, but a perpetual Variety, incomparably de
lightful. To which I then replied, That it was next to impoflible but that he
purit ufe-the forefaidMethod, or rather compos'd written Forms adapted to every
Sermon, labouring like a School-Boy to commit them to Memory, different Capacity
.abated* which renders the Performance eafier;
But fuppofe now, that their publick Prayers be unpremeditated, Juiden, a&d.ex-
tmpore,^yzt are they . all fet Forms to tlie Hearers, and that without i ecurity of
found Matter, or fit and intelligible Words: -They. are certainly tied to thavForm-,
by their own Confeffion, fox they fay (and rightly too). that wandering, in Duty is
a Sin. XV. Singing Service is- by Mr.' ¦ de' Lnune (a ) cafhier'd, as deftitute of Scripture'
Warrant, and Heathenifh ; yet Non-Conformifts- fing -even Forms of Prayer, and with
formal Tunes too, cempofed by common Maftefs in Mufick: - And this they do, as
often as they fing the petitionary parts-of any Pfalms ; a%Pf. 25. Pf. 51. -&c. or of
their own Hymns, , which is very frequently.
. XVI. Praying in an unknownTongue, is quite the Reverfe to Scripture Commands^
'tis a forbidden Sin, as is clearly prov'd againft the Papifis : Yet Diffenters pray
publickly in an unknown Tongue of (times; and if their Minifters think .fit to deny •
it, their Hearers know- in Gonicience the truth of it ; for too many of the Words-,
and toe much of thc-Matter of moft of their Prayers,' are as little underftood by
many -common Hearer®, asWelfh ox High Dutch is to an Englifh Infant. I have
heard much complaint about this among ferious Perfons ; but in the ex-temport
way this Mifchief can fcarcely be avoided by the Eldeft : As for the younger forf '
of Teachers, if they have little other Learning,- a few difficult Words muft be-
fpangle all their Performances, to procure Admiration. If they have a good Share ;
of Human Literature, they cannot eafily at firft "coiidefcend to mean Capacities,
tho'. never fo willing to ftoop. But whether they will not, or cannot, (tho' I am '
lore they cannot fpeak intelligibly to all always, in the ex-tempore- way)-; they are
fo" fond of -the Matter, that they cannot -abide the]very Name -of Common Prayer;, tho'
Prayer in publick is a common Concern, and mould both for Language and i
Matter be ad;utted"to aU Capacities ofChriftians, fo as that they cannot be igno- ?
rant rf the Meaning of^t, after being accuftom'd to it, and inftru&ed in it "for -:
fome time; .
XVII. Singing is a part oi Worfhip, yet Non-Conformifts nf^ Metres, not exprefsly '
commanded in holy Scripture, but an human Invention and Cbmpofure ; Modern ¦'
Metres, that are languid and lefs fit to raife Devotion, than the Profe Tranfia--
tion. Moreover, they read, a Line, and fing it, then ftop,, and read, and fing in a
round, a way; utterly foreign to -the Scriptures, a very late (and worle than un»-
comely) Invention 5 as hiding the Senfe, by parcelling out only unconnected pieces
of a Sentence at a time, and fo in a great meafure -preventing commanded Sing
ing with underftanding.
.'Tis but charitable to fuppofe,- that fuch Non. -Conformifts. as are not abandoh'd
to the Fopffi {bit of implicit unexamin'd belief of whatfoever their Guides teach
them, or are not otherwife refolv'd againft Conviction, or not arrefted amongft" ¦¦
the Antient Ss£t-o£ the Self -Condemned, will paufe and think a little. .
Am I one of thofe who hold' the main Article of the Separation, viz. That no-1
thing is Lawful in the Wsrfhip of God,but what he hath exprefsly commanded i And don!t :
I now fee, that (under aToleration to worfhip God as tlity pkafe) their ftated, ru led-
¦ ¦  *-^ —  — i-y° •%¦ f- 1 it •  f^ -;¦* -  ¦ — — — = * * ¦ ¦ .... -
r[n)'fhd,dcz. p;i4i ; .

« T>1 S ;S E N T E K. S Self" CmJkmtifc C a a P. I.
edPrattice'm their &%iW'AflembIies is a Satyr vnpon it, the Reverfe to it, arid
'that it dies in their own Hands? This is ftartling, to obtrude a Propofietert, wMcft;up>-
on reflection they cannot believe. Who will not be tempted to infer, that they dd"
cry fome things; which in their Conferences they allow? efpecially, if oecafkndl
Conformity be alfo con fider'd, which is a ftated Contradiction to all tbe Principles of
the feparation from the Church. He muft wink hard, who in the impartial JRewe*
. cannot fee Defign. '
To fupport and enlarge fuch Thoughts, 'tis but leading the Impartial to confider
-Mr. 'de Launch wayofufhering in,'anditrengtheninghis Propofition, (That nothing
-is lawful in the Worfhip of God, but what he hath- exprefsly commanded; y the Method g
indeed peculiarly furprreing, and proclaims him one of the Modern' Champions- ia
Moderation^ mean ki a moderate) fenfe. For firft, quoting Dr. Benjamin-Calamy,
.an Eminent Conformift, by way of Objection againft the Non -Conformifts, and then -
-quoting Dr. Stillingpet as Dr. Calamfs Second, He in the next: place, triumphant?
ly introduces a fejuite, Combating Dr. Stitlmgfieet, and with a very composM
Gravity affures his Reader, that Dr. Stillingfieet's Anfwer to the Jefuktj is the fame
with the Defenders Anfwer to the Church of "England ; and that the Doctor and the
Diffenters ipeak the fame, with relpedt to the forefaid PropofitiGn. il Let his (Du
" Stillingfleets ) own Words decide the Matter, and for ever determine the Cafe\ &J (ays
Mr.de Laune : And to pin the Basket, inftead of thanking the Doctor for his good
"Service againft the Jefuite, he attempts to fetter him with a pretended Centradi&i*
ton, leads him about as his Captive, jeers, and fancYifies the cruel mocking with
ibme Texts ferioufly mifappfied. And this preflmg of Dr. Stillingfl.eefs WoroVintd
she Service of his Caufe, is the main plot >tfaat runs thro- his Performancey which f
come now to confider. ¦ '

CHAP. II. '
SameTajfaget <?f Dr.'StilHngfleet againft. a Jefuite,refcueifrom Mr. de LauneV
moft nnjuflly preffing of them into the Service of the Non-Conformifts main
Principle ; with clear Proof that they give noi the leaft Affiftance to it, as
is pretended. De Laune'j Quotation of Dr. Benj.Calamy very unfair : The
probable Reafons affigned. His Plea like the PJay of Crofs-Purpofes. Hi*
AeflruQme Heap of Negative' Articles. The Perfeftion of the Scriptures
Affertei and Explained. ?¦ "
JUdging if at prefent unneceffary, and fo tedious, to tranferibe a verylar*e
Quarto Leaf and more, (£) of final! Print, confifting of Mt:Fm*s de Laun%
very bad Improvement of fome excellent Citations, from Dr. Benjamin Ca-
lamfs, and Dr. Stillingfleefs Writings ; (efpecially, feeing I fhall have occafion
.afterwards to ufe their exprefs Words, fo far as controverted, ) I fhall now only
faithfully abridge them, as to the ftrefsof the Subject in hand, and with the very
lame labour, attempt ,tb fet the whole Matter in a true Light.
Th: fhort of the Cafe then is this., (c) Dr. Calami is fpeaking of Forms and Ex
tempore Modest Prayer, kneeling, oiftttingat the Sactament, about indifferent Rites
..  , .. .   and
fa) Pleit8cc.^.\
Xh Kmp, 2, 3,4, 5..
uiVz^Ulm Confcie"ce> &c' p" 5°' "ud P- *• °/>& ***** But in mmp'mHd i$34

C» A>. «.; DISSENTERS Self-Cmdemnd. F
aipd. fermmeu (and nothing ehe) which Forms,, kneeling, and indiffcreat Rites
aad. Ceremonies, he fays, are Jawful; tbo'not exprefly commanded; becaufe not
forbidden :.. Seeing all Sin muft be, either by omitting what the Law commands,.
er doing what the Law forbids; and fo concludes them not only Lawful, but a
Doty, when commanded by our Suferiours » whom we ought to obey in all Lawful i
tbiiigs. Now Mr. de Laune pretending to confute Dr. Calamy, fiimmons Dr- StilUngfieet to ¦«
tfeeBar,.and- boldly pleads, thattho' he, (Dr. Stillingfieti) when writing (a) againft -
Proteftant Dif enters, fpeaks to the fame purpofe.as Dr. B. Calamy does, yet when-
a Jefmt takes him to task, he runs counter to his own Argument, fays de Laune,.
arid further affirms with high Affurance, that Dr. Stillingfieefi Aniwer (b) to tha?
Jefaite, in the Question about Articles of Faith, and Effentials of Worfhip, muft and;
ihall be the Moh-Gonformifts Anfwer to Dr. B. Calamy, in the Queftion about indiffe
rent Rkes and Ceremonies ; that if it be a fufficient reafon to, reject Popifh Idolatries,
and new. Articles of Fa\ith, (as Tranfubftantiation, the .Pope'S Supremacy, Purgatory,
and other Fopperies impofd upon the belief of Chrittians, by virtue of their pretend
ed Infallibility m delivering them, ) becaufe they are not contained in the Bible, our
only Rule of F\dth ;¦ 'tis equally a fufficient reafon to reject indifferent Rites and ft-
rummies ufed m the Church flf' England, becaufe not contain'd in our- only Rule .of
Faith tkeBiHe* —- That ifDt.StiUingfi. thought it needlefs,in oppofition to the fe
nfire* Tranfiabflantaation, &c. to make Negative Articles of Faith, feeing the fhork.
Reiblutjoij of our Faith is this, (as the. Doctor fays) that we ought to believe nothing.
as an Article of Faith, :but what God bath reveal'd; and that the compleat Re
velation of God's Will tons, is contain'd in the Bible : So Mr. de Lame thought it
. needlefs, in oppofition to the Church of England's indifferent Ceremonies, to inakev
Sftgaitm Articles of Faith and Pra&ice, but did therefore reject them, (together^
with National, Provincial, -Diocefan and. Parochial Churches; Arck-Bifhops, Bljhops,-
Deans", Parfans,- fficars,;' 8z<Si Confe- crating of Churches, Chappels, Cathedrals, Stc.Ly-
mrgies, Singmg Service, Letanies, Bowings, Holy-days, Fafts, Fea/ls, &c.) becaufe:
they ought not to believe any thing as an Article of Faith, but what God -has re*
veal'd in the Bifile.. . And I'd he concludes with a terrible Application of two (c)
Textsto the DkxSfor,. .and. a general Obfervation,. that the Papifts Arguments againfi
the Heathens? the Pfoteftantl Arguments againft the Papifts, are moft fubftintial'i
Arguments againft •themfelves; -(which yet he thought fit to reftrain thus) when.
their Practice, (fat means- their profefs'd Fra&ice, their Fia&ice uppn Principle)
gives their Principktht. Lie. .
Thus have we the Subftance of the fplendid Amufement in his Plea, which is faid
to basedazl'd many, partial or fimpb Readers no doubt, who fall- down into the-
Net, as tire filly Lark does, at the twinkling of a Glafs, by- the Art of Bird- catch
ing! to juftify this, the unbiafs'd Reader needs only the four following Obfer^-
valions upon Mi., de £«««<,sCandu6t/in this Matter^ which will alfo make good*
the promife.of this Chapter:
. I. M<t..de Lame,in-fd) quotingDr.' Benjamin Ctlamy^ " faying, (4) that there cm be
'f no Tranfgreffion,. but by cither omitting what the Law commands, or .doing what the-
"Law forbids, &c. cuningly breaks off iri the middle of a Sentence;,- This way of
arguing -
(a) Dr. StiHingflfeef in his Avfver to feveral late Tresttier, p. 1 86. iBi;eitedirifo Latmes>-
Wen, p. r. '.. . .
,(f) Dr. Still ingfleet in his Dtfc urfe concerning tlcTioldiry e/Rome,T> 17J. £18.16. ja*»-
ted vi de Laune' s Pha, p. 3. • /
¦ *"(ef Jf.t 19. if. 14. Mih, 2.::t. 2T3T
(d) Plea &c. p. 7 . ... i
\e) Str-ufuiow Confidence, p. io. fayi ds Laune, but in mine fr'r, iel i6$a£ &$*£.

8 DIS9ENTERS Self- Condemn d. C H A'P. H.
Arguing is very plain and convincing, (there Mr. Laune flops, without fo much as
the Formality of an &c. (but the Dr. goes ort) " andxannot be evaded, fays he,
"but by giving another Notion of Lawful. And therefore 'tis commonly faid,
" that nothing is Lawful , efpecially in the Worfhip of God, which God himfelf
"hath not prefcribd and appointed, or that hath been abufed to evil Purpofes.
** And on thofe two Miftakes are chiefly grounded Men's Scruples about indifferent
"/Rites and Ceremonies in God's Worfhip.
" Dr. B. Calamy immediately, pi oceeds, (a) That-only is faid to heLawfdita God's
'¦u Worfhip, which he himfelf bath prefcrib'd and appointed; fo that this is thought
*' exception fufficient againft- the Forms and Ufages of our Church, thattho' they are
" not forbid, yet are they no where commanded in Scripture. Who hath requir'd
" thefe things at your Hands ? Now here I only ask, fays the Dodtor, -where our
-" Saviour or his Apoftles have forbid uS doingany thing in God's- Worihip, which
"is not by himfelf commanded, or where in the New Teftament are we told*
*¦' that God will be angry with us for doing any thing which he hath no where for-"
•v bid, either by general or particular Laws ? For unlefs this can be fhewn, there
" can be no Colour for this Pretence, and we are fufficiently fure^that no fuch
" place can be produced out of the Bible. It is acknowledged by all f that the holy
" Scriptures, as to all that is neceffary to be believ'd or done in order to Salvation, as to
'" all the Subftantial and Effential parts of Divine Worfhip, is a plain and perfect Rule?
*£ but 'tis as certain that the outward Circumftances of Time, Place, Habit, and
'" Gefture, are not determiu'd in the New Teftament, as they were in many Cafes
K by 'Mofies's Law ; and yet God cannot be, at leaft vifiHy and publickly wor-
¦v fhipped without them. 4f therefore thofe be not determine! in Scripture, and
¦v it is unlawful to do any thing in God's Worfhip, but what is fo determin'd,
M it follows that God cannot be worfhipM at all, unlefs we could worfhip him in
¦f ' no Time, Place, Habit, or Gefture, &c.
From all which 'tis evident, that Dr. B. Calamy confines his Difcourfe to Forms,
'Modes , outward Circumftances of Habits, Geftures, Times, Places, indifferent
Rites and Ceremonies, and fpeaks not about Articles of Faith, or the Eflential
•Subftantial Parts of divine Worfhip ; concerning which he fays, the Hdy Scrip*
turn are a plain. and'perfeil: Rule; and confequently rejects whatfoever Human Ad
ditions of that kind, as are not contain'd in the Bible.
Why then fhould Mr. de Laune have conceal'd all this from lis Header ? It be
ing fo oppofite to the Rules of fair Difputation, to attack any Adverfary's Opini
on, without regard to its due Explication, and neceffary Connexion with whatfol-
lows. 'Here lies the Art and Craft, if 4e had not rudely interruptedthe Doctor
\n the middle of the Sentence, but fairly gone on a little with the Subttanee at
leaft, of a kw explaining cor nefted Paffages, then Firft, fome of his Readers
might have been fet a thinking, and fearching. impartially; and that's_a deadly Ene
my to their firft main Principle of Separation. And Secondly, he could not other-
ways have introduc'd the quoted Pafiages of Dr. StilUngfieet againft the Jefuite and"
pretended to run them Counter to Dr. Calamy, and himfelf too, and then boaft
;bf them as the Non-Conformifts decifive Anfwer to both ; which clearly appears- to
have been his Mafter Plot to confirm the Diffenters in their Delufion. Forthe re
markable Paffage in Dr. Calamy % Difcourfe, which Mr. de Lame conceals vkJ
(b) " 'Tis acknowledge by all, that the Holy Scriptures, as to all that is neceffa-
*' ry to be believ'd or done, in order to Salvation ; as to all the Effential and Sub
¦« fiautial Paris pf Divine Worfhip, is a plain and perfect Rule, &c. does moft
" friendly

/*) Difcpurfe about Scrupulous Canfcime, V.Z}<
$ 'Ibid.

ni mine.

Chap. JL D I S S E NT E R. S Self Condemn d. 9
" friendly agree with what Dr. StilUngfieet fays to the Jefuite, viz. (*) The fhort
" Refolutjon of out Faith is this, that we ought to believe nothing as an Article
" of Faith, but what God hath revealed, and the compleat Revelation of his Will
" to us is contain'd in the Bible.
II. Dr. Stillingfleet's Reply to the Jefuite, mention'd in the very foregoing Words,
as alfo that other Paffage of his (viz.. " We refufe the Belief of them, becaufe not
" contain'd in our only Rule of Faith) which (b) Non-Conformifts lay the ftrefs up
on, as their Anfwer to Dr. Calamy, and all others who advife them to conform to
the Ufages of the Church of England : Thefe Words of the Doctor, I fay, are no
thing to the Diffenters purpofe in the prefent Cafe ; and Mr. Foe's de Laune pref-
fing them for that Service, arid arguing from them, does butexpofe his Performance,
and makes it look like tat Play of Crofs-Purpofes. The Question was, Whether in
different Rites and Ceremonies, as Surplice, kneeling at the Sacrament, &c. may be Law
fully ufed in the Worfhip of God i And the N'on:Conformift Champion anfwereth, That
Tve -ought to believe nothing as an Article of Faithi, but what Gof hath reveal 'd.
Strangely crofs ! who ever thought the Cnjoin'd Ceremonies to be Articles of Faith i
Articles of Faith are neceffary, and immutable ; the Ceremonies are folemnly de
clared to be indifferent -in their own nature, and alterable. Dr. Benjamin Calamy
difcourfe th about and affirms the Law fulnefs of the Englifh Forms, Habits, Geftures,
Times, external Acceffories and Circumftances ; and the Diffenters oppofing Anfwer
fhould have been ad idem, which moft evidently it is not : For Dr. Stillingfleet's
Difcourfe, which they pretend to be their fufficient Anfwer, is purely about the
Effentials, Subftantials, Vitals of Faith and Worffiip ; which are as different a mat
ter from meer Ceremonies, as a Man's Cloaths are different from himfelf : So that 'tis
extravagant Wildnefs, to fuppofe the Doctor to be either their Proxy, ot Partner, in
this. Affair.
HI. As to Negative Articles of Faith, which Mr. de Laurie (c) difdains to make,
jn the contefted Point of Rites ; becaufe Dr. StilUngfieet refuted them to the Jefuite,
in the Point ofthe Effentials of Worfhip, (the Negative being implied in the Affir
mative.) Well ! who can help it ? The Non-Conformifts are for Negative Argu
ments, as their own way of Arguing proves, cited at the beginning of chap. 6.
They are for Negative Ceremonies, (as is prov'd towards the end of cBap. 5. in this
Tract) and for Negative Super ftition, as the Reader will evidently obferve near the
end ofthe 7th Chapter ; and yet their Champion is not for one Negative Precept (d) in
the Gafe of Rites and Ceremonies. Strange! If a confiderable part of hh-Plea
be not one great heap of Negatives, (no («) Bifhops, no Priefts, no National, Provincial,
Diocefan, nor Parochial Churches ; no Liturgies, no Singing Service, no Holy-days, no
Faftsj &cj I am much miftaken ; and I ask the Diffenters, whether all thofe A^o's
together, don't import a denial of Chriftianity I However it be, don't fome of the
NowConformiUs inttruct and confirm their People more in thefe No's, than in any
Pofitive Article of the Creed ?
Again, let the Non-Conformifts produce fuch an Affirmative in their Cafe, as to
Rites, as Dr. Stillingpet hath done in his, as to Worfhip, if they can ? The Doctor's
Affirmative Article of Faitb,againft the Jefuite, is, (fj "That Gad alone is to be wo:5;
J* ihipped with Divine and Religious Worfhip. Where Note, that the exclufive
C Particle

{a) S&toted in De Laune'r Plea, &c. p. 3 .
(bj Plea, p. 3. near tbe End, and p. 4. about tbe beginning.
\c) Plea, Sec. p. 3. ,
(d) flea, &c. p, 43..
(e) Huddl 'dtoge&er at the end of p. 3 . of tie Plea, &c and at tbe beginning of p. 4$.
{fi Cited?. 3. ofthe Plea, &c.

jo D I S S E N'T E R 3 Seff*£<mkw44. CU af. IT.
Particle alone, or only implies the Negative, viz,. That we arf n#t to iuvOcate the.
Saints to t pray for us. Now • the Diffenters Affirmative Article of, Faith 'againft
Dr. Benjamin Calamy is; That the Scripture is their onh Rule, of Faith,' (thb' the
Dotlor had told them, that it was his plain and perfect Rule- of Faith too.) But
this,does not imply their Negatives, viz. No Surplice, no kneeling at Sacrament, &c.
For Matters of Faith are very different from Ceremonies: It only implies, that we
mull: have no Articles of Faith, but what are reveal'd in the Bible.
IV. Mr. de Laune might be induced to pervert the "Meaning of Df.Stn'iingfket's-
-Words to th? Jefuite, as if they confrtm"d the Non-Conformifts Propofitiort
(viz.. That nothing is lawful in tbe Worfhip of God, but what he hath exprefiy.commaiytedjr
hy miftaking the Method of the Proteftants, in defending the Perfection pf the Scrip*
tures againft. the Pa'pifls. . They diftinguilh between dogmatical or dotirmal Pointy
and particular Rituals, or meerly ceremonial Points.: Betwixt the external circum
stantial Acce furies, and the neceffary Effentials of Worfhip : And they always ex
empt out of that Queftion, parxicular Rites aqd nsetr Ceremonies, and confine it to
Matters of Faith, effential Worfhip, and good Life, neceffary to Salvation.' JMr. De
Laune, not heeding this, might perhaps imagine, that the Dotlor by fayingvtoi the
Jefuite, " We therefore refufe the Belief of them (viz,, the Pope's Supreraasyv
?' Tranfubftantiation, Praying unto Saints, and tfie like) becaufe not con-
" tain'd in our only Rule of Faith, did effectually cafhier all particular Rites. and
" Ceremonies, that were not exprefsly commanded in the holy Scriptures : But the
Dotlor could not mean fo, and De Laune's faying that he did,, is impofing a -pitiful'
Fallacy (a) uponjiis Readers ; fpr that part of the. Dolor's Difcourfe, had nofielatbrv
nor Refpect to them. , Protestants diftinguifh the one from the other, and never
think the Scriptures one whit, lefs _perfeb% , for a\l the Ends, ; Intents, and Purpofes
for which they were given, trio' they don't exprefsly contain all things . lawful' iu
Worfhip :, Their Perfection being as Glorious in prescribing general Axioms, Prin
ciples, and Rules about Rites and. Ceremonies, as if all particular Inftancea had been-
exprefsly- declared. ; . \ '
I. appeal now to any unprejudiced Non-Conf or mxft, whetherKwhat their Advocatr
.has pleaded in relief of -J heir radical Point, doesftrol: entirely fail them ? Is there the
leaft Context or Coherence betwixt his Propofition, and the pretended? decifive
Confirmation of it ? Can any fay, that they are well-match' d, but only becaufe
they are nothing a-kin * And yet he boafts of (by " Full Evidence, and great De-
" monslration , of (<r) plain and convincing way of Arguing. And thus I 'find,
that whatever they fancy, tho' never fo dKark and black, is by the Artoi Confidence
call'd as bright as Noonday, and impioufly adorn 'd with all the Glories of the Di
vine Law ; as Mr. J: Goodwin (</) painted their-old Caufe:, when he was exciting: the
People to the late bloody Inteftine Wars. " The Caufe (fays he) wherein- ym
''.are defired and. exhorted to appear, and to engage your felves to the utmoft, is
" like unto the Law of God it felf, in tliofe excellent Qyalifications of k; it is juu\.
" holy and good: There is nothing in it that fhould make you afhamed, either
" before God, ,• or juftly-judging Men ; nothing that needs make you tender^
4i or holding off in point of Confcience. And a little after,. he tells .us, (e)- that

at (bloody J Caufe, hath thefutjiand -lively /w.^?.and,Supietfcriptbn of Gsd upi
it- — And that the Righteoufnefs thereof was as clear as the Light,, or as the

(a) J ditto fectindum quid, ad diSuntfimpliciter.
(b) Pha, &c. p. 3.
(c) Il'id. p. 4.

(cj una. p. 4.
Cd'J Auti-Cavaiierifm, pr Trutb pleading at, well the Nmjfity,- as Lawfuhiefs efthis Prefent
War, Sec. Printed 1642. p. 3, - v ' * Jt
(ej lb id. p. 4. \ ,

C H A P.: III. . .DISSENT ErV S Self- Condemn^. 1 1
" Sun. at Noon-dayrj: why then tarty you Pfayshe ; why. afe(yo,u not up in
,*f, your Might before this, to maintain it to the utfermoft ? Thus He. And there'
jwere top- many who cptdd fwallqw all* arid that without chewing*
Thus, all the boafted Affiftance from Dr. Stilling fleet's Words, proving in the iffuc*
but a meer Dream, of De Laune, repeated by Mr. Foe, I fhall in the next place en
quire, whether thofe Divines, whom the Diffenters pretend to; be Patrons of their'
Caufe, dp in the leaft protect their Cardinal Point/ as relating to theGuftoms.and
Ufag'es ofthe Reform' d Church df England.

Chap. HI.
Foreign' Divines, whom Non-Conformifts boaji of as Favourers ofjheir
Cattfer do flrenuoufly protefi dgainfh their Cardinal Principle, ( viz.
"That nothing is lavpfulbi tfte Worfiip ofGod,f>ut wha£ he hath
iC-.exp'ffsly commanded) fo far as- ji relates to the controvertedjQfages
ofthe Church o{ England. : '¦¦'

'_'r^ H E.- Foreign Divines are Strangers to this Conclufion, (viz,. That nothing
¦, is'Lawful in the Worfhip of God ybut what he hath exprefsly commanded) nor' can'
1 -*1 the ConfelTion of it be extorted; from them. , Hear what they fay*
And'let Mr. Calvin plead, firft againft it. ,' (a) "Somali the Confutations of the
" Church, which we receive for Holy and Wholfom, may be rang'd under two
" Heads, fays he, for fome relate to Rites and Ceremonies, and others' to Difcipline
*' and Peace.
Again; he tells us, ffih) " That becaufe the Lord had in his facred Oracles, both
" faithfully contain'd" and clearly exprefs'd,both the whole Summ pf-true Righteouf-
" nefs, and aU the Parts of Divine Worfhip, and whatfoever was neceffary to
" Salvation, in thefe he alone is to.be:heard as pur School-Matter : But becaufe
" in* External Difcipline and Ceremonies, he would not particularly prefcribe what we
lC Jhould follow, (forefeeing that would depend upon the Conditions of the Times, and
•*' judging that one Form would not be fit for all Ages) here we muft have Recourfe
*' to the General '.'Rules laid down in the Scriptures, that thereby all thofe things
" may be tried, which the Neceffity of the Church fliall require to be commanded,
*'• hr-Order^rrdrOmielinefs:Now the general Rules be efpecially, thefe, Let- all things be done decently and in
order, i Cor. 14. 40. Do all things to the Glory- of God, 1 Cor. 10. 31. Let all things
be done to edifying, I Cor. 14. 26. Follow thofe things which make for Peace,
Rom. 14^ 19. C 2 The

— — — —

(a) Ivftitut. 1. 4. c. 10. §. 29. ita o'mnes Ecdefihfticas-Conftitutiories quas pfoSanBis ac
Bahrt ambus. rtcifiriml &e- ' •' '^
" (b) Ibid§. 30. jguia Dominus & tot am vers, Juftitufummam, &c.

ta DISSENT EH S Self- Condemn 'd. Cha p. Iff,
The fame (a) Mr. Calvin fays, " That 'tis Lawful for the Church, when ftig
'.' finds it convenient or profitable^ to change and abrogate old Ceremonies, and to *«-
" ftitute new in their room.—- And again, (b)ht^fays. It is the Duty of
" Chriftian People not to neglect nor contemn fuch Conftitutions, but to keep them
" without Superftition, with a free Confcience, and with a pious eafy Readihefs to
" obey — And if any do oppofe, and carp, and be more wife than he ought, let
" him look to it, fays he, which way he will approve his nsorofenefs to God ;
'.' for that of Saint Paul fhould, fatisfy us, that we have no Cuftonr to contend
" (vizi, about fuch Matters) nor the Churches of God.
Obferve here, that to prevent any Cavil at the Word Necefflty, which Calvin
ufes, he afterwards explains it by Utility, Profit, or Conveniency, as above : Infinu-
ating, perhaps, that (c) public Utility is judg'd aquivalent with fome fort or degree
(X Neceffity.
Once more let Non-Conformifts keep within hearing of Mr. Calvin, and not out
run him, while he tells us, (d) " Moreover, whereas fome of your Country are
*' much offended at the Abrogation of Holy- days among us, and 'tis likely that
" much odious talk is fpread about it ; and I make account that I am made
" the Author of this whole Matter, and that by the ignorant as well as the ma-
" licious : J can folemnly teftify of my felf, that this was done -without my. know-
" ledge or defire, &c. Before I ever came into the City, there was no Holy-day
" at all obferv'd befide the Lord's-day ; thofe that are celebrated by you, were
" taken away by that fame Law ofthe People, which baniftrd me and Faret: And
" it was rather tumultuoufly extorted by the Violence of wicked Meny than decreed
" legally. Upon my Return, I obtain a this Temper (or mean) that Chr^mas-daj
" fhould be obferv'd after your manner, but upon the other Days, extraordinary
" Supplications fhould be made, the Shops being fhut up in the Morning, but after
'* Dinner every one fhould go about "his own bufinefs.
I cannot, after fe'arch, find Mr. Calvin fpeaking in the leaft againft particular
Rites and Ceremonies, but in the fame Senfe and Words, that Church of England
Divines do proteft againft them ; viz,, as not being in this or that particular im
mutably and effentially (>> neceffary in their own nature, but alterable, as not
being meritorious nor conferring Grace, nor to be heap'd upon the Church in bur-
thenfome Multitudes, and fuch like.
Mr. (f) Bez,a in the next place acquaints us, " That altho' God alone can pro-'
" perly bind the Confcience, yet fo far as the Church, with refpect to Order and
41 Decency, and thereby to Edification, doth rightly injoin, or make Laws concerning
14 things indifferent, thofe fame Laws are to be obferv'd by all ' pious iPerfons *

nen Garments we dent fo Rick at, that we would have the Progrefi of the
" Word

(a)- Ibid. Prout Ecclefia ittilitasr &c.
(b) Ibid, ied.^i. ChriftimiPopnliOfficium eft, &c.
(c ) Caitfa Neceffitatis & Utilitatis aqinparantnr in jure.
(d) In Epft. ad Hallerum, cited in tbe London Cafe about Symbolizing witbPoterv n *t «
xEdit. Printed 1683. * f 7»P'5i,J»i
(e) Injlitut. 1. 4. c. 10. f. 5. per fe neceffar'm.
(f) Ep.zo, cited mftafondble and neceffary Qafet- of Coi^eiewe about indifferent tlm^
Printed 1661. p. 1 59. ¦" &ss
(g) rSeiens-Q? prudem & rehe-Uandianimo.
(b) Con'ra Weuphalurn, Vol, i, p.. ajj, cited in ffle Loudon Cafe about fymbotizinr »*.-
1 Edit. 16%. p. ofi. •-- ; - - " -'**>«Cf

C H A p. HI. DISSENTERS Self- Cdndemtd. v$
*' Word of God hinder 'd in the leaft for them: -— And as to the Crofs, he fays,
** (a) I know many to have retain'd the ufe of the Sign ofthe Crofs, the Adoration
."' ofthe Crofs being taken away : Let them, as is meet, ufe their own Liberty.
Judging it needlefs to multiply Quotations, I fliall in t'jis place only fubjoin
the Teftimonies of fome Englifh Non-Conformifts.
" Mr. Cartwright thought -fit to- tell the World, as follows, (b) Not thatwefay
" as you charge us, that no Ceremony may be in the Church, except the fame
*•' be exprefs'* in the Word of God, but that in making Orders and Ceremonies
" ofthe Church, 'tis- aot lawful to do what Men lift, — — Moft.eertain! for- they
muft be agreeable to, and virtually contain'd in the general Scripture Precepts
concerning them.
Dr. Ames fays, (c) "What is of an indifferent Nature, cannot fimply, abfo-
" lutely and perpetually be either prohibited or commanded ; but as it tends ts
** good, it fhould be commanded ; as it tends to evil", it ought to be forbidden.
Dt.Qmett, fpeaking in behalf of conftituted Congregational Churches, fays (d)'
" That there is nd need of any pofitive Rufe or Direction, for the Nature of the
" thing- it felf, and the Duty of Men, with refpect- to the end of fuch Churches*
" is fufficient for it. — It feems at laft, that a confiderable fomething with them,..
even their Church-Conftitution is Lawful, without any, exprefs pofitive Rule, or^Bi-
rection.. Dr. Stilling fieet_ obferves upon Dr. Owen, that this is pleadable in behalf.
of a conftituted National Church* efa. (which he and De Laune deny to be law^
ful) " For whatever, fays he, (e) tends to the Support of Religion, to pjeferve;
" Peace and Unity, to prevent dangerous Errours arid endjefs Confofibns ; from-
" the very, nature of the thing, and from the end of a Chriftian Society, -becomes-
" a. Duty,: It is within the Defign of the firft. Irtftitution, aliho' it be not contain'd.-
'* in exprefs Words.
Thus from all that is faid, 'tis apparent that the Non- Conformifts main Principle.
obtruded upon us. by Mr. Foe's de Laune. in his Plea &c. is not only combated to >
Death, by Foreign Proteftants, but by themfelves alfo. And tho' it be expos'd top
the view of the People, as if it were alive, under the Guardianfhip^of Mr. Foe's---
Ereface, yet 'tis really, dead, dead, dead. Struck dead by the Non-Conformifts owni
conliant ftated contrary Pradtife, as the firft Chapter declares : (Dr. StilUngfieet,
having never fpoken one Word as (and where) atfedged, in favour of its Revival,'
tho" Mt.de Laune j and' after him Mfr Foe, would impofe upon the World otheK '
ways, as Chap. 2. proves.). Struck dead by the Writings of 'Calvin , B'ez,a, Cart-wright,^,
Ames, Owen, as this Chapter lhews. Struck dead by the 20th and '34^ Articles oi:
the Church Jf. England, which are eftablifh'd bythe Law ofthe Land; in dutifuIS
Complyance.witht.be eftablifhment ofthe King of Kings.
And now Thope it cannot be judg'd unfeafonable, to prefent the Non-Conf or*-
mifts with a frefh view of the invulnerable Reverfe to Mr. De Lames Propofition fit being:
fceptically unreasonable to overthrow an Eiror, without advacing its oppofite Truth,)' ^
and this is the defign ofthe two next Chapters;

fa) Refponr adBaldvr, p. 314. cited ibid, p. 48.
WjT.C. Reply, p. 17. cited 'in Bp. Leiley's Authority of Hie Church, &e. Dublin, Printed i
1610. P- 45« on *be Margin.
M-CaF.deJdhaphorisA.g. $hod~jtdraphorumeJl,8cc ...... _,
(d'l indication of 'Non-Conformifts, p. ai.. cited mDr, Stdhn^eeVf itmeafonaMenefs of ,
Separation, &c, London, Printed 1681. Part. 3., p. 191.
\e\ IiA\li)Xw^e^slJ'unafmiabhnefs of Separation,, Fart* 3. p. 291,, %$%»

G'-t* A P.

s*. ^ ITS EN T Ell S Self- Condemn d. Ch A P. Tft
Chap. IV.
That fome Rites or Ceremonies, which God hath not exprefly andfarti-
ularly commanded, are not only Lawful, but Neceffary & theWor*
fhip of Qod ; provided he hath not forbidden them.
I fhall Firft prmifie fomething byway of Explication, and then Secondly li-
ftingaifh uoon the Word Neceffary; after which, Thirdly, the Proof will f hew
it felf p'ain and eafie. <. - ,
Firft, by Ceremonies I mean outward Solemnities and Expreffions, whether by
Words or Actions, added to the Subftance of the Duty, and not Effential unta
¦it perfie , that is, of (and meerly for) themfeTves, as not being exprefsly commanded.
Secondly, 1 have faid that fome Rites or Ceremonies, (and not all or any) are law-
. fuff becaufe they muft (as I conceive) be reftrain'd and limited, both as to kiut
and number, by the general Saipture Rules already mentioned in the former Chap
ter, which are the Teft and Standard, by which the Church judgeth, what Ceremo
nies are Lawful, and what not.
Whereas I have faid that fome Ceremonies are not only Lawful, but Neceffary-) my
aneaning is, that tho' this, or that, or tbe other particular Ceremony ,be indifferent
.and mutable ; yet in general, that there fhould be fome Ceremonies, is Neceffary j
«nd here, to prevent a Miftake, I muft diftinguifh thus.
Firft, Some Ceremonies are neceffary not per fe, that is of themfelves, but propter
aliud, that is, with refpect to Comlinefs, Church-peace, .yea with refpect to External'
fublick Worfhip, which never was, never can be perform'd without fome Cere-
-inoniesP Secondly, Some Ceremonies are neceffary, not as being the E fence of Worfhip, but
.as a neceffary Concomitant ofthe Eflence of publick Worfhip.
Thirdly, Some Ceremonies in general are Neceffary, not as being Finis Opens, ot
<Operantis, but media ad finem ; that is, not as" being the End or Scope, either of Wor
ship or Worfhipers ; but as Means to full, right, publick Worfhip, ' to Order, and
Peace, and confequently to Edification.
And now, in theThird place, that there fhould be fome Ceremonies in and about.
¦the Worfhip of God, which he hath not exprefsly comrnanded, (provided he hatfi hot
forbidden them) is neceffary, Neceffitate Pr£cepti^ by Neceflity of Precept, I Cor. id. 40.
Let all things be done decently, (or in comlinefs) and in order, from whence! infer.
Fir/l, That fome Ceremonies in Theft, or general Pofition, are Neceffary and Divint\
tho' in Hypothefi, or particular Determination of fome one fort of Ceremonies ra-"
tber-than others-, they- are Humane , yet Lawful^ yea Neeefary, when- they, are can*
fonant to, as they are commanded by this, general Rule. , ,This is very, clear, for this
Text requiring all things to be done decently, and other Scriptures no where fixing
the particular'Modes,and Forms of this Decency in Worfhip,- It follows that necel-
farily there muft bejome Decent Ceremonies appointed by Church Governours, agreea
bly to this Precept," elfe, they live in a perpetual finful Breach of it, or elfe muft
fay, that this Precept is alt6gether ufelefs, which is too bold a Stroke at all'the re-
¦vealU Precepts: For by the fame very Motives that fome would ftrike out this Pre
cept, or difcharge their Obligation to it ; others might expunge and rafe out tbe
ether Precepts, or evade their Obligation to them, according as worldly Interefts or
•other Inclinations M&V their Judgment, and prompted their diflike. Secondly,

CH A P. IV. DISSENTERS Self - Condemn £ *%,
< Secondly,;! infer from the forefaid Text, that as there is a Decency or Comlinefs
in Order, when the divine Offices and all the parts of each of them are rang'd, and1
difpos'd in the moft judicious edifying manner ; (the Church's Liturgy being a beau
tiful Demonftmtion of this to all who--underftand it) fo there is clearly recom
mended in the Text, a Comlinefs or Decency diftinguilhTt, tho' not divided, from
Order ; and as different, as Light and Heat in the fame Fire : For there muft be*
fome Pofture, Gefture, Habit, and the like, ufed in every Part of Wbrihip, as infe-
farable Concomitants ofthe Duty ; and if thefe may have the favourable Allow
ance of being fome^things,- they fall under the preceptive Charge of the Text, viz. Let
all chingi be done decently ; that is to fay, in a meet, becoming, fenftble Relation to the
Duty, in an outward Mode or Fafhion, fomewhat fuitable to the Grandeur 'and
Dignity of what we are about ; it being Neceffary as well from the Nature of the
thing, as from the Force of the Precept, that the nobleft of all public AElions in the
moft Honourable of all Societies, the Church, fhould be attended- with fome peculiar
viftble Solemnities. And indeed no publick Actions of Importance, in any conftitu-
jed-Sociely^were ever fuffer'd to pafs without fome fuch. ,Let Non-Conformifts give
an Inftance to the contrary if they can f.
What is faid, is a fhort-, -but fufficient Proof of the Point ; yet for the fake of-'
thofe that are ferioufiy inclind, but mif-led, I' will" add two practical Confkkra*
toons, which I pray God to imprint upon their Minds.
'Tis highly not only congruous, but neceffary for the ferious Expectants of Glbry in •
Body and Soul, to have all thejr bodily Concernments, in public Worfhip, fome
what vifibly Correfpondent. i. To prefent Spiritual Emotions ;- and- 2; To future
Hopes. -.— Firfl; then, they fhould be fomewhat vifibly Correfpondent to prefent-
Spiritual Emotions. If the Church-State pn.Barth be folemnly viftble, if Profeffiow
be viftble , and if the Chriftian's Praclice, fo far as Chriftian, be Evangelic Truths-
made vifible ; There fhould proportionably'be fome folemn Viftbles about the Acls^
of Worfhip, as outward Teftifications of theimvard Frame. Efpecially feeing we are'--
commanded to glorify God in Body, as well as Spirit, both being bought with the
fame Price, (1 Cor. .6. 20.) and St. Paul bow'd his Kneesj 'while his-iW addrefs'd'
God,-(Ep,h. 3. 14O . Ifaiah in his Vifibn of Seraphim, celebrating the thrice Holy-'
Jehovah, beheld a Ceremonial vifible Cbrrefporidency to their 'feraphic Frame, eacfcn
humbly, covering Face and Feet with Wings; (ch.6. v. 2,3.) — Secondly ,Our bodily-
Concernments in Worfhip, fhould be iomewhat vifibly correfpondent to our fu
ture Hopes; for if the Soul's inuring it felf now to thefe internal Exercifes, with;
which it hopes, to be eternally imploy'd in Heaven, be juftly reckon'd amongft the -
abfolutely Indifpenfibles ;¦ fhould it not be'efteem'd proportionably neceffary for its''
Companion in Glory, the Body, to be accufteming it felf fo fuch external Acts, as
it hopes more perfectly to' perform before the Throw, of the Lamb for ever ? Efpe--
cially confidering, that thefe Ceremonies-, duly ufed, mightily tend to Edification, ,
being judicioufly call'd by Calvin (a) Exercifes of Piety.. The Eye affects the?-'
Heart , Thefe Objects of the Eye, vigoroufly- excite the Affetlions, and by a pern- -
liar Movement, infirument ally illuminatethe-Mind by ftriking upon the Imagination. -
If any are eagerto quarrel this method of Edification, I in treat them firft=to -confi---
der, thatG<^ himfelf, in conducting our Minds to a clear, familiar and pjeafant:
Vie"w, ofthe rnoft Spiritual and Heavenly Perfons, and-Thingsj cloaths them with '
variety of metaphorical Refemblantes, ahd fenftble Keprefentations, that areObjedts^
of the Eye,, and cannot but ftrike thelmagination/ Thus the Eternal Father and'-
his only Son onr Lord are reprefented by a Fountain, (Jer. 2. 13. Zach. 13. 1. )j
by a- Rack, (2 Sam. 23. 3. 1 Cor. 10,^.). Chrisl is call'd the Son of Rig^teoufnejs,-,
(Mai..

(a} Inftitut.l. 4, c^ 10. f. *79'-

'tS DISSENTERS Self Condemn I C H A p. V.
(Mai 4. 2.) a Star, (Rev. 2. 28 .) a Lamb, (Rev. 12. %.) a Shepherd, (St. John
ro. 14.) a r/«*, (St. jo#» 15. 1.) The Holy Spirit, in his Operations, is repre
sented by Oyl and U»ff*'o«, (Pf. .45. 7- * Ep.John, ch. 2. -v. 20. 27.) byMorf,1
^t.John 3.8. Righteoufnefs is compared to a Breafl-plate, ahd F«ifA to a Shield,
Eph. 6. And in folemn^ifo of Worfhip, which is the Cafe in hand, the four and
twenty E/^r; are reprefented (xeremohiaHy) falling down before the Lord, (Rev. 4.
<io. 11.) and calling their Crowns before the Throne, laying, (viz,, what' was fignified
by thofe Ceremonies of falling down and cafting their Crowns before fhe Lamb)
Xi Thou art worthy, O Lord, to receive -Glory, and Honour, and Power ; for thou
"haft created all things, and for thy Pleafure they are and were created. And
.eh. 5. 14. we find the lame outward ceremonial Correfpondency to the inward Frame;
dor while they worfhip, they fall down ; and the four Beads forget not the Lofty
Jimen.

Chap- V.
Irhat the Church (and particnlarly the Church ^/England) hath Power
to decree, ordain, and impofe fome Rites or Ceremonies , not being
contrary to the Holy Scriptures ; tho' not particularly commanded
therein. Prov'd by the Teftimonies and Practices of the Adverfariet,
<a.nd confirm d by Arguments. Obje&ions atifk>er1d¥

I fhall here, r. Explain and fettle the general Terms; 2. Prove the Propofition
from the moft elaborate Writings ofthe Non-Conformifts. And 3. Prove it
from their ftated Practice, in Impofing both Pofitive and Negative Ceremonies ;
(their Shift-sand Subterfugetin the Cafe will be obviated as they occur.) 4. Shall
confirm the Propofition (ex fuper-abundanti) by feveral Arguments.
¦Firft then, to fettfle the General Terms. By Church (which has indeed various
Acceptations) I mean not the Church Diffufive, i. e. the whole Body of Chrittians,
but the Church Reprefentative ; that is the Govcrnours of the Church met in Synod or
Council, (as St. Matth. 18. 17.) and the Word Church in this Queftion, hath (by
.a Metonimy common to the Names of all otlier Societies) .been in all Ages of
Chriftianity ufed to fignify the Clergy, -or Church Govcrnours : And by the fame
ulual Figure of Speech, as an eminent Author (a) obferves, the Word is us'd in
*he fixth Canon of the firft general Council, thus. " Let the ancient Cuftoms be ob-
" ferv'd, that the Bifhop of Alexandria have the Authority of all thofe that are in /Egypt,
*• Lybia and Pentapolis, becaufe the fame Ufage is obfervd by the Bifhop of Rome.
*' In like manner .are the Privileges prefervd to the Churches (that is to the Bifhops of
" the-Chutches of Antioch and other Provinces.) By the lame Figure, (b) Family
*' fignifies the Matter and Father of the Family ; City, the Mayor and Aldermen
i( ofthe City j College, the Matter ofthe College ; and under the Name oi Army, " we

(a) Br. Geo. Hidkcs in bis Piefatory Difcourfe, in Anfwer to ihe Rights, &c p. 61
it) Ibjd. p. 62, 6$* '

Chap. V. DISSENTERS Self Condemn d. 17
" we often mean only the General, or General and Commanders ; as when we
" fpeak ofthe Orders ofthe Army ;; And therefore there is no more Popery, or Prieft*
" craft in the Clergy, when they fpeak of themfelves under the Name ofthe Church,
u -than Mafter-craft hi the Father of a Family, when he fpeaks of himfelf under
V the Name ofthe Family, &c. The greateft and moft triumphant Number of the
Diffenters, viz,, the Presbyterians, cannot juftly except againft this Acceptation of
the Word Church* for they have told the Nation in the former Days of their own
Power, (a) That the Church may make binding Dicrees in Synods. The WotdChurch
there, they muft underftand reprefintatively, and by it mean the Church Govcrnours ;
for the whole Body of Chriftians never yet did, nor canaffemble in Synod or Coun
cil, far lefs make Decrees : But to prevent all Cavil, the fame Body of Presbyterian
Minifters quote Mr. John Cotton, :. ihe. famous Independent, as running into their
•Opinion, while he fays, (b) What is a Synod elfe, but a Church of Churches i — la
the -fame fenfe, when we fpeak of the Orders. of a Family, every body means the
•Orders ofthe Mafter or Governour ofthe Family ; it being juftly reckon 'd by all, as
¦grepofteroui and undutiful for Children, or Servants, feparately or conjunBly, to iffue
out Orders for the Family.' In juft the fame Metonymical Senfe, a Medley of Secta
rians, the Officers of the Army, in their Reprefentation and Petition prefented to
the Parliament, OH. 5. 1659. fubfcrib'd themfelves, Tour faithful Servants the
Army. -,
By Power, .in fhe prefent Cafe, I underftand Right and Authority,- not Might and
Strength ; for the Church has not always Might and Strength on her fide, to put
her perpetually inherent Rightful Authority in execution. — Might is not effential to
Right, and ds no farther a Concomitant of it in this Cafe, than as God is pleas'd
to incline the Supreme State-Magiftr ate, ^favourably to PMroniz,e and protecl the
Church Magjftrates- or Gevernaurs, and thtltrDevrees according to the Scriptures.
And that the Supreme State^Magiftrate hath fuch Power or Right, and Autho-
thorny, ^thus to fortify the Church's Decrees with his Civil yea Compulfive Might, the
.Non-Conformifts tell ua in the following Words,' (c) " As he (the Civil or State
¦".Magiftrate) ftrengthens the Laws and Ordinances of God by his Civil Authority^
*f fo he Ratifies and Eftablifbes within his Dominions, tha juft and Neceffary De-'
*- crees of the Church in Synods and Councils, (which are agreeable to God's Word)
f by his Civil Sanction.  And they farther tell us, (dj That he may Politically
-compel the outward Man of all Perfons, ChurchOfficers, or others under his Dominions,
unto External Performance of their RefpeBive Duties and Offices, in Matters of Religion ;
punifhing them, if either they negiebJ to do their Duty at all, or do it corruptly, not only
again ft Equity and Sobriety, contrary to the fecond Table, but againft Truth and Piety,
contrary to the firft Table ofthe Decalogue, &c. , ,
By Ceremonies, (to avoid Repetition) I mean exactly as defcrib'd in the, beginning-
•of -this Chapter : And by not being contrary to the Holy Scriptures, I underftand
fuch Ceremonies, as they have not forbidden direSly nor by fuft Confequence; fuch
as are agreeable to the true Light of Nature, and the general Rules of God's Word.
Secondly, The Propofition itfelf (viz. that theChurm hath Power to Decree, Ordain ,'
anddffpofe fame Rites and Ceremonies, not contrary to the Holy Scriptures, tho' not parti-
cular.ly icommanded therein) may now be fitly confider'd. And I cannot fee hoVy
$Hon*Conf ormifts (enquiring after Truth) can take it ill, if I introduce themain Body
D of

(«>¦ Jus Divinum Regimims Ecclefiaftici 3 Or, the Divine Right ofCbmh Govei nmsnt,So>
Edit. 3. 1654. p. 41.
(b) Ibid. p. 240.
Ibid. p. 72.
Ibid. p. 73, ,

<c)

i8 D 1 S S E NT E fl S Self- Condemnor CkfiV. ^
of them in the firft place, bearing Whnefs to the truth of it ; and tfiat in their -moft'
ft*died (Sontrpverfial Writings. It is a fair Argument ai -Hominem, vand ad Rem
Several Presbyterian Minifters, in their Book greatly' efteemed among- the Diffenter^
to this very Day, tell us, (a) "That the Power of Synods ir a, proper juridical- Au>
"j thoritative Power, which all within their Bounds are oblig'd reverently to efteem,
" and dutifully to fubmit unto, fo far as agreeable to the Word of Chrift. Now
what do Conformifts fay more * And what ought they to fay lefs, the Presby
terians themfelves being Judges f I can find none of their Writings patroni
zing any Rites, but fuch as are no ways repugnant to the Scriptures', "z. e. agree
able to thei^. And here' I defire the Reader -tp review tbe Judgment of Calvin,
Bez,a, Cartwright and Ames, relating to this Point of Ceremonies, quoted, in the
third Chapter.
The fame Non-Conformifts farther tell us, when the Nation was their own, and
no Temptation to diffemble their Principles ; " That a Synod ^ or Council may, by
" Divine Right, juridically and authoritatively impofe upon Chriftians, a neceffary Ab^
" slinence from things Lawful, in cafe of Offence or 'Scandal, and that in all Ages.
Upon which I ask them, whether it will not follow with at leaft equaf Reafon,,
that an Englifh Synod', Council, or Cbnvocatibfli may , -by Divine Right, authori
tatively and juridically impofe upon the enchurch'd Chriftians of England, the ne
ceffary Ufe of fome things Lawful r in cafe that great (yea the greatest) Numbers be
/Scandaliz'd by not ufing of them. /
Let us hear their own Words, for doubtlefs they know their own Voice. The Title
ofthe iqth Chapter runs'thus, (b) Of -the Divine Right of Synods, or Synodal. Affem*
blies. And fpeaking of the ApoftolicalSynod (ABs i^.) as a Pattern -of a juiidV
cal Impofing Synod, they fay, (c) "• The Synod put forth a Diatactic Ordering or
" Regulating Power, framing practical Rules or Conftitutions for the Healing of
" the Scandal, and for prevention of the fpreading^of it ; commanding the Bre-
" thren of the feveral Churches to abftain from- divers things, that might any way
" occafion the fame : It feemed good to the Holy Ghoft and to us (^Jifirniv
" lAfii^iSriuv(uv Bdf@-) to Impofe (or lay) tipon you no farther burthen, than thefe
'< Neceffary things; (ABsr^.2%, 29.) Herds, fay they, Burthen and Neeejfitry
'* things, (fo judg'd to be neceflary for thofe Times, and the State of the Church)
'i and fmpoftng of thefe upon the Churches •; Will not this, fay .they, amount to a
" plain Diat aBic Power and Authority? Efpecially confidering that the Word
««¦ &nV\fogr<u to Impofe, or lay on, when it is ufed of the Judgment, Actr or Sen-.
*\ tence of an Affembly, it ordinarily fignifies an Authoritative Judgment, or De»
" ctee, &c, Which they (d) prove; and then tell us, TO That the Churches hok'd-
*• uptrn that Synod, is yiefted with' Juridical Power and Authority, for compofing and
" Impofing of thefe their Determinations. And they conclude with this Aflertion
in diftinguifh'ihg Characters, (f) That this Juridical Synod (Acts 115.) is for a Rule
to the Churches of Chrift in- all fucceeding Ages.
Mr. John Cotton, that learned Independent, (as they call him) is quoted by the
fame Presbyterians, as owning all this ; for inbis fourth Propofition, viz,. In cafe
a particular Church be ditturb'd with Errors oi Scandal, and the fame bemaintaihtt
',;:- 8 ^r>::"' : *' ;-; ' '" ^ by

(a) JusDwinwnRegmin. 8sc. p. 138, Edit. 3. 1654,
(~b) md. p. 23 $. * ¦¦
(c) Ibid. p. Z47.
Cd) Ibid. p. Z48.
(e) Ibib. p. Z49.
(f)lbii.

C H AP. V, D I S S % N T E R S ®e}f-'€mdemrid. vr *9
by a Fe&ion among them, he fays, as follows; (» " Now a Synod of Churches,
" or of their Meffengers, is the firft fubject of that Power and Authority, whereby
"Error is/W/aW/ji-Convinced and Condemned, the Truth fearch'd out and Deter-
" min'd, and the way of Truth and Peace declared, and Impofed upon the. Church-
XJ_ es, &c.
What farther Proof now dqe& this Propofition, advanced againft Mr. de L,aune's,
need, than what the chief Advocates and Defenders of the Non-Conformifts ,Gaufe
have here aftifted me with ? Does not what they now ftruggle againft i. gently and
freely fpring rqrth from what they affert ? Why fhould Men Artfully oppofe and
pretend to hate thistPropofition, when in the mean time (as appears by fair exprefs
Quotations from their own principal Book about their Church-Governmem) Inclina
tion fhews it felf, and their Confcience breaks thro' the Difguife. Is it becaufe they^
alone would be in Power, and have Power to decree and impofe I This, this indeed
fome take to be the Cafe, and the Root ctf the Matter with many of them,
If fome Non-Conformifts think it hard andDijhonourable, to be brought in proving
Jthis Propofition againft their own Pretences, and Rack their Invention to baffle
any Defign, rather than yield to Truth fo far as perfwaded, I am of another Mind :
^JVnd the fuppofed Hardfhip evanifhes, if they confider, that a Company of true
"Penitents heartily returning from their Errors, are in a degree of Honour next to
innocent Perfons. In .Hopes and with fervent Defires that there may be fome fuch,
;Or at leaft that the SeduB&h of others may be prevented, I began and go on.nwifh
this Work ; which that. it may be (by God's Blefling) the more effedtual, I fhaTl '
Jeonfider all their Shifts and Subterfuges (as they occur to me) in their proper. places.
'There are Three that_ may be made ufe of in this prefent Cafe, which I fhall call
'f)bjeclions, and difroifs them before I proceed ;. avoiding ftrict artificial Forms,
that fo the mean.eft Capacity may eafily underftand.
' I« ObjeBion.. " The Appftolical Synod (ABs 1^.) which we faid, was for a
" Rule to, the Churches of Chrift in all fucceeding Ages, Decrees and Iinpofes Ab'-
'" ftinence/from Meats offer'd to Idols, and, from .Blood and.thjngs;ftxal3gl.ed} and
" Fornication ; but not,.one Word thereof Decreeing Rites andCeremonies (which
" is in your Propofition ; therefore what you have quoted from the Non-Conformifts
Jf Writings is not, cannot be, a Proof of your Propofition. ^ ,
2 Anfwer. Firft, There's fomewhat ,gain'df however : . There Non-Conformifts allow
fhat 'tis Lawful to Decree and Impofe:, an Abftinence from fome forts of Meats (to
prevent Scandal or Offence) which the, Apoftles Knew might, of themfelves be Law
fully ufed, .according to St. Mark 7., 15. 1 Cor-, rpv 25. 27. 1 Tim. 4. 4. „ - ..-: >
The Lent and other Fafts of the Church are from hence voted Lawful Decrees,
feeing Thoufajds would be juftly offended with a Church, that took no care to,
Decree ftated Times pf Solemn Humiliation, Self-denial and Mortification. ,
Secondly, What tho' thofe very Words, Rites, Ceremonies, be not found in the
Apoftolick Decrees,no nor in the New Teftament i What then ? Neither are the Words
Trinity, Sacrament,; and vet Diffenters ufe them. I only at brefent view.this^-
poftolical Juridical Decreeing Impofing Synod, (as Non-Conformifts have taught me to
fpeak) as a Rule to the Churches of Chrift in all fucceeding' Ages. ^ As a Rale, how ?
Not as determining the Churches now to forbid the fiunefbrt ot Meats ; but as a
Pattern for their Succeffors in the Government ofthe Church, to Decree and Impofe
|o the like Juridical way, fuch Qtftoms and Ritft (not contrary to the Word) as
tend to the Peace and Edification of the Church. .
„ Then I argue a Pari (parity- of Timea excluded) Church Cuttpms or Rites de-
D 2 pending

(a) Tbe Keys of the.Kingdom -of Heaven. . By Mr. John Cotton, Printed 1644. ch. 7.
prop. 4. p. 47. &c. quoted in. Jus Divinum, $jc. p. i'49. in tlie Margin.

2b DISSENTERS Self- Condemn d. C H A P* V.
pending upon, and altering according to the different State and Circumftances of
Jimes, Perfons and Countries) thus, .
l£ the Apoftolical Council, Synod, or Convocation (which the Diffenter shave laid
is a £^to the 0>«ra?i« ofChrift in all fucceeding Ages, or for a Rule to all after
Councils or Convocations) if they authoritatively impofed upon Chriftians a neceffary,
tho' but temporal, Abftinence from fome Meats Indifferent in themfelves, and Law
ful to be ufed after Chuff's RejmreBhn ; when the /W- and Edification ofthe
Owr^, and removing Offence requir'd it — - Then I infer, that a fucceeding Re
gular Synod, or Convocation (as in England)- may authoritatwely Decree and Im
pofe upon the Chriftians committed to" their Care, the Neceffary, tho* Alterable Ufe of
fome things Indifferent and Lawful in themfelves, or in their own nature; when
the Peace and Edification of the -Church, and removing- of Oftenec require the
iame. Whether the things Decreed be Meats, ,or Cuftoms about Matters Ecclefiaftica^
or mere Rites, the mention'd Parity (upon which I now proceed) points only to
Peace, Edification, and the like : And when thefe require this, or that, or the other
Cuftom or Rite, indifferent in its own- nature, not contrary to the Word, but confor
mant to the general Rules thereof, they not only may, but I think (by .vertue of
the general Rnks) they ought to be Decreed, and fubmitted unto.
, For the Diffenters have told us (as above quoted in this Chapter f " That all are
*' bound dutifully to fubmit to- the authoritative Power of Synods, fo far as agreeable
.** to the Word ofChrift 5 and that they may impofe the way of Truth and Peace
/" upon the Churches. Now, unlefs the Non-Conformifts can prove, that the Church%
'Rites and Ceremonies are dif agreeable to- the Scriptures,, and Enemies to Peace „
.Edification and Order, which they have never yet done, it muft be granted- hither
to, that they have prov'ct the Propofition. If Non-Conf or-mifts •go on to
QbjeB. II, That the prefent Ceremonies are Ditturbers 6f Church Peace ; that a.
** thorough welLfettledlnteftine Peace can fcarce be had where they are retained
" as Mr. Giltefpy declaims thro' a whole (a) Chapter. That enlightened Spiritual.
" Chriftians cannot endure them , that they are unprofitable and of&nfive to the
" Godly; that therefore for Peace lake, an Abftinence from them fhould btlmpo-
" fed, as the Apoftles enjoin'd the Gentiles an Abftinence from fome Meats,- when.
** the weak Jews were offended at them, and Peace endanger/d by the ufe of themy
Jf as the Author of the D'fpute (b) intimates-.
Anfwer.- 1. They are not now imposed upon the NonrCbnformifts^ tho*"they fome^
times occafionalty (and without- doubt devoutly), ufe fome of them, rather- than lole
¦their Grand Birth-Right to' fome Honours and Profits of this World.
2. The Non-Conformifts -pretending to' build ft*??- upon the Ground ofthe Re*
Section of Ceremonies, do like the (c) Romans, who built the Temple of'Cbncord juft
in, the Place where the foditious- Outrages of the two Gracchi, Tiberius and-Cctw bad-
been acted ; " Which Temple (as (d) St. Auguftine fays) in fubfequentrtimes, was fir
" far from Reftravning, that it gave farther Scope -to more bloody Seditions-: So
& that they fhould have buik Difcor-d a Temple in that Place rather than €oncord\
The Application is eafy, for an utter Abftinence from the prefent Rites, Ceremonies,
and;Liturgy of the Churchy was once Impos'd' upon England by Non-Conformists to
them, when they got into Power; and pray what Peace andUnity follow'd ?- Every
thing; thatdifpkaa'd^w i-Ceremonid-l/kn. was taken out.ef their way,, the Epifcopd and
(a) A Bifmte agaii^l Englifh CPopiJb as he calls tlm) Ceromomes, Printed t6So» Part. Z*
tfL.^i. pi. 84. &V.-.
%b) Ibid'. Part, z- p. 93. 108, iopi.
fe)- Jug. d'e €iv.. D&.1'. 35 ch. z.%.
I d) Ibid,. C. »&.

C H A p. Vi DISS E N T E R S ,Sklf- Condemned. 2 1
and Regal •Officers viere^Difchdrgd, Church and State Cdqttitution Demolijh'd, and
to fhew that they were in good Earnett (not to mention the Inteftfme Wars) the
Vuc-gcrenti oi~ God the Father and of his Son Jefus Chrift, (the then great King and
Arch-Bifhop) were Difpatfh'd the Bloody fhprte ft way! And in thofe very days,
the Minifters of the Province of London^ in a Book fubfcrib'd by above fifty- of
them, did confefs as follows : (a) " Abominable Errors, damnable Hereftes and horrid
w Blafphemies 'are,, fay they, in thofe Wicked and Licentious Times broad/d and
" main tain'd amongft us here in 'England, under the Notion of New Lights and
u New Truths*-"- The very Dregs and Spawn of thofe old AecurfedHercfies, which
" have been already CbndemnT:l, Dead, Buried and rotten in their Graves long*
u ago, are, fay they, new in thefe unhappy days, by evil Men anet-Seducers, raked'
** out, and revivor to- the ppyfonihg and fubverting ©f many Thpufands of pre-
u cious Souk, &c. They farther tell us, .(b) That with a weleom'd Boldhefsy
" fundry odious Hereticks (which in other Places have been BanifiVd, and Branded
" with Jfnfamy) do vent their poyfonous Opinions among us, as if they intended to*
" make England a common Receptacle of all the finful Dregs' of foreign Countries,.
** as well as of former Ages.
In the fame Book, there is a Catalogue of fome of the Errors and Htrefies of thofe-
Anti-Ceremonial, Anti-Epifcopdl, Ami- Monarchic Times; as (c)> " That the Scrips
** tiires are not our Rule, nor can they reveal God to us : (d) That God. hath a^
w Shape. — Thattrs wretched to diftinguifh between Eflence and Perfon in the:
" God-head.— That the whole God-head fuffer'd in Chrift for Sin-r- That God
** is the Author ofthe Sinfuhiefs it felf that is in Actions. — That the Doctrine of."
" three Coequal Perfons is the Chappel of Rome. CO That the MoraFLaw is of
«* no ufe at all to a Believer, no Rule for him to- walk by, nor to examine his;
M Life by. (f) That tis as poffible for Chrift himfelf to fin, as for a Child' of'
« God to fin- Cg>That there was no Church, nor Ordinances at that day. .(h). That
" theBaptifm of Infants is the greateft Delufion, and a thing of as dangerous;
** Confequence, as ever the Man of Sin brought into the World* (i), That the:
* wholeMan, as a Rational- Creatoress aCoinpound wholly Mortal.. (k)'That:
" the Reafonable Soul which is in altMankindy is God himfelf, &c.
The fame Non-Conformifts: proceed to fhew us'the PiBure of their own AntURhuak,,
'Anti-Epifoopal Times, thus, (but far from an Emblem of Peace and Unity.) ¦ (I) Jn--
a fteadof an Eftablilhfflent of Faith. and Truth, we fwarmj fay theyK with noi*
.« fome Errors, Herefies and Blafphemies :. Inftead' of Unity and Uniformity in?
«* Matters of Religion,;' we are torn in pieces with'dettructive Schifms, Separations^,
« Divifions and Subdivifions :. Inftead of true Piety and- Power ofGodlinefs* we-
" have openeijthe very Flood- gates to all Impiety and-Prophanenefs :- Inftead of
•<- fubmittingjo the Government ofChrift, we- walk in Cbriftlefs Loofenefs and*
« Licentioulnefe: Inftead of a Reformation, we may fay with Sighs, .what our E-
« nemies heretofore faid of us with fcorn, we have a Deformation^ Religion : Andl
** in a word} fay they, inftead of Extirpation of Herefie, Schifm, Prophanenef^ &o.
« We have fuch an impudent and general Inundation ; of all thofe Jvils, thats
« Multitudes are not alham'd to prefs and plead for.a.Public, Formal, and. Uni-
" verfal Toleration.- . .-. .v _
:* + T^
% * ¦  :  : 

r
(a) A Teftimony to the Truth bf^efutChriJhi8cc. as alfo tigawfi'.tbe-Er.rori, Herefies audi
Blahhemies-oftbtTmes and the Toleration iof them, &c. Frintfd-tftf. London; p. 4*
. O) Ibid. p. 2. ' (e) Ibid. p...$. fd) Ibrd. p. 6. -
(e) mi.-frrr^: "" rp md. P . f<r;. m md:v. i 7-.-.
(b) Hid. p. 18. , (ij Hid. f. 19. - (^)^i^.p.ii. -
&) Ibid. ¥*.3Q,,i*r

m "BIS SE^TEKS Self-Condemn cf. ChapVVI
This is the firft and only Inftance of Anti-Ritual^ Times in England, and this
was the Statg^of Aftairs then by their own Confeflipn ; nor was the DolefuLCafe
alter'd in the'leaftS until Bifhops, Liturgy and Ceremonies. Mere reftor'd. And!
hope God will for ever prevent fuch a Danger6t*f Experiment^ as to try the Matter
ovtr again in any Proteftant Epifcopal. Country whatfoever; tho' I fuppofe the
" Admirers of Mr.' De Lames Plea (whof a") makes Bifhops, Priefts, Liturg}, Cerem<r-
P. rues') ^National, Provincial, Diaeefan Churches, to be Popifh. Paganifh Invention*,
" not contaiifdi'n our only Rule of Faith the Bible) do fecretly wifh fuch an Ex
periment with at leaft the fame.eqj.ial Sincerity and Zeal, as they- ougbt',to wifh
the Extirpation of meer Heathenifh* Popifh Anti-Scriptural things, ., . . . •* .
. Thirdly, As to the Ceremonies grieving the Godly, &c. If they engrqf? the Name of
Godly only to thtmfelves, that tsiiighly ungodly. There is a greater/number, ofthe
Godly, who grievewhen theyare oppugn 'd. Geneva ufes fome of them, yet count
ed Godly. If every thing muft be taken away, that Pretenders to God I i nefs fay they. art
•grievd at, then to pleafe the Admirers of De Laune'<$Book, we muft part with Chrifti
anity, 'for His way of arguing has a Tendency to banifh Chriftianity, as will after
wards' be prov'3, Cap. 10. If "they compare their Cafe to that of .the weak Jews, then
do they forfeit their Pretence of being highly -enlighten d ;. but their Occaftonal On-1
farmiiy has long fince filenced their Pretence to weaknefs in thb point, and thofe
who .caiinot conform at all. are made eafy by' a Toleration, which is to continue)
land why will they by they by their Writings Offend others, who conftantly can,
.and do? Suppofing again (as-.ObjcSled) but hot granting) that thtCerem^meJi: were un
profitable, yet Mr." Calvin judgtth (b) -that fome things neither right nor profitable,
".but fcatidalous; yet not m themfelves repugnant to the Word, muft be borft by
l" the godly Brethren (when they cannot help it) and not the Churches forfaken.
And that they ought not to attempt to help^t, that they ought not fomuch as
&o Scribble againft the Ceremonies:,' I will- fhew from their own acknowledge
Opinion. : : > y ¦ ' ' > ^ •¦»
Fourthly, Then ad Hominem. Suppofing (but not granting) that our Proteftant
Church Governours had ever been Tyrants and Ufur.pers, an&that their Decreeing of
Ceremonies had been a part of that Tyranny, . yet Non-Conformifts (by their own
way of arguing, ) ought npt by their Writings to difturb either the one or the
other; for according to them, Pofftffion gives Right, and no Perfon doubts but that
the "Church of England is eftablifh9^, ana in Poffefflon of her Power and CeremmUes^ .
.and fo has a right to them; and confequently, tis an high Article of Wrong,
for any' to attempt fcribbling them out of their. Rights. • Mr. Richard Saunders,
Preacher atlRentisbeer, in Devon, in a Sermon preacbVl before the Judges iu Exeter^
March 23, i6$o. and printed at their defire 1051^ (as his Preface to the Reader
tells us, ) fays ("p. 19-)" That, for Tyrants and Ufurpers, when they are in Plenary
*l Poffeffton, Chriftians' may not oppofe themfelves again/} them. 'Tis true, he fpeaksof
Civil Affairs, 1m. if his Affertion holds good in them, T fee not, ,why it ffiould
-not in Ecclefiaftical and Sacred things alfo,' for Civil Government is a Sacred things
Uefitles, the Civil Governours,' of whbm Mr. Saunders fpeaks, exercifed their Ufur-
fed Power in Repealing fome Ecclefiaftical Conftitutions, as the Englifh. LitumyjLnA
Ceremonies, and in Impofing others, as jdieir Covenant and Directory. And tneTi^

** ordiined cf Gcd,.when'iVa0i«fw* hath fet it up.

£a\Wea &c.,f. 5, 4. and tlfewlen, and in&k Imqge of the Beafl,
{b) Ep. 370..

CHAP. V. DISSENTERS Self-Condmri'd'. zi
Surely the fhttrch of England'/ Power to ordain her Ceremonies, is fet up, at l#aft"
by Prwvidence,' therefore it is from God; according to the Non-Conformifts own Opi-
nion,^om God (as the fame Mr. Saunders fays in the Words" immediately fore*"
^gftuagj not by Permiffion only, but- by divine Difpofitibn and Ordination, viz.
PjwMentid. And he quotes Calvin and Bucer On his fide.
Whether this Opinion ofthe Non-Conf ormiih, viz: that Poffffwn gives Right be
true or falfe, is not at all Che prefent Buiinefs, for in Arguments ad Homipim, as
Logicians call them,' or m'Reafonipgs from the Acknowledge Principles and O-
pimons of Adverfanes, (which all reckon to be one of the moft Pungent Con
vincing. Methods of Arguing) 'tis fufficient that fuch Opinions be duly apply'd,
but the Tmh.or Falfisy of them, the Difcourfcr is not concetn'd in.
' Ob], :%, What we Non-Conformifts have faid of Churches, or- Synods,- (whether
the Apoftohcal or our own) having Power^and Authority, Juridically to Decree
and Impofe whatfoever (agreeable to the Word) tends to Peace, -Edification^
and removing, of Scandal or Offence, cannot be fuppos'd'to prove, that afdft
"Church or no true Chriftian Church (fuch as the Church of England ) has .Power
' to Decree and Impofe the like; therefore your Difcourfe isneither ad Hominemt„
" nor ad Rem. ,.
Anf. ''Tis true,, that the manifeft Defign of Mr. De Lame's Libel' throughout, ,
(now Adopted and Prpteaed by Ur.Foe,- under its former Title, .viz,. A Ptia for the'-
Non-Conformifts 8tc. ) ]S to poffefs the whole Nation with a belief, that the Church'-
of England is a falfe Church, an Anti-Chriftian, Papal,-, PaganiftiChurch; (eft
" admreh of Evil Doers,., and Synagogue of Satan: For *he calls the Popifh Church,*
** Paganijk or HeathenifH, as 'tis' divided into (d)' Nations, .Province?, Dioceffes, -
" and Parifhes; Heathenifhin (e) the Places of "their Worfhip; (f) In the Obfer-
"-vation of Fafts, Feafts, Chrittmas, Eafter, &c. Heathenijh (£) in their Prieft-
" hood, in having Bilhops,- Priefts,-' Deacon?, . &c. In their (h) Rites, , Surplice, .
"Kneeling?, in Vbcal as well as Inftrumental Church Mufick ; and in. Epittles
"and Gofpels, ~&c- - ' - .
" Now the fame De Laune doth without Diftinction or Explication,^*) 'make
*t the Church of England Popifh and* Paganifhj . as to ^National, Provincial,,,
"Diocefan and Paroenial Churches; as to "Bifhop?, Archbishops, Dean's, -Par-"
" fons ^ Prie-ffe Garments, - Liturgies , <, Altars, Litanie*s,: . Faft?, FeafiV, Bowings -
"Croflings, &c. Popifh (k} in-kneeling and Surplice. .(/) Popifh in the Times' of-
" Worfhip, the Timesjjsf Faft?, . Feafts, -in Knefling atConfeflion, and at repeat-
" ing the Lord's' Prayer: • Popifh in asking Mercy and Grace of God upon the Re--
<c heaffalof every Command, in the Places of Worfhip, in the Priefthood, in the-
" OMinatfon£pljjBriefts, and Impofition of Hands, and a great many mbre things -
*.' of which hfla^, thereV riot -one Word in all the New Teftament; (m)_Pipifbj
*' in Impofing -the Ceremonies, .which he loads with terrible Names.-*
And now j£ the Popifh Church be Paganifb, and the Church ? of England be -
Bopifiri '(as "De Lame intimates) then 'tis evident, ,that the Defign of that Book is*
to >

ci

(0. tDe Laune*; parallel Scheme,. which Jie calls the Image. ofthe jkaft. Prefi.'to M Reader-*.
(dijfmage of tbe Biaft, &c. Amexed tohii Plea, &e. p. .1...
(efUbid p. j. -
¦* (f) Bid. p. 3, 4.
(g) Ifad. p. 4.
i.04 :Bid. p. s, 6: 1 - ,„ , ; < «¦¦ . :, • ' .
_ (i) De LauneV Plea for ?foNoH*Conforrnifts, QfV. p. 3, 4»:
(k) Bid: p» i<5.
1l(OI»p, 18. tOXln.
(m) p. z-j. gr>,-

«4 DISSENTERS Self- Condemn d. ¦ CHAP..V.
to expofe the. Church of En gland,- as a moft falfe Paganifh Church, a Synagogue of
Satan; as above quoted. And Mr. Daniel Fof<continuing the Old Title ofthe
Book, viz,. A Plea for the Non-Conformifts) i commends it thus, near the end <«f his
Ereface, the" Book fays he, is Perfeft of it felf, never Author left behind him a
" more finifh'd piece ; and I believe, fays this Pre facer, the Difputeis entirely ended.-
il If any Man ask what we can fay, why the Diffenters differ from the Church o£
"England* and what they can plead for it ? I can recommen$Tno better Reply
" than this. LePthem anfwer in fhort, Thomas De Launt , and defire the Querift
'*f to read the Book. Thus fays Mr. Foe.
" But in the Objected Cafe,T will be more juft to the Main Body of the Non-
Conf 'ormifts j than Mr. Foe is, and will fhew that Mr. De Laune's Book can be»«
Plea for, but againft them; for not only: the Old but the Oliver ian Non-Conformifts
(in their Writings never yet Renounced by the prefent Diffenters) do exprefsly ac-
taaowledge and prove, that the Church of England is a true Church of Chrift $ and
thait; the Church of Rome it felf is the Temple of God2
Firft, The Old Non-Conformifts own'd the Church of England as a true Church
ofChrift; and condemned the few hot-brain1 d -.Brownifts, who afpers'd it as Popifh
and Anti- Chriftian, and form'd feparate Congregations.
Mr. John Fox eomplain'dof the Faclioiu turbulent Spirit ofthe Party, and fays in
k\s Letter mentioned in Fuller's Church Hiftory, (a) that they-"jdefpifed him, becaufe
" he could not rail againft Bifhops, and ArchUfhops, as they "did; but if he would
*c be as Mad as they, they would be kinder to him. And therefore he foberly ad-;
" vifes the Governours of the Church, to look well after this fortofMeaj tor,
" fays he, if they prevail, 'tis not to be imagin'd what Mifchief and Difturbance
" they will bring, whofe Hypocrifie it more Subtile and Malitious than that of
*' the old Monks: For under a pretence of greater Purity, they will nevergive over,
,'5 till they have brought Men to a Jewifh Slavery.
*" Mr; Parker fays, (It) as for thofe of the Separation, who have confuted them-
'" more than we ? who have written more againft them ? ;
.'* So Mr. Gifford, a Non-Conformifl Minifter (tho' no Separatift) at Maiden in Ef-
*ffex, fays, (c) they make a vile Schifm, in rending themfelves from the Church*
'" of England, and Condemning by their Affertions the whole Viftble Church hi the
•" World; even as the Donattfts |idof old, — and adds, that the end of Bm»n-
™ifm (as" it was then call'd) is infinite Schifms, Herefies, Atheifm and Barharifm.
Cartm-ight, HiUerfham^ and otfiU|of the old Non-Cohformfts, might be cited as
*confentient hereunto; if-it were neceffary to multiply Ojltetions.
:Mon-Conformifti in aftertimes own'd the Church of England to be a true Church."'
Mr. Bajl, wo, Friend to Epifoopal Government, as a Presbyterian (d) Affembly tells
4t us, is directly for it, (0 alledging true Doctrine in the main Grinds and Arti-
"' cles of Faith,  and right Adminiftration; of Sacraments for fubltance. asProof
*" of what he* fays. \
" " Wearealfo told by cine of themfelves, (f) that Mr. Robinfen's denyal of the
f.Parifh-^hurchesin England to be true Churches, (either hjcaufe of their mixt
 ''  ...... " Matter,
f/r) X. o. -p. 106. Cited'bypr. StillingfKet. Vnteafonallenefs of Separation. &c Load.
3Prvnted iogr. part i. p. 24^
lb) ®n tlie Crofs part 2. c. ft. SeB. 2. Cited Ibid. Part t. p. 2.7.
ic)ln the Preface to his firft Treatife agmnfi the Donatifts of England, Barrow ani Green
wood, ,cnteddnd. partr. p. 28.
fi) Jus div'm. MiniSem Evangelici.'&c.pubi/b'dby tbe ProvineiaUfemi frof London J*rhtei
BOfJLpart 2.p.jQ. , , " ... . ¦ ¦
i(e) JigmntlCan. Printed 1642. fart r. p. 77. , '
_f)TiewayofCowregational Clmrches cleared, Sec. Sr #r. Tofaa ¦ Cotton,' &}(, at
motion un New England, London, Printed 1048. p. 14. -

CMAP.V. DfSSENTERS Self Condemn' d. aj
' Matter, or for defect in their Covenant, or for excefs in their Epifcopal Govern-
ti ment) was never receiv'd into any heart, thence to infer a Nullity of their Church"
£ State? Neither was our Departure from them, even in thofe evil Times (fays Mr.
Cotton in the Words immediately following) a Separation from them as no Churches,
^| but rather a Seceffion from the Corruptions found amongft them, &c. Yea he tells
' us, (a) That the, fame Mr. John Robinfon afferted the Lawfuinefs of Joining with
*' the Church of England in the Word and Prayer, and farther affures us, (b) That
when„fome Englifhmen, who pffer'd themfelves to become Members of his (Mr.
'.*' Robinfons) Church, would fometimes in their Confeffions profeis their Separation
"from th&Church of England; Mr. R. would bear Witnefs -againft fuch Profeffion :
" Avouching, that they requir'd no fuch Profeffion of Separation from this, or that,
*' or any Church 5 but only from the World.
A Body ofthe Independent Minifters, in the Oliverian Days, declared as follows."
'*' (c) And for our own Congregations, viz,, of England, we have this ftncere Pro-
*' feffion to make before God, and all the World, that' all that Confcience of the
** Defilements, we conceived to cleave to the true Worfhip of God, in them ; or
*' of the unwarranted Power in Church Governours exercifed therein, did never
** worktn any -of us any other Thought, much lefs Opinion, but that Multitudes
" of the Affemblies and Parochial Congregations thereof, were the true Churches and,
** Body of Chrift, and the Miniftry thereof a true Miniftry : Much lefs did it ever enter
*c into our Hearts to Judge them Anti-Chriftian. We faw and cannot but fee,
" that by the fame Reafon, the Churches Abroad in Scotland, Holland, &c. (tho*
w more "Reformed, yet) for their Mixture, muft in like manner be judged" no Chur-
H ches alfo ; which to imagine or conceive, is and hath been -ever an Horrour to our
*' Thoughts: Yea (N.B.) we have always Profeffed, fay they, and that in thofe
" Times, when the Churches of England were the moft, either Actually overfpread
" with Defilements, or in the greateft Danger thereof, and when our felves had
•*' leaft, yea no Hopes of ever fo much as Vifiting our own Land again, in Peace
M and Safety to our Perfons ; that we both did and would hold a Communion with
** them as the Churches -of Chrift.
Mr. Philips of Watertown, an Independent, fays, (d) " That there were true Churches
*' in England in the Apoftles Days, or a little after, and that God hath by no ma-
44 nheft Act unchurch 'd them ; therefore they remain true Churches ftill.
A whole Provincial Affembly of London Presbyterian Minifters, prove againft the
rigid Sectarians in the Oliverian Days (who, by the way were but Presbyterians run
up to Seed) (e) " That the Englifh Diocefan Btfhops, who efteem'd themfelves fuch
" by Divine Right, were not Anti-Chriftian, (f) Nor the Minifters Ordain'd by thofe
" Bifhops, Anti-Chriftian Minifters, but true Minifters, as they largely (g) prove.
If a true Miniftry, then it follows, a true Church. More might be gted. Only,
I cannot -chute but admire, that a .Presbyterian fhould review and recommend
E " Mr.

(a) Tlie way of Congregational CInirches cleared, &c. by Mr. John Cotton, Treacher at
Boftori in New-England. London, Printed 1-648. p. 8.
[1) Thf'Apologttical Narration ofthe BretbrenDiffentwg from the Affembly. HuWyfubmt-
ted to the Honourable Houfes of Parliament. Printed 1 643 . p. 5 , °- ¦ • y , - e
(d) In his Book written for Juftification of Infant BMifm, and alfo concern W '&£' »» of
„ r*»rrh Atei Part 2 x>.l. of Tus Divin. Minift. Evangelici; PuMifi d iyitn; Pro.
iSl^Jfyof^
nifteriiAnglicani, &c;
(e) Jut Divin. Mmifti Anglic. Part. t. p. *7«
(f) Bid. p. 28.
Q) aid. p. 30, 31.

ifi- DISSENTERS Self -Condemn A. Ch>r. V*
*• Mr. De Lames Plea as a finhn'd Piece, a fair Modeft thing, a Buofe jperfec^ rf
" itfelf, $V. while it directly thwarts and. denies farer*! Presbyterial, PrineyL,tf
Note (as the Bling of National and Provincial Churches) and reprefents? thtZpqik
Church as Paganifh, and the Church ©f England as Popifh : And yet rh the mean
time this very Presbyterian Provincial Affembly of Minifters (in the Days of free
Thoughts and Speech 1654) do own and affert Popifh Ordinatian and Popifh Baptifat
to be good, and the Miniftry running thro' the Papacy to be.vklid, and the Chircfr
of'Rome to be the Temple of God ; and that her Apoftacy does not unchurch her. Hear
their own exprefs Words, to prevent aft Miftake.
" (a) We are not, fay they, to renounce Divine Ordinances, becaufe of Cir-
" cumftantial Defilements annex'd to them. Baptifm and Ordination- were found;
" for the Subftance in the Church of Rome , and therefore to be Reforai'd, but- not
*.' Renounced! They tell us further, (b) " That the Miniftry, which is an Inftitution of
" Chrift, paffingto us thro' Rome, is not made Aft?, and Void; no more than the
" Scriptures,. Sacraments, or any other Gofpel Ordinance which we now enjby,.
" and- which do all defcend tous from the Apoftles, thro' the RomifhChupcfh?,, . ,
And again, the fame Affembly of Presbyterian Minifters tells us, (c) thus •:- c< ii is
" certain, Rome was a true Church in the Apoftle's Days, when the Faithof it was
" fpread throughout the World, and 'tis as certain, that afterwards by little and
" little it Apottatiz!d, till, at laft Anti-Chrift. fet up his Throne in ;that Church:
" And yet 'ftill; fay. they, we muft diftinguifh between the Church, and the.Apo>
" ftafie of it ;,. between the Corn, and the Tares that are in it. Thus the Affile
" feems to do, (2 Thef. 2. 4.) where he puts a difference between the Tempk- of
t{ God, in which the Man of Sin fhall fit aS God ; and between the Matr of Sin
**• fitting in this Temple. The Man of Sin is no Part of thisTemple of God, but as
*<¦ a Plague of Leprofie infedfing, defiling, andpolluting it.. But yet (fay they)
" the Temple' of God (which is his Vifible/Church,, as appears front 1 Cor. 3. 16, 17.
" Rev.%.'-12. Rev. 11. 1, 2. 2C0r.fi. 16.) .doth remain where the Man:of Sin.ftts;
" even as the Church of fiergamus did, where the Seat of Satan, was. And tho' we
" 'Renounce the Antt-Chriftidnifm which pollutes the Temple of God, yet wedp'not,
" fay they, renounce the Temple itfelf.
And now to conclude; 'Tis the VerdiEl of the fame Presbyterians, that the A-
poftdfie, Idolatry ^ and falfe Worfhip of the Church of Rome does not unchtKch her.
" We will, iky they, (d) a little compare the Apoftafie of the ten Tribes, with the
Apo ftafie of the Church of Rome. The ten Tribes did not only' worfhip God after
". i falfe Manner, by fetting up their Golden Calves in Dan and. Bethel,, but after-
"r wards in the Reign of Ahab, they diredtly. Worfhipped falfe Gods, and- fet up
." Baal and: Afhtaroth, and fell away (wholly, as they fay) from the true God; and
" yet notwithftanding of all this, when the Prophet came to Anoint, Jehu he faith
" unto him (2 Kings 9. 6.) Thus faith the Lord God of Ifrael, I have anointed
" thee King over the People of the Lord, even over Ifrael. Here Note, fay they,
" that they are call'd the People of the Lord, notwithftanding their Apoftalu 8rc.
• -. Now IheRefnle ofthe whole, as to the Pojnl in hand (not to Iufift upon the other
- Ufss that might, be made of thefe Quotations) is, that the Non-Conformifts both
Independents and Presbyterians (as above cited) do affert upon Principle exactly to
thisi Purpofe. ' „ *
Fh&

(a) Jus Div. Mimft.' Evangelici.- London, Printed NJ54. Part.z. p. 43, and Hid, v, at.-
(b) Ibid. Part.4, p. 53. •
(c) Ibid. Fart. 2. p. 38.
(d) Jus D'mn, Minift, Evangelic, Part, i, p. 4*, 43,

;C H & p. V. DISSENTER? Self- Cmdemn'd. < 37
FW?, " That all true Churches, fiicceedihg the Apoftles in all Ages, have T^aw
? Authoritatively and Juridically to-Decree a^d Impofe fome Practical Couftitutione,
" fome Guftclms and Ufages, or Rites and -Ceremonies (which are but different
f Words to the fame fenfe) that are not contrary, but Agreeable- to, tho' not Ex-
" prefsly contain'd in the Word ; when the- Peace and Edification of the Church tt-
^ quire the fame.
¦Secondly, " That the Church of England is a true Church, fucceeding the Apoftles.
.Which two Non-Conformiff Principles do fo fully and exatlly perform my
Intent, Chat I need no others to prove, and Irrefiftably to conclude the Pro
pofition, which I have in this Chapter advanced again ft Mr. De Lmne's.
,-•:'<" . Therefore it muftfollow from the above mention 'd. two, ,
Thirdly, That, the Church of England hath Power,- Am horkatively and Juridically
to Decree and Impofe fo'me Practical Conftituttoris, fome Cuftoms and Ufages, or
JRites.-a.tid Ceremonies (which are but different Wdrds to the fame fenfe) that are not
contrary, but Agreeable to, thu' not Exprefsly contain'd in the Word, when the
Peace .and Edification of the; Church, require the fame. Quodsrat Demoriftrahdum."
1 cannot after ferious Deliberation imagine, what the moft Refolute Diffenter can al-
ledge againft this Argument from their own Principles, but 'one, of thefe" two Abfurd
things, or it, may be both of them, which I fhall propofe and difpatch; becaufe I
know, that the fillyeft and weakeft of Notions captivates the Underftanding of fome
ofthe well Meaning, when cunningly manag'd by fome of their Leaders,
r. " Then, if it be fuggefted, that the Conclufion here drawn from the Diffenters
" .Principle?^ is hot the lame with the> Propofition advanced againft Mr. De t/aune
"V in the:Titleof nthe Chapter, .this, confuting of juany more Words than that. I
Anfwer that they'are evidently the fame, in Senfe, and Meaning; for the Words ad-
ded'in-'ihis, do no ways alter, but 'explain that Propofition.
1 II. " If it be Loudly faid, that the Words, Rites or Ceremonies, and that Claufe,'
" Not exprefsly contain'd in the Word, are not found in all that's, here Quoted from
" the Works_of the Englifi? Diffenters ¦: And therefore, the. Conclufion drawn from
" the Diffenters Principles, is quite different from the Propofition advanced againft
-" Mr.De Laune. — I Reply, i. That this:Objection, as to' the Words, Rites or Cere
monies, is already anfwer d (in this. Chapter) fofficientiy.. To which let me add^
that the Whole here excepted againft] is exprefsly found in the Teftimony of Calvin,
the. Father of the Diffenters, asalfo in Bez,a's, and the Englifh Cartwrights ; Quoted
Chapter third, which fee. — 2. As to that Claufe, Not exprefsly contain'd iii the
¦Word, which is faid not to be found in all my Quotations from- the Diffenters
Works. I Anfwer, that the Apoftolicd Synod, (Ails 15 .) which (as the. Non-Con-'
f ormifts fay) is for a Rule to. the Churches ofChrift in ill fucceeding Ages, did Impofe
what was not exprefsly contain'd in any Obligatory part of Holy Scripture : For
tho' the Ceremonial Law. commanded Abftinence from Blood, and from things Strang-^
led, and Meats offer'd to Idols ; ye.t after Chrift s Refurrection and Afcenfion, that
Law of Abftinence was Abrogated, and no longer oblig'd any. Practically to Obferve
it. So that in the Particulars juft now mentioned, it was at leaft in fuch- a State,
as if it had never been exprefsly contain'd in the' Scriptures. I come now to
. The Third thing promis'd in this Chapters, -viz,, to prove the main Propofition^
ifThat the Church hath Power fo Ordain, Decree And Impofe. fome Rites or Ceremonies., not.
Mng contrary.td the Word) from the Non-Conformifts ftated Practife in Impofing bsth ,
-Pofitive and Negative Ceremonies, in Impofing fome things that are, tho' Agreeable to,
yet not Exprefsly commanded in the Word. Where, en paffant, I will alfo fhew "
ex fuperabundanti, that they do and have Impofied feveral things Contrary to the
Word. . „ r,
*-. -As-4©- ikt-NoH-Gonfocmifts. P-ofim/t -Cuftoms and Gtrmonits : They Stt at -tea
Hdy Sacrament, Sprinkle Infants Ekes &XBaptifmv Lay their Hands uf on, and Mfs
C E'2 the

88 DISSENTERS Self-Cmdeitmd. C»ap, V.
the Book at taking an Oath. In ftnging, ufe Formal Tunes of humane Invention
and Compofure, and they fcruple not Ceremonies at the facred Ordinance of Marri
age. None of all which now mention'd, being expreffly commanded m the New
Teftament  The firft Ch. of this Tract, points at and explains- feveral other
Inftances. > - , ...„...,, .
Their former Directory -is not to be forgotten, nor their Miniftenal Habits^ viz.
a formal white Band, a. fhort black Coat, and a long black Cloak; none of which are
exprefHy Commanded in all the New Teftament..
Moft, if not all their Congregations (befides the firft day of the Week) fet apart
fome ftated portion of time Weekly-, for public Sacred Exercifes, as themfelves
think fit; which (tho' not only Laudable but Neceffary, at all times appointed by
Rightjul Church Governonrs, in Rightly conttitutedT Churches) is yet blam'd by-Mr.
'Foe's De Laune, in his Image ofthe Beaft annex'd to his Plea, &c. whofe Words
are exactly thus, (a) "The firft day of the Week is the Chriftian Sabbath, and the
" only ftanding Time for Reft, and Worfhip to be Obferv'd Holy unto the Lord;
*' the other Six days being appointed for Labour, as the Fourth Commandment
" Orders, &c.
As to the Places of 'Worfhip, the Non-Conformifts worfhipped' (when in Power) in
the fame Temples that had been built and Confecrated by Papifts, and Abufed to
Idolatrous Purpofes ; retaining the very Saints Names, as St. Mary, St. /»«#-, St.
Paul, &c. tho' Mr. XV Laune blames (b) this, as Symholiting with Popery : Of
*' which fays he, there is not one Word. in all the New Teftament- Thefe two
laft Inftances, befides others mention'd in the Prefatory Epiftle to Mr. Foe, do
(by the by) evidently fhew, that Df Laune 's Book is no Plesufox tbeNon-Gonfor*
mifts, and fo forfeits its Title.
The {Non-Conformifts took their holy Covenant to extirpate Epifeopal Prelacy,
with the concomitant Ceremonies of lifting up the Hand to Heaven, the Right, (not
the Left) Hand, and that Hand (not cover'd but> bare ; which- Ami-Epifcofial Oath
is contrary to the Word. Prelatic Epifcopacy being a jure Divino Doetnne, ancV
Practice as is prov'd from the Diffenters own Principles, in the %th Chapter.
They had ftated Monthly Fafts, and as many Thanksgiving Days, as the Church
and Monarchy had any Notable Difafter : Contrary to- the Word. 'Tis faid that
the Calve' s-He ad-Club lately kept, (and perhaps ftill continues) their Grand Feftivat
the 30th of January with a great deal of Ceremony ; which is as contrary to the
Word as Regicide is.
The above mention'd Cuftoms, Ceremonies, Holydays, Festivals and Fafts, Places
of Worfhip, Ministerial Habits in Officiating, partly are, and partly have been ufed
by the Non-Conformifts, as long as poffibly they could, not only Occafionally bat
Statedly and Fixedly, each in its proper, ftated, folemn Seafon and appointed Or
der; whkh I take to be a Direct Practicing of the Propofition,. advanced againft
Mr. De Laune, and fo in Conjunction with their above quoted Principles^ to be as
full an Anjwer to him as can be deftred.
'Tis in vain for the Nonconformists to alledge, and Object, firft. That they did
not, do not impofe nor Decree thefe things ; for 'tis generally own'd, andforbught
I know deny'd by none, that a ftated Cuftom of long Continuance does wear itfelf into a
Law, and hasthe force.of one. And they ufe theabove iaidy in their Stated Seafons.
But befides, I fhall moft evidently prove, that the Non-Conformifts cruelly impc*:
fed their Covenant and Directory, which contain'd many Impofiiions^
¦ Firft, 'Tis fad Matter of Fact, that the fame Ordinance of Parliament, (Jan.qi
1644.J that Aboliih'd the tlook of Common Prayer, eftablifh'd the Presbyterian ZW-
rector}
¦ (a) Imnge ofthe Beaft. p. j, 4. &c
.(J>).Plea &c. p. 20. -.

CKAP. V, DISSENTERS Self- Condemned. 39
rectory. And another Ordinance of Parliament, Aug. 23. 1 645. Impofes itwith>a:
thundering Penalty. Mind hflVv it roars in the following terrible Language.
" And(c) 'tis farther hereby ordain'd by the faid Lords and Commons, that iF
"any Fsrfcm op Perfons whatfoever, fhall at any time or times hereafter, ufe or
u caufe the aforefaid Book of Common Prayer to be ufed, in any Church, Chap*
"pel, or publick Place of Worfhip j or in any Private Place or Family within the
" Kingdom of England, or Dominion of Wales, or Port and Town of Rarwick. That'
** then every fuch Perfon fo offending therein, fhall for the firft Offence, forfeit and
" pay the Summ of Five Pounds of Lawful Englifh Money ; for the Second Offence;
" the Summ ©f Ten Pounds ; and for tbeThird Offence, fhall fuffer One whole Tear's <
" Imp/ifonment without Bailor Mainprise. —
"And (d) 'tis farther Ordain'd, that every Minifter, who fliall not henceforth
" purfue and obferve the Directory for Publick Worfhip, according. to the true In-
" tent and Meaning thereof, in all Exercifes of the Public Worfhip of God, with*
" in this Realm of England and Dominion of Wales, and within the Town and
" Port of Barwick, fhalA for every time that he fhall fo offend, lofe and forfeit the
" Summ of forty Shillings, of Lawful Englifh Monty : - And that what Perfon fo-.
" ever fhall with Intent to bring; the,faidT)ire8ory into Contempt and .Neglect,
" or toraife Oppofition againft it, Preach, Write, Print, or caufe to be Written
" or Printed any thing in. the Derogation or Depraving ofthe. faid Book, or any
*' thing therein contain'd, or any Part thereof, fhall lofe. and forfeit for every fuch
" Ofience,fuch a S,umm of Money,as fhall at the time of his Conviction be thought fit to be
"impos'd upon him, by. thofe before whom he fhall have hisTryal, provided that
(f it be not . lefs than five Pounds, not- exceeding the Summ of Fifty Pounds. -
. Behold here a plain Proof, that Non- Conformifts. .have Impofed a^total Abftinence-
from the Book -of Common; Prayer, and a Conftant Ufe of what they call a Directo--
ry, and more than that, have Enacted and Ordained, Subftahtial Perfecut,ion upon-
Principle. And doubtlefs they are Confcienthia People ! whofe Practice (vyhernit is- ¦
FofTrble) isfuitable to their Principles.
Here alfo we may fee, that all that Mr. J% Laune has Qiioted from Bifhop Jewel i .
Dr. Moore j. Mr. Chillingwofth, Dr. Taylor, Dt.Tiilotfon, (all Church of England
Divines) and from King ¦ Ethelberfc -Sayings, King James's', and King Charles 1. and
' King Charles II. againft Impofitions and. Tcrfecution ; ~(ftom p. 27.ro p. 31. pf his
Plea &c. J. may be juftly Retorted upon, and is Applicable to the. Non-Conformifts, ..
thus. That Tendernefs and .Moderation- which thofe Great EpifcopalriCi»^ and 1
Divines recommended , (as De>Ldune truly -tells us) the Non-Conformifts have iab-
horr'd to practice, and that Perfec-ution which thofe Great Kings and Divines dislik'd,
the Non-Conformifts have MnaBed and- Ordain'd, as the foreiaid Ordinance of. Par
liament, tells us. , ,
From this alfo I Obferve,- that the Non-Conformifts by pretending Mr. De Laune's '
Book to be a Plea for them, and by difperfing it thro' England under that.Titlej
Protected by Mr./iue's* Preface, will utterly ruin their, own Caufe among all Seri
ous Impartial .People-.; For I have made it' appear, and fhall afterwards, farther
(hew,, that they >ate.Impofers of what they pleafe, and that -they • have -Enacted
and Decreed Pirfecumn,* Deftrssctive. Fines, and Jpsprifinme-nts,, for -Confcience. Now
Mr: De Laune certainly. . Condemns', the aforefaid Non-Conformifts. fo far as Impofers
and Perfecutors, for he Condemns all Impofitions and Perfecutiorrfor Confcienc, in the
following Words. " Impofitipn and Peflecution fays he, (<?),doth not only. Sym- '
?boliz,e viiXh.AntirCf!rift.rbnt is. the higheft -Contradiction to the Name, Nature,
" Gofoel

f» Or dinttneeot 'Parliament, AugVij* *HU p:-pinm\ne,bohindtipwiththeDveclory,
(d)IMd.tu6.. , .. (e) Mr. Vel.ime,*'Ptia,fyC.$.:lo. -

f> ... DISSENTERS Self -Condemn' X. Gh-A*»,-V*
^Gofpel, and Followers of Chrift ; a violent Infringer of the Law and Light of
tt Nature, (of doing to Others as we would be donenintoj a« well as the Royal
a- Law of loving our Neighbour, «is. our felves, &c
L ; And I farther Remark upofi tliis Ordinance of Parliament, inview of Mr. De Laune's
»ook, that he utterly Unchurches thofe Non-Conformifts; for in the Conclufion of
his Image of the ¦ Beaft ahntx'd to his Plea, (Column' 3. in which he Reprefents. what
hecalls the ChriftianChuch^ he fays, "In it, (viz,, the Chriflian Church) there is
*' no forcible Impofitibn of Chrift's Service, no Perfection, no Corporal MuljiSts and
"•' Punifhrnents upon GainfayerSj '¦but the Exercife of all Love, Patience and Long-
*' fuffering5, with Gentlenefs towards them. The quite contrary to all this, was
¦the dayly Practice of thofe NonrConformiftsj fo thatin.Mr. Foe's De Laune's Opinion,
they we're no Chriftian Church. ''¦ ''* ''' '<'- ¦
" Obj. Thefe Impoftdons were the Act and Ordinance of the then State Gover-
" nours, and not of Non-Conformifts Divines, who were no Parliament Men.
Anf. This Severe and Barbarous A-bolition -of the Book of Common Prayer, even
Out df 'Private Families, and impofition -of the Directory, was the Refult and Effect
of a Cprtiultation with the Affembly of Non-Conf ormift Divines; as the Preamble to
the Ordinance of Parliament' (Jan* 3. 1%4-J affures us, in the following Words. -
" The Lords and Commons Affembled in Parliament, taking into ferious Con-
** fideration the Manifold Inconveniences, that have arifen fey the BookofCon>
Ai mon Prayer in this Kingdom, and. Refolving according to their Covenant, to Re-
"form Religion according to the Word of God, and the Example of the beft Re
-formed Churches, have Confulted with the Reverend, Pious, and Learned Divines
*' call'd together to that Purpofe; and do jadgeit^Ntceffary, that the faidBoo&of
,tl Common Prayer be Abolifhd, and the Directory for the Public iWprfhip, herein af-
Sl ter mention'd, be Eftablifh' d and Obferv'd in all the Churches within this King-
*' dom : Be it therefore Ordain'd by the Lords and Commons Affembl'd in Par-
" liament, &c.
" Obj. Fining, Imprifoning, Punifhing of Gainfayers, is not the Principle of
'*' Non-Conf ormifts in filch Cafes. '< : v>
Anf. The Independents pretend to be againft fuch Punifnnsents in Religious Cafes,
and for Confcience, but 'tis only a Pretence ; for they banifh'd Mrs. Hutchinfsn out of
Neva England, becaufe fhe would not keep herConfcience to her felf, but would
practife her Opinions upon Others. And Mr. Roger Williams, Teacher, of a Con
gregational Independent Church at Salem, in-New England, was banijh'd by them,and
that in the Winter time-,- as Mr. John Cotton(a)te{\iEesviiith Approbation. Ifhall have
'Occafion to mention this -more at large, neat the end of Ch. 9. whither I refer.
As for the Presbyterians, 'tis their avow 'd Principle, 'Printed in a Diftinguijhing
Character, (b) that " a Compulfive, Coaflive, Punitive, Corrective Powers, formally
" Political, is granted (by them) to the Political Magiftrate, in Matters of Religion, in
** reference to all forts of Perfons and things under his Jurisdiction. That he may
*' Politically Compel the Outward Man of all Perfons, Church-Officers, or others
•u under his 'Dominions, unto External Performance of their refpective Duties and
" Offices in Matters of Religion ; Punifhing them, if either they neglect to do their
" Duty at all, br do it corruptly, not only againft Equity and Sobriety, contra-
<«« ry to, the to the fecond Table, but againft Truth and Piety, contrary to the firft
? Table ofthe Decalogue. j -,-'
The Presbyterians alfo are_pleafed to fhew us the Excettehcyof a Prifon, or a
Penalty, to work upon a Sectary or Schifimtick, in the following Words. "It ea-
''"  . , "fib/

fa) Cotton's Anf- to ^-Willjams,.p.,j7, cited in Dr.$ti]iJagp^^Unreafonallenent of
Separation, 'Sc<^Pd):t^p(p^.\ ... - ¦"' -'• ¦ '- ¦•. ' ; ' *"•> »1>- "-'- ¦ «"frm i • '
lib) Jus Divin, Rtgeft, Eiclefi""L6tidbri> Printed rfty. p. 73^

C H A P. -V3 D I S 9 E N T E R 3 Self-Condemnd1; 3 1
** fily appears; fay. they, (IW.how a Prifon or a Penalty may wortcuponaSecta-
' ty.. Firft, h will rempverfie Beam of Carnal Content, which-blinded- his Eyes.,
"• 2. It may fet Confcience at Work, as rough Ufage did Jofeph's Brethren. 3. It
" inay.free a Man from Diffractions, arid Seducing Company, that he may have
** Leifure and Opportunity feriouily to bethink himfelf of his Grounds,"^. Which
f . thing by God's Gracious Affiftance, may Work a ftrange Alteration in him.
¦Mr. Tho. Cafe, a Mighty Champion for Non-Conformity, tells us, (b) "That God
" would; have Judges to fhew. nb Mercy when the Quarrel is againft Religion, and
"the Government pf;. Jefus- Chrift, (he means the Presbyterian Government) thofe
" Men, *fays he, that.would rife up in curfed Practices to bring in Idolatry and
'^ Falfe Worfhip; to Depofe Chrift from his Throne, and fet up Anti- Chrift in
'" his Place, &c. fuch a Generation (he means J uch as would Reftore or Support the"
" Englifh Bifhops, Liturgy andCeremonies)-ha\h Chriftdoom'd to Execution, St. Luke-
" 19. 27. Thofe Mine 'Enemies [that would not' have me to Reign over them, bringhither,^
" and Slay them before' me. . Thus thefe M&i Lambs fanetified'their Barbarities by*
Berverting the Holy Scriptures. . ', ' ' i , .
Obj. " The Non-Conformifts have Relinquifh'd and forfakM, fuch Principle's.-
... Anf. The Reprinting of Mr. De Laune's Libel againft the Church, -with Mr. Foe's-
Preface, is rnoProof ofthe Point; for it Reprefents the whole Constitution of the Chur'ch
as Paganifh zndPapijh, with a Defign, no doubt, to excite an Equal Haired to it,
as to Popery- ot\P&gan,ifm : kndhaw much, 01 how far, or how, foon, an Exalted Epi-
demick Hatred; (when Mr. DeTatine's Book can ratfe it) in Conjunction with- fome
of the Exalting Effects of the Occaftonal Way, may Endanger its Object ; I leave tb '
the Students of Mens Paffions and Interests, which I don't profefs to fathom. Whe
ther the Author of the Book, call'd The Rights of Proteftant Diffenters, has touch'd
upon any- Part of the prefent Cafe, Let its Readers Judge. I Obferve in the mean
-time, that he fays, (c).ti A great many People mean fomething elfe by the Safety
" of the-Church, than the Security of its Articles: : ; And when they fay, the Admif-
''. fion of Diffenters into -Offices is inconfiftent with it, they mean, .'tis Inconfiftent
"¦ with the Prefervation of thofe Tenets, which .are either no Part of the- Articles,
" or- lefs Neceffary, and Perfectly ^Accidental -to Chriftianity and true Religion ; as
" the-Divine Right of Epifcopacy, the Abfolute Necejfity -%f an Uninterrupted- Succtffto»'
11 from the- Apoftles, the Epif copal Form, together with the prefent Rites and Cere-
** .monies, Abftracted from its Doctrine and Difcipline. To fay the Truth, (d) N. B.
«». I DO NOT KNOW BUT THE- ADMISSION OF DISSENTERS INTO OF-
'f BICES, MAY BE AN IMPROPER MEANS TO PRESERVE THESE MENs
« CHURCH — And a few Pages farther, N. & LET HER (THE CHURCH)
«?TRY, fays, he, (e) TO FIND ANY INSTANCE OF THE DISSENTERS
^INTENDING HER RUIN, BESIDES THE LAWFUL and OPEN * AT- -
« TEMPTS, WHICH THEY ALWAYS MADE UPON ALL OCCASIONS, ,
f* AFTER A FARTHER-REFORMATION OF THE CHURCH. Thus he.
But now what do Non-Conformifts mean by a farther Reformation of the Church I-
1h.e Preamble t© the Ordinance of Parliament-, Jan. 3. 1644. (already . Quoted) tells;
" us
' *(a) Modeft Defence of the London Minifters Letter to the -JffemHy, Licenfed by Mr. Cran-
ford. p. 22, 2^24. -•!,.-
(b) Sermon to the Court Martial, 1644. p. ij. '.Quoted ly Luke De Beaulieu in bu'Book*
call'd Take b&d. of both Extremities, $V. Printed 1674. Part. z.\ p. 29.
U) Mights of Proteftant Diffenters. Part. V p. ¦>,$. Cited \n.th Cafe of the Adimjjion of Oc-
cafional Conformifts -to the Holy Communion, before they .Renounce their Sch'fm, London, .Print M->
1705. FrefVp. 18,
. (d)Ti>ia\v. 35,34. cited iMd.Pief. p. i8j to,.
(e) Hid, p, 40. cited ibid, Ptef, v< 19* ;

i% DISSENTERS Self- Condemn dJ CHAP.V,

us,' that by it they mean Abolifhing ihe Liturgy, or ConmEn-Prayer Book ; and Impo- :>y
fing the Direlttry under heavy Penalties. By their farther Reformation they mean, Is
their Ordinance of Parliament, Aug. 23, 1645. (already Queued) acquaintstiSj tha^
no" Perfon mult Preach, Print, or Writ% or caufe to be written, or 'printed any thing, It-
fainft any Part of their Directory, under the Penalty of fifty Pounds; if the Judge pleafe, "
ut never lefs than five. That if any Perfon ufe, or caufe to be ufed the Book of Common
Prayer, tho* but in his own Family, he muft for the firft time pay five Pounds; for
the fecond, ten Pounds ; and for the thirds ' muft fuffer one whole Year's Imprifonment ,'
¦without Bail or Main-prik,e: Their Reformation was a Reformation by Blood, a Bloody '
One ! " Fight the Lord's Battels, fays Mr. S. Marfhal. (a) All Kingdoms', except
" the Malignams in England, do now fee, that the Queftion here is, whether Chrift'
" or Anti-Chrift fhall be Lord or King ! — Go on therefore Couragioufly, ye can
" never venture your Blood in fuch a Quarrel : Chrift fhed his Blood to fave you from
" Hell, venture yours to fet him up upon his Throne.— Mr. Leech cries out, '(b) Down
" with Je&abel of Rome, (by which"he means Epifcopacy, Rites, and Ceremonies ;)
" down with her Idolatries, Superftitions, Altars, Rags arid Reliques ; they be but
ft Jezabel's Fragments, Let them be ufed as Jeztabel was: Help, Royal Sovereign, to
" throw her down, &c. And becaufe the King would not help them, that way, they
belpd themfelves; and in Order to their Ctfmplc at Reformation, THREW HIM DOWNJ
Mr. Cheynel told the Parliament, (c) " Many of the Godly have ventured their
" Lives, loft their Limbs, and their Blood, and their Friends, and exhaufted their
*' Trc afures, for a Reformation ; you have promised us a Reformation, we have paid
"for a Reformation, you are therefore indebted to us of a Reformation, we afe bound
" to challenge fuch a Reformation as will quit Coft, and anfwer the Price we have paid,
" arid the Pains we have beflow'd, Sec.-— And they had their Reformation, or rather
Transformation: Monarchy was. A bolifl'd, after Epifcopacy was Extirpated ; Anarchy
and Belidlifm fucceeded them, in the Non-Conf 'ormifts. Model of Church and State.
Thefe were Open Attempts indeed ; were they Lawful.-too? Good God! How Super-
hellifh muft their Unlawful Attempts be 1 If ever they ¦fhould contrive any fuch.
From their Lavtftd Attempts in fuch fort, good Lord-deliver us.
But a Presbyterian Author tells us, (d) " That ..the Presbyterian Intereft wiU never
'" vary from itfelf, (e) thafohey are a Number CfMenfofixt, and conftant, as none
'" more. And as for other Non-Conformifts (Independents, Anabaptifts, &c.) be
'*' calls them (f) Sectaries or Fanaticks. And fuch, I fuppofe he means, have no
fettled Principles at aU; but are perpetually kindling New Lights (as they call them)
with Sparks of 'their own Imaginations, which are enough to fet "Cities and Nations in
a fame* And a late Presbyterian Minifter writes fo terribly and vnchriftianly con
cerning them, as if he were Dreffing them up to be Fuel for the Flames ; and the
whole Presbyterian Fraternity, who uied to meet at Little St. Hellens, were pleas 'd with
the Book. A Diffenting Independent Author gives the following Account of the
Matter. " (g) The Author «f the Faithful Rebuke <a Presbyterian Minifter) gives fuch a
" Dejcription of .the Independents, as cannot tout prevail with any, who know their Prin-
 " ciflts
(a) Sermon before the Parliament, and Mayor and Aldermen, 1643. p. 21. as Mr. Beaulieu
alledges \t in his 'Book-cM'd, Take heed of both Extremes, &c. Printed 167 j. Part. 2. p. 23.
(bj Serm. 1644. p. 22. citedibid. p. 22. -
(c) Serm.ttip. p. 32. citedibid; p. 2 J.
.(<?>/« .a Book EntWltd, The Intereft of England tonfidefd in the following Qiiejfc'ens, &C.
Alfa an Account of the prefent Principles of the Diffenters, Sec. London, Printed 1 704. p. 15.
(e) Ibid. p. 27. >¦ • .
,ff) Ibid. p. 3©.
Kg) Hiftory ofthe Umon between the Presbyterian and Congregational Minifters, in and about
JLcndon, and the Cavfes of the Breach of itA Edit, *, 1698. Preface-to th Reader.

Ch a.p. V. t> I S S % N T E RS Self- Condemned. .g|.
tf eiples and PraftictSM to gH^L a Teftimony concerning them, fo'far- as Innocent*. The
( .Language wherewith he treats them, is fuch; as One would think None- could -Juftify,
* who have hot broke through fid the Bounds of Common Civility ; and yet his Faithful
*' Rebuke was fo Acceptable to the Meeting ofthe Minifters at Little St. Hellens, that
*c it was only tnffiiodefty of the Author, that prevented his having the Thanks of the
*c United Minjfters, for a Book, wherein he Dreffes up his Brethren (the Independents)
** as if h* vert imitating the Spanifh Inquifitors, .when they are about to prefent the
Xl Heretktks to the ¦ Devouring Flames. He condemns the Congregational Brethren $y
" Wholefale in his Faithful Rebuke.— He cenfures them as a Party of Men -without
*' Difcrim'mation. The fame Author farther tells us, (a) That they (thofe Indepen-
<l dent Minifters that- could not comply with the defignedly aquivocal, ambiguous Articles
"*' of Union, d metr Verbal Comp'ofition, as he calls them p. 3.) were fenftble of the fe-
xc vere Treatment, which they met with, when they were reviled and afperfedfor not Sign-
" ing a WIRE-DRAWN AGREEMENT compos'd by their own Brethren, who were
*l upon* Level with themfelves, when at the fame time they were freed from the Impo-
i( : fit ions of the National Chytrch, &c.
Tibs fame Author does in the aforefaid Book give clear Proofs, that the Presbyte
rians, under the fair* Pretence of a Subfcrib'd Agreement and Union, did endeavour
entirely to break the Intereft of the Independents, and their Church Confiitution : That
theitfoftfweet Words of Agreement, Union, Moderation and Peace, were ufed by them
rather as Terms of 'the fupplanting Art, than as the Language of Sincere Chriftianity.
And the fame -Non+Conformiff Author has farther 'Impartially told -us, That his
Brethren the Independents who agreed to that.Union (for this Author Subfcrib'd it not) ,
mightHn all Probability have the fame Defign upon the Presbyterians, as the Presbyterians
"had upon them 1 Both intending by that Solemn Union to Out-wit and over-reach one
another. Hear his own Words, (b) " It (the Union) Looi'd too like a Want ofSin-
" cerity among the Non-Conformifts themfelves, as if they went about to Supplant and.
" Deceive one another v It had too much of .the Appearance of putting a Cheat upon
" the World, as if the Presbyterian and Congregational Brethren were agreed, when
" both fides werereftlved not in the leaft to recede from' their former Principles', and
*' Practices. ... . , _, .'"'¦"'.'
Thus do they Impofe upon, Revile, and Persecute -their own Brethren, (to keep thrir
Hands in ufe) when they cannot Impofe upon the Eftablifh' d Church. '. ^
Obj. " The Affembly of Divines (who advifed the Ordinance of Parliament above
*' Quoted) (c) were aU of them (except Eight or Nine) Conformable Minifters, fa
"** that they were Conformifts and nvt Non-Conformifts, who were Impofers upon, arid
*f Perfecutors &f the Church. .-•'-
"¦¦ Anf. Certainly then j they were very Tow atid Mode-rate Church-Men, who could
Lay the Church fo Low, as to Rnin Epifcopacy y Liturgy; and the Whole Hierarchical
Evangelic Conttitution. Former Days may inftriict the Latter, and fhew us how
-fit fuch Moderate Men are to Defend the Church, when Attack'd by Enemies !
: fWoncludetbis firft Inftance,' Let Mr. Fde-and the. other Admirefs-af De Laune's
Book, who now are pleas'd to Decry all Impofitions, ftop a Little, and Reflect,
.that in thofe Times which Ms: Foe calls. (£}. Cruel,.. ibi Mmmm±uyex.Bosik was
not/o ftrittlfVmpos'd up on ^Non-Conf 'ormifts", as the Non-Conf orrrifts Impos'd the Dt-
.¦refflo'ry U£0h$as!&itpcb-i for j^W lb£'rer<w^ to any D'iffenting
' . t.,f*.'t> ,¦•¦•.--. 1Ji---- P "Family,

(a) Hiftorf of the Union between the Presbyterian and CongregettionaP.Ssi'fters, hand about
r-tondon, anii^Cimfes,of the Breach pf;it„ i-Edit. .1698; p. 4, J. W
(b) Bid. p. 4. „.[ , .-,.* , . ,. it. .!. j&~>
fc) mftory^Tlo^oifof'tmiy. Printed 1707 by.theDiffenWt* Fief. p. !#'
(d) Piefaseto De LauneV ilea, p. x.

u

§4- DISSENTERS Self- Condemn '<£. Chm.;?.
Fapiilyj And four Perfons more, to meet and Worfhip .according to their own Way:
Which (as it might have been improv'd) might have included almoft the whole
'Kingdom j but the Meek, Bearing and Forbearing, Merciful Non-. Conformifts, Ab-
horPd granting any ftkh Difpenfation to Church-Men.; for.tbey prohibited the Ufe of
the Common Prayer Book even in private Families, under fevere Penalties*
Secondly, The Non-Conformifts Impos'd their- Covenant. Mr. Rich. Baxter (a) tells
us, " That when- the Parliament.had. taken :the Covenant, they fent it to all the
.?' Garrifons and Armies to be taken, and Commended it to all. the People of the
*'. Land. And when the War was ended, they, fays'he, caufed all the Noblemen',
"Knights,. Gentlemen. and Officers which had been againft them in the Wars, to
" take it, before they would Admit them to Compofition,8ic. And they requir'd,
" fays he, that all Young Minifters fhould take it at their Ordination, and farther
" tells us, (b) that the Scots caus'd King Charles the fecond, when he was come
" over to them, not only (Mutatis mutandk) to take the Covenant, but .alfo. to
" Publifb. a Declaration to the Worlds that he did it Voluntarily and heartily, &c;
Here's Impofing it upon their King and the People too.
.And, we are tdldoby the Presbyterian 'Minifters "M '. tbe Province oi London,
" (c) ..That the thtfi Non-Conformift Parlian/ent en join'd it tobe taken by all Men
" above Eighteen. Tears, of Age, throughout the Kingdom of England, and Dominion
" of Wales, and that the Commons requir'd it to be publifh'd every Monthly Faft.-Day,
" Sot the better Remembrance. and Obfervation of it ; And it was to be hung. up
" too in fome publick Place ofthe Church, that the People might frequently read it.
As to the Diffenters Minifterial Habits aforefaid,- tho' they be not Formally Decreed
• and Impos'd, yet they have an Equivalent, w,.,the Authority of Cuftom. They will
not, efpecially in Cities, go into the Pulpit" without them, they are expected and
ufed in Worfhip as much by them, as Band, Caffsck, Gown and Surplice are by others-
Tf any Object to this, that they often uncloak themfelves, and hang- it over the fide
of the Pulpit in squtilibrio j I Anfwer, (not to enlarge upon Undrejfing and Dreffmg-
,in the Pulpit, and Degrading it into a Veftry).. that Cuftom -is not . to Demonftrare
their Chriftian Liberty, but for other Ends and Purpofes, Which . they know welL
enough. ,
; . In the next place, I Proceed, to Obferve, how the Non-Conformifts Advance from
Pofitive Conftitutions, Cuftoms, and Ceremonies in the Worfhip of God, which he
-bath -not. exprefsly commanded in the Holy Scriptures, .to Impofe, Negative Ceremonies
. and Conftitutions unknown to the-E'ible, and fo do farther corroborate arid ftrength-
ien the Propofition Advanced againft Mr. Foe's De Laune. ¦' •';-¦>'
The Impos'd Directory impofes. the following Negatives, (d) "- Dotit Adote or bob
-.^imarfts one Place or other, when . ye enter the Public Affemblies for Worfhip..
" (efAfiftamfrom Salutations, or doing. Reverence to- any Perfons prefent or cora-
" ing in. (f) If not prefent- at thebtginning of Public Worfhip, when you come
" into the Congregation, you muft not betake your felVes to your private Devofioas.
,*f(g)Te fhall -not read any of thefe Books, which are cc^monj.y;iQalled..^Mcri-

Ca)< Navmiiye .of, tie mpft Memorable Paffages- of Mr. Richard Baxter^ Life and Timet
'fmthfUUy ptbhJb'd-fronUm own Original Manufcript. By Matthew Sylvefler. London 1606.
*)_ A';. * *

P-4 ft) Ibid.-^r. 640?*

(c) A TefibnomJotfc Truths of Jefus Chrift } anl to onr Solemn Leagne and' Covenant 8ixl
(d) Jliviad^firth^T^k-m^ofQod,-^^ drmg&ourtheKhgdmsof'Emteti*
Scotland andlrsttd. fruited 1644. p. io» , J *.»&«« »
ro«i*p.tw '• " ¦- ¦¦(/;2J*p.u,
(g) Ibid, pi 12, *' ' .;.. ; ^

GH A P. V. DISSENTERS Self- CandeM. 35
" pha, in the Public Congregation, (e) Te fhall not Adminifter Baiptifm in private
".Places, or Privately, but in the Place of Public Worfhip, andjnthefaceof the
" Congrefation. (f) Tou fhall not Baptize in the, Places, where Fonts in the
" Time of Popery were. unfitly and Superftitioufly Placed. And in like manner,
Kneel hot, Crofs not, Wear not the Surplice.
Now, to fay, yowjhall not do this, or that, is Authoritative ; it is an Impofition}
as well as to fay you fhall: To Prohibit, requires the fame Power, as to Bind. Yea,
theirs were binding frohifiitkns, guarded with a Penal Ordinance of their Parlia
ment, . - , ;';_' . ,;,';,,
. " , Obje$ion. A Ceremony is fome Pofitive Aclionr but the Non-Conformifts- not
afeing or not Doingr is no Action,; .Nothing ; and. fo no Ceremony. ,• -,-¦.- ,; v, ,..J
Anfwer. Firft, The Non-Conformifts t cannot deny, but that they place a great-,
deal of Religion in thofe Negatives' ot not Doing ; and I can hardly think they will
Affirm, that a great deal of their Religion cohfifts in Nothing. — Secondly, Their
Decrees and Ordinances about thefe no Doings were Pofitive, Peremptory Decrees, with
terrible Adjuncts, asthe Penalties do declare. And to their not doing thusorthuSii
fome Pofitive Aktion. mutt be tack'd, (Negatives for the moft part no include and
infer Affirmatives), as Kneel not at the holy Sacrament, but Sit asthe Sociniansdo,
who reckon tbe ever-Bleffed Jefus a Mere Man ; Bow not, but be as Stiff as a Staker
or a May Pole in the Houfe of God ; where the Symbols of his Special Prefence are.
— Thirdly, There are Negative Ceremonies, which Confift in not Doing'. As in the
Primitive Church, not Wafhing for a Week after Baptifm was , a Ceremony : as well
as the Wearing of a white- Garment for a Week after. So with the -Jews, not Sit
ting Upright at the Paffover Feaft was a Ceremony, as wellaSfifyw&MJg rfo Unleaven'd
Cake into as .many Pieces as were Guefts at the Table: So their not Eating of the
Sinew which Shrank. Finally, even not doing on purpofe may pafs for fome kind of
Doing, and I have the Authority of a whole Affembly of Non-Conformift Minifters
for this, who call the Decreed Abftinence from, or not Eating of fome kindof Meats,
Acts i').(g) a Practical Confiitution. - .,-:-;¦"
Upon the- whole, \\&moft Amazing, thai the Non-Conf ormid-s fhould deny what
they prove, Diffent from what, by Principle and Stated Practice they Confirm}
Reckon tbe fame Propofition (I am difqour,fing; of) Anti-Chriftian in a \Conformifts\
hands, which they Judge Apoflolical in their own. This Condudt obliges a great
many to fpeak the plain Englifh ofthe Point, that they Oppofe not the Propofition.
or the Contents of it, but the Authority that Decrees them, that they feem to Con* ,
tend for Dominion, not for Confcience; that if themfelves, may not Decree and Imm
pofe, they will not Obey: To the Tune of tnejDld Song, *'. And no body, elfe fhofl"
plunder but I. ' -'¦'¦";' -?7 - .; . ."¦ . ' '
Thus (he Non-Conf ormiUs . themfelves having, 'Confuted De Lome's- Performance a-'
gainft the Lawful Iriefs of Impofitions, and having perform'd fo well in behalf of
this Affertion, That the Church hath Power to Ordain, Decree, and impofe fome Rites
and Ceremonies . not leing contrary to the Word. I fhall conclude it- -with a few
Thoughts, for farther jCo^^»fw,pftheImpartjal. , ... '
Firft, God hath cqmmffl$ed;'(i/Cofv-faf^Q?)lf that all things be done decently,:
and in Order. '',.Bt\it the ^riptures dp-no where letdown all the Particular Outward
Modes, , Fa,fiiiip.Jtjs or Formsj,' whereby" Public 'Worfhip ,ijs Decently and. Orderly
Perform'd;' as appears by what St. Paul fays as to thefe Matters, (1. Cor. n. 34. J
Compared with the Event;, ll Other, things will I Jet in Order when I come, faith the
.'..' ..k,] _v v . V( F 2 . ' , . '.. Apoftle*
"(e) A Directory for the Public JP'orftiip of God, 8cc. throughout the Kingdoms of England
Sttnftrndrrof Ireland:1 grigr""*"""-
(f) Ibid p. 40.
(g) Jvs Divin. Regim. Ecclef. &c. p. 247,

$$ DISSENTERS Self- Condemn d. ChS*. V.
Apoftle. But Divine Providence fuffer'd him not to come to the Corinthians after
that ; Therefore thefe Particulars are left 'to be Deterrmnd by the Governors ofthe
G?wrt&, agreeably to General Rules of #W) Scripture. And they" cannot be Obli-
ginglyDetermin'd' by -any others but Superionrs, for Par in parem mnhaktlm-
¦perium. 'Secondly, Church Governours have Power to Decree and /»>/»/* ii>«w Rites and Cr**
»o»w, hot Contrary to the Word, that Relate to the Orderly Decent Adminiftra-
tion of Public Worfhip, and muft (I humbly conceive) Decree and Impofe fome
fuch upon Chuch Members; elfe thefe Abfurdities wputd follow. — Firft, IF
Church Governours have riot the aforefaid Power, then it would foflow, that our
Lord hath giyen them in Charge fome External Matters relating to his Worfhip,.
for Executing of which, he hath given them no Pow:r nor Awhorhy? Or that they
have no Commiffion to appoint fuch Solemnities in the Outward Worflrip of GoaV
as ferve to that Decency, of which, Chrift hath by his Apoftle (i.Cor. r4*4jcr.> given
them a Charge: Which whomever Affirms, does mpioufiy fay, that Chrift has bid .
them do, what would be finful for them to do. — Hence Secondly, If Church Go
vemour s have not the aforefaid Power, it would Notoriously follow, tfiat thofe Scrip
tures containing General Precepts of dolngall'things Decently, and? to Edification,
and fuch like, were no Commiffion; a meer Blank, and no Patents; noCommandsr
but Ufelefs Words tuid Syllables ; as being never to be reduc'd to Practife, by fet-
ling Particulars agreeable to their General Import. — KndThirdly, If Church Go*-
vernours have not Power to Decree Rites in their Own Nature Indifferent, not con- :
traryto\h<ifWot&^' then it would Abfurdly follow, that they had- no Power at afi>
for what is Morally Good, is already Commanded ; and what is Evil, is already
Forbidden by God; and fo, if they have no Power to Decree about Matters- neither
Commanded nor Forbidden, they have no Power at all. — I cannot Imagine, upon.
what Subject that Power fhall or can be exercifed by them, if Indifferent Things^
or Things not commanded nor forbidden, be excluded. They are Dwelled of all^
and put upon a Common Level with the Meaneft of the People: For every Soul 19
tied up in Matters either commanded or fotiidden, and if all the People muft be
left at unlimited. Liberty in things Indifferent, then where is there any the leaft
Shadow of the Power and Authority of ChurchGvvernourS over a Peopft governed ?
If it be Objected to this by Non-Conformifts, that tho* no fort: of Governour r
harePoweitoJmpoJethmgsTndifferent in the Worfhip of God, nor have a. Right to
their Obedience in the Cafe of fuch Impofitions ; yet that they grant by their Prin
ciples confiderable Power,, both to the Political and to Church Guides; even a Power?
id < Pmifh the Breakers^ of God?s Laws. " A (4) Compulfive, Coactive, Punitive
" Power, formally Political is granted, (fay the Non-Conformifts) to the Political
"Magiftrate in Matters of Religion. — He rhay Politically CompeJ the' outward Man
"of all Perfons under his Dominions, to the External performance of their refpe-
"ctive duties, and Offices in Matters of Religion,- punifhing them if either they
41 neglect to do their duty at all, or do it corruptly, not only againft Equity and
* Sobriety contrary to the Second Table, bnragainft Truth and Piety, contrary*
t) the firfi Table "of the Decalogue. Andthey alfo tell us* (b) "that the Church
¦' Guides can not only difcharge the Duties of Doctrine, Worfhip and Difcipline
J' themfelves, but can alfo Ecclefufticdly Command and Contgel Others (Indentntely
**' ippken) to do their Duty alfo.
Anf. The Presbyterians indeed faid alt this in the days of their Ufurp'd Power,
when the Church of England was under their cruel Lafhes : But the Non-Conformifts
./.".¦;-.¦' .."..•.,,-. ."T.;T'^':: /' *"''¦ . -\ *¦
(a) Jus Droit*. Regm Eeclef, &e. p 7]*
(b)Tbjd$, J>3,

C» AF. V. D I S S EN T E a S Self- Condemned. &
in general would not fay fo much then, not out of Refpect to the Church, butforfear
they fhould have felt the Presbyterians Iron Rod. Will they adhere to the Objection
now,, for the fake of avoiding the forefaid Abfurdity i or are they content to remain
engulph'd in and with it? — Firft, they will fcarcely all of them Adhere to it>
becaufe they are not yet Agreed amehg themfelves, what are, or what are notthe
Laws of God, and of Jefus Chrift. — ? Secondly, If all and every One of the Non-Con-
prmifts did Adhere to it, then I conceive, that they Eftablifh Pafftve Obedience in
its utmoft Elevation, Jure. Divino, in Religious Matters. --- To explain 'thefe Points,
I. All the Non-Conformifts -.will fcarcely own the Objection, thoJ the Numerous
Presbyterians may; for it is not yet agreed among themfelves, what are, or what
are noti the Laws of God, znd. of Jeftts Chrift : JLike a Cadmean Pfogenyt they are
always Fighting againft one another upon this Head, unlefs* i>o/iV> fometimes hufh>
their Debates., when they fuppofe they have an Opportunity to Weaken Epifcopacy.
The Presbyterians fay, that Synods have a juridical Authoritative Power, according-
to the Law ofChrift : " This Juridical Synod, fay they (a)'(yiz. Acts 15.) is for a:
" Rule to the Churches of 'Chrift in all fucceeding Ages. The Independent Diffenters (of
whom was Mis.De Laune; as moft of the- Ad^tkiptifts are) call it ( b) "Tyrannical,
" AntivChriftian, Bloody ; and match it with the Papacy. — The Independents
here on the other hand, fay, That Toleration and Liberty of Confidence is a Law Qf '
Chrift:. But the Presbyterians, when they thought themfelves in, (or alinoft in) the;
Saddle; call'd it (c) " An appointing a City of Refuge in Men's Conferences, for"
" the Devil to flee to — And farther faid, That Toleration would not be to provide
" for tender Confidences, but to take away all Confidence. Mr. Cdufirey tells us, (d) That
"Toleration hath done much more, towards the Rooting of Religion out of the Hearts
" of many Men, in feven Years* than the enforcing of Uniformity didin feventy Tears.-
" Dr. Horton (e) calls Popery a bad Religion, but faith that Ihdifferency and-
•* Toleration is none at alb Mr. Baxter tells- us, (f) That Liberty in all Matters
** of Worfhip and Faith, is the open and apparent way to fet up Popery in the;
" Land.. — Again, both Presbyterians and Independents do generally affert Infant
**¦ Baptifm to be an Ordinance ofChrift: But the Anabaptifts,in their feveral Divifions,
" call it.Anti- Chriftian;- and load it with other terrible Epithets. — Thefe are but a*
few Inftances of the Non-Conformifts many Difagreerhents among themfelves, and
tho' the Jarring Parties unite upon Defign againft Epifcopacy (as Herod and Pilate-
did againft Chrift: the Archetypal Bifhop):jet it cannot be luppofeja, that differing,.
in fo many Important Particulars, and mutually Damning one another's' Diftin--
guifhtng Articles, they fhould ever unite in One Body; to allow the Chief Governours*
either ' of Church, or State, a Power to punifh Breakers of God's" Laws;- and Rejecters*
of Chrift VOrdmapces : Seeing" what one Paction calls the Statutes of Heaven, ano
ther calls the Diftktes of Hell; and none of them I fuppofe, are fo fuperiatively in=
Eove with Paffive Fortitude, as to Will to be punifh3 d for Opinions and Confequent
Bractices, which they think are Right.. Sb that in effect, until the Non-Conformifts i
have Agreed about the Divine Laws <&nd Ordinances, each of their Factions (but
the Prevailing in its turn), muft be, fairly fuppofed . to deny even ; this punifhing*
'¦: ¦ „ Power*

(a) Jus- Bivin. Regim. Ecclefj p. . 249. ¦.
(i) SakmarfhV ^h/; to Ley, 1646. p. j.
(e) Tire Harmonious Confent of the Lancafhire. Mrniftm,- mtl) t heir 'Brethren in London,' ,
Sttifcrihdby8^ofthemi Printed 1648: p; 12;
(d) CaudrejTj tndependeney', a great Schfrii, 16^7;
(e) Serm. to the Lords, Decern..^., 1646. p. (b.-Cited inBi£eat&s£djings,&c, Printed'
-i68j. p. 2.
09 Non-Conformifts pita, fief* Qttd Ibtffp. 4; .

$3 DISSENTERS Self- Condemn* d, Ch a p. V.
Power ofthe Church, or State-Governour or Governours," and fo they are not able
to' extricate themfelves from the Abfurdity of De Laweis Ann- Impofing Principle :
Which once, alas! Aclually ; and always (I think) Doctrinally divefts the Church
Guides or Governours of all Power.
2. If it were fuppofed (which yet cannot be granted) that the Non-Conformifts
(in their Divided and Subdivided State about the Laws of God, and of his Chrift)
did own a Power in the Church and State-Governours, tho' not to Command and
Impofe any Indifferent Unforbidd'n things in Worfhip, yet to Punifh Breakers of
God's Laws : That is to fay (among others) to punifh Themfelves, as Rejecters and
Deriders of Epifcopacy, as if it were Heatbe,ni(h as De Laune's Book teacheth: (For
all our Epif copal and Regal Church and State-Governours have always Reckon'd,
and do ftill reckon fuch a Deriding Malitious Rejectionrto be a Breach of God's Law j
and no Effect of Tender Conjcienc'es) Then hence it would follow, that Paffive Obe
dience, yea only Paffive Obedience Jure Divino is due to fuch Governours* in thefe Re-
ligious Matters j For if Non-Conf ormifts will not Confent upon Principle, that Go
vernours may command fome things in Religions Matters, which God hath not ex
prefsly commanded (Mr, Foe's Admit 'd De Laune teaching them, (a)" That Nothing
¦" is Lawful in God's Worfhip, but what he hath exprefsly commanded) but will infift
ftill, that all their Governours Injunctions in fuch Cafes, be confin'd to Exprefs Di
vine Precepts ; then feeing then Active Obedience or Performance of the Command
is properly due, and paid only to God, He being the Sole Object:, and his Glory the-
Prime End, of fuch Performance : It follows, that there only remains a Pafftuf
Obedience properly due to the Civil Magiftrate, or an Obediential Submiflion to thofe
Sufferings, " Thofe Civil Penalties, under which (as the Presbyterian Non Conformifts
" fay-) (b) he (the Civil Magiftrate) as Cuftos Tabularum, enjoins and commandeth
*l all under his Dominions, ftrictly and inviolably to obferve the Laws of God.
3. The Point in Hand is farther Confirm'd thus. The Church hath Power to
'Abrogate and Repeal Decrees and Conftitutions, made about things Indifferent, and '
ferb RepeaiV; feveral fuch, as .-/,: linence from Blood, the Love Feafts, and Widows
for Service in the Cb.rch. Now I know or none who deny, that they* who have :
Power to Repeal, haye Power to Decree Laws of the /i£f Nature. -
.4. The Powers and Prk-lU^es ofthe Chriftian Church are at leaft as Ample and
Full, as thofe ofthe Jewifh. Now, they Ordain'd feveral uncommanded Cuftoms
and Rites relating to the Worfhip of God, Jacob confecrates a Stone, calling the Place
Bethel, (Gen. 28. 18, ip, 20. 22.) and God approves this Act, (Gen. 31. 13.) laying,
lam the God of Bethel) tho' he commanded it not. Solomon appointed and haUow'd-
a New Altar, (1 Kings 8. 64. compar'd with Lev. 6. from Verfe 0 to 13. and'
¦v. 14, 15.) upon this Equitable Confideration, that the Brafen Altar was too little :<
Whereas God commanded but One. They alfo appointed Feftivals, as the Days of '
Purim, (Hefter p. 27, 28, 29.) and the Seven Days wherein Solomon and all Ifraetx
kept the Dedication of his New Altar, (2 Chron. 7. from Verfe 7 to 10.) And the
Peaft ofthe Dedication,. (1 Mace. a.. 56. 59.) after Purging ofthe Temple prophaned
by Antiochus, and rebuilding an Altar that he had Violated: Which Veali Chrift'.
approvd and honour 'd with his Prefence, St. John 10. 22, 23.— They alfo ap
pointed Falls, Four Yearly Fafts, (Zach.y.) and Two Weekly Fafts, St. Luke 18. 12.'
By comparing which Text with St. Matthew 6. 16, 17, 18. it will inftantly appear-
that our Saviour condemns not thofe Stated Weekly Fafts,but only Hypocritical,Worldl
ly, Defigning Obfervers ofthe fame: Promifing in the very next Words, a Reward
to fuch as Obferv'd them Sincerely. Thefe.
(a) Tien fin' tie Non-Conrormiffs,' p.' 3.
(b) Jus. Divin. Regimin. Ecclef. &c. p. 7Z,

CHAP. V» DISSENTERS Self Condemn d. 59
Thefe and many other things, as the Rites of Marriage, the Order of Burial, and
feveral Rites, which the Jews added to the Feaft ofthe Paffover, bad not the Honour
of Exprefs Divine Inftitution, off articular Scriptural DireElion : But were Church
Conftitutions and Ordinances, not blamed by our Bleffed Saviour.
If then the Jewifh Church had, and exercis'd fuch Power, certainly thofe Perfona
treat the Chriflian Church, the Spoufe of Chrill, very ignominioufly y. who deny her the
like Privilege. Bleffed Jefu I Shall any Body of Men continue to make it a Fun
damental Article, td defame thy Glory ? And fpeak, as if thy Church were a Lpfer
by thy Coming ? As if fhe were deprived of thofe Degrees of Power, which the
¦ Jews had ? Or as if ThouWtfdbm it felf had ft chofen a Spoufe, not fit to be trufted
with the Decent Management of any thing in thy Houfe ! Nor fit to command her
Children in Matters no- where forbidden.
God grant, that every Non-Conformift may be enligbten'd to fee his Church's Right
to their Dutiful Subjection unto fuch Rites andCuftoms, as he hath not only no where
forbidd'n, but in the General commanded : And may no longer refufe Obedience,
only becaufe the Rightful Governours of the Church require it, when each Refufer
could do the fame, and does the like when of their- own Ordering, and that without
the leaft Remorfe or Scruple.
As to the Scruples Impos'd upon them by their Demagogues, for preventing their
hearty Practical Agreement to the Church's aforefaid Power, and to draw others in
to thek Sehifm ; 'tis fit time now to confider them, and fome Artful Methods of
their Propounding them to the People f And I fhall not only Review the Scruples
in ,Mr. De Laune's Book, Recommended by Mr. Foe, but alfo (fo far as I can re
member) all the Objections of other Non - Conformifts ., that relate to the Subject
in hand. ' And fuch as may efcape Particular' Notice , will I doubt not be
Rieduceable to, and by an eafie Application, find proper Solutions in, what (halt;
be preferred...

€ HA P.*.

4o ©ISSENTER.S Self Condemn d. CM a P. V*
Chap. VI.
Mr. De Laune'j aril other Non-Conformifts Great Objeftion againft the
Churchh Power to Decree and Impofe' fome Rites or Ceremonies, not con
trary to the Word, founded (by may of Negative Argument) upon God's
not Commanding a thirig, as if it were a Condemnation of the fame, anfwer* d.
WhereTbeir Pretences from Jetem. 7. li.&c. Deut. 17. 3. Levir. 10. 1, 2.
are Confider* d and Refuted.
Same ofthe Diffenters Artful Popular Methods of Combating the Church's Yovoer
to impofe Rites andCeremoniesflolleQedout of their chief Writings, Confuted.
I. Diflenters threat ning with Divine Vengeance all who impofe or ufe un-
¦commanded, things in Worfhip : Retorted, &c. _
a. Their Mifreprefenting the Church's Ceremonies as introduced to Rival the
fixt exprefs Inftitutions of God. The vaft Difference declared. In what
fenfe Ceremonies are calPd Indifferent in their own Nature^ in what fenfe nor.
3. Their -exclaiming againft Church-Governours', as if making themfelves :
Gods, binding Men's Confciences to obey their Decrees, 8cc. The Church
Governours pretend not to make themfelves Gods, but as Supreme Civil
Magistrates are, Jure Divino, God the fathers Vicegerents in temporal Ci
vil Matters: So Church Magiftrates or Governours, we Bijhops are, Jure
Divino, God the Sons Vicegerents in purely Spiritual Matters. Chrifti-
¦ans bound in Confcience to obey Rightful Church Governours, in Matters
mt contrary to God's Haws : Which Affertion exalts not Human Laws to
an Equality with God's Laws, as Diffenters do Objeff. The vaft difference.
We ai:e bound by God's Laws D'treSly and Immediately, but by Human
Laws, only Mediately : Explain'd. We are bound by Divine Laws to In-
-' Xernd, cut well as External Obedience ; but Humane Laws (as fuch) are
fatisfied with External Obedience : Explain'd. Gods Laws admit not the
DiftintfionqfA&ive and Paffive Obedience, but Human Laws do: Ex
plain'd. The Ingenuity of a noted Non-Conformift Patron of Refiftance
Occafionally Remarked, who frankly fays, that the DoSrine of Refiftance,
was neither taught nor believ'd; until fhe Troubles of King Charles L
4. DiflenjEers affuring the People that their Contending with Superiokrs in
fuch Ecclejiaftic Cafes, is an EffeSl of peculiar Affift ance from Heaven $
and a Proof of it too — Their way of Contending quite contrary to that
jfthe Primitive ¦¦Chriftians. They have fuch Affiftance in their Contending,
as Korah had in fw. The Conformity of Diffenters to Korah, Dathan,
i!fc. reprefented in a Parallel Scheme.
5. Their affuring their Followers of Succefs, and faying, that all their Smo-
cefs in Oppoftng She Church-Conftitutiomt is a Mark of the Righteoufnefs
of their Caufe. — This Notion fifov'dto be moft Abfurd and Atheiftical.
THE Non-Conf ormifis lay great Strefs upon Negative Arguments.' What
God hath not commanded, Men muft not Impofe nor ufe in his Worfhip,
is the mainPillarof D? L*«w's Performance.' He turns off the Rites and
Cere-

OH a P. VI. DISSENTERS Self- Condemned. 41
Ceremonies with the following Strain : " Of all which, fays he, (a) not one Word ¦
" in all^ the New Teftament ; and Dr. Owen fays, (b)- That feveral things are con~
*' demn'd in Scripture, becaufe introduced into Worfhip without God's Command, as
" that the Jews were grievoufly threatned for burning their Sons and Daughters in
" the Fire, by way of Sacrifice unto Idols, (Jerem. 7. 31, 32, 33.) which God
" commanded them not, neither came it into his Heart. And that fuch were to
" be deftroy?d, who worfhipp'd Sun, Moon, or any of theHoft of Heaven, which
" God commanded them not ; "Dm . 17. 3. &e. which Text the Doctor CO Quotes.
" The Cafe of Nadab and Abihu he alfo (d) prefents us with, (Ijev. 10. r, 2.)
" who were devour'd by Fire from the Lord, for Offering ftrange Fire before the
** Lord ; which God commanded them not. Thefe and fuch like Ihftances all
the Diffenters infift upon, in declaiming againft the Rites aud Ceremonies, and
the Church's Power to Decree them.
The Objetlion and Scruple which Non-Conformifb Leaders Artfully frame, and
Frightfully Paint for the People, in falfe View of the aforefaid Scriptures, is as fol-
lows. " God has net Commanded- the contetted Englifh Rites and Ceremonies," the Holy
"Scripture no where requires, or teaches them ; therefore, fay they, they ought not
" to btimpofed nor ufed, any more than Nadab's ftrange Fire, or than Sacrificing
" Children to Idols, or Worshipping the Sun and Moon : All which Actions were
'£? Gondemn'd, and that terribly, becaufe God commanded them not.
After this lhort Specimen of their Anti-Ceremonial Skill, they want not Methods
to Affright the Unwary ¦ from the Church's Rites, and from the Church it felf.
*c r. O ! avoid thefa uncommanded things in Worfhip, as you would the utmost
" Severities of Almigwty Vengeance, fay they : For (e) the Non-ConformiB Dr. Oxen
" declares, that now a more fevere Funifhment is fubftituted againft fuch Tranf-
" greffions, in the room of that which he fo vifibly inflicted under the Old Testa-
'" ment : And CD when Men bring their own Inventions into the Worfhip of
" God, they are fo far from having the Sacrifices they offer accepted, that they
" do no lefs than expofe themfelves to the Danger of becoming a Sacrifice to Juftice,
" 2. OI Abhor thefe Rites and Ceremonies, that are introduced to Rival the fixt
" Commands of God : For they (g) are made Neceffary, and a Command of God
" urg'd to inforce them, as our Champion De Lame lays, and the Great Mafler
" Foe owns it, for he Recommends the whole Book. — 3. If you would love God
above all, and. defire him folely to be Inthrond in your Confciences, Oppofe (atleafi
by Separation, from) fuch as would make themfelves Gods, by binding your Confid
ences to obey their Decrees : Exalting their Human Laws to the fame Throne with
God's. For one of our great Authors (h) fays, " That by Inftituting Ceremonies
" (which he confidently affures us, are by*them made Parts of Worfhip) they m-
" vade God's Royal Throne, and ufurp his Sovereign Power. And farther faith,
«' fi) that for any Society, Ecclefiaftic or Civil, to have Power over Men's Confcien-
" ces, is a Point fo injurious to the Prerogative ofChrift, and every way fo Abfurd,
¦"" . n " ?.Kit-

that

fa J Plea for tbe'JTon-Conformifis, p. 20.
(bj ABrieflnftmlkknirt tbeh*orjbipofGod,8cc. by John Owen, D.D. Printed 1688.
P- Sh
fcj Hid. p. 48.
CdJ Ibid. p. <58.
fe) Ibid. p. 6q.
Yf) The Vanity of Human Inventions, leldfortlj in tt brief Exenitation upon tin Controverted
Ceremomies, Sec. Printed 1666. p. 24.
(g) Vlea for the Non-Conformifts p. 6.
-.(b) Vanity of Hitman Inventions', &c, p. 64,'
$>ZW.p. 14, *jv

4T D I SSE NT E BV5 Self- Condemned. Ch a p. VL
" that he hopes thofe whom he (then) dealt with, would not dare to_own it. * Cha
ritable Soul I In fuch fort do thefe Art iftsin Sehifm harangue poor Peopfe into- a
Soul-ruining Rebellion, againft their Lawful Governours, the Bifhops ; Craftily with7
all Afluring them, that Contending with Superiours in fuch Matters-, is an Effect'
of Peculiar Affiftance from Heaven, and a Proof of it too : For how, fay they, could
fiich poor Creatures as we, continue our Tefiimony againft the High Powers on Earthy
if we had not the fame Divine AU, as the Apoftles had in their Days, and were not,
doing the MW of Chrift. They alfo Affure their followers of Succefs, and Proclaim
that all their Succefs in this way, is an.Infallible Marl of tbe Jure'Dmno^fhip- of
their Caufe. If any Intractable Fellow tell them, that many a bad Caufe hasprofpefi
for a long time; hi is quickly filenced by a Sermon upon Poffeffim giving Right y Out
of which I fhall prefent fome Notes by and by.
, That Non-Conformifts may not imagine, that I fpeak theft few laft- Pa!Biges>
¦without Book ; (I mean without Direction from their own Booh) I fhall defire them
to Review fome of their Brethren's Elaborate Sermons, where they may read, as
follows. . .
When Non-Conformifts were in the fate Times of Moody Memory vigoroufiy con
tending againft their Superiours, Mr. Tho. Goodwin. heartned them thus : (a) " They:
(the Non-Conf vrmift Saints) for all' others who adhered to Epifcopacy, they call'd.
Malign ants) " are Privy Counfelhrs to the great King of Kings, who Governs all the
u States and Kingdoms of the World ; and God doth give- theft his Saints a Commiffibrt:
*' to fet up and pull down by their Prayers and Intercefftms— Ancthe proves it by ffai.
<c 45. 11. Ash of me things to come, &c. concerning the Work of my Hands Co'mmani:
" ye me. A good Text ill applied to thofe whole Hands wera/ulb of Mood. And
another great Non-Conformift fpeak's thus r '(b) '¦'¦The Saints and the Secret Ones- [halt
M worlc DeftruHion, andthis feeble Generation fhall be as a Lyon from-the Prefence of
u Chrift amongft them : ChriL faith he, affigns that- to them, which is his own proper
w Work : Let Men take heed, how they provoke this Lyon, for then he will not lit
** down until he eat of ihe. Prey, and drink ofthe Blood ofthe Slain. Mr. T. Pal
mer ipeaks in the following Words : (c) Saints (i.e. Ye who are ftriving agaihfiT
" Bilhdps, Liturgy and Ceremonies) cheer up your Hearts, ply God with your
** Prayers, You Jhall prevail, Bleffed be God your Enemies have been on the decaying-.
** Lofing Hand a pretty while ; they have in Scotland, that you know, they havei
M loft in England, that you know, and they fhall lofe and lofe, till they-have loft all>~-
And Mr. Tho. Cafe affures the People thus : (d) " The, Spirit ofthe Lord hath come.
" upon our Gallants, Gentlemen-, Young Men^ faithful Countrey-'men, renowned Ct-
" tizens:. So that he that was weak among t hem-is as David, and he. that was as
u David, hath been as the Angel ofthe Lord. So far then, I> have made it appear
from Non-Conformifts own Books, that tfiey perfwade People, that contending dgainff
Bifhops, Liturgy and Ceremonies, that contendingwiih Superiours about what they
call their Religion, is an Effect of peculiar Divine Affiftance .- And that they affure.
them; in fo doing, of Succefs.
Mr. Jof. Caryl in aThankfgivingjSamon-1644, tells the Peopfe, (e) "¦ That 'tis itt

(a) Sermon before the Houfe of Commons, Feb. 2 j, 1645. By Tho. Goodwin, B. D.v Oiie of
tie Affembly of Divines. ?rinted r 1646. p. 41, 43.
(b) Dr. Jolin Owen. Difcourfe 1659. p. 22. Quoted' by Luke De Beaulieu in hit Book
Entituled, Take- heed of both Extremes .- Or plain and ufeful Cautions agamfi: Pspety and
Presl'yteiy,i6-j% Part. 2. p. 66, 67.
(c) In a Sermon call'd, The Saints Support in thefe fad Times. 1644. p. ig.Cited by LuBfe
Be Beaulieu in bis Book, Take heed of both Extremss, grY, Part, 1. p. lev
(d) Serm. 1644. p. 28, Cited ibid, Part. 1. p-. IA»
{ej tit ni ibid., p.- 46,.

CHAP. VL DISSENTERS Self Condemn^. 4.3
•" UI -to out- run Providence, and*'tis as bad not to follow it. By which he certainly
meaneth, that Providence favouring a Caufe is a clear Marl that 'tis a good Caufe:
Why elfe fhould be bid People follow it ? But I obferve by the way, that Provi-
Jlmceis not our Bible : Tho* when -Scripture and Providence concur in- one Point,
then we fhould follow, yea cheerfully run after it. Mr. Tho. Goodwin told the
Houfe of Commons, (a) " That it is, and hath been the Defign and Practice of Je-
xt fins Chrift,, to break all Kingdoms that do Oppofe him or Opprefs his Saints. If this
be attending Rule, then he means that Succefs Juftifies a Caufe,, and fo makes the
Turks bettter Saints than the Non-Conformifts. ,
" Mr. William Jenkins, in his Confcientious Queries and Submiffion to the then
• " prefent Power (16-5 1) ufeth only the Turkifff Argument of good Succefs 'fasMx.
*' Luke Beaulieu (b) faith) to prove that the Profperous Rebels were to"be obeytl
" as Lawful Superiours. Thus (p. 2. ofthe aforefaid Queries) whether the Stu-
*' pendious Providences of God manifefted among us, in the Deftruction of the
" late King and his Adherents in fo many pitcht Battels, and in this Nations uni-
" verfal forfaking of Charles Stuart, and the total Overthrow of him and his Ar-
-" my ; whether by thefe Pmvidences God hath not plainly removed the Government :
" from Charles Stuart, and beftow'd it upon others, as ever he remoV'd and be-
•*' ftow'd any Government by any4Providenee in any Age ? Whether a Refufal to
*' yield Obedience and Subjection to this prefent Government, be not a Refufal
"*' toacquiefce in the wife and righteous Pleafure of God, and a flat Breach of the
" fifth Commandment ? Therefore he faith in his Humble Petition, That he looks
" upon it as his Dito to the then Authority, to yield all Adfive and Cheerful
*f Obedience in tbe word, even for Confcience fake. ---- Mr. Richard Saunders^
-" Preacher at Kentisbeer in Devon, in a Sermon Preach'd before the Judges in Exe-
" ter, March 23, 1650. and Printed 105 1 at their Defire (as bis Preface to the
*' Reader tells us) faith p. ip, That for Tyrants and'XJfurpers, when- they are in
" Plenary Poffeffion, Chriftians may not Oppofe themfelves againft them. The Title
" of his Sermon runs thus, Plenary Poffeffion makes a Lawful Power : Or, Subjection
*' to Powers tbatare in being, proved Lawful and Neceffary. And p. 14, of that"
** Sermon, he tells us, That 'tis enough to fatisfy us, touching a Power, that it is
*c Ordain'd of God, when Providence hath fet it up I Thus, from the moft Celebrated.
JVon-ConforwiBs own Writings 'tis evident, that they moft Deliberately, Publicity, and
Solemnly declare, and engage People to believe, That their -Caufe Jhall have Succefs, »
that Succefs proves the Righteoufnefs of a Caufe, and Plenary Poffeffion 'gives and proves
a Right. ¦ , • ' .
If any Diffenter thinks fit to fay, that the prefent Difcourfe being about the
*Ghurctts Powlr to Decree Rites and Ceremonies, fome of the aforefaid Quotati
ons, which evidently Relate to Civil Affairs, ^cannot be fairly applied to the pre
fent Cafe. I acknowledge, that fome ot thefe Authors fpeak of Civil Powers and
Affairs, and what then? Every Quotation is neverthelefs Juftly Applicable, for 1.
If Mr. Jenkins's and Mr. Saunders's Dictates and Affertions hold true and good,
in the Cafe of Supreme Civil- Powers and 'Affairs, I cannot as yet fee, why they
dioUH not bold good in Ecclefiuftick Sacred Powers, and their Aftairs; for -Dot'/ Re-
•gal Government ts a Saered thing,'a. Divine Inftitution: And if Meer Succefs, meer .
Plenary Poffeffion, (I fay, Meer, becaufe the Aforefaid Mr. Saunders fo puts the
Cafe, when he fays, that Vfurpers -when in plenary Poffeffion muft not be oppos'd)da
:give, and prove a Right (according to the then Non-Conformifts) tothe Supreme State
¦Governour,- I fee not why they fhould be Offended, if Jure-Divino Epifcopalians
... .... .,..:.  G 2 •-- - - fhould

' (a) In 7m Sermon on a FctflrDeiy, Feb. £J. 1645.. p. 44. ¦ , -',,,„'"-.. - „. • i
(b) In Ms Book call'd Take heed of both Extremes.- Or, flam <mdvfefhl p$tmw«gitm]t
popery ->andkretbpP J. hoxAoa, Printed ifys. fart. 1, p.tf<5». f

•44 DISSENTERS Self-Condemn d CHAP.-VR
fhould reprefent them asVonfequently holding,' and telling the People, that. Meer
Succefs and Plenary Poffeffiony gave a Right to their CiWcA Governours to da as they
did, and SanB ified their Caufe.For (to make the point plain) 2. Mr. Jenkins and Mr:
Saunders (already cited) and all the then Non-ConformiUs knew well enough, that
the -then Civil Governours were alfo (as they reckon'd themfelves) Church Governours^
that they exercif ed their Ufurp'd Power in Repealing fome Ecclefiaftical Conftituti-
-ons, as the Englifh. Liturgy and Ceremonies, and in Impofing their own Conftitutions;
as their Directory and Covenant. The Affembly of Divines were only their humble
Advifrs iu the Matters of ttw<r/> Government, and were Limited by them in their
Confiftorifl Debates too, and had the Mortification to fee the National. Settlement
of their Prcsbyterial Church Government neglected, tho' they fo often follicited
the Parliament about it in their Sermons, &c. Now, both Jenkins and Saunders
do fay of the then Powers, who were the Prime Managers of the Old Caufe, in Ec-
ilefuftic as well as Civil Rcfpects, that Succefs. and Plenary Poffeffion give fuch a
Right as no Chriftian may Oppofe. I could by many Quotations (hew, that the
Rebellion in thofe Days was for what they call'd Religion and Church Reformation;
in the mean time I refer to the Teftimonies of Mr. Marfhal, Mr. L«c&, and. Mr*.
Cheynel, (all Eminent Diffenting Minifters) Cited eh. 5. of this Treatife. And they
never fail'd upon ftgnal Qccafions, after they were in full view of Reducing all to
their pleafure ; to manage this Argument of Succefs in juftification of their Anti-Ce
remonial Ante-Epif copal Reformation. And whether the Prefent Diffenters Inherit
the Spirit and Genius of their Fore-fathers, I fhall not take upon me to Determine*
but produce the Judgment of a Presbyterian Author, who teljs us, (ay „ That the
" Presbyterian Intereft will never vary from it felf ->- (b) That they are' a Number
ef Men fo fixt and conftant, as none more. If I fhould be urg'd to give my Opi
nion upon this Author's Teftimony, I would fay, that they change this Opinion
about Succefs, as their External Condition alters, where they are in power in any
Country, or behold the ^/un'ew Dawning of a day of Power, then they preach and
print Succefs and Prof perky as a fure Mark of their Righteous Caufe, fometimes
"Qbfcurely, at other times Plainly, in Proportion unto the Gradual Approaches' ta
their Zenith, and Supreme Elevation : but when they are in a weak Condition-,
and tbe Caufe Deprefs'd, then they make Afflictions a Mark of their good Caufe, as
they call it, then they can Join Dangers and the Ark of God in one Sentence, as
,Mr. E. Calamy did, when the Church and King were Reftor'd to their Rights in
¦England. " The Ark of God, faith he, (c) is in great danger, and very* near to
" be loft ;. gray Hairs are upon the Gofpel, I fay not that the Gofpel is dying, but
" that is hath gray hairs! —
. I have infifted longer than I intended upon the Crafty Methods , wherewith
Diffenters accompany their Scruples, and particularly De Laune's Grand Objection,
founded by way of Negative Argument upon God's not Commanding a thing, as
if it wsre a Condemnation of it : But I have a good Defign in it, wk... that it
may appear, that I impute nothing to, charge nothing upou the Diffenters Rafhfiy
and unadvifedly ; but upon the f aire ft Teftimony of their own great e{i Writers. And
I fhall endeavour tomake amends, by a fhort yet (I hope), fatisfablory Reply to the
ieveral Particulars, in the fame Order as they are propounded, and I.uiftantly
proceed to - " .!..
: Anfimr,, 1. In all Cafes, where the Lord has partieularii'd and preeifely Determined
a way of ferving himfelf,. where he has fet down.<ziZ tlie. Circumftances, Forms and Me
thods

(a.) Tlie Tnterefi of England confide? din tie following gueftions, &c. Alfo an Jceou}it.0f
tbe Principles oj. "the, prefent DiffisnteFS, &c. London; Printed 1704. p. ij.
i. (byiiiii p.'z";. ¦ <.-:.. -.-,- ¦¦
(e-J Serm, 1662. p. ia. and i^ctislby Mr, LukeDi Beaulieuv Partz.%. 4$^

C H A P. VI. DISSENTERS Self- Condemned, 4$
thods to be obferv'd; a Negative Argument is irrefiftably pungent and convictjve^
In fuch Cafes, to fay, the -Scriptures command it not, teach it not ; therefore dc*
it not, is Loyally and well faid. God'slnfinite Wifdom cannot be impeach'd , as
if he bad Omitted fome things Convenient, when he intended Exprefif to fet down
all. But now, the Lord has not particularly and preeifely fet down all the Circum
ftances, Rites and Forms to be Obferv'd in Worfhip, nor would he do fo. Let. Dif
fenters hear Mr. Calvin-, who faith, (d) " That in External Difcipline and Ceremo-
" niesy Chrift woufd not particularly Prefcribe what we fhould follow, becaufe he
" forefaw, that would depend upon the Conditions of the Times, and judgM that
.*? one Form would not be agreeable unto all Ages. See more Teftimonies to this
purpofe, chap. 3* of this Tract. Who can imagine,, that the Scriptures fhouldcom-
mand by unchangeable Laws all particular Rites, Cuftoms and Ceremonies, for the
whole Church ; whofe outward Condition in this World is fo changeable t The Church'
is fometimes in Profperity, fometimes in Adverfity; fometimes engaged with One-
fort of Hereticks, at ether times with another fort; and fo hath had, and may-
ftill have Occafion to change her'Cuftoms and. Rites, to< lay fome down, and take
others up fuitably to her Condition ; being no ways limited, but by Chrift's Gene
ral Rules for Order, Decency, Edification, and the like.- -
2. ,W:hereas De Laune and all the Diffenters fay, that God has no where commanded*
the Ceremonies in Controverfy. I Anfwer, 1. What if they be not ? I ask them,.
where has God exprefsly commanded The Sprinkling of Water upon any Infants Face at
Bapiifm I or the Baptizing of Infants any way* or the Obfervation of the firft- Day of
the Week as a Seated Holy-Day t or the ufual Ceremonies in England at taking a S"t-
cred Oath f I defy any Diffenterto fhew me an Exprefs Command in fo many Wordi-
and Syllables for any of thefe, or feveral Other Cuftoms mention'd in the Firft
Chapter, which yet they practife without Scruple,- excepting the Anabaptift-s in tlie
Cafe of Infant Bapiifm, anda few of them, in the Cafe oflhefirffday ofthe Week. —
2- To fay, that the Church Ceremonies are in. no fenfe commanded by- God, is- ut
terly falfe;; for whatever makes for. Decency, and Edification- is commanded exprefsly :-
,j\nd that theft-Rites, or fiich like when injoyn'dby the fame- Authority, do promote-
thofe Ends, will remain evident-after all they can oppofe. And if they be -Con
fonant to (as indeed they are) then are they by right Coujeqtienre commanded by thofe.
General Precepts, -which require all things to be done Decently, and to Edification.
Is it not Edifying as well as Decern, yea is-it not Neceffafy, that a Vifible Church -
Should ferioufly, gravely, andfenfibly fignify their fublime Appreheifions of the Di
vine Majefty, and tjieir- fuitable Affections ?. Don't fuch Outward. Communieati--
ons mutually help to kindle Devotion in this Imbodied State,, and ftir up to Re
gard and Reverence :? To avoid Repetition, the Fourth Chapter maybe review 'd,
where not" only the Lawfulnefs, but the Neceffity "of fame Ceremonies is briefly and (L
hope) clearly evkic'd ; andr that from Scripture Precept, and other. Scriptural Con- -
federations,' in a Practical way. Now if fome be Neceffary in general; why fhouM
the Church of England' s-in particular, bethought Unlawful 1. 1 am perfwadedj that"
they axe Opppfe^i not becaufe they., think them finful; but only becaufe ! they./
are commanded by Superiours,. -which, a. Levelling Spirit (that'Sat the -Root- ofthe.
Matter) cannot endure,: For I have heard feveral of them fay;, that if they were:
commanded to read fuch a Chapter of the Bible,- as this day, and. fuch.. another- tlie
next day,, they, would not ¦do it; :not.becaufe they.thougbt- it fmfulm it felf to do
fo, but becaufe it was commanded: They would, do as they pleas'd, being Ac
countable to Nonrbat to God. . From fuch a haughty, Morofe,, ungovernable, -Anar
chical, evil Spirit, that, teaches <s$|o Rute^and none to Qbey+ Good, Lord dclivtr-ns. 3. When :

00 Inftitut, 1.4, c,io. § 30. Ifi externa. Difciplina&-Cerangniis, &c,\

$6 DISSENTERS Self Condemned. C H a p. VT.
3. When the Non-Conformifts fay, the " Ceremonies are not commanded in Scrip-
" ,twe, therefore they fhould not beufed in Worfhip. The Conference is denied, and
what has been hitherto faid throughout this Tract , efpecially in chap. 5. Juftifies
the DeuiaWfefit. Nor are the Scripture Instances produced by them any way Ap^
plicable to the Church's Ceremonies, for when they lay, that God has not commanded
them, therefore they fhould not be Jmpofed not ufed, any more- than Nadah's i\iangt
Fire,. or Sacrificing Children to Idols, or Worfhiping the Sun; becaufe God com
manded not fuch things.: 'Tis eafily Replfd upon them, that there is a vaft Dif
ference' be tvveen the-G*>r, for. our Lord has not particularly Determin'd in his
Word thofe 'Rites that conduce to Decency, but has only left General Rules with
nis' Church, that they fhould do all things tending to Decency, Edification and
Peace ; and in the mean time, has no where forbidden the prefent Rites and Cers-
menies in Controverfy : Whereas God did -moft Particularly teach the Jews, what
*hey fhouid facrifice, and unto whom ; what Fire they fhould Ufe, and whom
they should Worfhip, and he prohibited the mention'd Sins. So that this Claufe
iWhich he commanded them not) Signifies, which he had forbidden them, it being a way
of Speech call'd //.«W, whereby mora is underftood than is exprefs'd, this being
an tdua-1 Hebraifm, asthe Short but Comprehenfive Diction -ofthe whole Deca-
¦logue teftifies, and many other Places of "Scripture : As Pf. 1. 6.ThesLord know-
¦£tv the Way, of the Righteous. Where, Approving is meant, which Js more than
knowing, "So .Sir. John 11. 11. Laz,ams Sleepeth, that is, he is dead; elfe, where
fiad been the Miracle f and St. Matth,. 12. 20. He-will not break a bruifed Reed:
More hpfignified, viz,, he will Strengthen it. So, Nadab and Abihu offer'd Strange
Fire (Culinary or common Fire) before the Lord, which he commanded them mt; That .
is, which he had forbidden; having commanded them to ufe the Fire upon the Altar,
for burning of Incenfe, and for Burnt-Offerings.
This will appear to be the Meaning,: by comparing the following Texts.
•Levit. 10. 1 . " And Nadab and Abihu, the Sons of Aaron, took either of them his
41 Cenfer, and put fire therein, and put Incenfe thereon, and offer'd ftrange Fire before
f the Lord, which he commanded them not.
Exod. 30. i. " Thou Jhalt make an Altar to burn Incenfe upon,
.-. Levit.. 6. 12, 13. " And the fire upon the Altar fhall be burning in it, it fhall
'" not be put out, and the Priefts fhall burn Wood on it every Morning, and lay the
*( Burnt-Offering in order upon it, and he fhall burn thereon the Fat of the Peace-
lf, Offerings. The Fire fhall ever be burning upon the Altar: It fhall never go out;
Levit. 16. 12, 13. " And he fhall take a Cenfer full of burning Goals- from off the
" Altar before the Loidr&c. and he jhall put the Incenfe upon the Fire, before the
•«' Lord;-Chr. Thus'tis plain, that Nadab and Abihu broke God's Pofitive Command, by which
they were limited to the Holy Fire upon the Altar ; and fo other Ftre was forbidden.
And then as to the Jews Sacrificing and Burning their Children; it was exprefsly
forbidden, Levit. 18. 21. And fo was Worshipping other Gods, Exod* 20. 3.
Hence it appears that all the pretended Reafon that Diffenters offer from the above
Scriptures, preis'd into their Negative Argument, amounts but Abfurdly to this, viz.
The Englifh Rites and Ceremonies, becaufe riot particularly commanded, tho' no
where forbidden by God, muft not be ufed in Worfhip, becaufe Strange Fire and Sacri-
ificing of Children (which were plainly forbidden) ought not to be ufed in Worfhip!
JSuch Difcourfe confutes it felf. v
^ The, firft Mighty- Objection thus difpatch'd, I will briefly confider the Diffenters
«mning!Methods fio-f at as ft-opos'd) Whereby they Attempt fuceej} fully- 'to tix tfiis
•and vother Objections upon People's AffeEtions, upon their Fear and Hope, the great
firings -of AQisn, ~ ... .,

Chap. VI. DTS'SEHTERS 8etf-C<mdem?d. >/
I. Whereas in view of the aforefaid Texts,, they threaten Divine Vengeance, beyond
Example, upon all who Impofe or itfe uncommanded Cuftoms, and Rite's in Worfhip.-
I Reply, i. Tis already prov'd, that thofe Texts reach, not the Church's Rites and'
Ceremonies.. The Cafes, are vattly different. Nzdab's Fire, &'c. were forbidden by
God, the controverted Ceremonies never were- 2. If the fevereft Efforts of Vengeance-
he due to Obfervers of uhcommanded things in Worfhip, then Wo to the Diffenters
in the Day of Recompence, beyond all People under the Sun ; for all others main
tain that they may ufe Cuftoms. and Rites not commanded, provided not forbidd'n ;-
while they hold, that nothing is Lawful- in the Worfhip of God, but wliat he hath-
exprefsly commanded;, and yet fh-tedly ufe a great many things not e xprefsly com
manded in, and feveral things contrary to the Word,, which will produce a:- Super*-
Idtive Vengeance upon them, being Self -Condemn A.
II.. While Dp £<*««*- and the reft of the Non-Conformifts endeavour to create aw
; Abhorrence »f the Church's Ceremonies, under Pretence of their being made Neceffary?-
and introduced to Rival the fixt, Commands and Inftitutions of God : The Reader
may be aflured, that this is a mere Calumny, fot Rites and Ceremonies are appointed:
by the Church to be Servants, not Peers or Equals to (fiariefs, ¦ to thruft'out) any Di
vine Inftitution.. And 'thb' it be Neceffary,. that there fhould be fome Ceremonies in;
and about Worfhip; (as is- prov'd Chap. 4.) yet the Church of England folemn !>'
declares,, that her Particular Ceremonies ate Indifferent in their own- Nature, ancfc
upon Jufi Caufes Alterable : Whereas, all God's- exprefs Inftitutions are Neceffarily;
Permanent. I will here, once for all, explain whatTmean, when in any part of this'Treatife,
I: call the Church's Ceremonies Indifferent in their own Nature,ot as confidei'd in them
felves. L defire to be underftood' thus,- 1. 1 believe that Ceremonies in the general are not
things merely Indifferent : For tho' every particular Ceremony be Indifferent and Alte*«-
rable,. yet that there fhould be fome- Cetemohies, is (as already prov'd) abfolutely-
Neceffary; it being as poflible for a Body to be without Dimenffons and Extenfkn^
as foi External Worjhip-to be perform'd without fome Ceremonial- Circumftances 1 And 5
if fome always and every where were, are, and muft ftill be ufed,;. tis for the Sake -
and' upon the Account 'of Decent ,-JJniform,. Edifying and .Peaceful Order ; that par*
ticular Cuftoms and Ceremonies are.Conftituted and Appointed. -. For as Mr; Cal--
tsin faith, (a):" They muft not be left Free for every Man to ufe what Fafhion hep
" pleafeth; becaufe, it being) impoffible that the fame Orders fhould pleafe all Men,.
" there would follow great Confufionin the Church. 2. When at any time I fpeak"
of the Particular-Ceremonies and Rites as Jtidifferent in themfelves, I- don't mean,-
a? De Laune and- the Diffenters reprefent them, (b) Trips and needlefsthings ; but-^
iuch things as God's Word hath not fix'd any particular ftated Neceffity upon>by its-
Cpmmaads or Prohibitions, but left to be freelyDetermin'd by Public Authority >
and Prudence, agreeably to the General Rules of Scripture. - And 'tis Neceffary to ufe':
them when thusDetermin'd. . Calvin faith, , (c) " That a pious 1 eafie Readlnefs ' t6-
" obey fuch Conftitutions, is the Duty of Chriftian. People. And Thong,. Diffenters *
will own, that 'tis NeceffaryTot ChriHian People to do their Duty. -
III. When Non-Conformifts exclaim againft Church Governours, as hit arrogantly*
making themfelves Gods, by binding Men's Confciences to Obey their Decrees,' ana -
by exalting Human Conftitutions tothe fame Throne with God's': And when they
Adjure People to Separate from their Communion, if they defire to love God,: and to
have him /o/r/jiintliron'd in their Confciences $ when!'* fay, they have -enlarged up on-

(a) JnRitut. 1. 4.. 0 10. f. 31.
(b) Plea for tleWoit-Conf ormifts, p,-6".
(ft), InJlitnU 1. 4. c.i 6. S. 3 r.

4® DISSENTERS Self- Condemn' d. C if a P. Vf .
°n this Head with the utmoft Art arid Clamour, wliatever terrible Noife it .may
nuke upon the unwary, if can do no Execution, if People would but at laft confider
a -Juft Reply.
Be it therefore known unto the Non-Conformifts, that none of ova Governours pre*
tend to make themfelves Gods. The moft High does indeed call Supreme Civil Magi
strates, Gods ; in refpect of their Office ahd Authority. So P/T82. 6. /'few faid ye are
¦Gods. ¦— Kndv.'i. God'fudgeth among the Gods. And a great Author Obferves
thus: fa) "That this Tlace was applicable to Chriftian Bifhops, as Priefts, is
*' plainly to be proved from the Expofition of the place, in the Commentary of
*' (i>) Eufebim Ckfarienfts upon the place, / have faid ye are Gods, &c. i dt)s \of@-',
*' &c. God the Word Judging the Prefidents of the People, to wit, the Priefts, and
*' High-Priefts, and the other Rulers or (/) Princes, declareth thefe things; and
4t therefore it is faid, God ftandeth in the Congregation of Gods, &c. Accordingly
St. Paul, in regard of his Office and Authority, fpeaks of himfelf as one in Chriffs
fiead, (2 Cor. 5. 20.) " Now then, fays he, We are Ambaffadors for Chrift, as tho GoU
*' did befeech you by us : We pray you in Chrift 's sjead, be ye reconciled to God. And
fo may all Lawful Succeff ours to the Apoftles in their Ordinary Powers, fpeak of them
felves ; for fo our Bleffed Lord faith, (St. Luke 10. 16.) "He that hearethyou, heareth
" me ; and he that defpifeth you, defpifeth me ; and he that defpifeth me, defpifeth him
A that fe-nt me. As Supreme Civil Magiftrates are God the Father's Vice-gerents in
Temporal Matters, fo Church Magiftrates or Governours, the (Bifhops,) ate God the
Son's Vicegerents, or Sitbftitutes in purely Spiritual Matters. Both Church and State
Governours are (tho'butas/r<ff7 Menpefote the great God yet) as Gods among Men. .
But now, can the Church Governours bind People's Confciences by their Conftitui
¦fions and Decrees, as it is Objected they do, or would do ? I fhaM fet tliis Point in
-as clear a Light as I can.
If the Queftion then be put, whether Humane Laws, or Decrees confide'r'd barely
as Humane, do bind the Confcience to Active Obedience ? / Anfwer, that in thefe
very Terms or Words, Abfolutely and Strictly taken, it is denied ; becaufe no Man
liath of himfelf any Authority over the Qnfcience, and. many have commanded ill
things. None but God is moft Abfolutely Supreme in his Authority, and Abfolutely
•Infallible in his Reafon of Law. In this flribt Senfe, there is one (and but one)
Law-giver, who is able to fave and to deftroy, St. Jam. 4. 12.
But if the Queftion be ftated thus, Whether we " be bound in Confcience to
*' Obey Rightful and Lawful Church Governours in Lawful Commands, that is,
" iu Matters not contrary to God's Laws? It is- affirm' d, and I can fee no fcruple
¦able to ftand againft the Affirmative : Fot it is granted, that all God's Commands
do bind in Confcience. Now it is one of God's Commands (Heb. 13. 17. ) "that we
Should obey them that have the Rule over us rott i-yv/Jfi'oti the fame Word that is
" fpoken of Chrift (St. Matt. 2. 6) where it is faid, that out of Bethlehem fhould
'*' come (w>sf|«V©- a Governour, that fhall Rule my People Ifrael) and fubmit yoxr
"J "elves, for they watch for our Souls as they that mutt give account. It follows
" then, that we are bound in Confidence to obey our Spiritual Rulers, when they Decree
and Command fuch Rites (not contrary to the Word) as conduce to Decent, Orderly,
Edifying Worfhip; for fo God hath commanded us to do, 1. Cor. 14. 40. ;
I befeech now the Scrupulous to confider, that thofe who pretend to pay Obedt-
tence only to God and Chrift', and not to Church Governours, in Matters as above fta
ted; are not Obedient to God and Chrift, who have commanded fuch Submiffion to
.  _:   Church

*¦

(a) Dr. George Hickes'j Two Tteatifet of th Cbrift'hin Prieftbood, andofitbe Dignity oftU
ifc^balOrder, p. 195. * J

( h \ Printed it Pan., , 1706.

Cfl A P» VI* D. I $ S E N T E R S Self- Condemned. 49
Church Governours, but -axe Re fitters of aDivine Ordinance: Efpecially if it be con^-
fider'd,- that $iefe Ecclefiaftical Laws (not contrary to God's Word) are Guarded
with the Civil Sanction of the State*Magittrate, which is a Superadded Obligation to
our Confcientious Submiffion, (Rom.i%. 5 J" Wherefore ye muft needs be fubject
*' not only for. Wrath, but alfo for Confcience fake.
But Diffenters (whofe chief Study is to invent new Scruples, after the old ones are
fetisfied) tell People to this purpofe, " That the Affertion of our being bound in
"Confcience to obey our Lawful Governours Commands as to Rites and Ceremo-
" nies, not exprefsly commanded by God (tho' not contrary to his Word)is exalting.
fc HumanLaws to the fame Throne (Confcience)equal with God's Laws, or bringing ¦
*' down theLaws ofthe moft High to the fame Level with the Laws of Men: And
*.' then they ppffefs the People with terrible Fears, and bid them refill Anti-Chrift.
To. undeceive the well meaning mis-led, 'tis fufficient particularly to affure them,
that Conformifts to the Englifh Ecclefiaftic Laws do make a vaft difference between
Divine and humane Laws. I underftand it thus, r . We are bound by -Divine
Laws, Directly and Immediately; but by Humane Laws, only Mediately, that is,
by Mediation and Intervention of the Divine Law in general : As (in this cafe) Heb.
13.17. Rom. 13. <5. 1 Pet, 2. 13. The reafon is, becaufe God's Authority is Ab
folutely Supreme, Unoriginated and Underiv'd ; But Man's Authority is Minifterial,
Derlv*d from, and Subordinate to God's.  2. Divine Laws require, and we are
bound by them to, Internal as well as External Obedience. But Humane Laws, as fuch,
are fatisned with External Obedience : the Reafon is, becaufe God can examine
fhe Heart, and the whole Series of Thoughts ; but Man can fee no farther (with in
dubitable Certainty) than the outward Actions ; And tho' in Cafes of Difobedience
and 'Rebellion, Compafling, Contriving and Imagining Mifchief be oft times men
tion'd in Bills; yet thefe connot be known but atfecond hand, by fome overt Ail,
er manifeft outward Action, which is the Principal and Primary View, where all
Teftimonies do fix. Indeed hearty Sincere inward Obedience fhould be given to our
lawful Superiours on Earth, but this is not included in the Law of Man, but comes
under the Law of God in the fifth Commandment, and elfewhere, as above men-
tien'd in this Cafe. And hence are' we taught, that the Right arid Formal Motive
of our Obedience to our Lawful Governours is, and fhould be, our Love to Godf
who in his Law hath commanded it. — 3. God's Laws admit not the Diftinction of
Active and Paffive Obedience, but Humane Laws do: the Reafon is, becaufe God's
Authority is moft abfolutely Abfolute, and he is Truth and Goodnefs it felf, and fo
can never command an ill thing : All his Injunctions being either Morally good, and
therefore Commnaded ; ot good, becaufe Pofitively Commanded ; and therefore Active
Obedience to them is our conftant Duty. But Governours or Princes on Earth, whe
ther Civil or Ecclefiaftical, being liable to Errour, may command what is dij "agreea
ble to the Divine Laws; fo that if in regard ofthe Matter commanded^ xvecan-
¦noty-we ought not, Obey "Actively, that is, perform their Commands j yet in regard ofthe
Lawful Authority they have fromGod, as Governours; we fhould obey Paflively, that
as, Suffer rather than Rebel. _ We muft Obey fome way or other, for the above cited Scriptures
require Submiffion, yet not in performance of any of their unjust Commands, but in Sub-
xnifllon to theajuft Authority. The Primo-Primitive Chriftians (Diffenters themfelves be
ing Judges) believ'd fo, taught fo, and fuffer'd fo: They knew that Chriftianity was
founded in fhe Crofs ofChrift, and flourifh'd by tbe Sufferings of Chriftians, and; was
never to be defended by Rebellion which it condemns ; it being incomparably better
tpfuffir Wrong, than to do it. This is a Truth fo Primitive and Bright, that even one of
itsgreateft Enemies Mr.- John Goodwin, an Eminent Non-Conformift is forced to con
fefs to it, by acknowledirig that the contrary Opinion was never heard of in the Church,
till his own preciouiddys, and that then, and not till then, it Vrasreveal'd. Hear his own
JVofds, while he is anfwering an Objection againft his beloved Doctrine of Re-
H fiftance

f£ •DISSEtff'r#ft-S( &lf-&fiMfknU. GiimV&
/?&««/ iittdtew(a) « that'the^?^^
" Primitive Chriftiahs. ---i-THat.iHe frame ^airtV teAoWof G^affer Dilp^ri&tfons*
*c did require, that finch a Liberty fhould he Md frtfm- them fet- a* lea* tfiat tr#f
<( fhould not rriake ufe of it ; as ott the contrary, the- nature1 arid tfkpati.'bF thdW
" Difpenfations which God bath now in hand, fay3 he, requires) that this Liberty
" (viz. of Rcfiftance) fhould be manifefted and made knowh unto* CbrHttans. -i— God
" caufed a dead Sleep (as it were) to fall upon thofe Truths, (Rtffffdnt^Uingonc
" of them) which fhould in fpecial Manner hayeoppoftd him (AnfrGKtift).-—
" And hefarther tells us, (b) that the down-fall- of Anti-Chris? drawling near,
" this Doctrine of Refiftanc'e', which he there calls thejuft and fuW: extent of the Lawful.
11 Liberties of Subjects, was reveal' d and difcover'd to his faithful Miritftefs, atrd to-:
" others of his Servants. And yet the Man boggles and fault ers, aftcl knows not
whether to call this new Infpir at ion a Truth ot an atntruth : For he faith a Tittle a-
" bove, that there' was a fpecial Neceffity, that no fuch Opinion as this of Reftftancr
" fhould be taught and behev'd, whether it'be Truth or untruth, alf the time of the
" ufhering in of -Anti-Chrift, ahd of his Continuance upon Bis Throne. He was in
the right out to hint a Doubt at leaft, as to the Jure-Divinp-fhip of Refiflanee, fee
ing it was but a New Revelation, and quite contrary to the Old, as he himfelf con-
feffetb, while he acknowledgcth, that it was neither taught nor believ'd until his own-
times, the days- of Rebellion againft King Charles the Firft; when by woful Experience,,
Anti-Chrift and Anti-Chriftianifm wetcftrengthen'd and not pulPd down-. That Je-
fuites and Non-Conformifts- fhare this Doctrine betwixt them, the Parallel Scheme,^?..
added to the laft Chapter, will fhew. , .
4. As to the Noh-Cmformift Demagogues Artftilly^ffttfrngthe People*, " that ctn-
" tending with Superiours in fuch Ecclefiaftic Cafes is an Effect of petutbtr AffifiaWf,
" from Heaven, and a proof of it too; that "they poor Nothing-Creatures couJd never'
*¦' be able to perfift in. their Witnefs-bearing againft the Anti-ChrifHun Ceremonies- oi "
*' the high Powers on Earth, if they had not the fame-Divine Aids that the Apoftles:
" and Primitive Chriftiam.ha'd, and were not doing the Work of Chrift.
I Reply, to this, that the Speech would deferve Credit, if the Diffemm (like the-,
'¦Apoftles and' Primitive Chriftians) had, or did contend by Supplications: tears, hum
ble Apologies and the like; or if their Cafe had ever been, or were, the jWr witrV
the Circumflances of thofe; but there's nothing-'m it. Were our Diffenters ever un
der Heathen Governours ?^No. Or, did the Primitive Chriftians, when in Jucfr*
a Cafe,, contend fo againft the Emperours, as Non-Conformifts did againft KingCharle's
the Firft f No.' Did they ever Puhlifh and Re-publifk any Plea againft PriefthotOtj,
National and Provincial Churches in general j againft the Hvry Being of them in any
good fenfe, as de Lame and Mr. Foe have done*? No- Is there arty neecLof fucb
Contending in the Days Toleration ? One would think, No; if their known Aim
at' Power and Dw»/«»9» did not check it. Can there be any Example produe'd of
fuch a Schijni, fuch a Contending or rather Contention as they practife, in any Age
of Chriftianity; except among thofe of whom St. Jude fpeaks, who feparate' them
felves, and perifh in the gainfaying of Korah i I am vfcell aftured they cannot ftiew
another- Parallel.
As to their Peculiar Affiftance from- Heaven.. There is no deubt (barring Peculiar f
butthat they have fueb a general Divine Concurrence , as Korah and his Compa
ny had, when they carried on their Sehifm in the very Language of the prefent Non-
Conformifts tOiChurch Governours. God concurrs to all Actions, as they are Natural,,
,v purely

(a) Anti-Cavdlhr'ifm, or. Truth pleading as well tbe Neceffity , its the haxffiune£s of thistre*
fent it'-: ; Sec. by J,. Goodwin- London, Piinted't6^i.. r>zi».
Q*X Ibid. p. it*

*>Ha£,-"\#. AUS.EN^,E>R'S25^t(^^^'4 5*1
pu/ely confider'd as Natural (Alts 17, 28.J but never to any y*#w», as it is vttious or
¦ZBawar4/.l...SrJi.j&Hwrt.x>.j4. All nflhatjis.'from ^^a^lainfehv^ind hkJia2#£y.
Neither, ^a^j&^of old,, not tl&JVon-Conflrmis?s$t prefemt ,eoyId, or cau/»#/>pfead
anypar»/*V Atfiftatfee1, "With refpe& to fat, "or this Sehifm," bat from Lucifer and
¦inr^ttvenmrm. i nave^nedTberrnogkhTf, "becaufe T clearly fee that there is a
Parallel, and I prefent it to impartial view.

RAJH.-',j5>A"TH'A.N, dv."
¦¦•' » ' !¦ '• ,1 m, ¦) 1 ', — r-TTi — ,. ,1 ¦
r. Their chief Mm, or at leaft Ko-
rahj claim'd an Equality with thp-High
iPneft '(that was the prefent Pretence)
and thgy Oppos'd -A&f« as well as
iAaron, with a Why lift ye>upyOur-f elves
' Above, the. Congregation of the ,LW,.Numb.
'•16. 3.

2. They inveigled the P^op/^ into
-*theirrPartiy,' by calling them all Saints,
-and by offering; them a Share of Power.
All ihe ^People are Holy, every one .of
-them; fay they, .wAy ifl'ji? /i/x npiymr
.ifiedves afave them $ >Numb. 16. 3. Wily
may not we and they do iPrifeftly Offices
- as well as . Aaron * Which Conduct
wonderfully fleas' d the People, to find
Ihemfelvies ;upon theifor^ -of Prefer
ment.

. 3. They valued thernfelves upon the
JMmtbers > of Intelligent, Sober, Famous
, Men, that adher'd to their Sehifm. v. 2.
: " And they ; rife .¦ #p !&/or e Mofes, .' jmVA
-" certain of the Children of, Ifrael, -250
¦•*' Princes 0/ the .Affembly ,- famous t»
-"*' the Congregation , .Men -of ^Renown.
(And many more were Leavened as
will appear.) Their toigs&ry; Expoftu-
Uations and Behaviour rdeeused their
•igteat ExpectarionSjfrom then; judicious
-jealous Numbers-.

; ; .,„._ 27?e D I S S E N T E R S. ,
1. Their Minifters claim an Equality
with the Bifhops, at leaft ; and Oppofe
them with a why do ye Lord it over.
God's Heritage ?
Their contending againft Regal Power
will appear afterwards in view of their
Harmony with the Papifts, added to
the laft Chapter.
,2. They Artfully draw People into
their Sehifm, by giving Characters of
2Skin'iJhip to alii who fift themfelves
.'"with, or under them, to oppofe Epifco-
tpacy and the Chriftian Priefthood; calling
all others Proud; Malignant, Anti-
Chriftian 'Haters of Holinefs : And al
lure them with a Certainty to partake of
power f or the fweets. of ; it, of which
• there needs nbPrppf. ^otPopuiarPower,
both in Church and\State Matters, is
their known Darling Argument^ and
one of their Arts in Men-catching.
3. They (eVen the Presbyterians all a-
Ione, abftracted from all the other. Dif
fenters) bopst (a) of feveral Thoufahds
of. Learned ¦< Godly Minifters, alfo pf
'Judicious -Serious People, who are not
the leffier Number, (b) not Lukewarm
Men, but true Zealots, &c. — Perfons
of known Learning, Prudence, Piety
and Gravity, in great Numbers, befides
of Inferiour Rank a vaft Multitude of
Knowing , Serious , Honeft People.
And the Defign of De Laune's Book.is,
to prove the Church of England, Popifh.
and Heatherrifh. H 2 4. They
(a) Tbe Intereft of England, confidered in
tjit -fallowing l^ueftions ; iVhetber, according
to the prefent Eftablhjbmcv) of the Church,
the Presbyterians Ought to bt rejeSed, <8fcc*
Printed 1704. p, y, (b-) ibid. p. i»j

V

D T S S E N T E R S Self- Cottdemtfd C »!?. V£

Korah, Dath.aN, &c-
4. Korah's Defign was to turn out
Aaron, and to advance himfelf to the
. High Pr'ufthood, as Mofes detectst him,
v. 10.-*— " And feek ye. the Priefthood
" alfo. So v. 1 r. — And:what k Aaron.
*' [-that ye- murmur againft- him*—

<$..K~orah prevailed to have the Ostt-
fvardCM of the People, and had the
Inward Call of his own, and their Ima
ginations :. All ©f them had a Conceit of
'. their own Holinefs*' but none of them
were outwardly Ordain'd by foch as had
Power, and a Commiffion- from. God, to
Ordain them, as Aaron- and his Sons
were, and as all others- ought to be.
Heb~ 5, 4. compar'd with St. Mattb.
4* ^7"

6. They werewo^/rfwci^Difobedient
to Superiors, (v. 12*. )v "And Mofes
M fient to- callT>a\han WAbirain, the
"Sonsofil.fab, whfr faid, :We will not
" come up; and. {v. 13.) charge htm
withmakihg himfelf altogether a Prince
over them, and (v. T-4.JI" they fay, Wilt
thou put out the- Eyes of thefie Men I We
-will not. come up. . Which means either,
. that they ; pretended a greater Infight
tntoMatters than" others ; or elfe, that
"they accuftif Mofes of Gofitifion and
Trick, as if he had had crafty Defigns,
and intended to-blind them with, fair
falfe Pretences^

Thofe

;i; The D'lS RENTERS.

4. They (if fincere to their own Prin
ciples) mutt of Neceflity defign to ovejs»
throw not only the Bifhops,,- as ~fuehy
but (which ia worfe thau Koroh'sPe-
fignj Epifcdpacy it felf, and Priesttiood,
(as once they didr attempt in Ming
Charles the firft'sDays*. ani which (af.
De Lapne's Admirers ftill reckon Anti-
Chriftian) and then ftep into the. Va
cancies (tho' to blind tbe People,], net
under the fame Syllabicat Name^J pof-
_fejlSngv thenv until God in Judgment
fiiffer alL the Herefies of Hell to fwallpir
up the Land, as happened in the OU-
verian Days-
5. They prevail to obtain the ont~
ward Call ofthe Peope; and. have the
inward- Call of their, own and thek"
People's Imaginations.: AH'ef them have
a Conceit off their own Holinefs, but.
none of them (as Non-Conformists) axe
outwardly Ordmn'd. by fuch as have Pow
er, and a Commiffion. from God to Or
dain, them , as Aaron, and.. his Sons
were, and as* all others ought .to be.
Hek. 5. 4. compared with St. Mat . 4..
rj. 6-. Whether Non-Conformifts ber not
of the. fame refractory Temper, let others
judge. Superiours have commanded ,
have- invited;, befeedi'd them to come
up from their Sehifm, to God's a nd the
Countrey's Legal Eftnblifhmems;. or to-
come and be inftructed about the Mat
ter :. But the Anfwers have been. We
will not ; as their Scurrilous Pamphlets
teftify : For suConfclenttQus. cannot is al
ways attended with Decent Exprefli
ons, regarding Authofity, tho? not com
plying with the Command.KingCharlesU:
pleafantly accompanied his Defires of
their; Conformity) with an Ait of Obli*
vion and Pardon for al£ their Sacrileges Plun-,

(af Fie* f<* ti« NonrCohformitfs, &c»
p» 3.

€H A*. VL DISSENTERS Self- Condemn d.

S3

-**.

" Korah, Dathan, &c.

•jr. Thofe who efcaped' the terrible
Judgment* perfifted in their Schifma-
tical Thoughts- and Speeches, they were
-griev'd for thofe pretended? Meek j Holy,
Humble Ring- leaders of the Sehifm ; and
charged their Deftruction upon Mofes
and Aaron, v. 41* "But on the-mor-
" row ,-. all the Congregation of the
" Children of Ifrael, mermured againft
*' Mofes and' Aaron, faying-, Ye- have
•J OIU the Eeoplcof .theLwL .

The DlSSENTSRS.
Plunders, Murders, &c- (fome Regicides
excepted) but they would not, and ma
ny unlucky Paffages are to be feen in
their then- Pamphlets. What more calm
Addrefs could be defired, than Dr. Ben
jamin Calamy's Difcourfe about a Scru
pulous Confcience i But De Laune, in the
Name of the Party, .publifhes the moftt
Malitious, Defamatory, and evidently
Fallacious Libel upon the Church, as the *
Father of Lies could poffibly fuggeff ;•
and it is fince Republifh'd by Mr. Fie ,
by way of Fafhionable Moderation, with*
feveral- others of frefher Date, 'tis no
matter by whom, they are the Party's-
Delight, who pretend! to be the only
Secretaries of Heaven, think they have
Souls fipecificalty elevated1 above the*
Souls of Conformifts, and accufe theip-
Superiours, the Patriots of the Church,-.
as if intending to introduce Popery aud ;
Paganifm.. 7.. It appears that the Non-Confo'r^-
mifts perfift in their Sehifm, notwith
ftanding of the great and3 manifold?
Judgments of God it has drawn down;
upon England, a? Swarms of Herefks,^
Civil Wars, (not to mention Foreign))
with all their dslefitl Retinue and Con
comitants ; and yet- are fo judicially?
:; infatuated^ fo ptfff'd up; with this Lea* -
: ven of Sehifm,- and-fo Self-conceited, that ¦:
• they will not confefs-thbfe Deftructions '<
j to be Effects of their Sehifm, by God's'.
1 juft: Judgment upon the Land, but-:
¦ charge^ them upon Mofes and A-ann^
j. upon Kings- and Bifhops. .

Numb.- 1 6. 26: " Ahd hi (Mofes) fpakimto the Congregation, faying, depart, J{
"pray you, from\ the Tents of thefe wicked Men, and 'touch noMng.ofjheirs, left. ye,c
2 ve»confstmYd in all their Sihu

V.. As to the Non-Conf ormifts affuring their" followers of Succefs, -and faying/
" T*aralltheh*.§uccef34n-th»^^ of the Righteoui--
" nefi^of their Castfe*- _

$4 p I SS EM T E R S -Seif Ondentttd. .CjH.4j.igt
"I Reply, as to the firft' Branch, that tbe Deceivers were formerly deceiv'd about it,
inilhopjubey willbsfciiilJ. Jnjhe ^y^f^fcytJ2^--J^J»l^«^
llent, that neither Regal nor .£pi/ro/w/ Powers fbouU ever, -jbe ^Searigd^ia
England", hit Anno \Uo.<jod gave them the- Lie.' 1 hen* tnt-oupftw Captures a-
J>o«-&<«?(f-/Ms but one of their Anti-ChAftimArn\o<!tX&teroiJ^
.The True Church expels Afflictions, until it be Triumphant m Heaven.
'., That Succejs fhould be a fure Proof of the Righteoufnefs of a Caufe, is an Opinion
4Poft Abfurd and UnchriHian. A good Caufe has often flounfh'd, but outward
Profptrity was never yet: made a c*W* ^r£ of its Goodnefs, by our Saviour,
Through many Tribulations m -must enter Lto the Kingdom of Heaven.
If a Character of Diftrefs fbal 1 prejudice the Righteoufnefs of a Caufe, and if Prof-
..perous Succefs do prove it to be Juft, tlien it would follow, that flourifh'mg Hea-
thenifm was in the Rick, and perfecuied\Chriftiani$t in the Wrong. That the Arian .
' Here fie, while crown\l with £*«¦*/}, wis Orthodox ; and that St. Athanafius's Do
ctrine, becaufe deprefs'd, was Heretical. ' In a word, from this Opinion, vented by
the Non-Conformifts, viz,. That Succefs gjives and proves a Right, or the Righteouf.
"nefs of a Caufe (and it is their Opinion, as is already prov'd in this Chapter, by
¦Quotations from Mr. Caryl, Mr. Goodwin,; Mr. Jenkins, and Mt. Saunders, when
.5k-«jfj was on their fide) it would follow, that Variable Providence is our A*/?,
.and not the Unchangeable Divine Precepts ; and confequently, jhat there is no fuch
thing as a fixt Standard and .Rule . of j Right and Wrong, of Good and Evil..; but
. ;that one and the very felf fame Doctrine or Action may be both Good, and Evil ;
Right, and Wrong ; according to the Vaciflitudes andChanges of Providential Smiles
and Frowns, at different Times : As for Example, that the Englifh Epifcopacy was
' Good .and Right in the Reign of King James the firft, and until the Afflictions of
Charles'the firft, becaufe it was Profiperofa ; but in the Wrong and, Deteftable there
for too\many Years after, becaufe-deprefs'd. Yea, hence it will follow, that the
felf fame Doctrine or Action, may be bpth Right and Wrong at the fame time, with
but*he Circumstantial Provifo of different Places :¦ As 'for Example, that the Christian
Epifcopacy and Priefthood has a Divine-Rfyht-in England, but in fomeplaces- of the
World no Right at all ; becaufe by Gda's Grace and -Providence, they thine here
thro' all Clouds of Oppofition, but are by Providence permitted for a time to be eictio-
guijh'd there. '•
Again, this Motion of Providential Succefs giving or proving Right, or being a
Jure Mark ofthe Righteonfnefs of aCaUfe, .as the aforeiaid Nw-Conformifts (Qito-
4ed ip this Chapter) maintain, do's Uafyhe mWfiy tntroduce God himfilfian Occaftonal
Con form] ft to quite Contraries, belloyviwg what.fchW reckon a Divine Righvand Moral
Goodnefs ( SUCCESS !) to one thing,' fi^ppfe thirTcar ; and then withdrawing
that favour, and bellowing it upon its Oppofite and:Reverferthe next Year: And
thus, the Tendency of this Opinion is Atbeifticaliy to ungodbim, to unking him : It
idemes the unchangeable Rectitude of His Will, depofes fixt Laws and Meafures of
Right and Wrong, dettreys all Real Diftinbtion between Moral Good and Evil, and
fo Erafeth the whole Line of Duty. It puts no difference between' Sckifmaticks, and
Tpifcopalians ; between a Robber, and an Honeft Man ; between an Oliver, or a
Mafianello, and the moft Rightful. King or Qnem ypon the face of the Earth, but
Only this very ill-naturd one, that if Schifmaticks, Robbers, Olivers ot Mafianello%
happen to have Succefs; they nave ' more Right to their Acquifitions, than the
wrong d Honeft J
} I cannot but take Notic£.,oi" the Scep,fa*LAr£M$r*lik-aiuapnefs.-xha.t. fcieh-Per-
foris labour under, who meafure a Caufe 'by the Event, and imagine that Sue-
«*/>> gives or, proves Right. Their Temper ofMind J»uft be.3.s/kangemble,:as Provi-
.dence, their Rule ; they can never be fix'd, feeing Experience hitherto teachetiV that
Godf6«utwardDifpen'fations^vefreej[aently/»rf(/f» Altej mm i they canneithec ftf/Mflj

£if a p. VB. D I S S ENT E R S Self- GondkmK $5
rejoice in$*m:e&9,<nQ&he: comforted under Difappointmems, as People of firm Prinr
dplev: ;If tfte-y y?*W (as to Day) they tremble for fear of .afajl, by fome fuddeii-
turn : Add if they fall, they perifh- by their own Argument. - -

Chap. VII.
The Diffenters Objetfbn from thfe Texts that affert the Perfection ofthe Holy
Scriptures. Their P erf etf ion farther explained. The neceffity of Church-
- . Bells pleaded by a Non-Conformift Champion, who alfo contends, that their'
own Synods have Power to Seeree Rites- an'd Ceremonies. They believe not
their own Objtffion. ^ The plain Englifh ofthe Cafe: That particular. G^*
flttre*, Habits, Bowing^ Kneeling, white Garments, the Method, Order,
and Forms of performing: Divine Service (when not otherwife appointed by
(rod) may. be appointed by the Church ; proved from the Diffenter x Conceffi--
on$. External Adoration of Godi, 'Neceffary.
Obj. From thofe Texts thai forbid \ adding > to God's Word,Retorud, &c. They
accufe others ta conceal their own Guilt.
Their Arraignment of the .Church's- Power and Ceremonies^ by devifed Infe--
rences from the Pattern in the Mount, &c. and from ChriJl%Withfalnef*~
compared with Mofes's.- TheTexts explained and refold. PraBical Be^
lievers of the Diffenters' main Principle , would (in- the Opinion- of their'
¦ own Dr. Thomas Goodwin) be downright Infidehi -
Weir charging Coflforrflilts with Sup&rftition , from St. Matth; ?'¦ 1*9; Ins
vain do they worfhip me, l!fc. The Text explained: Conformifts A/Jw/g'^-
Non Conformifts guilty of Super flit ion, both Pofitive and Negative : Their'
Conformity to tbe FnarifeeS}, (in the Cafe of Superflition>) fhew-'d-^by a -Pa
rallel Scheme.-
TH E next general Method whereby Diffenters . impugn the Chxrctfs Tower; to '
Decreeixnd Impofe Rites and'Ceremvnies, is by obtruding upon the World a*
mistaken fenfe and meaning of the Perfection of the Scriptures, and by Ad«^
dreffirtg-unwary People in the following manner.-. '- *
" Objection. Ye are commanded (If a. 8. 20 J urg'dby (-a)De Laune) to the Law,'.
"and to the Teftimony, if they fpeak not according to that, it is becaufe there is no;.
rf' Light in them. For (as is well noted by (b) another in this Cafe) the Lamof
M the Lotdhferfetl, Pf Tp. 7." And the holy Scriptures ate able to make you w\fe[
" unto Salvation, all Scripture being Profitable for Dclrine, for Reproof, for Cor-~
** reftiwi for I'nftruBion in Righteoufnefs; that the Man of God may: be Perfect, -
u throughly futnifh'd unto all good- works.-
" Hence fay they (c) it appears that the Scripture "is a compleat and perfecc'
^ Rule of Religion, and of all- matters pStaining to it — ( d) . That whatever mat-

" ter-

Cir) Plea for tfe^cm-GoBfatmifts, p: 9. "
($) The Vanity of-Human Inventions,, held forth on a brief Exercit-at\o)t~v^on-tl/e€onm^-
verted Ceremonies, &c, ¦ I^ondori, .Printed 1666. p.; j, •
(c) Ibid p. z, j„.
(fdjlbid.p.ai

& DISSENTERS Selfr Condemn' d. C il a p^ VH
" Ur or bufinefs aMan of God or Minifter hath occafion to teach, reprove, -cor
rect ounftruct'inj it hath wherewith throughly to furnifh him. — That God's
** Commandment is exceeding broad, (Pf.119. 96.) (e)full to a. Redundancy* It
*' not being likely, that God who is perfect in all he doth, and would have his Ser-
" vants give him perfect Obedience, fhould be imperfect in his Word, or deliver,
** to them an imperfect Rule.
" Now, fay the Non-ConformisJs , (f) this PerfeSI Rule fpeaking nothing of a
"' Ceremonious Adminiflration in the general, now in the days of the New Teftament ;•
Xi or for the Ceremonies-whkh the Bifhops Impofe, and we refufe in particular — The
" Conclufion i6 dear> viz,, that it is derogatory to the Perfection ofthe Scriptures,'
* and unlawful for them to Impofe, Or for you to ufe any Ceremonies, that are
*' not found there.
" Anfwer. It is agreed among all Proteftants ftha.% the loh Scripture/ are the only
and perfect Rule in all matters of Faith and good Life necefiary to Salvation. That
nothing is to bereceiv'dasan^m'c/f of Faith, or as a Law binding us to Obedi
ence, which is not exprefsly in, or rightly deducible from God's holy Word. N<w
tho' the Church reckons not this or that particular Ceremony among the number of
indilpenfably Neceffaries, yet fhe juftly reckons her 20th Article about her Power
to Decree Tlttes and Ceremonies, to be a Neceffary Article: And I have already
Srov'd, (ch. <, .) from the Non-Conformifts own principal Writings, and their ftated
'ractices, that the Church has Power to Decree and Impofe fome Rites and Ceremonies,
tho* not particularly commanded in the Word, provided not contrary to it. That
Foreign Divines agree to this, is prov'd ch. 3. Diffenters Negative Argument from
God's not commanding a thing, that therefore he condemns it, provd to be falfe
{ch. 6.)Sathatth\sObjecT:iori\s effectually anfwer'd already, and 'risneedlefsrfffiw»
agere. But yet it may not be amifs, to take fome particular view of it, as it is in
their own Hands, as treated in their own Books, by which I will make it appear,
that tho' they, propound the ObjeStim , they cannot heartily clofe with it, for they
Combat and deftroy it.
The Leading Non-Conformifts (after all their affected Wrangling) are forced to
acknowledge as follows. The Author of the Vanity of humane Inventions juft' now
cited fpeaks thus, (g) " When I fay the Scripture is a perfect Rule for all Matters
¦" in Religion, I do not mean, fays he, that it is an exprefs particular Rule for every
" individual Cafe or Circumflance belonging unto Religion, that is not to be ima-
*' gin'd. Should God have drawn us, fuch a Rulei, the World it felf would not have
*' contain'd the Books that fhould have been written: (John 21. 25.) It is, fays
*e he, a Particular Rule only for Subftantials, and a General one for Circumftantials,
41 ; which are fo Numerous, Various, and Mutable, that no other than a general one
" could be expected of them. Now as we muft take care, that our Subftantials be
" fuch as" fall under the particular Directions of it; So we muft take care, lays
** he, that our Circumftantiafs, how fmall foever they may feem, be fuch as fall
*c under the general Diretlions of it. See Dr. Goodwin cited towards the end of this
«' Chapter,
This is very well, and a Conformift needs no better Dijlintlion upon the Perfection
of the 'Scriptures, to ftrike down the Non-ConformiMs OhjeBion, than this Non-Con^
formift furnifhes feim with.
Dr. Ames, a great Independent Non- Conformist, ftruggling with himfelf about this
Point, fpeaks to this effect, th") « External Circumftances pertaining to Order and
Xe) 7K3.-p. f~ -
rf)Wdp.6. fe)Bi£p.-j,*.
ifi) Medulla Iheolog. p. zgy.. Printtd at Amfterdaffi, 1641,

€ahp. VH. DISSENTERS Self-Condemrfd, 57
f* and Decency, as Circumftances of Place, Time, and the like, are common to Reli-
" gious ahd Civil Acts, but cannot be feparated from Religious Worfhip, without
" hurting the Dignity and Majefty thereof — Again," .( b ) Circumftances j>f this
" kind,j4y.f he, which are in their own Nature Civil or Common, are ribtpar-
" tieujarly prefcrib'd. in tbe Scriptures, &c. yet are they to, be efteemed as com-*
" manded according to-God*s Will, &c. not can they be forhidd'n by Men without
" Sin. And he farther adds, ( c ) That thofe Conftitutions,- by which many Cir-.
*' cumftances of this kind, with refpect to Place, Time, and the like, ufe to be
" determiri'd ; are rightly call'd by the beft Theologues, partly Divine, partly Hu-
" mane , &c. Yea', he adds, that if fuch Conftitution be free of Error,, 'tis to be
" efteem'd fimply Divine..
A Celebrated Prefbyterian Difputant againft Ceremonies, do's notwithftanding
plead for the Neceffuy of Church-Bells ; and however he boggles, and fays, (d) lc That
** they ufe them not as things facred, but only for Natural Neceffuy; yet, he adds,
" Partly for that common Decency which hath ho lefs Place in the Actions of
" Civil, than of Sacred Affeniblies, — and inftantly after, would fo confine their
Sound to Sacred tJfes, that their Civil Life, and that but in fome Cafes, is ufher'd in
only with a faint May be: For fpeaking of Temples, Sacramental Veffels, and
Belts too; he fays, in fome Cafes they may be applied to ChilUfes.
The fame Author ( when contending againft the Prince's Power to make Laws
Ecclefiaftical, yet) affirms,that it belongs to the Synod of the Church to make fuch
Laws. " Since therefore , fays he, (e) the Making of Laws about fuch things,
" without which the Worfhip of God cannot be Orderly nor Decently (and fo not
** Rightly) perform' d, concerneth the Spiritual Good and Benefit ofthe whole
" Church, and of all the Members thereof ;_ it followeth, that Chrift hath committed
" the Power of Judging, Defining, and making Laws about thefe Matters, not to Magi-
""flrates, but tq the Minifters of ¦ theChurcb. And he farther faith, We have for Us
*' the Judgment of Worthy Divines , and cites Damns thus ; (?) Farthermore, for
Ac Rites and Ceremonies, and that External Order which is Neceffary in the Admi-
" niftratjion of the Church ;_ let a Synod of the Church convene, the Supream and
fi Godly Magiftrate both giving Commandment for the convening of it, and being
" "prefent in it. And let that Synod of "the Church Lawfully Affembled, Define what
**' fhould be the Order and External Regiment of the Church. This Decree of the
*< Ecclifiaftic Synod fhall the Godly arid Supream Magiftrate afterwards Confirm,
** TJttaqlifh and Ratify by his Edit!.
From thefe and the like Coriceffions, it feems clear to me, that the Non-Conformifts
•(upOn unbyafs'd Confideration) ( cannot believe the aforefaid Objection , or its Allies ;
fhCy are forc'd. The Independent Populace, the. Prefbyterian Teachers, each affumc
the fame Power, which (to ferve a Turn) they fay is unlawfuHn Other^s. The Plain
df the Cafe is, Dominion is their, and only their due ; they cannot Obey , they
must Command, elfe nothing is Right ! ' _
They own here, we fee, that the Perfect Scripture is filent about particular Gj-
cumftantials of Religion, which yet they fay ate Infeparable from it ; they acknow
ledge, that the Church's Conftitutions about them, ate at leaft partly Divine, partly
Humane Conftitutions, that the .Church has Power to make fuch Lavys, to Decree
I ¦ Rites

(I) Medulla Tlieohg. p. zgS. Hujufmodi igitu/Cxrcurnftantia, &c.
(c) Ibid. p. zp8, 259. Ilia autem Conftitutiones, &c.
Cd) Mr. mlieC^ie^Bifpute ^inft the !Ei\gliSi (which he calls Popifh) Ceremonies, 8cc,
Printed 1660. Part. j. cn.z. p. 136, 137.
(e) Ibid. Part. 3. ch. 8. p. zca.
v if) P°1' Cbrift. 1,6. c.3. torro iuod ad Ritus, &c Cited ibid. p. 16}.

$$ DISSENTERS Setf-Gmtfemm. Ch AT. V&
kkes Af\d Ceremonies, yea to Eftablifh the Neiejfity; of Mis, as Wffiasbf feM$es+
Arid if their Authority and Eftablifhrnents Were Riffled and CoAte»iht\ as fneyTeryjr
©triers j and if their Pious Queftions were turft'd upon thtrflfelves, by fuch an Ons.-
as Mr. Ftte% De Laune; viz,. " Seeing God's Law is perfect,:and our only Rule,.
*' Why win ye oblige and force us by Your Impofitions to gq beyond- it ? What
"Charter has Chrift given you to bind Men up tp more, than he himfelf has par<r
" ticularly done ? I lay if fuch Queftions fhould be ptrtj. to them when |». Pomr't.
another Question may be eafily advanced, and as readily anfwef'd, «/«;. "Whether-
in defect of -other Means, t© be ave'ng'd upon the Malignant' Refffters of 'their Power,.
they would not turn their Bells, into Guar; their Belt- Ropes, into Halters; their
Temples,, into Stables and Hay-. Lofts ; and their Temple Veffels, into the Happy
Penny to carry on the old Caufe f. But there is. no Occafion I Whether thefe be
fome of the Civil TJfes, that the aforefaid -Attthor- thought tifaey might m fome Cafes*
be applied to, I determine not. :"
Obj. " The Diffenters meaning-ih the above Quotations, is only to fix and de-
"4temiihe Natural External Circumftances of Action,, as Time and Plate, without.
'' whidh Worfhip cannot be perform'd, and. which - are but Civil Obfervances, com—
"mon fo Civil as welt as Religious Acts, ufed as well out of God's Worfhiptas in-
,c it; and which needed not a Divinelnftitution, but may be Lawfully ufed with---
*¦ out derogating from the Perfection of the Scriptures. Whereas the Epif copal Rites
*' now in ufe, aire' not fuch Circumftances,. not efteem'd as fuch, and therefore, are •
^¦-Unlawful :. For all, but Natural Circuhiftances; ,as Time1, Place, and the like'com-
" mon Adjuncts of Civil as well, as Rdigiotis Acts,. mnfT.have aJDivine Command ta->
„M legitimate their ufe.
Anfwer, i. This very Objettion- confutes De Laune, for-as^much" as if. allow*,
fome things to be Lawful' in the Worfhip of God,, which he. hatb not exprefsly c$m*r
mande-d. ¦ .1
2. I juftly infer, that if particular Times and Places (tho' not particularly inftftu*-
ted by God) do fall under Church Confiitution and Determination,, then {by. tbe fame*
Rule of Natural Neceffuy) Gefture and Habit may alfo be determined by the*Churcht .
fiip'-not particularly Inftituted by God; for who can publkkly Worfhip Wrmdut Joa*©?
Gefture or Habit f If their Judicious feites pronounce, that the ChfirJch may.. cBUfe.-
and appoint this, rasher than that Time, Hour or Hqurs-j that, rather than this*:
Elace for Worfhip ; why may not the Church (for the fame Reafons) appoint fome."
Martkular-Geftxrcs and Habits t Which Minifterial Habits (by being Steady,- Uniform*
and Canonical) aremore Grave, Decent, and lefs Dittfactmgvte the Congregation,.
than a- Non-Con for'mi ft. Teacher s frequently changed Fafbions, to Conformity to tfet;
Humour of the World, or of liis Tailour, or his own^
But the- former celebrated Patron of NOn-Confotmityi examining Bifhop Z3ridfif&
Affertion, (viz* That the Church has Power to Determine the Circumftances, which are in\y
general Necefiary to be ufed. in Divine Worfhip, but not defined-particularly in tbeWbrdf)
He brings intiis Bug-bear, and faith, (a)' "By, this Ground,, which the Prelate
" holdetb, the Church may prefcribe to the Minifters of the Gofpel, the -wJioleHoc
" bit and Apparel of the Levitkd High-Prieft (which, were to Judaizx.Jrfot Appaftr
" rel, fays he, is a Circurnfia'nce in the general Neceffaryj yet it is not pafticola'f-
** ly defin'd in theiWord. By this Ground, the Church may determine, that IT
" fhould <w^^^w4thn^-Fa^.-to-th€-^B««/*s Tke&kh-Kamli^&nmy&ne^-Si^
*' the Pfalms lying on my Back, and hear Sermons Handing only upon one Toot :To£;
«« in all thefe Actions' a Gefture is Neceffary ; but there is no Gefture particularly
'"defin'd in theWord,, to which we are adftrictedin,any of tbde Exercifes. Thtts-'he^.
- -r Ridt\

(.«"}. GilUfykyDfyute-againfi'EnQiSh (wbtfj h caUsPofipXCeremomes-, Part.j,ch.7^. ur.

tffi XI." ViD . Dt S CENTERS SelfCo*dm>?d. §K
Ridicuhftf'Fdnlft''! '-$ dare fay his Imagination was deeply fist ort his Brethren, fo*
who, elfe could Rmance at this Rate, or contrive /w/> a Commentary upon the Ge».
neraLRofe ofSeriptmewlaiMig to thofe -Matters ? And therefore I fhall only %y^
that the >&urfh(jbsl cencem^t&lmiiid.in her BeterminafiOnsxabout/*^ Matters*,
by thefe General Precepts, of Doing all Jthing&'O^riy, Decently, to Edification, and.
tending to Peace: With which his Objetjed Particulars do not comply, and he »*««/*
needs have known it. Befides, he himfelf fpeaks to the fame Effect with 5i/ii?j(*
Lindfey, as appears in my laft Quotation of him, but one. Behold, andwonderS
That which is Truth in a Diffenters Mouth, is turn'd into Errour when a Bifhop ijtf-
-rtw « .' Is Confcience or defire of Dominion at the Bottom of this ?• , •
3. If Particular Times arid Places (tho' .not partimlarty inftituted by God) fall un-,
AetChutch Determinations, becaufe they are Circumftances naturally Neceffary; then
it follows, by the Rule %f Proportion, that the Method, Order and Forms of per-
fonriing Divine Service (when not 'Otherwife appointed by God) fall under Church
Determination ; becaufe Mprai '• Ckcumftances ate as Neceffary to a Moral Action, as
Naturd'Circumftances are to.a Natural Action. An Irigeniom Author argues clofely
thus: (a) " What Ti&sw and Place ate to Natural, that are Method and Order to>
" Moral arid Religious Aits, and can no more be feparated from thefe, than the
" other can be feparated from the former ; and therefore the Method and Order of
" Adminittration in Divine Worfhip (where not otherwife Determin'd and ap-
*' pointed by God) may as well be Determin'd by Men, as Time and Place, with
*' refpect to the Nature, End, and Life of the Service.
-' 4. If Particular Times, and Places, and the like (tho* not particular lylnRitsitcdby
God) fall under Church Determination, -becaufe they are ;hut Civil Obfervances ufed
as weW.out pf Worfhip as in it, and »o 'otherMfe in, than out-ofWorJhip, as theNon-?
¦Conformifts fay, "They being only (b) Moral Civil Signs and -not Sacked, and the
**¦ Edification aim'd at (c) being no other than that which is common to all our.
"*.* Actjons and Speeches, &c. and fo not derogatory to the Perfection of the Scrip
tures, asthe Diffenters fay, when they are prefs"M with both Jewifh and Chriftia.*
¦ Conftitutions of feveral uncommanded, ,,-yet approv'd °Rites and Cuftoms, relating 19
*he WbrfhifiofGod (fome Inftances o&which, are mention'd near the end ofchap.^.y
If (I fay) the C*y& flands thus, as" themfelves put it, thai Cuftoms and Rit es ufed in
Civil Matters are Lawful in Worfhip, Utaufe they are ufed in Civil Affairs ; . then f
infer from this their own Principle, that Bowing, Kneeling, a White Garment are
r Lawful in Worfhip ; for thefe have been, or are ufed in Civil Cafes : The two firft,
ias Signs of Reverential' Awful Refpect ; the latter,,as a Sign of Dignity. Then alfo,'
-the Purple and the Red Colours, Feaftings and Salutations, yea the Popifh Practices,
as Rocking a Babe in theGradle on Chriftmafs-Eve, andthehke, may, by theDif-
fenters own Rule, and for the fame Reafon, be introduced into Worfhip, feeing thefe
'.axeCtvil and Secular &Xf£ges'T i.i '.. ,-.;
Final lyjl Demand, whether Civil Cuftoms, brought- into Worfhip, become Sx-
?cred while they zrefo applied io-Worfhip, or whether they remain only Civil, as wheri
,Jufed oat of Worfhip? Tf they, acknowledge '¦them Sacred, then:: they give up the
*Caufe, andr<gfa.nt that fome Rites, for which thete's'no exprefs Command of God,
, (befides the Natural Circumftances of Action) Civil and Natural being eften fepa-
:rable) may be Lawfully ufed in Divine Worfhip to a Religiom (End. If they tell
>us that thefe 'Cw/ZCaftoms ufed in1 Worfhip, remain only Moral Civil Signs,, and
mot Sacred-,- the-Edification aim'd at, being mother, than what is common to all
? I 2 their

(a) Tlie Cafe of Indifferent tilings, ufed in tie Worfhip of God, proposed and Jt'ated, &c.
.Printed 1683. ip. 5. ^ . :. '"'¦'> -¦ - "* ''"'-.'
(b) 'ATJifpttettg^t%ei:ela%Wh-(^^ £•'••?*, ZC2.1
[ Sfe) Z5W, p.xqj.. .

i$6 DISSENTERS Self-Condemn\d. Ctf a?.>V!£.
their Actions ; (which is indeed the Non-Conformifts 'Opinion, as appears- by the laft
Quotation) then it follows, that a. Diffenters Kneeling* dt Standing rn the Worfhip of,
God, are no Sacred Religious Acts ; becaufe thofe Poftvtris^ate npi uikd as Sacred, in
Civil Secular Matters : Then hence it foMoms,. that Diffenters banifh all External Ado
ration of God, that their External Acts in Worfhip, are not of a higher Nature'
than a Subject's. Kneeling or Standing before his Prince, Or rather than a Carpenter's.
Kneeling, Sitting, or Stooping for Conveniency and E$fe at his, Warkl And.
hence it follows, that the Non-Conformifts have made fo long and loud a general Cry
of "to .the Taw and to the Teftimony, that they have quite forgot- the Particulars, Pf
95. 6..0 come, let us Worfhip and bow down : &c- Levit. ip. 30, , Ye fhall" keep myx
Sabbaths, and. Reverend my Sanctuary : Thefe two joinxd by God, but Separated by
Diffenters. What tho' this Command was under the OldTeslamem Difpenfation, has-
God loft his due to External Homage, by his Loading us wilh New and more Glorious;
Difpenfations of Mercy ? Or, is it not rather enforced by a more obliging tie^ than
the Jews then had (1 . Cor. 6. 20.) Ye are bought with a Price ; therefore glorifyJSoi,
in your Body and- in your Spirit which are God's. Pro/effedly and upon,-. Principle
to deny External Adoration, of God in his Sanctuary, (for no Proteftant Adores the
Sacramental Elements, Altars, or Walls ofthe Church, ot the. (a) Syllablesof
the rSfame Jeftts, as D* Laune redicuioufly Objects ; no more than Nln-Conformifts
Worfhip the Cnaifs, Stools, Walls, at which they kneel ,• when they pray in theii
Families or elfewhere. ) To Level External Ails ift Solemn Worfhip with Civil AUs
in Secular, Common Affairs, is grofsly to vilify Religion, to leffen God's Honour, ta
pleafe the Devil in making no Diftinclion. berween God's Houfe and their.own Hou-
fes. How unchrittian is it to make itas faulty to bow, by way of Adoration, ia
God's Houfe, as in 1 'the houfe of Rimmom,- the Houfe of an Idol W;» - -'. ' ;,-.
I proceed Secondly, to another Artful- Way, whereby NoncCoflformisfa feduce the
People, and Combat the Church's Power to Determine and Impofe Rites and Ce
remonies not Expreflyzommanded in the holy Scriptures-, which is by Impofing a falfe
{and even felf- condemning) Senfe Upon the folkmingjScriptures, that forbid-Adding
to God's Word. Dr. Owen (b) urges them. T . > !*#
" DestP. 12. 32. What thing foever I commanA-you, oiferve to doj't ; thou fhalt not
f add thereto, nor diminifh from it : urg'd alfo- by Mr; De Laune. Ccjfc . .
" Jofli.'i; 7. Be ftrong and: very cowagiom, that thou may ft obferve to do according
^ to all the Law which Mofes my Servant commanded thee ;¦ turn not from it to the
*' right hand, or to the left; that thou mayft prosfier whitherfoever t-hotigoeft.-.
«-'• *' Rev. 22. 18. I teft ify unto every Jidan that heareth .the Words of the ProphefyJof
** this Book; if any Man fhall add unto thefe things, God fhall add untp him, the
" -Plagues that are written in this Book. Hence .Non-Confofmisls frame an ' .
ts- ffbje&ion. Such as Enjoin in or about Worfhip what God bath not exprefly com-
*' manded in Scripture, add to his Word, and. throw themfelves under his Curfe,-
-" aSthefe Texts declare. '—'. Such as Enjoin theprefent Ceremonies ,. do Enjoin what
*' God has not exprefly commanded in or about. Worfhip. :, -¦-- and therefpre they add
" to his Word, and throw themfelves under his. Curfe. , Thus, with. many terrible
Enlargements, thef fright People; into a Scfi if mM&aL Rebellion agarnff Rightful
Church Governors,, and- their L^sjfW Conftitutions..' :>,:i - ¦¦¦';'
Anfwer'i. \ premife',1 that where God has -papMculaxly andpreeifelydetermind
a Way of Serving himfelf, it is more criminal t&add to his Commands, thantp
Tw»W''theObfervaneeof them : Forby the/*/., we only fhew our own Weaknefs, or
charge
r'- \i" . -¦ -;iT';2L .'••'•' > -, - >'T -i ¦ > tVy< ~ -
(a) A? lea for the Non-Conformifts, gfc. p. 27.
4b) Jtriaftlnjlfai&iort^tbe-l^^^ 58.
(c) Ilea for th Non-ConforflPjiftsf," fife . p. i j.

CHap. VII £>ISS ENTERS Self Condemned. it
charge his Law with hardnefs ; but by the Firy?, we Impeach his Wifdom, charge him-
with grofs Overfight, and pretend to difcern" what isconvenient better than he ; which
is far Horfe.' But now ( as has been already own'd by Diffenters themfelves, Cited
about the beginning of this Chapter) God hath not preeifely commanded all the-
Particulars relating to his Worfhip, as to Decency and Edification ; but only iffued
©Ut General Commands to Church Governors, leaving to their Care the Particulars
agreeable to the General Commands. - / premije farther, that by the cited Texts in
Petit, and Jofhua, I fuppofe the Non-Conf ormifts don't mean, that all the Books
added to the Canon »fince thefe were written/ are unlawful Additions ; or, that tha
Church of England by her(Rites adds to the Law of Mofes^ ot to the Apocalyptic Prc-
phefies : Or, that the Plagues denounced Rev. 22. r8. do extend farther than to
fuch as add to the Prophfies contain'u in that particular Book ; And fo thefe Texts
are impertinently alleflg'd by them in this Cafe ; and are fo fat fiorn Affifling, that
they Condemn them.
2. The Non-Conformifts Senfe of thofe Texts as exprefs'd in the Propofition, is
Faifi .- viz. That fiich as Enjoin in or about Worfhip whaf. God hath not exprefsly
corrmianded, do Add to his Wdrd. For, to add unto God's Word, is to fay, that
the Lord hjtth fpoken what he hath not fpoken ; as Solomon explains it, Prov. 30. 6\
Add thou not to his-Word, left he reprove thee, and thou-be found-* Liar. As if he
had faid, Put not God's Seal to thy own Speeches ot Injunctions: put not hisStamj»<
upon thy own Metal :• preface not thine own Imaginations with Thus faith the Lord ;
for that is a Lying Addition unto his Word. Thus the Prophets ate faid to Propbefy
Lies inGod'sNarne, Jer.2y.26: becaufe they faid ( v. 17. ) to : God's Defpiftrsj
The Lord hath faid, Te fhall have Peace.
Now in this true Senfe, let the whole World-judge, whether Conformifts ot- Non--
Conformifts Add to God's Word ? Conformifts fay not in this Catej that the Lori;'
hath sfioken, what he hath not sfiiken ; they fay not, that the Lord hath exprefslj
enjoin'd alltthe Particulars now in ufe:, but call them Church Conflitmions, ot the
like, agreeable, not contrary to his Word : While in the mean trine, the Npn-
Gonformifts' do Enjoin in the Ndme of God , what God never faid. Thus, their"
"mighty Champion- Mr. Gilkfpie, in his Epiftle to all and every one of the Reformed
Churches in Scotland'? England and- Ireland", .after* he had Batter'd the Ceremonies ¦
"'luftily, as he thought; and ( among other Names )-.call'ft' them,< ( a ) Rotten Re-
" maimers of Popery j and- things accurfed, to be-caflfforth into-the Jakes of Eternal ¦'
** Deteftation; and after he had cry'd out, 0) O. happy. they, who dalh the Little
,v Ones of Babylon againtif the Stones I he •gravejy faith, fc) If you mifregdrd thefe
" things, whereof- in the Name of God I have admonifh'd you,' &c. Wrath is determined'
"againft you. Their own Wrath , no doubt T. For -where*, pray , has God de- -
maune'd Wrath againft Conformifts to the Englifh Ceremonies i Or where hath he -
forbidden any Rites that are not contrary to his. Word,, tho' hot exprefsly com- -
roanded therein ? It can never be found-, and if h; were, then Wo to the -Non- -
Conformifts'; fot^,.
3. The Senfe that they* tfiemfeXves put upon the Texts in hand effectually Con
demns thenr, for if Enjoining and Teaching what Godhath not exprefsly commanded i
in or about Worfhip,. be-the Adding to his Word that's meant inthe-fe Texts, then -
are they deeply guilty of fuch Additions ; for, they fit at the Sacrament of the LordY-
Supper, Sprinkle Infants in Baptifm,. Baptise grown up Perfons that were born of
Chriftian Parents, and bred up in the Church^; make the firft Day ofthe Week a Sta
ged Holy- day : They pbferv'd formerly ftated Monthly Fafts, and occaftonal Feslivals
for evidently rebellious Ends j ufe the Marriage-Ring, kifs.and lay their Hands up*
"(•'»>',, on 5

W,f , +

(ay ADifpute-agamJl Englifh (call'd by limVopifh) Ceremonies,. &e, Epffilzg. 13.
(b) Ibid p. 16, • " .(«) Ibid p. 17.

fi* DTSS ENTERS Self- Condemned. CHaivWE
fin the "Book at talcing a SacredOath, They fram'd their ' defouft'm Solemn Cmtnmi
ratified by 0«nb with the fcr« iBfeAr W lfftedup to Heaven: In tfaga^ they ufe
human Metres and Tunes, alfo they call then own Sermons, even when Counter*
-preaching, one another, the Word of God \ excluding the ifoa^ag-ofthe Scriptures to
make room for them: And to hear their Sermons is, they fay, (a) a Mark of
Eleilion. None of which things hath God commanded in the Scriptures^ and fo
.they are Additions even in their own fenfe. And yet they boldly tell us, that No
thing -is £*»/»/ in the Worfhip of God, but what he -hath exprefsly commanded}
^uncommanded Injunctions, as they fay, .being Additions to the Word. Horrid Con-
tradatlion ! and One ofthe worft of Addititnsl The Non-Conformifts farther enjoin, .
.and teach People to abstain for Confcience fake towards God, from fuch things as
aGodhas no where forbidden, Ufe not Forms of Prayer, fay they, Crofs not, Kneel not
at the Sacrament,, bow not, Wear no Linnen Garments in Worfhip. Thus they add
Ao God's Prohibitions in Scripture, as they do to his Precepts ; and only Accufe others
falfely, to conceal their own Real Guik. And fo much for this Objection.
. But the Non<Conconfo$misls go onto Arraign the Church's Power and her deter-
min'd Rites'and Ceremonies, by their devifed Inferences from Chris's Faithfulnefs
scompared with Mafes% and from the Patterns given to Mofes and Ezekiel. #I come re
•confider them, and theiu Objection from them, Thefe Scriptures are urg\i in this
<Oafe.byT$t. Owen, fb)
**¦ Ex'od. .25. 40. Look that thou make them itfter. the Pattern, which was fhew'd thee
*(f in fhe Mount. , .'¦'•' -¦ :¦ .- ' >
¦*' Ezek. 43. 10. n. ThouSoh of Man,- fhew the houfe to the houfe' of Ifrael, that
¦Ju* they may be afhamd of their Iniquities, and let them meafure the Pattern, and if
" they -he afhanfl of all thai they have done, fhew them -the Form ofthe houfe,-and
" the Fafhion thereof, and all the goings out thereof, and allthe-comingsm there-
•" of, and all the Ordinances thereof, and all the Forms thereof, and all the Laws
•*' thereof, and write it in their fight .that they may keep the whole Form thereof, and
-" all the Ordinances thereof and donhem.
" Heb. 3 . 5 , 6 . Mofes verily was faithful in all bit houfe, as a Servant, for a Te^
" ftimony of thofe things which were to be fpoken after ; ButXJhrig, as a Son over
f ' his own houfe, whofe houfe are we, if we hold faft the confidence, &c. '
" The Diffenters from hence Infer, and urge, (cj That as Mofes was under the
¦*l Old Teftament, fo Chrift is -under the New. — (d) Mofes was faithful in giving
•". aperfetl Platform of the Government of the Jewifh' Church, and ordaining all
"' things in jts Worfhip ; therefore fo Chrilt hath done alfo — In a word, that as
" Mofes Ordain'd the vetyKituals appertainitig to Jewifh Worfhip, fo did Chrift in
." like manner prefcribe unto .the Chriftian Church, fay they, as this compared Faith^
" fullnefs evinceth : Arid -confequently there's no Room for the Church's Power to
" Ordain any other Rites or Ceremonies, nor ought Chriftians to practife the fame.
¦f Or take the Objection thys
" Obj. Faithful Mofes left clear particular unalterable Directions for Church Rites
" .and Government of old to the Jews : But Chriftw'as asFaithfulas Mofes, Therefore
" He hath done the like tothe ChriflionChurch — - Therefore thethriBian Church hath
" no Power to Decree^w andCeremanies, which Chrfil hath not particularly Or
dain'd. Anf
- fa) Mr. Burroughs Serm. Printed 1645, p. 2. Cited in Mr. Beaulieu'* Take'beed ofbot%
Mxtfremss, 8cc. Part 2. p. -4. • ^ . -¦ -,.j . ; ; - .,.'...
"(b) A brief InftntSion in the Worflnp of God, &c. p. 38. 4T.
(c) The Confiitution, Right, Order eind J&overtmm^ the Cbwchs ofiX%rift,,by T, <Jaad»
iwin, (D. T). Printed t6$6, p. J4,
4® Ifi'jp. **

CffA*. VIT. DISSENTERS Sejf-€vndmnrd. 8J.
' Anf. "Us p|ty that any fet of Men fhould (like Petty- foggers) be always citings
rfie Law, to Authorize; thevcgromidlefs Quarrels. That thefe^ooi Scriptures are j# un
derstood, by them, will -quickly appear.
'%. As to what is cited. from Exod. and Ez,ek. arid theirurging the Pattern in the
[jfc&iiMV&c. Mr. " -Cornfield has judicioufly told them, (a). " that when we have the-'
" Privilege to be taken up t© the Mount with Mofes, and behold God's Pattern, or
" receive a ^ii/fojif of it with Ex.eiiel^ we fhall be certainly «£%;<{ to conform unW-
a it.; but in. ihe interim, that which is obtruded upon us by fome for it, we can en-
" tertainfor no other than a Dream of M&n of Strong Imaginations.-
2J. As to the Place in the Hebrews. Faithfulnefs is the Righteous and'pfecife Ex*-
exution of a Charge receiv'd, or^ as DT..Goodwin faith, (&).-'* it implies going exactly-'
" according to Directions given. Now, in rightly comparing Chrift'i and Mofesri~
faithfiilnefs in this Cafe, We rnuft'»ot compare 'Ghrift's Church Rules with Mofefh
Church Rules as to their extenfn/e Particularities, fo as to reckon him the moft faith
ful, who exprefsly prefcrib'd. the rgreateft Number of Rules and Laws, adapted to^
the greateft Number of particular Cafe's and Emergencies: But we muft compare the-
things which they both did, or the Daws and fyles- which they both prefcrib'd, with
the [Charge and Commiffion which God gave unto each of them. For whether many®
vrfew particular Precepts- are given, ifeaeh gave fo many as be was charged with,..
if each Pfrfon was thus, faithful to him that appointed him, this is the faithfulnefis -
here fpoken -of fverfe 2.), and this is attributed to both.
Again, 'tis moft evident, that our Lord meant not to prefcribe, nor has fie now
prefcrib'd in the Holy Scriptures, the Pofitive Particularities of Church Rites, Cuftoms'
and Ceremonies, as Mofes did. to the Jews of eldv This will appear, byconfideringv
the\d£ffierent manner- of delivering their Preceps and Laws of this kind.- Mofes col*
lects and fets down God s Ordinances diftinbtly and Orderly,, according to their fe--
, veral Claffes and K'pnds: . Chrift'i Laws of this Nature in the New Teftament,- are *
for the moft part foatter'd, and but Occa/ionully and by Hints mention'd. This is 3"
Point fo bright, that the great- Independent Non-Conformift Dr. f. Goodwin- ac-~
knowleges again and again, that Confiderable Parts and Branches of 'Church Governs
went and Conduct, are not to-be found in Scripture Precepts, but are only fupport- -
ed by fome Examples, Hints, and Church Traditions, (c) The." Practices of ' Qhurch- -
u es Recorded and not blam'd, ate, fisys he, intended as Rules. And farther tel& *
"us, 00 that in writings to them (the firft' Chriftian Churches) they (the Apoftles >>
" Hint Relations -of what was done and Conftituted among them Hiftoric-olfy-, (for
"- the Rule, faith he,.wasalready put in Practice, - and they fram'd> and Reai'd),*
"and fo Luke,, writes an Hiftorical Narration (after the- Apoftles had fet many
"'Churches) of their adits and Praltices , and it was not comely to write a Lawto"1
ffuch Churches, to have fiich and fuch Officers &.c. when already they hadjhhn j
"'but rather they maintain their Officers as exifting among them already, ana fhew
*' their Diverfity, by exhorting them to their feveral Duties, as Rom. i2^andtlfe-
" where; which yet becaufe they were erected by Apoftslical Direction, is -Hint1
"enough to us to have the like. If they (the1 Apoftles) had written toanyCom-
" pany in a Place, that had not been gathe.r'd into Church Eellowftup," to-Eccle-
**¦ fia conftitumda, a Church tbatwas to be Cmitwttted, ¦ then %bad been meet to have -
'f- written the Laws and Rule's of sty how to Order themfelves ; but the Apoftles
^'hadalready ( before Writing the Scriptures) cai\ all Churches into that Order which \
 "-Chrift •

(a) J'firioui Examination of tie Independents Gttechifin, 8cc p;8o. frmtei 1609,
(b) Tbe Confiitution,. Right; Order md Government of the CJwcbesofUmfi* p. ifc -
p) Ibid p. if* . " W im P'- zfy -

t?4 DISSENTERS Self-Condemn d. Ch 1 p. Vl£
*' Ckritt had appointed, and by Example and'Precept in Word of 'Mouth, dehver'd
*' them the Traditions as the Apoftle fpeaks (i Cor., it. 2.) and after, upon Oc-
<e cafion , writing to fome of them as Churches already Conftituted, he mentions
" Matters of Difcipline, but, either Hiftorically, as already fettled among them, or
" by way of Precept in fuch Particulars as they were omifs in i Yet fo, as Divine
" Providence, that took care for after times, hath given a compleat Dire&ion, either
"in Hints and Records of thofe Examples, of what was already Conftituted
" in fdrne Churches, ot in fuch thofe Occaftonal Preceptii — And a little farther, He
" faith, (0 that there are Exprefs Precepts for the great things, as for the Sacraments,,
" for Inftitution of Churches, Matth. 1%. for Officers in Timothy and ^0*». 12. fotC**-
" /»¦« Matth. 18. But for .»w»> Branches, lays he; for matter of Carriage in thefe,
" We muft have them out of the Examples and H/»f> 0/ the New Teftament ; and
*' it is <?// /•£<# we ask. This Non-Conformift Dr. flops not here, but ingemoufiy tells
" us, f/j) 1% profefs fays he, W<? ##o»> not Rules for «wj Gr/? or Query that may be
" put, &c. and again, We find fays he, (VJ that in all forts of humane Actions, in
l£. i*// Callings, and Relations, there are a thoufand Cafes wherein Men are to feek for .
" Direction out of the Word, and yet they don't forbear to walk in all thofe Relai
" tions, 'till they are Refolv'd of every particular Cafe and Diity that may fall out.
" And fo in Matters of Doctrine, fays he, if we Jhould forbear to believe' the Truths
*' we 'iknow and have receiv'd, until we have a compleat Syftem of undoubted Verity,
4i and Pauls Form of wholfome Words in all Particulars, we fhould be ever learn-.
'** fyg\ arid 'never come to the Knowlege of, and Affent. to any Truth !
'From which Words 'tis evident, that this Non-Conformift Doctor, as to feveral
^Points of Church Difcipline, Worfhip and Religion, dwindles theExprefs Precepts (which
De Laune judgeth to be Neceffary ifl every point of Difcipline and V^orfbip) into Ex
amples, Hints, Oral Traditions, Hlflorical Narrations, (only fome Occaftonal Precepts
being iritermix'd) and owns fairly, that they ( 'Non-Conformifts) muft both believe
and Prattife, in many Particulars, without any Scriptural Rule, elfe they fhould be
down-right Scepticks and Infidels, and never come to the Knowledge of, and Affent
to, any Truth !
This is fufficient to convince Impartial Perfons, that the Diffenters Clamours againft
Conformity to the Church Rites and Ceremonies, are groundlefs ; and that themfelves be
lieve not the moft Eminently Faithful Jefus, to have been as extenfively Particular in
bis Precepts about the Chriftian Church' Conduct, Government, Rites and Ceremonies j
as Mofes was about the Jewifh.
That Chrift has not delcended fo far into Particularities with us by Pofitive Laws,
as Mofes did with them, is plain to any who read the two Oeconomies. The Jews
had particular fixt LawSj, with refpect to their Civil, as well as Eeclefiafiical State. They
had G^d's Oracle and Prophets to direct and infttuct them in all theirArduousAffairs of
Peace, War, Treaties with other Nations, and in other things that were not exprefs'it
in their Law, and greatly concerned them ; on purpofe to fecure their Neceffary Con
tinuance and Safety from Foreign Attempts, or Inte/line Broils, until the Coming.of the
Promifed Meffiah, exactly according to Promife: And yet notwithftanding of all
this particular Care, for the abovefaid Reafort^ which can never happen again ; that
one Nation of the Jews (as has been already obferv'd) had feveral Human Inftitutions '
relating to the Worfhip of God, that werewewr blamed, but accepted of God. And if
fo, will it not follow thattheChfiftian Church, difpers'd thro' all Nations, at<e//Times,
and who are (in Compare with the Jews) arriv'd at Manhood, has a Freedom to
make fuch Conftitutions, as different Countries, Times, Emergencies and Occafions require to
, *¦ ¦  | .| -| |L II - I II ¦ I I. . .  |L _j
:(e) Ibid. p. iS. ff) Ibid, p. 28*
(g) Ibid. p. ip.

Cii A P. VTI. DISSENTERS Self- Condkmn'd. ' $j
to be provided ? Butyfr?/ Agreeable to the General Rules of Scripture (which are more
than Dr. Goodwin's bare Hints) being Mrprr/} Precepts and directions concerning
fhem. ± ' .¦":•-, '¦'. ¦ i i '". > .:¦ .: •¦> - :•>.-." -.-'
Objection from St. Matthew $. rp. " /» v*»» rfo fj&*» Worfhip, me, teaching for Do-
<c ctrfnes the Commandments yf Men. Here theDiffinters triumphantly cry out, That
" the "Caufe of Conformity is ruin*d at firft fight, plainly and'obvioufly ; for, fay
** they, Teachers of, and Conformifts to, Human Commandments in God's Wor-
[l ftiip, are condemn'd as Superftitious Vain Worfhippers.
Anfwer* Unhappy diftrefs'd Caufe ! it is, wounded by everything they pretend^ to
ffspport it with! and peculiarly by this Text, which turns its Voint.moft keenly againft
themfelves, as will appear, after, a brief Explication of it.
'Tis plain, that 'e/lft^P* or 'tirnhri a Commandment, tho' not m§ft ftriBly, yet in
Scriptural as well as common «$j?#ji?, extends it felf to fignify Prohibitions, as well as
Affirmative Precepts ; becau&ijjjjjffirmatives and Negatives do for the moft part mu
tually include and infer one another: As for Example, the Phdrifees Command,
Hk/fc fo/ir* Meat ; or a Prohibition, Eat not before you have wafh'd ; is the very fame.
Tho' thetsbe more Negative than Affirmative Precepts in the Decalogue, yet they are
call'd the Ten Commandments: And the Negatives, Touch not, Tafte not, Handle not,
(Coll. 2. 22 ) are call'd the Co mmandment s of Mem
It cannot be fuppda'd (no not by the Diffenters, who urgt and ufe fo many un-
fcriptural Commahdsj as is formerly declar'd) that our Saviour defign'd in this Text,
Abfolutely to condemn all the Commandments of Men, either Materially taken for the
things, commanded, or Formally taken for Ken's .cpmmandiugrof them.- But 'tis
Teaching fuch Commandments of Men for Doilrines, that Chrift here blames the Pharifees
jo*,, and all others who do, or -fhall do the like ; .that is, whofpever by meer Human
Authority, teaches %ny thmgtobe Necejfarily believ'd or done, efpecially to be done ;
calling it an undoubted Divine Doctrine, and Jgeceffary to be believ'd or done), efpe
cially to be «/o»e, tho' it were not commanded by Men, which yet Go</ has not taught
nor enjoin d in his 1#W, neither Exprefsly, nor by £/g£f and Neceffary Confequence,
or Deduction therefrom. And again, whofoever by meer HumanfAutbority, forbids
any thing to be believ'd or. done, efpecially to be done ; calling it a Divine Prohi
bition and DoUrme, and.Neceffary to be forborn, tho' it were not forhidd'n by Men,
which yet God has not forhidd'n in, bis Word; neither Exprefsly, nor by Right and
Neceffary Deduction ; is guilty more or lefs, of that Super ftition condemn'd here in the
Phjrifees, viz. of Teaching for Doctrines the Commandments of Men. And all fiuch
Additions prefcrib'd as aforefaidt/?w whatCaufefoever, otfor what End foever, are
within this -Verge- -.¦¦.-. ' .*.,»,
And now, after a bM Explication ofthe Tbrf, the Application of the Matter is
truly made to theJNon.-Conformifts ; and, not at all to theOnformifts.^ as will appear
by the following impartial Review of the Point.

The Pharisees.

They faid, Eat
not until ye have
wafh'd your Hands.
Ye are obligd in
Confcience to wafh
iefore ye Eat. Ye
' \.-'-\:-"'SiH.

fiThe Dissenters.

They fey, Kneel not at the
Lircfs Supper, Crofs not at
Baptifm, Wear not a Surplice,
(a) Abftain from Salutations,
<¦'' or

{a) Directory , &c. p. it.

Conformists to the
Church of England.

en-

They ufe fome Rites
joind by a Lawful Authori
ty for a time , which God hath
not forbidd'n ; or forbear js-
thers for a time, which God
hath »0 jp/jfr? requir'd : And
K they

o6

.'DISSENTER S Self- mfofattt. .Cfl a Pi m

Pharisees.

«S*» and 'do defile
your Confciertces if
ye obferve not this,
as appears from St. '
Matth. i1). ii, ip,
v 20 vsrfes... . They
reckpn'd /Air • and
fitch like Obfervan
ces, peculiar Parts of
Sanctity. They
valued themfelves
mightilyupiniHem,
they enjoined and ob
ferv'd them with an
Opinion of "Necefity,
and for Confidence
fake towards God ;
and would almoff
Starve, rather than
incglect 'wajhing, yea'
in the Cafe of want'
of Water ; of which
Opinion they could
not have been, ^if
they had not, belief '
ved it to .be 'trite,
Doctrine,, that fetch '
Wafhings beforeEa't1- '
ing,or not.Ent'mgb'e-
< fore they : had wafhr
td, were of them-"
felvesNeqtffary Parts
of 'there ¦ but f ' to-
ward|- GbI.$''Amv
thus teaching that
to be Abfolutely Un
lawful^ \vhtch~ God'
fead *tyf fyrbidde-n \
ix\d^^of,t-/b,^
fohiely'' Neceffary f
which Go'drhid ~mf
commanded" iii his
Word: They taught
for -" Dt'tlrines the
Commandments » of
$&«. . ' /-' ,vr>.! «

or doing Reverence to any Pep
fons prefent or coming info
Church ; (b) Read none of
thofe Books commonly called
Apocrypha in the Pftblic Con
gregation : tlfe hetF^Hwof
Prayer.. Y^afe' obfig'dln Gon^
fcience hot tp do thefe tfiingSj
ye, Sin if ye do,
Wrath is determined againft
you. It is unalterably Necef
fary to forbear fitch things ,
they ViteUniawfuli Popifhand
Superstitious- ¦ ( as 'De ; Lrf»»>
faith.) - Tfoj/fc are* theiriVig^
r/w Precepts, r— And again,
Affirmatively, ¦ they call- fj&«>
Sermons the Gofpel- and WW.
ffGod, even- when Comter-
preachivg one another * /&<«-
z«£ of which, (7/J is- me of
fl&ifl!" /l/rfr/b8' of Election.
They fa-id that Minifters at
their Ordination ( ' t ) muft
take theT^bz/^^f, yta'Par-
Itdmewf'Arpy '(and £Wi»-
'. ^wV/j too'^oeforS' admitted to
Compofitibn) muft take the Gfc
vehant .* Arid that Minifters
muft Fr^ Extempore in.Pitl-
iic.-— Thefe and fuch like.
Obfervances they . do reckon,
peculiar 'Parts otrSancTuyfarid!
of there Eiyaltjtf&,Chrilt,'^ihd'
do ?«;«« them'Wrlh icn'Opi-

*»*-

Conformists ;o the
,k Church i?/ -England,:

:t'w-

'8ci:

v ,("&). Directory. &c. p. rz.
'.:-'()<?; G>llefpre'*Z>J#K«-,"'-
" Pfef. p. Hj. „
— f rhy Bxirr-oughVifiywii ¦ -k5<|>^—
- ,p, , f . CW . is, ^rv E^autieuV,
. TakeJie.ed. ofl/otTExii ernes-, f£c.
>WV;P-V" , -<V«^
" (O #'•' Bkxt&V'L^, *;?&£.
fol. t)',"4<5.65. CtW^w^e^fti^isj'

they judge not- the >*¦&*.
/*r/ that they forbear-, to be
fimplyUnl awful, nor the /V-
tte»/,*r.f tbaHtfiey *fo.to be
Neceffary, antecedently to thft
.¦Church 'i -Command : For tho^
it be proved '¦ (ch. 4^ that
fome Rites in general are ivV-
fcj ari4#*«#W> 'yet (as- 1 conceive);
the Cfcw&& teaches nothing at
all Doctrinally, one way or
other, about thirbt that Par
ticular PtftMe'Rite, until fheV
' is ~aboui4ommanding, or hatri
Commanded the^fbme to be
come Actually a Chtreh Rite r
and. even then, the Dottrinr
concerning the FkrtieulorRitts'.
mow in ufe, is, that Material*
-ly confidered, that is, ofthern-
JelveSf^nd in their own Na-
turk,. they si&Ihdiffermi ; nei-
their Neceffary of theihfelves1
to be" ufed, nor Unlawful to-
be ufed:- And- the Doctrin&-
.concerning tbetftS Formally
confider^, that is, as-'thejr
ftand commanded bj( PuMic-
Authority of the Chufeh, is,
that they are Mutable ppd
Alterable y and oonfequently
that they ate •not'-Exprefsfy.r
¦taugfa'i& the! WWi'Tfcat the
forpttf-i^ttffly th'at-lteSuponv
^©pfe.ietifethem, i^but a«.
Obediential Neceffity, and not
suDoSbrinal -Nectffjjeyyto br/ii
People's Confidences unaltera—
" Idyl . Whkb DoSginal Ateir^
fity muft be maintainrdr. to*
- gwww;^w»-ar€onftitution t«t
.a tiling done, tovbs Snjer-
ftitions in the Senfe of the
Text. They neither command
nor ufe their Ceremonies with
an Opinion ©f perpets^l ,Nf-

'}wil7>>'tfte £&#current TeQimmy of
^m^itrrrfri^rovimr-^ r~£#9V n05\are. orpej,
Londtin,1i(S4a.,'roa|rrjfitJJ^^wbiiQ»IJ^ thipgs aW «/f(/ bj then
, of the precteding %th Chapter, </ , with

ca; a p> /vid d ivs&cn £ <e &$ '$eif^Co*&&!&.\

nion of Nectffity, judging what
they forbear to be finful, and
' what they ufe to be a Necef
fary Duty. , Of Which Opi
nion they could not be, if
they did not believe the -a-
' forefaid Particulars to be true
''Doctrinlf and '•of themfelves,
'Neceffary Parts of their Duty
towards God.- And thus,
teaching thofe things to be
fimply Unlawful, which God_.
has no where forbidd'n ; and
other things to be Abfolutely,
Neceffary; Which God' has riot'
commanded in his WW ; they
;do both "in ,lhe . Pofitive- and '
Negative Senfe, teach for Do
ctrines the Commandments of
Men : And confequently, ate
both Pofiiively and Negative
ly Super ftitioiu, and Pdw Wflr-
fhippers.

,'JV'

r"fc&

CoN F O R M i s. T s fo
Church 0/ England!

.with an Opinion, as if they
were fimply Uttla'wful :¦¦ So.
that' they teach riot' for Do
ctrines the Commandments' of
^/<w, either' Affirmatively or
Negatively ; and consequently
are 'wo ways Super ftit'mts, ia
no' fenfe Vain Worlhippers,
upon Vfe •aitoffintl

Thus, 'tis clear (at leaft to me) that Conformifts are hot Guilty, and that Non-Con
formifts are Guilty of Superftition both Pofitive and Negative.- -..
The . iVVjj<««w Superftition is farther prov'd upon.them,.by £/*/» Infe*ehees from
thgjr jafrn-tPjr. ^wff, for -be tellsfus as-follows, ;f*> .".^bat Superftition is that
'#' wfatte'byjWKrW; Worfhip' 'is exhibited tp. (3oi. And then fhe wing,0,> that there is a
Superftition .either with .refpect tcithe !A/o<i>,. or with re'fbe<3 to the Subftance of W:or-
Jhip, and hence ''defining "Sup'erflition to bt'ah'ExceJs.of Religion, as to. its external Acts
and Mediums, He gives Inftances of a Negative as well as of Pofitive Superftition;' in
• an Abstinence from- the ufe ''of certain things, as from Meats, and fuch like that are
accounted Unclean and-U.ilawful ; and in the Pharifees Heflraint of Labour on the
-SaSmihr:'^ay,X.beyend that which God:hadvtyfpofedv ¦ - -
Now I infer, that the Non-Conformifts by ..their Negative Do&rinesy.'Kneel nptj
¦Pray not by Forms, Wear no Surplice, &c. do encreafe Reftraints upon themfelves and
others,- beyond- what.God has Impofed ; > and do. exceed God's .Prohibitions : Tho' 6W'.;
Negative Precepts' in Holy Scripture, are as' Perfect in forbidding things Unlawful, as
the dffirw'dtive aire in requiring things Neceffary, ot permitting things Lawful.
, Objettipn. " Negative Superstition -is not prpv'cf upop . the Non-Conformifts, by
'1 what ¦•jbi^'Ames iaith-f -for a little .afterwards he acquaints „ us, (VJ That every
li Abftinence', even from £<?#/**! things, tho' field Unlawful, is not Superstition; un-
• 3 ',:'  ' *'"" K '2 - - fefs

(rt) MeduY.IheeTog~f&c7Amfteh~fam.\6qt. 1. 2. c. ig, Tfief. 2 J. p. 2p ;
;(£) 7£i</. Thef. 27, 18, 29. p. 291. ejufd. lib. & cap.
,^J .#?</, Thef. 30, p, 2.01, Xot. ejiffd, lib, & cap.

gS DISSENTERS Selfr Condemn d Cha pj VHE
" kfs by fuch Aiftinmee, fome ftugtdarJIonour and Service be intended to Goi. And
" Religion being defin'd by the Dr. CO an Obfirvance whereby -we perform thofe things,
** which directly belong to the giving Honour unto God ;^ Conformists ate rather Co»-
" ftruftively charg'd by him with Pofitive Superftition, in their Obfervancfeof Honou-
$ rary Rites: and the Charge is true fey, the Diffenters.
Anfwer. After this, they may fay any thing. For. tho' ' fomcCeremonies h&N'ecef-
fary, (as prov'd Ch. 4.) yet the Churc h neither impofes nor ufeth her Particular Rites*
and Ceremonies, as things which of themfelves,, directly belong to the giving Honour un
to Goi; but only Confequently and, Medf0:ely. Whereas Non-Conformifts abftain
from thofe Rites thai Godloas not forbidden, Purpofely, Directly , Intentionally, and with
an Opinion to give honour to God, by their Neceffary /iot ufing of them: Which is Ne
gative Superftition.. They know in Confidence, that they judge their Abftinence from
thefe, Rites and Ceremonies , a fihgular. Piece of direfj; Service to God, of Piety andt
Sincerity; a ^Neceffary Proteft againft Pagan and' Papal Rome* as De Laune's Book
intimates;, and (as Dr. Ow» fays) Chjk " The Principal part of their Loyalty unto
'' the Lord Jefus, as the Head, King, arid: Lawgiver e£ ' his Church.

C H A P, VIII*
'/fo T&f&nttx$ Obj eftim from Col'. 2. 20, 2f, Sec  Touch not, taftenor,.
handle not, c^V- Tta TV*/ explain'd. The OhjeSion. confuted*. Them
felves prov'd guilty, of Will-Worfhipi
Ibeir ObjeUionfrom St. J«hn 4. 24- God is a Spirit, and they that wor*-
fhip him, muft worfhip him hfSpirit and in Truth.- Anfwer di Diflen-
ters. worfhip their own Imaginations. Spiritual Worfhip abfolutety Tteceffe-
ry. Bodily Worfhip Neceffary. — Great- need to keep up Solemn Vifibler
¦ Memorials ofReligion, (every lawful way) in a World fo prone toTnfide-
lity, and Moderation in Religion. Worfhiping before tbe Altar now, prophet
to be as •¦ Neceffary , as it was in tbe Old teftament times. Tbe Power and
"Eorm of Godtinefs fhould go- together. -
Their -Objection from. St. Luke 2.2; 2f.&e>. The; Kings ofthe Gentiles eK-
ercife1 Lordihip over them;. ---- But, ye fhall not be ib , &c. and from
t St. Pet. 5. ?.—- Prelatic Epifcopacy, proved (from Diffenters avowTi!t
Principles-) to- be a Jure Divino. D0<?/m and'PraUice. In, what RefpeSi
tbe. Ap&flles bad,, and have Succcffor-s, in what, JV<ar. The Original and.
Birth of MinifleruU Partl\ its'Nurfe, and fome of tbe many- Arts ibatfupi
port it. The Objetled Text* explained. They, make nothing, for,.. but. a.
great deal againft the Diffenters.
^/^ifijection from Col. 2. 20, 21, 2~2, 23. Wherefore if ye be dead wifrr Chrift
(/ " from the Rudiments of the World, Why as- though being in the World,
" are ye fobject-to Ordinances, (touch not, taste not, handltnot; which alP
" are to perifti with the ufing)afterthe Commandments and' Doctrines of Men 2
" Which things have indeed a fhew of Wifdom in Wll-Worfhip andttumility^ and,
"¦ Neglecting of the Body, not in any Hbnourto the fatisfymg of the Flefh. "Hence
(et) Ibid. L. T. c. -4; Tbef. y. p. 2Xj.
(b) A brief lufirci'wi in the Worfhip .of 'Gi)d, &c. p. 42.

Chap. VIII. DISS E NT'E R S Self- Condemn'd. 6$
.*' Hence, fay they, People may fee, that the Apoftle forbids Subjection to the
" Commandments and Doctrines of Men : And inftantly they raife the Cry of Touch"
notyTalic not, Handle not; which they apply to the Church's Rites and Ceremonies.
Anf. By the following Obfervations it will appear, that they fupport theif Sehifm
by the meer found of Scripture Words, Neglecting their genuine fenfe ; that theytvr^
vert this Text,- which is indeed all againft themfelves.
Obferve i. That St. Paul, in thefe Words, Touch not, Tafte not, Handle not, fpeaks*
not Dogmatically, but Mimetiealfy, by way of Rehearfal : He fets them not down as*
his own Sentiments, or as true Db6trin#, but as they were the very Words and Decrees
of the falfenApoftles and Seducers, who commanded Abftinence from Marriage, and*.
fome forts of Meats in themfelves La'wful, as tho1 they had been of themfelves un
lawful ; and that under the fpeciousPretence of Mortification, and Renouncing
Carnal Satisfactions.
Hence tis evident, that the Parallel here runs dear between the Seducers and' the
Ndn-Coaformiis, but not at all between them and Conformifts; for the Church com
mands no -^/^'fl»if? from things Lawful, as if of themfelves they were unlawful^
nor enjoins the ufe of any Ihdifferent things, as if of themfelves they were Necefia-
xy: Whereas Non-Conformifts do beth, as appears in the Aniwer- to the laft Ob
jection. ^
Obferve 2. From the Will-Worfhip and1 Humility^ mention'd (v. 23J tfiat the A-
poftlef-y. 1 8LJ cautions againft a. FoluntaryHumility andWotihiping of Angels, asan
unreveal'd Notion and Practife ; and then, he argues againft thofe who fuperltuioufiy
madeitUHlawful to Marry, to eat fome kinds of Meats; to touch fome things; and'
chargeth them (v. 2%.) with Will-Worfhip: Which muft confift,as a Learned- Author'
tells us, (a) in thefe two things* " Firft, in giving the Worfhip due to God to-
" fome Creature or other- Secondly, in enjoining that as a thing. .Mc^r?1, and
" commanded by God, asa piece of his Woilrip and Service, which he hath left In-
" different ; or,'in other Words, when any thing is fo enjpin'd to be dene or not^
'* done, as if it were the Willand Cornmand of God he fhould befo ferv'd^when
" it is a meer Confiitution of the Will of Man ; then a Will-Worfhip is erected,- This ¦
" Author proceeds, I> am fure, fays he, You (the Diflenters) will not make us -
*' guilty of the firft fort of Will-Worfhip, (that is, giving the Worfhip to a Creature-"
." which is due to God) becaufe none are more againft it,- than we. As forthe Se~-
" c?nd, our Church has declar'dto all the World * that None of the things Ye (Dif*
" fenters) boggle a/, are impos'dunder the Notion of Neceffary,. Or Religious in them-
" filvesi or> as commanded b^ God ¦; but are of an Indifferent Nature^ and only*
" ufed as Deetnt and Comely in the Judgment of the preient Governours, who can
" alter thefe things, and conttitute fome things-elfe in their room, if they fee fit-j-
" which they could net- pretend to, did they think them Neceffary. But- then, fays^
" he, asour Church is not guilty of Will-Worfhip in the Apoftles fenfe, fo on the
" other fide, I know npt how to excufe thofe from that very guilt, who oppofe£
" what is-Ordain'damongus, as Unlawful* and forbid us to ufe thofe Rites and ;
" Ordersj becaufe finful things. For they make- that Neceffary, to beforborn and
" left undone, which Godhath not madefo, but left Indifferent; and fo in effect r
" they condemn.thofe as Sinners, whom God acquits from all blame.- As thofe
" in the Apoftles difcourfe, faid, touch not, tafte not,, handle not; fe you fay, Kneel1
" not, Pray nor by a Form, Wear not a Surplice; &c. Now fince you (Diffenters))
" think, as thofe Men did, to pleafe God. by not doing thofe things, which he
** hath ho where forbidden ;. I don't fee but you commit the very Faulfi which the:
" Apoftle reproves : that is. You make that Neceffary not to be .done (if we willbe ;
'*"taie--

(a) The Frindly D6tate,.& 8j,.8<5, 87?

7® B I SSE NT E R.S *Setfi QndeMU CA-a" p. .Vfi$
,*¦? true'AVdVfhipevs bf God) which he hath>»<tf made Neceffary Both to be done] but
" Lft us at liberty to doit if we pleafe:.By which means yob make a Religion- of
Ct your own, and (iudy to honour God by abftaining from thefe things, by whieh>
'J-'he never faid that he was difhonour'd". O that all tender Confciences would fe-
"¦- ricu.fty. confider -this. For, fays he, they, would difcern, that yew Minifters by
'£-foi bidding thofe things now in diipute, lay greater Burthens upoft' the ^Corifci-
">< em-is of their 'Brethren, and clog them-* with more Duties, •thaa'GoxbhatH'iaid
".upon them. Whereas we, who think thefe things may be done'^-lay no othe?
V Burthen upon the Confcience, than whatfGod himfelf hath laid, -which is,! td
" obey our Governours in all things, wherein he hhafelf hath notlsdden us to
"do the contrary. Thus, that judicious Perfon plainly turns this' point ajgairirf
the Non-Conformifts. ¦ '¦¦ -.- -- ' .j>. •,«;•¦ '-
"Obj. from St. John 4. 24. God is a Spirit, and they, that Worfhip ftifh|* rhuff
u Worfhip -him in Spirit" and in Truth. This is frequently urg'd againft ohfward
Rites,' and the Church's Power to Ordain them, (a) as being in their Opinion
f. contrary to this Test, and not: the Spiritual Worfhip that is requir'd.
Anf. Do Non-Conformifts, mean, that we muff Wairfhip God only with oiu Spi-
¦rit-s .<? Who gave them Commiffion to exclude Bodies i Can they fancy that the5 *
Gofpel has turn'd all Mankind into Ghofts or Spirits i or, that- it has, turn'd the.
PHncipalRequifue of Gofpel Worfhip into the enly, as the Schmnkfeldians thought,
who_ deny'd. Bodily Worfhip? This- is to Worfhip their own imaginations. But
Sgartioilariy, ;. ¦>:¦ . ... ,...-¦ ,i .''•-
1. It. is as Neceffary to Worfhip God by the ' .Afiftftance of his Spirit, and with
our Spirits,, as it is for our Spirits to be laved, i Without the firft (which is daily
implofdby the Church'm fcer Divine Service) our choicett Acts of Worfhip are at
beft but Infirmitie s : and without the fecond, they ate a meet. Lie. A Devout Voice
and Geftures:. without the Heart, are Liars; as not fignifying an Inward frame ,
which they ought to do in Worfhip.
2. It is as Necefiary to Worfhip God with -our Bodies, as itiS for our Bodies
to nave been Redeemed or to be Glorified. (1 Cor. 6. oa.) Ye are bought with a
Price, therefore glorify God in your Bodies and Spirits which are God's. This is
part of our Reafonable Service (Rom. 12. 1.) ' ire$$xuv£iv to Worfhip, fignifies
¦the moft humble Bodily Gefture, to lie low, to creep like a Dog upon his Belly
before his Mailer : So are the Four and Twenty Elder s reprefented, ': RtvS-a,. 10. Our
-Saviour did fo, St; Luke. 7,1. 4.1, 42. • ¦ ¦' ., , • .'-
.3. What Fault then 'fhould Chriftians find with' the Church, for commanding:
Decent Gefiures and the like, in Worlhip ? Is there not need to keep up viftble
Memorials of Religion, every Lawful way, in a World fo prone to Infidelity and
Moderation in Religion? Internal Adoration is not teftified to the World, but
by External. Ye "fhall- Worfhip before this Altar, fays Hezekiah, 2 King* 18. 22.
iAnd, we (Chriftiar.s) have an Altar, faith St.^Pdul, Hebv 13. io." Is not the Maj'e-
fiick Prefence of God,' as truely and really on a Chriftian Altar, in the Real Spiritual
Prefence ofhts only Son J ejus Chrift, the Sun of Righteoufnefs ; as it was among tlie
Jews, by the coining down ofthe Schechina, or glorious Beams of Light upon the
Tabernacle or Temple i And have we loft any tiring by Chrift' s Coming, that our
Adorath-n fhould be leflenU?
v Let -Powerand Form go together. Tis true, there may be die Form without the
¦fotwer ¦$ but 'usVequally true incur prefent 'State, that there 'cannot. be the Power
¦without 4he Form of Gddlinefs,: And-. 'tis not fit tiatthe Honour of God's -Pub
lic Worfhip fhould be left expos'd to the Deform'd, Difformities of every Whiinfical humour.

M De Laune's Plea, &c. p. 24.
W: Owen's brief Injtni8iou j» the IVorfinp of God, See. ic<3S. p. 4S.

43iflf ap. ¥111. DISS E NT E R S Srff-Cwdmfdi :yT
humour. St. Paul thought fi>, hot only to provide that the Churchat Corinth' Sfml&
ferve Gpd with the Spirt: > but alfo with this «»(ri Decency of the Man's beine
¦ancovjei'd, and.the Woman coyefd. And while himfelf pray'd inspirit, he bow'di
his Knees. . sEph. 3 ,,14. :,v(i ' t.
,, , ", C>Vfftio» from Sr. I<«^22-. 25. &c. ' ,\ ' •. . \ -„ >
V.i<f. " The Kings .of "the Gentiles exercife Lnrdfhip over them, and they- that1'
" exercife Authority upon them, are call'd Benefactors.
2-6," But ye fhall not be Ja y But he that is greateft among you, let him be as-
" the younger \ and he that is chief, as he that doth ferve.
27. "--For whether is greater, he thit fitteth at Meat, or he that fervetri? Is not
*f he that fitteth, at Meat ? But / am among you as he that ferveth. <
1 St. Pet. 5.. 3. " Neither asfaing Lords over God's Heritage, but being Eufamples-
"to the Flock. _, v-..'
f By^thefe Texts, Non-Conformiftsimagin to drive away all' the Church's Power as
** Chaff before the.Wii.d ; and hence do erroneoufly infer, not only a Parity and-
" Equality among all Minifters, but alfo that none of them (no not all of them)
" have any Power to Impofe any Rites unoh the.Church; for, that, fiay 'they,, is-Lord-
" ing it over God'sd-kritage.
, Anfwer. Tho 'tis befide the Intent of this Tract, particular l'y to handle the Point
efEpifcopal. Prelacy and Superiority, in Oppofition to the* Non-Conformift s-ptetended:-
Equality of all Miitifurs ; yet fince it falls in the way,- it will, I hope, be a par1
donable Digredloii, to fuggeft a few things ; and then, I fhall lhew that the afore1
filid Texts axe Enemies to, and not Helpers of, the Diffenters Caufe.
1 .. As to-Epifcopal Prelacy. There was a Superiority in the Miniftry of the Old'
Teftament. The Priefts were fuperiour to, the Levit.es, and both Priefts aud Levites
had each their Refpeltivt -Heads and Rulirs (1 Chron. 24. 6, 31. EzjraS-. 2p.) God'
appointed over each of the three Families of the Levites one J^B?i-*p*V;^ orRufer;
(Numb, 3. 24, 30, y^-) TheHeads of the Priefts, ft Chron. 24. are "Call'd in theNew-
Teftament u^istf* Chief Priefts, (Sr. Matth. 2. 4. Alts 19. 14.) clearly, diftinguifb'd'
from: that lingular; one High Prieft, who was the .Type of our great-: Higfr Priefi
Jefus., ., .... •*<- , , .-,*¦ .» ¦
Thefe- Heads, or G&«r!f of the Priefts and Levites, are call'd by the Scptuagint
Mfhcps. of the Priefts, Nehenuir.'i^. hxid-Bifhopi- of-.-the Levite-s, v. sa. So both'
Greek and Latin Interpreters tranflate it.-- And- to prevent all Cavil, the iV>w
Teftament approves of the Tranflation for the Hebrew Word r°T1pS3 ¦ Prafetlura in'
P/. 109.8. is rendred by-Uhe Greek in ><4&f i.-20. <&7«cewi, that is Bifhoprkk^ Pre*-
lacy or Prefecture. ¦..-..--¦ •
2* There is an .^^(•gj'jbetween the Church G over noursraxid Church Government oi
the Old. and New Teftament:- As to Governours^ in what was, not Typical, the -on*
focceeds, -the other , .that it may.berfulfiU'd, which was fpoken by Ifaiah, touch
ing the. Plication of the Gentiles (ch. 66. 21. J; 1 will alfo take of : them for Priefts, «mT
/or Levites, /'««/& *A* £<W- There is «n Analogy between them, in refpe6fc of"
Teaching, AS SUCH' (Deut.33. eo. compar'd with i'Ttw.3. 2. T/'f. 1.9.^' They:-
inuft be, both InJ'trutlers of the People." Alfo as to Maintenance and Livelihood^.
'Nfim&^iB* 20, 21. ~— Deut>,.:io. p. .and. chap. 18.. 1. compar'd with 1; Cor.-$*-
Ij, 14. ,.,,; . V ,j., V.-V; ... '¦  ' - -.- U: >. .':..". -.-¦': •
.' There's lan Analogy- between ?fe^ and m-, with refpect -to Church Government,
as the Non-Conformifts themfelves teach. " When Chrift, fay. they, (a) bids a?//'
** th? Church, St. Matth. 18. he fpeaks in Afiufion to the Jewifh Shurch '--- life'
? Subordination. here EftablifiYd by Chrift. is fo far to be extended. in the 'ChrifHaw
11 Church J

(f) $isDm7h-Regim,-.Ecclefi--v*z$p1

72 DISSENTERS Self- Condemned. Ch a p. Vfft
\' Churchi as in the Church of the Jews, for Chrift, fay they, alludes to the Jewifh
J Practice. And (*) they Quote Calvin, faying (in fhe fourth Book of his Institutions
¦- ' ch. 1 1. febl. 3. 4) that Chrift Inftituted no New thing, but follows the. 'Cuftom Obferv'd
" in the Church of his own Nation : And Commenting on that Text, he. fays, that
*| Chrift had reifetl unto the Form of Difcipline receiv'd among the Jews. The fame
¦ l Non-Conformifts go on," and affure us, that Bvz,a, Junius, Cartm-ight, Bright-
*' man,8cc and (which is more) that Antiquity, as Ambrofe, Theod. Cyril. -Greg.
€< Magn. &c. fully agree in this, that Chrift, when he fays Matth. 18. Tell the
'l Church, intended that the Church of the New Teftament Jhould borrow from the
*' Jewifh Church, the Form of her Polity,' antPOrder of her JurifdiEtion.
Hence Thirdly, If fome Officers of the Jewifh Church had a Prelacy, and gated Su
periority of Jwifditlion over other Officers, as is cleared : And if if be the Will of
Chrift, that the Chriftian Church fhould borrow from the Jewifh Church, the Form of.
•her Polity, and Order of her J urif diction, as is clearly not only confefs'd, but
taught by the Presbyterians, (the moft numerous Party ofthe Difienters) in the afore
faid Quotations : Then it unavoidably follows, that Prelatic Epifcopacy, the Power pf
Bifhops over Prefbyters, is a Jure-Divino Doclrine and Prallice'.
Again, The Apoftles, in the Ordinary Governing , part of their Office, had the
Overfight and Care of many Congregations. This will not be denied. Now
Mr. Baxter, the great Non-Conformift, <f £>fays and proves, " That the Ordinary
¦" Governing Part of the Apoftolicai Office, was fettled for all following Ages. i.Be-
** tcaufe, fays he, we read of the fettling of that^ww, but we never read of any
•*' Abolition, Difcharge or CefTation of the Inftifution. 2. If we affirm a CefTation
*c »;7A<Mtf Proof, we feem, A*/^ Jfc, to accufe God of Mutability, as fettling one
*' Form of Government for one Age only, and no longer. 3. We leave room
¦"• fays he, for Audacious Wits, accordingly to Queftion other Gofpel Inftitutions, as
cc Paftors, Sacraments, &c. and to fay>7 they were but for one Age. 4. It was Ge-
*' neralVfficers Chrift promis'd to be with to the end ofthe World. So far he.
Hence it evidently follows, that the Eplficopal Governing Cate of many Congrega
tions, with their Ptevbyters, is not only a Lawful, but Neceffary Succeffion to the Or
dinary part of the Apoftdlical Power in Governing Churches, and that the Forms fettled
among them could not be only Perfonal, Local, and Temporary (as fome Dials and
Almanacks made fox fome fpecial Meridians)- put were for Perpetual and Univerfal
¦Ufe. (1 Tim. 6. 14.) ' And what has been faid upon this Head, is a /»# Anfwer to
all that Mr. De Laune raves againft Bifhops, and Diocefan, Provincial, National
Churches, throughout his Book.
The Blefled Apoftles indeed confider'd, as they were immediately Call'd, mirdctt-
Imfiy Gifted, infallibly Guided, had not Succeffors : But as they were Church Gover-
murs, appointed to Order and fettle the Affairs of the Church, and therein (befides
Preaching and Adrriiniftring Sacraments, common to them with other Minifters)
toOrdain a Succeffion of meet<Governours ; thus they have, and muft needs have Suc
ceffors ; elfe theChurch could not have fubfitted : And it was with refpect to this
Succeffion, that Antiquity call'd Bifhops, (c) Apofdes. Every Act of the Primitive
Church, every Page of its Hiftory fpeaks or lbppofes their Superiority over Presbyters*
And this Epifcopo-Prelatkal Government was the known, receiv'd, uninterrupted
•Government, in all Churches thro' the Chriftian World in the Apoftolic Age, in the
Age
¦fa) Jiis Divin. Regim. Ecclef. p. 2 ?8.
fbyChriftianmreliOYy.EccUf. Cafes. $ueft. «¦«. p. 83 r. Cited in Dr. StillingfleetV Un*
rsafovaUenefs jofSepcu-ation, &c. Part. 5.. p. 26.3, 164. ' . -.
Tc) b-ttroKof lyyavof. Cbryfofi. lyvar. \yw.
Apojloht Clemens. Ckm. AlexanAr. Stomal X ^

G*H>.- Vm. DISSENTERS Self-Condemn^. ~ f J
.Age immediately fucceeding, and onward, until the Days of Mr. Calvin, when
IMinifterial Parity was under various Artful Pretences, -begotten in the Idolatry of
Covetoufntjs, and Witch-craft of Rebellion ; 5or» in Seditiott% the Midwifry of y4<w-
¦*/«>», Wheedling all forts with a «««'« Brofofl of fharing the Efifuopal Power-
among them ; and Nund up ever fince by Faction, fupgorted by a Numerous Ar-
m of fraudulent Arts.: As for Inftance, crying Popery and Heathenifm on Epifcc-.
"fdcy, ahd Reviling in perverted Scripture Language, SsDe Laune do's. Pretending to
Infbiration, making a pretended Neceffity a fufficient Apology for the worft Methods,
Printing the fame Books over and over, without noticing theUnanfwer'd Anjwerjl
4bat have been made "f and clamouring rfloft agatn^Wofe Books they'never read : Ur
ging Succefs to authenticate a Caufe, and promifing it to their Adherents in the
Name of God ; fencing off the Charge of Sehifm by, Occaftonal Conformity, and Acts
-of Toleration ; Feeding itching- Ears with New Phrafes, Occaftonal DiftinBions, and
-Enchantments of Levelling Words, in order to bring \ Bifhops and Prefbyters upon a
Bjillannce ! "¦•,'.-.
I come now, Secondly, to confider directly, whether the OhjeBed Texts, Recorded'
hy St.- Luke and' St. : Peter, can be any ways fiibfervient to the Non-Co/iforwift's
Caufe, or rather Enemies to it.,; Dr. Hammond (a ) obferves to this purpofe , " Ye
" that are mi^ova, Greater or Superiour to others, ye and. your Succeflbrs, who are
to be Governours of the Churm to the end of the World, muft not do as the
u Gentile Kings, as the Roman Procurators and Pro-confuls did, who minded chiefly
-c their own 'Grandeur, Lucre and Secular Advahtages ; who were Griping and
" Covetous, fqueezing Wealth out of them, minding their own Profit more than
"their Subjects Benefit : Who Rul'd them roughly,- ha/fhly, and were fervll by
their Subjects in all things ; claiming a Lordly Dominion over their Perfons and
*f Eftates. Ykitye and your -Succeffors mutt ufe your Power otherwife, Ye muft not
behave as'Mafterly Imperious Perfons, Ruling roughly in Oftentationof your
ts Power; Ye muft not be Strikers, nor Covetous Squeezers of the People's Wealth,
" for your own Secular Interefts : But ye muft content your feives with the Por-
" tion belonging unto you, and be very Humble, as the Servants of thofe (for all
" appointed Ends) over whom ye are placed.1, Prelacy and Prehemiftence among
¦" You, -mutt bring along with it Offices of Burden and Humility, Ye muft attend
*' and wait on them whofe Rulers ye are ; and the Higher ye are Advanced in
c*. EcclefiaBicaJ Dignity, the greater Burden of Office and Duty fhall lie on you, to
*< attend the Wants of all your Inferiors, and to fupply them. See more in
Dr. Hammond on St. Matth. 20..2<i.&c. St. Mark 10.42. &c. SuLuke 22.2$. &c.
i St. Pet. 5.3.
I can lee nothing in thefe Texts for Non-Conformifts: But on the other hind,
the Exprefs ¦mention of Greater and Chief in St. Luke, and of Tmnger, that is, Infe
riour Officers, makes againft them : For hence it appears plain, that our Saviour in
tended not to check a Limited Superiority of Bifhops over Prefbyters, (for then he
would not have mention'd the Prelatic Words, Chief and Greater) but only a Su
premacy' Paramount, either Secular or Ecclefiaftic, is denied to any one Apoftle over
all the reft: And -it feems very plain, that a Secular Supremacy is mainly intended
|>y our Lord, if we corifider the. Occafion of his Speech, which was James's and
fiohn's defiring to fit on drift's Right and Left Hand in his Kingdom, the Jews ima
gining, that he would erect an Earthly Secular Kingdom, as appears, by their offer
ing to make him a King,(St. John 6. .15.) and by that Queftion (ABs 1. 6.) " Lord,
*' wilt thou at this time. Reftorejbe Kingdom to Ifroe ll~Not can the Non-Conf or
mifts juftly infer from St.Peter, that Church Governours muft not Impofe any thingup-
pri tjje People, tho' never {6 Indifferent in 14 felf (when themfelves do fo and more,,
L ag
¦ I. ..I ¦ ¦ '  1 « 1 11
:(<0 InLod

7$ D:I S S E N T E R S mtj> Cbk&M. Ch S p. f%„
as has been prov'd.) The only Meaning is, that they;rrmft not Jfmpofejr&s the<6e^tk
Kings and Roman Pro-Confuls dtd^for'SecailariAd'raiii^
mult not -Impofe what they pleafe* asif they weteAbfehte Lords over the Peeflel;
but muft bound themfelves by SvrlptlkalTfoellhns.rjhhcj moft not Impofeupori
tlie People any Rites or Ceremowe^ that themfelves are unwilling to touch or com
ply with, but they, muft be Enfamples to the Flock, doing what they require thV
People to do,, and goingtefow tkem in every Diitiy..

— .¦

C'H A P. IX.
•J"
Some Popular Objections inftfted upon by Mr. JDe Laune and other NbipCorp-
*¦ formifts, againft the Church's Ceremonies. As I. Departing from Apofio*
He Simplicity, z. Paving, the- Way, and Opening a Door for introducing.
Burdenfome Multitudes, f,. As unlawfully. Impofed -upon their, tender*
Confciences, who canrtot (dare not) comply with thefamer. Replied unto.
St. Paul Imposed a Significant Ceremony, and other Cuflbms,, and enjoin^
Uniformity. The Scriptural Records- ofthe ApttfiJoSc Bites andCttfiomk^ no < -
certain Rule for the Church (in fuch points) in aflAg£s,Kj$i8hffiei§<thent-z
f gives being fudges. They Obferve not^the Cuftoms of the PrtntdzPrimii
the Chriftian Church, fhew'' d in feveral Inftances -— Their MefhodMin
Ob jelling like a Tcmpeftuous Stormy attempting, to ban-ifh alt Authority \ani
Order out of the World. — Horn Confcience ii a Rule, how noU — A Re"
view of their Confciences in tbe Glafs of their own Principles. — "ADe-
fcription of their Occaftonal Confciences. A, PiUure of Moderate Confcien
ces, and of Occaftonal Conformity, drawn to the Life, ^y One of themfelves.
Another of the fame by Mr. Foe. The Confcience-Plea of Dijfenting Teach
ers for their followers, and themfelves, confider'd* They are againft To*
Uration of others. Both Presbyterians and Independents, Perfecutors up+~
on Principle. Their Confciences uttterly unconcerned in the prefent Dis
pute, Demonftrated. A defire of Dominion in fome, and a fort.of Prme<
in others, at the. Root, of the Matter. The 'Ridiculing Charaaer of Turn-
, coats, which they fix upon Renouncers of their Scbifm'atieal Opinionst fair-
ly- removed. Such Reproaches- real Pratfes.
u/~\Bjet~rion i. (a) No iacfi Outward Rites , Ceremonies and Stately Temples, iff,
{ / " the Apeftles days : No Impofiums in Order to. Unity then, (ABs. 4.. '$& 'jit
" when Faith, Knowlege: and Charity moft abounded. Why "dish thOukS
« yen depart from the Amient Apoftolical Simplicity $ Tis beft to cirnw^ and
" to reduce Matters to the Primitive State, for they had no fuch Rites then, and yet.
" muft not be Reproach' d for want of Decency and Order, as.De Lanne (b)~mge$ti
" But muft be our Standard ; for as Dr. Goodwin faith, (c) Primam ki ftedihet ge-
ner-
(a) Vanity of Humane Inventions, &c. p, 92. 195. London^ Printed^ 166&,
(&) Flea- far tbe Non-Conformift s, ~&c. p. 6.
(c) Government of the CJmrchs of Chrift, p.. 27,

CH A & IX. Dl S S E- N T E R S Self- Condemn d. jf
" ttere eft Menfura tellqttorunf^ Or. as anether faith,- Thi-pr/t beginnings of a Church
tl ntuft'bi- VHr only Ritle iii Reformation, and wK muft call bad whatever Urayetkfrom'-it.
'-'Anfwe? i. Suppofing (hut mt granting) that there were no Rites impofed in the
ApofrfeVdayS, the Feopfe-s Unanimity without thtm (as Objected) fhould be taken
for a MrracidoMs Gracr,hfks> 4. 31. " The Place wasfhaken, and they 'were all ftWd
¦"* with the Holy G ho ft, — hence -v.'22. the Multitude of them that believ'd were of
One Heart and of one Sod, &c. But are there fuch Miraculous Difpenfations now ?
2. St. Paul 'Imposed a Rite, and call'd' People to Uniformity with other Chriftian .
-Churches j and pronouiiceth Diffenters to 'be Contumaciam • and Stubborn Dffputers ,
Lovers of Cbntention, and as futch to be Mark'dand Cenfur'd for oppofing, the^ Cu
ftoms of the Church. That lie' Impofes a Rite, is1 plain, for he puts a Non debet on*
the Man's part, he ought not to cover' Ms Head' fr Cor. 11.7.) and puts a Debet on
the Woman's part, The Woman ought to have Power, that is (by a Metonimy) a-
Covering or zwi/i on herHead», {v. 10.) And this Rite or Ceremony was fignifkant : The
Mants being 'uncover d, txprerVd his Subjection to Chrift, and Authority over the
Wwon ; The Wfywrfw's being cover'd, was to- exprefs her Subjetlion to her Husbandi
©*Trffefio'rity tinto 'Man. And any that fhould D'^ffent from, or not comply
With his Injunction, he pronounceth them CoatentiiM, arid that in a few Words- as.
'Becomes, Authority, (v. 10.) Mr. Grfw» on the Place faith, (a) "Such xctCohten-
*' tious, who Without Neceffuy carp af good arid profitable Rites — Such as thefe, fays
u he, St. Paul- thinks not worthy an Anfwer, becaufe Contention is a pernicious
* thing, and' therefore to be driven from theChurches of God : And hereby, fays he',
"St. Paid teacheth, that per -verfe Men, and fuch as are given to wrangle, are rather
rt to be'repref s'd with Authority, than to be refuted with long Dij "put attorn ¦•; fovthere
c* wfli never be an end of Contentions, faith he, if you Strive with a quarrelfome
"Man; though he be overcome an hundred times, he will not yet be Wearied
" or give over.. Other Ordinances (or Traditions') of this Nature, St. Paul gave out
to the Corinthians, and praifes them that kept the fame, (1 Cor. n. 2.) of which
he gives no particular account. - '
3. Such as would Reduce us in Point of Rites and Ceremonies, to the'Prims-
iPrimitive State of thfe Church; ate entreated1 fo cahfide'r,t Cor. 1 1. 34. where St. Pad
faith i The Rett will I fet inOrdif when I come : Which implies, that he bad nottheri
feffdown and prefcrib'd all Matters of Decency and Order at that Time, and Pro-
¦ vidence never fuffered him to come among them afterwards. Other Matters requir'd
the firft Place and Care. The Apoftles firft Buftnefs Was to gather a Church, to con
vince the People of '' Chrift's Deity, to preach Faith and Repentance : And it would
have btenpr'epofteroHs,toxOrA'et every thing in the Church before it was Conftituted;
-to Eftablifh all Rules and Rites, before Chriftianity it felf Was Acknowledgd ; ta
fettle the How before the What, and to Model the Manner of our Worfhip, before
they had laid the Foundation of Our Faith.
4. After Churches were Conftituted by the Apoftles, and the Canon of the Scriptures
compleated ; let the Non-Conf "ormifts ptoducefuch Church Orders, Cuftoms, and Riiua\
;Eftablifhments, of which they may and can fayi" thefe wholly and onlyi neither more nor
fewer, mere the Orders, Cuftoms' and Rites of the Apoftotic Times: ¦ If they fay, that the All
then in ufay are contain'd in the Scriptures ; I Reply, that thaf s bntBeggj-ng , not Pro
ving the thing in Queftion. And their own Dr. Goodwin (as is alreadyCited at large
towards the end of Chap. 7-0 finds himfelf Obliged to Acknowledge, u That no more
"*'' of Church Orders are touched in the Scriptures, than were needful to be fpofcQ
*< of Occafibnallf : And fofithers; there are only fome Examples, fome Hint/i
" and fome Oral Traditions. And that we muft both Believe and Pra&ifi) in
" a great many Particulars, without any Scripture Rule , unlefs we will fink into
- K 2 Infir
1- ¦ ¦ 1. , ¦> 1 Hi— — —. — — — — M— — l' ,'" ' ' ""
-.(a) Calv. in hoc,

7$ ; D I S S E N TE R S SelfCotfdem'd. Ch A p. JK.
".Infidelity** x And. the Mighty Non-Conformifts Qfiamp'w, ..in his,Day,, e» f'vtfA©- /5&
0/ f«? W^fer, Rebukes &;%> Lindfey in, the. following Words. ¦'"".. It is,. faith her,
V *(««)¦ but Jtav/y and boldly affirm 'd, by B'tfhop Lindfey, that the Pharifees were not
" Rebuk'd by Chrift for thisFw/} (V*. of Dedication J becaufe we read not fo much in,
" Scripture ; for there were very many thwgs which Jefus did andfaid, that are not
" ' .written in Scripture, Joh. 21. 25. So I may fay f^ hominem) it is but &Wy
and tfl/^/y affirm d by any Non-Conformift, that none" of the Rite}, and Ceremonies-
now in ufe, otfuch like,wete in the Apftolic Churches ; becaufe we read nothing of
them in the Scriptures: (tho' indeed we read of feveral of them in Holy Scripture, as
T)r; King, Bifhop of London-Derry has clearly proved, in his very ufeful Dilcourfe
Qoncerning the Inventions of Men in the Worfhip of God) for there were very many
things faid and done by Chrift and his Apojtles, and the Primo-Primitm Churches^
that are not written there. So that according to theDiffenters own Judgment, when-
theyarepufh'd, the Scriptural Records of the Apoftolie Rites and Cuftoms, are but.
an uncertain Rfile for the Church in fuch Points, and no JstffcientTouchftone to try het
Orders for ever.
<\. Tfi.e Non- Conforming Impugtfcrs of the Churchfp Rites believe not their own Ob*
jeition, but Advance it a"s a Tempeftuous Siormto overturn All, and" fettle Nothing,
but their own Popular Power.- As to tbe Practice of Chrift and his Apoftles in the
Primo- Primitive Chriftian Church , tis Recorded , " That Chrift Adminifired
" the Holy Supper only to Tmlve,ot,as others fay, to-Eleven; only to Ment yea only
" to Minifters, at Night after a full Meat, in a private Ch^tmSer., with unleaven'i
tl Bread, Leaning in One anothers Bofome, and covered: And wonlS the Noh-Con-
" f ormifts have the Matter Reduced to this Standard f In the Apoftles tirnes,, thefe
" was Community of Goods, (^& 4. 32.) Baptizing in Common Brooks and Rivers,
" jRTi/> pf Charity, Love Feafts, Deaconeffes, No Stately, Avow'd, Open Public Tem-
" plesj no ftated Prpwfion for the Miniftry; (Ail's 20. 34.) Thefe were fome of
their Cyftoms, antj yet Diffenters difufe them, riot believing them to be a fit Rat-
tern forall fucceeding Ages of the Church. And thus, the ObjeBioit vanifheih. Arid
therefore to Conclude it. -
6.. The fame End. which the Apoftles had, (via,, the Glory, of God and good of
his Church) their Succejfors ought ftill to purfue: But if feme Means, fome Cuftoms
ufed for that End in their days, be riot fo fit and proper now, for the fame End j,
and therefore difufed by Diffenters themfelves, appointing and ufing others in their
Stead: Why fhould they quarrel the Church for doing the like, that are no ways re*
.pugnant, but confonant to the exprefs Rules ofthe Ap0les, and to their juridical Sy-
nodical Practice, (ABs 1 <,.) which (Non-Conformifts fay) is to be a Rule to all$fte-
xeeding Churches f As is already Quoted, Chap.. 5.-
- ".Qbjecl. We cannot allow that the Q«rc«;fhould Impofe any Rites or Ceremomes'i
"for upon the fame Reafon that fhe Impofes fome, fhe may Impofe agreat many
"more* as the Papifts have done, even to an intolerable Burden, and to theob-
" fctireing, yea eating up of the Spirituality of Worfhip, and hindering their Parti-
f '. cular Callings. Who knows where the Impofers, or Impofitions may end ?
-, Anf. All this ,as but a meer Bugbear, for i.The Church profeiTeth her fejf to be
limited- by the Rules of Edification, Decency, and the like Scriptural Maxitus. A
•Cup of Water refrefhes, but a whole Well of Water choaks and drowns;* a doun of
SermOns daily would not EJjifie, but (befides confounding the Thoughts) would
wound Confcience as to our Particular Callings : An hundred Ceremonies would
wrong the Subftance of our General Calling, as Chriftians, when a/«* will refiefh,
edifie and profit. 2. The
0) "^" '^Brt (g-rfl?^ EnglSE'C^ £ii»'r<i/r^iV>ii^) C«i-^»S^^ &c, Part 3. th. ©".p.-wf.

Chap. IX. DISSENTERS ' Self Condemn d. jf
_ 2. The Church profeifeth moft folemnly againft the Aftdiiplication of Ceremonies",
in the Preface to the Common Prayer, becaufe the very Number of them (fuppofing
them fingly, Lawful) is a, burden, and becaufe Chrift's Gofpel" was not to be a
Ceremonial Law.
, 5. -At this rate of Objecting, Servant s and Subj eels may refufe Obedience to the
•moft harmhfs Commands of their Matters and Princes,- (as, fuppofe to take up a
Pin) and fiiyj they may- require and multiply fuch trifling Services daily, and never
know when to have done Impofing ; we 11 therefore prevent them; ahd refufe
Obedience to the veryfirtta and feparate our felves from them. Is<this reafonable, to
run all Authority out of the World I
4. This is Arguing againft' Lawful Power, from a mere Fancy- of a Prffible- Future
Abufe of.it.
Object, (a) " We believe in Confcience; that we fhould not fubject our felves te?
" Human Impofitions, but withftand them ; that it is Unlawful for :any Men td •
" Impofe upon other Men's Confidences- ; that we muft act Confcientioufly, and that
" it is unreasonable to punifh Men for Confcience-. Thus they (efpecially De Launex's
c greatett Admirers)do frequently fpeak.
Anfw. i-. Confcience, regulated by the Law of God, is a Rule, not otherwifej
for then, there could be no Public fettled Rule at all; but as many private'Rules as
Confciences, and thofe vaftly different too ; which would prefent a Scene pf irremc*
diable Ataxies and Difcrders*, and Disband the whole World into a Chaos.- Wer
fhould indeed have a Quick- Confcience to Move, but fhould alfo have an Inform' d
Confidence to Djrect, otherwife we may do the- Devil's Work .in God's Name :¦ Ahdt
every one being; hurried onto contrary Courfe s, by their different Dictates and Opi
nions, mayfKove as Bundles of Briars and Thorns, yea as Devils, to one another.
2 . What fort of Confciences have fuch Non-Conformifts, who fay, They cannot ist
Confidence SubjecTthsmfelvesto Human Impofitions, and yet have Impofed fo many Un-
firiptural; yea Aptifcrmural things> and that Impenitently ; longings to do the
like again ? For tht.Cmldren- declare, " That they inherit their Forefathers Spirit',
" (fi) that tliey are no Changelings/ but tteady in their Principles. Strange Con
fidences, that can thus Extend and Contract themfelves! Some, perhaps iuppofi*
jt to be a Principle, that there muft be no Uniformity in their Confciences, no more*
than in Ceremonies, which they call Trips. — Again, what fort of Confidences- an?
thefe, which refufe to Obey Governours, for no other Reafon, but becaufe they
command them to do fome things, that are of themfelves Indifferent ? And which! '
they declare they would be free to do,, if they -were not fo-commanded ! Let Dijp,
fenters hear Arch-Bifhop TiUotfon, whom they much' efteem'd. " 'Tis;. fays he', ¦•
-"- Cc). the moft unreafonable Principle, that (I think) was everavow'd amongChri-
*' ftians, not to do a thing, which otherwifethey -might do,- only becaufe it is enjoin d\
""'and to fancy, that an Indifferent thing becomes prefently Unlawful, becaufe it is -*
K commanded by Lawful 'Authority 5 and that it is a Sin to do any thing in the Wor-*
** fhip of God, which is not left to their -Liberty,- whether they will do it or nofj •
w This is not only a Zeal without Knowledge, bm contray to commons Senfe. What1 fort
ef 'Confidences, that fnarl at the Colour and Shape of- their Governours Cloaths, about ¦
the Horns and Place of Prayer^ and raife'an hideous Clamour, becaufe they are not-
permitted to Order every thing themfelves ? And when Providence once permitted ••
them to be Uppemoft, they affaulted their Rulers, turn d them out of Doors, made -
them fhorter by the Head, and heal'd all withtheCry of Confdettcel '¦ Voracious Ckhni- tbal
(a) Vanity of Human Mhvem'rons. Jp. s^. &c. London, Printed 1666.
.'(b) TbehttereJiofEttgLiLTidconfider'd: Alfo, an Account of tie Principles of tfJ^'prefitntf
Diffenters, ice. London, Printed 1704. p. 1$. -27.. . .
(c)JrchBifbopJiilotioa's Sermons, Vol, x, p. 367. -London* Prmted ifiocv -

7$ DISSENTERS Mf'QonMfittU. ' Cg 1% $£r
M Confidences, that could be fittisW-wath nrtbwg'M than- an Ufurp'd Supremacy
and Devouring the Princes that ftood in tlieir way 1 thfattablea^, the Grave! They
fwallow'd up all! Nor were they then filt.d, but fejl a Raigtag'and Mxdi&ng'a*
gaintt one another! -¦- Again, What Tendernefs of ¦ Confcience^ to ackR«fcsrttdg«
Agreement in all Important Matters, and yet £r«£ f/tf ??*«¦ and U/zw? of thec^wr^
for Indijfereats *. What Tendernefs, to difturb CW£ U»«y, -by Refuting that Coit-
forwtty, which they Practically Ptofefs to be Occafionally Lawful* Hdrrid!' like
Hofeah'sCake, halfBak'd, half Dough! An Hermophroditicai Confidence^ Dsubftnk
Trimming, in "Religion; turning -their Confidences, as D'menes did his Tub, ftill to?
wards the Sun. Diffenters cannot juftly whet their Refentment at this, for their?
own Mr.'/fow "Challenges the-World to prove, that in all his time of Separation
" (which was then about fourty Years) he ever diffwaded any from Conformity to the
*' Church of England : Asa ftrict Non-Conformift- C a) bath lately told us, whoRe-
•** plies upon' Mr. How, in the following Strain : This Challenge, lays he, (b) fhews
" how mad the Man is ! For his Nonconformity hath as loudly, to- his Followers,
•*' preach'd againft iConformity, as a Bell-weather, actually ftraying from the Fold,
" teacheth the Flock to run after him, tho' he makes m great Bleating : This Man,
¦" faith he,, hath kept up Meetings: long, to little purpofe ; if the Church of England -
" was good in his Eye, why fhould he feparate from ir ? If 'twas bad, why fhould
'" he not fiiffwade from it ? — - This, fays he, is a dreadful Abomination., to make
'6" a Rent or Sehifm in aChurch by Praclice, and yet not be'able to condemn fuch a
•"" .Church in S'/-wj& .' And afterwards, this fame Perfon. prefents us with a Picture of
'Moderate Confciences,. and "Occaftonal Conformity. " Nothing., fays -he, (.c) is more
'" itaufeons, loathfiome, odious, and abominable to God, and ^o» toor than a £*i#J
" jjww Profeffor ; better is it to pretend to no Religion, than to be trimming in <w»y
*¦" Religion : Ob ! faith the Moderate Church-man,. 1 like not this A^t for Ceremonies ;
'" why prithee, Friend, if Ceremonies are of God, why are you not Zealous for them ?
-"'. Ifthey^are not of God, why have you any thing to do with them f Oh-! faith a
'""' Trimming Diffenter, I love not this Heat for our fide neither ; but Man, if thy
ct Dijfenting be of Qod,^ thou can ft mt be too hot for it ; if it be ofthe Devil, t-hoia canft
,M not forfake it too foon: And one or the other it muft be ; for, fays he', there's nil
" -more a common of two in Religion here, than aPurgatory hettafter. It is? a Mercy
-** therefore, fays he, that the Parliament bath thought of remedying this Evil of
'" Qccafional Communion i for whichy how far foever its Advocates fpeak, believl
" thein not, for feven deadly Sins ate lodg'd therein i you'll find Hypocr-ify, Perjuryi
" Sehifm, Atheifm, Contention, Confufion; and. Prophmentfs ; all thefe Abominations
'"' ate hid within the Bowels of this Trojan Horfe, calla Occaftonal ConinmnioW. "^
" Let the Iffiie of the Parliaments' Vote be what it will, 'tis a Mercy, faith he, fucb\
" 4: Spirit is {lining in them^ as to- effort the- Ruin of Qccafimal Conformity'. Thus,
one of the (few) ftrict Diffenters. And Mr. Foe himfelf, call'd this Piece of their
'Confcience (Occaftonal Conformity) , (d) a Dodging or Bantring with GoAj by retro
grade Devotion — a playing Bo-peep with God Almighty. To which Jet this be added*
¦thatiS Occaftonal Conformity be Lawful then Separation is Unlawful $-• becaufe ftp*-
»vtfifl» is never Lawful, but when Neseffary. The Affembly of Prefkterian DivmesL
m their Debates with the Independents, told them thus.: f>> "Ye (Independents)
___  _J  <f con*.
~~fgjMr. J.ofeph Jacob, i« a Sermon on Numb. 23. 23. PreaclPd at Turner' s-Hdlh tie uti
¦ofrleotl Monti, 1702. being tbe Hay ofThangfghvwgfor the Succefs of tie Qjifceri'f Pbraw,
3idit. J. Printed 1702. p. 27.. "^ _,„_ _
(I j Ibid. p. 27. ' - fr) •WiA p. 44. ,""
(</) Preface to an Enquiry concenningtbe ®scafional Conformty cfDiftntmty,
¦(e) Papers aiid'Anfmnoftle.BJImttotgBretlm^-.anil thefSdmnime-of t%e Jfemblf ofBi-
¦sOnae, giien in to the. Honourable CormrfxtUe ifXords andCommons, &c 1645. p. 70, Lohdoifc
tPfimted i<%£

C W A P. IX. DISSENT E R S Self- Condemned'. . v 79
" confefsi tfaat ye can Occafionally join with us \ithout Sin, and if the. Occaftonal
" jQining.be Lawful, We cannot fee, why the Conftant fhould be fmful. Their
own Argument condemns their prefent Occafional, while they refufe Conftant,
ConH-nuflioit,.: FiHally, what Tendernefs was it to refhfr Kneeling at the Holy Sacra
ment, when and where all Bread Worfhip was, as now is, folemnly Protefted a-
gainft ; and yet Ceremohioufly hold up the bare Right Hand to Heaven, at taking of
their Covenant, that Fatal Inftrument of Sacrilege, Rebellion; Regicide, and- a black
Trai»>b£ Subfequent .Mifchiefs, fome of which are»e-stended to this very Day, both
in Principle and Prablice, could tender, contrailed, firiil Confidences f wallow fuch things,
and yet be choah with asCeremonyf'
3. When Non Qrtformift Teachers fay in behalf of the Reft, that*Y« Unlawful*
to. Impofe upon Confidence. Suppofe it be granted, I ask, how do they know other-
Peoples Confidences' J pot- they condemn Auricular Canfejfion, and many N>-n-Confor-
mift Minifters both in City. and Country, know not half- nor third part of their
Blocks, unlefs -they be ill'Rich> Folks, Which fome of themfelves .fay,, are the. Books-
they ftudy m<0. It feems Extravagant and Ridiculous toplead{in this Cafef other*
Peoples'Confciences, which they -knew not. That may be deem'd Lawful by Q».', which?
is not by Another ; And he who is Pofitive in what he -.knows 'not, forfeits-.his Credit "
too jn what he does know.
a.: As to the Non-Conf 'ormitts faying and urging, That every one is obligM to
Eractife according to his Confcience, Deeaufe that k to act Confcient'oufly, that they
act fo^aodihatis unreafonable to impofe Rites, or to puniih Men fo* Confcience;;
which they often found in the People's Ears, to fix their Abhorrence of aWTmpofi*-
tions, and.their Pamal Adjuncts r Tho' they need never mention any Pamal Ad--
juncts any. more, Peaalties being remov'd from them by tbe AH. of Exemptions.
which is to continue, for theJEafing. of truly Tender Confidences.- And I know* ok
none that grudges it them.
There are feveral Remarkable Things might be here infiftedbn by way of Reply.',.
Tfhail only defire the Seriom, Confcientious- Diffenters-, that have been drawn
away in the- Simplicity of their Hearts, of whom I believe there is a confiderable
Number,* to confider, — r. The generally receiv'd Opinion about this Pbinrr.,
viz. " That. every Man tsOblig'd'to act according to his Confcience, becaufe
"¦ that is "to act Confiaentioufly : where, I fhall. review the Judgment and Practice -
of thfe Non-Conformifts, both Ptefbyteriam and Independents, .upon the Loud Cry-
and Plea of Confcience, when they judge- it to be Erroneous-; ( whether it be really fo ¦-
or no), arid here it will ^appear to" Impwml 'Diffenters, that their Politic "Teachers^.,
or others who put this Objeetem into* their Mouths, don't believe it themfelves. But-.
¦firppofing fome of them did, Twill, 2-.1. Defite. Impartial Diffenters to Confiderj.
that' to fix every One's private Confcience as the Rule of his Practice, in fuch'
Church Matters ^and to tell every One, that in fuch Matters they are OfHig'd ten
ail always according to their Confciences-, does in the Opinion of the Nbn-
Gonformifts,. when they were in Power, and at the Helm of Aftairs, infer, the-
higheft Abfurdities and Impieties, and produces them.- 3. I- will briefly Demon-
firate,:that the Confciences of the Non-Conformist Demagogues are ^utterly uncon^
cem'd in the\t prefent Disfute againft- Impofitions ; and fo their Confciehce-Plea to*
be infigmficarrt. ~ ~  -¦-- ¦ — -—--- ".„-.-• ~r
u Let us Confider the generally recew'dOpinfon about this Point, viz,. That
every One is. Obligd-to Act According to hi* Confcience, becaufe that is to- Act'. -
¦Sonfdehtioufiy; together with the Non-Conformifts Judgment and Practice1 upm •
th.e J>iea-of Confidence, "when they judge it Erroneous. " Tis laid by Divines, that J
" they who follow an Erroneous- Confcience, tho' they don't fin in the Formmty^.
" againft- Confcience, becaufe, they. A# according, to if 5 .-#et -they- finr_in«£be~
« Matter;, againft the Jaw'^-God^-wfiicti ought : to- Regulate, their Con toce, -
- 1 ._ ABGM

So DISSENTERS SelfCottdemi'd. CeAP.f£
*' And again, that the Erroneous Confcience does not bind them to do fof becaufe
" it is Erroneous; but it binds them not to do againft it, becaufe it ii
*'' Confcience. As to the Non-Conformitts Judgment and Practice upon the Plea of Confidence, ai
aforefaid. One of them faith, when they were in Power, that (ay An Erroneous'
" Confidence , non tarn ligat, quam figanda eft ; that is , is to be bound, rather* than'
" binding ; that certainly -the Devil in the Confcience may be, nay, mutt be bound. And
the Prefibyterians (anfwering the Independents Plea of Conference for Separating
feom them, or Gathering Churches out of their Churches) tell them : (/•) That if
" a Church do require even that which is.£w/ pf any Member, he muft forbear
"to do itfyet without Separation >, &c. And, in another Place, u That
"¦¦bare Scruple of Confcience does not juftify Separation, altho' it may excufe Non-
u 'Communion in the Particulars that are fcrupled^-provided they have ufed the
" • beft Means for a right Information.
. " Dr. Cornelius Burgefs told the Houfe of Commons, (c) that our Church was
•"laid watte, and expos'd to Confufion, trader the plaufible pretence of not force-
•"ing Men's Confciences :—- and that to put dli Men into a Courfe of Order and
"'XPniformity in God'S way, is not to force the Confcience , but to fet up God in his
-£' due Place, and to bring all his People into the Paths of Righteoufnefs and Life.
M Mr. Calamy faith, (d) The famous City of London is become an Amflerdam,
u Separation from our Churches is eountenanc'd, Toleration is cr.y'd up, Authority
(: afleep: It Would feem a Wonder, if I fhould reckon, fays he; how many fe-"
¦*• parate Congregations, or rattier Segregations there are in the City, &c. — The
"•" Lord Jfeep us, faith he, from being poyjon'd with fuch anErrour/asthatof Unit-
*l mited Toleration. A Doctrine which overthrows all Church Government, bririg-
*J «eth in'Confufion, andopeneth a wide Doorunto all Irreligion and Atheifm.
See to the fame Purpofe Citations from Dr. Horton, Mr. Caudrey, and the Lan-
cajhire Minifters in chap. <$.of this Tract, and how the Presbyterian Minifters of
London urged Prifons and Penalties againft thofe that diffented from them, <tho'
they were no Conformifts to the Church Rites) rather than fiiffer them to practife
according to their Confciences. And as to the Conformists, the then triumphant
Non-Conformills were fo far from imagining, that they weteoblig'd always to act
according to their Confidences ; that they ordain'd Fines and Imprifonment for any that
Jhould ufe the Book of Common Prayer, fo much as in a private Place, or in his own Famfi
ly. As is already Quoted, -Chap. 5.
rt As to the Judgment and Practice of the Independents in this Cafe, Mr. Bur-
" roughs tells us , (e) that the Devil muft not be let alone, tho' got into Men's Confci-
* enccs, God hath appointed no City of Refuge for <him; he muft befetch'd from
M thence, faith he, or fallen upon there, as Joab was when he fled to the Horns of tbe '
*** Altar.". ¦Something may be done to Men to keep thetn from evil, and to reduce
',•" them, notwithftanding the Plea of their Confciences.
The .Independents Banifh'd one Mrs. Hutchinfon out of New-England (the Seat of
(their Power) becaufe fhe would not keep her Confidence to herfelf, hut would pra-
c-hfe. her Opinions on -Others.
 ^  Mr.
^ •(*" Lightfaot Serm. to tie Com. Aug. 26. 1645. p. 30. Cited mWiffentersSttyiigs, See.
¦Bnnted. i(>%$. p. 2.
(b) Papers and A-f vers ofthe Wiffenting Brethren and tie Committee of tie JJfepibty fifDi-
ipives, &c. London, Printed 1648. p. J2.
,(c) Serm. Mov. 8, 1641.-Cifei.ia Dr. Stillingfleet's Unreafonattenefs of Separation, i&Cj
!Pii:t 1^ p. 60..
(fifSenn. before tie Lprd Mayor, Jan. T4. x6tf.<Htei' tbii^
i<) hjri'icum'&e. by Jer, Burroughs,;!.*^, jj, 1^.3©,

CH A P. iX. DISSENTERS Self- Condemn'd. '• 9*
Mt. Roger Williams, Teacher of a Congregational Independent Church at Sdlemitx
New-Enghndf/futfumg their Principles 16 far as they will bear, feriarated from
their Churches, .and gatherM a New One in Qppofiiion to them. The Magiftmes
fent for him, the Ministers reafonM theCafe with him.; he faid, that he went up
on their own Grounds. Mr. Cvtton faid, that they deferv'd Punijhment, whomad'ea
Separation amongft them. Mr. Williams Reply 'd, this would return upon them
felves, for had not thty done the fame as to the Churches of -Old England— In
fhort a Sentence of'Banifhment is decreed upon him by the Magiftrates, and this Sen
tence ApprovM and juftifi:d by their -Churches; as appears from Mr. Cotton, who
faith, (c) " That the Encr eafie ofCcncourfe of People to him on the Lord's Days in Pri-
liVate, to a Neglect or Defer ting of -Public Ordinances, and to the fpreading. of the
" Leaven of his Corrupt Imaginations, Provok'd the Magistrates, rather than to breed
' u a Winter's Spiri. ual Plague in the Country, to put upon him a Winter's Journey out of the
" Country. 'Tis evident then, that 'neither Presbyterians nor Independents do (when eftabtifh'd)
believe, that every one fhould Practife in fuch Religious Matters according to their
"Confcience, they count not Confciepce-Plea worth a Rufh, but Anfwer it with all
the Terribles of Prifons, Penalties, Winter's Baniftiments, &c. And indeed the
Presbyterians and Independents Reafons and Arguments againft One Another, and
tther SeEtaries, do return upon themfeles with greater Vigour, when they, Refufe
fixt Communion with the Church of England, under the Pretence of a Reluctancy
off Confcience : For both of them own the Church of England to be a true Churchy
as appearsby Quotations in Chap.fi. of -this Tract- But neither do Strict Presby
terians own the Independents for true Churches, Nor do strict Independents Own the
Presbyterians for true Churches ; and Therefore, the Church of England has more Rea
fon to reckon both their Scruples unreafonable, and their Pretences to Confcience
unconformable, than themfelves have to reckon one anothcrs fo : Efpecially con*
fidering, that they have their Impofitions, which I have already prov'd from their
own Writings, Quoted Chap. «;.
2. If People would but confider Impartially, tbeyl find, that the Confiden
ces of the Nori- Conformist ' Demagogue's ate utterly unconcerned in their prefent
Difpute againft Impofitions : For i. Who Impofe more than they, .(Papilh perhaps .
excepted) as is already in part made to appear. How then can they be Confcienci-
oufly difpleas'd with that Impofing Power in the Church, which themfelves (they fay)
Confciencioufly practife ? And 2. Occaftonal Conformity,' which moft of them com
ply with, (and I have known Independents permitted by their Confidences to do fo
too) evidently excepts againft Confcience haying any Intereft in their Separation, becaufe
-of Impofitions ; fotfuch do Practically and folemnly J'ubmit to all of them, that any
Lay-Man is concern'd with, and by their Prefence do Abett, Favour, and Countenance
all- thofe Rites and Ufages, «iat are Impost! upon, and Practifed by the Clergy,
in their Mimftrations: And with this Occaftonal Conformity they comply, without
ifinriing againft God, as they fay, or Offending their own Confciences; for they
would not do that for a World! So that it cannot be Confcience , but perhaps (at
fame, think) a manifeft Defire and Defign of Dominion, and of Engroffingall the Im
pofing Power, that has Engag'd them to Re-publifh De Laune's Plea, and Animates
their Difputes againft the Church's Impofing Power, and Impofed Rites. 'Tis this,
even this, that Enfcohces thefe Demagogues in their own Wills as to this Point, and
engages them' to hunt after Shadows of Reafon, to Increafe their People's Diflike
ofthe Impofed Rites and Forms ; and to prevent their Contidering the Arguments,
¦that might fatisfy their Doubts about them ; left Multitudes fhould Conform, and
leave their Hopes weak. M  I
"' (a) Mr. Cottons Jnfwers to R. Willijms, p. 57. Cited in Dr. Stillingfleet's Vnreafom-.:
Menefis of Separation, &c. Printed 1681. Part }. $. 204.

8i 6 i S S E N T E R $ Self- Condemn d. Ch ap» DC.
If this Reafon of the continued Difpute againft Impofitions, falls fhort of fome
Non-Conformitt Leaders , who ( I believe) are not Ambitious to fhare of the
Public Impofing Power; yet I have ftrong Grounds to believe, that tis a fort of
Pride (and not Confcience) that Arrelts Some in the Paths "of Non-Conformity ra
the prefent Impofed Eftablifhed Rites and Ceremonies : They are not Mortified
to thi Flouting Reproaches of the unthinking People, They cannot Endure to be
Ridicul'd under tbe Artful Characters of Turn-coats , Weather-cocks and unftsady :
They cannot Abide to Recant, at the Hazard of Lofing the Reputation^ of their
former Underftanding. Mr. Bell Arguing againft One who refufed to' Conform to
the Canons made 1634, the Non-Conformift AnfwerM thus : ( a) " That he
" would neither lofe his Living, nor Conform to thofe Orders ; that he would*
keep One to do it , but not do it Himfelf. Mr. Bell replying , That it was as
"1 Lawful to do it Himfelf, as to procure One to do it : He only utter'd thefe
Words ; How can I do that , againtt which I have fo of ft Preach' d. Here feems to
be Pride at leaft', but no Confidence, on this Non-Corifiormift's fide of tile Conteft. Alas I
fuch Confider not, that 'tis no Folly to Confefs, that we have not been Impeccable
nor Infallible ; that there's no" more Fault in Relinquifhing an III Opinion, than
in getting rid of a Raving Fever; that to remain steady in Errour, efpeciallyunder
Meansand fufficient Forces for Cbnvidtion, is not properly Conftancy, . but Obftinacy;
that to fay, no Change in this refpect is Lawful, is to fay,, that Repentance is a Sin^
Such Confider not, that true Penitents have a Degree of Glory (at leaft) next to
Innocents ; that however their former Brethren in Iniquity may Ridicule them, yet
Confirm' 'd Angels in Heaven , and the Faithful upon Earth, Rejoice at then"*
Converfion. ,1 know of no other Objections againft the Church's Power to Decree and Impofe
fome Rites and Ceremonies in general, but may find Proper Anfwers in tbe Replies-
to thofe already mention'd. And as to the Particular ^Rhesand Forms now in life,-
I inftantly Attend Mr. Df Laune's Grand Objedtiorls againft them> and again ft-
Conformifts to them.

( a-) Tbe Regiment cftleClureli, &e.. London^. Printed. 1606. p. 27..

C H A P.

C h a p. X. DISSENTERS Uf-Cmdemnd* S3
Chap. X.
Mr. De Lauqg and other Non-Conformifts Artful Cry of Popery and HtcU
thenifm atpon the Church. Or, their Grand Objefiwn againft Conformifts,
about their Symbolizing in the Prefent Forms, Rites and Ceremonies, with
Papifts and Heathens, who have Abufed the fume. Where ps fhew7 J, '¦
*. That Non-Conformifts do Symbolize and agree in feveral things very re- '
markably in and about Worfhip, with Heathens", Papifts, and feveral He-
reticks, who have Abufied the fame, and do fo ftill h and yet believe themr
felves Innocent. Their Deceitful double Ballance. Their loud Cry of PoT
pery againft the Church, but a Cover to fome other Defigns.
a. ThatDe Laune's Plea for the Non-Conformifts, crying Popery and Hea-
,thenifm upon. the Church, merely becaufe they ufe J eveml things (formerly,
or now) Abused by Papifts and Heathens, M of moft difmal Conference,
has a Tendency tc Extirpate Chriftianity, and to Introduce Infidelity and
Atheifm into the World, by Wbefefale : fully Prov'd.
3. That the Church ef England neither Impofeth nor Ufeth any Popifh Forms,
Rites or Ceremonies, qua Popifh. There is not one of. them (Formally
and properly fpeaking) Popifh nor Paganifh : Evidently demonftrated.
.4.. That Englifh Non-Conformity (as it owes its firft Rife to the Selfifh Policy
v' ef Papifts,. fo if) promotes the Interefts of Popery. De Laune'j Attempt
Jo fix the like Charge uponConfyrmity, farther defeated. De Laune'j Plea
exactly concurs with the Popifh cunning Methods of Introducing Popery in-
40 England. The Englifh Liturgy, oppofite to the Romifh Service in its
Anti-Scriptural Parts. Another Objection o/'De Laune'j Confuted, Re
torted. . The Sehifm of 'Diffenters the Chief Pillar of Popery.
OBJECTION. " The Rites and Ceremonies, and Forms of Prayer, are bor-
" row'd from Papifts and Heathens, who abufed them to Idolatry, faith
" De Laune, in Union with his Brethren. The Church 's Rites and Ceremonies
" (a) are Monuments of by- paft Idolatry, (b) preferving the Memory of Idols. —
«' Moving us to turn back to Idolatry, faith a Non-Conformift Champion ; They are
'**_ (fays he) (c) Badges of prefent Idolatry among the Papifts, the Wares of Rome, the
u Baggage of Babylon, the Trinkets of the Whore, the Badges of Popery, the Enfigns
*" of thrift's Enemies, the very Trophies of Anti-Chrift. — The Mark of the Beaft,
" (d ) Idols. And . the Ufers of them, Formally Idolaters. Mr. De Laune, (befides
objecting fome' «of the above-mentionM things out of the Abridgment) faith,
-" (ej That the Church of England fymbolizeth in moft, if not in all, of her Rites
" and Ceremonies, with Popery. He brings -in as Inttancss of her finful fymbolizing
M 2 with

(a) Gillefpie's Difpute vgmjft Englifh (Fophjb as le calls them fiCeremomes, See. p. ijo,
, Cb) Ibid. .p. 1.34.
(c) I1U. p. 149.
fd) Ibid. 1 $9.
fej De Laune'j Plea for tle'fion-ConfiormtJk, &c. p. 16. and then le refers to Iiftances of
'Symbtiizwg, -wlkb be lad formerly vtsntian'd, viz. fro)np. 10. to i6.

$4 DTSSENTERS Self- Condemn d C H a p. X,'
" with Papifts and Heathens, the following Matters ; viz.. (a) Forms of Prayer, .
Kyrie-eleifon, that is,, Lord have Mercy upon us ; Singing Hallelujah, Altars^ Bh-'
j"' (hops,. Priests, Places of Worfhipihuilt by PapiDs, Feftival's, Falls, Kneeling at
u Confeflion, at Prayer, at Receiving the Sacrament : Asking Mercy and Grace
M after the Rehearfal of each Command, Uncovering themfelves in the Churches, &c.
** Of all which, fays De Laune,. there is not one. Word' in all the New Tettament I He
M alfo Objects (b) againft Examination before, and Impofition of Hands at, theOr-
" duration of Ministers-', and againft faying at laft, The Peace of God' — And. the
M Bleffing of God Almighty,, the Father, Son, and Holy GhofL be amongs\yo»r and re-
" mam with you always, as fin ful. Conformity with t\pefyi Of all which Progrefs,
** fays he,, there's not one Word in At the New Tettament ! He alfo tells us,, fie) That
'' even the'good things that are found in the' Popifh Maf's Book, rjnuft riot- be put in-
M to our Prayers. But thb laft' Particular will" be Quoited: more at larger, and; ful
ly confider d; by and by.
In a word, the Exprefs- Defign of De baune'B Pamphlet, and Parallel Scheme be-"
tween the Pagan and Papal Church, caWd'the Image of the .Beast, is to prove the
Papifts to be Heathens, and thdCh/vch of.England to-be Popifh, and-confequently
Heathenifh, as ta its Con|iitutions, Rites, Gtiftoms and Prayers^
Anfwer. Tbo' fuch an Objection as this* carries its Confutation along with if,.
and Proclaims its Managers either never to Jjaveread the Bible, or in Defiance of."
it, to be Profdors for Infidelity (tho' I believe not Intentionally, yet Eventually) as
inaftbe made toagpear) and confequently, to be Abh'orr'd, rather thanTRepeal?-
ed' or Notic'd ; yet for the fakeof the-Deluded WelKmeaaing, whbmay not'fee-
the Snare, I will1 offer four things to -their Confideration j in-, the. feme Order,- as--
afibve propos'd in the Tnie of the Chapter.
Firft, Non-Conformifts do fymbolize in feveral- things very Remarkably in and;
about Worfhip, with Heathens, Papijls and feveral Hereticks, who have Abus'd the .
feme,.and do fo ftill, . and yet believe themfelves Innocent. As for Example, They -
Celebrate Monthly Communions to the Memory ofChrift, notwithftanding the. Pagans-
had their MbnthlyTeftivals\n the. .beginning- of their Kalends.s They Sit., at the :5a*
crame-nt, and fo fymbolize with the drians and-Socinians, who Abufively^t in
Contempt of Chrift's Godhead; or as a Sigwof their being Peerr and -Fellows with'
' Mm.. They Rebell'd, &c. to obtain the ufe of the Temples that had been built, .
Corjfecrated and Dedicated to Saints, by.the Papifts : Which . De. Lame condemns
.** fO'as Symbolizing with Popery-'m the Places of Wbrfbip.-
They, in. their moft ferious Ditcourfes in Pulpit, or Parlour, call the Days -of the
Wee:k. by. Names antiently appropriated to the Heathen Gods, and firft devis'd by
Heathens,- againft Religion : They fcmple not the Phrafes oiWednefdafs, Thurfday's ¦
or Friday 's Lecture, or Meeting,- which De Laune condemns- (e) As paying Reve
rence to -the Pagan Gods ! In the Saxon Language Wteden fignifies Me'rcwy, fergn*&.
by the Htathcus to-be the Author of Wit, and fluency of Tongue. . Thor, fignifieV
fnp'tter, the Beftower of Temperance, as they faid} Chv
fhey ufe Church- Bells, and plead'forth'e Neceflity of them, as is already prov'd;
and yet Papifts eonftcrated' them .with great Solemnity^ and no little Superftitiont.
And if. the Ndn-Conformift's BelURopes were ever made of three Twiftsf that's ncKfinaU
Mark ofthe Beaft, for'amoiig Papijts it was a Sign of theTrinity. . ¦ :_- '
They ufe a Table-Qoath at the Sacrament, which Papifts reckon more Necefiary at.
the-Mafi, than a..SurpHce :. For that wasnone.of the' proper Mijfgl Garments, .but?
t he-Table-Qoath was one of the Altar Ornaments,^ and.hadJHyftfcal Significations pur
»pen it.y ¦  '  ' -  K
(a) De Laurie'* -Flea,., &c p. 18, 19, 2cv
&¦) IHd. pi.- 2 r, 22^ (C) im.- p,rj;. (%) P/ffi»,S5C..p.,20,-

CH a p. X. DT S S E N TE R S'&lf-CmJmn'f. $f
I might proceed further (in De Laune's ftrange way of Arguing) to Retort upon
v-the Non-Vonformitts, their Champion's Argiunent againft the Church.-
Do the'Papifts Kneel' at Prayer and Confeffion > So Tdoubt not but the Non-
Conformifts often do, and fo did the Worfhrppers of Baal, and fo do the Papifts in'
their Prayers to Saints. .
Do the Papifts own National Churches (which De Laune Condemns, ): fo do the
Presbyterians. The Papists Impofe Hands at Ordination, fo do the Generality 'of Non-Conf or*
ntifis, (h) tho* blam'd by De Laune.
The Heathens lifted up their Eyes in Worfhip, (Ez,eh. 18. 6. )' and fometimes-
ftretch'd forth both their Hands, (Pf. 44. 2X>.) So do ofttimes the Non Conformists.
'*• The Heathen Noma Ordain'd (cf- Peract is precious federe,- to fin down after Pray'-
** ers: So the Diffenters prailife, tho' Plutarch tells them, that this was a Pagan Ritr,-
" fignifying (d) that the Prayers of Good Men are fure to beAnfwer'd.
•*>" The fame Numa Interdicted and forbad the Making of any Image of God,, as
JRlutareh (e) tells, that in thefe ancient times forv the fpaee of 170 Years, that
i?eople had none. So do the Non-Conformifts forbid.
" The Heathen Seneca (/> owns, that we ought always to pafs' the fame Sen-
" tenee upon our Serves, that we are evil, thatwe have been evil; and I will
" unwillingly add, fays he, thatwe fhall be fo,(*hat is while We live here) agreeable,
" to 1 Ep. John 1. 8. If we fay that we have no Sin, we Deceive oar felves, and
\l the Truth is not in us-. So do Non-Conformifts acknowledge in their Wttrfhip.
" That Admirable Heathen Maximus Tyrius (g) acknowledge 'perfect Communion^
" withGodin a future State: Bgithow, fays he, fhall we do, to get out of this temv
" peftuous Sea, and come to fee God? thou fh'alt fee him entirely, when thou
" fhalt be call'd to him; nor will it be long before he call's thee : In the mean
" time, wait till he do. Old Age is coming; 'which will Conduct thee thither,.
" and-fo is Death,, at whofe Approaches tho' the Weak fear and tremble, yet
" (,fiaiys'he)€vety Lover of God doth both expect it with Joy, and receive it with (onfiy-
_" dence.So do Nw-Conformifts own in their Profeffion and Prayers.
Would not Non-Conf ormifts Laugh (and that juftly) at any Perfon, who fhould
reckon up all thefe Cuftomsjand 'things; and' fuch like, as a Proof of their Wick
ed Symbolizing with Papifts and1 Heathens i And <yet this is their ftrongeft^ but moft
Ridiculous, Method of arguing ¦ againft the Church's prefent Rites and Ceremonies-, as-
appears by their Re-pubMivng^Df Laune's Plea ia luch a triumphant' boafting;
manner. -#'¦¦•
The Non-Conformift s know, ¦that', they ought to ufer good things in their 'Prayers -
and Practice, nptwithftarrding, Turks Pagans and Papitts have formerly us'd the-
iame, and abus'd them too, by mifapplication to a wrong Object, lefs or more, or"
©therWrfe : A"d muft net wilfully Damnthemfielvei, in fpite to them.- They likewife -
j&now,~that they- both may, and df fafely ufe Indifferent things in and about the :
Worfhip of God i that have been Abus'd by Pagans and Papifts : Why then fhould \
they blame Cgpformifts to the Church of England, for doing only fach things as '•
themfelves -do?. Mutt what's Virtue in them, be Vice in others Ms not a Ballajfee
' '\fi and-
 1 air  ¦ 1 ¦' - - r • ri 1T1Y1 1 1 — "  ~- ¦ " " -^-"'  ^_^^J_M_^a_i«_^  ^t__m  IJ^v1^J_ajj__t_t —
(a) De LauneV Plea p. -3.
(b) Plea &c p.; 22.
(e) Plutarch in Num. 
(d)Ibid.Bonoruvivota>certaeJfe.- ;-
(e) In Num. Neque prificis Wis tefnporibiu,-8cc. >
(f) L. 1. de Benefic. X. 10. Cmtentm idetnfiemper -,de nobis] Scii ¦
0'lMffert. i.n#f.$r &¦&,&<;, Cited w Bmho$gs Qtvftt Dei, Sec, fondos, Ptktti1
1*7.5. p. 235^.

8<5. "D I S S E N T E R S Selfr Condemn d. C H a~p. X.
end a Ballan'ce,' One for themfelves) and another different for every body elfe, and
tl at in the f ante fott of Matters too, a# wry Deceitful and ill thing.
If the Diffenters fay, that their life and Application ofthe forefaid Rites' And
Cuftoms is not the fame, as was,, or is, among the Heathens, Papifts or Asians; that
their Intention and Opinhn about them, is different from what theirswas, that they
fparate the Abufe from the Ufe; very well! Andfo do Conformifts to the Church of
England both Say and Do, in the like Cafes : And why fhould they be Quarrel'!
with, and Reprefented as Papifts and Pagans tQ the World ; any more than- their
-Confcientious felves ? ¦/¦.¦-
Tis plainthen, that the Non Confermifts Loud Cry of Pagahifm and Popery againft
theChurch, and Pretending to fuch Religious Nicenefs themfelves, is but a Cover
to fome other Defigns. In former Times Jetcubel pretended great Concern tot the
-Honour of God, hut really purfueda Covetous Malicious humour of her own; and
Abfalom declar'd for Church-Work, when Sedition and Rebellion wa§ at the Bottom
¦of all. SimulataSanilitas eft duplex Iniquitos..
'Tisiplain, that Diffenters in Charging Conformifts , cannot believe what they fay,
But when Malice knows not what to fay, it knows not km cr when to bold ife
Peace-: And therefore, when the Pen grows duU, they • whet it upon fome of their
Terms of Art, -certain Popular Words, as Idolatry, Paganifm, Popery, and the like
frightful Sounds ; juft as a Butcher whets his Knife upon his .Steel to give it a new
iiUge. But all wont do. For . .*.- ¦
2. De Lame's Plea for the Non-Conformitt^ Crying Popery and Heatheifm upon
vthe Church, meerly becaufe .they ufe feveral things, formerly or now Abufed by^V
tpifs and Heathens, is of moft Difmal Confequence; and has a Tendency to Ex
tirpate Christianity, and to Introduce Infidelity and Athtifm into the World. By
.the fame Artifice, Atheiftical Minds may Cry Heathenifm, O horrid Blafphemy ! up
on God faimfelf, upon Christ and bis Apoftles, upon the Jewifh Church, and all
<Chmches who haveTpoken and ufed feveral things, which the Heathens faid and
*did. Ifall ¦mutt -be Branded 'for Heaihenifh and Stark Naught, that's common to
ais with them, tho' mifapplyd, or otherways Ahus'd by them/ then Christianity it feif
muft be Renounced, and the Holy Scriptures CafhieSd. Then, muft tlie Imnm-taUty of
the Soul, and the Notion of a Future State of Blifs or Mifery be reckoned Heathen-
djh Fables, and Paganifh Priestcraft, becaufe Heathens have fpoken of them.
Lying along, Leaning on the Left fide, either on the Ground, as Exod. %2>. 6. or
on Carpets, as Amos 2. 8. at Sacrificial Feafis ; was an Idolatrous Ceremmy among
the Heathens, as Stnluu (a) largely proves, and the Apoftle hints ( i Cor. 8. io.j>
<ca eie&Att'i rJ,Ta.itsi(j^ofi, &c. Yet the : Jews without; any particular Command from
God, obferv'd the fame Ceremony at their Sacrificial Fcafts, -efpecially at tbe Pafsevtr,
in token of God's having given them Reft in their own Land ; as is noticed by f ij*
Scaliger, (c) Bez,a, and (d) Stukms, out of theTalmu^ and Jewifh Rit-ual. Now
by De Laune" s way of Reafoning, the Jewifh Church muft* be Condemn'd, as Wick
ed Symboli&ers with Heathens'; But that they finri'd not herein, is clear by Chuffs
'Conforming himfelf to that Gefture, St. John 13. 23. 25. Will they Blafphemoufty
call Chrift finch a Symbolizer? I hope not, yet their Argument prompts them to
4Hch Terribles. . ._ .
Veiling or Covering the head arid face in Sacrificing and Prayer to<5od, was
lAbufed to Idolatry by the Heathens, both Greeks and Romans 5 as Stukins proves out
¦'(/i) Antiquitut-. Convivdl. f. 2,'68. Ci/e^ in D*. John Burgers'* Anfwer rejoi, to .tit, -Reply t*
E>k, Morton's general Defence, p. 594. -• •' ¦
(b) De £weW. teinporumL. 6. -p. j^, • SCQ,\Gited Ihii.
", >{Vj) ArmotSn Mfctth. 2"6,20.
(i; Antigu.it. Co; ]sal. fol.7,68.

CHAP. X. DISSENTERS Self- Condemned; 87
out of their Records, (a) and yet the fame Rite is Exemplify'd in Mofes and Eliot]
as Peter Martyr fhews on 1 Kings; ty. 13, The Jews ufed this kite, as fignifying-
their Uitworthmejs to look God in the Face; tho' it was no where commanded them..
The Non-Conformifts Argument makes Heathens of the Jews' too in this Point.
More Inttknces of the jews Lawfully ufing otlier Ceremonies that had been Id'o*-
htroudy abufed by Heathens, may be feen cited by Dr. Jvhn Bfirgefs; (b), even
When thefe Ceremonies were neither Commanded by God, nor Neceffary in them
felves; the Jews ftill fuffictently Diftinguifhing themfelves from the Gentiles, bya-
Different End and Ufe of thofe Ceremonies, and utterly. Abftaining from thofewhicbi
God had forbidden.
.The Heathens call'd their Banquets in Honour of their Gods (c) lkej.Mw*
Holy Suppers, and the Sacrificial Feaft's in honour of Hecate, were call'd her d?mi or.
Suppers: Yet the Divinely Iofpit'd-St. Paul, calls the Holy Sacrament a Supper
•hence (fays he) Ye cannot be Partakers of, the Lords Table, and oftheTk^cf"
D«k7j. If our Bleffed Lord had pleas'd, he could have Inftituted fome other way
of our Commemorating him, altogether Different fromthe External Method of Hea-
thensin Honoitting.their falfe Gods ; Euthe has~not done it,: And fhall any dare to
fix Blame? Yea, the Non-Conformifts Argument (included in the forefaid Objection)
if it be juft and true, cries Heathenifm upon Chrift and his Apoftle; for here our
Lord hath Inftituted in the. moft folemn Acts of Worfhip; a Rite that was former
ly "Abufed by the Heathens to grof's Idolatry, and then too. O ! whither would Men.
run, under Pretence of Singular Parity , and of running far from, fhe Heathens and'
Papifts? The fame Argument, they ufe againft; the .Church,- Wounds the Lord, andi
Crucifies- him afrefh. .. -
y The Heathens. ufe# the Kyrie Elnfon, or, Lord* have Mercy upon us,: as a Forms
_ of Invocation in Worfhip, as Briffionim in his Formula, fhews; 'and- yet 'iis.fh>
: qiiently repeated in the New Teftament, (St.Matth. 15., 22: ch. 20. 3?, 3^) Andl
who would dare to Arraign the Chriftian Application of this Pagan Form;, to a%
Right and True Object., but fiich as -Inherit the late Spirit of De Laune, who Muf
flers it among^ the Particulars of Anti-Chriftian Symbolizing with Pagans- and H:a*-
thensf. Atheifts may Smile at this, to hear the Pretenders to the moft Refin'd Re'li--
gipn, Impofe this upon tbe People ; w*. Vemuft. not fay after the Minifter, Lord havjr
Mercy upon m-. Strange ! will they neither Ask Mercy from God, nor Shew. Mercy to »
Men, when upon (this Argument againft the Church V
If the Non-Conformifts fay, .that fuch Inferences are not juftly Chargeabid upon?
their Principle, it being their' known Judgment, that fuch things as either God'"
ot Nature. hath made to be of Neceffary 'Ufe and , Practice, muft be retain'd '#///,',
tho' Abus'd by Idolaters ; And (d) '•' that 'tis only aid things and Rites, which God or Nature '•
" hath not made to be of Neceffary Ufe, that foould be.jibolifh'd, fe) as preferving the:
Memory of Idols, and moving us to turn back to Idolatry) */ they have been notori-f-
onfiy Abus'd JO Idolatry.
T Reply that Mr. De Laune's Plea for the Non-Conformifts (which as Mr. Foe: tells ^
US, -(f) "is as ftnifih'd a Piece as ever Author left behind him, a Boook perfect* of it -
felf: And(g) which ttates the Diffenters Caufe as fairly as they can define, ) acquaints-*
the- World; that the good thingstbat are found in Pagan or Papal; Mafs Books,.

are:

(a) Ibidfol. 243. Cited by Dr. Burgefs, Ibidp.\o^.
, (b) Anfwer Rejoin 'd to tie Reply, Sec. p. 595. to 598.
' \e) Julius ?6\h\XOnomaJl.L. i6~Segm.8i. CvcdinDr* George Hickert Prefatory >Difi--
eouifie, hi Anfwerto tie Book of tie Rights, &c. \. 43. . v
(d) A Difpute againft againft Englifh f Pofijb- as le-calis tlem)Gerer,onhs, See. p. i\o^.
(e).IMdp.ti^..
(f) Preface to De LauneV Plea, &e. p. 9 (£> Ibid p. r, .

88 D IS SETTERS Self- Condemned. CHAP. X.
are not to be putitito our Prayers, i. I'll make good thi? Charge, and then 2.
-fhew in various Inftances how it Introduceth Atheifm, and L. fidelity.
i. -Td make good this Charge, I'll tiaufcribe his very Words, and briefly confi
der them. Mr. De Laune Advanceth an Objeitim againft his own Notions, thus.
4' \a) As to the taking of Collects out of the 'Map Book, tis faid by the Refolier,
*' that if thofe Prayers are good -(which he (the Refolver) affirms to be very good)
", then foch a Symbolizing, he faith, cannot make them bad. To this, De Lame
" Instantly Replies thus', That the goodnefi or badnefi of Worfhip and Service, as to
*' the Matter and.Form, is to be meafur-d not by our Fancies, ¦ but the Rule of God's
" Word : But we don't find (fays De Laune) any Patterns pf Shrids of Prayers ot
*' Colledte, to be faid or fung,"tho' fuch things Pope Gregory found in the Ritual
" ofNuma Pompil'ms, which were faid or -fong irr their Proceflions to their Gods,
¦" The Alcoran Talmud^ and Apocrypha, may have, as we fuppofe, good things in
" them, as well asthe Pagan and Papal Mafi Books ; muft we therefore'put them
*' into our Prayers, fays De Laune i ;
I Obferve upon thefe Words, i . That De Laune. fpeaks about the Matter, as
well as Form of Worfhip. 2. That lie fuppofeth good things in the Alcoran, Tat-
jnud, and Apocrypha; and in the Pagan ana Papal Mafi Books', ([as doubtlefs there
are.) And then 3. To theObjetlion (chofen by himfelt to try his Skill upon, viz.
7 hat Symbolizing with the Papist in good things, do's not make thefe good things bad)
he Anfwer s by way of ¦Queftion, " Must we'therefore put them (that is/ thefe good
" things) into our Prayers f By which fort of Anfwer he intended, that thefe Good
things are made Bad by Papists ot Heathens Ufing of them, and that we muft not
put them into our Prayers (being Babylonifh Materials, as he a little after calls them)
©thefwife he Anfwer'dnot theObjetlion at all, but gave up the Caufe: He, ivho
Contradicts not his AdVerfarie's Conclufion, cannot be faid to Anfwer him, but
-.cither to yield, or difcover his own Ignoratio Elenchi.
I Obferve farther; that Mr. De Laune by this Interrogation fimutt we therefore-put
them in our Prayers) implies aNegatien, viz. That we muft not put them in our Prayers,
for 1 . ' He knew well enough, that the Church of England pro'effeth not to put arhjr
things in Her Prayers, only becaufe Heathens ot Papists ufed them *, but puts them
in her Prayers1, becaufe they are Good, whofoever has ufed or abufed them. And 2.
this appears to be his Meaning, -by his condemning the Ufe of the- Lord's Prayer ¦;
IJb) (to> idem verbis) which is found in the Mafi Book, tho' it be indeed commanded
in the NewTeftament, St. Luke a. 2. As alfo by his condemning ofthe Repeating
of (c) Kyrie eleifon, that is, Lord have Mercy upon us, becaufe found in the Mafi
Book ; tho' feijnd in the New Teftament (as is above obferv'd.) "And by his Abhor
rence of Collects, (call'd by him (</) Shreds of Prayer) tho' a confiderable Portion
©f the Pfalms are fuch fort of Prayers, not to mention others, of which afterwards,
in this Chapter.
2. I come to fhew, in various Inftances, the Infidelity and Atheifm that fuch;
a Notion produceth; and that I may not feem to take Advantage, I'll confine my
felf to fome Paffages found among Pagans or Heathens.
If the good Things found among Pagan Writers may not be put into theATiwi-
Obnfdrmifts Prayers or Worfhip, then it follows) that they muft not implore Dhine
Affittance, becaufe the Junior Pliny maintains that to be our Duty. " It was,
"fays he, (e) a Pious and Prudent Inflitution, that all Orations, as well as all
" Actions, fhould be beguri with Prayer, forafinuch as nothing can be wifely taken
\ "in
(a) Flea for the Non-Conformifts, "(ffc. p. 23.
(b) mi . -,-¦-.
(c) IlnS.p.10.
(d) Ibid. p. 23, .
¦le) In Vamg. BeniycSapi enter P. C. &c.

Chap. X. DISSENTERS Self-Condemn 'dr * 89
" in hmd4y Men, and to good purpofe, without the Help, Counfiel, Honour ofthe Im~
mortal (Gods)MSoirf .' — Then it will fohvo, that they mutt let their Thoughts
ofthe Divine Omnifcience fink in their Worfhip, for fear of Symbolizing with the
¦Heathen Seneca, (b) who aflerted "that Truth. — Then it Muld followf that it is hot
•Lawful to pray for, and practife Humility in Prayer, becaufe the Pagan Jamblicia
urgeth it, faying, (c) " It becomes us to pray moft humbly : For to acknowledge
*'*our Vile nefs in compare with the Deity ffi fuperis conferamur) caufetfe us to pray
*' moft Earrieftly, and to turn to him (adillos) thoroughly ; and by daily Con*
" verfe, to become like unto him. And yet this Frame is fomewhat like Jacob's
f (?<?». 32. 16..) "¦ I am not 'Worthy of the leaft of all thy Mercies: . But- mifapplied fd
Polytheifim. — Then it would follow-, that God is not to be Worih'ip*d with atfUrs
Mind, becaufe the Heathen Cato faid fo: "If, (d) fays tie (or rather feeing) God is
**" a Spirit, as our Liturgies fay, (for their folemn Religious Services were compos'd
u in- Verfe) he is chiefiyto be Worfhipp'd by thee, and with a pure Mind. And yet
bur Lord fays (fit. John 4.- 24.) " God is a Spirit, and will be Worfhip'd in Spirit
*.r -and Truth. '-' "¦'<¦ v." j' -,,.*.¦• ¦;. ¦ .. :., ')¦< r
: Is it a finftil Symbolizing wkh Hedthens, to pray for being made deeply fenftble of
eur Sins," in order to Amendment : Becaufe the Pagan Epiiletm faid, (e ) " If ihuu
*5 wilt become Good, firft believe that thou art Evil.'
Muft not People be put in Mind, to be ferious and intent in Worfhip ? Becaufe
the Romans (while the Pagan Priett was bufied about the Sacrifices) ufed to cry
¦(f) hoc age ; that is, Mind this, or be intent, avoid Diftraition (Agreeable to Pf
86. 11 .) Unite myHeart to fear thy Name) but abus'd this Frame to Idolatry.
Muft our Saviour be bafiely Accus'd for faying (St. Luke 16. 12.)." If ye have not
" been faithful in that which is another Man's, who fhall give you that which it
" your own f becaufe Arittotle bad formerly faid after the fame manner, (g) " That
^ thofe who lookt not well to other1 Men's Horfe6, by TheodeBes's Law were not
•** to have their own giv'n them.
TsSxi&Acls 17.28. be expung'd, becaufe borrow'd 'from the Hedthens ? Muft iTimi
5. ,6. (She that Liveth in Pleafure, is dead while (he Liveth) be erafed, becaufe the Pa
gan Terence (h) faid fo before. '
Muft it be reckon'd a;fneakMgHeathenifh thing, for People to perform thekVows*
and inviolably keep their Juft and Lawful Oaths, becaufe- it was one of the Pagan
Laws ofthe Twelve Tables, asChero tells.us, (i) SantteVota reddunto, Which may
'be Tranflated in the Words of the Royal Pfalmitt, (Pf.78. n.) " Vow arid Pay
'*' them unto the Lord your God ? Becaufe the Heathens faid, That we are bound
to-fwear to the- Senfe of the Impofer, elfe wt do VwAputy; and bound to the Per
formance of what we have thus fworn, or elfe we do Zbofmv : And becaufe they
had their ©sef>&K>jj«ei, that Is their Perjury Revenging Gods, to whofe Vindictive
Powers they referred their Offenders, as feeing at a lofs to find a Punijhment equal to
the Sin; Should we (I fay) becaufe the Pagans abus*d this Matter to Idolatry, quite
aieglect it j'and rather mind the Profitable Dittinilion between a Lip-Oath, aud an
¦ - ¦ N Heart-
(l) Up. 83. NUAWeo chufiumefi.
("c. Jamblic. de My ft. ex tranflat. Pieim. Supplicare vero lumllime eonvenit, &c " Cited in
Burthogg1* Caufa Dei, &c. Printed %6-j$. p. 208, 209.
(i)us Moribus, Si Deus eft Animus, nobis ut Carmina dicunt,
Hie tibi pracipue lit pura. siente colendus.
-5 fef'Ei BvhMjUyi^u Sec.
*• Cf) Plutarch in Num.
(g) Arift. Rlei. I. z. c. 23. In <ra v'oyut BioJitcTn, Sec
{I) Ter. in Hecyra. Sanstierch homo vohptat'i obfeguais fuit, dum, vixit,.
(ij L. I, de Leg.

f&% DISSENTERS Self- Gmdenftfd. <tt*fcaft.
Heart-Oath, as mote retnote from Heatbemfmi And i^^e. Occafion fer an. Auk-
mard Application of the Proverb, thatourtfcW is- as gpodYjts our Oath,.^s being both
Trifles I . : ¦ •.,' ,;, • '
Thefe attfomrof the many Inftances of good things fpoke by the Heathens, which
fchey knew by General Immemorial Tradition, handed down from their ancient Pre?
-ieceffiors, either by bare Words, or by Words made vifible in Significant Ritual Actions-,
W which they knew by fome Extraordinary Difcoveries- made unto them* or by De
rivation from the Hebrews and Jews : P'aganifm being, as the Reverend Dr. tiiekei
ifcmewhere obferves, "but Juddifm corrupted from theone true God,, to the Worfhip-.
** of Devils, asChrifiianily is Aiyftical or Reformed Judaifm. If any thing that they.
fay, be good, why not to be followed? If evil, the Church '.avoids it; If mm af"
Both, She feparates the Drofs from the Silver, and there comes forth a Veffel for:
the Refiner : And thofe Non-Conformifts, who will put none ofthe good -things iris
their Prayers, which are found hi Jhe Alcoran, Fagan and Papal Mafi- Books,- are:
Worfe than PA FISTS, PA CANS or TUR KS ; they muft be down-rigfe*
A thrifts, as perfect Strangers to FAITH and flDP£; . as-they ate to CHiARITT^-
But I hope not. Theft are only their Words in courfe, to ferve -.a turn.' Therein
(jit feems) a certain fort of Witsh- craft in the very found of Pagan^ndFbpifh, where*
by they make People Skip from every thing thev are pleas'dto join the found untoy.
in order to work their own, Ends. Hence, fome Non-Conhrmitts call the Trinity.
$a) Popifh ; Bapt ifim (&>Popilh, the Immortality of the Saul (?) Pepifhv an Ordain'd
Miniftry (<£) Popifh- ; and every thing Popifhot Paganifh that they have a- mind to
overturn : And this gains their* Point among thofe, who mind, Sounds more than
Senfe. But at another time, the P'agans axe the firieft Men in tire World with the
Non- Conformifts, when they happen i to. Difcourfe about theOrtghial of- Government ;-''-
they fend us to the Heathen to find3 it out,* they Quote the Greeks and Romans ¦¦
when they were HeathenSi with all the Complaifance imaginable, but care not for?
them in that Cafe, after they became Chriftians.^
, Having mention'd De Laune's banterii^r^reiTibHTol^M* of Prayer<as-be Re--
proachfully calls Ae Collects) and'hisJ.fayrng£ that there? is n&f%ittem oftheuiin the-
Scriptures, but only in the Rituatof the Pagan Numa, Pompilitts -: X muft not- pais it
without Obfervfeig, that he Baroofes' the Diffehteu'. themfelves j for* den'f they both*
breach and Print the Excellency of Ejaeulatory Prayer; of Ejaculations, or fhort
Petitions, dartediup with a. fprightiy vehement Qjiicknefs ?¦: And -don't they fome'
times Adorn their Pbpulxr Sermons^ with- a Collect ot Collection of fome few fhoxt-r
petitions, or Deprecations;? They knovir -this to be true.^ 'Tis very unaccountable*
tji Object' that to-mhirs^ which- themfelves Praife a&djBra&ife-: 'S&^.Any-tida^. fort-
the Caufe.- •-'. . ¦ - '.
.'In Scripture there are Patterns a nd-Forms of Short Prayert,.atnd^iDt Laune gtofs*-
% deceives the People r Hof. 14. 2. " Takewith You Words, and turn to-the Lord*,
" fay unto him, Take away all Iniquity, (md Receive fss graekufiy} Sic. Joel 2. 7. Let;
V the Priefts the Minifters of the Lord; weep between tbe Porch and the Attar*, and;
* leathern fay, *Spart thy People OLord, and give not thy-Heritage unto Reproach, &c—
**- -Mofij-- -ufed ^r ftieft Grayer; Num. 10. 55^-36. And 4t came topafe, when the=
" Ark fet forward, that Mofes. faid, Rife up± Lord,, and1 Let, thine Enemies be fiat-'
£- ttfd j*an'd let them that: hate thee, fee before, thet^ And- when it reited, he laid, .
" Retnrat
¦  ,  »  ' ! '
fa) Myfieyies dificoter'd 2y Paul Beft', 1647. p. j. xi. Cited in ttTeflimtmy to tbefnttk^ff
Jefus ChriJl, 8cC Printed' 16$. and Sajif crib' d.by 52 of their Minifters,. p. 6, fa
(b) Vanity of childift) Bapiifm.. Part. 2. p. 50. Cited ibid.p. 18*
(c) Mans Mortatiry.x^a'r. p. ffi* Cittdfat p. 19, 20»
(d) De Lauuet Pletr, Six, p, 11, is.

€fH a K Xi D I S S ENTERS Self-CmdemtM. ' ^
", Return O Lord unto the many Thoufands, of Ifrael- This was a conjfynt Worm] as long
as the Occafion of ufing it lalfed. In tlie Pfalms are a great many Examples. The
Lord's Prayer is fhort, and the Church's fhorteft Prayers come nearer that Perfect Pat
tern, than their longeft. De Laune rejects it, but fome Non-Conformifts , fometimes
•life it, and many ef the reft who. lay it afide, do neither in Terms, nor in Subftance.
Offer this Petition to God, viz.. Forgive as our trefpaffes, or Sins, as we forgive them
that trefpafs againtt us: Imagining perhaps, that tfc Paganifh, tg forget and forgive-
<as much as hi them lies) injuries done to them,, (which are alfo Sins againft God >
becaufe Cato and fome other Heathens practifed this, as a Duty.
. There are Scripture Precepts againft long Prayers, Ecclef. 5. 2. Lei thy Words h
few: And our Lord taseth thofe, who think to be heard for their much fpeaking ;,
St. Math. 4. 7. How unreasonable and difingenuous then is it, for Non-Conf ormitts,
to Derive the Original ofthe Church's Jhirt Prayers or Collects, from the Pagan Nu-
ma Pompilitts i When they cannot but Obferve, that the Scriptures require them to
be foj and that fome of the Prayers in the Liturgy ate as long as any Reformed.
Churches Aife ; And none ofthe, faults of Popery or Paganifm throughout. And this*
leads to the third thing propos'd. . "
. 3. The Church of England neither impofeth nor ufeth any Popifh Forms Rites ot
Ceremonies, qui Popifh : there is not one of them (Formally and Properly Ipeakiug) Po
pifh nor Paganifh. This to me is moft Evident, for fuppofing a Material Identity, or
.Samenefis, as to the External Matter of them, that's nothing to" the,Diffenters Purpofe,
.to long as there is not a Formal Identity or Samenejs, or the fame Opinion, Inten,--
tion, Will, End and Defign, in the Impofers and lifers pf them.
This is clear ip other Cafes, for two Perfons^. and B. may be doing the felf
fame fort of Outward Action (as, fupppofe, praying in the very, fame Words) and yet,
by reafon of Different Intentions and Affections, the Prayer of A. may be hypocryti-
xal, while the Prayer of B. is fincere : The Prayers of A. and of B. ate the fame as to
Words or Matter, but yet they are quite Different as to Application, Intention, Denot
ruination and Acceptance-,: , As much Different as-Good and Bad are, the One being an
A.bominatipn to, the Other prevailing much with the Lord-
Again, the very fame fin of Outward Action done by the fame Chriftian Perfon, at
different Times, with different Intentions, obtains two different Denominations: &$
Eating Bread and Drinking VV%e at home only far Bodily Rcfrefhment, and Eating
'Bread and DrinkingWine at the Lord's Table, in the Sacred way of Inftituted Ri
tual Prayer and Praife, and for Spiritual Strength and Comfort ; The Bread an<4
Ww are of the fume fort at both times, the Maftication, or Chewing and Swallow.-.
ihg are aifo performs th&fame way: And yet the One Action is only Natural 0%
Civil, the Other h Solemnly Sacred y elfe there is no Difceming of the Lord's Bod^
-which fhould be.
Tis not the Matter but the Form that gives a fixt Being and Denomination to eve
ry thing, (a) Forma dat w? effie rei Determinatum et Specificum. As Natural Forms
:give ap#* Being and Denomination to Natural things, whereby a Stone is a Stone,
!and notaTree; and as Artificial Forms do gi/e thejatm to Artificial things, where
by a Gown is a Gown, and not a Cloak : So the Ceremomd Form gives a DiftinitNar.
tare, Property, Epithete and Denomination to euh Ceremonial Matter or thing.
By aCeremom4 Form (as for Example,, in die Surplice) is not meant the Fafihhn,
•or .Sft*pf of that Garment, for that is it's Artificial Form: But {as things are Cere
monies only in the. Application- of them to Actions, to which they ferve as £«•«»<»-
jj/wj fo) by a Ceremonial Form is underftood, ithe ;fcrW Relation and Habitude it,
Jandsinto the.A$io&, to which it is Applied, according to the Intention and
#«Wor milMthelmpoferot Pratlifer. In ;a word, the Doitrtne and Intention

(a) Axiomata Vlnlofoph. Stahlij Md. 3, Cantabr. i^ij. p. JS*.

f±' DISSENTERS Self-Condemn d\ €h?p. X
that's Affi'xtto a Ceremony, and goes along with it in our ufe of it, is its Denomim-
ting Form, that fixeth it in this, or fte Rank of * Ceremonies', good <X bad.
' As a A^?u> Effential Form induced upon any Mdterialy trtakes it to become- (andk
to be call'd) <*fcorfer thing, than what ifw«s before ; as appearsby W?« made of
FEi/w, by Induction of another Effential Form upon the fame Water : So a New
Doclrine and Opinion Affixt to a Ceremony, another different Intention ifi the Ap*'
plication and Ufe of it, makes it to become (andto be call'd)- another fort of Cere
mony than what it was before, and not Formally the fame Ceremony.- Asfor Exam
ple, in the Ceremonyof Kneeling at the Holy Sacrament ; If Pa~pitts Kneel with art'
Intention to Adore the Bread, believing that 'tis Tranfubftantiated, and Really chang'd
into the very Natural Body ofChrift (which is a Popifh Doctrine Affixt to their
ufe of that Ceremony) then it is an Idolatrous ¦Ceremony : But if a Cbnformift'to. the-
Chur'ch of England, or an Occafionally Conforming Diffenter, Kneel at trie-Sacrament,'
not with the forefaid Popifh Intention but as an ExprefBon of the utmoft* inward?
Reverence, Humility, and Gratitude, while they Celebrate the Sufferings' of Chrift'
heavy Urito Death, fixing- hfiklCnefs on the Earth (©ri* ¦dyomla-Luke' 22. 41. ) and'
afterwards wholly Extended on the Crofs; While they arc Supplicating' God the*
Father, by the Merits of his Sons Paffion, Reprefentiog to him the Sy'mbdlsiif bis
Bleffed Body and Blood, that thereby he may become Propitious to them ;~and while'
they receive the Inftituted Signs ahd; Pledge!; which' Affure them ofthe Benefits of.
Ghrifts Paffion: Then I fey, that- Kneeling.thns'\s not Formnlty-the -fame Ceremony -
that the Papitts ufe, Nb more than thcDiffenttrs-Kheeling to-the true Godin Pray--
cr^is the fiame, Idolatrom Ceremony which the Worfhippers of Baal ufed ; Nb more'
tha\\'t\ie, Diffenters Sitting at the Lord'sTable,- is Formally the fame Ceremony* which
the Arians and Sdcinians life, who/fit, in Contempt; and thro' Denyal of our Saviours'.
Deity; No more than their Ringing-of a ifc//to call- Men to Church, is Formally » "trie?
. /Sflfc* Cuftome as in /'op.Tj to call Men to AA/i : For Different Intention^and'Opinion,
d6'3 Formally Difference and D\lfmpiift\ External K&xom. Hence it is, that the fiarnr
Mnckof Action may- be either Civil or' Sacred, (as is already Riftariced in Common**
Eating apd Drinking, and Eating and Drinking at theiSw»*» £«* of Prayer andV
Praife to God* in the Eueharift) Serious*ox- Sportive, (as>Dafyid'§ Dancingh&ott the
Ark ,-. and fuch Dancing as his Wife imagvn'd) Religions'- or Prof ant, (as Lifting up?
tfie Eyes and Hand's towards Heaven Religioufty, and Another?* ufing tbe fame Ge—.
stures'hy way of Mockery) Hypocritical ot Sincere (as in the above mefition'd In~-
ftancewith refpect to Prayer) according' to-the * Mind and Difpofttion of the Doers
'—And they that will Deny ffe way of Differencing- External Actions, aV(I think}
Abandon Confidence, asweh'asCommomSenfr; forifthetebe not a Real Formal Diffe±
rence between a Papiftj Kneeling Defignmlyto -Adore, what-by the- due Teftimony''
of the Senfes is Substantial Bread, (for meer Accidents and Shapes cannofbeeateny
and a : Proteftant' 's Kneeling on purpofe only to Pray unto, to Praife and Adore God,
while He embraeeth His Rich Merciesjin the Rimal Way^ Inftituted by his Only Sort1
our Saviour: And, in another Cafe, ifj there be not a Real 'Formal: Difference be
tween the -Prayer-of aPeYfon whofe Spttl is fill'd with intenfej Devout' Afrectiohs-
ac-nd Intentions ; and the Prayer of ' Another (tho' tbe* Mutter or Words utter'dby-
both, be '¦ 'Materially the- fame, ) whofe Heart is only bent upon this- World* and ther
things 'thereof --then the- Favourers ofifiueha Notion need not}' cannot, make Con
fcience 'of any Ordinance at all. I ':•
f humbly Conceive that the Point in hand is jnftly explain'd, and ImpartialNon-
Conformifts- will, I hope, acknowlegejfo, if they hearken to One of their -own Noted
Wifputants, Who faith, ( a) ," That .fie Elevation of the Bread Materialiier, is not
';";'-:- - •*'.• ¦ '¦ '-:'¦''¦¦'¦ Idola-'
—**  ¦ T ¦  ' ¦ 
.. (aj. Mr^Gihd^'sI^/^te.c^4h^t&USh(cairdbyliiit Potift) Ceremonies, Vartx^Cb.
?>P- »4*. , . "T ' '" " ' -¦-•

C A H P. X. DISSENT £ K S SdfC'otidemn'd.' &
V Idojatrous,.(mo« than, the lifiing'4p ofthe Bread amohg-us!by Elder s 6r Deacon',
when i& taking1 ltaft! the Table, brfetti-ng it on,1 they Lift" irabbve the Heads
"ofthe Communicants, ) but Formaliter only, as 'Us 'Elevated wkh a- Will arid1
" Intention to place itnva State of Worthip : "So likeways Kneeling to1 the Bread,
J faith he, Materialiter, is not Idolatry, (elfe a Man wete an Idolater, who'
" fhould againft his Will be thruft flown, and holden by Violence Kneeling ori
*' his Knees, when the Bread is Elevated ,) but Formaliter, as it proceeds.from a.
** Will and Jntentionin Men, to give to "the Bread Elevated, a : State in that Woj4
** fhip, and out of thatRefpeil to kneel-before it. What I infer hence, is only this;
that it is not the Matter but theiVw* that gives. aKfixt Denomination to any Cere
mony, that if Conformifts to the Church (tho' Kneeling Maler'tallier) don't Kneel For
maliter with the Tame Intention,' Will and Defign, as the Papifts do at the Sa
crament, (which Conformifts mdo not) then ought not that Ceremony of the Churchhh.
$a\l\\ Popifh or Idolatrous, it- is not Formaliter tht fame that's ufed in the Papacy.
From what has been laid 'tis Apparent, that Different Doilrines, Intentions, Ends
and Defigns, domake(Actions that are of the fame JM as to the External Matter of
then,, yet) t?or«;^//y^rrif«f,l.and'do;eatitle-them to 'different Epithets, Characters and
Names. If then it be prov'd, that the Do&ririe accompanying the Englifh Church
Ceremonies, and the Intention, Opinion, and Will of the Impbfers and Ufers of
them, in their ufe-of them, and Application unto" the Actions to'whicfitbey ferve
as Ceremonies, be quite Different from, and Oppofite to .the Doctrine Affixt to the
Popifh Ceremonies, arid to their Intention^' Opinion,1 Will and Ends they aim at
in and by the ufe , of them : if, I fay, this bfe prov'd, then it will cfearly follow^
that none ofthe Englifh Ceremonies are Popifh, nor ought to be invidipufly call'd
fo; but are Rites ahd Customs FormdHy -and- Properly different from them. Now",
this vaft Difference I fhall briefly prove, i. with tefpect to the Ceremonies in Gene-'
tal, and 2. with refpect to the moli fcrufled Gremonie's in Particular,
1. In General,; the Church of Rome makesher - Ceremonies Unalterable andObliga^
tory -tothe Confciences of all Gbriflsarts every where; -SheTpdks'upoh them as Me
ritorious Services, and as having a Spiritual purifying' Effcacy': As, for Example, Bel- '
larmine faith, (a) that Sprinkling- witlj ' fioly'W-atir- is-' EffeCiuad- for bjotting put :
Venial Sins, and has an . Internal- Purifying Virtue; and.dr-ives awav 'Devik'. And
in the Pnayer for Salt, to make holy Water,- one Expreffion is, that it might be1
Wholefome- both- to Body and Soul. The Church of England on the coptrary, ,
Teaches and Declares thus^ (b) '.' That it is not neceffary that Ceremonies" be in all ?'

"vevery JPkrtkular orNational- Church, hath Authority- to Ordain, Change, arid Abo-
*•¦- lifh Ceremonies or Rites of the Church, Ordain'd only "by 'Man's Authority, fo that
*f all things- be done to Edifying. And in the'Preface tothe Common "Prayer,
<fr the Church of England Declares, that 'fhe- looks on her Rites; and Ceremonies as
«* things in their own Nature Indifferent and ' AfteVabU, ;and that. Changes and A1-'
*? :terai.ij»»S;may bemades, as 'feems Neceffary and Expidunt to1' thofe in Authority f
(f; And in the Second Preface, the:- Ohhrch jays', 4hit-evetyrC6ui^ty is at* Liberty "to
*e ufe their own Ceremonies^ and that fhe <neit!fei- Condemns Others nor Prefcribes'
?*• to them. . Here is a vaft Drffeienceand Oppofition between the Popifli Doctrine '
and that ^f the Churchof Engl [and, asto Ceremonies in General. ':. - . — 2.~Let

<f-

. "' ' fa) De Cultu^dneH^L! 5 . c. f. fPhere le Quotes St'. Thomas, Bom. aSdto', and Gratiafli/w*
it; who produces, tbfi,Carn,Qn,of-$te%, T.wbe-rebxy.gppeitrs,.thatAt,&drfirftTiifikttted, ut ab ea ,
cunftrAfpferfi"fan(tificentur-&^ia'fi^r^U!ti. Gited'm Z>.tgfcMirigfleet's UnrtnfohabttrKft
0f Separation, &c. Parti. P« 34?» (hi Article 34,.

^ D IS S E NT E R S Setf'&ndeM. CI 2ft t?
a. Let' the moft fempled Ceremonies, the Surplice, Slgtrtfthe $$& *,£
Kneeling at Sacrament pals the £«z/i*» ; and we fhall behold an lrreconciltawi Dif
ference betwixt the Popifh and Englifh.
The Church of Rome permits not a ^/i« to be worn, until it be filemnly Bat-
low'd by a Bifhop, or one deputed by him, with Prayers, that it may Defend hira
that wears it from the Affaults of the Devil ; Croffing and Sprinkling it with Holy
Water, in the Name of the Bleffed Trinity ; (as may be feen in theMiffal.) Butnpv*
in the Church -of England, no inch Doctrine about the Surplice, nor is there any M
Ufe of it, being only ufed as a Garment for Ornamental Decency, and Diftihtfio'^
between a 'Miniihr Officiating, and not Officiating ; and no otherwife r call'd Holy
by any, than as it is worn in time of Holy Worfhip, and is a Natural Emblem of
Purity (Dan. io. 5. ch. 12.6,7. Revel. 19. 8. 14.) And God himfelf, after that the
White Garment was Idolatroufiy Abus'd by the Priefts of big, yet Order'd Linnen Ephods
to be ufed in his own Worfhip : And furely the Diffe^rfwrn notBlafpheme God, as
the Author of finful .Symbolizing. What harm Tcan be ftill in fuck a Odour, wf^ch
3R.efembles Saints in He oven And futeswith the St/angelic Affcctionf of Jbyi whenf
with God delights tp be Woffhipt on Earth ; and is ufed without tbe lea«-tnadbvf
of Heathenifh or Popifh bad Doctrines or Intentions affixt to it. Bez,a, whom the
<Non-Conf ormifts value, faith of the Surplice, (fi) " We don't fo ftick at thofe Linnctf
¦"¦ Garments, that we would have the Progrefs of tlie Word of God ftopt or hinder*d
"" in the leaft for. them. -
The Doctrine of the Church of Rome about tbe. Sign of the Crojt, is (c) that it
tlrives away Devils and Dijeafes, that it fanblifteth things it is Applied Unto, (d) that
it has a Proper Efficiency againft the Power of the Devil, ex Opere Operato :¦ And
with fuch Intentions, and for fuch Ends, the Papifts ufe it Before, In, and After
Bap ifm ; and in many other Cafes : But now, the Church of England has no fuch
Dotlrine about it, nor Ufe of it. She ufes it but once to one Perfon, and that noi
¦before, not in, but after Baptifm : And to Declare moft Demonftratively, that the
<Church ufeth not this Sign as a Part of Baptifm, or as Operative upon the Per&rii
or as Neceffary to the Efficacy of that Sacrament f but drily as an Outward Badge
if Duty, viz. The Conftant Profeffion of Chrift Crucified j She Minifter is Directed
not tjo ufe the Sign of the Crofi, if the Child be not like to live to make Profeffion ef Christ
Crucified. Object. " By this Sign ofthe Crofi, theXbarcb of England Dedicates theChild unta
•*' the Service of Chrift; as the 30th Canon fittlfr, and fo it is a Dedicating, Cove
* l nanting, Symbolical ^Sacramental Sign.
'"¦' Anfwer. That Can-do' s Refer to the Office for Baptifm, and the Rubricl \x?
longing unto the Office, directs to that Canon. 4 and by comparing the one with the
other, it appears, that by that Scheme of Speech, is not meant the Baptifmdl Dedi
cation it felf, but only the Declarative Sign of it ; for the Child is exprefsly DeclafdT
to be receiv'd within the Congregation of Christ's Flock^ before the Sign if the Crofi
is Applied unto it 5 and is Pronounced to herfuffciently Baptized, when that Sign is
not Applied at all, in fome Cafes, as the Office for \ Private Baptifm fllews.
"To remove, all Scruple, Conformitts do explain this (Expreflion (Dedicated) after
$iis Manner : That it means no vnftte, than that tbe.CMi is Declared^by that Cere
mony to be Dedicated, viz. by the foregoing. Baptifm, which was Compleat before the
ApplV-

If) ContraWefiplalum. v. 1. p. 25 j. Cited in fife London Cafe, tibmt Symbolizing, &c'
H&ti, 2, Printed. 1683. p. 46. ¦"::' »' ' :
(c) Bellarm. delmag. 1. 2. c. ^&. Cited inVnreafomblenefis [of 'Separation, &c. p. 3 4 J* '_''.

; 14) Petw Tbyrem de Locitivftfi. p.' 3. e. 6& Qittditid.

C« X"P. #. E* t S £E N TE "R S Self- Condemned* $}
sdpplientien of that Sign : Juft as the /Vig? »/^'i ro havecfeans'd the Leper (Levit. 14,
*t.)\vbom fee only Dcclarech to be clean..--- That it is npt ufed as a Sign from
GodtoMeh, ReprSfetitiBg the Effetfji of bis Grace, as the 'Sacrament sate ; nor is it
tffed as a Sign from vMen to God, teftifyihg their ^Subjection (tho' I fee no harm, ff
it did, or do keftify 'Subjection to CbrihY it could not- for all that, be call'd an,
put»ard Vifible Sign of an inward- invifible Grace, as the Sacraments are, and as the
diffenters make their Sitting Gefture at the Eucharift;. as appears in the beginning of
€wp. I. it would even thus, only Reprefent the Duty which is Ours; and w<« the
Grace which is God's), but this-<%» ©f the Crofs, is ufed as a Declarative Sign from
Men to Men, between Men and Men, as appears by the Minifter's varying; the Num
ber, When he comes to- Apply this Sign* When heBaptizeth, he acts and fays, b$r
Virtue of his Authority, deriv'd from Chrift, FBapHae thee in theNameof, Sec. The
*'  ¦¦¦¦¦¦•¦-- nlural
v ¦ hi***
, : Ch'rTftiansv
that are already Members of Chrift's Flock, do fetieive him into our Number |
**' and in Token ot his being obligedto Perform tHf Duty belonging to fuch an
*t one; do make ufe of this Sign, as the .Rite of Admiffion into the Church, anc£
w of his Oligation to behave-himfelf as becomes a Chriftian. What fault now in
all this }-Bex,a fays,- fa)." I know many who have retain'd the Ufe of the Sigw
" ofthe Crofi, the- Adomion of theCro/? being, taken away :. Let them. M is meet 'ufe-!
ff their own Liberty.
"* The Doctrine of the Church ofRomeahoni Kneeling at the' Holy Sacrntttent, is that"
thereby, at the Elevation of the tioft they Adore Chrift [Cofpjira1ly prefent, the\ Briad and
Wme,aAlheyfay,hein%Tranfubttantiated into his v,ery Flefhzhd Blood ; artd they don't
txtunt it Neceffary to Kneel in the Ait of Receiving. Bat the]ChWrch of England (at the
end ofthe Communion Service) Declares the direct' contrary, viz. " That her Members
" are ordered to Kneel at the Communion,', tofegnify their humble and grateful Ac-
" knowledgment ofthe Benefits ofChrift therein given to aU Worthy Receivers, and '<
H for the avoiding of fuch Prophanation and, Diforder as might otherwife enfue. —
u -And it is there folemnly Declar'd to allthef'WoHd-, that by Kneeling, no Ado-
fc' ration isintended^ or- ought to be dotier either unto the Sacramental Bread arid Wine,.
,**' there bodily receivd, or unto any Corporal Fhfenee of Chrift! statural Flefh ahd Blood :~
** Forthe Sacramental Bread and Wine, fays the Church, remain ftill in their very
?< Natural Subttances, andtherefctfetiiay not be Adot'd (for that were Idolatry
*« to be abhorr'dof all faithful Chriftians) and tbe Natural Body and Bloods of
" our Saviour, Chrift are in Heavfcn, and:not here, it' beifig: againft-- the Truth of
** Ghriiffs Natural Bodyi- to- be at one time in rtiore Places than one. HetiNon--
Wnfiirmiftrtnaiyiee, aknigkf -great -Difference between <fihe Doctrine and-thfefrfiohv
tJfRome and Engla.ndi.^% to Kheelipgat the Holy- Sacrament, and; this is fufficient^
for the prefent Defign. Let it only be added, that the Pope ufeth 1 not Kneellngiw
the Aklr of Receiving the Holy Sacrament, but ufeth the Diffenters Pbftiiresol Standing-
Sr Sitting* When he Celebrates- Mafi himfelf, and '.on tome other Solemn Occa*
Eons, heUimdi: Generally andiOtdinarily be~ReceivVs Sitting, ot.ih an Inclining.
jB^fe.beWM^Sitting;ahdaStaric(kigi Arid truly, if We rnuft nop Receive it in any
VdRfrt'-Xfait jias been Abused to Idolatry? we- muft never Receive'-^ at alii- Lee:
^'.-Eaxter conclude this Particular^-'4' For Kneeling-, fays he, ("^>I never-yetheard^
** anything to prove it linfawfuL- If thefe be any thing, it muft be either forna
-" . '"'. .!,¦ ¦¦.: ... ":'-' i . - , »t ¦«¦- -¦ -' • ' - '*¦ Wort

.-Ca)TkftomfialRaldw. p-*?V &tedm*h»i^^aX^^u^i^tilizir^, &G,\.zMih-
rl) Cirijlian mteMory. Part 2. QrJ. X.^^xXlilX^vi^'l^^[tf{^^^r
Ing at th Sacrament, at the end* S tinted 1 6& j.

g! * '" DISSENTERS Self-CoudemttJ. Chap^X.
^, jVordefGadi or, the Nature of the Ordinance which .is fuppos'd to be Contra-
'* dictea. But 17?, fays this, I^oa-Confarmift ;-j there is nb Word of God for any
f Gefture, nor againft any. Chrift's .Example can never 1 be prov'd tQoUigf,x&
**, more in this, than in many other .Cjraivnftances, that are.confefs'dnQtfOi&^ljsa
i(r\: As, that he deliver'd it'.Sut to Minifter^, and, but to a Family,, to .Twelve,
'* and after Supper, and on a Thurfday Night, and in an Upper-Room, -&c. And
u his Gefture was not fuch a Sitting as ours. And idly, fays Joe, for the' Nature of
" the Ordinance^ 'tis mixt, andfifiit bp Lawful totjfke a Pardon from the King mon
f< ' our Knees, I know not, what.cafl makejtXfrllariful.to take- arfeal'd Pardon from Chrift
\\Xby hls Ambaffadour) upon mr Knees. ,.<¦.-¦ . _- * ..',-•.
.So far, I hope, 'tis clear, that. the Ceremonies Impos'd| and ufed by Conformifts to
ihe' Church of England, are not Popifh, far, lefs Paganifh,, but are quite other things,
Formally and Properly other. Ceremonies, as to Intention and Ends in and by. them;
application and Ufe. of them, and Doilrines concerning them.
. " Objectioh. "Pope Pins:the \th, and Pope Gregory, tyh, offerd fays Mr,. De Laune-
*'-(*) Quoting Cambden). to" Confirm,, the Englijh Eiturgy — Dt. Carrier the- Jefu-
*l. \ite declared, fays De Lowe jkihat the Common,, Prayer arid Catechifm contain No-
-*? thing contrary to, the Romifh Service ---fii%,Jefuite.copfiingt$the Service at St.
" -P-Wnof many Years fince, declar'd, (a&JDe Lame ; urges) that he lik'd it ex-
" 'ceeding well,- nor had dny-Exception to it, \ but that it was -not done by their
u. Priefts ---- And. (fi) that upon the Pope's Bull- that Interdicted Queen Elizabeth,
" Secretary Walftnghamp'tocnt'd two Perfons to come into England from thePopq
*f to whoin,he, fhew'd the London and^ Canterbury Service :(in their Cathedrals) in all
*r the Pomp "of. it; r.'jybo.. thereupon de^lat'd, that tfjeywondefd the Pope ftiouldbe«
*« . fo ill Infprm"d and Ach/is'd, to Interdict a Prince, whofe Service and Ceremo-
$' nies Sym%oli£.d with bis own: And therefore Returning to Rome, they Poffefs'd
*c the Pope, that they ..law no Service , Ceremonies, nor Orders in England, but
* might very well ferve in Rome, whereupon the Bui was recalj'd.Thus De Laune. ¦
V Anfwer. Now the Mask's, off! and the Alliance appears. The Nan-Confiormitts
gjiod Friettds, the Pope. and. his fefultes fay, " that the Eng^fh Common Prayer anel
*S\Rites . contain nothing Contrary tothe Romifh. Setvike, that they like them exceed*
" ingly : Therefore . they are certainly Popifh and Anti-Chriftian,- for the Pope -apA
Jtfuites,. (good: Men) cannot fpeak otherwife than as things- are. " The Pope of-
*.* fer'd to Confirm the Englifh Liturgy, therefore 'tis Popifh ! This is the Manner of
the Diffenters Arguing : But- let us Confider the whole, and here I will fhew ; .»
1. That the Pope's Offer was inot grounded upon any liking of the Englifh Li\ur».
g$, but'uporifa ,£??/%» to tuiriethe $efbsniat\onin England. , . -, • »*'
'*.,t.^^\^^efefuite.s'Prejfn\i^offt/^^ the Englifh Liturgy, was the Original of
Englifh\0pen' Non-Conf ormfiyfi in oJKLet to Promote Popery: And they were nofout
in theirs Politicks, "". .-_/' '..-.¦. , . , . ,.
3. That the Englifh Liturgy is fo far from being like the Romifh Service in its An*
ti-Scriptural Parts, that it is Inconfistent with, and Qppo/ite to it.
1, Whatever -Offer the. Pope, made, (fori have not Camhdcns Life of Queen
Eli^itbetb hy me, nor do'spe.Laune cite the Page, ) (his Defign in;it could not betfi?
Approfiatipnof the. EngU/h Liturgy, (fi^dfvertht pretence was) but >the Re-eJaUffh-
meht of his friended Supremacy over tjijs CW^,,\which he cjaims by vertue of his
Affmn'd 'Un, m rfial Pallor /hip. Suppofing the Pope had offer'd to Confirm ihe\Eng-
Ufh Liturgy* .apd Suppofing that Offer had been , Accepted;, then, his Headfhip and
Supremacy had been Own'd, Re- admitted , ahd the Reformation Crufh'd. But per-

.ii:^S. .0::-', (-|-;.(sr,i' ' '", ^ ^ ¦'¦ — ¦'''"'¦ ¦¦ ¦-, -r ¦ ' r --'.¦, ,.VL

.¦ f/j* Non-Conformifts, &V. p. n.

CHAP. X. DISSENTERS Setf-Condevm'd. 97
haps a Non-Conformift will urge, What ! would the Pope have Confirm'd or Offer'd
to Confirm,whathedid not Like or Approve of? I Anfwer, that he could not have
done it upon Principle, but who knows, what he might have done Occafionally, upon
the forefaid Defign ? And the Diffenters (who Occafionally Conform to, and Com
municate with, the Church of England ; whofe Confiitution, Liturgy and Rites they
approve not, as their Stated Separation Demonftrates, ) need not Wonder at fuch a
Papal Conduit and Offer, to Confirm a Liturgy which he did not Love ; fince them
felves. dp (by fuch Occaftonal Communion ) Occafionally Comply with what 'tis cer
tain (as fatally certain as the continu'd Sehifm can make it) they diflike. Both Pope
and Non-Conformitts can Occafionally Difpence with a hundred things, to carry on the
Grand Affair ; the Supremacy, and Popular Power.
2. As to the other Part of the Objection, " That the Jefuites- like the Englifh
" Liturgy Exceedingly , having no Exception to it , but that it is not perform'd
" here by their own Priefts : By which Mr. Foe's De Laune infinuates , That 'tis as
Popifh j as Papifts can defire it. I Reply, That the fejuites Politic Pretence of Liking
the Liturgy, and ofthe Liturgy's* Symbolizing with Rome, was the Original of, and
gave' firft Birth to, Open- Separation from the^Churcl of England; and ftill keeps.
it up. It was this fort of Noife (as De Laune -makes) bandy'd about by PopijV ¦
Emiffaries, under, the Difiguifie of Zealous Proteftants, that firft produe'd Open Non-
Conformity in England ; as appears (a) by a Popifh Priefl fo Employ 'd , Seiz'd and
Examin'd at the Council Table , 1^7 ^.Eliz,. and about two Years after, one
Heath a Jefuite was fo Employ'd, Whowhen apprehended, Q>) had a Letter from
a Jefuite in Spain, found about him ; dated, Madrid, Oitob. 26. 1568, which de
tected the Defign : ,. And in his Chamber was found a Bull from Pope Pius 5th, to
follow the Inftructions of the Society, for Dividing the Proteftants in England ; as
alfo the Licence from his. Fraternity. The Great Cry of thefe Papists in Maf-
querade, was the fame "with De Laune's, that the- Liturgy and Rites of the
Church of England wete Popifh, that it behov'd them to fet up a more Spiritual-'
fort- of Worfhip ¦: And-they Rail'd againft the- Pope, in tothe Bargain, the better '
to Delude the People. ..
And as the Cry<of Popery -a^ainA the Church of England's Con-{\\tution,L'itutgy,'
and Ceremonies, gave firft Rife to Open-Nonconformity here, Sd it ftill keeps it up, as
not only De^Laune^sPlea.hnttheOpen Mouths of the reft make apparent : Which*
fhews, that the Non-Conformifts ate at leaft, by Romifh Policy, made the Engines
and Tools of the Rpmaan- Conclave^ to Introduce Popery) For in the Opinion of j
Popifh Politicians, Separation from the Church upon this^Score,. advances-the Roman "¦
Inter etts; and 'tis *00 true. r
Hence one , of Signior Ballerini's Advices- to F; Toung^ concerning the beft Way
©f Managing rthe Popifh- Interefts in England, upon King Charles the Second's
Reftoration, <is this j and it is the Original of De Laune's Plea. " Make it Appear, fays' :
" he, under Hand, how near the Doctrine, Worfhip and Difcipline of the Church
€<r of ' Eugland comes to -us,-? at how little' Diftance their. Common Prayer is from
" our Mafiss, and that the Wifeft and Ableft ; Men of that Way- are fo Moderate,"
." that they would willingly come over tous, or at leaft meet us half-way : Hereby,
"fays he,- the more./tay'd Men will-become more-, Odiowr.and Others- will run out;
" of- all Religion, for fear of Popery !
" And again , fays he , let an . Indulgence be Promoted by the Factious, and
Seconded by You.
1 ' Q " And •

(a) Citedin Dr. Stillingfleets Vnrtaf. ofSepMt, &C. Vref. v. 12, ijs
(b) Cited Ibid. p. 13.-
(c) Cited Ibid. ]?• ii,zi;

98 DISSENT E fC£ Self- Condemn d.. , Ch a p. X.
" Apd farther , he advifes , that the Bifhops and Minifters of the Church of
" England be Afperfed, as either Worldly and Carelefiron theone hand, or fo
" Factious on the other, that it were well they were Remov d.
As the Papifts have promoted Non-Conformity, 'fo Non-Conformity promotes the
-Interefts of Popery, as themfelves fometimes frankly Confefs ; particularly Mr. Ri- _
¦chard Baxter , who knew the Agency of particular Men with > Jefuites, ( as/
(a) he tells us) fpeaking to the Separatifts, a little before their Indulgence in King
Charles the Second's Reign, fays, " (b) Our Divifions gratify the Papists, and greatly
" hez.ardeth the Proteftant Religion, and that more than moft of you feem to
*j believe or regard. And in the Introduction, among other great Inconveniencies
of Separation, which he mentions, this is one, (c) that Popery will get by it fo
". great Advantages, as may hazard us all, and we may lofe that which the feveral
" Parties contend about. See the laft Chapter of thisTradl.
3. The Englifh Liturgy is fo far from being like the Romifh Service in its Anti-
rScriptural Parts, that 'tis Inconfiftent with, and Oppofite to it. To evince this,
, hear what an Old Non-Conformift fays ; (d) " The Liturgy contains feveral things
"" that are in the Alafs Book ,'but it follows not from thence, that either it k, or
xc was elteem'd by them (the Non-Conformifts) a Devifed or Falfe Worfhip ; for many
*' things in the Mafs-Book itfelf are good and holy: a Pearl may be found upon
" a Dunghil : We cannot more Credit the Man of Sin, fays he, than to fay that every
" thing contain d in the Mafs-Book is Devilifh, and Antichriftian : forrthen it ivould
*' be Antichriftian to Pray unto God in the Mediation of Jefus Chrift , to Read the
" Scriptures, to Profefs many Fundamental Divine Truths neceffary to Salvation. —
" If it be wholly taken out of the Mafs-Book, fays he, how comes it to have thofe
" things that are fo directly contrary to the Mafis, that Both cannot poffibly ftand
" together ? (e ) Yea fo many Points are there taught, directly Contrary to the Foun-
" dation of Popery, that 'tis not poffible that Popery Jhould ftand, if they take place. ---
" And he adds, that 'tis more proper to fay, that the Mafs was added to our Common
" Prayer, than that our\ Common Prayer was taken out ofthe Mafs-Book; For f
" fays he, moft things in our Common. Prayer were tobe found in the Liturgies of the
¦x' Church , long before the Mafs , whereof we sfieak, was heard of in the World.
If the Church had Retained nothing that was in the Mafs-Book, there had not
been a Reformation, but an Extirpation of Religion ; and we had turn'd from
Popery, to Infidelity , and downright Atheifm. If the Englifh Liturgy has the
fame Epiftles,. G off els, Pfalms and Hymns that the Popifh has, 'tis beaufe they are
in the. Holy Scriptures : And furely the Scriptures are not to be rejected, becaufe
¦found . in the Roman Miffal. If it has JeVeral of the fame Collects and Prayers , 'tis-
beeaufe they are Agreeable to God's Word: And is it Reafonable to Expunge,
them, becaufe found in the Breviary i Mult Men turn Infidels, in Spite to Papifts?'
-Or Reject the Chriftian Neceffaries , together with Romifh Abnfes, as Mr. Foe's
De Laune Atheiftically Dictates to the Nation ?
I might fhew, that there's a vaft Diffimlitude betwixt the "Public Prayers and
¦Offices of the Church of Rome, and thofe ofthe Church of England ; betwixt their
MA.fs-Book, and our Liturgy : As for Inftance, there is no Prayer belonging to the
Popifh Office of Baptifm, tobe found in the Englifh Liturgy, excepting the Lord's
Prayer

(ciy Key for Catholicks.
, (fi Preface to tbe Defence of tie Chuji ofiDivjftonsr p. 17. CtedinJ3f,.StiiliBBJBiBeU Untuu.
jonablenefs ofSeparat. Pref. p. 28.
(c) Il'id. p. 52. Citedjliid.
(i) Mr. Ball agaiAft Can. Part 2. 'p. 8, 9. London, Printed xta*
(e) Ibid. p. n.

C H A P. X. DISSENTERS Self- Condemned. 9 9
Prayer. In our Litany, there's no Invocation of the Bleffed Virgin, Ang els, Archangels,
Prophets, Patriarchs, Apoftles, Evangelifits, Holy Innocents, Martys, Confeffors, Holy
Doctors, Vriefts, Levites, Monks, Male and Female Saints, to Pray for us : Which
is the, greateft part of the Popifh Litany, and "confifts of 62 . Invocations.
Obj. " Thefe Ceremonies of Idolaters retain'd , (a) Harden the Papifts in their
"' liking of their own Idolatry, and do caufe them to Infult over our Religion, as if it
*' could not ftand without Help from them. — (b) Several Learned Papifts have
" by. this Argument, fays De Laune, Juftified their Church and Religion, that we
u have borrow'd our Ceremonies from them ; and that 'tis to them an evident Argu-
" ment, that Queen Elizabeth did in her Confidence like well of their Religion^
" becaufe fhe lik'd and maintain'd their Ceremonies. And thus (as others fay) the
Papifts cherifh Hopes of our Return to them, and their own Reformation is
prevented. Repl. 'Tis already proved, That the Church of England retains no Idolatrous
Popifh Ceremonies; fo that all the Parts of thisObj eition fail to theGround : But
yet I fhall beftow a few Thoughts upon it.
1. There's a vaft Number of Popifh Ceremonies, that the Church of England has
quite Abrogated and caff off. , The very very few that fhe, Materialiter only, ufes ; ,
are purg'd of all Popifh falfe Doctrines, Supenftitious Opinions, and Idolatrous Inten
tions ; and fo are not, Formaliter, Popifh. And how is it poflible that the Church of
England, Removing all Idolatry, fhould harden the Church of Rome in, or encreafe
their liking of, their own Peculiar Idoljtry f Unlefs it be by an Antiperiftafis, as the-. •
Fire burns hottett in Winter, when it meets with the rrioft Oppofition of Cold..
2. If any Papifts form an Argument for the Excellency of their own Religion,.
from the Qurch of England's and Queen Elizabeth's liking and retaining fome Cere
monies (which they and our Diffenters call Popifh) and fo Infult over our Religion,
as if it could not ftand without Help from them. — TReply, that this is but a meer v
Trick of Policy, (Non-Confiormifts joining them in the Stratagem) fo prevent the
Reformation of their own Laity ; for this Reform'd Church fays not, that the prefent
Ceremonies in Particular, ate Simply Neceffary for the Being of Religion, forafmuch' ¦¦>
as fhe avows themto be Alterable ; but that fome Rites and Ceremonies in general are
Neceffary, as a Concomitant ofthe Eflence of Public Worfhip, and that by Virtue of
Divine Precept, &c. as is Explain'd (eh. 4.) and why not thefe, in Particular,
Lawful ? Which are fo far from being borrow'd ofthe Papifts-, that they are not :
Formally the fame, and have no more Similitude or Moral Likeneli to the Popifh •
Ceremonies, than a Man of a quite different Complexion, Education and Religion, ,
has to another Man ; tho' perhaps their deaths may be of the f ante Colour, And let :
it be Obferv'd, that the Pope himfelf Kneels not in the Act Of Receiving the Holy
Sacrament, but asin Bonaventure's twne, Sitting: And now appears in a-Non-
Cbnformitt's Pefture, or one very like it, a little Leaning on his Throne. And by the ;
Order ofthe Mafi .Book, (c) Every Priest is to Partake Standing Reverently at the •
Altar, and not Kneeling there ; And fo do's'the Pope himfelf Communicate, when *
he Celebrates it;
3-- What if this Reform'd Church Receiv'd fome Auxiliaries and Helps from, or
Marching thro', the Church of Rome, (rejecting unwarrantable Abufes that they -
Contracted by the way, don't the Non-Cdnformitts do the like ? The-y,- even they, (I
mean the Presbyterians) " own -the Church (d) of Rome to be J he Temple of God,,
t* (e) that the-; Miniftry, running thro -the Church of Romero them-, is' Lawful ;
O 2 " (D That :

fa) De Laune'* Plea for the Non-Conf ormifts, &c. p. 3 7. (b) Ihd,
(c) Miffal. Rom. in tie Rubr.fet out by Pius V..
(d) Tits Divin. MimJl.Evangelicu Parts, p. 38,30, .
ft 0 Ibid, Part, w p. lh

., po DISSENTERS Self-Cdnthmnd Chap.X.
" (a) That Baptifm and Ordination were found, for Subftance, in'the Church o/Rome;
" and (b) that her A poftacy do's' not Unchurch her. Now would the Prefbyterians
ithink.it a good and keen Argument, if a l Quaker, who denies all this, fhould tell
them, Te, Non-Conformifts, harden the Pap'itts in their bad way, by fttchConceffiom and
Agreement, and do occafion them to Infult over your Religion, as if it could not. ftand
without Help from them, and deriving your Miniftry and Chriftianity through them : And
yet this is but the fame fort of 14^0»,which Non-'Cbnformitts ufe againft" the Church,
turn'd upon themfelves. -
Finally, the Plain of the Cafe is, that tis neither the Conformift's nor Non-Con
formift' s Agreement with the Church of Rome, either in Neceffary, or in unforbidden
Indifferent things, that can be" the Support ofthe Spirit of Popery : But its chief Pillar
is, the Non-Conformifts Schifmatical Struggling againft Unity, Order, and Reverence to
Authority. And for this, we have the Prefbyterians own Teftimony, at a time,
when themfelves were Impofers of more terrible Things and Rites, . than they can
Charge the Church with : And when their Rival Fellow- Sectaries (that fprarig out of
their own Bowels) were calling their Church Government (c) " A Limb ofiAnti--
"> Chrift, a Bondage and Slavery worfe than ever lALgypt or Babylon brought-God's
" People under, as Mr. Burton faid, when thefe their Fellow Sectaries threw all the
Heathenifh Names on them, as they (the Prefbyterians) had formerly, done on the
"Bifhops ; and told them in Raging Earneft, " That their Covenant was an Idol,
"themfelves Injatiable Hirelings, Gehazu Cheaters, Romifh Bloody Priefts, and that
cc there was no greater Difference between a Presbyter and a Prelate, than between Half
" a Crown, andTwo Shillings fix pence. Then could a great Number of the London
Prefbyterian Minifters, hit upon the Point that Hardens the Papifts, and Begets
Profelytes to them. " Some, fay they, (d) ate fall'n from the Truth which they
-" fo much defpis'd, and backflidd n to Popery, as the only Religion, in their Opi-
' nion, wherein Unity and Order is maintain'd. And again, they Exprefs their
£' Fears, _(.*) left too many be too well Conceited of that Religion ; finding Rome
" Juftifiea by England's Confufion, as Sodom was by IfraePs Sin. In thofe Days,
the Prefbyterian Mr. Calamy could lay the Mifchief at the Door of Sehifm, reckoning
it worfe than Idolatry, in the Words of St. Cyprian, which he prefixes to his Sermon :
" We prefer, fays Mr. Calamy, (f) the Peace ofthe Church before Martyrdom ; it is
" worfe to make a Sehifm in the Church, than to Sacrifice to an Idol.
I would (top here, but that De Laune, and others, make a Flourifh with fome
Texts of Scripture, and fhejter fome Scruples under them, Arguing againft the Ufe
of things, from the Abufe of them ; therefore I will Propofe thofe Texts, and fhew
that they ferve not the Diffenters Caufe, but leave it to fhift for it felf.

(a) Ibid. Part 2. p. 45. (h) Ibid. p. 42, 45.
(c) Dialoguccall'd Conformity, Deformity.
fd) Seafonable Exhortation, &c. p. 10. Cited in Mr. Luke Beaulieu1; Take heed of both
Extr ernes, 8cc. Part. 2. p. 58. (e J Ibid, p. 16.
. if) Serm. before the Lords, Dec. 25. 1*44, and Edwards' s fattier Difcovery.. p. .197. Cited
in .Diffenters Sayings, p. j.

CHAP

CH a P. XI. DISSENTER S Self- Condemn d. 101

Chap. .XI.
Mr. De Laune'j and other Non-Conformifts OBJECTIONS from feveral
, (a) Texts of Holy Scripture, viz. About the Brazen Serpent, Deft raying
. the High Places, Altars, 8CC. of Idolaters : About not doing after' the Do
ings of the Landrof iEgypr, nor touching, the Vnckan thing, but coming
out from among them, &c. From vohevce, they moft ¦ fallacibufly Infer the
Neceffary Abolition of . fhe prefent Rites of the Church ; and- that. Ceremo-
, niess once Abused to Idolatry by Heathens or others, fhould be us'd no more
in Worfhip: Anfwered. Tbe Texts Refcu'd from their Perverting Vio
lence. Their Inferences proved grof sly Inconfequent, Sophifm andYalhcy
too foft Words for them ; there not being the leaft appearance of Truth.
Jeroboam' j Cafe (mif-applied- to the Englifh Rites by De Laune) juftly
. Applied to f taDillenters. De Laune'j Contradiction,, in telling the Cafe*
Mr. Foe would not fee it± hovers are blind. Conformifts to the Church' j.
Rites further Acquitted. Atheiftical Abfurdities, Prov'd to be the Refiult
, of their Principle. That Things and Rites Abus'd to Idolatry, have been,
and may ftill be, Lawfully wfed in God?sWorflnp: ProxPdfrom the Scrip
tures^ and Confiefi'd by Non-Conformift Authors. ,
¦ - ¦ *r
<( .f~~\ BJECTION from 2 Kings 18. 4. —r He broke in pieces the Br.az.en S.r-
11 " pent that Mofes had made, for unto thofe Days the Children of Ifrael did
^¦"^ " burn Incenfe unto.it : and he call'd it Nehufhtan.
" Verfe 6. — — He kept the Lord's Commandment which he commanded Mofes.
From this Exainple of Hez,ekiah,i Mr. De-Lame concludes, fib) " IhatChriflians
<e fhould imitate his Zeal in Abolifhing all things that have teen Abufed to Idolatry.
- If a Divine Inftitution was fa ferw'tk when thus Abus'd, much more fhould Humane
Institutions (in fuch a Cafe) be fient Packing ; as others fay. >
Anfiwer 1 . The Brdz,en Serpent was pioufly- Demolilh a, becaufe the Ifrdelites did
a long while before, and. at that very time,. Publickly, moftiNotorioufly, and Gene
rally not only Abufe it to Idolatry, but made anTdol of it, by burning Incenfe unto
it (a Rite proper and peculiar to Divine Worfhip) and thro' an Inveterate Cuftom,
therewaswo Hopes of'Reclaiming them, /and Reducing it to'its then true only End,
of being a Monument of former Mercies. If the Idolatry ofthe People, with refpect
to it, had not been Epidemic, Confirm'd and Incurable ; Probably it had not been fo
Broken : , For itt, good King' Hezekiah deftroy'd not the Idols Afhtaroth, Moloch
and iChamos, which Solomon's Sttunge. Wives occafioii'd to be fet up, becaufe they
were not then Ador'd (thai /Monuments of Idolatry) but King Joftah broke down the
very fame Individual Idols (2 Kings 25. 13. compar'd with 1 ICings iri 5. 7.) be
caufe they then occafipn'd Idolatry ; and yettheir Characters are Equal (2 Kings 18.3.
and.ff^. 22. 2.) And 2dly, The Name of the Braz.cn Serpent is not Aboliftfd, becaufe
it was made an Idol (tho'i Non-Cdnformifts would have all fuch things fo ferv'd)
but is Honourably Mention'd in the New Teftament, with refpect to its true Pri
mitive Ufe (St. John 3. I4-) ,. ¦.-•. .;' b ..>:;>,: . ' . -
' '^ , " /-.¦¦.'. - , ¦--, -¦•".¦¦¦¦:,¦': --.-f Jf- 2. The
(a) 2 Kings 18. 4. 6. — Deut. 12. 2, 3, go, jr. --- Lev. i3. 3. — Deur. 14. 1. --.*¦*
Xev. .z-i. 5.--fl?«4ch. 19. ip.—Exod. 23. 2.*.~--~2"t!br. 1^.' 1 7T -- TRev; 'i'8, 4.
(b) Pkttfjr tbe Non'Conf ormifts, 8cc. p. 37.

f o? DISSENTERS Self- C&td&m'd. Chap. XI.
2. TheDemolifhing ofthe Brazen Serpent do's not Infer the deferv'd Abolition oi
the £«j7(/& Ceremonies, for tfo? are not, nor ever were Abus'd, as that was ; And
when Non-Conformifts, by the Force of the forefaid Text, plead Deftruction from
that to thefe, 'tis juft as if they fhould Argue thus (for they cannot Juftly fpeak other-
wife in the Qafe) as follows.
" Hezekiah Juftly and Pioufly Abolifht the Brazen Serpent, which a long while
" before, and at that very time, was Publickjy, Notorioufiy and Generally, not only
" Abus'd to Idolatry, but made an Idol of 'by the Ifraelites, Irreclaimably burning
" Incenfe unto it. ' ./
" Therefore, the' Englifh Church Rites and Ceremonies, that were neyer the Objects
" of Grafs Idolatry, but the Subjects of Superftition only, that ate neither Generally
" nor Notorioufiy madeTdols of, nor Abus'd t© Idolatry »<w in this" Church; that
<£ are not Fornially the fame with Popifh not Heathenifh, nor ever forbidden by God,
" but Confonant to the Maxims of Holy Scripture, Agreeable to the Dictates of ma-
" ny Non-Conformifts, and not totally Abandoned by Occaftonal Conformifts j fhould
" be Abolifh'd'and deftroy'd tpo.
Grofs Inference, I yet this is the beft that can be made of their pretended Rmfoning
from the Brazen Serpent, to the Englifh Ceremonies/; and there needs no Enlargement,
to Confute what's fo evidently Inconfequent, and which, if it prov'd any thing in this
Point, would certainly prove more than the Non-Conformifts themfelves defire it
fhould; even the Abolition of a great many things that they ufe, which have been
Egregioufly Abus'd, as has been declared formerly.
" .-Objection from Dem. 12. v. 2. Ye fhall utterly leftroy all the places, wherein the
" Nations which ye Jhall poffefs, fierv'd their Gods, upon the high Mountains, and upon
if the Hills, and under every green Tree.
" Ver. 3. And you fhall overthrow their Altars, and break their Pillars, and burn
' their Groves with fire,- and you fhall hew down the Graven Images of their Gods, and
" destroy the Names out of that place.
" Ver. 3. Te fhall not dofo to the Lord Your God.
" Ver. 30, 31. Take heed — that thouenqstire not aftertheir Godsfi faying, how
H did thefe Nations ferve their Gods I even fo wiU-.I do likewife. Thou [halt not do fa
" unto the lard thy God, &c. -',¦.. '' --•--
" Hence De Lame and others Infer; (a) that what hath been abufed to Idolatry,
" ought to be rejected by us — that the very Names of them fhould be deftroy'd,- .
" and Confequently, that the Ceremonies fhould be Abolifh'd'.
Reply. The bare SQund, without theContextual fenfe ofthe Words, is moft.
frequently their Method of deluding the Simple, in the prefent Cafe.
'Tis as impoCftble , that. God fhould in/the forefaid, pr any other Texts of Scrip
ture, Condemn the ufe of all things that have been Abus'd by Idolaters, HUathens -.
or Others ; as that he fhould Will himfelf .wot to be Worfhipped at all, according to
his own Inftitutions : For , 'Idolaters either have Abufed, or may yet Abufe, every
thing of Religion, and it is a Principle too 'A the iftical,. that puts it m the Power of
Men, to dettroy all Worfhip ; which muft needs happen, if We4 for fear of be
ing like. -Papifts on the One hand, and Pagans 00 i the Other, muft retain or do
Nothing, that .they, have Idolatroufly or^Superftitiouity abus'd'; Some Nbn<€bnfor-.
mifts Exception of Necefiary things ftill? to- be continu'd, (tho' formerly abufed)
cannot Relcue them from; this Atheistic Abfurdity, to which- their Way of Argu
ing expofes them; for De Laune has told us, that the good things found among
them, are not to be put into our Prayers, as I have fhewn (Chap, io.^and.if not in
our Prayers, Icannot fee how they fhould challenge anyroom in our Greed.'- Aithis
rate, We muft not have fo much as- One Article..
 1 -------- 7--;- - - -- -;  t Bjlt.
(a) llea&xi p. 23, '" ;

CH A. P. XI. DIS'SENTER.S Self- Condemn' d. * &3
But more Particularly, the aforefaid Texts make nothing for the D'iffiertter$xJPnti-
ritual Caufe, if their own Mr. Ainfworthma-y be Credited, who Explains, Demfi2.
4. as having a Reference tp the Jews deftroying and breaking down ; : thusl You
fhall not do fo to the Lord Your God in any of the former particulars- (mentioh'd
v. 2, 3.) or fuch like; As You fhall not deftroy or do evil to God's Sanctuary, (Pf.
74. 3. 6, 7, 8.) Nor break down his Altars, (1 Kings 19. 10.) &c.
Or, if that Paffage (Tou fhall riot dofo to the Lord your God) refers to the Heathens
chufing Mountain? and Hills for Places of Worfhip, it makes nothing /or,-. but a--
gainft the Non-Canformitts Pretences : For the Tdbernacle was Lawfully placed
on an Hill (call'd a great high place) in Gibeo%, (1 Kings 3, 4.) and in Abinmab''s
houfe on the Hill ft Sam. 7. 1.) and their Synagogues were built on Hills, or.orj
rifing Grounds in their Cities, and that Lawfully 5 elfe they had not been approy'd
as they were, (Acts ii, 21 .) and call'd the Houfesof God, (Pf.j\. 8J which fuf-
• ficientfy fhews, that God did not here Condemn chufing fuch Places of Wdrfrop, as
the Heathens did ; but only the Super ttitiom Reafon of chufing them on-Mgb«ai8-d
Grounds, as if that were moft acceptable to God, or as if they would be fooner
heard upon a high, than upon a low Ground-.
Or, if this Text (You jhall not do fo to the Lord your God) refer to tlie Multitudes
of the Heathens Temples and Altars, upon every hill and under every green Tree;
^ by which Variety, they Superftitkufly and Idolatroufly defign'd to bring God nearer to
them, as if he were not Omnipfefent: And if this Textpoints them to the Onefemple,
which God was to fettle, and teswhich his People were to be confin'd in point
of Sacrifice , which is clearly the Meaning, as appeare ftotav. 4: to 15. Yet it can
rio ways Support De LaUne's Caufe, viz. " that we muft not ufelndifferent things m
, " God's Worfhip, which have been ahfed by Idolaters. For One Temple, One A^'f}°f
burnt Offerings was Ordain'd, as a Figure of that One Temple, in which tneW-
head dwelt Bodily, and of that My flic al Body of Chrift . the Church ; Alfo, as a defign'd
Means, To contain them in Vnity of Faith and Love, and to prevent Schifmaucat
Rending from the Lord's Fice-gerents on Earth. For thefe arid fiich like Ends, ;
Conformists do fay, that God Ordain'd One Temple and One Altar for Sacrifice ; and
and not becaufe (thro' the Heathens abus'd variety) many Places and Altars were
unlawful. And this is Evident by confidering, that after this Prohibition in Deut.
the Ifraelites Sacrific'd in feveral Places, both in the Wildernefs and in Canaan, un
til the One Temple was built; and after it was built, they had many Places tot
Worfhip, Synagogues in every City, (Alts 15. 21. J
Hence then, it cannot be deny'd, but that Idolatrous Superftitious Intentions
and Opinions being, remov'd from Things or Ceremonies, they may be Lawfully
Ufed, notmthftandJmg former Abufe : Provided always, that thefe Things or Ceremo
nies^ be rio where forbidden, and be Agreeable to the Maxims and Rules of holy
Scripture. _
As to. Graven Images, v. 3'. And Paffing their Children thro' the Fire, v, 31* l
cannot fuppofe, that De Lame' fo much as' Imagin'd the Conformists^ any ways
concern' d, in Symbolizing with Heathens in thofe Abominations. Why then are
fuch Texts brought againft the Church's Rites and Ceremonies, which Non-Confor
mifts mutt heeds know, are not applicable? Is it Poffible; that it fhduld^be upon
Defign to fet, the unthinking Mobi oh Work, who can Swallow and Digelt any
thing! and who once already were Spirited by the Cry of Property, Popery and Pa-
gantfm, to Abolifivthat Church and State-Constitution, upon which their Pretended.
Arguments could make no more Impreffion, than foaming Witves dafh'd agamlt
a-Roeh - !-•- - ; ,, n. ..
" Obj. From Lev. 18. 3. After the Doings of 'the Land of JEgyplwhemri-fe dwell Jhall
"yenoUo— Neither fhall ye walk in-their. Ordinances. Urg d by Mr. Gillefpie. (a)
(a) A "Difpute againft tl^ ZngliHi ( caW d hy bim Fopfi) Ceremonies* p. M9»

104 DISSENTERS Selfi Cottdemn-d. Ch a v. XL
" Deut. 14. r. You fhall not cut ymrjelves, nor make any Valdnefs bitweth your Eyes
? for the dead. Urg'd by Mt. Gillefpie.- (a)
" Lev. 21. $.— Neither jhall. they fhave off- the corner of their beard --
" Lev. lp. 19. Thou Jhalt not let thy Cattle gender with a divers kind, thou fhalt
" not fow thy Ground with mingled feed, nor fhall a Garment of Linnen and Woollen
" some upon thee. Urg'd by Mr. Gillefipie. (h)
Non-Conf ormitts Infer from thefe Texts, that (c) 'tis " not enough to purge
w things from the Abufe, » but fimpliciter they themfelves muft pack them and fo
*' gone, -- that we muft not imitate Heathens or other Idolaters, in things of an /»-
" different Nature ; for feveral of the aforefaid Inftances are things of an Indiffe-
*' rent Nature in themfelves, and yet the Jews ate prohibited Symbolizing with the
*' Heathens in them.
Anfwer. Several things are here forbidden, as Inceft and Inceftuous Copulations
in Lev. 18.3. and they are Immoral j Unnatural, and not Indiffei'tnt Actions. The
General Prohibition there (after their doings ye fhall not do) muft needs be Reftrain'd
to the fubject Matter, tothe particular Abominations prohibited iq the following
Verfes, or to thofe things wherein they were Idolatrous, or acted againft God's Ex
prefs Commands ; as the next verfe (do after my Judgments) intimates : For if it
were taken 'most generally, then this moft defperate Abfurdity would follow, that an
Ifraelite might do Nothing Civil or Sacred that an Egyptian did.
Shaving the Corners of the Beard, making the Head Bald., and Cutting the Flefh
are forbidden in Lev. 21. =>• and Deut. 14. 1. as being Demonftrations of their
immoderate Sorrow for the Deadj as if they believ'd not the Immortality ofthe Soul,
the Refurrettion ofthe Body, or a Future State': And fo, thefe Actions , as being
Demonftrative Signs of Infidelity, were Sinful, and not Indifferent.
Linfey-Woolfey Garments , Sowing Mingled Seeds, and permitting Beafts of Divers
Kinds to Engender together, were forbidden the Jews} ( Lev. ip. 19.) not indeed
as Vitious in themfelves, nor perhaps as Sinful in the Heathens Ufe of them ; for
they might no more fix ah' ill Meaning to. fuch Cuftoms; tbanSome (who are not
Heathens) do now, in the like Actions or Permiffions': But they were forbidden, as
Mystical Instructions , in Moral Duties, or as Documental Types of Unmixt Sincerity,
and of Abftinence from Irreligious; Mixtures, either Corporal , as with Beafts ; or
by Unlawful Marriages: Or as Documents^of Abftinence from Spiritual Irre
ligious Mixtures, as Occaftonal Conformity unto Idolatrous Worfhip.
Thefe Texts being briefly explain?d , it appears how fallacioufly Non-Conformist/
Argue from them, an utter Removal of the Englifh Ceremonies. Tis juft as rif they
fhould fay,-, "Cuftoms Evil in themfelves and against Nature , as Incett; 'Cuftoms-'
"that were Demonftrative Signs of Infidelity, as Cutting themfelves, &c for
4 the Dead, thro' immoderate Sorrow, as if they were totally perifh 'd and:extinct ,-
" Cuftoms, that whether Indifferent in themfelves or not, were Pofitively forbidden-
"; by God ¦} ate unlawful : — Therefore, the Englifh Church Ceremonies that are
"Indifferent in their own Nature, never forbidden by. God , nor formally the fame-
'Swith ihf(P0pifh\ ot Heathetiifh, ( as has been prov'd-) but Ordain'd for ChriltiaiP
" Ends,, and Us/d to Godly Purpofes, (tho' abusdbyfame.^ ds.evsn,thcGr-actofi'Godis-
u. by -too many) are Unlawful too 1 ; ._¦_• , , .,, - - 3: ' ' ' •
What can one fay officii a fort of Arguing?- Sophifm and Fdllavyatertoa Joff
Words for it : There's not fo much as the bare Appearance of Truth. 'Tis as if
the Diffenters fhould fay, What's forbidden if Unlawful , .therefore .what's not ¦ for bidden-
is Unlawful too.. Inexpreffible Folly ! Not fo properly the Object of Speech, as-
of Aftonifhment I And yet no better can be form'd againft the Church Ceremo-*<
nies, from the forefaid Texts. . *
'  „.,  IT
(a) ffW.p.-ijo. - Q) md*-
(c) Ibid. p. 135. 152. &ci, .. .,

Chap. XI. DISSENTERS Self-Condemn d. io?
If the > Non-Conf omiffs could prove, that God prohibited to the -.Jews ¦*&& Ufe of
iome Indifferent Things, mttrlyand only upon account of being fafhioh'd like tflc
Heathens ( or becaufe they had been Abufed to Idolatry by the Heathen, this were
Ior_their purpofe ; but I firmly believe that they never can. . .
But : fuppofing they could do this , or think they could do it; the Argument
would Retort upon themfelves , who ufe many things that have been thus abus'd,
and fuch as are not neceffary, as has been already frequently and particularly
declar'd :. And a Noted Non-Conformift (a) reckbh'd it Lawful " to convert Popifh
Vestments and Cfiaps into Pulpit-Qoaths. And the Non-Conformift Author of the
Book call'd Nehujktan, yields in this Cafe, (b) " that no Creature, of God is to
be refuted , nor any neceffary or profitable Devices of Men need be fent packing
upon the account of their having been much Abus'd to the forefaid Ends, viz. of Idolatry
and Superftition.
^.Objection, from Exod. 23. 24. " Thou jhalt not bow down to their Gods, norfertfe
^ them, nor do after their Works : but thou Jhalt utterly overthrow them, and quite
t| break down their Images. This is cited by Mr. Gillefpie , (c) " as proving- the
^.deferv'd Abolition of the Englifh Ceremonies ; and that we muft be no ways fafhion'd
"i ™e ^e Nations, no not in Indifferent things Abufed by them. It is not Lawful,
fays he, (d) to fymbolize with Idolaters, (and by confequence with Papifts)
" or to be like them in their Rites and Ceremonies.
Anfwer. 'Tis worth the while to view the Admirable. Proof of this our Neceffary
Diffimilitude to them in their Rites and Ceremonies. " They were fharply reprov'd,
*t (faith this Author of the Difpute) (e) when they made themfelves like other
.Nations , ( 2 Chron. 13. 9.) Te have made ym Priefts after the manner of the Na-
tions of ether Lands. 2 Kings 17. 1 5. They fofaw'd Vanity and became vain, and,
' went after the Heathen, that were round about them ; concerning whom the Lord
" had charg'd them, that they; fhould not do like them. Thus he .'
' * Pray obferve this unfair Conduct, 'tis one of the wortt of Fallacies. He fays J V;
mutt not Symbolize with, or be like the Heathens or Papifts, in their Rites and Ceremonies-;
and he proves it, hf caufe we mutt not be like them in Worfhipping falfe Gods, and in-
rejecting the true God's Covenant, Prietts, and Statutes about the Effentials of Religion!
-For in that very 15 Verfe of 2 Kings, ch. 17. the Israelites are charg'd with rejecting
God's Statutes and Covenant, they are charg'd ( v. 1 2. ) with ferving of Idols.,
whereof the Lord had faid unto them, Ye fhall not do this thing ; they are charg'%
(v. 10, ri.J with fetting up Images or Statues, and Groves in every high Hill, &c.
and Burning Incenfe (a peculiar Rite of Divine Worfhip ) there, as did the Hea
then, &c. And they are charg'd, (v. 13, 14.) with hardening their Necks againft
the Reproofs of his Prophets. Thefe, even thefe are the Vanities mention'd verf. 17.
which this Disfiutant thought it not for his Intereft particularly to cite, in his
purfuit of the English Ceremonies ; as being afraid, that his Readers could never
apply thefe to the Ceremonies, let them strain never fo hard. In 2 Chron. 13. 9.
cited by^this Difputant, the Ifraelites that follow'd Jeroboam , are charg'd with
Calling out the Prietts of the Lord, the Sons of Aaron, and the Levites ; with
making Priests after the Manner of the Nations in other Lands ; Prietts of them
that are no Gods.
Now what a.Sophiftical unfincere Argument is it , to Pleadtrom the Force of
thofe Texts, the Abolition and Removal of the Englifh Ceremonies * Is it a good
P Con-
Ta) Mr^ Hy, p. 22. Quoted by Dr. JohnBurgefs, .p 644. of his Anf. rejoin d tothe Rep.
to Dr. Mojion^Jfez. Def.
(b) Quoted by the Author oftheCafe df Symbolizing, 8cc. Ed.i. 1(583. P" 3Z«
(c) Mr Gijlefpie's Difpute, &c. p. 134 mid 14^.
,(d) Ibid., p. 149. (e) Ibid. p. 1 50.

to6 D I S SVE N T E R S Self- Condemn'd. C ti a p. XI
Confequence to fay, That it is finful to ferve Idols , to reject God's Covenant to
eaft out his Priefts, of which God hath faid, Ye (hall; not do thefe things : Therefore
tis finful to impofe and ufe Ceremonies, Indifferent in thek own Nature and
never forbidden by God ! This is juft to fay , What God hath prohibited b
unlawful to be done, therefore what God hath not forbidden is unlawful to
be done ! .
If Conformifts Worfhipped Falfe^ Gods,- as the Heathen % or Graven Images, as the)
Papifts; or,. if they Rejected God's Priefts , as the Non-Conformifts ; then the fbre-
mention'd Texts would fooner or later terribly finite them, or their Caufe • but
they don't at all touch them for their Ceremonies. ~* '
De Laune (*) moft abfurdly pretends;, to apply feroham's Cafe to that of the
Englifh Ceremonies, and tho' what is hinted above, is fufficient to detect the Fraud
I will yet add,-that Jeroboam rejected the exprefi Inftitutions if- God, who had par
ticularly appointed the Signs of his Prefence, the Time of the Featt,' the Place for
Sacrifice , and the Perfons who fhould Adminitter ; and he_ eftablifh^ others
in their ftead, quite contrary | to them : ?But the Church of, England, by ordaining
her Rites, isfo far from Rejecting any of God's particular Inftitutions, that She
fulfills his General Precepts relating to Order, Decency and Edification. Obferving
in the mean time all his Pofitive Commands : While the Non-Conformifts ( like
Jeroboam) evidently reject God's Prietts : and De Laune difchatges the very Order
of the Priefthood, reckoning Priefts (Name and Thing ) Heathenifh and Paganifh'
meer Fopperies, as he faith in the Conclufion of his Plea. But De^Ldune's Admirers
are fo transported with Fury againft tbe Church, and with Love to his Performance
that they cannot in above' 20 Tears time (for fo long it is fince his Plea was firft
Printed, as Mr. Foe tells us in the Title-Page ) fee, nor mend his Contradiction in
Jeroboam's Cafe ; for De Laune faith, (b ) " That Jeroboam kept to the Fundamental
** 'Ordinances ..of Religion ; and^fet 6 Lines after, he fays, that God reprovd him
"for desfierate Idolatry and Worfhipping of Devils, 2 Chron. n. 15. Let them in
the next Impreflion explain, how Jeroboam could poflibly keep to the Fundamental
Ordinances of Religion, when at tbe felf-iame time he was guitey of Idolatry, and"
Worfhipping of 'Devils s~ ..¦ ¦ .*. ¦ •!, . .
" Objection, from 2, Cor. 6. if. Wherefore come out from among them-,- and be ye
? feparate, faith the Lord, and touch not the unclean tiring. This is-urg'd by De
*• Laune, (c) as God's Voice, to Separate from tbe Church of England, and her
J* Ceremonies. As alfo by (d) Mr. Gillelpie, and the reft of them. '• v ; . .
.Anfwer. The Apoftle exhorts them to avoid Familiarity, or Marriages with5 the
ijHeathen; (v. 14J and to forbear Eating in their Temples, things Sacrific'i to their
Idols. : What then? Therefore, feparate frofci the Church .of England , touch not
her Ceremonies, fay Non-Conformifts... Dexterous Application! After this, any
thing ! Can Mr. Foe think in Confcience, that this is Fair Dealing > If fo , he has
commene'd a Dictator of Qkodlibets, and got a Patent to Recommend the grofieft
things that ever were.l&id. For this* is the plain Englifh of their Argument ; viz.
" Avoid strict Familiarity with Heathens, confeninot unto their Sacrificing to Idols
" which God has forbidden ; Eat not of the things thus Sacrifk'U-, which -are UMexnl
— Therefore, Separate your felves from Chriftians, touch not, confent not to their
" Ceremonies, which God has mt forbidden-!,! And which (as has been prov'd) are. -
neither Popifh, nor Heathehifhi- ¦ !..,'_
How can the Ceremonies^be term'd Unclean, when all A&ufe is removed from them
in the Church's Ufe of them?- Can Men's former Abufe of things or Rites* Defile the ve*
•  •• • *y
— "¦¦'¦¦» ¦ ¦ I IIMI!^— i^ P— — — — — — ¦ !! I <¦¦¦¦¦ — ^—— ^ ¦— —^»-
(a) P!ea8cc. p. 7.. (b) Ibid.?. 7.
(c) Ibidr.p, 4}., (d% Inbis.Dijpute,,8cC»~

CHAP* XI. PISSENTERS $df-Cjmdemn*d. 107
ty Nature of them far ever, and Banifh their Lawful Ufe out of the World > Will
fay. ef
-'•/¦ "~ ¦' I/"«' t"'».^» — .»»•» »*» .«.»£.. mf ¦.»««.. iiu« yci up uuaiigics inmieir into
the lame :iort of Abfurdity, when he fays (or praifeth this faying) that 'tis for ever
Unlawful to qfe thofe Ceremmles, which Heathens or P^pi/?j have formerly Abus'd.
What Dr. John BurgefsTfaith, may for ever filence them upon this Point. „ " He
" whq.ufeth f/igi;;^ T^j) the fame thing (Provided always not forbidden) with- thethe
,, . ... ..'of
it, and throw off their Needlefs Scruples on this fcore.
"Objection from Rev. 18. 4. I heard another Voice from Heaven, faying, Come out of
" her my People, that ye be not Partakers of her Sins^ and that ye receive not of her
" Plagues. ' . - ^
" Hence Non-Conformifts fay, that the Church's Impofed Rites axe Sins, and that
" Obfervers of them are threatned with Plagues, and that a Voice from Heaven
." cries, Come out, of her.
. Anfwer. All fuch Noify Mifapplication, is but their Ufual Witch- craft of per
verted Sounds , whereby they formerly practifed their Sorceries upon the People.
" Theyfo loudly call'd Conformifts Babylonians,, Egyptians, Edomites, Anti-Chriftian,
, and other hated Names ; and call'd their Rites the Baggage of Babylon, the Badg-
" es of Popery, the Mark of the Beaft, &c. until thefe terrible Significant Sounds were
fo fixt in the Imaginations ofthe People, that, they could not hear ofthe Church
and her Ceremonies, but with the utmoft Ebullition of Hatred, and with strong Fan
cies of Plagues and Curfe s coming upon them;,. And thus they were enchanted to
feparate from* ber, and to Overthrow her, under the Protection (as they imagn'd)
ofPf. 137. 9. " Happy Jhall he-be that taketh and dajheth thy little Ones againstf the.
Stones, as Mr. Gillesfiie (b) applied that Text, ,- , •
Whether the like. Noifie now bandy'd about in De Laune's Plea, be attended with
the fame Defign,, is belt known to his Panegyrift Mt.Foe, who Extols him in all his
Mifrepref emotions of 'the Church is Popifh and, JPaganiJh; tho'. fhe has entirely come
out from them, fo far as not to- partake of their Sins: And what farther ought to
be ? Fot, to Conform to them in nothing Materialiter (the Abufe being remov'd)
asthe fliffcnters Champion De Lwne (c) would have it, is Rampaig- Atheifm ;
and is to run fo faft fiaom Pagan ifm and Popery, as to run beyond the very Borders
of Jerufalem, as is already Declar'd, Ch. 10th.
To put a Period to this Matter, I will briefly, fhew, 1. from Scripture, and 2
{torn Non-Conformift .Authors, that Things and Rites Idolatroufly and Superttitioufiy
d-us'd, have afterwards been, and may be, Lawfully ufed in and about God"*
Worfhip. 1. As to the Scriptural Accounts Wood abusld by the Heathens in their Grov.es
arid high Places, was afterwards btsrnt in tfieWorjhip of the true God, for the Sa
crificing of their Holocautts (Judges 6. 26.) So that former Abufe is not a perpe
tual bar againft after ufe, if Non-Conformifts will at laft allow God!s own Will
and Command to pafs for an Argment. . ^ ., ,
Jofhua commanded that the Silver and Gold, and Veffels of Brafs, and of Iron,
fhould be brought into the Treafory of the Houfe of the Lord, (Ch. 6. 29 .) of
which fome (no doubt) had been appropriated to their Idols.
P % Cere.^
ta).4fif.. rejoined to the Reply to Dr. Mortons Gfn. lef*
(b) In his Difpute, &c. Prifi. p. id-
fie) Plea p. 23. r

108 DISSENTERS Self-Confamn*d. C&a?.KL
4- Ceremonies that have been Notorioufiy Abus'd to Idolatry, have yet been Redu
ced to a Lawful Ufe, as fla/y Scripture inftructs us. Bowing the iKrtee was abus'd
to Baal, i Kings 19. 18. and yet Lawfully ufed, Ezra 9. 5. .»#?/ 20. 36.
Bowing the Head to theGroiind was Idolatroufly abus*d,7/4. 2. p. andyet LaWfillly
Us'd, Jofb. 7. 6. 2 Chron. 7. 3 .
Stretching put ofthe T&Wx abus'd in Worfhip, Pf. 44. 20. yet Lawfully us'd
in Worfhip, Pf. 63.4.
Shouting for Joy Idolatroufly abus'd, £#<tof. 32. 17. and yet Lawfully ufed, Lev.
<7. 24. Ezra 3. 11. Pf. 5. n. P/". 100. 1. J
Dancing abus'd, Exod.32. 19. and yet Lawfully ufed before the Lord, 2 £o*
6. 16. and at the Feaft ofTaberhacles, as AinfwoHh Notes (£)
Thefe are Significant, Indifferent (not fimply Nefeffary) Ceremonies, nor-is any one
of them comirianded of Gody Exclufiveof the reft, or fuch like, but-Exemplified or
Exhorted unto, and yet were tightly ufed in God's Worfhip, after manifeft Abufe :
And why others, of the like Indifferent Nature, and not fotbidd'n, may not be Law
fully ufed, after the Abufe is folemnly Protetted againft, and removed ; I know not,
nor can a fufficient Reafon be, produced.
2. .Some Non-Conformift Authors (among others) give the foUowing Teftiniony.
Calvin fays, (a) " Let not any think me fo Auftere, or bound up, as to forbid aChri-
" JHari, without any Exception, to accommodate himfelf to the Papifts in any Ceremony or
" Obfervance : For. it is not my Purpofe to Condemn any thing, but what is clearly Evjl
" and openly Villous.
4 Zanchy exhorting Princes not to permit Idolatry, adds (J) " That he freaks not of
" Indifferent Ceremonies, but of things manifeftly Idolatrous . And then he explains
"; himfelfi faying, (c) If the Papifts would embrace found Doctrine, jrue Worfhip, and
" ftneere Adminiftration of the Sacraments; a Prince fhould not be too ftrait- laced in
" yielding to them certain Ceremonief, which are not evil in tbemfelvts-, and which fihdT
" have no Superftition dnhex'd to them.
Didoclave owns, that Sitting at the Sacrament, hath been Notorioufiy Abus'd by
the Arian Heretieks, as (d) placing themfelves in the fame Throne with Chrift ; and
yet, he calls Sitting, at that Ordinance, (e) a Sacramental Rite, and confeffeth it to
be a (f) Humane Ceremony, and (g) fignificant too, of their Fettowjhip, Gmtmunio»,
and Familiarity with Christ. And for all its being fo Abus%- yet hefayr, That (h)
it is not eafily to be left, for the Signification's fake. ,
Hence, we may plainly fee, that Non-Conformfis can bear -with Humane, Signifi
cant, Abufed Ceremonies among themfelves ; tho' they cannot abide them in the Church of
England. Can- that which is Good, yea Excellent, in themfelves, be Evil and
Odious in others r But, there's a Dtftgn-.
fk') On Levit. 23. ro.
(a) De vitanda fuporftitione, 8cc. Gitedintbe'boiidQnCafe, ofSymbolizi»g-witl)tI>eCMr3'
ef Rome. Edit. 2. ,ici8j.. p.^fi.
(b) De.Redempt. Edit. 161 3. p. 800, Lognar autism, Sec.
(~c) Rid. p. 800. Neqtie enimft, &c.
(d) Altare Damafc. p. 751. gtuotedbyDr.Jvihn'&utgtfem his Anfwer, &c. p. 106.
(eflbid. p. 7 $3. rfj Ibid/f. 745, flH*747. (i)Tbid,'f. 7 s** (b)ibid,'7$iandj5i4

CHAPr

Chap. XII. DISSENTERS Sttf-Condxmtfd. 109
Chap. xii.
An ImpartialJEiiqairy after tbeMeafon and Defign of Keeping on foot this-
.. Darling Non-Conformift Article, viz. That nothing is -Lawful in the
Worfhig of God, but what he hath Exprefsly commanded. That-- Romifh
Policy is at the Bottom of it, asking tbe, beft Engine the Jefuites have, tx>
Work Divifions and Confufions among Proteftants yto create a Difefteem
cf the Holy Scriptures, and by various Application and Improvement of it,.
toCrufh the Reformation. That Non-Conformifts (fo far as ftritt Ad
herents to this Article) are, at leaft, Jefuites Tools. Some Obje&ions'
Anfwer'd. And that Yis impojfible for Popery to be rooted out oj 'Eng
land, until this and fome other Noq-Conformift Principles be really and
heartily Renounetd. A Parallel Scheme added,, for farther llluftratimt
and Proof.
NO body will doubt, that the Romifh Politicians are deeply concem'd to Sup*-
port this Article (by clandeftine means) among the Non Conformifts, as V
believe they firft contrhAl it for them ; if they do but once clearly and di-
ftih'ctly fee, that 'tis vattly ferviceable to the Popifh InteYefts andDefigns, to Root out
the Proteftant Religion.- This I> will briefly make appear.
1. 'This Principle, that njilhing is Lawful in the Worfhip of God, but what he hath
Exprefsly commanded, Pleaded by Mr Foe's De Laune, in behalf of the Non-Confor
mifts, is mighty ferviceable tothe Popifh Deftgns again (1 P'roteftantifm, as it has been,
and i?,. an unhappy Inttrument of Divifion and Confufton among Protettants. 'Tis
this that has chiefly divided theLanguage ofthe Reform'd in England,, that has dfr>
abled tho?not yet difpers'd them. Under the Influence of this Article, the Prefibyp
ttrians Divided^ fromthe -Church, the Independents feparated from the Prefibyterians, .
and Anabaptists from the Independents, &c. and yet each of them, by ftated fixt:
Practice, divided from this their Principle. By fuch Difagreemehts, Irtconfiftencies
and Multiplied Sects (which are the Genuine Product of this Noh-Gmfortnitt Article) '
the Papitts have fucceisfully perfwaded too; many, that they muft come to them.
for Unity ; or elfe muft crumble and' dwindle away into defpkable Individuals. ¦
Mr. Baxter owns, " That bur Divifisns (a) gratifies the Papiftsj and greatly ha-
" zardeth the Proteftant Religion. He fays again, (h) that by Separation, Popery •<¦
" will get fo great Advantages, as- may hazard us all. And tis this Principle- of
the Diffenters that's' the great Divider, and the Papifts underftand Divide & Im-
pera very well :. Their Hopes of Victory- tun Parallel with their. Succefs in Divi
ding us.. - ¦ *". •» ¦ / . ¦ - ' ..,/'.?
Thomas He'ath, a Jefuite, knew this exactly, when in the Eleventh Year ofQiieen !
Elizabeth, pretending to be a poor Proteftant Minifter, and>Preaching at? Rochefter
on Acts r-2. 6. he tells the People, (c) " That it was Spiritual Pr'ayers, and not
" - thofe of the Church of England that brought Peter out of Prifon ; and then he
throws •
fa) Preface to the Defence of "the Cure ofDmifians, p. if.- Cited in Dr. Stillingflept'j XJn±-
vliifgmlleneft of, Separations 8ca. Pref. p. 2;8.,.: '¦-, '. ,j ,,j ,.
(h) tbili p. j 2. Cited ibid'.'.
(c) 4CompendiaitSiHiJtory of all ihepopjhfand Fanatical Plots, &c. Printed iGSfr p.51, &C+
vhere the Reader may fee themmnet oflnsieing'WieSed, Conv'>cle.d,dK.

* to D I S S E N T E R '& Self- Condenm'd. C H a P. Xlf.
throws De Laune's Principle among them, " And wfcere, faid. he, have we Scripture for
" any fet Form in the Church i Mr. Baxter tells us, That in the Days of Q-omwely
(a) the Jefuites crept into alf Societies, under the Name of Independents. — Iii
whatfoever Chriftian Shape they appear, they feldom mifs of dififufing De Laune's
Principle among Englifh Protettants, one way or other, when under D'tfgujfo.
2. This Principle, that nothing is Lawful in the Worfhip of' God, but whdrhe %atk
Exprefly commanded, or, that the Scriptures are the Exprefs Rule of all things Law
ful, in and about Worfhip*,; is an Engine to create a Dif-efteem of the Holy Scriptures •
it highly injures the Scriptures, under Pretence of honouring them. Qver-prMng
-is always fufpe$ed. As extolling a Perfon too loftily' and incredibly \AVone Artifice
to impair the Credit of his deferv'd Character, fo, attributing to the Scriptures more
than enough, ferves to leffen Men's Efteens, ev'n of thofe things, which they contain
-moft abundantly : For, while they find not that in them, which is peremptorily
Afcrib'd to them, they are foon tempted to fuppofe, that they may bei Deficient
in- other Neceffary Matters;;, and thus, a Door isOpen'd (if not for Deifm, yet) for
all the Popifh Supplement of Oral Traditions; So that the Artful Managers of this
sPrinciple, deal with the HJy Scriptures, like cunning Wreftlers,1, who lift a Man up
more, than ufual, on purpofe to give him a Fall.
- 3. This Non-Conformift Principle aforefaid, renders the General Precepts in the
Holy Scriptures ufelefs : For the Ufefulnefs of them confifts in bringing thern
down to Particular Cafes ; which cannot ( muft not ) be done, if Nothing be Law
ful in Worfhip, but what's Exprefsly commanded ; .and thus, People are puzzl'd,
perplex'd, and tempted to think the Scriptures to be a Tormennng Snare, rather
than a Friendly \ Guide : For by this Principle ( in the prefent View of it) Men
fee themfelves brought under an unavoidable NeceiTity of Sinning : As for Inftance,
the following "^General Precepts are binding ; Divide the Word of Truth rightly,
( 2 Tim. 2. 15.) Prophejy (ygrd. % elva.Ktfji&v) according to the*Analogy of Faith,
fRom. 1 2. ,6.) Let all things be 4pne Decently, { 1 Cor. 14. 40.) and to Edification,
(. 1 Cor. 14. 26.)Do this in Remembrance of me,{\ 1 Cor. n. 24. ) But now, according
XO this Notion of every thing's -being Unlawful in Worfhip, that's not exprefsly
commanded, People muft not Refpectively put in Practice tbe General Precepts ;
oecaufe the Particular Methods of Dividing, the Particular Analogies, the Particular
Decencies , Means of Edifying, and Geftures, are not exprefily Determin'd and
Commanded in Scripture. How Ruffl'd and Difcompos'd muft the Votaries of
this Principle be amidft fuch Thoughts ? How cojifnt'd an&untun'd is the whole
Series of Religious Affairs, where this Principle is ftrictly Regnant ^ or a Favourites
And thofe Patriarchs of Policy, the Jefuites, who threw in this Opinion with a
Confuting Defign„ know how to improve this Turbid State: When the Waters
are troubl'd, they lay their Baits undifcernedlpt 'Tis none of their leaft Succelsful
Methods, (inDifguife) to Diffolve the Texture of People's Thoughts, to turn
them Sceptic h and Dubitants ; to Confohnd and Melt them down , (as it were*
(that, they maybe .the more fufceptible of Romifh .Impreffians, when another fubtte
Jbare-fac'd . avow'd Papift finds Means to be acquainted with them, in order to
Aianage. them. # , - . , ' -?.•.- •-* •'. '* 
4!" This Principle of Mr. Foe's De Laune, viz. That nothing is Lawful in God's
-Worfhip, but what he has exprefily commanded, tends to Juftify the Unbelief of
the Jews who liv'd in our Saviour's time. *Tis faid of St. Paul, (Act. 17. 2; 3.)
" that he Reafoned with the Jews out of the Scriptures , opening — that this
'* Jefus -whom he Preach' d unto them, was-Ghrift : and, ¦-( Acts p.- 22.) He confounded'
*' the TeVys ,ih^. :dwtkvM.)D&va^a^ proving that-fhk u.theAefy Chxift. And of
Apollos tis faid, (Acts 18. 28 . ) that ( itetlfifltiktfign, ) in a- Method of Rea-
' , " fonin?
,-,'¦;- * >ri,'-;\..-" ;¦¦ •  • -• _ . ¦ — -.  l__f
(a) Key for Cdtliollcks, p. jip.

<<¦

C HA P. XII. DISSENTERS Setf- Condemn'd. 1 1 1
* fwtigl, he convinc'A the JewS} fimonftr&ing by the Scriptures that Jefus was
J* the;Chrift>. ', '' ¦! '.-.¦'. \ . ¦
'. Suppofe now,the y«w had faid to St. ?**/ or others^ after they hadibeen Preaching,
that Jefus was the Mefliah or Chrift, and Preaching Faith in him, /(and Non-
Conformifts reckon Preaching a main Part of Worfhip ) (hew us an; exprefs Text
in Scripture, that fays and proves, that this Jefus is the Meffiah, and that com
mands us to believe in this Jefitts ; elfe 'tis unlawful for you to Preach fo, or for us to
Believe fo ; for Nothing is Lawful in the Worfhip of God , but what he hath1
exprefily commanded, as Diffenters lay. ' •' .'!
Ifthis Argument were good, then it would follow, that the Jews-Unbelief was no-
Sin ; for it was riot Poffible by any Exprefs Text of the Old Teftament, (the
then fufficient Rule of Faith) to Prove Jefus' of Nazareth to be the Meffiah; but
only in a way of Reafoning, and by Trains pf Deductions afterVthis or the like-
manner, as follows. Ye Jews fee the Properties, Signatures, Charatteriftic Marks'
Ofthe Perfon,. Natures, Offices arid Work of the Pr amis' d Meffiah, exprefsly foretold
and defcriqd in the Scriptures : . Now, it's plain and clear, and I Paul prove it-
to You, by Hiftory and Experience, as Undoubted Fact; that all thefe Properties,
Signatures andCharacteriftic Marks do Meet and Center in this Jefus 'of \NdZareth :
Therefore, He is the Promis'd Meffiah, and is to be received as foch. "- . ,
If any Non-Conformift fhould Object and fay, that St. Paul's Reafonings and
Deductions from Scripture, became (upon account of his Infallible Authority) a-
Part of Divine Revelation and Scripture/ and that therefore, they who believed
that Jefns was the Mefliah or Chrift, believed it only as being Exprefi Scriptural-
Revelation. '
Reply .1." That the Proofs and Evidences Refiilting from St. Taxi's Reafoning?,
depended not meerly upon his Authority'; and his Arguing from Acknowledged
Scriptures , or his Bearing upon one Scripture Premifs, and joining another to it
from Reafon or Experience, and then Inferring his Point, does fhew , that he
depended not meerly upon his own Authority : , For- if he had , he would not
have ufed Arguments either from Reafon, or from Acknowledge" Teftimonies of
Scripture, but would have advancTd a Peremptory Naked, A ffertkn; which is not
• only Sufficient, but trioft Becoming, where the whole Evidence depends upon the
Authority of the Immediate Speaker: The Cafe (in fhort) Hands thus. St. Paul
had Autliority to Preach this Jefus to be the 'thrift, but while he was Reafoning
with them out of the Scriptures (of the Old Teftament) it was God's Authority
fpeaking, in the Old.Tettameht ,* and the Strength and Evidence "of $U- Paul's
Deductions ftom thence, (by comparing the Old Teftament Marks and Properties -
ofthe Promifed Meffiah ; with tf^ Things tranfacted ly and'tspon- this Jefm i>f
Nazareth) which by Go'dls Afliftahee, the Converts regarded; " :.
2. Thefe Reafonings, Confequemes and Inferences of St. Paul and the other Apoftles^
from the Old Testament, and their Exprefs Declarations, that this Jefus of Naza-.
'reth was the Meffiah, were not turn'dinto Scriptures, before any Jews believ'd him
to be the Meffiah, but fometiufe after ttiany of then* had Believed. St. Matthew
wrote not till about the Eighth Year after Chrift's Afcenfion. St. Mark wrote
the Terith- Year after Chrift's Afcenfion ; (a) as EufeUm -teftifies. St. Luke wrote
the Gofpel, and the Acts of the Apoftles, the Fifteenth Year after Chrift's Af
cenfion ; as Theophylatt fays. St. John wrote the Gofpel,: the Thirty Second
Year after Chrift's Afcenfion, to Efnon and Cerinthus; who dented Chrift's Deity;
as Eufebms teftifies. (i).St. Paul's Epiftle to the Romans was written, Ai D. 56, or
as.qthers fay, 58; hjLFhfi Epiftle tothe Corinthians^ A. D. 60 : his Second to
the CorinihiansifA.-Ds*fiiri;.a,nd fo on. Ndw^ lnany Perfons had Believed in
"¦'••' '¦¦ ' "S', ¦" '¦ ' "'.'"'-'/''.' ffl™9>
fa'jL, l, -c,H,- (I j, L. j. c. *4;

¦*&* D IS S E N T E R S SelfiCondetm'd. Ch a" p. XII.
J<r/«f, as the Meffiah or Chrift, fhortly after his Afcenfion ; as the Infpjr-d Penman
of the Acts of the Apoftles declares, (Acts 2. 41. ch. 4. 4 J and confequently, I before
there was any Exprefs .Scriptural Revelation,. that rA« Individual Perfon, Jefus, of
Nazareth, was the Meffiah. '-,,-. . , '.'
Behold here the First Converts to Christianity, Reverently falling iinder an Obli
gation to a Belief of Confequences drawn from Scripture, and that in Matters of
the Higheft Importance in Wosfhip; to a Belief of what was not then contained,.
feTO /3i)u>V & «'vwas£«) in fo many Letters and Syllables in the Scriptures. And
now, Was this a Sinful Turn? No, it was. Saving Obedience. But this Article
Of Mr. Foe's De Ldunei (That nothing is Lawful in the Worfhip, of God,, but what's
exprefily commanded in the- Scriptures ) if it had been fet on Foot in thofe Days,
would have proclaim'd their Faith in Jefus Unlawful, and their Unbelief, a 'Neceffary
Duty. And Teachers ©f fuch Abfiurdities, pretending themfelves to be the mbff
Reformed Chriftians, the moft Refined Proteftants, do give the Papifts an Occafion
to Ridicule the Reformation, and to Confirm One another in their as yet Unre-
form'd Principles and Practices. ' ,. . r. ¦
Tis eafie to Imagine, how cunningly they Addrefs Perfons, wfcorn they fufpect
Inclin'd to leave them, and to Embrace Proteftantifm. I fuppofe them to
fpeak thus , " What ! Have You a Mind to turn Infidels ? to Affociate with thofe
-" who know not where to flop, when they turn from us; who are judicially given.
" up toConfufions,yVhofe Cardinal Article jutt.iR.es Jews and Pagans in their Unbelief,
" for at leaft the firft fix or feven Years after Chrift's Afcenfion,and teaches to Adore
" Letters and ^7&W«,Defpifing the Senfe of them; Who count nothing juftifiable or
" Scriptural in Worfhip, but what's Syllabically contain'd there , and who by this
-*' Notion of theirs," banifh Deductions of'ConcltfJktts from Scripture, that are not Lite-
" rally contain'd therein,and fo Render theWord of God Inflgnihcant to any Parti-
<f cular Perfon ; feeing 'tis by this only Method of Scripture Confiequences, that Gene
ral Precepts, Promifes and Threatnihgs, are Applicable to Single Individuals,
" whether Perfons or Things ? Thus is the Caufe of Reformation prejudic'd, and the
Papifts harderfd in their way ; while the Non-Conformifts give them Occafion to In
fult Protestants in General; with what is peculiarly, due only to ;thofe,"who Efta
blifh and Adhere to the aforefaid Principle of Iniquity j of 'Whom the Church ofiEng- ,
land is no part. ...
By what has been faid (and much more might be laid) 'tis Apparent, that this
Non-Conformift Principle is mighty Serviceable to the Popifh Deftgns pf Deftroying
the Reformation in England, (for Reduction of which Land, Rome has ufed, and
do's ftill ufe her utmoft Addrefs and Craft) And fearch all their Politicks, there's
fcarce any like De Laune's Principle for that 0nd, and the Non-Conformifts who
are in Poffeflioh of it, are (by virtue of it, anoof Others to be view'd iu the Pa
rallel Scheme) tbe great Support of Popifh Hope: Tho' I fuppofe not Defigntdly, but
as Tools, who are Manag'd by Politicians beyond their own Intent.
" Objection. The Non-Conformists cry out againft Popery moft terribly : They
" Abhor being touch'd by the very Shadow of a Papift.
Anfwer. Popifh Priests and Jefuites firft taught the Diffenters this, Cry. " for
u in the Ninth Year of Queen Elizabeth,. One Faithful Commin a Popifh Prieft of
«£ the Dominican Order, (a) got the Reputation of a Zealous Proteftant Minifter,
" by Railing againft Pius Qumtus the Pope, and Defaming the Liturgy, as being
il the Mafs va. Englifh 5 in Oppofition to sfliich, he firft let up the life of Ex-
" tempore

(a) A Compendious Hiftory of ail the Popifh' and Fanatical Plots', &e. frmt the firft Tear
ofQ. Elizabeth to 1684. by Thomas-Long, Que jf tbe Prekendadet o/Exon.. Printed 168$.

p. 19. See.

C H A n. XII. D I S S E N T E R SSelf- Cmdzmnd. 1 1 3
c,.«^ftffr*.,Praye», as a GiftoftHerSpufiry which ought not to be ftirited by Forms
"and Liturgies: But One Mr. Clarkfon, Chaplain tothe Arch-Bifhop, difcover'd
" hlrn tobe a Popifh Prieft; which was evidently prov'd before the Qneen and Arch-
?' Bifhop. So that hebeingidifmils'd upon Bail, to appear at a certain day, and it
" happening that on that day the Spanith ^w&^or having Public Audience of
" the Queen, he could, not be Admitted, the.' he attended with his Bail-; he; boaft-
" ed to; his- Followers, that the Queen and" Council had Difmifs'd him. But find-
•" inghow uneafieiti would be. for him in England, he told his Profilytes, that he
" was.refotv'd to go' beyond the; Seas,- to Preach the Gofpel there: And baving-
" accented -nis Difciples how poor he was, and Commended fo die\n the. Caufe
" ,of God,1 heigot 130 Pounds, which was Collected among, the Brotherhood — <-
" One John- Baker Matter of a Ship,- gave the following Account of him to the
" Qtjeen,. that he had feen this Faithful Comminm the Low Countries, and that One
" ManmVaii.* Duval, a Merchant of Amfterd am- told, him, that Comrr.in had been
" lately, M Mo.me,'jand there* imprifon'd by the; Pope , but upon his Letter.to the
.*' Pope, he. was lent for the ''next day, and being Accus'd for Reviling the Pope,
** and Railing againft his Church among. the Hereticks of England, he Confefs'd
" that his Lips' had utfer'd what his Heart never thought, and Pleaded, what
" Confiderable Sfryice he had done the Pope.by Preaching againft/ff Forms of Pray-
" er,. and calling the Mngl'ifh Prayer, Englfij Mafs; perfwading the" People to pray
*' Spiritually and Extempore: by which means, faid he, the Church of England
uwa& become .as odious' to them to whom he' PreachM, as ther Mafs was to the
" Church of EnghnA; which 'would prove a Stumbling Block, faid he, to that
*' jChurch, whi\t it was a Church. Upon which tbe Pope commended hiit4 and dif-
•" mifs'd hiin with a Gratuity of 2000 Ducats for his good Service.
, The Priefts Stratagem (according to the -Pope's Opinion) deferv'd a hand fern Re
ward, for it took. .Tis a known Art, to conceal a Defign, by fpeaking againft it;
to hide Faults, by Declaiming againft them; to make a Feint, and Pretend to
"March" one way, but Intend another.
.-.- 2. . Furious arid jUkreafonable Nbife againft Popery, of which Mr. Foe's -De Laune
is guilty, by Paralleling therri viritff Pagans throughout his Book, is a cunning fiy
favouring of Pop&y ; for as over-much f*raifing is a Politick to ftir up Envy, and
to Obfcure Defer ved Honour ; To Exceffive Dijpraife^ Excites Companion in fome,
and an Irwjaifitive Curiofity in others, who finding them really injur 'J in fome
i.hiug$,.ma/y bethe more eafily wrought upon by Popifh Emiffaries. diipetgd tnva-
rious Difguifes, to believe them wrong'd in all or^moft parts of the Acoilanon.
And- thus, this terrible Unreafonabfe Noife againft, Papifts, Oppofing them with
more Violence than Reafon, calling feverai things among them Heahenifl}, which
are not fo, occafioris at leaft a DifpofitionXowatds them among feveral, and often
a Converfton to them, in what is properly Popery and faulty. To bellow againft
them unjufily in fome. Particulars', gives Credit to them- among: the -Unwary, in
other Particulars wfrerfflrathey are truly Blameable. -
3. Tp cry out-againft the 'Officeoi Bifhops, and of i Priefts., and againft" Forwstff
VtaySXrWA&ffi.aridPagAmfh, (as De-Lame and othetNm Conformifts -do) i which
are no Parts of Popery, as fuch, but of pure Chriftianity.; This is openly to promote
Popery, by making People believe that Popery- is as Antient as Chriftianity: For, cer
tainly fiijbops :and Priefts Site, and Forms of Prayer too. Let Diffenters fhew the
time when they were not, either in the Christian, or in the Jewijh Conftituted Church
• State * *" a« ell nanfwerabte Queftion.

quic

No fapifh. Mafs- Bell calls the moft Romifh Devotees more Effectually (tho' mere
^Jickfy)' to Mafs, than this Non-Confor-miftCry, pfBilhops, Priefts and Forms of
¥tayetbem%Pofi(h.wdAMi-Chriftianfd9's;foi,When.the true Religion is denriv'd of.
its<Proi?er#riftituted Public Defender s-by Office, as in Cromw:h dajs it was, then (as
Q Non-

H4 DISSENTERS Stff'C&dttitid. CitSf. M.
Non-Conformifts themfelves" were forced to bewail and Confefs) (a) came in Athe-
" ifm, Scepticifnii and Wotjhipping of the Devil too.;' and ethers, fay theyj fell into
" Popery, as the only Religion (in compare with theirs) wherein -Unity and Order 'was
" retained. — True enough ! and the Non'Gonfyfmisls, by overthrowing Ep*khac%
(una* pretence of being ?<>/«/&) were the Grant Occafion of all thw. For, when
impartial People Obferve, that Prelatic Bifhops have been in all Ages of Chriftia
nity, and when Diffenters Urge, that the Apoftacy began very foon, and taatfej/-
copacy is a Branch ofthe Afoftacy, Such as believe them, are tempted to think very
meanly of Religon, and of its Guardian, who (notwithftanding bis Promife that
the Gatesof Hell fhould not Prevail againft hisCburch) yetfuffer'd Fundamental Errours
in its Government, (Semper & Ubiqtte) from the Apoftles Days tiU Mr. Calvin's
which is inconfiftent with the Perfections^ of Wifdom, Power, and Goodnefs: And
hence, fuch People begin either to iayin their Hearts, that there is no God, or*elfe
(at leaft) to deny Rtveal'd' Religion, and fo become Sceptical and Indifferent; which
Irreligious Indifferency when the Vigilant Papift Obferves, he can eafily Confute,
and then Mould him after his own fafhion; which is better finely than no Chri
ftianity. " Objection. This Principle of Non-Conformifts, that Nothing is Lawful in the
" Worfhip of God, but what he hath exprebly commaned,- is .quite Oppofite fo
" the Papifts Opinion and Practice : How then can it promote Popery ? tisim-
" poffible, Anfwer. 'Tis certain , as is already prov'd. And what if it be feemingly or real
ly unlike to a Popifh Principle, it thereby does their Workwith the lefs •Sufpitioni
And the Policy hub much the more Renn'd, in that it Leads to Popery thro'bv-
Roads. ' .
" Objection. Non-Confsmmists are Proteftants PrOfeffedly, They have given many
" fig*"* Proofs of their Abhorrence of Popery, and do Difclaim all Friendfhip with
" Papifts: So that tis highly injurious to fay, that Popery is promoted by them,
" or their Principles.
Anfwer. i. I have already declar'd my Sentiments, that they dont promote it
Deftgnedly and Intentionally ; but as Manag'd Tools, Eventually.
2. I never heard of many Signal Proofs of their Abhorrence of Popery, tho'rndeed'
there is difcern'd amongft them a Vatinian hatred of a great many things which
they call Popery, but are not. That the Spirit of Popery Animates Non-Conformifts,
as fuch is tome Manifeft"; which the ParaHcfScheme will further illuftrate. In the
meantime, take fome Inftances of their Pleading a Toleration for Papifts.
" All Perfecution for Religion, lays a Noh-O>nformift1 (b) is clearly Repugnant
" to the Principles of Freedom, fo often and. folemnly declar'd by the Parliament
*c and the Army, and now Univerfally receiv'd by all the Moderate and well tern-
" per'd People of this Nation. — He then proceeds to plead Toleration for Roman.
" Cathollcks, (as he calls them) from feveral Tqpicks, (c) as their TJnchangeaUenefi
" in their Principles,— and. that no Danger can' arife from them by Innovation, --*¦
** (d) that they have all the .Signs and Marks of tender Confciences, moftapparent-
** ly difcernible in them, — (e) That no Queftion can be made ofthe Fidelity of
" their Engagement. —
Some of the Non-Conformifts join'd with Papifts for a general Toleration, as appears
by a Book Printed 1675. EutkuPd, " The Peaceable Defign j orr an Account ofthe
«-- . Non-
fa) Stafbnalle Exhortation- of the London Mimfterr, Sec. p. to. Cited in Mr. Luke ^
Beaulieu'j Take heed of both Extremes, Part *. p. 58..
t (h) The Chriftian Moderator, &c. Ed, 4.. iota. Part 2. p. to..
(c) ibid. p. 4p.. ^ a) md. p. 41.
(e) Hid. p. 42.

Crap. XH. DISSENTERS Self-QtndemJd. 115
M Non-Cohfarmfts Meetings, by fome Minifters of London, fin Objection is there
put, (p. 71.) But what fliall we fay to the Papifts ? And the Anfwer is, fa)
'' the* Papift is, in our Account, bur one fort ofRecufants ; and the Confcientious
'** and Peaceable among them, muft be held in tbafame Predicament with thofe a-
" morig ©ut fehrfes, that likeways refufe to come to Common Prayer. And (p. 72.)
" they fay, but as for the Common Papift, who lives innocently in his way, he is to us
" as other Separatifts, and fo comes under the like Toleration.
j 3. As« to< the Non-Conformifts being Prof ef s'd Proteftants, that's true, but not in 4
good fenfe, if De Laune's Plea be a Plea for them, as 'tis entitul'd (and Mr. Foe has
continu'd the Title) for that Book protefts againft Chriftianity in the Name of the
Non-Conformifts, (A) by Crying down National, Provincial, Diocefan, Parochial
Churches; Bifhops, Priefts, and Liturgies, as finful, Popifh, and Paganifh ; by his Con
demning the repeating of the Lord's Prayer, (c) (totidem verbis) and of the Kyrie-
¦tl(ifm, or Lord have Mercy upon us, and finging Hallelujah ; (d) by counting it
finful, to put thofe good things into our Prayers, that are found in the Popifh Mafs-
Book, as I have prov'd in Chap. 10.
'Tis alfo,, true, that the Non-Conformifts are, jointly with the Church of England,
Protefters againft feveral Tenets of the Papifts : And the Jefuites know well enough,
that in Order to Jtheir Ruining the Church of England, "tis their Intereft to keep
up fomething of that fort of Proteitantifim among the Non-Conformifts, or to let
them alone in the lame; Imitating thereby the ufual Stratagem at Sea, which is
to hoift up the Enemies Flag, the better to furprize them.
4. As to the Non-Conformifts Difclailning all Friendfhip with Papifts, as fuch ,
fomething has been juft now faid; they declare for Tolerating them at times, and
fome think," that when they ufe hard Words agairtfl them, and^feem to be turn'd
all into an mappeafahle Fury% they only act the Part of Generous Friends, who oblige
People behind their backs, without defiring that any Notice fhould be taken of it.
I have declar'd my Sentiments fomewhat otherwife, Jdut yet I firmly believe,
that if all the Profefs'd Papifts in the World were in their GraVes, yet Popery in
the Spirit , Root , and jgoany Branches of it, could not be truely faid to be dead, fo
long as the Non-ConformTfts Separating Principles are alive ; for 'tis certain, that they
really befriend the Popifh Caufe, not only by their Fundamental Principle (as is
already clear'd) but alfo by their Amicable Agreement with Papifts, (efpecially Je
fuites )in fome of the Worft of Romifh Errours, in feveral Important Diftinguifhing
Articles, wherein Papifts differ from the Church of England, and which Ilrike at the
Reformation. For Illuftration and Proof of which, I add the following Parallel
Scheme. And in view of Mr. De Laune's Scheme annex'd to his Plea, &c. I find
myfelfoblig'dtodoit: For, the Non-Conformift Admirers of it, do ftill carry on
the LowdCrvpf Popery againft the Church; and too many are, by fuch fpiteful
Suggettions, affrighted from Communion with her. They have an Art of Preven
tion, to lay that upon others, which more properly belongs to themfelves.
The Defign then ofthe following Parallel Scheme, is, (if not to flop the Mouths
of fuch Unreafonable Men, yet) to open the Eyes of others, who are ignorantly
feduc'd by them, and let them fee, that while (by fuch Noife and Clamour) they
are prejudiced againft the Church, and go over to the Diffenters ; they do embrace
many bf the moft dangerous Articles, and diftinguifhing Principles of Popery:
And do Really (tho' I hope not Defigncdly) affift the Papifts, to Overthrow that
... Q2 Church,

(a) Cited in Dr. Stiilingfleef '¦$ Unyeafonablenefs of Separation, &c Pre/, p. ij.
(b) De Laune's Plea, &c. p. 3, and 41.
(c) Ibid. p. za.
(dj Ibid. p. 13.

1 1 et DISSENTERS Self- Condemn A. Chap. XII.
Church, which they juftly reckon to be the moft formidable: Enemy they have in
the World ; the ftrongeft Bulwark of Proteftancy,. ever fince.the Reformation*.
I earneftly wi(h, that the Diffenters may return from whence they are fall'n, and
fet themfelves to fupport this Cha*&lv that is not embaYd with the impure Mix
tures of Enthufiafm on the one hand, or of Superftition oh fhe other; that- has not
giv'n Advantage to the Church of Rome, by running from her into any Extream,
or by agreeing with her in any thing that is Anti-fcripturaL;' and that can more
eafily and unperplexedly anfwer all the Romifh Objections, than fome others of
the Reform 'd.

( iify AV

' Vjs

1 . . . »¦. .1
Treshyteriano-T sapjmus :

O R, T HE

, 'i 10

HARMONY

BETWIXT Tp

©tffentets and ^aptft&

Skewing . , fc»y a , Parallel .Sclierae ^

-3W(i

Tto ffc. DISS ENTERS art Con
formifts ta Papists to/ Jesuites, in many-
Important and- Diftingwjbing Articles.
Andy that they ^re'Non-Confptfnifts to True Protestants
of ^e Church of EN G L AN D, in the &me Articles.
¦ — — — — —  — — ~ — '[{''Lit.':.' -'A  ¦
" , .t.iKRT TC L E I.'
¦ . > ¦ . .
Of the. Infallibility of the ; GH II R C H.

Jesuit es;,...

They fay , that, the
Church cannot Err, in any
whatfoever Matters of Faith
or Manntrs. That in fuch
things, nothing is falfe that
the Church believes, or pfo-
peunds-tot>e believ'd, whe- 1
ther I

D.I S S.E.BT .TE,RS..».'?,

¦• They recfcoritrieir Synod
infallible , " in: Matters of
Faith and Manners.
We are 10 bjlieve (fays
Mt. Rutherford) Truths de-
terrmn'd by Synods, to be
Infallible, and never again liable

True Protestants.

They fay, that General
Councils ¦  • - when
they be gather'd together,
(forafmuch as they be an
Affembly of Men, whereof
all are not.Govern'd by the
Spirit and Word of God) they

¦1*8

The BAR MONT, between Article I,

Je suites.

thet in Fundamentals or
Non-fundatnentals ; tho'
in meer Matter? of Fact,
they acknowledge the^
may Err ; as in Abfolving
the Guilty, or i contra.—
Bellarm. 1. 3. de Ecclef. and
xtf®!&, cited-bydr.M^/W
ier.Controv.de Sfctef. p.iw,
200. EcfoK Enchirid. w
Etc1ef,8rc. PropA:
Some Papifts attribute
this Infallibility to the
Pope alone, others to a
C01111^ Itfe »oth$rs. to
rope and Council toge
ther*; but each of them con^
firm their Opinion, from
the Holy Spirit's firft Ele
ction, and continued Gui
dance and Diredipn of
him,or them. -y. , "
We believe, that neither
the Pope nor the Particular
Church of Rome , cart Err
in Matterrs of Faith . — —
Bellarm. He Roman. P ont ifice,
I. 4. c.^a.. Cited in Mr«
Beaulieu s Tale heed of both
Extremes, Sic. Part I. p. 7.

DlS SINTERS. -"'

True Protest amt;

liableto Retradtation, &e. •
Free Difput. p. 3d. Quoted
Ipy thrAtithitf of Toleration
dtfctsJs"d,p.2ty.'Ptmtedi6,70. And tbjgy counJ,all their
,Beterminationt,trie lord's
Truths; for Mr. Marfhal
faid, TUftf th«rAfiem^y
of. Divines' daily waited-
urjjn the Angel in j£ie
Mount, to receive from mm
the Lively Oracles, and
thePattern of Gcid'sHaufe^
to prefent to the Parlia
ment.  • Serm* tj> the
Parliam. i6^:p.2o.Citedtn'
Wr.'BeaulieuV Tm heed
of both Extremes. Part 2.
p. 10. , ;, . .
Each of their Minifters
pretends to-the lame. Pri
vilege pf Infallibility; by
faying, they Pray by the
Spirit, and Preach by the
Spirit. Hence, they call
their Sermons the Gofpel, True Church, and obftruct
and the Word of God. "Salvation; 'for Ghrift has
Thus, they have a thou- j faid, that the Gates tfljell
fand Popes for the- JewtteS } fhM not p prevail. She

th<y may,Err.^nd fome-
tirneshave,EriHsL eyen io
tJ?Mg< -pelfainlgig unto
God. 21/ Article of the
Church of England,
That Particular Local
Churches may not only
;Err, bu».be qurw* owar-
Jvhehnd'in Erroufe^d
feafe to be Churchis : _As
Ephefni,Smyrna, Thyaiira,
&c. -That theCatholicChurch,
who knows but in Part,
jnay , alfr* ~1&$ «^«fome
things, yet orily inUiich,
that don't overthrow the
Foundation, and are not
Simply and Abfolutely
Necefiary to Salvation :
But cannot .fall into, Er
rors Fun.darnental, Mor
tal, and Incurable, fuch
as would take away the.
Name and* Nature of a

one! Their Parliament Men
too were Infallible, when

fhall never iuffer an Abo
lition. They Obferve, that the

they actedr^elf'Game'jyNori-Cohforuuits are, up
for they were Elected^by on this Head, more than

the Spirit ofthe Lord, /aid
Mr. Cafe , befpeaking the
Votes of the People for
them. ¦' Serm. 1644

-.p.p.Cited in Mr. BeaulieuV
Tafte heedr-of-both Extremes.
Part 2. p. 12. Andf*p. 28.)
the Spirit of the Lord came I
upon the General and I
ISouldiers, as upon David,
fays he. Cited in Diffenters
Sayings, ^43. . ;

Romifh, as attributing the
fame Privilege to mere
Lay-men , as well as to
their Teachers and Synods ;
which Papifts only afcribe
to their Clergy, or Popej
or- both. '

ARTICLE

Article II. the DISSENTERS and JESUITES.

1*9

AUTICXE 1L
Of the Divine Right af Bifhops, as fuperionr overtfteshyt&si

JESUI TES.

They deny the Divine
Right of Bifhops. Deny,
that by Divine Right, they
are Superiour to presbyters
or^riefts. •
Bellarmine makes all Eo-
clefiaftical Power to have
Reference to the Body of
Chtitt, then, every Prieft,
being able with them, to
make his Maker, whatpof-
fiblePower din be imagined,
fay they, to be above that ?
ThePresbytettherefOre Con-
fecrating as well as the Bi
fhop, the Order (in their
Opinion.) upon this ground)
can . bebut One fure*Bivi-r
no. — Bellarm. De Sacram.
Ordin. 1; t. \c <?.. '^Qmttd by
Bifhop Hall, of Epifcopacy,
Part 2. p. 24. Printed 1640;
The Popje^ in a Letter to
Ms Legate in the Council of

Dissenters. They deny the
Divine Right of
Bifhops. Deny,
that by 'Divine
Right they are
Superiour toPref-
bytcrs. They
fwore in their
Solemn League
and Covenant ,
to endeavour the
Extirpation i of

Trent i DedarTl, That ithe JEpiifeorjacy are

True Protestants.

them.

They fay, that
a Bifhop over
Presbyters is an
Apocryphal, not
aCahqnieal Bi
fhop. -'  Jus
Div. Minift. E-
vang. Part 2.
P* 59?
The Common
Prayer Book, and

Opinion which makes them
hold the Divine Right of
Bifhops, is falfe and erro
neous . — History: of the
Council of Trent, p.- 646*
¦Jixtgl. Edit. itep. .- '¦:•¦'/.
,,. Diego Lainez,, General of
the Jefuites in the; Council
of Trent, had an Oration
•againft the Divine Right of
Bifhops, Afierting the Epif-
copal Power to be, wholly
in the Pope, as its Source ; —
Whpifhar.es out to them (as
his Delegates only)fuch De--
grees of it as be pfcafetb. —
Card.

.the;: two great
Plague Sores of
this' Land. Mr.
LoveV Sermon .at
Oxbridge, Jan.
30. I&jk. p. 2p.
CitrdinlDijphtersSayUigslp. 21.
'{ Minrfters and
Magiftrates, fay
:they,mutt labour
and caufe others
to labour for an
Holy Hatred of
Prelates— and
according toLuke

% They fay, thattheEpifcopalOP
flee and Power; in a fettl'd Supe«
riority over Presbyters, as well as
Laicks, is of Divine Right ;t- as be*
ing-Origirially founddd. irr' the )Per*
fon-and Office, of Chrifti who (as
his Father tent him) afterwards fent
his Apoftles to Exercife and Execute
the fame Pattoral, Epifcopal Office,
for the Qrdering and Governing of
his Churches, until his;Coming a*
again : Andfo the lameQffice tb-
continue in ' them, -and their Suc=-'
ceflbrs, as Chrift's Vice-gererits in
the Church, to the end of the
World., •
They fayi that Prelatic Epifco-r
pacy is not only a Lawful, but
Neceffary Succefiion to the Ordina-*
ry part of the ApofteficOffice aiid ;
Power, derivM from Chrift..
That it could not be only Per
fonal , 1 Local! and Temporary (as
fome Dials • and Almanacks made
for fome Special Meridians) but was
for Perpetual/and Hniverfal Ufe :
For the Apoftles, in the Ordinary
Govem|ng part of their Office, had
the Authoritative Overfight and'
Care of many Congregations,: with i
their Officers. We neyer read of the
Abolition^ but on the contrary, of:
the Eftablifhment of it ; fand to
imagine, ..that" this- was fettl'd but
for oner Age, has tempted and:
taught pther Sectaries to fay, upon
the like Grounds, that Stated Pa-
ftors and. Sacraments were fettled
but for p(jer Age alfo.
Theyj ifeyj Jartd prove*, that the
Succeffion of Bifhops over Presbyters; is

120

TheR ARMO NT heiwem 'x\ Ar/tscle 41.

Je SUI TES,

EJlSSENTfRS
- •i r ; * "
I p. 27. But thoje
mineEnemiesf^Lc. Arj^-'firrke that
Hazael in the
%th Rib. Yea,, if

Card. PalaviciniV Hist, of
Comc.jjf Trent, . /. 1 8. c. 1 3. ;
<*»#" /.'24. <r. i 2. Quoted by
the Author of the New Poli
tick Lights of Modern Rome's
entirety GoverlimenT.~^/.-ji:athtr(|)rMrrtlttf "Ron^^d-^exiotimr-^

fTrue' Protestants.

is evident, and goes up to the very
Fountain; and where Records have
been prefew'd, their Names are ex
tant up to the very Apoftles 5 as in
the great Sees of Jerufdem, Antioeh,

Edit.i67S. £.8478"^ '£•''
You are infplerrt,' faid
Cardinal Simonetta, to tbe
Bifhop of A lisle , at a fe-
. cond Sitting in the Council
of Trent, for. faying, . that
Bifhops were Inftituted Bi
fhops by Jefus Chrift. Ra-
lavicini's- Hift. &c.'"/. \g.
c 5. Quoted by the Author of
.New Politic Lights,- &*.
¦ p. 6j.. ... «¦- ;i;?h i.iJr.
-c'Tis Impertinent to 'fay
that Bifhops do upon; Earth
hold the Place /of! rjsfus-
Chrift, faid Catdinal' Far-
rnez, at the Council of Trent P- 21.
to tbe Bilhop of Fiefolo, —
PalavkinPh MS.: 6k. L. 7.
c. 4. Qoocedlim new Poli
tick Lights*,. <&*in. 66;ti?
' : The^y % , that fthe*ful
risdictioii of Bifhops is .'not
of Divine Right,, fofthen^
fay they, it would . fellow
that' they; have' a Ragbcta'
impugn the. .PopeU .'.Ordi-
naildeg" of MuHifyior rAbufe,
as ofteo'-asn-hcy \>l^as*cl', '---
Then it would follow;, fay
they, that the Pope can nei-
ther.deprive Bifhops of their
Jurisdiction, nor ile'ttrain,
nor, Enlarge '-its lot -themti'
-j Card. PaLwicinik::Hift-\i
&d L.xg. c. 6. and L. 18.
c. 15. Quoted in New Po
litic Lights, &c. p. y6.
They fay, that Epifco
pacy heing Entirely one and
ihe fame 111 all Bifhops,- in*
a Chyiricra:, .impoffibleth
Pradicr, a Platonic Idea,

Ufandinthfiw?^ awaywTththem.SionsPlea,p.ip6:- Up with the
Hierarchy/i0;jthe. bottprti! , njH^t
and Branch, Hip:

«? St. Iinatius, DifcTpIe'^of St, John,
was Bahop- of Antioch;Hs~Theodo-
r.ft teftifies,' inDialog. i.fiv: rf^r*.
and Ehfeb. L.j. c. 32. •' . ri- .\
: Polylarp, Difciple to "St. John',
was Bifiiop of Smyrna,. in the days
of St. j^o/w • as is teftified .by Hk-

and Ttixfjafitec^ronym ) d'€ Script. Ecclef. and by

ftroy thofe Ajstd-
leiites , and let
there be nomore
found.-- Coleman
to the Parliament^
Aug. 30k/ 1643
p. 39. Cited ''

an

DijJ'entersS^dȣs,>

nu

Eufebius, L., 3. c. 32. and by Igni
tins, who in his Epiftle to him,
5tileshim.Bifliopoff5wy»M : Which
Jpiftle, even Tedilisa holds to be
igenuine.- - »i*. .r-.yi.lAm i v:^.-
.,Irena^'Oi&^e'ofPolyci^fi,ivrik -
Bifhbp of Lions-m France ; wfio O-
psnly reprov'dPepe Fitlor ^-Eufeh.
L.I5. c. 23,15!*; i.-jv/ .tjt*; .
n'Janies wasf#ifhop:4if Jerufi$em\
as all Antiquity- -Matriefreth, fa/ffc
£.. 2. f| 1. So HegefippKs^ who de*-
dares t^hat aitet James fi Simeon die
Son of Qeopas and Cleophas was
conftituted Bifhop there, and fo
continu'd until the days of the Em-
perour Trajan, under whom he was
a Martyr f being then 1 20: ¥eare
oldv and fo born before our Savi
ours Incarnation;: And after him
was Justus. '¦ '. i, . , ¦ i
» St. Mar^ was Bifhop of Alexan
dria, .. «»>-
¦> .. Linus.,. Cletus, Clemens, Bifhops of
.£»«r; And all the aforefaid had
jnany; j Presbyters , . -Deacons and
iCangt^gaiions'J under . them; and
i$mnd\ their- "Power deriv'd from
put Chrift. ,-j. ;
hey unanfwerably Challenge ei-
iher-Jefuites or -Non- Conformifts ,
to produce any time fince Chrifti
anity, when it was-' otherwife, un
til the Jefuites'and.Ca'/w* fet up.
Dr. Burnet (now .Bilhop of Sa-
\ tt*' - rum)

Article HI. the DISSENTERS and JESUITES.

121

JESUI TES.

a fraudulent falfe Inventi
on, a Right Babylon. —
Palavicini'sHiB. L. 6. r. 3.
— L. 1. c. 15. Quoted in
New Politic Lights, &c. p.
85, 8<5.

True Protestants.

rum) fpeaks to this purpofe, that
to Deprefs Epifcopacy, and to Efta
blifh a Parity or . 'Equality in Di
vine Offices, are the very Dreggs of
Popery, ift. Vol. Hill. Reform, p.
They fay that no One Bifhop , as
fuch, has more or lefs Divine Right
than another, to fupport his Office
and Authority. And that tbe Popifh
Bifhops (according to the Jefuites)
ate bur aequivocally call'd Bifhops ,
in compare with the Pope.
If any think fit to Object againft the Parallel and Harmony between Jefuites
and Non-Conformifts in this part of it, becaufe the Jefuites allow of One Jure Di
vino Bifhop, and but one: And the Non-Conformifts do allow of None. — I Re-
v ply, that my Intendment here, was to fhew, that both of them deny the Divine
Right of Bifhops in the Plural Number, and herein they fully agree. And in that

the jefuites Allow of but One, and the Non-Conformifts Allow of None; there

that feveral Sects of DilTehters Accufe One Another , as Ufurping more Power,
Excrcifing more Tyranny than the Pope himfelf does; and they Prove it upon each
other Infallibly, in their Turns.

Article III.
Of Forms of Prayer, and Extempore Prayers.

J E S U I T E S.

They were among the
firft Railers (in England)
againft the Church's Li
turgy and Forms of Pray
er ; and fetters up of what
they Called Spiritual Pray
er , C Extempore Prayer.)
The Jefuite Heath , and
Commins, were Detected in
Queen Elizabeth's Days ,
and are upon Record in
-Jhis

Dissenters.

They call the
Church Liturgy
a Plague Sore.
LoveV Serm. at
Uxbridge. Jan.
30. 1644. p. 22p.
They lay, that
the Service-Book,
and the Main-
tainers of it, are
both, Enmity to
Chrift's

True Protestants
They fay, that in the Primo-Ttx-
mitive Age of Chriftianity, the Holy
Spirit immediately Infpit'd not only
the Matter of Prayer, but even Lan
guages, which they underftood not
before ; and this was for a Demon
ftration of the Gofpel to the Infidel
World. 1 Cor. 14. 22. And tis call'd
a Spiritual Gift, 1 Cor. 12. 1.
That when Matter was Infpit'd,
'tis probable that particular Words
R were

122

The HARM ONI ' b&wm Artici?

Iff.

Je sui te s.

Dissenters.

True Protestants.

this Cafe,. Hiftory of Po
pifh and Fanatical Plotsfec.
By Tho. Long, Prebendary
cfExon, 1684. p. 23. &c.
Tho' they did this in
point of Policy, to Divide,
and fo to Ruin the Church,
yet they did it alfo upon
Principle, for they are Pro-
fefs'd Defpifers of Cathe
dral Service, and are ex-
cufed from their Atten
dance upon it by the Con
ftitutions of their Order ;
and are great Admirers of
Extempore (call'd Spiritu
al) Prayer, and an En-
thufiafiic way of Preach
ing; as appears by the
Hiftory of the firft Inftitu-
tion of their Order, by Or-
landinus and Majfeim. 
Dr. Stilfingfleet's Unreafo-
nablenefi of Separation. Pref.
p. 15.
They have three forts
of Spiritual Prayer among
them. 1. That Gift of Prayer,
which Men have, but re
quires the Exercife of their
own Gifts, to flir it up,
they call Oram Acquifita,
AequirU Prayer ; altho'
ihey fay, the Principle of
it is Infus'd.
The fecond fort, is by a
fpecial immediate Influ
ence ofthe Holy Ghoft up
on the Mind,wi th the Con
currence of infus'd Habits.
The third is far above
both, which they call the
Prayer of Contemplation,
and is never given by way
of habit to any, but lies,
as they fay, in immediate
and unexpreffible Unions.1
WvThom. a Jefu, de Natu ra

Chrift's King
dom. Anatomy
of theServiceBook,
Dedicated to the
HighCourt of Par
liament jby Dwal-
phintramis. Ep.
Dedicat. They call it
the overwhelm
ing Storm of the
Purity of Wor
fhip, Fundi no-
flri Calamitas ,
ibid. p. 2.
They fay, that
the'Liturgyis the
very Lethargy of
Worfhip. Ibid.
p. 7;
That theyitint
the Spirit , and
deaden Devoti
on. That Extem
pore conceiv'd
Prayers are Spi
ritual, that they
are Dictates of
the Spirit, that
they fix the At
tention, roufe up
and raifetheln^
tention of Peo
ple's Minds , do
warm and en-
flame the Affe
ctions, and are
fitteftMeans,taythey,of unuttera
ble Communipn
With God.

were not always Infpit'd, (the Per
fons being only fccur"d from Impro
priety pf Words, and MA%refen-
tation ofthe Matter) as appears fiom
the different Stile of the Infpit'd
Pen-men. That this Infpiring of the Matter
was Miraculous, Extraordinary and
Temporary, and is no handing Gift
in the Church; for there's no Pro-
mife of it in the New Covenant ; and
if there were, then all good Chrifti
ans fhould Ordinarily have it, and
Praying by immediate Infpiration,
would be a Necefiary Ingredient in
the Defcription of every good Chri
ftian : But Experience, and the Con-
feffion of the pretending Sects, afluies
us, that there are many good Chri
ftians that could never pretend to
any fuch Infpiration, and leveral of
themfelves have no ;Gift of Prayer.
Hence, comes their Diftinction of
Gifted and Ungifted Brethren.
They further fay^ that all thePro-
mifes of Chrift's Prefencje with us, by
his Holy Spirit, to the end of the:
World,, and of giving his Spink to
every one that asks, do fignify his
Infpiring us with Grace, as Faith,
Love, Hope, Patience, Dependence
upon, and Refignation to God 5 and
his Afliftance of us in aft, thofe Ne-
Jceffary Cafes, whereinouf Duty and
Spiritual Life are concerned.
That there's no NecefBLy of imme
diate Infpiration, either of Matter or
Word? in Prayer.;; foras.to.lhe Mat
ter, 'tis already Revealed ; and the
Holy Spirit has ttinted "and confin'd
himfelf to the fame. - A.nd will the
Non-Conformifts ffill.Popifhly fup
pofe, that the Canon of Neceffary
things to be Ijetiev'd, ask'd, or done,
is not compleat ? Or, that they "are
not plainly ReveaM? Orjthatitis
a Divine Ordinance that Men fhquld
do nothing, until immediate Infpi
ration Actuate them ?-
-*-'-"  That

Article hi. the DiSSENTEtVS and JESUITES.

133

Je su it e s.

ra Divina Ofationis. Cited
in Dr.Stillingfleett Unrea-
fvnailenefi of Separation,
1 68 1. Prefi. p. 15.

True Protestants.

That the whole Matter "of Prayer'
being already Reveal'd, and Cloath'd
with fuitable Words, there can bs
no Neceflity of immediately Infpiring
us with Words : There can be only
need of Set Forms (which are already
prepared and) which by fome Ad
ditions or Variations of our own, we may, in private ufe, Adapt to all oAr par
ticular Cafes and Circumftances ; and even in Public Worfhip, we not only may,
but ought Apply, with Devout Thoughts, our private Perfonal Cafes, to the more
General Expreffions that are us'd there.
They further fay, that the Church's Liturgy and Forms of Prayer, are a mighty
Defence to true D6ctrine,for thereby the Cardinal and chief Parts (if not the whole
Body) of Chriftianity are folemnly Profefs'd every Day : Whereas by the Jefuite's
and Non-Conformifts uncertain, loofe, extempore Way, a Perfon has no Security
to hear the like all his Days, and often do's not. That they are alfo a great Secu
rity againft thofe Undigested, Rude, or Barren Notions, thofe Incongruities and
Doctrinal Contradictions, that the Extempore way. is liable to, and too often
fraughted with ; Exciting the pity of their Friends, and the Derifion of the Im
partial. True Proteftants do further fay, that Set Forms, (Matter and Words being ready
before them) are a fit Means to Releafe and Free the Minds, both of Clergy and
Laity, from all other Bufinefs in Prayer, but only that of inward Devotion; which
is the Life of Prayer : Whereas the Extempore Way of Inventional Prayers, is the
ready way to hinder Devotion ; for--- 1. As .to the Minifter, having Matter to Re
collect, and fuitable Expreflions to Invent in 'time of*Prayer, he muft needs be
more or lefs Diverted from the inward Acts of Devotion : No Man being* able to
he intenfely fixt upon feveral Things at once. And, that the Holy Spirit do's not
immediately Dictate to the feadieft of their Orators, is plain, becaufe as they dif
fer in Doctrinal Notions/ they Pray contradictorily to one another, and the Spirit
of Truth cannot Dictate Contradictions. — But fuppofing a Harmony in their
Prayeri, (which is not poffible without a common Liturgy) yet, fo long as contra
ry Notional Tinctures do reft upon Men's Minds) even then, could they not Law
fully fay, that their Prayers are Infpir'd ; unlefs they alfo think them Infallible,
and of equal Authority with the Word of God. * If then they be not Infprr'd,
they muft beimpldyed in Recollection and Invention, when they Pray the Ex
tempore Way ; and confequently, are Diverted from internal Acts of Devotion.
And then — 2. As to the People, if fome of the Minifters Words and Phrafes be
Improper and Unfuitable, as fometimes they are, among their moft Celebrated ;
and very often among others : Then the Devotion of the more Intelligent Hearers
is hinder 'd, their Spiritual Ideas being clogg'd with fuch Improprieties, and incon
gruous Sounds. — If the Minifter's Words and Phrafes be Difficult and Unintel
ligible to the Vulgar, (who are the many) as oft times happens, then is there a
Damp put upon their Devotion.-  If his Words- and Phrafes be New, Florid,
and tolerably eafy; then are. they apt to turn the Thoughts from A#s of Worfhip,
to the Admiration of the Orator. This Novelty and Variation in Prayer furpri-
2es and amufesthe Fancy, and proportionably Diffracts true Devotioni; and has
tempted feme, inftead, of Joining in Worfhip, to fall a Writing the Prayer. The
feeming Devout Elevations of fome People, under the Charm of this Artful Novel-
R 2 ty,

,24 The HARMONT between Article IV.
ty, and Gay Variety of Expreffion (while theyProfefs themfelves Deadnedwith
the fame Matter, becaufe in plain Words, and daily Repeated in the ufe of the
Liturgy) do's demonflrate, that they are not Affected with the Matter (as true
Chriftians are) but with the Art of Words.

Article IV.
Of Praying Puhlichjy in an 'Unknown Tongue.

Y

±.

A P I S T S.

Their Public Prayers
are in an Unknown
Tongue, a Language not
commonly Underftood
by the People, in Latin j
and they fay, that tis
not fit to utter high My-
fteries in a Common
(which they call a Pro-
phane) Tongue: And
wifh that all would learn
the Myltical Tongue, the
Latin ; which, fay they,
is not »that Barbarous
Tongue that StPaul Con
demns in Prayer, but,
rather that Tongue is
moft Barbarous, which
is moft us'd by "the Vul
gar fort, which is moft
Private , moft unknown
in refpectofall. Thus fays
Mr. Harding, as Bifhop
Jewel Quotes him in his
Defence of the Apology
ofthe Church of England,
&c. i $71. p. 545.
And Bellarmine counts
it the Wifdom of their
Church, thus to Pray in
an unknown Tongue.
Bellarm. De Verba Dei, L.
2. c^ 15. Cited in Mr.
Beaulhus Take heed of
both Extremes, Tart 1.
h 15-

Dissenters.

They pray, in an Un
known Tongue in Public ,
for in their Extempore Way
of Prayer, Conceiv'd and
Invented upon the Spot,
they are oblig'd to make
ufe of fuch Words and
Phrafes as come firft to
hand; not having time
then to Confider, pick and
Chufe , there happen una
voidably fometimes, hard
Words, Uncouth Exprefli
ons, Long Entangling Pa-
renthefes, broken Senten
ces Incapable of any Mean
ing j in a Proper fenfe ;
Ambiguous Doubtful Phra
fes, Controverted Diftincti-
ons, Their own Private
peculiar Notions about the
Chriftian Myfteries , and
fuch like; which are as
unintelligible to the great-
eft part of the Congregati
on, as Latin Service would
be; fo that they who Oc
cupy the room of the Un
learned, cannot Pray, be
caufe they cannot Under
ftand. Unintelligible Ex
preffions in Englifh being
the feme in Effect to the
People, as Latin or Greek ;
Equally Myfterious and
hiddeS^IaterruptingDev©- ticn,

True Protestants.

They fay, that it is a
thing plainly Repugnant
to the Word of God, and
the Cuftom of the Primi
tive Church, to have pub
lic Prayer in the Church,
or to Minifter the Sacra
ments, in a Tongue not
Underftood of the People;:
24^ Article ofthe Church.
Their Public Prayers are
in a known Language, and
in Commonly known-
Words. They fay, that
Prayer in Public is a Com
mon Concern, and fhould
(both for Language and
Matter) be Adjutted to all
Capacities of Chriftians,
fo that it may not be pof
fible for them to be Igno
rant of the Meaning of it,
but by their own inexcufa*
ble Neglect.
Hence the Wifdom of
the Church has given the
Public Liturgy, the moft
Proper Title of Common
Prayer; by which, All-
forts of Perfons are freed>
from "all Fears of Praying
without Underftanding,
and fecur'd from thofe Di
ffractions of Devotion, that
fpring from the Unknown*
Language both of Papifts* and

Article IV. the DISSENTERS and JESUITES.

125

Dissenters.

tion, unlefs Ignorance can
breed it r And- they feem fo
Unwiliing,thatPublicPray-
er (hpuld be commonly
Underftood, that they can
not Abide the very Name
of Common Prayer.

True Protestants.

and Non - Conformifts :
Whofe Difcourfe is the
Barbarifm condemn'd by
St. Paul , fo far . as they
pray without, and beyond.
the People's Underftand
ing, 1 Cor. 14. 11.

If any Perfon do Object againft the Harmony and Agreement, betwixt Non--
Conf ormifts and Papifts, in this Particular of Unkown Language; I know of no Dif
ference, that will bcfor the Advantage of the former, fpr
_ r. Tho' there fhould be but <j or 6 Unknown Expreflions, or Sentences, or No
tions fcatter'd up and down the Non-Conf ormiftsTtayet, (and there are feldom fo -
few, with Refpect to feveral of the Congregation) thefe will as Effectually Difturb
and Damp Devotion, as if the whole Prayer were in an Unknown Tongue : For,
no Iboner are their Minds about fettling to the Acts pf Prayer, after one fuch Di-
fturbance is (with much ado) overcome, but they are quickly Driven into the like
Difcompofure, by another of the Unknown fame. And the more true Devotio
nal Temper they are of, the more will fuchunknown Baibaiifms Perplex and Di
ffract them, tho' tbe Carelefs Undevout Regard it not.
2. The Popifh Priefts, underftand the Latin us'd in their Public Prayers, Whereas -
fometimes the Non-Conformift Minifters (I am well aflur'd) don't fo well underftand
fome Words and Phrafes, which in meer hatte, they are forc'd to fill up a Sentence -
with, not having Time to Confider better.
3-. I am inforrrt'd that the Common Englifh Papifts have their Latin Prayers tranf--
Jated'into Englifh, the Latin upon one Colnmn, and the Englifh on another; by
which Means, they fay, that in a fhort time, they can Underhand the whole, can
joinjn their Prayers with the Prieft, not being ignorant either of the Matter of the
Prayers, nor of the Meaning of the Words- Whereas the lefs judicious and un- -
learned fort of the Non-Conformifts, cannot have fuch a Benefit in their Way, by
Reafon cf the daily Varieties of their Minifters Prayers, fill'd with New
Words, New Lights, New. Notions, or the fame in New different Drefles: So that
there is not any One Dictionary or Word- Book, yet Extant in the World,that Con
tains or Explains All thefe Words> Phrafes, Diltinctions, which they commonly or
by turns ufe in their Prayers, and are ftill an Unknown Language to many of
their. People.

ARTICLE

*2#

The HARM ONT bmttk . Art icl£- V.

A RTICL E: V.

Of the Perfe&ien ofthe SCRIPT V RES.

P A P I S.T.sV ..
They fay, that
all Neceffary Do
ctrine, either with
refpect to Faith or
Manners, is not Ex
prefsly contain'd in
the Scriptures. Bel
larm. Quoted by
Whitaier. Difp. de
Sacr. Script, p. 385.
-Printed 1588. "
That they are not
fufficientto Salvati
on without Un
written Tradition?.
Bellarmin , Cited
Ibid. p. -$9y&c.

Disse NT'ERS.

hi. Goodwin fays, "We "find that in
all Callings- and Relations, there are a
Thoufand Cafes, wherein Men are to
feek for Direction out of the Word,
and yet they don't forbear to Walk in
all thofe Relations, till they areJRe-
folv'd of every particular Cafe and Du
ty, that may fall out. And fo in
Matters of Doctrine, if we fhould for
bear, faith he, to believe the Truths we
know , and have receiv'd, until we
have a Compleat Syfiem of Undoubt
ed Verity, and Paul's Form pf Whol-
fome Words in aU Particulars, we
fhould be ever Learning, and never
come to the Knowledge of, and Af
fent to any Truth. The Government
.ofthe Churches of Chrift, Printed 1696.
p. 29.
They Teach, that thofe Ceremonies
are Unlawful in Worfhip, which
Chrift hath not- forbidden , only be
caufe he hath not Commanded them;
and fo, do thereby Maintain, that the
Scriptures are Imperfect in the Prohi
biting Part of them-, in that they don't
forbid all things finful.

True Protestants

They fay, that Ho
ly Scripture contains
all things Neceffary
to Salvation : So that
whatfoeveris not read
therein, nor may be
provJd thereby, is not
to be requir'd of any
Man, that it fhould
be believ'd as an Ar
ticle of the Faith, or
be thought Requifite
or Neceffary to Salva^v
tion, &c. Article 6 of
the Church of England.
That they are a
particular Rule for
Subftantials,' and a
General One for Cir-
cumftantials. .

Article VI.
Of Adding to GODS's Word.

Papists.

. They fay,that
the Lord hath
fpoken , what
he hath not
fpo-

Dissenters.

They fay that the Lord has faid, what he
has not faid ; obtrude their own Fancies, with
thus faith the Lord. They Rail at the Englifh
Ceremonies in the Name ofthe Lord, and in
the

True Protest.

They fay not,
that the Lord hath
fpoken, what he
hath not fpoken. They

ARTKp VI, the DISSENTERS an4 JESUITES.

s»7

Papists.
fpoken (which
is properly Ad
ding to bis
Word) as in the
Opinions-.  of
thePopesSupre-macy, Works
of Supereroga
tion , Merits
of Condignity,
when they pre
tend to prove
them by Scrip
ture. . . ,

***u

DlSSENTERS."

the fame Name, 'Denounce' Wrath againft
Ccnfbrmifts to them : (which God has never
fpoke of.) Gilleffiie's Difpute, Sec. EpiB. p. 16,17.
In the Name of God, they enjoin'd their
Covenant to- Extirpate Prelacy (which Cove
nant never entered into God's Mind) and fo
they Added to his Commands j and do ftill
tell us, That nothing is Lawful iii the Wor
fhip of God, but what he hath Exprefsly com
manded : Which is the worlt of Additions.
• Inthe fame Name, they command People
to Abftain from Kneeling at the Sacrament,
Wearing Linnen Garments in Worfhip ,
Crofling after Baptifm, &c. and that for.
Confcience fake, ' towards God ; tho' God
has no where commanded fiich Abftinence.
Thus they add both to DivineProhibitibns and
Precepts,are Makers of Duty,andForgers of Sin.

True Protest.

They fay not, that
the Lord has en
join'd all the Par
ticular Rites now
in ufe ; but do ex
prefsly call- them
Church Conftituti
ons, and Change
able; 'and do fo
lemnly Declare ,-
that they fhould al
ways be fuch,1 as'
tend_tp Edifying,
and never Repug
nant to the Word
of God in the Scrip
tures. Article 20
and 34.

..'.•i 1

Art ic l e VII.
Of Preferring Traditions and Human Determinations,;
and Inventions, to the Scriptures. -

JESUITES. . The Jefuite
Bellarmine at
tempts to;
prove,thatthe Scriptures are
notNeceffary, and prefers
Traditions to
them, as Ne
ceffary, to not
Neceffary. Difiput. De
Sacra Scriptu
ral &c. aWhi-
takero, p. 386.
&c.

DlSSENTERS..

They do, what therPapiftsat-
fempt.j (as; much, as in them lies)
they eaft their own Sermons God's
Word, they fay they have been
Hearing the Word ofGod Preach
ed, when ofttimes they have heard
nothing of God's Word, but the
Text, and fome other Verfes mif-
applied. Thefe Sermons of theirs , the
Compofures andlnventions ofthe
Men, are more Attended to, and
Regarded, than the Bible. They
ExcludeReading ofthe HolyScrip-
tures, which are God's own Ser
mons, (as if they were not Necef
fary) to make room for their own
Preach

ing Protestants.

They never Equalize, far lefs
Prefer any of the Ghurch's meer
>Determinations,to the HolyScrip-
tures ; they exprefsly declare, (as
in the 6th Article of the Church
ofE'ngland) that nothing is to
be thought Neceffary toSalvation^
but what's contain'd in, or may
be prov'd by, the Scriptures. And
(Article 34) that Traditions may
be chang'd, &c.
They thru ft not the Scriptures
out of Worfhip,but do daily Read
a, confiderable Portion of them %
Nor do they ever call their own
SermonSj God's Word,orGofpeL

1 28 The HARMON"! between Article VM.
-Preachments, which they call- the Gofpel-: And Peoples hearing of them is call'd a
.Mark ofEledtion. Burroughs'* Serm. Printed 1645. p. 2. They Attributed to their
Covenant (their own Invention), what is peculiar toChriftrwho is above the
Scriptures ; by calling it a Sovereign Means of Reconciliation — and that whereby
they were Marry 'cl to the Living God. Cafe's Serm. on Levit -
in Mr. BeaulieuV Take heed ofioth Extremes,

. . 26. 25. p. <a-ai
,&c. 1675. Part 2. p. 10, n.

Gted

Article VIII.
Of WOR K S of Supererogation.

Papists.

They diftinguifh be
tween Evangelical Coun-
fels and Commands, and
do fancy, they can Super-
erogate..; that is, .Work
beyond the Command ,
beyond what God bath
requir'd of them, by their,
Voluntarily fulfilling the,
Counfels, to which they
think themfelves. not
Oblig'd ; and which they
reckon the moft Excellent
of all Works.
A Man may not oiily
fulfil God's Precepts , but
do more than God has re
quir'd . Bellarm. de. Juft.
4. 4. c. 1 3. De Monac.l. .2.
c.7.

Dissenters.

When the King urgM
them to Subfcribe the
Confeflion of Faith , they
Refus'd it, drawing their
Reafon from the very
ground, which hath pro
duced all the Popifh
Works of Supererogation,
which is this, that a gocd
Work, Which is done" of
a Mans own Accord, is
more Excellent than that
which is done by Com
mand of a Superiour ,
for thus doing, fay they,
the more Liberty , the
lefs Hypocrify and more
Sincerity has apeai'd.
Protefiation in Septem
ber, 1638. Cited in Ly-
fimach. Nicanor. 1640.
P-4P»v5°-

True Protestants.

They fay , that Volun
tary Works, befides, over
and above Gods Com
mandments, which they
(Papifts) call Works of
Supererogation^ cannot be
taught without Arrogan-
cy and Impiety. For by
them Men do declare, that
they not only render unto
God, as much as they are
bound to do; but that
they do more for his fake,
than of bounden Duty
is requir'd : Whereas
Chrift faith plainly, When
ye have done all that are
commanded to you, fay,
We are unprofitable Ser
vants. Article 14 of -the
Church of England.

ARTICLE

Article IX. *fe DISSENTERS and JESUITES.

X29

Article IX.
Of OPVS OPERATVM.

Papists.

I

They fay, that Sacraments
Confer Grace to the Receivers,
Opere Operato, that is, by their
own Immediate Virtue and
Efficacy. Cone. Trident. S. 7.
Can, 8. Cited by Mr. Beaulieu
in his Take heed, &c Part 1.
p.32. That as the Fire Burns by
it felf, not by the Drynefs of
the Wood, fp the Sacraments
give Grace by their own felves,
without any Difpofition re
quir'd of the Receiver : And
not as Hereticks fay, by ex
citing of Faith, &c. Bellarm.
De EffeEl.Sacram. L. 2. c.i Ibid.
That the Prieft Receiving
the Sacrament, the Virtue of
it pafieth into all the Mem
bers of the Church. Gabriel
Biel Letlion 18. Cited in Bi
fhop Jewel's Defence of the
Apology, &c. Printed 1571.
p. 336.
That tbe Prieft is the Mouth
ofthe Body, therefore when
the -Prieft receiveth the Sacra
ment, all the Members are
refrefh'd.  And the Peo
ple do Communieate by the
Mouth of the Prieft.
Jacobus de Vaientia, Serm.
2. de Epiphania. Cited Ibid.

DtSSENTERS

Tho' Chrifts Sacraments be
hot much Efteem'd by them,
(Thoufands of them Living
and dying without Participa
tion of them) Yet things of
their own devifing, are reck-
on'd -of as much Force and
Efficacy, as any Popifh Sa
craments. They took their Covenant
with more. Reverence than
the Sacrament, Equalliz'd it
to God's Covenant, yea to
Chrift himfelf, by which fays
Mr. Cafe, People become One
with "God, yea Perfect in
One. Sermon on the Covenant
p. 31. Cited in Mr. Beaulieu's
Take heed of both Extremes, &c.
Part 2. p. 11. The Takers of
which Covenant had inftant-
ly Saintfhip Confer 'd upon
them, for they call'd all fuch,
Saints; as they call'd the Re-
fufers of it, Malignants , Mi
ferable Malignants : as if Ope
re Operato, by its own imme
diate Virtue and Efficacy,
(in their Opinion) k had
wrought tbe Grace of Saint- v
(hip, and the Unfpeakable1
Privilege of Perfect Union
with God.

True Protest.
They Attribute
not to the Sacra
ments, the virtue of
working by their own
Efficacy the Grace
which they Signify,
( which is call'd
Optti Operatumt) But
They fay , that
fiich as be void of
Lively Faith at the
Sacrament , are no
ways Partakers of
Chrift. Article 2c>th.
They think not,
that Spirituaul Gra
ces are inherent in
the Ordinances (as
if they were iheir Ef
fential Natural Pro
perties, able of them
felves to Work up
on Souls) but that
all the Inftituted Mi-
niftrations of God's
Clergy, do Really
Exhibit what they
fignify ;God by them,
Really ' Conveying
his Grace to allPer-
fens fitly Dilpos,M.

If it be Objected againft this Artide in the Parallel , that Non-Conformifts don't
Maintain, that the Sacraments do Confer Grace of themfelves fiOpere Operato) as
Papifts do. 1 Anfwer,
1. Non-Conformifts know very well, that Many of themfelves flay all the time of
the Adminiftration of their Sacrament, who never Bodily partake out ; and yet do
BlefsGod, that they .Receive a great-dealof Benefit by it, which is Harmonizing
3 s S with

j5<5 The HARmO NT ' between- ¦ ARTieLE X.
with the moft High-flying Papifts, as if the People Communicated by the Mouth of
the Prieft. •
2. Tho' this were not matterof Fait, asit really is ,*• it would be no flaw in the
prefent Subject, tho' the Diffenters did not maintain the Opus Operatum, in the fame
Matter that the Papifts do, if they do it in another(fo* they that can in One, can in
all when they pleafe, ) They call'd all that Affiftted them, arid took their Covenant
Saints, and Godly : Their Covenant muft Work that Grace of their Saintfhip pure-
Iy.of, and by it. felf, .CQpere Operato) Jot God could not gracioufly Concur with
fuch a Cpvenant, which AbohfrfiT that Epifcopacy, that he himfelf had Efta-
bfiffcd in his own Church for Perpetuity. \

Art Icl e X.
erity being a MarJ^of the True Church :- And of Con
firming Affl let ions of Opponents, as Judgments.

A P I s t s,

Bellarmine makes
Temporal Felicity his
t'yth Mark of the True
Church. And his toth Argu
ment for Image Wor
fhip, is drawn meerly
from the Afflictions and
Unfoitunate Ends of
the Iconomachi, (thofe
that Oppqs'd Image
Worfhip) and the Prof-
perity of thofe that De
fended them. Firft of
all, faith he, in the
times of Leo Ifaurus-.
when, the Saints Images
were burnt in Conftan-
t'mople, there enfued a
Peftilence , that De-
ftroy'd 300000 People ;
andthe fame Emperour
and his Succeffor loft
Italy. In the time!, al
fo of Conffantius Copro-
¦nymis, another Enemy
ef Images; Entire Ci
ty'?, fays he; were over
thiown by Earthquakes ;
apd

Dt

SSE N T ER'S.

They fay, that it is, and hath'
been the Defign and Practice of
Jefus Chrift, to break all King
doms that Oppofe him. Thorn.'.
Goodwins Serm. 1645. p. ^a.
They faid , in time ofyheir j
Profperous Succeffes , .t!^W-by
thefe, People might know, that
theirs was GodV Caufe, and
that their Victories were the Ef
fects of Chrift's Prefence.
The Saints and Secret Ones
fhall workDeftrudtrori, and this
feeble Generation fhall Work
Deftruction from Chrift's pre
fence among them. J. Pmn
1655. p. 22. Cited in Mr- 'Beau
lieu i -aforefaid Booky Part 2. p.
What can pofljbiy be the
meaning of all this, but that
the true Church muft (in their
Opinion) always be Victorious
over its Temporal Enemies.
They Interpret Calamities
happening to their Adverfarks,
as God's Hand Ayenging their
¦Quarrel. So Mr. Bailie's- Re
view, 8zc*Ch. 1. p; 2. mentions ftrange

Trite Protestants,,
They make not Tem
poral Felicity and Pros
perity a Mark of the
true Church , for ; by
that Way of Arguing^
the Chrifhafl Church fe*
the firft 3ooYears would
be proctaim'd a falfe
Church. By this Rule,
the belt Caufe, if Un-
fuccefsful , is Con^
/demr/d ; and the Wprft,
when profperous, is ju-
• ftified.. At this Rate^.
Might and Right are
Infeparable: . And the
fame Church would be
bot* true and falfe by
Turns*, as Providence
Smiles or Frowns.
Nor do they bring the-
Calamkies of their
Opponent^ as Argu
ments, justifying their
own Caufe,-.' for after
the fame- Manner, -the
Heathens defended their
, Idols, becaufe all things
went ill with- thofe who
De-

Article XI. th DISSENTEHS and, JESUITES.

13

•B.

A PS ST S.

and a grievous Pefti-
lence taged fo;^ that
there was fearce Room
to bury the Dead. Tom.
.2. L, < de. Reliquijs , &
¦1?. C. 12. ... . ¦ '

D ISSE NT.BRS.
— — y  in _i 1
ftrange Punifhments which God
from* Heaven vifibjy inflicted
upon Mr. Corbet, Author of a
Book, cal I'd Lyftmachus Nicanor ;
and upon Mr.: Maxwef, who
^w rote another Book. call'd Iffa-
char's Burdeh,; both . againft
them: And the Author of the
Book, _ call'd the , Fullfilltng of
*he Scriptures, fpeaks of feveral
judgments, which, he fays,- be
fell feveral for Oppofing the-Dif -
fentersWay.

True

.ER9T^:

STAjNTS.

Defpis'd -them,: And
thus, .the moft Abomir
nabk Caufe may be
Protected.

If it beObj'e6ted againft this Part of the Harmony, that Non-Conformifts do often
teftify, that Afflictions are the Lot of God's People, and of his Church; and that
by Outward Difpenfations of Providence, neither Good nor Evil can be known.
I Anfwer, .'tis true, they do fo, but 'tis when themfelves are in Troubles, or in Cafe
ofComforting feme Particular Saints of their own: But when Providence 'fmiles
upon then: Caufe, then, then is their Agreement and, Harmony with the Popifh
Principle. So that all the difference (here) is, that the. Papifts keep to this Article,
^fo far' as I know ; but the Non-Conformifts change this, and other Principles, juft
as their Condition Alters. When they were in Power, Profperity and Succefs was
a Mark of their being the true Church : But when Epifcopacy and Monarchy were
Rfe.ft'er'd, and- their Caufe was afflicted, then Adverfity, they faid, was a Mark of
their being the true Church: Which is in Effect (fo.far) to have no Principle at
all. As in another Cafe, they faid, " This Principle v^e carried along with us,
?' in all our Refolutions, not to make our prefent Judgment and Practice a'
": binding Law tous for the v future; which we in like manner made conti-
" nual profeffion of upon all Occafions. Tho.. Goodwin , Ph. Nye, Sy. Sympfon;
Jer.BurrattgJhs, William. Bridge, in their, Apologetical Narration to the Parliament,
p, 10. -Printed 1643. ; .
,.Jj •<...• -"> "C . :' - .

rtrr

Article XI.

Of SAINT- Mahgngy; Canonizing them, and keeping
; . ... Holy - days for them.

Papists.

They ('tis true) Ob
ferve ftated Times in
Commemorating Scrip
ture Saints , but Graft
upon the Qbfervation of
1 them

Dissenters.

They Own more Saints,'
than any particular People
do ; and tho' they count it
Popery, to call Peter or Paul,
Saints, yet, the Supporters of

True Protestants.

They Canonize no Saints,
neither do they Obferve Fe-
ftivals in Memory of any,
but of fuch as are Record
ed Saints, in theHoly Scrip-
S 2 tures

i3*

The HAR MO NT between Article &t.

Papists.

Dissenters.

them feveralSuperftitious
Opinions and Practifes,
and moreover, do Cano
nize a great many Saints
of their own Making,
keep Holy-days for them,
and they have Sainted
Rebels, as is generally
known, and fpoken of.
The Manner of which
Canonizations, with the
Ordinary Fees for Sen
tences, Orders, Referen
ces, &c. too prolix to be
inferred, is fhewn by Sir
H. Spelman, in his fecond
Tome of hu Collection of
the Englifh Councils. Vol.
7*7>7i8.

of their own Caufe, tho'
never to Defperate, were
Sainted all over, amidft a
thorow Rebellion.
Saints muft not be perfe
cted, tho' they be P«vifh,
nay Defperate : I muft not
out of a fulien Humour,
deny a peevifti Saint tbe
Right Hand of Fellowfhip
I humbly defire

that we may all ttudy how
to make more Saints. • Oh ]
it will be a comfortable
Work, to gather and Order
Saints of our own making.
Mr. Cheynel. Serm. 164&.
p. 37, 38. eh;.
To do glonou0y,is to ap
pear for the Saints, and fide-
with the Saints {the Rebels)
let the Iflue be what it
will. Tho. Brooks Serm.
Dedicated to Sir Thomas
Fairfax, 1648. p. 15- But
thefe - were Saints upon

True Protestants.
tures. In grateful Memory
only of fuch Public Blef
fings, they do fix and fecure
fome certain ftated times,
to Pay public Thanks to
God, for the excellent Be
nefits tranfmitted to Pofte-
rity by them : Praying, that
they may be excited to imi
tate fuch Heroically Chriffi.
an Examples, and may be
Dilpos'd to the very laft
Acts of Paffive Fortitude,
if God fhall call unto the
farrie. They Obferve, that fuch
Feftivals and Holy - days-
have been means to pre-
ferve the Memory of the
chief Arches of the Gofpel
in the Darkeft times that
ever were ; and that to
Rob the Church of all fuch
ftated Times, is one Art ta
Introduce Deifra; for the
next Step might be,. Rob
bing of all Times;

Earth. Mr. Baxter Canonizeth
Rebels and Regicides after they were dead ; he mentions their Names, and fixeth
them in his Parliamentum Beatum (as he Antimonarchicaiiy caiig Heaven) in his
StaintseverlaftingReB, Edit* 1640. p. 82, 83. And he confirms his Grant of Sain t-
fhip to them, in his Edit. 1652. Part 1. p. 99- dn£ 101. Tho1 in his Edition of
that Book, after the Reftoration, 1660. he by a Supra-Papal Power Unfaint^them,
daffies them our of his Saints Everfafting Rett, as Afham'd of them, or afraid to
own them, left he fhould have been fent to bear them Company.
They keep Holy-days, the/ net- for Chrift's Saints, yet for thofe of their own-
Making ; for when they Obtain'd any Victories over God's Vice-gerent, their
Rightful Soveraign, then a Solemn Hojy-'dav was Appointed, their Saints were
Extol I'd, and God thankt for the ineftimable Benefits they got by Rebellion, Plun
der, Confufion and Blood- :¦ All which they had B'lafbhemoufly Attributed to
Chrift's Efficiency. All the Saints in thefe Days, fays Jer. Burroughs, Serm. 1643.
ft . 72, fhould befull of the Spirit, ftrong in the Might, of the Lord ; becaufe Jefus
Chrift is about to pull down that great Enemy of his, that Man of Sin., and in his-
Conquefts^is faid to come with Garments dipt in Blood!- QtedinJMr. Beaulieu^
Take heed of both Extremt s, &c. Part 2. p. 13,

ARTICLE

ARTICLE Xlh the DISSENTERS and JESUITES.

**3

Article XII.
Of Granting Dijpenfations for incongruous Mixtures*

The Pope.

He pretends to Qualify
Perfons to Marry within
the Degrees , Prohibited
by the Canons , or by
God's Law, which af-
furedly is a Mixture and
Union very Incongrur
pus. Thus, Pope Julius II.
gave a Difpenfation to
K. H?»rv"the8th. to Mar
ry his Brother's Widow.
Sir Fran. Bacon. Hijt.
Hen. 7. fol. 199. Cambd.
Ah. Eliz. fol'. 2.
Thus Philip ; Son to
Charles "V. Emperor, was
Married by a Difpenfa
tion from Pope Julius the
jd. to Mary Queen of
England'; being Allied in
the third'Degree. Cambd.
Annal. Eliz. as Cited in
the Romifh Herje-leech, &c.

D«SSE n T E r s.

Their Doctrine of Occafional
Communion, is become a Sta
ted Difpenfation for tbe moft
incongruous Mixtures. They
Match Occafional, with Church
Communion, which ought ne
ver, can never, by God's Law,
be. join*d together : Which can-
" not be put together in a Pro
pofition, without forming a
Contradiction. One of the
Terms Divorceth and deftroy-
eth' the other. Communion is
fixt and ftated, ' tis an Habit,
it denores fclofe Union, and
fixt Memberihip. Occafional,
means only a thing by the bye,
a tingle Act , and denotes
Straggling and Wandering ; a
meer fortuitous Union , one
for an Hour or two, and divi-
1 ded all the reft of their Lives.
By thus giving a Difpenfa
tion to Occafional, to match
with Communion ; there's a
Marriage of Contradictions.

True Protestants.

They are againft all
fuch Difpenfations ,
and particularly are of
Opinion, that Occa
fional, can be no fit
Match for Communi
on, nor for any honeft*
thing ; Divorce being
in the very Nature of
it. It deftroys whatever
it is Applyed unto : As
Occafional Allegiance
arid Loyalty is none at
all,anOccafional Con-
fcience,is one under no
Obligations; that isy
no Confcience at all,
as Eluding all Bonds.
Occafional Conformi
ty is ftated Sehifm, and
luch Communion can'
not be a Virtue, be=-
caufe all Virtues are
Habits.

Article XIII.
&f Diffienfzng with Oaths, even Allegiance and
Coronation O A TM S.

Pope.

The Pope can Ab-
folve Subjects from
Oaths of Allegiance,' and

Dissenters.

r They fay, that if Princes
be Tyrants againft God and
;his Truth,, theit Subjects are
freed

True Protestants.

They think the following
Paffage to be Canonical
Scripture. I council thee to
keeg

*#¦

"The H A RMO NT hetmeen AKticle . XfV\

The Pope.

and to Affirm the
contrary, rs plainly
-Heretical. Suarez,. Def.
.Fid. Cath.L. 6. c. 2. §.
y.-a-nd c. 5. §. i, 2.-
QseA ¦- in ¦ -two - 5Wc£/
,madeone^%ic. Print
ed 1705.
•ife difpens'd with
King Henry the ,3^
Oath, which he had
fwore to maintain
Magna Charta , atid
Charta de Forefta.
Matthew Paris , in
Hen. 3.
Pope Clement the
yth, gave Francis the
Firft,the French King,
.a Difpenfation from
performance of Co
venants, made upon
Oath , with Charles
the <th, upon his Re-
ieafe , after he had
been taken Prifoner
at the Battel of Pa-
via. Johan Serres, in
' fit. Franc 1.

Di

S 5 B N T ER S.

True Protestants.

free'd from their Oaths of
Obedience. Kriox-^ to Engl.
and Scot. p. 78- Cited in two
Sticks made one, &C.
That the Swearer is -net
bound to the Meaningjefihe
Prekriber of the Oath,- nor
to his own Meaning, but is
Oblig'd to. the Reality, rei
jurat*. Anf- to the Marquefs.
of Hamilton's. Declaration .
They AbfolVd themfelves
of their Oaths of Allegiance
to King Charles the. Firft, by
taking an Oath (their Cove
nant) contradictory to their
Oath of Allegiance, ai being
againft the King's Will and
juft Authority ; and , by per
fecting him to Death. And
they would have been force-
ing that Good King, to dif-
pepce with, and break his
Coronation Oath, to deftroy
that Church which he bad
fworn to maintain. 'EduSy
Bom\. Printed, 1 649. p. 119..

keep the King's Command
ment, and that in Ifcfimrd of
-theOathofGod.fe^T8, 2.
They think , that Doctor
White Kezmeti pokenotaanifc,'
when he faid, Let there be
a Reverence due to Crawa-
ed Heads, how ill fcever
they Reprefent the God of
Equity and Mercy. fThanh-
gh/ing Sermon, Sept'.'j. 1704.
P- l7-
' They Obferve, that God
was very fevere to Zedeliah,
for Breaking Covenant with
the Babylonian Monarch, tho'
a great Tyrant". ..'.¦¦'"'
-; They think, that that
Heathen fpoke not ill, win?
faid, We are bound to fvvear
to the fenfe of the Impofer,
or elfe we do 4evJtyjte*i', and
that . we are bound to the
performance of what we have
thus Sworn, or elfe we do
They believe that Princes
ought to keep,(and not to vio
late their Coronation Oaths.

17'.

A R T I C L E XIV.
Of P ASSIVE 0 BEDIENCE^ and of R E S 1ST A N~C E,

Pap

ISTS.

When the King offends
in Temporal Government,
the Pope hath no Autho
rity to Correct him, but
the Barons or Peers of the
Realm ; and if they either
cannot, or dare not meddle
'with him, they may crave
. ' the

Dissenters.

*'Tis the Duty of the
Nobles to bridle the Rage
and Fury of wieked Men,
whether PriaeEs orEaipe-
tou-rs. -K-m-XiHijirf.2j2.
Cited in Two Sticks made one,
&c. A wicked and unrighte-
¦ •¦"¦ ous

JV^Protesta&ts.

We teach the People, as
St. Paul doth, to be fubject
to the-nigher Powerv-not
only for Wrath, but alfo
toil Coufeieflcefake OKmm.
13. 5.) fays Bilhop Jewel,
in his Defence of the Apolo
gy of the Church of Eng
land.

AfcticLE XIV. the DISSENTERS and JESUITES.

W

Papists.

.-j i.,..

the Church's Aid to fup:
ptefs him. Joh. De Parif.
de Poieft. Reg. &' Papal, c.
14. Cited inTwo Sticks made
one, &c. 1705.
The Political Head may
be Depos'd by the People.
Bellarm. de Concil. 1. 2.
a. 19. Cited ibid.

Dissenters. -
1 ' ' *'— ¦ ¦ ¦.
ous'King, forfeits 'his Right
to tire Title of a King.
'Mene-Tekel. p. 63. Cited
ibid. Paflive Obedience is
charg'd by Mr. John Good
win in his Anti-Cavalierifm,
as a flavifh, ftupid Do-
. clrine.

True Protestants.

'and.
1571. p.

London, Printed
17-
If the Prince happen to
be wicked, or cruel and-
burthenfom , We teach
them to fay with St. Am-
brofe, Tears and Prayers-
be our Weapons. Bifhop
.Jewel, ibid.
That 'ris not Lawful for
Subjects to Rebel- or take:
up Arms againft the Su^
preme Power of the Nati-
on,upon any Pretext wbat-
foever  — — That in--
fome Cafes it is Lawful not-
toObey, but in all Cafes^t is Neceffary not to Refitt. Bifhop Taylor's Duilor Du*
bitantium, B 3. c. 3; Rule 3. N.-T. and 2.
Dr. Burnet, (now Lord Bifhop of Sarum) fays, in his Royal Martyr, and Dutiful!
Subject, in two Sermons Re-printed ij 10. p. 47. thus, " Bleffed be God r our Church*
" hates and Condemns this Doctrine (of Rtfiftance) from what hand foever it comes,,
" and hath eftablifh'd the Rights and Authorities of Princes, on fure and unalte-
" rable Foundations ; enjoining an entire Obedience to all the Lawful Commands
" of Authority, and an Abfolute Submiffion to that Supreme Power, that God hath
"- put in our Sovereign's Hands; this Dodtrine we juftly glory in ; and if any that1:
" had; their Baptifm and Education in our Church, have turn'd Renegadoe's from
"- this, they, prov'd no lefs Enemies to the Church her felf, than tothe Civil Au-
<c thority, fo that their Apofiacy leaves no blame on our Church— — and p. 45..
<l he fays, that about the end of the Eleventh Century, this Peftiferous Dodtrin".
<c (of Refiftance ) took its rife, and was firft broach'd and. vented by Pope '(?«•--
«- gory the jth, commonly call'd. Hildebrand.-  -
" There is no tie fo ftrong as that of Religion, which Eternally binds a Con-
" fe'iencious Subject in Allegiance to his Sovereign. Dr. Tennifon^ (now Arch-Bi-
" fhop of Canterbury; in Mr. Hobbs's Creed examin'd, p. 158, 150. And p. 161,
" faith, that. Hitbbs's Principle, viz,, that Government is founded in Compacl, is ra-
" ther to be efteem'd a Seed of Sedition , than an Element of Government and j
•' Society." Let us* be Conftantly and Inflexibly Loyal to our Prince, and let no confide-
" ration in the World make us Violate our Allegiance to him. Dr. Sharp, (now
" Arch-Bifhop of Tori, ) Serm. before the. Houfe of Commons, April 11. 16 j 9.
" Tho* the Laws of our Earthly Governours,- fhoifld in fome Inftances be con--
u traty to the Divine Laws, (upon which Suppofition the Magiftrate doth certain- -
*' ly Exceed the Bounds of his Commiffion, )yet this doth not void their Authori-
" ty ; they are thcMiniftersofGod for all this, or elfe there were none that were
" fo. There were none that could be call'd fo, when the Apoftle wrote this Epiftle ; -
." and there is a Duty lying on Subjects even in this Cafe, viz,. Not to Oppofe-
" nor Refitt the Power, but quietly and, patiently to fufter the Penalty of thofe
"Laws-.

1 36 The HAR MO N7, &c. Article XIV.
*' Laws, which they cannot without Sinning againft God, Yield an Active Obe-
" dience unto. Whofoever Refifteth the Power, Refifteth the Ordinance of God
" fays our Apoftle, and they that Refitt, fhall receive to themfelves Damnation,'
u And this fays another Apoftle, is thank- worthy, if a Man for Confcience to-
" wards' God, endure Grief fuffering Wrongfully, 1 Pet. 2.19. Offspring Lord Bi-
" (hop ofExon's Sermon on- Rom. 13. 4. before the Queen. March 8. 1708. Pnblijh'd
ii by her Majefty's Special Command. '

THE

037)

THE
CONCLUSION,

TH U S, I have anfwer 'd the Diffenters Challenge, and plainly Demonftra
ted them to be Self-Condemn'd. They fall by their own Weapons, are
Broken upon their own Wheel, and are cart into the Pit they digg'd for
others. I have defended mine own Conformity, by Arguments and Rea-
fons, which (I hope) will alfo prevail upon impartial Diffenters \ efpecially, feeing
I haye foorder'd the Matter, . as that they may read them in their own Light, ia
view of their own chief Writings.
And now, I earneftly entreat fuch as are mif-led, to fit down, and ferioufly
think, once more, ofthe Nature of this Church, from which they feparate ; and of
the Grounds of their Separation. What is there in her Conftitutions that can juftly
deferve that Contempt, which Your Separation puts upon them ? or, that can fug-
geft fuch Refentment, to break (as much as in You lies) ihe two Staves, Beauif
and Bands, the Symbols of Order and Unity ?
\ Let me Cenclude with the following QUERIES.
i. If ye Your felves do ftatedly and conftantly ufe a great many things in and
about the Worfhip ofGod, which he hath not exprefsly commanded, (as Chap, u
and other places in this Treatife, do abundantly prove, ) how then, can You make
the Church of England's doing but the like, the main Ground of your Separation from
her? Is Confcience concern'd here? Can. that be fo frightful in Others, which is
counted Innocent and Laudable in your felves ?
2. If De Laune's way of Quoting Dr. Benjamin Calamy be moft deceitful, if his
confident Affertion pf Dr. Stillingfieet's fupporting the Diffenters main Principle;
(while he difputes with a Jefuite) be utterly falfe and ridiculous, as is Demonftra
ted, (Chap. 2.) then, whether you ought not deeply to Relent the Impofing of fuch
a Falfhood upon you, and avoid the Snare for the future?
3. If the Foreign Divines whom you boaft of, if the Patriarchs of Non-Confor
mity at home, dp allow the Church a Power to decree Rites and Ceremonies, if
your own Churches do affume the fame Power, and haveimpos'd Ceremonies, and
guarded them with Penalties; all which is prov'd (Chap. 3*, 5, and 7.) then, are yon
not felf.judg'd and Condemned, while You pretend, that the Church of England's
afferting her Power to decree, and her decreeing fome Rites and Ceremonies, is
one great Reafon of your Separation from her? Do you Contend for Confcience;
or for Dominion ? '
•4. If You, both Independents and Prefbyterians, in your moft deliberate Writings,1
lhave not only own'd, but prov'd the Church ©f England to be a true Church,
and faid, that You would hold Communion with the Parilh Churches, as true
Churchy of Chrift $ as Your own fen's do declare, (Chap. <,,) and if none of the
T Church's

i38 The CONCLVS10N.
Church's Conftitutions have been fince alter'd for the Worfe, then; are not You in
feparating from the Church of England, and letting up Church againft Church,
Setf-Gondemn d with a Witnefs ? Can you ConfeUntioufly deny, what you prove?
Can you Diffent from what by Principle You Confirm, withoutdcfervingtheCha-
racter of Self-Condemn'd Schifmaticks? Did not the Independents of New-England
Condemn and Banifh as Schifmaticks, fuch as fet up Churches againft their Church
es ? As is prov'd towards the end of Chap. 9. Do's not a whole Provincial Affem
bly of Presbyterian Minifters, and Elders in Old-England, roundly affert with Came
ra, (a) that to fet up a Church againft a Church, that do's not intolerably perfecute,
that is„not Heretical, nor Idolatrical, nor the Seat of Anti-Chrift ; (None of which can
the Englifh Diffenters charge upon the.Chutch of England, for they lay, fpey agre£
with tier in Fundamentals and Subftantials, ) is a Pofitive Sehifm, a Sehifm by
nay of Eminency i
5. If you profefs to diflike the Methods of Korah, Dathan, &c. and yet, if it
evidently appear, (Chap. 6.) that You are Conformable to them, if You declaim
againft Superftition, and Adding to God's Word, and yet, if you your felves add
to God's Word, and run Parallel with the Pharifees in the Cafe of Superftition,
(Conformifts being evidently Innocent)Tf it be clearly prov'd from the Diffenters
own Conceflions, that the Church of England has Power to appoint the prefent
contefted Gertures and Habits,and the Method, Order and Forms of her performing
Divine Service, when not otherwife appointed by God : And if the practical Be-»
lievers of your main Principle, as advane'd by De Laune, would in the Opinion of
one df your greateft Divines in high Efieem, be downright Infidels, as Chap. 7. de
clares. If fo, then don't You your felves difarm and defert Your own Caufe ?
Don't yeflander your own Underflandings, or Sincerity? Don't ye juftify every
Perfons departure from You, as departing from Korahites, from Superftitious Per
fons, and from fuch as are in danger (by Your main Principle, if ever you fhould
heartily believe it) of becoming Infidels ?
6. If you make a mighty Noife againft, and reproach Conformifts for Will-Wor
fhip; and yet, if You are grofsly guilty of it, if You make a Religion of your
own, if you be Makers of Duty, and Forgers of Sin, (Conformifts being guiitlefsin
this refpedt : ) If notwithftanding your railing againft Prelatic Epifcopacy, it be
demonftrated from your own a vow'd Principles, tobe a Scriptural Jure-Divim
Doctrine and Practice ; If it be fo, (as is prov'd Chap. 8.) then don't You evidently
Tun away from your Caufe, .Reproach Your own Separation, and juftify all that
come out from among You ?
7. If You pretend to be prime Obfervers of Apoftolic Cuftoms, and yet egre<ri-
oufly, and upon Principle depart from them ; then, are you notSelf-condem'd ? -—
If you plead Confcience, and declaim againft Impofitions as Anti-chriftian* if you
contend for Toleration of Your Selves when not in Power; and,yet were againft
Toleration of Confoimifts, and Impofers upon, and Perfecutors of them upon Prin
ciple, when you were inPower, (as appears Chap. 9.) Then, are You notSelf-judg'd
ftill, and doubling partial Managers of the Conicience- Plea ?
8. If you continue (as "in D? Laune's Plea) to charge Conformifts with Popery
and Heathenifin, for ufing fome things which Papifts and Heathens do abufe, or
have abus'd; if notwithftanding, You your felves do the like, as is prov'd (Chap. 10.)
and count it Lawful , as is declar'd (Chap, n.) Then, are you not Self-condem'd ?
pr, if you be Innocent in that refpedt, are not Confoimifts fp too ? Who art tho* that

(a) Vindication of the fresly tend Government, 8cc. Puilifb'd by the Minifters and EUersi.
met together in a fr ov'mc'ial Affembly ,. Nov. i. 1649. Lend. Pr'mted 1650. p. 121 1; »,

The CONCLUSION. t^
ffbat judgeft another, and doft the fame things i, &c. •  ¦ If your crving Popery and Hea-
themfrfi upon the Church of England( with De Laune and other Non-Confprmilts) up
on the forefaid Account, has a tendency to extirpate Chriftianity, and introduce A-
theifm, as is fully prov'd in the i ot h Chapter :Then, ought not you for ever to filence
that Cry* Ought you not to Renounce the Books and Principles that have taught
You the fame ? If the Church of England neither impofeth, nor ufeth any Popifhj
Paganifh Forms, Rites or Ceremonies, (Properly and Formally fe fpeaking,) But
if Englifh Open-Non-Cortformity owes its firft Rife to Popifh Policy, if De Laune'j
Plea exactly concurs with the Jeiuitical Methods of managing the Popifh Interefts
in England and if Your Sehifm be the chief Support of Popifh hope, (all which is
prov'd in the fame iqth Chapter: ) Then, ought you not to forbear fuch Malicious
Slandering of the Church ? Ought you not (in order to diffappoint Popifh Defigns)
to Renounce your Non-Conformity, and join with the Church?
9 . If your Main Principle, as advane'd by Mr. De Laune,\iz. That nothing U Lawfiul
in the Worfhip of God, but what he_ hath exprefsly commanded, be one of the bell En
gines that the Jefuites have, to divide. Proteftants, to create a Dif-efteem of the Holy
Scriptures, and to crufh the Reformation : If Non-Conformifts (fo far as ftrict Ad
herents to this Principle) are, at leaft, eventually (tho' not defjgnedly) Jefuites Tools,
as the 12.-A Chap, explains. If you are Conformifts to Papifts and Jefuites in ma
ny Important and Diftinguifhing Articles, (as in the Points of the Infallibility, of
Denying the Divine Right of Bifhops, as^Superiour over Prefbyters; of Extempore Pray-,
ers, of Praying Publickly in an unknown Tongue, of the Perfection of the Scriptures, &c.-
As is prov'd (in the foregoipg Parallel Scheme) from your own chief Writings, ne
ver yet renoune'd : And if you are Non-Conformifts to the true Protettants ofthe
Church of England in the lame Articles, as the fame Parallel Scheme added to the
12th Chapter fhews: Then, whether (as you profefs to-be heartily againft Popery)
you ought not fpeedily to put an end to your Stated Sehifm and Separation from
the Church of England, leaflcontinuingin Your Sehifm, it fhould moft unhappily
be a Means of the growth and fpreading, if not the overflowing of Popery?
I know, tis boafted by you, that feveral True Church- Men don't reckon youe
Separation, a Sehifm ; nor your felves, Schifmaticks. i Reply, i. 'Tis no Matter
what you fay of the favourable Thoughts of fome others, feeing it appears, that you
are Self- condemn'd Schifmaticks : For (as is already mention'd a little above) " You
" own the Church of England to be a True Church, and that to fet up a Church
" againft a Church, that do's not intolerably Perfecute, that is not Heretical, nor
" Idolatrical, nor the Seat of Anti-Chrift ; (asthe Church of England is not, feeing
" you fay, You agree with het in Fundamentals) is a pofitive Sehifm, a Sehifm :
" by way of Eminency - — '— 2. 1 never heard of any True Church-men, but Who
always theught Your Separation to be Schifrhatical, and if they did not judge 10,
they would be in danger of reproaching their own Sincerity; for whereever there is
a Breach made in the Unity of the .Church, one fide muff be guilty of Sehifm i
Now, You have juft Caufe to feparate, or not, if the. aforefaid Church- men have
told you, that you have juft Caufe, (and unlawful Terms of Communion are the
only juft Caufe, ) then, I know not, how they can acquit themfelves of Unfinceri-
*y» by continuing in a Church, from which they think People ought to feparate ;
if they fay, that you have not juft Caufe for your Separation, then they do Con-
dem you of Sehifm, for all acknowlege a caufelefs Separation to be fo-.
If you attempt to fence off the Charge of Sehifm, by the AS of Toleration, as. I
know you pretend to do : If you invidioufly and falfly charge fuch as Juftly call you
Schifmaticks, with flying in the face of that Act of Parliament. T Reply
' 1. In the Presbyterians own Words, (a) THE NATURE OF SEPARATION,
fay they. IS NOTTO BE MEASUR'D BT CWIL ACTS OF STATE, BUT Br
*•' ' — ' •— ¦ j 2 THE

Ho fhe CONCLUSION.
THE WORD OF GOD ; what Notion our Brethren (the Independents) have of it, #i
biow not ; but furely, fay they, to leave all Ordinary Communion in any Church, with dif-
Uke, when Oppofition or Offence offers itfelf, is to feparate from fuch a Church in a Scrip*
tureftnfi ; fiuch Separation was not in being in the Apoftle' s time, fay they, unlefs it were
tifed byfalfie Teachers: All who prof ef s'd Chriftianity, held Communion together as in
One Church, notwithftanding differences of Judgment, or Corruptions in Practice.. Thus
(Your felves being Judges) no Civil Act of State, whether it be call'd an Adt of
Tokration, or of Exemption, can deliver You from the guilt of Sehifm ; tho" it may,
and do's exempt you from the Penalties, which the Laws ofthe Land inflicted once
»pon you : Hence will it not follow by your own Verdict, that if you were Schif
maticks (a priori) antecedently to that Adt, as has been prov'd, you are fo ftill.
Can God's Word, by which (as yourSelves fay) the Nature of Sehifm is tobe mea-
fur'd, bend with Alteration of Human Counfels? Can you fet up any Power on
Earth, to difcharge or cancel the over-ruling Dictates and deeifive Sentences of
Holy Scripture ? •
2. That Act delivers You notfrom the Guilt of Sehifm, nordoes it approve Your
Separation from the Church of England: For, the Title of the Act runs thus, viz,:
iAn Act for Exempting their Majefties Proteftant Subjects, Dijfenting from the Church
ef England, from the Penalties of certain Laws. This Adt (I evidently fee) do's permit
you to meet togetherfor Religious Worfhip, feparately from the Church of England;
do's require You not to have your Doors Lock'd, Barr'd or Bolted, during fuch time ;
do's Command you to pay Tithes orother Parochial Duties, to the Eftablifh'd
Church or Church Minifters; and do's enjoin, that you fhall not be profecuted for
Non-Conforming to the Church of England. Thefe (or to this purpofe) are fome of
the Preceptive Branches of that Act: But I cannot fee, (tho' a Liberty be granted
and permitted yon by that Act, to fet up Separate Meetings) that you are Com
manded and requii'd to take this Liberty, or that it approves your Separation.
There's a vaft difference between Permitting, and Approving a thing, or Command- '
ing it. All truly Confcientious Church-Members, Adherents to the Eftablifh "d Epifc
copacy and Liturgy, which Mr. Foe's De Laune do's in the Non-Conformifts Name,
condemn as Anti-chriftian Popifh apd Heathenifh, did then at thePaffing and Ra
tifying thai Act, and do ftill believe, that your Separation and feparating Princi
ples are in themfelves Unlawful, taken up without juft Caufe, and in Confcience
sto be avoided: Elfe they would follow you. You may remember that the Adly
fpeaking of your Orders, ufeth this Phrafe, Pretended holy Orders; which looks not
Ike Approbation, but the contrary : And therefore, 111 put one- Queftion upon
the Head, Whither any Argument that has been us'd againft your Sehifm, or caufe-
lefi Separation, beremov'd by the aforefaid Act5 but only the Argument taken
from Wrath, or the Penaltyof certain Humane Laws?
Let none fo much as imagine, that I envy any Perfons the Benefit of that Act
©f Toleration, for whom it was" intended ; tho'the Diffenters when-in Power, have
Protetted, Preach'd, Printed, Acted quite contrary to fuch a kind Difpenfation ;
and would not fuffer a Church-man to ufe the Common Prayer,- in, and with his
own Family, according to his Confcience, under a fevere Penalty*
It is, Lknow, pleaded alfo by many of you, that- your Agrewnent- with the
Church in Fundamental Doctrines, excufeth you from the Guilt of Sehifm. But,
i. Suppofing you were One with the Church in Fundamental Doctrines,as you are
'not, (you having rejectedHPrelatic Epifcopacy, which is a Fundamental, astias
been prov'dj ) yet-fuch Onenefs in Doctrines* would not excufe you from the Guift
 of
(ttf Eiptrsgiven m to tlie Honour dbh Committee of Lords and Commons-, an&'itffeiiibly ofD$*
i Saw j. withtbeCbrmmffioners- of Scotland',...^. 1644. London, Printed 1648, p. $$,.

The CONCLUSION. iA*
of Sehifm", yoiir felves being Judges. Mr. Newcomen, a Prefbyterian] tirg'd the Inde
pendents thus? " (a) Their agreeing fays he, with us in Doctrines that are Funda-
" mental, their holding one Head, and one -Faith, do's notexcufe them from being
w guilty of breach of Unity, and downright Sehifm, as long as thfey hold not One
" Body, One Baptifm. For when Men make different Affemblies, and Congregati-
" ons, and draw Men into Parties, it is not their owning the lame Doctrine, do's
" excufe them from Sehifm ; And he proves it from St. Auftin and Bez,a. Korah, Da*-
than and Abiram own'd the fame Law and Religion, as Mofes and Aarondid, and
yet were Sacrilegious Ufurpers, and poor guilty Schifmaticks, and all that join'd
them were puniih'd with them.
2. Tis ridiculous, to pretend that yaaate'One with thofe whom you have de*-
ferted, in Unity with the Bifhops againft whom you have rebell'd : To fay, that
a Society oppofite to another, is yet One with it ; is horridly to abufe Words, and'
to cpntradidt the Common Senfe of Mankind.
It is urg'd further, that Occafional Communion takes off the Charge of Sehifm from
you : But this can only be to fetve a turn, for, t . If you be fixt Members of other Soci
eties,- the Denomination of your Communion and Memberfhip is to be taken froirt-
thence, and not from fuch an Occafional Prefence. Your fixt Communion in other
Churches is ftated Sehifm and Separation from the Church of England, out of which ¦
they were firft gather'd. -» 2. By your Occafional Communion with the -Church,
you allow it to be a true Church, and then, Tour felves being Judges, yon ate molt
inexcufable Schifmaticks, for Mr. Baily fays of the Independents, (b) " That by ac-
"' kmwledging of our Churches to be true Churches, their Separation is fo much the more
" culpable, and the greffer and the more inexcufable the Sehifm. — 3. When the In
dependents invented Occafional Communion, as a pretty Art to fence off the Prefby
terians Charge of Browmfm upon t-hera, the Prefbyterians roundly told them, (c)<
*' That to feparate from thofe Churches Oritinarily and Vifibly, with whom they might Oc-
" cafionallyjoin without Sin, feem d to be a mcftunjufl Separation.
Be entreated now for Chrift's Sake, for his Cborche's Sake, for your own Sake,.
to lay to Heart what has been faid, yea, what your own moft admir'd Authors
have faid; (as cited in this Treatife) and depart from the Tents of Sehifm.. L he
fted! you, by that Love you profefs to bear to the Holy Scriptures', and Apoftolr-
cal Practice ; by that Refpect you declare to have for the Peaceand Edification of
the Churches; by your profefs'd Deteftation of Contradictions, Confufion andSelf-
Gondemnation, that you would no more-gather Churches out of Churches; but put
an end to your unhappy Separation. - Hear1 your felves fpeak, once more .•¦ Your
London Prefbyterian Minifters do molk folemnly fay, (d)Th,at gathering Churches out
" of Churches hath no Foot-steps in Scripture, is contrary to Apoftolical Practice, is the-
" fcattering of Churches, the Daughter of Sehifm, the Mother of Confufion ,• but the Step-
" Mother toEdificatio'n. Excellently well faid ! And it ftrikes Yotrfull home : 'And
is it poffible, that you can ftill peifift to gather Churches out of this Church ? or to. >
abet thofe that do.
O why will you fuffer your Selves to be carry 'd away by falfe Suggeftions, from'
.what -youacknowredge to be Sim j. '.'.Why will "ye not forget the Art of contending
with Superiours, for Matters which Your chief Leaders acknowledge to be Lawful ?~
Why will you not relent the Affront that Priests and Jefuites have put upon you,

(a) Serm at St. PkUlV, Feb. 8. 1645. p. 41.. Cited in Dr. StilUngfieet 's VnreifonabUnef-'
efSeparation, &c 1681. p. 62., 6"}..
(b) Bailies.'* Dijfwafivs, p. 104*
(e) Papers given in to the Honourable Committee of Lords and Commons, Sec. 1644. Ijai
Sub-€omm\ttee of Divines ofthe AJfemhly and Diffentmg Brethren, Londi%vited 164%. p.0j .
<$) ,Tiu'Dmrii.,RegT,nAnk Eccl'efi, Soi, third' Edition, London, fflnted 16*4;. Prefi.

,4a The CONCLUSION.
by making you their Tools and Inftruments, to divide and rend this Church, which ^s
Rome's ftrongeft Enemy, and comes the neareft of any Church Upon Earth, to the
Apoftolical? Why will you, by your Sehifm, D.hrifi°Ps and Sub:divifions, harden
Infidels,. confirm the Jews in their Unbelief, and continue the Reproach upon the
Reformation, give occafion to the fpreading of many deteftable Errours, weaken
the Ecclefiaftical Difcipline, and. bring Religion into Contempt ? Why' will you
go on by your Sehifm, to wound and flay the Church of God, as much as in you
lies ? Suppofing feveral things were aulifs in a-. Church, can it be reform'd by di
viding it? that's like pretending tp Cure a Man by mangling or killing him! Cpr*.
iider how pathetically our Lord prays for the Unity of Chriftians, he repeats the
fame Petition four times within the compafs of three Verl'es, (St. John'iy. 21, 22,
23) breathing after the ftricttft Union : And will you not comply with the paflio-
aiate Defires of a dying Saviour ? : If you be United to the Church in 'Faith and Love,
as you fay you are, (and I with it were unexceptionably true) why are you not
United in mtwardi-Worfhip and fullCummunim, as one Houfhold of Faith, vifibly of
the fame.Family ? ?If of one Soul, why not of one Body?
Confider ferioufly what.you will-be able to anfwer, when God who has call'd
you to Unity and Peace, fhall call you to a final Account concerning the fame.
Will it then pais unreproveable, to fay, Lord, We have been all for a confirm'd
Unity, but we could not obtain it upon our own Conditions: We could not have
;it, unlefs we would fubmit to Decency and Order. We acknowledge them tobe
a true Church, neither guilty ofHerefy not- Idolatry, and many of us held Occafional
Communion with them, without the leaft -Guilt; bufW<? would not be, conftantly
thus guiltlefs. We would have agreed for fome fort of public Service, but we could
not have- it of our $wn Ordering, nor would they agree to our neceffary Alteration
of the Words, Wedded Wife, into Married Wife, and fuch like. We own'd an A-
greement in the Articles of Faith, only for Indifferent Matters, never forbidden by
God, we would not fixedly join with' them. We, indeed found our ftrongeft Ar
guments and Objedtions,always fince our Separation/ turn'd keenly againft us, and
retorted uponus; We obferv'd out^Separation condemn'd by our own folemn Decla
rations, Sermons, and chief Writing, and could have fubmitted to the things in
Controverfy, but We, feme of its, haa taught the People otherwife, and were afham'd
to un teach them : It was not for the honour of our Under Handings, to undo what we
had done ; Thofe whom we hadcohfirm'd in the Separation, would have jeer'd us as
Changelings, Turn-coats, and Apostates. We affiled the Conformifts, that we intended
the. Church no barm, that we would rather fuppPrt its true Interefts, that we
would for ever turn our Zeal tnto Moderation: But they reckon'd thefe to be only
^Occafional Expreffions, they would not believe every thing we then faid, nor forget
.every thing we formerly did, in the days of our Power; they concluded thatwe
vwere Stlficoniltmn'd,.. and faid, that We muft change our Plea, 01 lofe our Suit*

F I N I S,

mm ¦ i 'i i ' ¦*'¦ yi ii ¦ i m**

A'E F E N'DTX.

Royal Wi t n e s s e s:
AGAINST THE
Dijfeafers CAUSE..

ING James I. in his Bafiffkon Dorohj or Inftructiens to his Son, Prince^
Henry, Printed at Edenburgh, 1603. Book 2. p. 41, 42. declares " Fresby-'
" ter'fan Parity to be the Mother of Confufion, and Enemy to Unity, which
" is the Mother of Order : For, fays he, if by the Example thereof, once efta-
" blifiYd in the Ecclefiaftical Government, the. Politic and Civil Eftate fhould be
" drawn to the like, the great Confufion that would thereupon arife, may eafily be>
" difcern'd. Take heed therefore (my Son) fays he) to fuch Puritanes, very Pefts
" in- the Church and Common-wealth, whom no. Deferts can oblige, neither
i? Oaths nor Promifes bind ; breathing Jjotblng but j^ditiori. and Calumnies, afojj
" ring without Meafure, railing without Reafon, and making their own Imagina-'
" tions (without any Warrant of the Word) the Square of their Confeknce. •• I'
" protett, (fays he) before the great God, and fince I am here upon my Teftament, ¦
*' it is no place for me to lie in, that you fhall never find with any High-land or
*' Border - Thieves, greater Ingratitude^ and more Lres, and vile Perjuries, than
" with thefe Phanatick Spirits. And fuffer not the Principals of them to brooke
" your Land, if you like to fit at reft, except you would keep them for trying Yout;
" Patience, as Socrates did an evil Wife.
King Charles I. in his Ek»/B«wi\. Printed 164.9. p. 114. fays, *' My Judgment
K touching Epifcopacy is not any Pre-occupation of Opinion, which will not ad-*
" mit any Oppofitions againft it : 'Tis well known, I have endeavour'd to fatis-*-
" fy my felf, in what the chief Patrons for other ways can fay againft this, or for
" theirs: And I find they have, as far lefs of Scripture Grounds, and of Reafon ;
" So for Examples and Practice of the Church, or Teftimonies of Hiftories, they
" are wholly deftitute, wherein the whole flream runs fo for Epifcopacy, that
*i there is not the leaft Rivulet for any others.
¦ And, p. 172. fpeaking to the Prince of Wales, fays, " fo Order Affairs in point
" of Power, that you fliall not need, to fear nor flatter any Factibn. For ^ you
" ever

APPENDIX.
H ever ftand in heed of them, (the Diffenters) or muft ftand to their Courtefy,"
" You are undone: The Serpent will devour the Dove, You may never expect/*/}
" of Loyalty, Jujlice, or Humanity, than from thofe, whortwgsg- into ReiigitmrRebeh
^liqn, their Interest is always lhadeCro^ ; under the CoioiirTof Piety, Ambitious
u Policies march, not only with greatcft Security, but Applaufe , as to the Populace .-
" You may hear from "them Jacob's Voice, but you- fhall feel,' they have Efau's
fi Hands. .'-^ ...... . . -1".
" Nothing feem'd lefs inconfiderable than the Prefbyterian Faction in England,
" for manyYears fo comphant they were to publick Order, nor indeed was their Par
ity great, either" in Cfiurm~or~Srate^ asto Mens -Jtsdgmentr: But- aifoon-as-Dtf-
" contents drove Men into fidings (as ill humours fall to the difoffected part which
*' caufeth Inflammations) lo did all at -firft, who affected any Novelties, adhere to
" that'fide, as the moft remarkable a&dfpecioMf note of Difference (then) 'in -point
«. of Religion. , . . >;.' V ._ .¦" . , Z ¦
" And (p. 173.) Let nothing feem litttle and defpicable to you in Matters which
tf concern Religion and the Church's Peace, fo as to neglect a ipeedy Reforming
" and effectual fuppreffmg;pf7ErjourSjar«i Schifms, which feem at firft but as a
" band breadth, but by feditious Spirits, as by ftrong Winds, are foon made ro
" cover and darken the whole HeaVen.
" And p. 178. If you never feemyHFace again, and God will have me buried in
fC fuch a barbarous Imprifonment and Obfcurity, (which the perfecting feme
" Men's'Defigns require; wherein few hearts that love Me arepermitted-easjexchange
" a Word or a Look with me ; I do require and entreat You as Your Father, and
<c Your KING, that You never fuffer Your Heart to receive the leaft Check againft,
*' or difaffection from the true Religion eftablifh'd in the Church of England. I
'-? tell you I have try'd it, and after much fearch and many Difputes, haye-ean-
'< eluded it to be the beft in the World ; not only in Communityi as Chriftiad,
*•' but alfo in the fpecial Notion, as Reform'd : Keeping the middle way between
H the Pomp of Superftitious Tyranny, and the Meanuefs of Fantaftick Anarchy.

ERRATA.
?Age 4, Line «;. after Ell, male a Comma, p. 7. 1. 1 . ofthe Authorityes, for Treaties^
read Tteaiiies. ,$. 10. 1. i.-'afier only make a Comma, p. 13. 1. lafi but one, feM
advancing, p. 15. 1, laft, for Son, read Sun. p. 19. 1. 33. after- There, make 4
Ccmma. p. 20. 1. laft -but one, after pray, make a Comma, p. 22. 1. 2r. dele by they.
p. 25. 1. laft buttwo of the Authorities, for Anglic, read Evangelic, p. 44. 1. 21. read
Anti-Epif copal, p. 68. 1. 5. dele Comma after fay, and make a Comma 'after true, p. 89.
I. laft but one of the Authorityes, dele Comma after dum, and make a Comma after obie-
qtiens. p. P4- 1. 13. for his, readlfis. p. 113. 1. 30. for Popery, read Papifts. p. 114,.
1. 35. 'after fuch, make a Comma, p. 116. 1. 8. for fome, read, any. p. 119. 1. 18. Co*.
/»»_» 1. afterone, make aComma. p. 132. 1. 1. for AnicklX..- read Art'uU XI. p. 133.
Col. 3. 1, laft, /wCoHucil, read -CounieL