Melius inquirendum, or, A sober inquirie into the reasonings of the Serious inquirie wherein the inquirers cavils against the principles, his calumnies against the preachings and practises of the non-conformists are examined, and refelled, and St. Augustine, the synod of Dort and the Articles of the Church of England in the Quinquarticular points, vindicated.

CHAP. I.

A Sober Enquiry into the Apocryphal Causes of Non∣conformity, pretended by the serious Enquirer: St. Au∣gustin, and the Synod of Dort Vindicated; the Ar∣ticles of the Church of England Cleared. The Learn∣ing, Preaching, and Conversations of the N. C. mo∣destly justified, against the scandalous Reflections of the pretended Compassionate Enquirer, but without Recrimination.

AFter a very short Epistle, (or to speak Canonically, that which stands instead of the Epistle) to very little, and a tedious Introduction to much less purpose, the Enquirer falls full drive upon the Causes of the separa∣tion from the English Reformed Church. In imitation of the French Embassadors Musicians, who would needs give the Grand Seignior a fit of Mirth; but were so cruelly tedious in tuning their Fiddles, that the Sultans Patience was quite worn out, and he could not be perswaded to hear the first Lesson.

Now the Causes are either Apocryphal, and pretended, or Canonical, and Real; and it's a wonder to me, when his Inven∣tion was once broached, that he did not feign this for another Cause of separation, that such Heterogeneous Causes should be bound up together in the same Volume, and Covers.

For these Apocriphal Causes, let it not beget another scruple, in your Captious Heads, whether they are pretended by Dissenters, or only pretended by this Enquirer. to be amongst their preten∣ces; for it will come all to one, there being some collateral matters, which it shall go hard but he will entice, or force into the Discourse, or else the Reader might have sung wh•…•…p Bar∣naby! and Retreated to his Recreations, the longest Holy day in the Year.

1. The very first of these pretended Causes, is some Blame they lay upon the Doctrine of the Church, and the main (if not the only) thing excepted against in this kind is, That the Thirty Nine Articles are not so punctual in defining the Five Points debated in the Synod of Dort as they could wish. Just as your common Hackney Versifiers, or Water Poets, make one Verse for the Reason, and the other for the Rhime sake, so was this Objection mounted against the Doctrine of the Church for the sake of his precious Answers, wherein he will find or make as handsom an occasion, as impertinency will admit to vilifie St. Austin, and the Synod of Dort.

It will be extreamly difficult to give our Enquirer a satisfacto∣ry Answer in this Point. Shall we say, This is not the main thing in the Articles excepted against by Dissenters? He will readily Reply, However then you t•…•…itly grant, that this is one of your little Cavils: Shall we say, This is not the Only thing they scru∣ple; he will return nimbly. Then it seems you consess this to be one, though not the only thing you Boggle at: Really if I know how to content him I would do it; and the best expedient that offers it self at present is this Answer. 1. That the Church has other Doctrines, not contained in the 39 Articles, imposed on the Faith of Subscribers; and perhaps the scruple may lie against them. 2. That the 39 Articles contain other Doctrines besides those relating to the five Points debated 〈◊〉〈◊〉 the Synod of Dort, as that of Art 20. The Church hath power to decree Rites, or Cere∣monies. And that of Art. 34. Every Particular, or National Church hath Authority to Ordain, Change and Abolish Ceremonies or Rites of the Church ordained only by Mans Authority, And what now if the quarrel should lie against one of those. And I am the rather induced to suspect they may hesitate in these particu∣lars, because I have heard some of them privately Speak, and seen others publickly Print, that though they can practise such things, which being in their own Natures indifferent, remain under all their concurrent Circumstances lawful; yet they can∣not find where the Church has any Commission to impose them: They can assert, and use their Christian Liberty, and yet cannot subscribe to the Doctrine of the Churches Power to take it away. 3. That the most rigid Calvinists do not scruple Subscription to the Articles, so far as they relate to the Quinquarticular Con∣troversies; and for a clear experiment herein, for once let the Church make those Articles only, the single Rail about the Com∣munion Table, and we shall soon see such Multitudes of Dissen∣ters crowd into the Constitution, that she will hardly find two Benefices a piece for them.

It's my greater admiration, that they who deny Particular Election, Original sin, the interest of Christs death in Reconci∣ling God to us; that they who assert Iustification by our own Works, Freewill, &c. can subscribe them; and indeed it seems they swallow'd them with some Reluctancy, and are now reaching and straining, with many a sowr face, to Degorge, not the Bait

of the Benefice, which is infinitely sweet; but the Hook of the Ar∣ticle, which is unmereifully sharp.

This pretended Pretence then might safely have been forborn, but that the Lapwing thinks it advisable to raise a huge cry, where 'tis not, that we may not search where really it is; to make a clampering about the Non causes, to divert our Fnquirers from the true and proper causes of Non-consormity: Like the ingenious policy of the Thief, that being arraigned for a Horse, freely confessed the stealing of a Bridle, but prudently conceal∣ed it was upon the Horses Head.

But (says our Enquirer) though this neither needs nor deserves an Answer, yet I stall reply Two things to it: That is, he will give us Two needless Answers to One needless Objection.

1. The summe of the former needless Answer is thus much. Common Arts, and Sciences, which depend upon Humane Wit, and Invention, are capable of daily improvements; but Christiani∣ty depending solely upon Divine Revelation, can admit of no new discoveries. The busie Wit of Man way perplex, but it can never bring to light any New Thing; for if we admit of any New Revela∣tions, we lose the Old, and our Religion together; we accuse our Sa∣viour, and his Aposiles, as if they had not sufficiently revealed Gods Mind to the World, and we incur St. Paul's Anathema which he denounces against him, (whosoever it shall be, nay if an Angel from Heaven) that shall Preach any other Doctrine than what had been received.

The Enquirer may call this a Needless Answer, (sor who shall hinder him from calling his own what he pleases) but I assure him it contains a great deal of Needful Truth, which had he like a good Husband improved, the rest of his Book had been more needless than this Answer: Needless we consess it to be as to the Objection, which was it self needless, but not so for his own Confutation; for thus the Dissenters will come over him: If neither Time nor the Wit of Man can make any New discoveries in Christianity; then the Pope, who like another Columbus, or Americus, has made Great and New discoveries in the Terra Incognita of Tradition and Ceremonies, must either be a God, or a Devil. That the Liturgy was a principal part of Gods Worship, he has told us in the Introduction, that it was discovered from the beginning, and not by later Adventurers, he will be sore put to it to prove, for all the Musty Fragments of St. Iames's Liturgy: That it was not part of the Wisdom of Christ, or his Apostles, we are well enough satisfied: That there was Wit and Invention in it, we confess, all the Question is, whose Wit should have the glory of the Invention. Again! If to admit New Revelations be to lose the Old, and our Religion together: Let us make a short Quaery upon't, whether to admit of New Ordinances, and Constitutions, be not to lose the Old, and our Religion together? That is, whether Gospel Institutions be not exclusive of new ones, as well as Gos∣pel Revelations? and why we may not expect a new Credi∣mus, as well as a new Mandamus? New Revelations as well as

New Injunctions? A New Prophet of the Church seems to me as necessary as a New King over the Church, and a New High-Priest as needful as either: And I proceed upon this Principle, that the Law of Christ was as perfect as his Discoveries: He has told us as fully, and clearly what we should do, as what we should believe: He that may invade the Royal Office, upon pre∣tence there are not Laws enough for the Government of the Church, may with equal appearance of Reason invade the Pro∣phetick Office too, upon pretence there are not Revelations now for its instruction: And therefore the vigilant universal Pastor has found it as necessery to supply the defect of Revelations, by his own Traditions, as the nakedness of Worship by decent Ceremonies.

As Jesus Christ vindicated the Moral Law from the false Glos∣ses of the Scribes and Pharisees, so he superadded a Ceremoni•…•…l Law, depending meerly upon his own fulness of Power, and Authority; now what right any can pretend, to add new Par∣ticulars to his Ceremonial Law, which they may not also pretend, to add to his Meral Law, I cannot Divine: And therefore one of our Enquirers great Friends, who had his Eyes in his Head, and saw farther into these matters than his poor Neighbours, was constrained to assert a power that had lain dormant somewhere of adding New Particulars to the Divine Law.

But further; If New Revelations do accuse our Saviour, and his Apostles, as if they had not sufficiently revealed Gods Mind to the World: Then new ways of teaching Gods Mind, new invented Symbolical Ceremonies will accuse him, and them of the same culpable failure in not discharging those Offices, committed by God to a Mediator, and by him to his Apostles.

And in short; If we incur St. Paul's Anathema, which he denounces against him that shall Preach any other Doctrine, than what he has received: Then they will do well to get out of the way of that Curse who Preach this Doctrine, The Church has power to decree Rites, and Ceremonies: Unless they be sure they have received it from Christ, for its but ill venturing to stand in the way of an Angel with a drawn Sword; more terrible than which is one of the Scriptures Anathema's: Some will ask where, and when, and from whom the Church received that Doctrine which some Preach, viz. A Power to impose Mystical, and Symbolical Ceremonies, as the Terms of Communion with a Church•…•… but I shall only say, that our compassionate Enquirer will need a most compassionate Reader, upon these Two Accounts: First, that he makes an Objection for Dissenters, which is their Answer: And Secondly, that he gives an Answer to that Objection, which is their very Objection; but yet we have not heard the Con∣clusion.

The Consequence (says he) of these Premises is; That the elder any Doctrine of Christianity can be proved to be, it must needs be truer; and he that talks of a more clear Light of the latter Times, and clearer discoveries in Religion, talks as idly as he that should affirm he could discern things better at a miles distance, than a Man

that hath as good an Eye as himself, and yet stood close by the Object. This is that Needless Conclus on drawn out of his Needless Pre∣mises, and having discovered the weakness of the former, I might leave him at his leasure to deny his own Conclusion; but yet I shall give him some Items about that also. And 1. It's a crude uncon∣cocted No. ion, that the elder any Doctrine of Christianity is, the truer it is: For it was a Truth that Christ was Born, before it was that he was Crucified: and yet the former Article, that he was Born of the Virgin Mary, is no truer, than that he was Cru∣cified, Dead, and Buried: The Truth of the Doctrine depends not upon it. Antiquity or Seniority, but upon the infallibility of the Revealer, quo ad •…•…os, and upon the close connexion of the Terms, in it self, whether a Truth was revealed by Christ, or his Apostles immediately inspired, all are of equal Truth in them∣selves, and equal Authority as to us; that is, the lateness of the Revelation will breed no difference. 2. The Enquirer might have informed himself; that there is a double Light, an Objective, and Subjective Light: The former is the discovery of the Thing it self, the latter is the enlightning of the Faculty: It's true there is, there can be no New Objective Light rationally expected: In this sense all New Lights are but Old Darknesses; but yet there may be more Subjective Light, or a greater discovery made to us of what God has discovered in his Word: The Papists lock'd up our Bibles in the Latin Tongue, and kept the Key of Knowledge in their Pockets: God by his Gracious Providence in the Resor∣mation; has taken off the Embargo, and restraint that was upon Knowledge, and great Light is sprung in amongst us, we say not God has put more Books, or Chapters, or Verses into the Bi∣bles, but that he has given us more light in our Minds; he has not Revealed New Truths, but given us advantage to discover the Old, Thus the Learned Stillingf. somewhere expresses himself. The common way of the Spirits illuminating the Minds of Believers, is by enlightning the Faculty, not by proposition of New Objects: A Man then may talk of more Light in these latter Times, and yet not talk idly; if by more Light he intends no more than a clea∣rer understanding of Gods Mind, and Will revealed in his Word; and a Man may talk of more Light in these latter Times, and talk very idly; If thereby he means, more Revelations of Gods Mind and Will to supply the defects of the Scripture; but yet none talk so idly, as the Rhetorical Men, whose Premises speak against New Objective Light, and their conclusion against New Subje∣ctive Light. If Subjective Light be not capable of growth, if it does not recipere magis & minus: Let him give me a Reason why the Churches Articles of 1571. do clear up the Doctrine more darkly, and imperfectly laid down in the days of Edward VI. Refined Silver is more clear, than the same Mettal in the Oare, and yet there is no more Mettal. But if it be capable of growth, and increase; what an idle flourish is his Similitude of a Mans seeing better at a distance, than he that stands close by the Object: For if we have got no surther Light into the Scriptures by all the

Advantages which Merciful Providence has surnish'd us with above the darker Times of Popery, they were very ill bestowed upon us; and he that would repay him in his own Coyn might tell him; That a Man may possibly stand too near the Object, as wel as too far off; and a Dwarf upon a Gyants Shoulders may see further than the Gyant himself.

What he has hitherto philosophiz'd upon, has been little to our Edification; nor had we been troubled with this first Messe, but for the sake of that which is now to be served up in the second Course; and that is, a piece of Revenge that he will take upon St. Augustin, and the Synod of Dort.

¶ 1. And first, here's a heavy charge drawn up against one Augustin, of whom I presume the Reader may have heard at one time or other some mention made. Now this Augustin (or rather Austin; for his Name, as well as his Fame suffers a Syncope) has been formerly a person in great danger of incurring that Curse denounced against those of whom all Men speak well, till of late some Charitable Divines, loath to let a Poor Man lie in Purga∣tory from Age to Age, when a few bad words would release him, took some pity on him: And one of his best Friends in this Na∣tion is this Compassionate Enquirer, who informs us, That no Father, or Writer Greek or Latin before this Austins time agreed in Doctrine with the Synod of Dort, which is so notoriously plain that it cannot be deny'd. And if he agrees therewith, yet it's certain, that in so doing he disagrees as much with himself as with us of our Church: That he was indeed a Devout Man, but his Piety was far more commendable than his Reason, and that being hard put to it, by the Manichees, on the one hand, and the Pelagians on the other, he was not able to extricate himself; and that he was rather forced into his opinion, than made choice of it.

He that shall thus confidently dare to censure that worthy Father, must be presumed to have read over his Voluminous Writings, with all those of the Ancient Writers before him, both Greek and Latin, to a Man, to a Sentence, which might suffi∣ciently have proclaimed his Learning, and recommended him to a Patron, (one would think) though he had never reproached that Father himself: Many a poor Hungry Man have I known in my little time, that has scribled one piece after another railing at the Pope, which yet never turned to such Account, as half a score Lines smartly penn'd against this great Sinner Austin. And yet sor all these Insinuations of Industry in Reading, and Acu∣teness of piercing Wit, in hunting and tracing the Poor Man through all the windings, and turnings of his self-perplexing Contradictions; it's our meer good Nature if we will believe, that ever he saw any more than the back side of St. Austins Works; for indeed all this may be no more than an ingenious Pataphrase of their great Grotius, who thu•…•… spends his Judgment upon him:

Discuss. p. 97.Ut dicam quod sentio puto Augustinum adeo non cum prioribus, ne secum quidem per omnia posse conci∣liari: Ita contranitendi studio, se in illas Ambages induxit ut

non invenerit, quà se extriearet; Paucis Scripturae Adductus Locis, quae facilè commodam interpretationem recipiunt, aliis locis, & pluribus, & clarioribus, per quae Deus significatur omnium salutem velle, interpretationes det violentas, & nunc has, nunc illas, incertus quò se vertat; ut dicam aliquid am∣plius suit utilis Augustinus ad monita danda piae vitae, ad inter∣pretandas Sacras Scripturas satis in soelix.

When I first read this dismal charge against Austin, it minded me of our common forms of Indictments against Breakers of the Peace; how they did Vi & Armis, with Bills, and Staves, and Swords, and Guns, make an Assault, and Battery, when it may be all the out-cry is for no more than a Fillip, or a sorry Box oth' Ear.

But what will the Reader say, if all this Bluster, and Clamour which our Enquirer has borrowed upon Grotius his word, and the Publick Faith, be no more than what Grotius himself has bor∣rowed from the Pelagians who were bound in their own defence to reproach his Person, before whose Arguments they durst not stand; and who being the great oppugners of the Grace of God, must needs hate him who was its great Propugnator. I read in∣deed in Marius Mercator, p. 103. That Theodorus, Bishop of Mopsu•…•…stia, the Dad of the Pelagians, did at this rate nibble at Austins Learning:

Sed nihil illorum perspicere potuit, Mira∣bilis peccati Originalis Assert or, quippe qui in Divinis Scriptu∣ris nequaquam suerit exercitatus, nec ab Infantiâ, juxta B. Pauli vocem Sacras didicerit Literas; sed sive de Scripturae sen∣sibus, five de Dogmate saepius D•…•…clamans, multa frequenter in∣epta, propriè communitérve de ipsis Scripturis. Dogmatibusque plurimis impudenter deprompsit.

But this wonderful maintai∣ner of Original Sin, (Austin) could set none of all these Things; being a Person not at all exercised in the H. Scriptures: Nor one that had (according to St. Pauls saying) learn'd the Scripture from his Childhood; but frequently Declaiming whether of the meaning of the Scriptures, or of some Opinion, he oftentimes utters many fooleries, at all Adventures, Hab•…•…nab, concerning the Scriptures, and many Points of Doctrine. But yet let us hear the Indictment against Austin, in its several Branches.

§ 1. One Branch of the Charge is; That he was a Novelist in the weightiest Points of Religion. No one Father, or Writer, Greek, or Latin, before his time agreed with him. A deo non cum pri∣oribus posse conciliari: And this is so plain, that it needs no Proof; further than the bare say-so of Grotius) nor can it be denied. There's your Charge! There's your Evidence! These are indeed Big words, utter'd with that confidence which Men commonly as∣sume, that would be believed in an unproved falshood; for I will suppose Vincentius Lirinensis, that Malleus Haeroticorum, to have understood the Sentiments of former Ages, as well as this En∣quirer, or Hugh Grotius. Now he tells us Cap. 34. adversus haeretic. Quis unquam ante Prophanum illum Pelagium tantam virtu∣tem Liberi praesumpsit Arbitrii, ut hoc in bonis Rebus per Actus singulos adjuvandum, necessariam Dei gratiam non pu∣taret?

Quis ante prodigiosum discipulum ejus Caelestium, Reatu praevaricationis Adae, omne genus Humanum adstrictum ne∣garet?

Who ever before that prophane wretch Pelagius, ever pre∣semed the power of Free-will to be so Great, as not to judge the Grace of God necessary to help it, in all good Things, even in every parti∣cular Act? And who before his monstrous Schollar Coelestius, ever denied that all Mankind stood guilty of Adams Apostacy from God? When Irenaus Bishop of Lyons, had excellently discoursed of Original sin: How that we were wounded Antiqua Serpentis Pla∣gä, with the Old Blow of the Devil, And how that Adstrictum est Humanum genus Morti per Virginem, viz. Evam. That all Mankind was bound over to Death by the Transgression of Eve: And Protoplasti peccato, vinculis alligati eramus. We were all bound in Chains of guilt by the sin of Adam the Protoplast. St. Austin made use of this Testimony, Lib. 1, Cap. 2. contra Iul.

Videsne Antiquum Dei Hominem, quid de Antiqua Serpentis Plagâ sentiat? Quid de similitudine Carnis peccati, per quam sana∣tur plaga Serpentis in Carnes peccati? Quid de Protoplasti peccato, per quod alligati eramus.

Do you not Observe (says Austin) what that Ancient Man of God thinks of that old Blow given us by the Devil? What his Iudgment is, concerning the likeness of sinful Flesh, (Christ Incarnate) by which the Wound of the Serpent in our sinful Flesh is healed? And what his opinion is touching the sin of the Protoplast, by which we are all guilty? And Origen against Celsus, Lib. 4. agrees exactly with him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The curse of Adam is common to all Men, and there's no Woman of whom it may be said what was said of the first Woman. So Nazianz Orat. 3. de Pace. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; I have need to be wholly saved, who am wholly lapsed, and condemned by the disobe∣dience of Adam, and the subtility of the Devil. And Austin quotes Chrysostom to prove both the influence of the first Adams dis∣obedience, upon our Condemnation; and that of Christs obe∣dience upon our Acceptation with God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; When a cavilling Jew shall object, How can the World be saved by the Rectitude, or Obedience of one Christ? Answer him again, by asking him; How came the World to be condemned by the disobedience of one Adam?

I shall give the Reader no further trouble in this matter; The Greek and Latin Fathers were either of Austins, or Pelagius his mind, if they were of Pelagius his opinion, then he has at once Canoniz'd them for Orthodox Pelagians; but if they were not of Pelagius his Mind. (for I know no Medium) they were of Austins, and by consequence of the same Judgment with the Synod of Dort.

St. Hierome indeed says expresly, That before that Southern

Devil (he means Arius) appeared in the World, the Ancients spake many things in the simplicity of their Hearts, and not so advisedly, which might give some Advantage to the Heretick; And Austin will confess. That Ante Mota Certamina Pelagiana, the Fathers seem∣ed to speak favourably of Free-will; but afterwards multo dili∣gentiores, vigilantioresque facti sunt, they began to bestir them∣selves, and watch over their words a little better: Now as it would be a severe Charge upon all the Primo-primitive Fathers, that they were Arians, because a suspicious word at sometimes drop'd from their Mouths, or Pens, so would it be a rash, and ignorant Censure of them, that they were all Pelagians, be∣cause some odd expressions fell from them, which may seem to favour Pelagianisme: And therefore I am in hope, since Pela∣gius is risen from the Dead, this sleepy Age will awake, and give him no ground by unwary Expressions; at least we expect thus much, that Non-conformists may not be ruined, because they are no wiser than Austin.

§ 2. A second Branch of the Charge is, That St. Austin Agrees not with himself. A pitiful sorry self-inconsistent Scribler he was it seems, that could not make his matters hang together: One that caper'd backwards, and forwards, that it was the ea∣siest thing in the world to trip up his heels, such a Novice was this Austin; all which I could easily believe, when it shall be proved, that he wrote the first and second Part of the serious En∣quiry. Really, that Man must have amassed a vast stock of confi∣dence, that shall hope with one puff of contemptuous Breath to blow away that fair heap of Repute that that Fathers Name has gathered in so many Centuries; and he must have an over-ween∣ing conceit of his own Rhetorick, that can presume to per∣swade this Learned Age, that he was so insignificant a Ceremo∣ny, so great a Trifler: The Papists with incredible zeal have struggled for him; the Protestants have tooth and nail wrestled to draw him into their Tents; all parties have ambitiously court∣ed his suffrage; at last comes one Hugh Gr•…•…ot, and our Enqui∣rer, and they cashier him as an inconsiderable fellow not worth the whistling.

But Luther had this great Stone thrown at his Head by Bellar∣mine: And the Learned Dr. Field thus puts by the Blow. On the Church Book. 3. Ch. 42. Luther (says he) was as worthy a Divine as the World had any in those Times, or in many Ages before, and that for clearing sundry Points of greatest moment in our Christian Profession, much obscured, and entangled before with the intricate disputes of the Schoolmen, all succeeding Ages shall be bound to Honour his Happy Memory: That herein he proceeded by degrees, and in his latter Writings disliked that which in his former he did approve, is not so strange a thing. Did not Austin, the greatest of all the Fathers, and the worthiest Divine the Church of God ever had since the Apostles time, write a whole Book of Retractations? Did we not carefully observe what things he wrote whilst a Presbyter, and

what when made a Bishop? What before he enter'd into the Conflict with Pelagius, and what afterwards? Did he not formerly attri∣bute the Election of those that were chosen to Eternal Life, to the fore-sight of Faith, which afterwards he disclaimed as a meer Pelagian conceit? And would it not vex a Man of our Enquirers Humour, that Austin the Presbyter should be more Orthodox, than Austin the Bishop?

The Truth is, St. Austin disagrees no more with himself, than it became a Wise Man, who by long studying the Scriptures, and the Primitive Fathers, had gained a more concocted, and well digested Knowledge of Religion; his Retractations were never laid in his Dish, but interwoven amongst those Excellencies which Crowned his Learned Head, before Now. A piece of such self∣denial it was, that a proud heart could not bear, unless more politick Considerations turned the scale; This last Age has few Instances of such an Ingenuity as will confess it self Truths Priso∣ner; though it abounds with too many that surrender themselves Captives to base Lusts, and worldly Interest: Their own Grotius professes he was progressive, and very prone to dislike what a little before he was well pleased with, and the Reasons of his Change were evident to all the World.

§ 3. A third Branch of this Charge is, That St. Austin disa∣grees with the Church of England. There are indeed a knot of Gentlemen, that in spight of Right and Truth, are resolved to be the Church of England, and with these St. Austin, and the Ancient Fathers have no very good correspondence, nor are they ambitious of it: But that the Ancient Church of England had very high thoughts of Austins Judgment, is from hence evi∣dent, that she quotes his opinion in one at least of the Articles of her Faith, and justifies her Authority from his Doctrine, Art. 29. But yet if the Church should be a weary of him, (as I am confident she never will) and has no further service to com∣mand him, 'tis but transmitting him with Letters of safe Con∣duct into Holland, where the Divines of the Synod of Dort's perswasion will give him better Quarter, and a most Cordial welcome, and there's no harm done.

§ 4. Another Branch of this tedious Charge is, That he was a Devout Good Man, but whose Piety was far more commendable than his Reason. Fuit utilis ad monita danda piae vitae, ad Scri∣pturas interpretandas satis infoelix: That is, The Man was a well meaning Zealot! One that according to his dim light meant honestly, but he never had wit enough to write Obscaene Anno∣tations upon the Canticles; he poor Man was little versed in Ana∣creons Ribaldry, nor had much studied Ovid de Arte Amaendi, he was a meer stranger to Catullus, and Martial; and therefore must needs be Satis, nay Nimis ad interpretandas Scripturas in∣f•…•…lix. The most wretched unhappy Creature that ever bungled at a Text of Scripture. It was never my unhappiness but once to hear the learned A. B. Usher reproach'd, and it was by a Grave

divine of the same Temper, and upon the same Account: That the Primate was indeed an Honest Man, but one of no depth of Iudgment.

We need not search far for a Reason, why these Men cry down Austins Reason: In short, 'tis but to be reveng'd on him for crying down theirs; for there's a certain Maleporrsaway thing, as blind as a Beetle, and as giddy as a Goose, which they have Nick-named Reason, and this Austin decries with some seve∣rity. Thus the Learned Iuell against Harding, Art. 4. Diris. 17. observes, That Austin speaking of the Scripture judging Mysteries, by Reason, faith thus. Haec consuetudo periculosa est, per Scri∣pturas Divinas enim multo tutius Ambulatur: And again,

Si Ratio contra Divinarum Scripturarum authoritatem redditur, quamvis acuta sit, fallit verisimilitudine, vera enim esse non potest.

If Reason be brought against the Authority of the Scriptures, though it may seem •…•…xte, and witty, yet 'tis but fallacious under the shadow of Truth, for 'tis impossible it should be True. And for this he quotes, Ad Marc•…•…llinum Ep. 7. And let the Reader have a special care of the Quotation, for the Ecclesiastical Poli∣ticians sake.

But that our Austin was no such Shallow-brain'd-fellow, no such half-witted-piece, as those Divines judge it their Interest to represent him. I shall call in the Testimony of Ierome, one whose Learning, and Judgment may at least counterballance those of the Enquirer. I have always (says he to Austin) Reverenced thy Holiness! Increase in Vertue! Thou art Famous through the World: Catholicks Reverence thee as the Re-builder of the Ancient Faith; And I promise you he must be no Blockhead, that shall be able to Redintegrate the Ruinous Doctrine of the Christian Church: But I shall knock all dead with an infallible, and there∣fore irrefragable Testimony; 'tis no less I assure you than that of Coelestinus Bishop of Rome: We have always accounted Austin a Man of Holy Memory, for his Life, and Merits of our Communion, whom we have long since remembred to have been of so great Knowledge, that he was amongst the best Masters. It would be impertinent to tell you, how Panlinus Bishop of Nela, calls him the great Light set upon the Candlestick of the Church; or how Prosper gives him the Character of a very sharp Wit, clear in his Disputations, Catholick in his Expositions of the Faith: But to what purpose should we control him with inferior Evidences after that of a Pope? or to what end Subpoena our little Wit∣nesses after these Grandees? For surely he that will break Austins Pate, will not fear to dash out Prospers Brains.

§ 5. Another Branch of this endless Indictment is; That being hard put to it by the Manichees on the one hand, and the Pelagians on the other, he was not able to extricate himself. Se in illas Amba∣ges induxit, ut non invenerit qua se extricaret. You see, I hope, that if ever we should want an able Head to translate Grotius into English, our Enquirer is the Man: Never was poor Man so bewildred, so sadly intangled in the Bryers, as

this Austin, between the Manich•…•…an fatal Necessity, and the Pelagian Contingency; one while he's just a splitting upon the Seylla of Free-will, and whilst he goes a Point or two too near the wind, he's ready to be swallow'd up of the desperate Gulf of Stoical Necessity. I shall say no more; let the Reader seriously peruse St. Austins Works, and when he has done, study this En∣quirers Volumes, and by that time he may be satisfied, whether all his Rhetorick, and Confidence, will make him a competent Judge of St. Austins Learning.

§ 6. His Conclusion of his Charge is; That he was rather forced into his Opinions, than made choice of them. H•…•… whose Tongue is his own, may employ it how he pleases; but this slander carries its Consutation, as well as its Confidence in its Forehead. 'Tis as if we should conclude; That Men become Enemies, because they have shed one anothers Blood; whereas most think they wound, and shed one anothers Blood, because they were first Enemies: It was the Zeal of this Learned, and Holy Per∣son, for the cause of God that put him upon Study; that drew him out in the open Field against the open Enemies of the Grace of God, who might otherwise have slept secure in a whole skin; Dispute cleared up Truths to him, but he was not forced from any, or into any, I shall conclude this Head, with that of Bradwardine, another famous Champion in the same Cause with Austin.

Eccè enim quod non nisi tactus dolore Cor∣dis refero, sicut•…•…lim contra unum Dei Prophetam, octingenti, & quinquag inta Prophetae Real, & simil•…•…s reperti sunt, qui∣bus & innumerabilis populus adhaerebat; Ita & hodiè in hâc causâ, Quot O Domine, hodiè cum Pelagio, pro libero Ar∣bitrio contra gratuitam gratiam tuam pugnant, & contra Pau∣lum Pugilem gratiae specialem? Exurge ergo, Domine, sustine, protege, robora, consolare; seis enim quod nusquam virtute mei, sed tuâ consisus, tantillus aggredior tantam causam.

Behold! (which I cannot mention without gri•…•…f of Heart) as of old against one Prophet of God, eight hundred and fifty of the Prophets of Baal, and such like, were found, to whom a great multitude of People did adhere; so in this Cause, How many O Lord at this day contend for Freewill, with Pelagius against thy free Grace, and against St. Paul that Famous Champion of Grace? Arise therefore O Lord! uphold, defend, strengthen, comfort me; for thou knowest that not trusting to my own strength but thine, so weak a Combatant has engaged in so great a Cause.

¶ 2. His second assault is against the Synod of Dort: A Task as needless as the Answer itself, and such as will not quit for cost for having already routed Austin, this poor Synod must fall in; course with him, and be buried under his Ruines.

That it was a Dutch Synod I cannot deny: Dort is, and always was in the Province of Holland; and therefore to pare off as much needless Controversie as may be, let him Triumph in our Con∣cession, and make his best on't; The Synod of Dort was a Dutch Synod.

That England was not within the Iurisdiction of Dort, I shall easily admit, Nay. I can be contend that it be exemp•…•…ed from the Popes West•…•…rn Patriarchate, if Grotius, B. Bran•…•…hal, and some others would agree to it. The Question then is, How far the Church of England was, or is concerned in, at Agreement with, or obliged by the Decrees thereof?

That King Iames sent thither several of his most Learned, and Eminent Divines, premunited with an Instrument, and ther by impowred to sit, hear debate, conclude upon those Arduous Points, that should be brought before them, I think is not de∣nied; but by those who deny there ever was any such Synod. That they did according to their Instructions, go thither, sit there, debate upon, and at last subscribe to the determinations of that Convention, is also out of dispute: If their subscription did not formerly oblige the Nation, yet it evidently proves what was the Iudgment of the Nation: Nor do I think it had been for the Honour of this Church to have been of that Religion, be∣cause those Delegates had subscribed; but they therefore subscri∣bed, because they were in their own Judgments conformable to that of the Church, of the Religion and Judgment of the Council.

There had been formerly one Bar•…•… in the University of Cam∣bridge, who delivered himself some what broadly in favour of the Arminian Novelties; Hereupon the Heads of that University, sent up Dr. Whitaker, and Dr. Tyndall to A. B. Whitguift, that by the interposition of his Authority those errours might be crush'd in the Egge, which were but New-laid as yet, and not hatch'd in the bosom of this Church. The Zealous Prelate pre∣sently convenes some of the most Judicious Divines of his Pro∣vince, and Nov. 10. 1595. by their Advice draws up the Lambeth Articles coming up to, if not going beyond the Dordrectan Creed: Forthwith he transmits these Articles to his Brother of the other Province, the A. B. of York, who receives, and approves them: So that now we have the Primate of England, and the Primate of All England owning more than virtually the Decrees of that Synod; and surely two such persons, so learned, as ha∣ving been both of them Professors of Divinity in the University, and of so great Power in the Church, must be presumed, if any, to understand the true meaning of the 39 Articles in the Five Controverted Points. After all this King Iames allows the inser∣ting them into the Articles of the Church of Ireland; and it were some what difficult to believe, that a Prince so wise, and learned, would allow that Doctrine for Orthodox in one of his Kingdoms, which was reputed Heretical in the other; unless we will say, they were erroneous at home, but purged themselves like French-Wines at Sea, by crossing St. Georges Channel; or that the ma∣lignity, or latent poison of them, was suck'd out by the sana∣tive Complexion of the Irish Air, and Soyl: If then the sub∣stance of the Articles was owned, it's no matter whether the Ju∣risdiction of the Synod was owne•…•…: for I rather think, that the

Synod of Dort owned the Doctrine of the Church of England, than that the Church of England owned that Synods Iurisdiction.

I must here remember him of his own discourse in the Intro∣duction; and desire to know whether he abide by that Doctrine he once Preach'd to us; That the Presence of the British Bishops in the Council of Arles, was good proof of the Nations Piety. Let him show how that Proof proceeds, and its very probable we shall be in a fair way to show him how the Presence of the English Delegates at the Synod of Dort, might imply, that the Church of England did compromise with it in the Points now in Question.

I confess I do not well understand the Mystery of one company of Mens making a Faith for another; but yet I may plead from an equality of Reason, that if the Non-conformists are bound up by the Decrees of a Convocation at London, where they have no representatives, the Church of England may be as well bound up by the Decrees of Dort, where she had her representatives. If it be said that this Church had no equal Number at Dort to make a full representation of her Body; it may be answer'd; that in the Convocation 1571. there was no such equal representation of the Clergy, nor any at all of the People, who have Souls to save, and Consciences to Account for, and ought not to be concluded in matters of Faith, by what a Couple of Clerks shall agree to, who are only chosen by the Parochial Ministers: I never saw a good Argument to this day, to prove, that the people ought to Be∣lieve all that their Ministers Believe, or that the Ministers are bound to hold all that their Representatives shall subscribe, seeing it cannot be supposed that they give them so large a Commission; and if they should, it were actually void, because they give away their Consciences, which are none of their own.

How things are now I know not well, but in former times a Con∣vocation had been judged no equal representation, either of the inferior Clergy, or the Body of the People. In the lower house of Convocation, there have been in some Diocesses, one Dean, one Clerk for the Cathedral, three or four Archdeacons; and for the inferior Clergy of the whole Diocess, only Two Clerks to Counterballance all the rest. So that all things must of necessity be concluded according to the Temper and Interest of the Ca∣thedrals, and that I think was no equal representation; but these things are inconsiderable. He comes now to draw up a Charge against, not the Iurisdiction, but the Doctrine of that Syn•…•….

1. They were such as knew not how God could be Iust, unless he was cruel, nor Great, unless he Decreed to Damn the far grea∣ter part of Mankind. A company of silly Souls I perceive they were, and their Heads just of the same size with St. Austins: But in my poor judgment they took the wrong end of the Staff; for it had been much he harder task to make him Iust, if he were first supposed Cruel; but this is one of those Chymerical Consequences, which the persons of this distemper, and pre∣judice, use when their Blood is up to fasten upon the Principles of the Calvinists, It was an Ingenious Observation of the Author

of Orig. Sacr. p. 10. where he assigns this as one cause of errour. To question the soundness of Foundations for the Apparent Rotten∣ness of the Superstructures: For (says he) There is nothing more usual than for Men who exceedingly detest some absurd Consequence, they see may be drawn from a Principle supposed, to reject the Principle it self for the sake of that Consequence, which it may be doth not ne∣cessarily flow from it, but from the shortness of their own Reason doth only appear so to do. And if it were possible to perswade these Cen∣surers to so much humility as to suspect they may possibly not be infallible, in drawing Conclusions from other Mens Principles; all this heat might be over: What the Synod of Dort asserts in this matter is thus much. Ar. 15.

Deus Homines quosdam ex liber∣rimo, justissimo, & immutabili beneplacito dectevit in Com∣muni Miseriâ, in quam se suâ Culpâ praecipitârunt, relinquere, nec salvificà side, & conversione donare, sed in vijssuis, & sub justo judicio relictos, tandem, non tantum propter infide∣litatem, sed etiam Caetera peccata omnia, ad declarationem Justitiae, damnare, & aeternum punire,

In which, as there is nothing but what is Iust, so there's nothing at all that is Cruel. 1. That Act of God which our Enquirer, for the greater Grace will call a Decree to damn the far greatest part of Mankind, the Synod calls a Reliction of some Men, or a Decree to pass by some Men. Quosdam Homines decrevit Relinquere. 2. They say not that God Decrees to damn Men absolutely; but, Propter in∣fidelitatem, & caetera omnia peccata damnare, to damn Men for their Infidelity, and all their other sins; which is neither inju∣stice, nor cruelty. 3. They say indeed that God Decrees to leave some Men in the common Misery, but withal tis such as whereunto they have thrown themselves through their own fault. In communi miseriâ, in quam se suâ Culpâ praecipitarunt. 4. They say this is an Act of Iustice in God to leave them to lie in that common mi∣sery, into which they had plunged temselves, it is Iustissimo Beneplacito. So that all the difficulty will be to resolve, 1. Whe∣ther it be an Act of Cruelty in God to leave Man as he found him in Massá corruptá; & damnabili? And 2. Whether it be an Act of Injustice in God to damn Men for their unbelief, and other sins. If neither of these; it will be no difficult province to make it out, How God may be just in damning Men for their sin, and yet not cru•…•… leaving them in their sin.

I am aware that this whole Controversie at last must empty it self into that of Original sin. And a difficulty it is that may re∣quire strong Heads to prove, that will not bring humble Faith to believe, how Men have plunged themselves into the common Mise∣ry, wherein God leaves those some, by their own default, Culpâ suâ: But the Church of England will be responsible for this difficulty, who determines in her Ninth Article, That in every Person born into the World it deserveth Gods wrath and damna∣tion.

The pretence for this odious Imputation, is nothing but a Fancy, which forsooth these great Masters of Wit have agreed

to call Reason, That that which would be Cruelty, and Injustice in Man, must presently be so in God: As thus, Because it would be Cruelty, and Inhumanity in me to see my Enemy (or if it were but his Oxe or his Asse) lie in a Ditch ready to perish, and not to put forth a helping hand to pluck him out, that therefore it must be Cruelty in God, to see a sinner lie under sin, and its present Consequents, and not to deliver him from that state: Whereas we might consider that God has tyed us by the Laws of Charity and Interest to such Assistance; because we may possibly call for the same Assistance from others in our Miseries; but God is not so bound up, having once set his Creature on his legs, to raise him up as oft as he shall please to fall.

The vanity of this Reasoning wil more easily appear, if we take the pains (a little pains will do it) to put, and consider this Case. Scelus qui non prohibet cum potest jubes; 'tis Seneca's Maxime, and owned by all; That every Man is bound to prevent, and hin∣der all the wickedness he possibly, and lawfully can; now if we will Measure God by this Rule, we must conclude, that God is unjust and cruel, if he hinders not all the evil in the World, which he can possibly, and lawfully prevent: Nay, put the Case as favourably as you can, That God is bound to prevent all the wickedness of Mankind, as far as he can by Moral means, not exerting any Physical Influence upon his Creature, to impede its vitious propensities, yet this will not excuse him from Ap∣parent injustice and cruelty, if our Obligations must be made the Rule and Measure of his: For he has not in many places of the World sent them so much as the Preaching of the Gospel, nor help'd them to the best Arguments against disobedience, nor propounded to them the strongest Motives to obedience.

The Remonstrants I perceive would gladly fasten this upon the Contra Remonstrants, that there is the same Reason, and Pro∣portion between foreseen Faith, and Election, and foreseen infidelity and disobedience, and Reprobation. So Ames Coron. p. 27. Parilitatem quandam inferre c•…•…nantur inter electionem, & repro∣bationem. To which he thus returns: Sed sine Ratione, privile∣gium enim exemptionis, & liberationis a pana, merita, benè potest aliquibus concedi, sine ulla ratione Conditionis antecedentis, & im∣pellentis; & pana tamen caeteris inflig•…•… ratione sui meriti, i. e. The priviledge of Exemption, and Deliverance from deserved punishment may safely be granted to some without any respect had to an Antece∣dent, and Moving Condition, and yet the punishment be inflicted upon the rest, on the Account of their own demerits: So that he seems to have cleared what he had said, p. 14. Interim advertere debent aliam esse Rationem infidelitatis ad Rejectionem; aliam verò fide•…•… ad Electionem. To shut up this discourse: If by Reprobation this Enquirer will needs understand a peremptory Decree of God to damn any Man, without respect had to the violation of his Law, the Synod is a perfect stranger to it: But if by Reprobation, they may have liberty to understand no more than they have a mind to, viz. Gods purpose not to give Grace to some to whom he ows it not:

As it speaks no injustice in him, because he was not their Debtor; so neither does it imply any Cruelty, if as a Righteous, and Iust Iudge, he punish them for those sins, which they commit for want of such special, and undeserved Grace.

2. A second Charge against the Doctrine of that Synod is; That they could not tell how Men should be kept humble, unless they made him not a Man, but a Stock, or a Stone. And yet the harder task had been to make him Humble, if they had made him either a Stock, or a Stone; And yet the harder task had been to make him Humble, if they had made him either a Stock, or a Stone; for it would have puzled them to Preach a Sermon of Humility with any considerable success to such an Auditor, though the Legend would perswade us, that Venerable Bede had once, and but once, that Happiness: But let the Reader hear what they say for themselves, Art. 3, 4. §. 13, 16.

Sicuti post lapsum, Homo non definit esse Homo, intellectu, & voluntate praedi∣tus, nec peccatum quod universum genus humanum pervasit, naturam generis humani sustulit, sed spiritualiter •…•…cidit; Ita etiam haec Divina Regenerationis gratia, non agit in homini∣bus, tanquam truncis, & stipitibus, nec voluntatem, ejusque proprietates tollit, aut in vitam violenter cogit, sed spiritua∣liter vivificat, sanat, corrigit, suaviter simulac potenter sle∣ctit.

As after the Fall, Man ceased not to be a Man, endow∣ed with an Understanding, and Will, nor hath sin, which over∣spread all Mankind, taken away the Nature of Mankind, but only spiritually stain it. So also that Divine Regenerating Grace, works not in Men, as if they were Stocks, or Blocks, not takes away the Will, and its Essential Properties; or compels it by force against its will, but spiritually quickens it, heals it, corrects it, and gently, but yet powerfully inclines it. Hence it is clear, that this Synod were satisfied that God in the work of Conversion deals not with Men, as if they were Stocks, (and the same you may imagine of Stones) but the Question then will be, whether upon this Hypo∣thesis, they knew how to keep Man Humble: Man indeed is a very proud Creature, and it may exercise the skill of the wisest how to keep him Humble upon the best Principles; but of all that have undertaken this hard task, I most admire at their want of skill, that know not how to keep Man Humble unless they knock him ot•…•… Head. The knot of the Controversie among the contending parties lies here.

The Contra-Remonstrants assert. Post Dei operationem, non manet in Hominis potestate Regenerari, vel non Regenerari: So Ames Coron. p. 227. After the Work of God (i. e. his utmost Work that he designs in Conversion) it remains not in Mans power to be Regenerated, or not Regenerated; for they suppose that God does not leave his Work in the halves, but that before that effe∣ctual Grace, which proceeds from his purpose of Regenerating, does cease to operate, the person is actually Regenerated; yet still that in all the process of this Glorious Work, he offers no violence to, commits no Rape upon the Natural Faculties of

the Soul: The Remonstrants on the other hand assert, That

Positis omnibus operationibus, quibus ad Conversionem, in nobis efficiendam, Deus utitur, manet tamen ipsa Conversio, 〈◊〉〈◊〉 〈◊〉〈◊〉 nostrâ potestate, ut possimus non Converti.

Supposing the whole Work of God, 〈◊〉〈◊〉 〈◊〉〈◊〉 uses to work Conversion in us, to be finished; yet still Conversion it self remains so 〈◊〉〈◊〉 in our power, that we may not be Converted. Which Principle seems clearly to ascribe Conversion not to Gods Grace, but to Mans Will, and Strength; it's the Man that makes himself differ from another: It's Man that Regenerates himself, when all is done that God does; and perhaps our Enquirer may have something to do to keep Man humble upon this Hypothesis: But whether of these Two Prin∣ciples makes the nearer Approach to the Church of England, I mean that Doctrine which is express'd in the thirty nine Arti∣cles, let the 10. Art. judge. The Condition of Man is such after the Fall, that he cannot turn, nor prepare himself by his own Na∣tural Strength to Faith, and calling upon God; wherefore we have no power to do good Works pleasant and acceptable to God, without the Grace of God preventing us, that we may have a good will, and working with us, when we have that good will. Our Enquirer, will tell us by and by, p. 9. That there has been little or no altera∣tion made in the Doctrine of this Church, since the beginning of the Reformation: And therefore I conclude, that there has been no alteration made from an Anti-Arminian to an Arminian sense▪ for that cannot be called little or no alteration: Now that this 10 Art. in the beginning of the Reformation, in Edw. VI. Reign, had an Anti-Arminian sense, will be out of Question to him that remembers what Addition there was then made to it. The Grace of Christ, or the H. Ghost by him given, doth take away the Stony Heart, and giveth an Heart of Flesh; and although those that have no will to good things, he maketh them to will; and those that would evil things, he maketh them not to will, yet nevertheless he forceth not the will. Articles Printed by I. Day Anno 1553. Cum Privilegio: If this then be the sense of the Article, let him go practise at home, and turn his Brains, how to keep Man Humble, and yet neither make him Stock nor Stone; and when he has found out the Mystery, send word to the Synod, who I am assured never asserted higher than this amounts to: But if this be not the sense of the Article at present, though it was once so, then it must follow that the Church has more than a little alter'd her Doctrine since the Reformation: And then a worse thing than all this will follow; for p 8. He allows, That if this Church did approach too near Popery, it would serve to justifie a Secession from it. But says another, if it approaches too near Arminianism, it approaches too near Popery; and therefore our Enquirer will warrant any Mans Secession from the Church, without the least imputation of Schisme: What a close connexion there is be∣tween those two errours we shall hear e're long, and thither we refer the Reader, when we have told him, that the Church of England is certainly free from any Tincture of Arminianism,

and so far free from any spot of Popery; only it concern'd the Enquirer to understand the consequences of his own scandalous Reflections. I have done with his first Answer.

2. I come now to his second: The Arti•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 this Church do with such ad•…•… prudence and wariness handle thes•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 paerticular respect was had to these Men, and care taken that they might Abundare sensu suo.

I cannot imagine what greater Reproach he could throw upon these famous Articles, and their worthy Compilers, then to sug∣gest that they were calculated for all Meridians and Latitudes: As if the Church did imitate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Delphian Apollo, whose Oracles wore Two Faces under one Heed, and were penn'd like those Amphilogies that cheated Croesus and Pyrr•…•… into their distruction: Or as if like Ianus, they looked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 backwards and forwards: and like the untouch'd Needle, stood indifferently to be interpreted through the two and thirty Points of the Compass: The Papists do never more maliciously reproach the Scriptures, than when they call it a Lesbian Rule, a Nose of Wax, a Leaden Dagger, a Pair of Scamans Trowzes; a Movable Dyal, you may make it what a Clock you please: And yet they never arriv'd at that height of Blasphemy, as to say it was Indu∣striously so penn'd by the Amannenses of the Holy Ghost.

I dare not entertain so little Charity for an Assembly of Holy and Learned Men convened upon so solemn an occasion, that they would play Legerde main, and contrive us a Systeme of Di∣vinity, which should be 〈◊〉〈◊〉 pacis non veritatis: The Conventicle of Trent indeed acted like themselves, (that is, a pack of Juglers) who when they were gravelled and knew not how to hush the noise, and imp•…•…rtunate Clamour of the bick∣ering Factions, the Crafti•…•…r L•…•…ng M•…•…n found out a Temper (as they call'd it) to skin over that Wou•…•…d which they could not heal, and durst not search; And what was the success of these Carnal Policies? only this! Both parties retained their differing opini∣ons, believed just as they did bef•…•…re; and when they f•…•…und how they had been cajouled, the Con•…•… versi•…•…s which for a while had been smothered under the Ashes of a Blind Subscription, broke out into a more violent flame.

The craft of this Politick Juncto, that impartial H•…•…storian Pie∣tro Pola•…•… has opened to the World: Hist. Conne. of Trent. p. 216. In the •…•…ear 1546. (says she) In the end of the Session Dominicus a Soto, principal of the Dominicans, wrote Three Books of Nature and Grace, wherein all his old Opinions were found; Then comes Andreas Vega, a great Man amongst the Franciscans, and he •…•…ites no less than Fifteen Books, upon the 16 Points of the Decree that passed that Session, and expounded all according to his own Opinions: And yet their opinions were directly contrary to one another, though both supposed to agree with the Decree of the Council. So Righteous it is with God, that they who design not their Confessions for an Instrument of Truth, which is Gods End, should not find them an Instrement of Peace, which is all their End: They that will separate Truth from Peace, shall certainly

miss both of P•…•…ace and Truth.

The Title prefix'd to the Book of Articles does abundantly secure us of their Honesty. The Catholick Doctrine believed and professed in the Church of England. Now how shall we at all believe, if we know not what to bel•…•…eve? And if the Trumpet gives an un∣certain Sound, 'tis all one as if it were not Sounded: That which is every thing, and every where, is nothing, and no where. That which has no determinate Sense, has no Sense, and that's very near akin to Non-sense. The Iews indeed have a Tradition, that the Manna was what every Mans appetite could relish; and such a Religion would these Men invent as should be most flexible, where it ought not to bend, and where it should yield, there to be in•…•…exible. Strange it is, that Religion of all things in the World should be unfix'd, and like Delos, or O-Brazile, float up and d•…•…n in various and uncertain Conjectures: What Aristotle •…•…'d to say of o•…•… of his Books. That is was Editus, & non Editus, and what was the just reproach of the Rhemists Testament, that it c•…•…e forth (as some repor•…•… of a great Princes Sword) with a Padlock upon't, so stuffed with Pen and Ink-horn Terms, that it was almost as intelligible in Latin; the same contumely does our Enquirer pour out upon the Articles of the Church, which were the most famous Testimony that then for many Years, nay Ages, had been given to the Truth of the Gospel. I conclude then, that he must be very immodest, that can entertain a thought so unworthy the Learning, Religion, and sincetity of our first Refor∣mers, which were their greatest Ornaments, as they were of their Times, and the Articles the greatest glory of them both.

I know it's an easie matter to draw up a Proposition so dubi∣ously, that the greatest Dissenters may subscribe it; but what is the advantage of such dawbing Policy? Peace or Unity of Judg∣ment? Some Men indeed have got a Worm in their Pates, and they fancy this an expedient for these ends, but there's no such matter; for the Subscribers in this Case do not bow their jugd∣ments to the Articles, but gently bend the Articles to their judg∣ment. It's not the Bank that moves to the Boat, but the Boat that moves to the Bank, and each Party thinks it self the stronger, because it can draw in the obsequious Articles to abet their opinioons

When therefore he insinuates, that they of the Cal•…•…inistical perswasion, in subscribing the Articles, are forced to use Scho∣lastick Subtleties to reconcile their opinions to them; we entreat them to use Scholastick Sub•…•…leties, who are of the other judgment, to reconcile the Articles to their opinions, and they will find all too little, unless they borrow a Point or two of Conscience, first to resolve to subscribe, and then defend it afterwards as well as they can.

And when he intimates that they were only some few Divines of this Church that used this expedient, we know well, that till the appearance of the late A. B. Laud, the generality of this Church were of the Dort perswasion; Arminianism has been

openly declared Schism; Arminius himself an Enemy to the Grace of God, by our greatest and most Learned Princes; and the great∣est of our Church-Men have declared against it, as a stranger and enemy to our Church. But all this, as I observ'd, was brought in to vilifie the Synod of Dort; and that eminently Learned and Holy Person St. Austin, whose Credit whilst the Enquirer would wound, he shall but like the Viper in the Fable, Break his own Teeth, and never hurt the impregnable Steel.

2. A second pretended Objection against the Church is, That it is not sufficiently purged from the Dross of Romish Superstitions.

It's a marvelous advantage to him that challenges another to fight; if he may prescribe and impose the Weapon; this Autho∣rity has our Enquirer, and some of his Camerades arrogated as peculiar to themselves, that they may put what objections they please into the Mouths of Dissenters.

For though they cannot in the largest Charity acquit a Party, (neither considerable for Number or solid Learning) which yet by noise and Pragmaticalness, and some other Artifices, have vested themselves with the Name of the Church; yet they are ready to clear the Articles of the Church from Popery, and Ar∣minianism.

I intend those alone, who would obtrude a meaning upon the Doctrine, as if it impugned particular Election, Original Sin, and asserted Free-will, Iustification by our own Works, and the rest of those Points whereof some mention has been made.

In the first of Car. I. The House of Commons exhibited Arti∣cles against one Mr. Richard Mountague; the 5th. of which was thus. And whereas in the 17th. of the said Articles, it is Resolved, [That God hath certainly decreed by his Counsel secret to us, to deliver from Curse, and Damnation, those whom he hath chosen out of Mankind in Christ, and to bring them by Christ to Everla∣sting salvation, wherefore they which be endued with so excel∣lent a Benefit, be called according to Gods purpose working in due time, they through Grace obey that calling, they be justified freely, walk Religiously in good works, and at last by Gods mer∣cy attain to Everlasting Felicity;] He the said Richard Mountague, 〈◊〉〈◊〉 the said Book called The Appeal, doth affirm and maintain, that men justified may fall away from that state which once they had. Thereby la•…•…ing a most malicious scandal upon the Church of England, as if he did differ herein from the Reformed Churches in England, and th•…•… Reformed Churches beyond the Seas, and did Consent unto those pernicious Errours commonly called Arminianism, which the late famous Q. Eliz. and K. James of happy memory, did so piously, and Religiously labour to suppress. And farther they charge him, That the scope and end of his Book, was to give •…•…ncouragement to Popery, and to withdraw his Majesties Subjects frrom the True Religion establisht; From whence we have gained this Point, that that Doctrine which denies Perseverance in them that were once Justified, doth abet Arminianism, and therein draw near Po∣pery: But if these men might expound the Articles, they would

deny the one, and abet the other; and therefore do draw too near Popery: Hereupon Dissenters have a warrant under his own Hand to withdraw from the Church, for (says he) p. 8. If the charge (of drawing too near the Church of Rome) were true, or if it were probable, it would justifie their separation from it.

In 5 Caroli I. The House of Commons made this protestation, Whosoever shall bring in Innovation of Religion, or by Favour or Countenance se•…•…k to extend Popery or Arminianism, or other Opi∣nion disagreeing from the truth, or Orthodox Church, shall be Re∣puted a Capital Enemy to this Kingdom and Common-wealth.

And so close has the connexion between Popery, and Armi∣nianism ever been adjudged, that the Jusuites, who throughly understand their Interest, and the most proper and suitable means to promote it, h•…•…ve p•…•…ht upon This as the best expe∣dient to introduce That, for 〈◊〉〈◊〉 •…•…s in that Triumphant Letter of theirs to their Rector at 〈◊〉〈◊〉, they express themselves, Now we have planted that Soveraign Drug of Arminianism, which will purge the Protestants of their Heresie, and it flourishes, and brings forth fruit in due season. Whence we are taught both our Disease, and our Remedy: The Disease under which poor England la∣boured was Protestancy, the Remedy was the Iesuites powder, or a round Dose of Arminianism, which is it seems a specifick purger of that Humour.

That the Divines of this Church did formerly maintain a just suspicion, that the Opinions of Conditional Election, and falling away totally from Grace, were an In-let to Popery, we need no other evidence then that Letter written by the University of Cambridge, to their Chancellor, upon the occasion of Barrets, and Baro's preaching up such like novelties: It was dated March 8. 1595. If (say they) passage be admitted to these Errours, the whole Body of Popery will break in upon us by little and little, to the overthrow of all Religion. And therefore they humbly beseech his Lordships good Aid and Assistance, for the suppressing those Er∣rours in time; and not only of those Errours, but of Gross Pope∣ry, like by such means in time to Creep in amongst them, as they found by late experience it dangerously begun.

I say, not that the Articles of the Church encline to Popery, nay they detest it, but this I say, that if they did encline to Arminianism, they must to Popery; If they do not, why are they with allowance, so misconstrued? if they do; then the secession of the Non-conformists is thereby justified.

Having therefore made this Objection for the Dissenters, he will give them their Answer, and prove the unreasonableness of this suggestion, That the Church of England approaches too near the Superstitions of Rome.

1. Its certain (says he) there hath been little or no Alteration made, either in the Doctrine, Discipline, or Liturgy, since the first Reformation. Little or none? Does he mean for the better, or the worse? To say, there has li•…•…le or none been made for the better, is a Commendation so cold, that silence had been more

an Honour than such praise. The Reformation was begun as the times would bear; A fair Copy was set for posterity to imitate, never dreaming that their Rudiments should have been our ut∣most perfection. That their first step should have been our Hercules Pillars, and a Ne plus ultra, to all future endeavours. To say, there has been little or no Alter•…•… made for the worse, is a more modest way of Defamation; but •…•…enters have many things to say to this.

§ 1 That there have been cons•…•…ble Alterations made in the Articles themselves, if not as they remain in Scriptis, yet as they are publickly interpreted, for we subscribe not to a heap of Letters and Syllables, but to the sense and meaning of certain pro∣positions, as they are owned by the Church, What the Church owns (say they) we can no otherwise understand, then by those Writings which appear every day Licensed, and approved by those of greatest Authority in the Church: Now if we may judge of the meaning of the Articles by those Writings, They are as much Altered, as if Negatives had been changed into Affir∣matives, or Affirmatives into Negatives. In former times they were generally subscribed, because the most scrupulous were ge∣nerally informed by those of most eminent place in the Church, that the meaning was found, but now (say they) we are infor∣med otherwise, we see our mistake, the words have a different and contrary meaning; and therefore we must be excused in sub∣scription. 2. They will say, That what the Enquirer calls little or nothing, is a very great something: for it concerns us not so much what is put into the Liturgy or Rituals, as what is made a Condition of Communion whi•…•…h the Church: Now in the beginning of the Reformation, though many things were in use, yet few imposed as the necessary Terms of enjoying a station in that Socie∣ty; Things supposed indifferent were used as in different. In the 13th. of Q. Eliz. subscription is only required to Doctrinals, and such Subscribers, though not ordained by Prelates, were ad∣mitted to officiate as Ministers of the Church of England. But now subscription is peremptorily required to all and every thing contain'd in the Book of Commonprayer, The Book of ordering Bishops, Priests, and Deacons, wherein are considerable Do∣ctrinal Additions, and Alterations; such as the different Orders of Bishops▪ Priests, and Deacons, supposed to be distinct jure divino; A Doctrine which A. B. Cranmer understood not, as is evident from his M. S. exemplified in Dr. St. his Irenicum.

In the beginning of the Reformation, Ceremonies were retain∣ed to win upon the people who were then generally Papists, and doted upon old usages, and not as the necessary conditions of Communion; They were retained, not to shut out of Dores the Protestants, which is their present use, but to invite in the Ro∣manists, which was their Original end, but there's nothing more common, then for Institutions to degenerate; and be perverted from the first Reasons of their usage, and yet still to plead the Credit of their Originals: Thus Indulgences, and Remission of sins

were first granted to all that would engage in the Holy War, to recover the Sepulchre of Christ out of the hands of the Saracens, but in process of time they were dispensed to them who would massacre the Waldenses, and Albigenses, and such as could not obey the Tyranny of the Romish saction: Thus was the Inquisition first set up to discover the Hypocritical Moors in Spain, but the edge of it since turned against the Protestants. And thus were the Ceremonies perverted, at first made a Key to let in the Papists, and now made a Lock to shut out Protestants. What a glorious work must it then be to abolish those Engines, that seeing they are become weak to do Good, they may be rendred as impotent to do mischief: Imitating herein the Apostle; who once circumcised Timothy to gain the weak Iews, yet stoutly refused to Circumcise Titus, least he should stumble the weak Gentiles. 3. The Ceremonies its true crept into the Church pretty early, yet they laid no weight, no stress upon them; It was decreed by the Councel of Sardica, that none should be made a Bishop, 〈◊〉〈◊〉 •…•…e that had passed the Inferiour Orders, and continued in them for some time; and yet we see they insisted not upon such a Ca∣non, when it might prejudice the Church, and exclude useful persons from the Ministry: and therefore Nectarius was chosen Patriarch of Constantinople, not only being a Lay-man, but un∣baptized: As our Enquirer commends and admires the Churches Wisdom in forming her Doctrinal Articles, that men of various perswasions might subscribe them; so her tenderness and wisdom had been no less admirable, had she recommended Ceremonies with such an Indifferency, that they who were passionately sond of them, might be humoured, and they that protest they scru∣ple them in Conscience towards God, might fairly let them alone: for it can be no dishonour to a Church to be as Lax in Ceremonies of humane constitution, as in Doctrines of Divine Revelation. 4. Dissenters say from good grounds, that that which makes all an insupportable burden, viz. That we must subscribe according to the clause of the 20th. Article, that The Church has power to decree Rites, and Ceremonies, is added since the Beginning of the Reformation. And this they think heavier than all the Ceremoni•…•…s put together; many could practice a thing supposing it indifferent in it self, and having a real tenden∣cy to a greater good, who can by no means subscribe that the Church has such a power to take away my liberty: I have taken notice, that in the Ancient Bibles of this Church, the Contents of Psalm 149. ran thus; The Prophet exhorteth to praise God for his Love to his Church, and for his benefits. But in the latter days we had got high ranting Language, The Prophet exhorteth to praise God for his Love to his Church, and for that power that he hath given to his Church over the Consciences of Men: This is no little Ad∣dition. 5. They will tell him, that the number of Non-confor∣mists was considerable from the very Infancy of the Refor∣mation, though it could not be expected that their names should be inserted in the Church Calender amongst the Confessors;

and that Non-conformity has run a line parallel with the Natio∣nal Reformation to this day.

But (says our Enquirer) The main quarrel is, that we are not Always Reforming. No that's not the main, nor any Quarrel that Dissenters have with them: Let but Reformation be made in what is necessary, and as often as is necessary, and I know none disposed to Quarrel: It were better never to be sick, than to have a Remedy; yet upon supposition of a Disease, in my mind there's nothing like an approved Medicine. It's more desirable not to make Shipwrack, than to escape by a •…•…lank; yet when a wrack is made, he deserves to sink that despises a subsidiary Plank: If it were possible for Churches not to contract corru∣ption, I know no need, because no use of Reformation.

Some Men hate Reformation as the Bear hates the Stake. They pretend, that the Reformation of the Church will discompose the State: But the best way to preserve the Iron, is to scowr away the Rust: A dirty Face may be Wash'd, and yet the skin never rub'd off; and the House swept, and never thrown out of the Windows: They plead again, That no Reformation can be made, but what will notably diminish the Revenues, Grandeur, and Credit of the Church. And this Objection has more real weight in it than all the rest. This is the Capital grievance, Hinc illae Lachrymae! But does it not argue ae Saleable and Mercenary Soul, that would Barter away Purity for Pluralities? The most severe Reforma∣tion would leave too much, if any thing, for such an Objector; what ever have been the specious Pretences, this has been the real obstruction of an effectual Reformation; Kings and Parlia∣ments have always been inclinable towards a Redress of Exorbi∣tances; but the Covetousness and Pride of Churchmen have ever impeded their Pious endeavours. A Parliament in Queen Eliz. Reign, as we read in Dr. •…•…llers Ch. History was bringing in a Bill against Pluralities; and A. B. Whitguift sends a Letter to her Majesty, signifying they were all undone Horse and Foot 〈◊〉〈◊〉 it passed: Observe how he deplores the miserable state of the Church. The woful and distressed estate, whereinto we are like to fall, forceth us, with grief of heart, in most Humble manner to •…•…ave your Majesties most Soveraign Protection.—Why what •…•…s the •…•…ter? were they making a Law against Preaching? No! or against Common-Prayer? By no means! what ailes then the distressed Man?—why, We therefore not as Directors, but as Humble Remembrancers, beseech your Highnesses favourable behold∣ing of our present state, and what it will be in time, if the Bill against Pluralities should take place. No question it must be utter extirpation of the Christian Religion: Thus in another Letter to the same Queen he complains with Lamentations that would soften a heart of Marble. That they have brought in a Bill gi∣ving liberty to marry at all times of the year, without restraint: well, but if men be obnoxious to the evil all times of the year, why should they not use the Remedy that God has appointed all times of the year? The Apostle who tells us, Its better to marry

then burn, did not except any time of the year. But why may not a Parliament make a Law, as well as the Ecclesiastical Court give a License, that it shall be Lawful to marry at any time of the year? Ay but the Parliament will make the Law for nothing, whereas those other will have Money for their Lice•…•…∣ses. But he proceeds,—Its Contrary to the old Canons, con∣tinually observed by us. Why but is it not Contrary to the old Canons to take Money for a License? Yes! but—It tendeth to the slander of the Church, as having hitherto maintained an Er∣rour. And now you have the bottom of the Bag: All Reforma∣tion must touch the Clergy either in their Credits or Profits; and it were better never to put a hand to that work, then to touch either of those with a little finger.

2. His second Answer is, All is not to be esteemed Popery that is held by the Church of Rome, we are not to depart further from her, then she has departed from the Truth, and those things wherein they Agree, are such (and no other) as were generally received by All Chri∣stiaen Churches, and by the Roman before it lay under any i•…•… character. Many things might be returned, but I shall say little, only 1. As all is not to be accounted Popery which is held by the Church of Rome, so neither is all to be accounted Schism which hot men in their passions and prejudices will call so. Let that be now ac∣counted Popery, which in the beginning of the Reformation, by the most eminent Divines of this Nation, was so accounted, and he will hear no more I presume of that Argument. 2. I would be satisfied whether Rome departed from the Truth, Sim∣plicity, and Complexion of the Evangelical Worship, when she loaded the Church with such multitudes of unnecessary Ceremo∣nies, and Superstitions; If not, why did the Church of Eng∣land depart from her in Any? if so; why did she not depart in All? 3. Why should we be so tender of departing from an Abominable Strumpet? were it not more Christian to say, we will depart from the Reformed Churches abroad, no further then they have departed from the Truth, and then the Argu∣ment will be ingenuously strong, rather to part with Ceremonies that we may Syncretize with Protestants, then retain them that we may hold fair Quarter with Papists. 4. It cannot be made appear, that those things wherein the Agreement yet abides, were generally received by all Christian Churches: Kneeling at the Sacrament was not received in the Church, till Rome came under an ill, and most odious Character, Many Centuries after the Apostles knew it not, and when it was first entertain'd, it was accommodated to the grand Idol of Transubstantiation.

But our Enquirer has a mind to be Resolved in a few Questions for his own private satisfaction.

1. Qu. If there be such a dangerous affinity between the Church of England, and the Romish, how came it to pass that the blessed Instruments of our Reformation, A. B. Cranmer, and others, laid down their lives in Testimony to this against that. I meddle nor with his dangerous Affinities, nor C•…•…nsanguinities, nor whe∣ther

they come within the Prohibited Degrees or no; what I am concern'd in, is his argument, which may receive this short Answer. They laid down their lives in testimony against those Errours wherein they differ'd, and not against those wherein they might be agreed: They might possibly agree in many, and yet differ in so many as might cost them their Lives: There was difference enough to justifie their opposition; and yet there might be Agreement enough to justifie a modest complaint.

I once heard a person upon his Arraignment for Burglary plead strongly, that he had served his Majesty faithfully in his Wars; the judge I remember took him up somewhat too short: Friend! you are not Indicted for your Loyalty, but for breaking a House: The Non-conformist agree with the Church of England in more, and more material points, then England can be supposed to Agree with Rome, and yet all his smooth and oylie Oratory, will not perswade the Dissenters that they suffer not from their Brethren.

The difference between the Church of England, and Rome, is very considerable, it is Essential, it constitutes them two distinct Societies, and such as cannot Coalesce without funda∣mental alterations in the one, and yet there might possibly remain some things, which might speak too near an Approach.

I should be loath to be misunderstood; and do question more my own infelicity to cloath my Conceptions with apposite ex∣pressions, then the Acuteness of the Reader, and therefore I shall give him this general Advertisement to prevent mistakes. I am not concerned to Assert, that this Church Approaches too near that of Rome, but modestly examining whether the Enquirer has •…•…roved his Negative, that she does not; and therefore does not, because Cranmer, Ridley, &c. laid down their lives in Testimony against Romish Corruptions. I deny not the Consequent, but the Consequence; Not that this Church maintains a due distance from Rome; but that it appears true upon this Reason, because the bloody Papists put many of her Ancient Fathers, and Zea∣lous Children to death, of whose weakness I am the more con∣fident, being assured by good History, That they have most barbarously persecuted and murdered those who differ'd from them in some single Point, whilst they held communion with them in all the rest.

The Church of England (I say it again) is departed from Rome, but yet it may be true, § 1. That some amongst us have laid such foundations, as being regularly, and proportionably advanc'd in their superstructures, will either re-introduce that Abomina∣tion, or condemn Cranmers separation. In the grand Debate, p 92, 93. The Reverend and Learned Divines lay down these Rules. 1. That God has given not only a Power, but a Command •…•…lso of Imposing whatsoever shall be truly Decent, and becoming his Worship. 2. That not Inferiours, but Superiours must judge what i•…•… truly Convenient, and Decent: Now allow but the Pope, and •…•…is Consistory these favourable Concessions, (and it cannot

reasonably be deny'd them by those who claim them) and all their Injunctions will be justified; and Cranmer with his Brethren found Will-sufferers, who charg'd their persecutors to be Will-worship∣pers: The Pope commands us to worship an Image, nor termina∣ting our Adoration therein, but letting it slide nimbly through that Medium to the Adorable Object which it represents; and all this as August, and Decent, and a great exciter of Devotion, a mighty mover of Pious Affections: I suppose my self to be one of those Inferiours, who scruple the lawfulness of this practise: He who is my supposed Superiour, asks me, whether I do not own it my Duty to Worship God? I plainly own the Affirmative, but I am not satisfied in the Mode of Adoration. He answers readily, The Modes of Worship are but indifferent Circumstances, in their use very Decent, and commanded too by those who have power to Impose and Iudge what is truly Decent: I Rejoyn again, This is very strange Do•…•…trine, I have drunk in other apprehensions from my Mothers Milk: But he stops my Mouth, and turns me to the very Page, where some of our most eminent Divines of late years do plead on their behalf, what he pleads on his.

But further, he Commands Holy Oyl, Holy Water, Con∣secrated Salt, Cr•…•…m, Spittle, Insuff•…•…ations, Exorcisms, with abundance of •…•…ine D•…•…es to be used in or with, or in order to Baptism; The inferiour scruples these as me•…•…t fooleries, too childish and light to be used in Gods Worship. But the Supe∣riour takes you up: You are not Competent Judges; it belongs to him to Impose, and Judge what is De•…•…, and such he has judged these, and as such imposed them, and your work is not Disputation, but Obedience.

When B. Bo•…•…ner heard, th•…•… in •…•…r Reforma•…•…ion we had re∣served some of the old Ceremonies, he answered with a smile, They ha•…•…e begun to Tast of our Br•…•…, and in time they'l eat of our Beef: The old Crafty Fox knew well, that where there was a Nest, Egge left, the Priest; and Friers would Lay to it the whole Racemation of their Superstitions.

They that take away a practise, and do not renounce the Principle upon which 'tis built, do but lop off some of the more Luxuriant Branches, whilst the Tree is alive, or turn his Holiness out of doors, and yet give him the Key in's Pocket to return at his leasure, or pleasure: And he might be too hasty that said, The English forced the Pope out of d•…•…rs so hastily, that he had not time to take his Garmen•…•… with him.

I confess, I have been puzled what Answer to give to a Ca∣villing Popish Priest; when he asks so pertly, why the Priest may not put his Fingers in the Childs Ears, in Token that it shall hearken diligently to the Word of God; why not put Salt upon the Childs Tongue, (methinks I see how the poor wretch screws and twist; up its Mouth) in Token that its Speech shall be seasoned with Salt, as well as make an Airy Cross over its Fore-head, in Token that it shall confess a Crucified Christ:

If we will give scope to our wanton extravagant fancies, and set our pregnant inventions on work, we might easily excogitate a thousand such pretty ingenious knacks, as might bear some Ima∣ginary Allusion to some Spiritual Grace or Duty; but amongst them all I wonder no lucky Fancy never stumbled upon't, to put a Decent Banner, with St. Georges •…•…ss upon't into the Childs Hand, in Token that it should manfull, (and not like a Child) fight under Christs Banner.

2. Quest. How comes it to pass, that all those of the Roman Com∣munion withdraw themselves from ours, and all true Protestants think it their Duty to absent themselves from their Worship.

Physitians do carefully observe the Indications of Nature; and therefore observing that our Enquirers mind stands strongly inclined to a little pleasantness. why should we check the Hu∣mour? How comes it to pass? Truly I neither know that it does come to pass, nor why it comes to pass. I am certain I have read or heard, that for the first 12. years of Queen Eliz. the Papists came to Church; and if they have knock'd off since, and why they have knock'd off, I wait for an Answer from this Enquirer. King Edw. VI in his Proclamation to the Devenshire Rebels; tells them; That if the Mass were good in Latin, it could not be bad by being Translated into English. It could not be objected, as't was against the Commedian, Ex Graecis Bonis. fecit Lati∣nas non Bonas; This could not be the Reason to be sure. No, no, (says he) They are commanded so to do by the Head of their Church: There's the Reason; then what needed all this stir; The command of a Superiour will hallow, or at least excuse an erroneous Action. As a Transcendent in our Church speaks; and if this Doctrine would but pass, we should have a sweet time on't: Our Supe∣riours must impose, and judge what's Indifferent and Decent; and we have the easiest life in the world, nothing but to wink hard, and lift up our Legs high enough, and there's no danger.

And yet the Papists learn'd not possibly all this Lesson of with∣drawing from the Church of England, from their own Supe∣riours, they might be taught the Doctrine neater home: A. B. Laud being ask'd by a Lady, Whether she might be Saved in the Romish Communion? Answered readily, Madam! You may; and the good Lady took his word, and ventured it. It's possible it might be the same Lady, that Dr. •…•…uller, Ch. Hist. B. 11. p. 217. tells us of. She being ask'd by the same Prelate, Why she had changed her Religion? Answered, Because I ever hated a Crowd. And being desired to explain her meaning herein; she re∣plyed. I perceived your Lordship, (it should have been Grace by her Ladyships favour) and many others are hastning thither as fast as you can, and therefore to prevent a press I went before you.

What design of Reconciliation with Rome, and upon what terms Grotius carried on, is pretty well known by this time of day: That he had a Party here in England, or expectations of one, his own words testifie. Aequis multis non displicuisse Grotil Propace Labores, N•…•…unt Lutetiae, & in omni Gallia multi,

multi in Poloniâ, & Germaniâ, in Angliâ non pauci, pla•…•…idi, pacis Amantes, Discus. p. 16. There were I see by this, a Company of Loving, Sweet-natur'd, Tractable Souls here in England, that would have step'd half way over the Ditch to meet his Holiness: Especially since Mr. Mountagues time, who informs us, That the Controverted Points (between England and Rome) are of a lower and inferiour Nature, which a Man may be ignorant of, without peril of his Soul, and may resolve to oppose this or that without peril of perishing for ever. That Images may be used for instruction of the Ignorant, and excitation of Devotion: And that the Church of Rome has ever continued form upon the same foundations of Sacraments, and Doctrine instituted by God.

They are not single Instances of those who have not abhorred the Communion of Rome, which I could give, but I will spare the Living and cover the Dead.

Nor will I say, that these or such as these were Papists, yet methinks they did incline, and warp desperately towards it; there's an odd Distinction we often meet with, of a Sensus Com∣positus, and a Sensus Divisus, which may a little illuminate us: Now because my Readers are not like to be any of the more deadly learned sort, I will a little explain the Distinction to their Capacities, by a very familiar, though I confess a very homely Comparison: It's impossible (say I) that a Maggot should ever be a Fly: That is, in your Sensus Compositus; or so long as it con∣tinues to be a Maggot, because these have Two distinct forms, and the one keeps the other out of possession, whilst it hath a Nail or Tooth to scratch or bite: But now its not only possible, but easie for this Fly to become a Maggot, in Sensu Diviso; that is, for the Maggot to strip her self of her old shape, and appear in another likeness; I shall be modest in the Application, and hope the Reader will not be immodest: Such persons as I have mention'd could never be Papists, whilst they adhered to the Do∣ctrine of the Church of England; but yet such were their dispo∣sednesses that way, that the transition was easie, to slide from such loose Principles into Popery, and yet the Church the mean time might be Innocont.

3. Quest. Whence comes it to pass, that the Romish Church have more spight against our Church, than against any Sect or Party whatsoever? When it is once well proved that they have so, it will be time enough to enquire why they have so; but we must suppose one half of his discourse to be true, that we may have leave to answer the other.

The spight of the Roman Faction against Protestancy as such, has so eminently discovered it self, under whatever denomina∣tions they have been differenced; that none of them have cause to boast of it, or be ambitious to tast further of it: It were well improved, if they who are Objects of their implacable spight, could learn to love more, and agree better amongst themselves: The Papists think themselves excusable in persecuting all, when 〈◊〉〈◊〉 Protestant so suriously persecutes another, they know no Rea∣son

why they should love us better than we love our selves: And truly against whom their spight is hottest is hard to judge. If we compare the Cruelties of the Parisian Massacre •…•…ith the Butcheries of the Irish Rebellion; we shall find the true Reason why they flew more in Ireland than Paris, was, because there was more to be slain: The Fire may go out for want of matter, but I dare say, never for want of a good Stomack to its Food: In short, their spight is there the greatest where they can shew it most; as to one that's very hungry the biggest Dish is ever the best: The Papists judge of the Object of their hatred, as one did of Tullies Orations; The longest is to be sure the most Excellent: And yet I conceive the Enquirer to be quite out in this matter. The Papists may spight the Church of England upon the ac∣count of its fair and vast Revenues, great Dignities, marvellous Honours, Wealth, Splendour, and whatever is desirable to the Eye, because hereby the Church is able to vye with her; and yet their malice upon the pure account of Religion may be greater against other lesser, weaker parties, whose Principles stand more directily in opposition to those of Rome: I do not doubt but our Enquirer could bring better Arguments than these, to prove the distance of Religion between the Two Societies, for this I am sure is too weak, unless it may appear, that their spight is levelled against the Church, meerly on account of those Principles wherein she differs from Dissenters.

4. Quest. How comes it to pass, that they of all Men most Zea∣lously •…•…and in the Gap to oppose the return of Popery? That Gap at which Popery must enter, if ever it enters into England, is the Division between Protestants, and if that Gap were well stop'd. Popery might look •…•…ver, but would never leap over, or break through the •…•…dge: This Gap of Divisions, is made by the imposition of such things, which in the Judgment of the Impo∣sers are indifferent in their own Nature; but in the Judgment of the Dissenters sinful in their use and exercise. The Dissenters say, they cannot stop the Breach, unless they make a wider in their own Consciences: If now they who seem so Zealously to stand in the Gap to keep out Popery, would come out of the Gap, and make it up, which else will let in Popery; we shall thank them more fo•…•… making up one, than standing in, and keeping open a thousand.

I know very well, that many Men do oppose the Introduction of Popery, and there's cause for't: There's a Popery that would take away their Wives, and some fear it, and others hope it upon that account: There is a Popery that would subject them to a forrein Metropolitan, and make them trot to Rome upon every •…•…leevless errand; that would let strangers like Locusts and Cater∣pillers into the Land to eat up every green Herb; that would drain the Thames into Tyber, and derive all the Blood and Spi∣rits of the Nation into another Channel. Caesar had rather be Primus in Villâ, quam Secundus in Romā. Every one may soon∣er hope to learn A B C, than to arrive so far as P: A distance

then there is, and yet the opposition against Popery may not prove the distance so great, but there may be too great an A∣greement: The State of Venice did once expel the Iesuits, and yet they expelled not Popery; the French were long before they entertained the Decrees of Trent, yet still they were Popish: I quote them for no more than this; that its evident there may be fierce opposition upon some particular accounts, when yet there may be a great Harmony upon other accounts: Many oppose a Popery coming Top and Top Gallant, that yet would compound for a Popery upon handsome Terms.

This last Question has strangely transported him into a most passionate Panegyrick in commendation of some Church-men, for some rare exploit or other, which by all the circumstances, must be the procuring The late Proclamation against Dissenters: An Act so glorious, that no Age shall ever wear out its memory; This is it, which challenges from posterity, Statues of Corin∣thian Brass, and will embalm their memories to all succeeding Generations: He had lately exposed the Ignorance of those sim∣ple Men of Dort, that they kn•…•…w not how to make God just, unless they made him cruel too; And what was their reproach, must now be these Mens Glory, That they know not how to make the Magistrate Great, unless they make him Cruel, nor Glorious, unless they destroy a considerable part of Mankind: Methinks Church-men should not be so ambitious to survive their own Funerals by such Epitaphs. Here lye they who first taught Religion to be unmerciful.

This high Encomium is attended in the rear with a severe charge against the Dissenters, That they were instrumental in procuring a toleration and suspension of the Laws for Popery: It is true. Consciencious Dissenters desire not the execution of san∣guinary Laws upon Papists, merely for their Religion, there are proper ways enow to obviate the cursed tendencies of their principles, without dishonouring our own. Nor ought the modest desire of a sober liberty for the exercise of their own Consciences, to be interpreted an endeavour for a Toleration of Popery; They ever hoped that Governours know the difference between Dissen∣ting Protestants; who agree with the Church of England in the Essentials of Christianity, and Recusants who substantially differ; and the wisdom of his gracious Majesty in his Declaration for Indulgence, made a clear distinction between them, though some wise Church-men could not see it.

Protestants however differing in some things from the pre∣sent establishment, yet have no forreign Interest, no trans∣marine dependences; They own no Exotick Head, that may Alienate their affections from their natural Prince and leige Lord, their private peace and happiness is wrapt up in the general Happiness of the King and Kingdom; Any eye but that of Envy might have discovered a sensible difference between these parties.

That Protestant Dissenters were instrumental to procure such

a Toleration for Popery, is therefore a slander so unworthy, that none would have forged, but they who never baulk an Officious untruth, when it may subserve their main design, to render the Non-conformists Odious; that so the instruments of their de∣struction may not be fetter'd with the reluctancy of their restif Consciences.

But we envy not them the Glory since they aspire after it, of reducing their Brethren to primitive poverty, because they en∣deavour primitive purity, let them enjoy the Glory, that no humble under-woods can grow under the shadow of their spread∣ing Branches; let them take the glory of the Gardiners shears, which snips off every aspiring Twig that would mount towards Gospel simplicity above its fellows; such is the glory of an old A king Tooth, that is in insupportable pain till it may either chew the flesh of the Consciencious, or come under the Disci∣pline of De la Roc•…•…'s instrument. For when His Majesties Grace had for a while 〈◊〉〈◊〉 them to the Rack-staves, they were ready to break the Bridle till they could come at the Manger. Let it be a Quaere then, whether it be more probable to Cure, or encrease the old suspicions of some mens inclinations to Popery, That they could never be at •…•…ase, whilst their Protestant Brethren had any in their native Countrey.

I shall not need to add to all this (says he) That there are as under∣standing men in Religion, persons of as holy Lives, and of as com∣fortable Consciences of this Churches Education, as are any where to be found in the world besides.

They who are Masters, or however owners of such comfortable Consciences, do surely know what it costs to get, what care it re∣quires to keep, and what torment it is to lose a comfortable Con∣science. He that shall swear a thousand times by the Great Osyris, that he has a comfortable Conscience, and yet shall thrust other men upon the turn-pikes of sin, and force them to act against their light, that shall rail at, or persecute them for worshipping God according to their convictions of Duty from the Word of God, must give me leave to be Incredulous, and earnestly desire him to find out some Solifidian. That can believe the Moon to be made of a green Cheese. Let him farther consider.

§ 1. That its not the main considerable in Conscience, that it be Comfortable, but that it be so upon solid grounds. The Apostle Peter, 1 Ep. 3. 15. commands us to be ready to render a reason of the hope tha is in us. If the reason of our hope, comfort, and confidence, be not as strong, as the building is high, the Towr∣ing Edifice will tumble down upon our own heads: It behoves us to be as solicitous about the spring of our Comforts, as the sweetness of the streams: And I am the more earnest with this Enquirer to look after the comfortableness of his own Con∣science, for as for the Religious and Orthodox Divines of this Church, I doubt not both of the purity and peace of their Con∣sciences) because 1. He allows no other Election, then Gods deter∣mining absolutely of temporal Blessings, p. 74. But the Church of

England Art. 17 having described a particular Election to Ever∣lasting Life, from Gods Everlasting purpose; tells us. That the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to Godly persons, and such as feel in themselves the working of the Spirit of Christ. He then that disowns this Doctrine, must needs want one main ground of a pure and comfortable Conscience. 2. They who own Justification by works, want another bottom of a comfortable Conscience. So the Church of England, Art. 11. Wherefore that we are Iustified by Faith only, is a most wholsome Doctrine, and full of comfort: All peace then is founded in Grace: In Gods Grace as the Fountain whence it springs, and in the Operations of Grace upon the Soul, as the Evidences of that Grace in God; and though men may bless themselves in Evil, and flatter them∣selves when they find prosperous Iniquity, yet if any one be a lyar, a persecuter, a hater of Godliness, and Godly Men, a slanderer, &c. God speaks no peace to him; and therefore its more adviseable to boast less of a comfortable Conscience, and mind the things that belong to a comfortable Importance.

3. The last pretended cause of the Dissenters withdrawing from the Church of England, is, A Charge against the sufficien∣cy, but especially the sanctity of the Clergy.

The Dissenters do gladly acknowledge, that the Learning and Piety of very many of the Ministers of the Church of England, is such as deserves an honourable place in their hearts; that they have not such a valuation for some of our Enquirers co-partners, they beg his excuse, till they may see more cogent Reasons to alter their Judgements; when they are in the Humour to take a few sorry Sophismes candied over with Rhetorick, to be Learn∣ing, or uncharitable censoriousness, crusted over with smooth Hypocrisie, to be Piety, they see nothing to the contrary but they may enlarge their Charities. That there are many of the present Establishment, eminent for sound Learning, and exem∣plary Holiness, who exercise Christian tenderness towards those, who dissenting in Conscience, do suffer for Conscience, is the rejoycing of their Souls under their great pressures; And they know that the more Learned and Godly any person is, the more humble he must needs be; A little knowledge ferments a•…•… impo∣tent heart, and makes it intolerably arrog•…•…nt; but he that knows much, amongst other things must needs know, that he that stands in need of mercy from God, and therefore will more readily shew pitty to Man: He that knows what a tender Conscience is at home, will pitty and indulge it, wherever he meets with it abroad. He that knows much, cannot presume all the world enjoys his mea∣sures of Light.

The Enquirer might therefore well have spared this odious and invidious discourse, had he not found it necessary, first to make a Man of Clouts, and then execute it: And yet his Victory can∣not be great, in trampling on those that lye on the ground, and can be laid no lower, but in their Graves, for to Hell he cannot

send them. Two needless things he will say to this Objection, for he is full, Et si non aliqua no•…•…uisset 〈◊〉〈◊〉 esset.

1. Supposing this Objection had been true, yet it could not be made by any Protestant, without contradicting his principles. No, why not? Oh, for the Papists are taught, that the efficacy of all Divine offices, depends upon the intention, and condition of him that administers; but Protestants are taught it seems otherwise, that the efficacy of all Divine Ordinances, depend•…•… upon the Divine Institution, and the concurrence of Gods Grace wi•…•…h my use of them.

The Reader must give me leave to repeat my former caution, which is always understood, though not exprest, that I deny not the sanctity of the English Clergy, my only task is, to examine the strength of his Arguments, which are sometimes so weak, as would tempt the less considerate to conclude, that cannot be true, which so bold 〈◊〉〈◊〉 undertaker cannot make out. His answer to the Objection, is •…•…nly more weak then the Objection it self: For.

§. 1, When he 〈◊〉〈◊〉 〈◊〉〈◊〉 the Church of Rome, sure the Prote∣stant Dissenters must expect no Quarter: The Papists do indeed hold, That the efficacy of Sacraments depends upon the Intention of the Priest; but that it depends on the Condition of the Priest as to Holiness, they assert not. I shall produce one evidence of many. Tolet de instructione sacerdotis, lib. 1. cap. 92. pro∣pounds this Question. Quando licet à ministris malis accipere Sa∣cramenta? When, or in what case is it lawful to receive the Sacra∣ments from wicked Ministers? And the very moving of the Que∣stion implies, that at least at sometimes, and in some cases, its lawful; but this will more fully appear from his Answers, which he gives. 1. Negatively,

A non-toleratis ab Ecclesiā non licet ullum Sacramentum accipere etiam necessitatis tempore,

Its not lawful to receive any Sacrament from those who are not tole∣rated by the Church, no not in case of necessity. Here is Doctrine to his own hearts content, and wherein the Jesuite may assure himself of our Enquirers suffrage. A Non-conformist amongst them may not Baptize, or Administer the Supper, though the Salvation or Damnation of never so many depended on it. And yet when the Casuist thinks better on't, he will except Baptism, and perhaps the other Sacraments in the Article and point of death•…•…. A ffirmatively.

A m•…•…lis ministris, dum non sequa∣tur aliquod grave scandatum possumus sacra recipere, Nam Ec∣clesia ipsos tolerat. & ipsi ta•…•…a administr•…•…ntes sibi solis nocent.

We may receive Sacraments from wicked Ministers (such as he there describes) provided no grievous scandal follow upon it; for the Church tolerates such as these, and when they administer the Ordi∣nances, they hurt none but themselves. Nay he quotes Pope Nick. to back him. Isti sunt sicut fax a•…•…censa quae alios illuminat, & se consumi•…•…; & unde aliis commodum exhibent, sibi dispendium prae∣bent mortis: These evil Ministers are like a burning Torch, which enlightens others, though it wast it self; and destroy themselves by that very means whereby they advantage others: but at last he comes

to this.

Ab his quibus ex officio incumbit, sive sint parati, sive non, licet petere, & accipere Sacramenta, five ex necessitate five non quia ille ex officio tenetur quandocunque petiero mini∣strare, nec ego jus meum à mitto ex illius malitiâ.

We may de∣mand, and receive Sacraments from those, whose duty it is to Ad∣minister, whether they be prepared or not; whether it be in a case of necessity or not; Because su•…•…h a one is bound by virtue of his Office to minister when I demand it, and I cannot loose my right through his malice. Navar indeed cells us, That Mortale est peccatu•…•… Au∣dire Missam, aut Recipere Sacramenta, à notorio Concubinario. That its a mortal sin to hear Mass from a notorious Whore ma•…•…erly Priest; but honest Suarez corrects that preciseness, and clears it up, that That Prohibition is repeated by the Council of Con∣stance. So that in this one point, the Papists are as Orthodox as our Enquirer can reaso•…•…bly desire, and have laid no Stone of offence at which any on•…•… might stumbl•…•… into separation. They do indeed hold, That Holiness is necessary in a Priest necessitate praecepti, and I hope even •…•…e will not deny that, but that they held i•…•… not absolut•…•…ly necessary, necessitate medii, so as that the absence thereof will make a nullity in all Ministerial Acts, or render them utterly veid, and of none effect; and that's as much as he can prove. The Papists then are taught no such matter.

§ 2. Protestants may without contradiction to their princi∣ples, separate from a person who by Law is vested with all the Tythes, Profits, Perquisites, Emoluments of a Parish whatsoe∣ver, whether he be called Parson, Vicar, Curate, if withal he be ignorant, and not apt to teach, Erronious, and does worse then not teach, and scandalously prophane, and so does unteach all he taught before: He must have a good Stomack that can re∣ceive the Sacramental bread from him, out of whose nasty hands I could not take my Co•…•…poral Bread, without a Vomit.

If a Preacher shall constantly Preach Heresies, and damnable Doctrines, such as the ent•…•…rtainment of them would destroy my Soul, must I venture the ruine of it out of civility and run the ris{que} of being damned for fear of one of those Theological Sc•…•…r∣crows, which men have set up to fright us into Compliance. Can I in Faith expect that God will deliver me from Evil, •…•…hen I lead my selfinto Temptation? Can I hope that he will preserve my Judgement untainted, when I expose my self to be practised upon, by the cunning insinuations of a sly deceiver, and set my self as a mark for Satan to shoot at? Mr Harding I remember presses the Reverend Iuel with this. Be the Bishop of Rome's life never so wicked, yet we may not sever our selves from the Church of Rome. The Learned Man Answers from Cyprian,

Plebs obsequens praeceptis Dominicis, & Deum metuens, à peccatore praeposito separare se debet.

A People that obey Gods commands, and fears him (not only may, but) ought to separate from a wicked Minister, Art. 4. And yet he under∣stood the Principles of Protestants as well as our Enquirer.

But let Cyprianus Africanus go which way he pleases, we have a greater than he, Cyprianus Anglicus, who in his discourse with Fisher, from that Text, Rom. 16. 20. Mark them which cause divisions amongst you: Observ•…•… to 〈◊〉〈◊〉. That 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the causer of the Division is the Schismatick.

The prudence which we use in flying the Contagion of a scan∣dalous Mi•…•…ister, does not imply, that all his Minis•…•…erial Acts are meer Nu•…•…lities, nor that God may not possibly concur wi•…•…h his Ministry to advance my Spiritual welfare, but that a Soul is a Being so precious, bought with a Price so precious, the loss of it so irrecoverable, and my whole concerns embarqued in the bottom, that I ought not to expose it to apparent danger, upon pre∣sumption of what God can, or may do; for ordinarily we know that •…•…od delights to serve himself of the labours of those Instru∣ments, who having dedicated themselves inwardly to the Service of God in the Gospel, do Sincerely design, and Zealously pursue the glorifying of his Name, in the turning Sinners from their evil ways to God; which we may reasonably suspect of them, whose Lives witness that they have no concern for others Salva∣tion, who have so little for their own.

The Apostle Paul commands his Son Timothy, 1 Ep. 4. 16. To take heed to himself, and so the Doctrine; for in so doing he should both save himself, and those that heard him. More then implying that the Soul of another will never be dear to him, to whom his own Soul is cheap: As my running from a Pest-house does not suppose that all must necessari•…•…y die that come within its Walls, but that it becomes a prudent Man to dwell, not where he may possibly escape death, but where he may most probably secure his life: So my with-drawing from an heretical and scanda∣lous Minister, does not imply a necessity of damnation by atten∣ding upon his Ministry, but that a Soul is too precious a con∣cern to be put to that adventure.

In all matters of lesser moment we exercise our wisdom freely, without the least scruple in our selves, or rebuke from others. If an Act of Parliament were made, by advise of the Convoca∣tion it self, that no sick person should consult any other Phy∣sician, but only him that dwells in the Parish; nor any one to take advise of other Councellor, than him that dwells in the Vi•…•…age; he that knows how difficult it is to keep, and preserve health and estate, how much more difficult to recover them when lost, would without any Prefaces of Modesty, take leave to seek out the most experienced in their faculties, and to be∣come a civil Non-conformist to those Injunctions: There's no Man but will tell Money after his own Father; and thinks it no incivility that he will see with his own Eyes, and not anothers; and why my Soul must be hazarded in a Complement, as if it were the most inconsiderable trifle in the world, I cannot once Imagine.

And the rather, because, if by my imprudent choice I should destroy my Soul, the sin and guilt will lye upon my self alone;

but if I should ruine it by the neglect of timely escape, none can give me security that he will answer for my folly before the Judge of all the Earth.

Nor can it be imagined, that I should be such an Enemy to my own Soul, as to destroy it wilfully; or that any other should have a greater kindness for it than my self; and when I find them not over tender of my Body, Estate, Liberty, Good Name, Life or Livelyhood, which they have seen, they have cautioned me into a jealousie that they can have no such miraculous good will to my better part which they have not seen.

I have heard of a Gentleman, who having a Son fitted by Aca∣demick Learning for fome serviceableness and employment, was much perplext within himself, upon what particular Calling to fix for a future livelyhood: He consults his Fri•…•…nds, and with them thus Debates the Case. If I design him a Physician, he must study long, and gain good experience, before any judicious person will put his Life into his Hand, which he values so dear: If I should educate him towards the Law, he must wear out many a year before the wary World will intrust an Estate under his ma∣nagement: The only way therefore will be to make him a Mini∣ster, for such are the low thoughts Men have of their Souls, that they will intrust them with the most raw, and unexperienc'd Novice,

Hitherto his discourse has proceeded upon a supposition, that the Charge had been true, yet the Inference he thinks would have been false, but now he comes roundly to the denial of the Charge, and a laborious confutation of it to no purpose.

2. Combined wit and malice (says our Enquirer) shall not be able to fix any scandal upon the Body of the English Clergy. I hope they never shall! Nor have I met with any so absurd and disin∣genuous, as for the sake of some, though many individuals to cast an aspersion upon a whole Society, excepting those who have least Reason If the Body of the Clergy be Innocent, all the Combinations of wit and malice shall not be able to Eclipse their unspotted Innocency; that it shall break more gloriously through those envious Clouds which had obscured its brightness; and if they be Peccant, all the combined Wit and Rhetorick in the World wil not wipe away the guilt and filth; it must be Repen∣tance and Reformation that can only be their Compurgators.

1. First then concerning their Learning: a thing that has been hitherto indisputable, and may continue so still, if the weak∣ness of this Gentlemans proofs do not render the truth of the proposition suspected. But hear his Arguments.

1. If the Preaching of the present Age be not better than that of the former, I would fain know the Reason why the Homilies are in no greater Reputation. And so would I too! In those Ancient Sermons there are Two things especially remarkable; the Phrase or Cloathing, and the matter or substance of them. 'Tis true, Time, and the growing refinings of the English Language have superannuated the former; but why the latter should also be∣come

obsolete, I would as fain know a Reason as himself; and that from himself, who is best able to account for his own Actions: I assure him I would not exchange the Old Truth for New Phra∣ses, and Modern Elegancy: I had rather see Plain Truth, in her sober homely garb, than gawdy error spruced up with all the fi∣neries of the Scene and Stage.

The weakness of the former Clergy, was the great Reason that introduced both Liturgies and Homilies. And if the present Cler∣gy are grown so strong that they can despise one of their Crutches, perhaps in time they may go alone without both. Those Cogent Reasons pretended for the necessity of the one, will hold as strongly for the other; 'tis full as easie to disseminate Here∣sies, to vent crude, raw, undigested Non-sense in the Pulpit, as the Desk.

When I hear any of our Enquirers Sermons, I shall summon up my best Reason to make a judgment, whether he has so infini∣tely •…•…ut-dene the Ancient Homilies, as he pretends: In the mean time I fear the Language is not so much polished, and tricked up, as the Doctrine is defiled; nor have they shamed the Ho∣milies so much in briskness òf Fancy, quaintness of Words, and smoothness of Cadencies, as the Homilies have shamed them in plainness and soundness of Truth: I would mind our Author of the last words of the second part of the Homily of Salvation, and though he may mend the Phrase, I doubt he will hardly mend the Doctrine, So that our Faith in Christ (as it were) saith thus unto us: It is not I that tako away your sins, but it is Christ only, and to him I send you for that purpose; forsaking therein all your good Vertues, Words, Thoughts and Works, and only putting your trust in Christ. In the Homily of the Place, and time of Prayer, the Church praises God, for purging our Churches from Piping, Chanting, as wherewith God is so sore displeased, and the House of Prayer defiled. Hence perhaps some would conclude, that the true Reason why we have forsaken the use, is, because we have forsaken the Doctrine of the Homilies.

2. Arg. All Protestants abroad admire the English way of Preaching, insomuch as some forrein Congregations, 〈◊〉〈◊〉 I am credibly informed, (that was wisely inserted) d•…•…ray the charges of the Tra∣vels of their Pastors into England, that they may return to them in∣structed, in th•…•… Method of the English Preaching. For the Logick of this Paragraph I shall not so much as examine it, All Prote∣stants admire English •…•…reaching, for some Congregations send to be instructed •…•…n't. There's the all and some of this Argument. Again, Protestants admire English Preaching; ergo they ad∣mire the Conformists Preaching; for All Dissenters preach in an unknown tongue. Again, they send them hither to be instru∣cted in the method of English Preaching; all the excellency then lies in the method, which is to Preach without Doctrine, Reason, and Use: And now methinks I hear a Pastor of a Con∣gregation in Holland, returning home with a flea in his Ear, and gi•…•…ing an account of the expence of his time and charges; Be∣loved!

we have been sadly mistaken all this while, for our Synod of Dort was a pack of silly ignorant fellows, that knew not how to make God Iust, unless they made him Cruel; or Man humble, unless they made him a Stock or a Stone: As for us, we are inform∣ed, that we are not true Ministers of Iesus Christ, as wanting a thing, I think they call it Episcopal Ordination, and if any of us should become Ministers there, we must be re-ordained, though a Priest from Rome shall not need it: and therefore by consequence your Baptism is a nullity, all our Ministerial acts void, and of none effect, your Churches are not true Churches, your Reformation was began in Rebellion, continued in Schism, and thus I have got my labour for my pains, and naught for my labour.

3. Arg. The Preaching of the Church of England is beyond that of Rome. Yes so it may be, and yet none of the best neither; what sleighty Topicks are these from whence to evince the excellency of English Preaching: Commend me to read one Sermon in the works of the Learned B. Reynolds, and it storms the incredulous sooner then a hundred of these Ridicules put together: But how does it appear that the English transcends the Romish Preaching? pray mark the proof: why Erasmus wrote a Book of the Art of Preaching, and full of the follies and rediculous passages in Popish Sermons. Most Meridian Conviction! Has not I. E. written a Book also full of the follies and ridiculous passages in English Ser∣mons? Pray then set the Hares head against the Goose Giblets. Ah! but Erasmus his Book is as full as his: very good, and so is his as full as Erasmus's: Really when the Act comes out against Metaphors, I hope there will be a clause in't, that no Rhetorician shall ever again use an Argument.

As he would be injurious to the Truth that should take the sollies gathered up in this modern Author for the measure of present Preaching, so shall he be equally vain, that shall make those impertinencies gleaned up by Erasmus, to be the true measure of the Preaching of those times: And why may we not charitably suppose, that the Romanists have furbisht up their rusty Preaching since the days of Erasmus, as well as we have scowred up ours since the days of the Homilies?

3. Arg. His fourth Argument is none of the strongest, and yet worth all the rest put together: which were but the vaunt∣courriers to usher in this main one with more solemnity. Compare (says he) but the Preachings generally in our Churches, with those ordinarily in Conventicles, you will find them unequally matcht.

Though we could be content they were modestly compared, yet we can by no means allow this Enquirer to use his own false weights of comparing, and generally such comparisons are odious. Non-conformists do not affect strong lines, nor are ambitious of the Gigantick Vein and Stile, they study not measured senten∣ces, nor use the Compasses to every dece•…•…t period, they had rather with their Austin, have A wooden Key that will open the Lock, then one of Gold, which makes a fidling din, in the Wards, and yet confounds them.

None of them but do praise God for the Learning, sound Judge∣ment, solid Preaching, holy Lives, which are to be found among the Conformable Clergy, but can he rear his Triumphant Arches to their praises upon no other foundations, then the ruines of other mens credits.

For my part, I am always apt to suspect that persons credibi∣lity, who thinks more to confirm it by two or three ratling Oaths: And I never received it as an argument of her honesty, that carries her tongue so loosely hung, that she deals about most liberally S•…•…rumpet and Whore; but I see he is impatient till he compares them.

On the one side you have sound Theology, strength of Argument, gravity of Expression, distinctness of Method; on the other side nothing more frequent, then puerile, and flat, oftentimes rude, and sometimes blasphemous expressions, similitudes instead of argu∣ments, and either Apish gestures, or Tragical v•…•…ciferations instead of Eloquence. Reader, this Language is pure Cicero, I assure thee, Ex hac enim parte Pudor pugnat, illinc petulantia, hinc pietas, illinc stupram; hinc fides, illinc frraudatio.

I am sorry our Enquirer dwells by so very bad Neighbours, that his own mouth must be the very Trumpeter of his praises; If the common Cryer could have been engaged for love or money to proclaim them, no modest man would have done the drudgery. But nemo patriam suam amavit quia magna est sed quia sua. 'Tis propriety that renders all things sweet and beautiful; All this had been pardonable, but I see some that love to be Ingeniosi in aliená famâ; huge facetious upon other mens fames, and per∣haps never witty in a Twelve-month, but when they write Satyr.

As all impartial Readers know one half of his Oratory to be false, so its to be feared they may suspect the other moyety not to be very true: Thats all an honest man shall get by being in a Knaves com∣pany: Truth has sometimes been set in the Stocks, because it has been found under the same Roof with Falshood. He that wishes well to his own due praises, let him never desire, they should be yoaked with anothers unjust reproach; least the hearer knowing the one unrighteously slandered, conclude that the other is as unjustly flattered. For its an unquestionable maxime, He that will be a Sycophant against one, will be a Parasite to another.

Let our Enquirer then sweetly enjoy the ravishments of his pleasing Dreams, I shall not awaken him with loud recriminati∣ons, only softly whisper that of the Poet.

Bella es; novimus! & Puella; verum est! Et Dives; Quis enim potest negare? Sed dum te nimiùm. Fabulla, laudas Nec Dives, nec Bella, nec Puella es. Mart. Ep. l. 1. 165.

Yet there is one Salvo for their credits, which all the Fraternity of Gentlemen-Raylers do use to bring themselves off, and heal all again, when at any time they have most unconscionably over∣lasht:

and that is, when they have pour'd out all the contempt and scorn, have heap'd up all the slanders and reproaches that they can make or rake together, then to make an Honourable Retreat, and tell you, they do confess there may be one or two that may be innocent.

God forbid (says our Gentleman) that I should charge all the Non-conformists with such Indecencies. Nay I can tell him more then that: God forbids him to charge any one with such Inde∣cencies, unless he had better proof of them: And had he known any individual guilty of these crimes, he should have personally charged that one, that he might be brought to Repentance for his prophanation of Gods holy Name, and not involve a whole party under the scandalous suspicion; All the charity that these words necessarily contain is, that they are All such save one.

Suppose another as charitable as himself, should write after his Copy, and when he had with much pleasant Scurrility and Drollery made the Devil sport with the Indecencies of Church∣men, should come off at last with this Epanorthosis. God forbid I should charge all the Conformists with these extravagancies; what would it argue but a more crafty and safe way of Hypocritical Calumny? Thus I remember a Gentleman once in a frolick, told his Companions, They were all Fools but one; and when a young Gallant of the knot, more tender of his Reputation then it deserved, and willing to venture more for it then 'twas worth, began to draw. The other takes him aside, and whispers him in the Ear, How do you know but that I intended your self, by that single exception; And this little dust parted the fray.

Well, I see he is sick till he comes to particulars; Asahe•…•… would not take Abners civil warning; some men seek mischief to themselves, and all the Friends they have cannot stave them off from the Duel; the more you hold a Coward, the more eager he is to engage; let the man alone, pray let him alone, and in the mean time, I will fortifie my self with patience, that no provocation of his, may tempt me to a back blow under the fifth rib; for how then should I lift up my face to my dear Brethren?

1. Their Sermons are generally about Predestination. About it? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what a word was that for a wise man? The Church of England in her 17th. Article propounds the Doctrine of Predestination to be believed by us, according to the Scriptures; that which is the matter of Faith, ought to be the subject of our Preachings, 1 Cor. 4. 13. we believe, and therefore we speak. And yet I am confident that our Enquirer, and his like, preach more, write more, and make more noise about that se∣rious point, then the Non-conformists, I presume I may have heard my share of their Sermons, and yet I can assure the Reader. I never heard that Doctrine professedly handled in my life; I speak not this in their excuse, or commendation, no, 'tis their just Reproof, and were I meet to give them their due, I would speedily come out of their debt: what shall the great Truths of the Gospel, the Articles of the Church of England, the famous

St. Austin be trampled in the Dirt by the Foot of Insolence, and shall a pretence of I know not what modesty, unwillingness to offend them that are resolved to be offended, stop your mouths? Reverend Sirs! Its high time to awake, and plead the cause of God, least he give you up to reproach and contumely, because you have left his truth so.

If the Reader be so curious as to enquire wherein lies the great evil of Preaching about Predestination, he may know, that there is a Preaching about, id est, Pro: and there is a Preaching about, id est, Con: To Preach about it, when it signify's for it, that in∣deed is scandalous and dangerous: but to Preach about it, when it signifies against it, that indeed is laudable, for its well known, that when the Arminian faction got a little Heart in the rising days of A. B. Laud, the Abe•…•…ters of those novelties procured a Proclamation, that none should meddle about those contro∣versies, pretending they were nice School-points, unfit for vulgar Ears, but presently the Arminians fell pell-mell upon fiery De∣clamations against them.

2. They Preach about Union with God and Christ. About it still! I doubt not but this Gentleman could be willing the Dissenters had free liberty to Preach again, provided they Preacht about just nothing. If the Church-doors were unlockt, the Pulpit∣doors set wide open, and their Mouths sealed up, and a Padlock hung upon their Bibles, the case would be much the same; But to speak freely, if they did Preach about it, at the rates that many write about it, reducing all to a Politick Union, e'ne Nail up their Pulpits, and set the Arrow-head upon the doors of their Meetings: 'Tis then no such heinous crime to Preach about it, you may Preach about, and about, and about the Bush again, provi∣ded you never come near it, or doff it off with an Airy nothing.

Ay, but the N. C. confess this Union to be unintelligible, and they help to make it so. There are many great Truths in the Gospel, which in their heigths and depths, in their utmost improvements, we cannot comprehend; yet such a knowledge of them is attain∣able, as may whet the edge of our Appetite after more, and in the mean time direct us in our Duties towards God and Man, the perfect opening of which mysteries is reserved for Heaven, when we shall see face to face, and know as we are also known. He that will throw away every Object of Knowledge which he cannot 〈◊〉〈◊〉, must throw away the two great Volumes of Scripture and Nature; The Doctrine of the Trinity is certainly owned in the 39 Articles, and yet what ever Key the great en∣grossers of reason have got to that Tremendous Mystery, in my Judgement there's an unintelligible depth in it, for which Faith must lie at the stake, and the veracity of God be re∣sponsible.

Our Union with God and Christ have been cleared up from the Scriptures, to stay the Stomacks, and give some present satis∣faction to the Holy Ardency of True Believers; and yet though the thing in its own Nature be Cognoscible, yet so glorious are

the Priviledges that flow from it, such the Mercies which issue out in Eternal Life, that we freely confess our Ignorance; Eye has not seen, nor Ear heard, nor has it enter'd into the Heart of Man, (such poor Men as we are) to conceive all those Com∣forts which lie in the bosom of that Relation, and which God has laid up in store for those that are in Covenant with him. Whatever is Received, must be so according to the capacity of the Recipient; we do not thinck that the Ocean can be put into nar∣row mouth'd Vessels; when God shall raise our Faculties, and en∣large our Capacities, that we can hold more, he will give more; and therefore leaving the sublime speculative Gnosticks to their own fancies, we shall bless God for what we know, and humbly aspire after greater Measures of Divine Light

3. They preach of the sweetness, beauty, and loveliness of Christs Person. They do so! and are willing to be Criminal; if this be a Crime, our Enquirer bewails the want of love amongst Christians; and if he were as sollicitous to enquire into the Reasons of that defect, he would find this to be a main one, that the loveliness of Christ is so much depreciated: He that cannot love Christ, can∣not possibly love a Christian; since that for which every Christian as such is Amiable, must be that he partakes of those Graces for which Christ is Amiable: It's an Humane Love that only eys our own Image, but a Divine Grace that loves the Image of a Saviour: But these things were not reproach in those days, when Ignatius upon every mention of Christ stiled him his Love, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. My Love is Crucified! But that the Preaching of Christ•…•… Loveliness stirs up sensual Passions, is a note of blasphemy abo•…•… Ela, not to be parallel'd but by the Friendly Debate, whose Dunghill our Enquirer has first Raked, and then Epitomiz'd.

And thus much shall suffice at present to have descanted upon the Ignorance of the Non-conformists Preaching: Now wipe your Eyes, and you shall read a Specimen of his own.

I have seen a Picture of such artificial contrivance, that as we enter'd the Room, it presented to us the ridiculous prospect of the Cat and the Fiddle: we had not traversed a few paces to the other side, but it was by a strange Metamorphosis become a very Beautiful Lady: Curiosity drew me nearer to view the Mystery of this dubious Piece, and it soon discovered it self a trivial Essay of Mechanisme: Thus when we enter'd upon this Subject, the Enquirer gave us, the Non-conformist, and his Preaching in Ridicule; now turn you twice about, and in a trice the Scene is changed, and you shall have the lively Pourtrai∣ture of a Rational Divine in all his Pontificalibus.

And here first we meet with Discourses of God, his Nature, and Attributes: Which if some of them found not so, they have left unintelligible. Such a Nature as they have contrived, such Attributes as they are graciously pleased to assign to him; so that Tertullians complaint is not more frequently than justly repeated. God shall not be God, but upon such Terms as Man shall prescribe. And then of the Reasons of Religion. Yes no doubt you are the

Men, and all Wisdom shall die with you. What a sad Case had Re∣ligion been in, if these Eminent Men had not been raised up to set Religion upon its proper Basis, and unsettle it from the feeble foundations upon which former Ages had erected it? But then they give us Arguments for contentment, under persecution perhaps, such as would make a Man weary of his life, and al∣most Petition to be Hang'd. And of Reverence too; consisting in uncommanded postures of bowing at the Naming of Iesus, wor∣shipping towards the East, and Altar; and of Submission, viz. Of Private Reason and Conscience to the Publick, But of all, and of all they excel when they Treat of th•…•… Eternal Reasons of Good and Evil; A Point admirably fitted to the Capacities of the vul∣gar, which nothing but unskilfulness could make a Man bold enough to undertake the unfolding of. An dantur Aeternae Ratio∣nes Boni & Mali, in mente Diviná indispensabiles? Oh how the Ladies sit and admire this profound Theology! Notions which cannot be Characteriz'd better than in Gondib•…•…rts Phrase,—To charm the Weak, and pose the Wise. But then they Treat of the Nature of Faith And how there's nothing a justifying and saving Faith as such, but what the Devils can shew for it: And to con∣clude of Charity too, to all of their own Cue, to a hairs breadth, with Denunciation of Fire and Faggot, to all that come not up to their Apices Iuris, and jump not in, with every Iota, and Tittle of Conformity: I had almost forgot their discourses of Obedience to Magistrates; I suppose this Enquirer has not very long Treated of that Subject; the meaning of it is, so long as they are well paid for their pains: O Emperour (said one) Defend me with thy Sword, and I'le Defend thee with my Quill! Could you blame him? It will cost more to maintain an Army, than a Penny worth of Quills: Notwithstanding all these Bravadoes, the World must see, if their Eyes be not out, that Dissenters give more real obedience to Magistrates, for bare life, and un∣certain liberty, than some do for all these Revenues, which pu∣blick Indulgence has loaded them withal; for when the Finger of the Magistrate is put forth to touch them, not in skin or bone, but some sorty Accident, they are ready to make good the De∣vils charge, and curse him to his face.

2. He has done with the Learning, and will now come to the Lives of 〈◊〉〈◊〉 Clergie: Whatever good he shall speak of the Clergy, I can heartily agree with him in it, provided he could forbear the disparagement of others: Let it be accorded that the Lives of the generality of Church-men are unblamable: yet that they need no foyl to set them off▪ is such a childish way of wheedling our belief of it, as if a Jeweller should shew you a Stene with its foyl, and then protest it needs none.

Here then needed no Quarrel; we can rejoyce in, and Bless God for the Graces, as well as Gifts; the Piety, as well as the Learning of our Brethren who differ from us. Nay we can pray to God to double his Spirit upon them in both respects, and for those who deride the Grace and Spirit of God, we can pray that

God would give them a sounder mind: We pray that there may be such burning and shining lights found amongst all them that profess the Reformed Religion, however in small matters varying, as may confound Atheism and Popery, with whatsoe∣ver is contrary to found Doctrine and Godliness; but yet this Compassionate Enquirer, that he may not be uncivil, nor pass by the door of a Non-conformist without a Salute, will call in, and say a word or two to them, when he has first given us a Rea∣son why he will Treat them like Christians.

1. R. Because he will not render Evil for Evil, nor Retaliate the Reproaches cast upon the Sons of the Church; for he has not so learn'd Christ, And doubtless he that has learn'd Christ to any purpose, either in his Example or Doctrine, must learn quite another Lesson than foul Language, and blackmouth'd Barking, or he has gone to School to no purpose, and must come back to his Horn-book, and begin at Christs-Cross.

2. R. Such uncharitable Recriminations have not only made an Apology for Atheism, and the prophaness of the Age, but they afford a pleasant spectacle to all wicked Men.

3. R. It taken from the Example of Constantine the Great, who when the Bishops and Clergie at the Nicene Council had exhibited a bundle of Libels one against another, burn•…•… them all before their fa∣ces, protesting that if he should see one of them in the most scandalous Commission, he would cover his shame with his own Purple.

Being therefore convinced, that all Recriminations are unbe∣coming the Gospel, and that from the nervousness of our Enqui∣rers Arguments, I will make a reasonable motion, That all the Friendly Debates, the Ecclesiastical Policies, with the foul∣mouth'd Co•…•…ler of Gloucesters Canto's, be condemned to the next solemn Bonefire. Unless you will make the Compassionate Enquiry the Protomartyr: And add the Porter, who when he should have covered the scandalous Commission with his Frock, openly exposed it upon his Back.

These Massive Reasons (one would think) might have sunk any ordinary Mans railing inclinations into a modest silence, and suspended his pr•…•…clivity to reviling, ab officio for three years; and yet (like a compassionate, self-consistent, or self-condemned Enquirer) he will say these two things further in this Case. Nay, I did look for it every moment, and that all those Re•…•…s against slander were but a foyl to set off Hypocrisie, prophaning of Scri∣pture, and the deba•…•…ching of his Conscience, with a greater Grace, when he shall come to blazon th•…•… scandalous Impieties of the Non-conformist Ministers.

And here I first got a satisfactory in-sight into one truth more, That there is the same proportion, between the Title, and the Book, that there is between his Rhetorick, and his Reason. The Title calls the Boock, A serious and compassionate Enquirer: but the Book ingenuously calls it self, The ridiculous and passionate Enquiry And if they thus revile and scold at one another, we must not admire if both join in reviling the Dissenters.

1. Two things then he has to say; And the first of them is Three things alone.

§ 1. If a man be male-content with the Government, and sor∣saking the Church, resort to private Assemblies, such a man may debauch his life too; and yet have a very charitable constrnction among the generality of Dissenters. That is, if a man will be a Rascal in one paricular, he may be a Villain in all the rest, provided he become a Non-conformist: Ay! Sit Sacrilegus, sitfur, sit vi∣•…•…iorum omnium flagitiorumque princeps—At est Bonus Fanati∣cus! Come but over to their way, and you may Lye, and Steal, and Whore, and Drink, and be Drunk! this was spoken without all peradventure out of tenderness of Conscience, to fulfil that Royal command, of not rendring evil for evil? That it might ap∣pear how well he had learned Christ. But let him know, that they allow no Non-comformity, to compound for severe Piety; nor Dissent from Ceremonies, to substitute Assent to the substantials of Christianity. He that is not brought over to the Obedience of the Gospel, is with them no Christian, by what Name or Title soever he be dignified or distinguished; and I seriously desire, that this over-charged slander may not recoil, and hurt the Enquirer.

But though he be very uncharitable, I shall endeavour to give the most charitable construction of his words that they will bear; And therefore observe, That though he be engaged not to ren∣der evil for evil, yet he never promised not to render evil for good.

§ 2. If being a Clergy-man (says he) and continuing in the Church, he shall debauch his Office, and undermine the Church which he should uphold, such an man (also) may then debauch his life too, and yet have a very charitable construction among the gene∣rality of Dissenters.

What must Enemies expect from this Man, who has no mercy an his Friends? There are many Holy and Learned persons, now within the Bosom of the Church, who having considered the terms of enjoying the more publick exercise of their Ministry, have overcome the difficulties of Subscription; and do yet retain their former Orthodoxy, and sobriety of Conversation; These per∣•…•…ons knowing what Conscience is, do exercise great tenderness towards it in their Brethren, who cannot get over their rubs, and obstacles; and these, if I mistake not, are the Glory of the Church of England, for purity of Doctrine, and piety of Con∣versation, for all true Learning, and useful knowledge; Against these persons, The Enquirer has a desperate stitch, as those that undermine the Church which they should uphold: that is, if they condescend never so little to a tender Conscience, in one of those little institutions, which themselves cal indifferent, the whole Church must presently fall about their Ears: but if the Church were built upon Christ the Rock, and not upon the Wool∣packs of Ceremonies, such condescension would never under∣mine it: These are taxed also with debauching their Office. And indeed if the Office of Ministers be to become Informers; If Preach∣ing the Gospel be nothing but to make a P•…•…ther about Ceremonies,

I hope they will debauch it still; but that any of these do debauc•…•… their Lives, and are thereupon more acceptable to Dissenters, is a lo•…•…d falshood, only to let us understand, how wel he has learned Christ.

§ 3. If a man (says he) be of the most Holy Conversation, but Zealous for the Interest of the Church, this man shall have wors•…•… Quarter from the fiery Zealots of other parties, then one of a more loose life, and meaner abilities. Let no man reply, If a man be of a loose Conv•…•…rsation, and but Zealous of the Grandeur, and for the Ceremonies of the Church, this man shall have fairer quarter, and more encouraging preferments, from the fiery Bigots of Conformity, then one of a severe life, and greater ministerial Abilitits. To inter∣pret this myst•…•…ry, we must inform our selves, what is the Chur∣ch•…•…s true Interest as it is a Church: Its very easie to mistake in stating the True interest of any Society, and if we mistake there, its impossible we should be regular in the means of pursuing it. An errour in the first concoction is never rectified in the second: The true Interest of every true Church of Christ, is to promote Holiness, and Conformity to his Commands, engaging there∣by his presence and protection; and a Spirit of Love and Peace amongst its members; though under some variety of ap∣prehension in Adiaphorous matters: The mistake is to advance a Churches secular Grandeur, external splendour, and worldly pomp, which every true Christian in his Baptism has renounced, to•…•…ether with all the works of the Devil, and the lusts of the flesh: If ever a Church shall be so far mistaken as to judge worldly Glory, its true interest, I know not why it may not also mistake the works of the Devil, and the lusts of the flesh to be its true Inte∣re•…•…t also: A Conforming Minister, who despising that false, understands and pursues this true Interest, is truly dear to all the Non-conformists; but for those who are so deluded as to think, it lies in destroying and ruining all that are not satisfied with their Canons and Constitutions, however aliene and forreign to the temper of the Gospel, they confess they are no great ad∣mirers of them, whatever appearance of Holiness they may make: If the Interest of a Faction, shall lie in sending po•…•… Chri∣stians to the Alms-house of New-gate, and the Hospital of Bedlam, and will give no Quarter to the most Holy, and Religious, if they fail in two or three Niceties, I must needs say I see no reason why such should adorn themselves with the plumes of Gravity and Devotion, to render their Inhumanity more plausible.

2. But he has somewhat further to say then all this: If imper∣tinent, and fantastical talking of Religion, endless scrupulosities, censorious, and rash judging our Superiours, Melancholy sighing, going from Sermon to Sermon, without allowing our selves time to meditate on what we hear, or to instruct our Families, be the main Points of Religion, then the Non-conformists are Holy Men. And now I hope the Reader is abundantly satisfied, that the En∣quirer has otherwise Learned Christ, than to render Evil for Evil, that he dares not furnish Atheism and Prophaness with an Apologie: That he makes a Conscience of affording a spectacle to evil Men: That

he dares not (for a World) dress Religion in a Phantastical Habit. that Boys may laugh at it: This is his Constantines Robe which he casts over scandalous Commissions.

Serious Discourses about the concerns of the World to come, about our own death, and the day of Judgment, is Phantastical talking: Tenderness of Conscience, Holy fear of sinning against God, is endless scrupulosity; Modest refusal to practise every thing commanded, though Reason, Judgement, Scripture Reclaim, is Censuring and Rash Iudgment of Superiours. Godly sorrw must be melancholly sighing; attending upon Gods Word Preached, shall be running from Sermon to Sermon: And a downright falshood added to close up the whole: That they neither allow themselves time to meditate of what they have heard, nor to instruct their Fami∣lies: And yet if they shall dare to practise this last, with a few of their weaker Neighbours that drop in to hear a Sermon repeated, they shall be lyable to the Law, and punished as Seditious Con∣venticlers, and railed at as Schismati•…•…ks.

When all is said and done, Machiavils old Rule is a Sacred Maxime with these sort of Men; Fortiter calumniare, aliquid adharebit: Throw Dirt enough, and some ont' will stick. Wild-fire flies further, than the Water that should Quench it: A Reproach will run, where a just Vindication will not creep: Had the Pro∣vidence of God allotted the Non-conformists their abode any where but amongst those whose Interest it is to render them Odious, they might have pass'd for good Christians: It would be difficult to hire Men to be Instruments of Cruelty, if they were not first perswaded, that they are Ministers of Iustice; and the only way to perswade that, is to represent Dissenters as the off-scowring of all things not fit to live a day: The best way to take away the life, is to render it abominable. None can handsomly be destroyed, till they be dress'd up in a Malefactors Cloaths. And it seems as much for their Enemies Advantage to make them seem wicked, as 'tis for theirs to be really Holy.

It had been a more Important Enquiry, than any he has yet made, whence such an exulcerated Spirit should proceed? The Gospel is a Message of Peace from the God of Peace, by the Prince of Peace, to the Sons of Peace; which Gospel breaths nothing but healing Counsels, drops down the Balmy Dews of Gentleness, Meckness, Patience, Long-suffering, Charity; and if I might borrow an •…•…ld Maxime at second hand from him:

Aut hoc non est Evangelium aut nos non sumus Evangelici:

Either Charity is not Gospel, or our Enquirer is an Infidel.

It's a grave Axiome in the Law; That his Cause ought more to be favoured, who only seeks to avoid wrong, than his that seeks to get Gain. The Dissenters humbly plead the Benefit of it: They grudge them not their Preferments, and Accumulated Dignities; they neither envy nor seek their Great things: They only depre∣cate Ruine till they shall deserve it: It's only from a Prison, not for a Palace that they Petition: When others have got the Two Swords, the Secular and the Spiritual, they only crave the pro∣tection

of the Defensive Shield: And think they may with some Reason demand of them who Deifie the freedom of Humane Will. that they may be indulged in the freedom of their Consciences regu∣lated by the Word of God.