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. IV.

The vanity of the Enquirers Confidence noted; in boasting, that they who find fault with the Churches Constitution, will never be able to find out, or agree upon a better: his Reasonings about this matter examined.

IT was a piece of the old Roman val•…•…ur, to kill them∣selves, for fear of being Killed; and it's a Conside∣rable piece of the New Roman piety, not to stir, for fear of going out of the way, to Resolve against Re∣formation, upon some dangers which are fancied may attend Reformation: That Church always apprehending, or pretending to apprehend dreadful inconveniences in all changes, though apparently for the better.

Before we can possibly know, whether. A better way may be found out, we must first be Agreed what is a Good way. Now All Goodness Consists in the due Conformity of a thing to it's Rule and Idaea by which it ought to be measured; and it's fitness to reach that end to which it is a Means: And therefore the bet∣terness of Any thing must be judged of by it's nearer Approach to that Rule, and it's greater proportionableness to the attain∣ment of it's design: If then we could find out A worship more Agreable to the Rule of worship, or a Constitution more apt to reach the great intendments of Holiness and Peace, such a worship, such a Constitution will justify it self to be a better, then any of it's Competitors which shall Deviate from that Rule, or more uncertainly attain the Desired End.

(1) The first part of our task then will be to find out our Rule, which when we have done, we have nothing remaining but to apply that Rule to those Models which we would erect, or having erected, we would examine their Regularity. And as they shall be found to approach nearer, or depart farther from that Rule, we may Confidently pronounce they are therefore by so much The better, or the worse. Now the only Rule of Reforma∣tion,

in our judgment, is the Infallible word of God: which we therefore judge sufficient and adaequat, because they give this Testimony to their own Perfection: And seeing we have now to do with those who own the Scriptures to assert nothing but Truth, it will be evidence enough that they are such a Rule if they do but Assert that they are so.

It is indeed no new thing to hear them charged as Lame and defective, such as must be pieced and eked out either with Imme∣diate Revelations, or Humane Traditions, to render them a Com∣pleat and perfect standard of our Faith, and acceptable obedience. To which we only oppose the Testimony of the Apostle, 2. Tim. 3. 16. 17. All Scripture is given by inspiration of God, and is profi∣table for Doctrine, for reproof, for Correction, for instruction in righ∣teousness, that the man of God may be perfect, thorowly furnisht unto all good works. Concerning which sacred Rule, I will use our Authors Confidence with (I think) better warrant; That they who find fault with this Rule will never be able to find out, or Agree upon a Better; whereof the Endless mazes, the perplexed labyrinths into which they have cast themselves, who despising, and forsaking this only Canon, have delighted to find out by-paths, is very clear, but very sad demonstration; for when they have tryed Traditions, or gaped for revelations, or depended on the Churches Authortiy, and yet found no satisfaction, they think to secure themselves, and gratify theMagistrate with a New power who has already such bur∣dens upon his shoulders, that we have more need incessantly to sollicite the throne of grace on his behalf for wisdom, Counsel, strength to manage, and bear them, then fondly to think to do him a kindness, by Imposing upon him a greater work which all others are weary of.

But this one Text which I have mention'd, may abundantly sa∣tisfy us that there can be nothing requisite to equise, and furnish out A Christian, A Minister, A Church for Duty, and obedience, but what is summarily therein ascribed to the written word.

§. 1. That the Scriptures are of unquestionable Authority to Determine all those Controversies whereof they haveCognizance; because they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divinely inspired, which no person, no Church, no Convention of men, can with any Colourable pre∣text affirm of their Dictates, Canons, Decretals, or Constitutions: And that amongst many other Reasons, because they were not in∣dited in heat, or passion; were not Contrived to advance one par∣ty, or to depress, and crush another, but were the Result of infinite wisdom, impartially respecting Truth, fuithfully acquaniting us with the mind, and will ofGod, without Adhering to any faction.

§. 2. That there can be no concern of any Church, or Officer in the Church, or member of theChurch, but the Scripture speaks fully to it. As, 1. If a Church will approve her self to be the pil∣lar of Truth, and expose to all her Members the Doctrine of the Gospel, the Scripture is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣fitable for Instruction, or 2. has she occasion to Convince the Ca∣villing world, and stop the Months of gainsayers: The Scripture

is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It Lays down the Truth, and thereby discovers errour, heresy, false doctrine, all Corruption, in worship, and manner; It gives us what is straight, and thereby enables us to judge what is Crooked; or 3. Are there any Tares sprung up in the field of the Church, sowen by the Enemy whilst Men Slept, (and men will sleep) it is profitable also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Correction, rectifying, and redintegration of whatever is warp∣ed, and declined from its Original. It supplies, and fills up the wide chasmes of defectives, and pares of all excrescences, and prunes of superfluities, or. 4. Must Christians be trained up under Gospel discipline, and order, that they may grow up in knowledge, in every grace, in mutual Love, it's useful 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, No paedagogy, no Constitution, no discipline to be compared with it.

§. 3. That it is a Rule which must direct All the builders in Gods house in whatsoever Quality, under whatsoever character they appear; It's profitable for the Man of God, And indeed it only becomes The Man of sin, he that is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Lawless person. who has a curbe for every mans Conscience, but will not endure a snaffle upon his own to despise this Rule, and cry up another.

§. 4. The Absolute profection, and compleatness of this Rule is also Asserted: It's able to make the Man of God perfect, throwly furnish to all good works.

Notwithstanding this Perfection of the Scripture as a Rule: it is always supposed, that every one in his private, or more pu∣blick capacity be Able to use, and Apply the Rule. As the square, or Rule of the Architect, however exact in it self, yet presupposes him to have eyes to see, and brains to Apply it to his work; so the Scripture as a Law teaches Duty, and whatever of well-pleasing obedience we can perform to God, yet supposes us at least to be RationalCreatures, that can apply that Law to our own particular Actions. Whence these two things must necessarily follow. 1. That it was not only Needless, but Impossible, that the Scri∣pture should enumerate, or determine upon the particular Na∣tural Circumstances, of general time, place, person, when, where, who should worship God, every day, hour, and minute to the End of the world: for so the whole world would not have afforded suf∣ficient stowage for Rubricks, nor have been able to contain the volumns that must have been written: for as the End, and use of a Rule is not to each the Artificer when he shall begin to work, but how he may do it like a Workman, whenever he begins; so neither was the Scripture design'd for a clock to tell us at what hour of the day we should commence the publick service of God, but that when ever we begin, or end, we manage all according to this Rule. 2. That when the Scripture has prescribed us all the parts of worship, instituted the Administrators of worship, given •…•…les how to separate them to that Office, and laid down general rules for the Regulating those Natural circumstances, which could not particularly be determin'd, as that they be done to Edification, decently and in order; And has withal commanded

us to attend to this Rule, and no other, it has then Discharged the Office of a Rule, and as a Rule is Compleat and perfect.

(2) Besides our Retrospect to our Rule, we must also look for∣ward to the End, and Design of all Riligion, and when that is once well fixt, we shall have Another great Advantage to judge what worship is Better, and what is worse; Now the great End of all Religion, and specially of Religious worship is the glori∣fying of God, the pleasing of God; And therefore whatever shall pretend to that Glorious Title, and Dignity of being an Act of Religion, a part of Religion, and yet has no real Tendency to the Advancement of his Glory, (which it can never have without a due regard to the Rule) ought to be Expunged out of the Catalo∣gue of Lawful Acts, or parts of worship; And is so much the more abominable both to God, and Man: To God; because it offers him a Sacrifice not subservient to his Praise; and to Man; because it deludes him with a pretence of recommending his person, and service to God, and yet leaves and exposes both to Gods abhorrence.

From what hath been said, I might plead my self Competently qualified to gratify the Importunity of the Enquirer; and answer the Question, whether A Better frame of things might not possibly have been found out? If whatsoever Agrees with the Rule is good, then what is discrepant from the Rule is Evil; If what makes a nearer approach to the Rule is better, then what departs further of, is worse; but I look upon these kind of Questions as a vapour∣ing party sent out to draw the unwary, within the Clutches of an Ambuscado.

Whatever Constitution shall impeach the only true Rule of shortness and deficiency, is less good then that which implies no such shortness or deficiency; But there are some Constitutions on the world, which impeach the only true Rule of shortness and deficiency, and Therefore they are less good then those which impeach not the Rule of such Deficiency, whatever Constitu∣tions are made, supposed useful for decency, which are not Com∣prehended under the Rule, do impeach that Rule of Deficiency; but there are some Constitutions made, supposed useful for decency, which are not comprehended under the Rule; and therefore there are some Constitutions which impeach the Rule of De•…•…ncy. Whatever is Comprehended under a Rule, must at least be necessary by way of Disjunction; but there are some Constitutions in the World which are not Necessary, so much as by way of Disjunction; therefore they are not Comprehended under the Rule. There is not the smallest or most minute Circum∣stance which can cleave to any Religious Act, or wherewith we can Lawfully cloath Gods Worship, but it is by the Command of Christ made necessary at least disjunctively. But there are some Constitutions which are not made necessary disjunctively, and therefore they are such as wherewith we cannot Lawfully cloath Religion, or the Worship of God. We are Commanded by Christ to Baptise; now though it was not possible that it should be de∣termined

how often, in what places, at what houres, with what Num∣ber of persons the Ordinance should be administred in Every Age and Country from its first institution, to the End of the World; yet its' determin'd that they to whom of right it belongs to bap∣tise at one hour or other, in one place or other, and so time and place are Determined by way of disjunction: but there are some things which 'tis not necessary to do, the one or the other to the Compleat fulfilling, and decent performance of the precept, and therefore are not commanded by way of disjunction.

It would therefore be no such difficult labour to find out a better way, for all the difficulty would lye in reforming Abuses, removing Corruptions, and reducing Christs Ordinances to their primitive institutions:

Hoc enim adversus omnes haere∣ses valet: Id esse verum quodcunque Prius: id esse adulterum, quodcunque posterius.

This is (saith Tertullian) the great Mawle of all heresies, (and I will add, against all Corruptions) that whatsoever was first is True, whatsoever was introduced af∣terwards, is a Corruption.

But though perhaps, the Dissenters may possibly find out what is Better, yet they will never Agree amongst themselves; which is an old Politick put-off for Reformation: The Levity of which Objection is easily discovered for.

§. 1. We are all Agreed, that the Scriptures are the only Rule of worship, and they that are thus far Agreed are in a fair way towards perfect unity so far as 'tis attainable in this state of Im∣perfection: for though they may miss in the Application, through the weakness of their judgment; yet being secure that their Rule is good, and sincerely endeavouring to come up to it, and reform by it, they cannot be fatally wide, nor mortally differ: All that are Agreed in their rule, have this singular Advantage, that they can debate their differences amicably upon common principles, whereas they who differ in the Rule must needs differ in all the Rest; they that divide in the Center, must needs divide infinitely in their motions towards the Circumference, and they that differ in the foundation, must necessarily disagree in the superstructures.

§. 2. All that Agree in the Rule have prepared minds imme∣diately to Cassier, whatever they shall once discover to be repu∣gnant to that Rule: and will easily part with any mistake as it shall be made out to them; whereas they who set up false Rules of worship, and yet suppose them to be true, are as tenacious of whatever they find suitable to those erroneous Measures they have taken, as if they were the most sacred Concerns of Religion.

§. 3. They that own the same perfect, and infallible Rule, are thereby kept within such bounds of sound judgment, war∣rantable obedience, and Christian Moderation, that they can maintain Communion with each other, and both of them with the same one God, one Lord, one Spirit, in the Ordinances of the Gospel, though still differing in lesser matters: whereas they

who set up new Rules of worship; exclude all others from their Communion, but such as submit to their Novel Ca∣nons, and Constitutions, imposed as the Terms of that Com∣munion.

§. 4. They who embrace the word of God for their Rule, do keep alive the fire of Evangelical Love towards each other, not∣withstanding the little diversities that are found amongst them; when they who advance their own Pleasures for the Rule. and Reason of obedience, are engaged in a Zealous persecution of all those who comply not with their Concepts, as is Evident in the Church of Rome at this day. It will be delightful no doubt to the Reader, to be Refresht with the Enquirers Rheto∣rick, who has been tyred with my duller discourse, and there∣fore I shall gratify him with his Reasonings.

It's Reasonable (says he) we should be able to Agree upon, and produce a better Model, least in stead of having a New Church, we have 〈◊〉〈◊〉 Church at All: yes, highly reasonable it is; For—(Let him that reads now endeavour to understand the strength of his four Arguments.) 1. Such a Society as a Church can never be conser∣ved without some Rites or other. 2. Neither any Society can continue, nor any publick Worship be performed, if all Ceremonies, and Circum∣stances, such as of time, place, persons, and the like, be left indefinite, and undetermined. 3. If there must be some determination of Circum∣stantials, it must be made either by God or man; 4. If there must be some Determination of Circumstances, or no Society, and God hath made no such Determination, what remains but that Men must? And then who fitter then our Governours? And what these four Learned arguments contribute to the proving his assertion: That Dissenters will never be able to find or agree upon a better Con∣stitution, I hope the Learned do perceive, for my own part such is my dulness. I cannot discern it: but let us Examine the Asser∣tions as they lye in order.

[1] It can never be thought by wise men, that such a Society as a Church can be Cons•…•…rved without some Rites, or other: [Rites, Cere∣monies, Circumstances] are the Terms under which all the collu∣sion Lurks: when he would flatter us into the humour to yeeld him a point, or two, then he speaks of nothing but Circumstances: when he would Amuse us with an obscure Term, then we hear of Nothing but Rites, and when he would kill us with a Mortal Conclusion, then out comes Ceremonies; but I answer:

§. 1. If a Church cannot be conserved without some Rites, then let the Imposed Terms of Communion be only of such Rites, with∣out which the Church cannot be conserved, and we will contend no longer: If any Rite be so necessary to the being of a Church, that its Constitution must moulder away into dust, without it, we are content that Rule be made a Term of Communion:

§. 2. From hence then it will evidently appear that mystical Ceremonies, such as the cross in Baptism, the Surplice, ought not to be imposed as the Terms of Communion, because that without

such Rites of humane appointment, the Society of the Church may be conserved: I would fain know how the Church was Con∣served in the Early, purer times of Christ, and his Apostles? They had not recourse to the Ladies Closet open'd, They understood nothing of the Modern curious Arts of Conserving, candying, and preserving Religion in Ceremonious Syrrups; and yet Religion kept sweet, and Good. They were some of his Holinesses Ladies of Honour that first taught the World, out of a miraculous good will, and tender pitty to the Church, to conserve the two Sacra∣ments of Christs institution, in five more of their own invention: because our Saviour had not prescribed enow to Conserve the Church from Dissolution.

§. 3. This seems to be a little too high preferment for humane Ceremonies, to make them Conserving Causes of the Church; At Rome they have proved Defiling Causes; in other places Causes of Offence, scandal, and Division; they have burdened some, and debauched others, and Raised persecution against the rest: but they were never yet Conservators of the Churches purity, or peace; surely the parts of a Church are very sorrily put together, that has no other Cement, to unite them; and the frame and con∣texture there of exceeding brittle, that must dissolve upon the Removeal of a Ceremony.

§. 4. If by Rites, he understands nothing more then meer Natural Circumstances we grant that no Church can be Conserved, no publick worship Celebrated without the Observation, and Deter∣mination of some such Rites, that is in plain English no Church can worship God, except they agree to worship him somewhere, which is a Discovery well worthy of all this Periphrasis, and tedi∣ous Circumlocution, for who ever once thought in a Dream, that A Body, could exist, and yet possess no place? or an Action be spun out by Men for an hour, or so, and yet not be measur'd with time? It must be some strange vertigo therefore that whit∣les the brains of these Non-conformists, that they will endure the utmost extremities, rather then renounce, and ab∣jure such Cross non-sense, That God must be Worship't, and yet may be worship't no where: That a Sermon may be Extended to an hours length, and yet preach't in an In∣divisible Instant: some or other must needs be out 〈◊〉〈◊〉 their wits.

God (says he) cannot be Worship't by men without all Circum∣stance: By men? No nor by Angels! They have their Ubi, and definitive place; nor can they traverse the Poles in a moment; though they are so swift winged, as to dispatch it in imperceptible Time: So that this Argument will enforce the Cherubims to Conform to the Ceremonies, as well as the poor Dissenters, And well did he say, It can never be thought by wise men,—For he must be a Natural fool, or Idiot that thinks otherwise; And to make sure work, he will confound us quite with two most unmer∣ciful Reasons, 1. Reason, F•…•…rasmuch (says he) as no petty Cor∣poration,

or Company can. Nay I will strengthen his Reason for once; Not only no petty, but none of one great Trading Corpo∣ration, those Nurseries of Schism, and nesis of non-Conformity can be conserved with u•…•… some Rites or others: They have their pa∣geants, (and goodly things they are, and Contribute wonderfully to their Cons•…•…rvation,) but yet to deal freely, and plainly with our Enquirer; Though I allow his Conclusion, I cannot swallow his Medium. Arguments taken from my Lord Majors show will never enforce Religious mystical Ceremonies, Bodies poli∣tick may be beholden to some little Artifices to conciliate admi∣ration, if not Adoration from the thickskin'd rulgar, who see no further then the scarlet, and furr; But Religion needs non•…•… of these tricks, and devises of wit, to set her off. She is never more Glorious then when she shines with her own Naked, and Native Lustre: she Adornes her Attire, but borrows no Orna∣ment from her cloathing. She is none of these Empty Quelque choses, who wanting intrinsick worth to recommend him to society, thinks to strike the Spectators with Reverence to his Pantaleons, and waving Plume: such was the answer of Luther to Vergerius: That it was the great fault, and folly of Rome to establish the Church with aGovernment taken from Humane Reason, as if it were some temporal state.

2 Reason: Because men have bodies, and are bound to glorify God with their bodies as well as souls. I am sometimes ready to say in passion of an Age cheated with such silly Arguments, Qui decipi vult, decipiatur: He that has a mind to be gulled, much good may it do him! That we have bodies, will only i•…•…fer that all Natural Circumstances, which necessarily adhare to a body, must be determined; but not at all, that we worship God by Mystical Ceremonies, for that I may worship God acceptably without them, I can demonstrate. Because Christ did so: but that we may worship him acceptably with, or by the Ceremo∣nies he has not yet offer'd us demonstration. I never yet under∣stood that the Dissenters did worship God in statu separato, which if they could 'twould notably disappooint the Informers, who could never swear their presence at a Conventicle, because they never saw the Complexions of their souls.

[〈◊〉〈◊〉] It's as plain (says he, that neither any society can Continue, nor any publick worship be performed, if all Ceremonies, and Cir∣cumstances, such as of time, place, persons, and the like, be left indefinite, and undetermined. All the stile in this proposition lies in this, that he has wisely foisted in, Ceremonies amongst Cir∣cumstances: And to prevent all fraud, and Legerdemain, Let him use a little of that Candor, he borrow'd of his Reader not longe since; and tell us uprightly, whether He takes Ceremoniès and Circumstances for Terms of the same impor? t And if so; then whether he will degrade the word Ceremony, from its usual Re∣pute, to signify no more then a Natural Circumstance: or Ad∣vance the Term Circumstance to signify Mystical Ceremonies: for if by Circumstance, he understands Ceremony, in the common,

and received Acceptation of the word, the Proposition is false: That no society can be Conserved without some Circumstances; that no publick worship can be performed without some Circumstances; that is without unscriptural symbolical Ceremonies: And all this discourse will not reach the hundreth part of a proof of it: for its the easiest thing in the World to worship God without the sign of the Cross: or any such like circumstances, and there are thousands that have made the experiment: but if by Ceremonies he intend no more then bare natural Circumstances: The whole proposition is granted him, but then the misery is, it will do him no service, contribute nothing to his design.

The Reader may beat a loss perhaps as well as my self about the determinate sense of his words, and it's convenient we should be so at present, matters are not yet Ripe for discovery; I know his cause requires, his Conclusion needs Ceremonies, but his premises are modest, his instances only pretend to Circumstances, such (says he) as of Time, place, person, and the like: Which must be a little Examined.

(1) Time. That Time is a natural Circumstance, inseparably adharing to, or if you will, say accompanying, every Action sacred or civil, wants not the Authority of the seven wise men of Greece to Confirm it: that is sometime in General, yet time in special, that is Religious time, is no such Circumstance: No Action can be done without time to do it in, yet Actions may be done without such time, as shall render them either morally better, or worse: that is, such as add any moral goodness, or evil to the actions: If then he take Time, in the former sense, 'tis then very true, that no publick worship can be performed without the determination of time: It must be determined by some or other when the publick worship shall begin, as whether at eight, nine, or ten of the clock, otherwise it cannot be attended on by the whole Church. But if Time be taken in the latter sense, for such time as shall render the worship more Asceptable to God, be∣cause perform'd in such time, there's no necessity man should determine it, both because all the skill he has, can add no such Respect to Time, and because God has already determin'd for so much of that time, as his wisdome has judged necessary.

There are three Considerations of Time which may deserve our thoughts in this Case.

1. The Quamdiu. Or the quota pars temporis: how long the Action shall continue.

2. The Quoties, how often the Action shall recurr, as whether in an Annual, diurnal, horary, or septenary Revolu∣tion. (let that word please, or displease.)

3. The Quando, or Epocha, from what point of time the Action shall start, or bear date. When therefore he says, 〈◊〉〈◊〉 worship can be performed, unless this Circumstance of time be defi∣ned, and determined: I would know to, which of these consi∣derations of Time, his Assertion does Relate? for it's Certain that in every of these Respects, Time either is, or must be de∣termined, by God or man.

§. 1. Then for the Quamdiu of Solemn time, we affirm that God has sanctified to his service and commanded us to keep holy one day in seven: but how much of this time shall be Alotted to private, and personal devotions, how much bestowed upon dome∣stick, and family duties, how much assigned to publick service, is not precisely determin'd by God; yet thus far he has determin'd by the Light of Nature, and common Reason, that if A day must be Expended in, and divided between these three kinds of Devotions, that each ought to have such a proportion assigned to it, as the weight, and dignity of the work requires; still ap∣portioning the whole time amongst them, excepting so much as he has reserved for the incident duties of necessity, and Chari∣ty, which Exception he has put in to all affirmative precepts.

§. 2. For the Quoties, how often this solemn sacred time shall return: we affirm that God has sufficiently determin'd it, nor can we be affrighted out of our senses, with the Empty cla∣mours of Iudaism, Sabbatarianism, or whatever other noyses, irreligion, and prophaness can muster up: There is no necessity therefore that Any Church should determine upon any other Revolution of sacred time, and if she shall make the Adventure she will apparently sin, for she must either make the Revolution narrower, and so sin against the Churches Liberty, by prescribing too frequent a Return; or wider, and to sin against the Churches Edification by too Seldom a Return of the publick worship.

§. 3. For the Quando: when this solemn, and sacred time shall comm•…•…nce; He that has determined, when the day of La∣bour has determined thereby, when the day of Rest shall begin, As in the one he Commands us, to do All our work; so on the other He commands us, to do All his; which is therefore the More ours: Because it is wholy his: But for the Quando of the publick worship, As God has not determin'd it, so it's ne∣cessary, some or other must: But still what's all this to Cere∣monies?

Now the Great Question here will be, who ought to make this determination? And in my weak judgment. They who are upon the place, who know best the particular circumstances, out of which the Expediency of such Determination must A rise; they who 〈◊〉〈◊〉 •…•…e conveniences, and inconveniences of determining this way or the other, are the most competent Judges in this Case: Suppose the Question were, whether we ought to meet together for publick worship at nine, or ten of the clock? what could a convocation say to this? or what general Law could be made for all the particular Churches in a thousand miles Cir∣cuit? If we look upon the Country Villages, they have the oxe, and asse to water, and feed, their cattle to attend in the field, for whom God has made provision, that they shall rest, and not serve upon his day: If you look on the petty, or greater Corpo∣rations, they have no calves in the stall, no flocks in the field, their shops are shut in, their affaires reduced to a Narrower

Compass, and therefore may commence sooner then the Coun∣try V•…•…lages.

Suppose, nevertheless, that some will needs Determine this affaire; That all Churches under whatsoever Circumstances, expedient, or inexpedient, right, or wrong, with all their particular members, shall upon pain of excommuniation assem∣ble for publick worship, strictly at nine of the clock, upon pre∣tence of uniformity, and that all may unite and associate their devotions, as it were at once beleaguering heaven, and wrest∣ling for a blessing; I cannot but think what distractions, confu∣sions it would raise in mens hearts, and consciences; what squab∣bles, what quarrels it would create in the viceinage; For my neighbours Dyal, I observe, goes a full quarter of an hour before mine, and he sets his clock by his own Dyal; and then rises in the Morning by his own clock: If for no other Reason, yet because he can hear his clock strike, better then his Dyal, so that here's an endless controversy like to arise between us, whe∣ther his clock, or mine shall deserve Excommunication; Now to part or prevent this fray, there is a certain infallible Officer erected, called a Sexton, or Sacristan, one that will take his cath, his Clock goes true, whatever Sir, Sun says to the con∣trary, and he shall decide this Brawle, when he chimes all-in; so that in the upshot, this great Question, the Church troubles her self with, must be resolved into this Momentous Canon. That all Churches shall begin their publick Worship, when my Goffe whatchicallum pleases. And thus much for the Circum∣stance of Time.

(2) Place. This is indeed a Circumstance, and considered in general, an inseparable Circumstance of a Body; so that it haunts us wherever we go like a familiar, and pursues us more earnestly then our shodow; and therefore as to publick wor∣ship there must be some Determination of Common place, where a Church shall assemble for the ordinary worship of God. But if place be consider'd as Riligious, that is, as such a place, as renders the worship more acceptable to God, we say, It's not in the power of Man to Determine of any such Religious, or holy place, because he can make none so.

And yet though he cannot determine the place as Religious, he may determine it as convenient, and perhaps 〈◊〉〈◊〉; And besides, since the Magistrate is concern'd to keep an eye upon all assemblies whatsoever, that the publick peace com∣mitted directly to his charge, may be preserved, and not viola∣ted by seditious Meetings, he may therefore command all the Churches under his jurisdiction to convene in such open places where his Officers may come, and make inspection into their demeanours, and behaviours, and the Churches are bound in order to this end, to submit to his determinati∣ons, in Conscience to God: for if the Place (or time) be inconvenient, yet that's only some prejudice to the worshippers,

but no pollution of the worship it self; and the primitive Christi∣ans no doubt would chearfully, and thankfully have struggled with many incommodities, provided the freedom of worship at any time or place might be secured to them.

But if more open places will certainly expose them to ruine, they may Lawfully keep their foot out of the snare; for as Ma∣ster Hales says well. In times of Manifest corruption, wherein Religious assembling is dangerous: Private Meetings however besides publick order, are not only Lawful, but of necessity and duty, else how shall we excuse the Meetings of our selves in Q. Maries days?

(3) For Persons: they also will fall under the same distinction. The Circumstance of the Person in general, as whether his Name be N. or M. is of little, or no consideration in the case; but for persons in special, as marked out for publick service, that is very material. And we affirm that Christ has already deter∣mined upon that point; The Qualification, calling, setting apart of such a one to his Office, with the Nature and end of his Office, together with his whole emploiment, work and duty towards the Church, are all determined, and none has power that I know of to dispense with those determinations. The Ma∣terials out of which a Church is to be formed, the ends of that embodying, by what bonds and ligaments they are united, the duty of Pastors, Teachers, and all Church Governours pre∣scribed, by what Laws they shall govern, and how far the mem∣bers are to give obedience, are all so far limited, that the Church has nothing to do but to submit to the Commands of her Lord, and if she be a true Spouse of Christ, she will submit exercising all prudence in applying general Rules to particular persons, and emergent cases.

(4) But his last word [And the like] will do him more service, and us more mischief then all the rest: for how to bring in the Cross, Surplice, and other Mystical, Symbolical Ceremonies, under time, place, or person, was very difficult; but this Et catera [And the like] will do the feat; and at this back-dore thousands of Ceremonies, such as Holy Oyl, Spittle, Cream, Salt, Epha∣ta's, and the like, may be introduced. But what now if these Ce∣remonies be not The Like, but other-like? why, then is all this pompous discourse blown up! A moral Circumstance is not the like with a Natural; That which adds neither moral good, nor evil to the worship, is not the like, with one that does so: That which is Commanded with the duty, is not the like with that which is not so. That without which the Worship cannot be per∣formed, is not the like, with that which is not requisite to its performance. I conclude therefore, that And the like conceals some mysterious point from us, which 'tis not as yet convenient to discover to us; And keeping a wary Eye upon it, let us pro∣ceed to his third assertion.

[3] If there must (says he) be some determination in Circumstan∣tials, it must be made either by God, or man: very true! If it must

be done, it must be done, there's no remedy. And for all Reli∣gious Circumstances such as may render the Worship either more useful, and edifying to men, or more pleasing, and accepta∣ble to God, they are already determined by the Lord of wor∣ship; and Kirke, or Keysar, have nothing to do herein, at least he has not proved that they have: for those other Circum∣stances, which are necessary to reduce the Ordinances of Christ into Act and Exercise, it's no very great matter who determines them, if they have but power, and abuse not their power.

God has determined in general that we worship him, and has prescribed all the ordinances by which we ought to worship him, and therefore we must come to a determination when, and where we will worship him: He has determined more specially that the Churches worship him solemnly upon his own day, and the Churches must come to a fixed resolution, when they will begin that worship: he has determin'd we shall Baptise with water, and therefore if we will execute that Command, we must use some water or other: but he has not determined that we shall make any Figure, either of Triangle, square, cross, or Circle, and therefore none can determine in particular where God has not determined in the general: He has determin'd that I must worship him decently, and therefore that I worship him in some garments, for Nakedness is contrary to Natural Decency; but he has not Commanded me in general, that I worship him in holy garments, and therefore none can determine holy garments in worship. Again, he has determined the Officers of the Church, and wherefore such and such persons, duely qualified according to his rules, must be chosen to execute the Offices; but he has not empowred the Church to Erect new Officers, and new Offices, and therefore such an attempt is beyond the Churches com∣mission.

But now (says he) God has made no such determination. Ay! but we say, and must say it a hundred times over, if the con∣trary be a hundred times asserted without proof, That God has already determined all Religious Circumstances, which we call Ceremonies, all Ordinances of worship to exhibite, seal, con∣vey any Spiritual mercy, or supernatural grace: and for those natural Circumstances which attend all Actions whether sacred or civil, they must be agreed on before such actions can be per∣formed in a Community; And if this be the game he flies at, be∣lieve it he stoops to a very mean Quarrie.

The Reader is often vext with an odd word, which frequently oceurs in The Enquirer called Determination A Term both of a Mischievous, and a Lubricons Nature, and it would be good service to the peace, to bind it to it's good behaviour. To Determine, signifyes to settle or fix to one side, that which has hung in the aequipoise of Neutrality; when those things which have played in a pendulous posture between good or evil, use or non-use, come to be settled one way or other, they are De∣termined: Now the Question is, whether any have power to

Determine things in themselves indiffirent, that they shall be no longer indifferent in their use; To which all that I shall need say as to the present occasion, will be comprehended in these following particulars.

1. That where two Circumstances of the same kind offer them∣selves, if the one or the other be necessary to the discharge of some necessary duty, there's a power lodged somewhere, to determine whether of these two shall carry it; otherwise a Necessary duty must be eternally suspended, it's ends •…•…ustrated, and it self hang 〈◊〉〈◊〉 Petentiâ, for ever, without ever being brought in to Act.

2. Where two, or more Circumstances offer themselves, none of which are necessary to the discharge of the duty, there's no power lodged in any to determine for any of them: for if one unnecessary Circumstance (which is every way unnecessary) may be determined by power from God, ten thousand such may be de∣termined, and then our misery will be this, that though our bur∣den be intolerable, yet we can have no cause to complain, but with Issachar must patiently •…•…ouch down under it:

3. If Circumstances besides their Natural Adhesion to an Act, have any Morality ascribed to them, as if they render'd an act of Religion either better or worse, none is vested with power to impose them, nor any with a Liberty to use them. Because we ought not to make Gods Worship worse; and we are sure we cannot make it better then he has made it.

4. In those cases where God has vested any with a power of determination, it ought to be made clear that they who pretend to the power, have a commission to show for it; because liberty is a thing so precious that none ought to be deprived of it with∣out good Reason: and this is the Task which our Enquirer will in the last place undertake for us

[4] If Circumstantials (says he) must be determined or no Socie∣ty; And God hath made no such determination, what remains but that man must? And then who fitter then our Governours, who best understand the Civil Policy, and what will suit therewith, and with the Customs, and inclinations of the people under their Charge. In which notable Thesis two things call for examination, his •…•…ssertion, and the Reason of it.

§. 1. His assertion: That none is fitter to Determine Circum∣•…•…antials then our Governours. Where. 1. We must suppose that he understands Civil Governours, or else his Reason will bear no proportion to his assertion. 2. Let it be observed, that it's no •…•…eat, or however no killing matter to the Non-conformists, 〈◊〉〈◊〉 their Cause, who it is that Determines meer Circumstan∣•…•…als, for they are things of a higher Nature then these, about which the Controversy is, if some mens Interest would 〈◊〉〈◊〉 them see it. 3. Seeing that the Determination of such •…•…eer Circumstances, in some cases is matter of meer trouble; in some cases impossible for the Civil Magistrate to determine them, I am confident they will not be

displeased, if Reason discharg•…•…s them of so useless a bur∣den.

As time, in General, is a Circumstance concreated with every Humane Action, so with every command, and obliga∣tion to duty, there is a Concreated Command, and obligation to determine of some time, wherein to discharge that duty. And hence it must unavoidably follow, That to whomsoever God has immediately and directly given a Command to worship his Great and holy Name, to them he has immediately and di∣rectly, at the same time, ipso facto, given a Concurrent Command, to determine of all those circumstances which are necessary to the executing of that Command. Thus if God has obliged every Individual person to Pray, he has therewith commanded him to single cut, and set apart some time wherein to put up his supplications to God. Thus also, If God has directly, and immediately Commanded every particular Church to worship him jointly and publickly, he has also by virtue of that Command enjoyn'd them to agree upon a time to celebrate and solemnize that worship; Now this Command is so straightly bound upon the Consciences of all Churches, that though none should determine for them, nay though all should Determine against them, yet are they under it's authority, and must come to an issue about it, unless they will draw the guilt of the neglect of worshipping God upon their souls, with that wrath which is due to so great contempt of the Divine Law.

Now that every particular Church has a direct Command to worship God, and by consequence to determine of those circumstances which are necessary to the worship, is evident from this one Consideration, that they all did so in obedience to the authority of Christ in his word, whilst all Civil Governours were so far from Determining the Circumstances, that they deter∣mined against the substance.

The Gracious God has now made some of the Kings of the earth Nursing-fathers to his Churches, but yet we cannot believe, that the Churches power is less under her Fathers; then it was o•…•…der those Bloody Persecutors: And if this power be lodged in the Civil Magistrate, and he have no rule to Direct him about the when, and where, what a miserable case would the Churches be in, if he should never determine these Circumstances, with∣out which the Churches can never worship God: For thus pro∣ceeds his Argument. No publick worship can be Performed without the Determination of some Circumstances (as time for one, and place for another) But God has determined none of these Cir∣cumstances, therefore unless some other Determination be made, besides what God has made, no publick worship can be perform∣ed: Again, If some other determination must be made besides what God has made, then it must be made by man, but some other determination must be made besides what God hath made, therefore it must be made by man: Again, If a determination of circumstantials must be made by Man, then by the Civil Ma∣gistrate.

But a determination must be made by man, therefore by the Civil Magistrate, from whence it will be easy to Argue: That if a Magistrate will not determine of those circumstances which are necessary to the publick Worship of God, there can be no publick worship; but when the Magistrate is an enemy to the Christian Religion, he will never determine of those cir∣cumstances which are necessary to the publick Worship of God, Therefore when the Magistrate proves an enemy to the Christian Religion, there can be no publick Worship of God: Nay there ought to be none: And it will hold against the Protestants worship where the Magistrate is a severe Romanist.

Now though it be true that the Command to Worship God publickly, be directly and immediately given to the Church, yet seeing every Church is in the Commonwealth as a part of it, and that every soul therein ought to be subject to the higher po∣wers, and because the peace of a Nation is not a little concern'd in the prudent or disorderly management of publick assemblies, and seeing that the chief Magistrate is the Vicegerent, and great Minister of God to preserve the peace, that this lower world may not be too like a Hell, therefore has he a very great concern herein. Ne quid Re•…•…ublica detrimenti capiat: And therefore if any Church shall chuse such unseasonable times, or places, as may give just occasion of jealousy that some mischief is hatching against the Government, he may prohibit them that suspected place, time, or other jealous Circumstance, and command them to elect some more convenient, and in offensive ones. That so Religion may be cleared, the Magistrates heart 〈◊〉〈◊〉, the pe•…•… secured: only it seems reasonable to assert. 1. That the Magi∣strates power herein is but Indirect and in order to peace, and that the Christian Church had such power to determine all such cir∣cumstances before ever Magistrates owned Christianity. 2. That the Magistrates power seems not to extend to determine between Contradictories but disparates, that is, that he has no power to determine whether the Church shall Worship, or not worship: but that of two times, or places, or •…•…her Natural Circumstances, the one carrying some appearance of suspicion, the other none, he has therein a just power, 3. That where no private person might determine of such a Circumstance in his personal devotions, nor a particular Church hath any power to determine for themselves in their publick worship, there it seems the Magistrates power reaches not, because he might then make that a persons, or a Churches duty by his Authority, which without his Command had been their sin:

1 If then the Question be; who is fittest to determine those Circumstances which are Necessarily to be determined? the An∣swer is ready; They are fittest to determine to whom the Command is Directly given, and who must answer it to God, if for want of such Determination the Worship of God be laid aside, and neglected.

2, If the Question be put, who is fittest to determine of those

Circumstances in publick assemblies, which relate to the publick peace? The answer is clear: He to whom the Conservation of the publick peace is Committed, is accountable to God, if through his default it be violated.

3. If the Question were once more moved: what if the Magi∣strate should forbid a Church to Worship God at all? The an∣swer is obvious, though the Duty be hard. He that has made it a duty to suffer quietly and patiently, has promised suffering grace, that they may suffer comfortably and couragiously, ta∣king up the cross willingly, bearing it •…•…omely, and following their Master faithfully.

4. But if the Question were put (as it ought to be, if it answers the Enquirers designs) who is fittest to determine of Ceremonies, which are not any way necessary to the discharge of the duty, such new Ordinances whereof God has not spoken one word, either in general, or particular? It will be hard to say who is the fittest, because none is fit: That is though many may be meet to determine of meet Natural Circumstances, and they the fittest to whom the Command to perform the duty is directly given, yet none is empowred to make new worship or new parts of wor∣ship, or to add any thing to the Commands of Christ.

§. 2. The Reason of his assertion follows. They best understand the Civil Policy, and what will s•…•…t with it, and with the Customs, and inclinations of the people.

This Divinity, that Religion is to be modelled according to Civil Policy, the Costoms, and inclinati•…•… of the people, was certainly borrowed from Apollo's Oracle: 〈◊〉〈◊〉 〈◊〉〈◊〉 Idol was therein 〈◊〉〈◊〉 to his own interest, who used this one principle to root out 〈◊〉〈◊〉 True Religion, wherever he bore sway,

Where Haman had learn't it I know not, but I am sure he h•…•… it at his fingers ends. 3. Esth. 8. And Haman said unto the King. There is a people dispers'd and scatter'd abroad among the people in all the Provinces of thy Kingdom, and their Laws are Divers from all peoples, neither keep they the Kings Laws: Therefore it's not for the Kings profit to suffer them.

Thus Aristotle in his Adulatory discourse to Alexander the Great, tells him that when Apollo was asked concerning the Worship of the Gods, he answered: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That all the Oracles enjoyned men to Sacrifice, according to th•…•… own Country Customs. Thus Socrates in Xenophon: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. You see that the Delphian God, when any one asked him. How he might worship the Gods with Acceptation? answered; According to the Law of the City, or Commonwealth. And Seneca professes, that in matters of Religion he considered not: Qua diis Grata, sed qua Legibus justa: Not so much what was acceptable to the Gods, as what was warranted by the Laws of the Land. But I hardly forbear smiling, when I read how the Delphic Devil was put to

his Trumps, about this Question: Tully tells us. Lib. 2. de Legibus.

Cum Athenienses Apollinem Pythium Consulerent, quas potissimum Religiones tenerent; oraculum editum est, •…•…as quae essent in More Majorum.

When the Athenians consulted Apollo, what forms of Religion chiefly they should embrace: The Grave Oracle answers, Those which had the Authority of their Ancestors Custom, and usage. But here the Embassadors cross't him, and told his worship;

Morem Majorum saepe esse mutatum:

The Custom of their Ancestors had been often changed. Alas they had reform'd, and reform'd again, and again, over and over, and could arrive at no settlement for want of a Rule, and therefore they demand:, Quem morem potis∣simùm sequerentur è variis? Which of all those various Customs and Rites they should observe? The Devil, who is never wholy at a loss for an Answer, gave them this: Optimum! pray pick out the best you can find: though never a barrel had better herrings. But to his Reason I say.

1. That he has now wholy given away the Churches Authority, which has made such a Noise in these last Ages, and all her power in determining things indifferent is surrender'd upon discre∣tion. It's very suspicious that they have no assurance of the Consistency of their Notions, when they know not where to fix this power of instituting, and imposing Ceremonies: one Age talk't of nothing, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but we hear no more of that but privately among friends: Ano∣ther time the Church was •…•…ght in to vouch for them, but it will not do there; At 〈◊〉〈◊〉 〈◊〉〈◊〉 Thomas Erastus taught us to throw them upon the Civil Magistrate; Grotius has made use of the Notion, and for his sake we cry it up at home, but Another Chapter will offer us further occasion to discourse that matter.

2. That the Magistrate understands the Civil Policy best, is very true, but no warrant for the imposing of Ceremonies: for what is the Civil Government prejudiced, If I worship God ac∣cording to his own Rules? or what propriety of the subject destroy∣ed; what prarogative of the Prince impaired; or what privi∣ledge of Parliament invaded by a Ministers baptising according to Christs naked institution, without the Cross?

3. It's one of the greatest disservices the Enquirer can do to Religion, to make it truckle to the Humours, and customs of the people: p. 59. he tells us, the vulgar are altogether for extreams; and blames Calvin for Complying with the Humour of the vulgar. And yet now all oth' sudden the Magistrate must determine, because he knows best what suits with the inclinations of the people: though indeed one main end of the Christian Reli•…•…ion was to oppose those radicated Customs, and Idle Humours received by Tradition from their Fathers.

I am now obliged to look a little backwards, and consider his attempts to prove, that God has not Determined Circumstances: wherein if he had pleased to have understood others, all this

had been spared, unless perhaps he understood not himself.

A long story he tells us of Temple and Synagogue worship. How punctual God was in his directions about the former, how more laxe in those about the latter. And his Reason is: Because there was nothing Symbolical, but Natural Religion, which the Na∣tions they had of God, and the Common sense of Mankind was suffi∣cient to guide them in. Which discourse of his well improved, would give a notable shake to the ground-work of this whole Chapter: for all the Religion of Christians is either instituted, or Natural, If it be instituted, it depends wholy on the will of •…•…od, to make it known to us, and to make it our duty: and therefore so much of it as is of this Nature, will plead the priviledge of the Temple, Man has nothing to do with it. If it be Natural, then the Notions we have of God, and Common sense are sufficient to guide every particular Church in it, nor shall they need any Dictatorship to supply the defects. As Christ has cleared up to us the Moral Law; so he has prescribed us a Ceremonial Law: And as it would be a bold affront to the Divine Majesty to pretend to add one Commandment to the for∣mer, so is it no less an usurpation upon the Legislative pow∣er of Christ to superadd one institution to the latter. He that may make three or four Humane Sacraments, may with equal pretext make eleven or twelve Humane Moral Command∣ments.

There is a Command. 12. Deut. 32. What thing soever▪ I com∣mand you, observe to do it, thou shalt not add thereto, nor diminish from it. And under whatever dispensation we are we areunder the restraint of this prohibition: This is granted by all in the general, only the Question is what Constitution or Institu∣tion will amount to an Addition to Gods Commandment? To which I answer. 1. Negatively: It can be no Addition to a Commandment, to determine of such Natural Circumstan∣ces, which are necessary to the executing the particular du∣ties commanded either by a Ceremonial, or Moral precept, God has commanded me to Relieve the widow, and the Father∣less, with part of that which his bounty has graciously given me: he has not determined on what day, or what hour of the day, or in what particular place, or to what persons by Name I shall extend my charity, and therefore every person to whom the Command is given (and it is given to every man to whom God has given ability) must determine these, and other Circumstances, without which 'tis impossible that Law should enure, and take effect. Thus has he commanded some to Baptise with water, but he has not told us, whether that water shall be brought from a River or Spring; and therefore he that is commanded to baptise, is thereby Commanded to determine, and he is necessitated to it, if he will dis∣charge his Duty: nor can such determinations be Inter∣preted any Addition to the Law, because they are inclu∣ded in the Law, unless we will suppose the Law-Nugatory,

and to be vacated by every forward Caviller. 2. Af∣firmatively: whoever shall inst•…•…ute any Ceremony, which is not necessarily required to the performance of any of Gods Com∣mands, such as is not comprehended in any general Law of Christ, must necessarily be adjudged to have added another Law or institution to the Institutions and Laws of Christ.

To illustrate this, I shall use a very familiar Instance; I will suppose a standing General Law in a Nation, That no person (except the Legislatour) shall add to the Laws of the Land. I will suppose also a particular Law promulgated by the Legislatour: That every subject shall sweep his dore once a week with a Beesom: Now to sweep my dore with a Beesom of Birch, or Broom, can∣not possibly be any Addition to that Law, because 'tis necessa∣rily required to the putting of the Law in practise, that I do it with the one, or the other, and therefore they are both compre∣hended virtually in the Law by way of dis•…•…unction, that is either with this, or that, or some other. Again, to sweep my dore on the third day of the week, and at the ninth hour of the day, can 〈◊〉〈◊〉 no Addition to the Law, because I am commanded to do 〈◊〉〈◊〉, upon some day in the week, and at some hour of the day, and the Law not having defined the precise day and hour, 〈◊〉〈◊〉 it indif∣ferent to the Lawgiver, which I chuse, but one or other I must chuse, unless I will obstinately disobey the Law.

But now, If I will not only sweep my dore, but over-Offi∣ciously will needs make a Cross over it, this is an Addition to the Law, being neither Compehended under the Command of sweeping, nor necessarily required to the reducing the Law into Act.

Let us suppose yet further, that the Mayor of some of our Enquirers Petty corporations, with the Advise of his Brethren, shall put forth an Order or Edict, that Non-obstant the Law De non Addend•…•…, every person within the limits of that Burrough shall be obliged to Cross, as well as sweep his dore, and that un∣less he will Cross it, he shall not sweep, and that every man shall subscribe to this Order and Edict, and whosoever shall contravene the same, shall be disfranchised; This must needs be interpreted an Addition to the Law with a witness; A most express and daring violation of it.

But now to mend the matter, we will suppose the Mayor with his Brethren shall solemnly declare, that though they do Com∣mand Crossing as well as sweeping, yet they do not here by intend, in any wise to make any Addition to that or any other Law; such an Explanatory declaration would be of little Credit among the more Considerate sort of men, as being contrary to the fact.

But Mr. Mayor will plead, that though he has added something for the greater solemnity, and decency of the Action, yet he pretends not to make a Law for the Nation, his is only an order of the Court for his own corporation, and therefore he ought not to be charg'd with Adding a Law, to the Systeme of the Laws; But his worship is hugely out, for the General prohibi∣tion,

caution'd him not only against Adding a Law to the Law, but against Adding any thing to the Law:

The Reader has often observed our Distinction of Natural and Moral Circumstances. Now a Natural Circumstance is such a one, as arising out of, or adhaering to a Natural Action, adds no Goodness nor Evil to the Action: but a moral Circumstance is such, as always renders the Action either better, or worse: Thus Baptism is neither better nor worse, more, nor less pleasing to God, whether it be administred at ten a clock, or eleven; but every Symbolical Ceremony must either render the Ordinance to which it is added or with, which it is used, more or less accep∣table. Thus the sign of the Cross instituted to signify a persons dedication to the Lord Christ as his faithful Soldier, must either add to, or detract from the Moral Goodness of that Institution to which it is annex't, or with which it is used: for either it makes it better: As doing the same thing with Baptism. viz. dedicating a person to the service of Christ, seeing a double tye, or obli∣gation to any duty seems stronger then a single one, or else it will render it worse, because it does that supertuo•…•…sly, which Christs own Ceremony had before done sufficiently; and endea∣vours to perform that ineffectually, which the institution of Christ had already effectually performed: And because it being a part of instituted worship, and yet wanting divine Institution; nor having any track, or footstep in the light of Nature, it seems to Overdo, what was once well done.

Now since it must either prejudice, or Meliorate the worship, it may be convenient to enquire, whether it may have a propitious, and benign; or a Malignant influence upon it? And Dissenters are enclined to think the latter: All the goodness of Instituted worship depends meerly upon the Authority of the Legislatour, either as he has instituted it, or empowred others to institute it, or promised to accept it from us, and bless it to us: Now (say these Dissenters) Christ has neither instituted this Dedicating Symbol, nor empowred others to institute it, nor promised to accept it at our hands, nor Entailed any blessing upon it, and therefore it must needs render the Worship less good, because itself, (as used) is evil: And whether Christ has instituted it, or warranted others to do it, or annext any such promise to it, they are willing to joyn issue with any of their Brethren who will soberly manage the Debate.

Some of them I have heard thus Argue: All worship not-Commanded, is forbidden;

But these Ceremonies are worship not-Commanded; therefore they are forbidden.

§. 1. The Major Proposition I thus prove, first from the Conces∣sion of the Learned Dr. H. Hammond, a great and strenuous Patron of Ceremonies, who in his Treatise of Superstition, and will-worship against Master D. C. •…•…teely owns it. That all uncommanded worship is forbidden. Secondly, I prove it by this Reason. They who may institute New Worship, may destroy the old Worship. For Cujus

est instituere, ejus est destituere: the same Authority that can make a Law, can Repeal a Law; But no man can destroy the old worship, therefore none can institute new worship. Lastly, I prove it from the Authority of God, who destroyed Nadab, and Abihu, 10. Lev. 1. and renders this Reason of it, because they offer'd strange fire before the Lord, which he Commanded them not: I know it is answered by Master Booker, and others, That the strange fire was not only not-Commanded, but forbidden: To which I reply, suppose that to be true; yet God only insists upon this that it was not-Commanded: It is pleaded further, that God was strict, and punctual in his commands to the Iewish Church; but he has indulged us a greater Latitude under the Gospel: But the reply is easy: That our Liberty under the Gospel lies not in an exorbitant power to frame New Ceremouies, or new worship, but in our discharge from the ser•…•…itude of the old: Not that we may Create more, but that he has loaded us with fewer particulars of instituted worship: It's then very evident: That all worship not-Commanded is forbidden.

§. 2. The Minor I thus prove: viz. That Symbolical Core∣monies are worship not-Commanded. That which is a part of worship, 〈◊〉〈◊〉 worship, but the Ceremonies are a part of worship and not Com∣manded, therefore they are worship not-Commanded. 〈◊〉〈◊〉 will seruple to grant the Major: The parts must needs partake of the Nature of the whole: The M•…•…r I thus evince, from the Enquirers Concession in his Introduction: where he reckons it amongst the Glories of the first times of Resormation, That the Liturgy, and publick Prayers were counted a principal part of Gods worship. That which is made a part, of a principal part of Gods worship, and yet uncommanded, is a part of Worship not-Com∣manded, but such are the Ceremonies, therefore they are a part of Worship not-Commanded. The former proposition depends upon a known, and received Maxime: Quod est pars partis est pars 〈◊〉〈◊〉: the second proposition is our Enquirers own asser∣tion; The Liturgy is a principal part of worship, the Ceremo∣nies are a part of the Liturgy, therefore the Ceremonies are a part of a principal part of Worship: And if the Enquirer stick at any thing here; I will make him this fair offer, Let him under∣take to prove the Ceremonies Commanded: and I will undertake to prov•…•…them Worship,

There are only some excellencies in this Chapter, which like the Sporades lye dispersed up, and down his discourse, whose cohae∣rence not obliging them to any fixed Residency, I shall for a con∣clusion, in this place consider them.

(1) His first great assertion is, p. 147. That Christ uever went about the Composure of Laws, either of Civil, or Ecclesiastical Policy, We shall not need to concern our selves about Christs Civil Laws, seeing he professes his Kingdom was not of this world. 'tWas not a Worldly Kingdom, administred according to the Maximes of State, and Mysteris of Policy which had obtained here below; That it should be Spiritual: The Laws and Con∣stitutions,

the Officers, and Ministers thereof of Divine Ori∣ginal, managed for spiritual Ends, by spiritual means; the Re∣wards spiritual and eternal, the punishments inflicted upon the disobedient all spiritual, so the Apostle. 2. Cor. 10. 4. The Wea∣pons of our warsare are not Carnal, but mighty through God. v. 5. And having in readiness to Revenge all disobedience: It's true also, that when once we have tinctured our brains with false No∣tions of Ecclesiastical Policy, whereof we find no footsteps in Scripture, we shall be ready to affirm as much of those Laws which he has prescribed concerning the Administration of his spiritual Kingdom: but this we think clear. 1. That Christ has instituted as many Laws, as such a Church as he established shall need, And perhaps he was not concerned to write Decretals. Extravagants, Glosses, Canons, Bulls, to fit all the Govern∣ments that the wit of man should afterwards excogitate. 2. He has by Himself, and his Apostles described all the Officers which he judged sufficient to conduct his Disciples in wayes of Holy obedience through the temptations of this world to eternal life, 3. He has also instituted as ma•…•… Ordinances and Sacraments as may serve to guide and direct them as Christians, and let any one Name one that is wanting to that end, if they be able. 4. From the Nature of those Officers which he hath appointed, the species, Nature, Kind, of his Ecclesiastical Government is abundantly manifested. 5. He has given express charge that It be not so with his Officers, as 'tis with the Kings of the Gen∣tiles who exercise Lordship over them, •…•…2. Luk. 25. 6. Nor has he Commissioned any Governours to make any Laws directly for his Church, as a Church, binding the Conscience of his Dis∣ciples. 7. The Sacraments which he has ordained, the express Rules he has given for Pastors or Bishops, with all other Officers, are evidence sufficient that he has made some Laws of Ecclesia∣stical nature: and that he has been defective therein, becomes not Christians to Assert.

(2) The Apostles (says he, ibid.) gave certain directions suited to the Conditions of the times and places, and people respectively; but never composed a standing Ritual for all aftertimes: Which will be put beyond all dispute by this one Observation, That several things instituted by the Apostles in the primitive Churches, and given in Command in their sacred writings were intended to be obliging only so long as Circumstances should stand as then they did, and no longer. Where we have two things that challenge Consideration.

§ 1. His Doctrine. That the Apostles game Certain Directions suited to the Conditions of the times, places, and persons respectively, but never composed a standing Ritual: To which I say, 1. If by a standing Ritual he mean a Portuis, a Liturgy, a Mass-book, a Ceremonious Rubric, The Rules of the Pye, or the like, it's very true, and that which the Non-conformists do gladly accept the Confession of: but if by a standing Ritual he understand fixed Laws, suited to the Condition of the Church in all Ages, under all the various dispensations of Gods providen•…•…s, we deny it, and expect his proof,

§. 2. His evidence is this. This 〈◊〉〈◊〉 observation will put 〈◊〉〈◊〉 beyond all dispute. It's a happy observation, and deserves a Heca∣tombe for its invention, that will silence all dispute in this matter: but what is it? That several things instituted by the Apostles in the primitive Churches, and given in Command in their sacred writings, their Epistles were intended, and so Construed only to be obliging so long as Circumstances should stand as they did, and no longer. To which I answer. 1. That there were indeed some temporary Ordinances, such as were to expire with the Reason and occa∣sion of their institution: but then there was also sufficient evi∣dence that it was the will of God that they should expire, and cease: such was that Command of Anointing with Oyl. 5. Jam. 14. which was sealed, and attested by an extraordinary concurrence of Gods power; witnessed to by miraculous effects. But God ha∣ving now Broken that seal, withdrawn the concurrence of his power, we need no other evidence that it was only proper for the first planting of Christianity and is now long ago out of date. 2. His one observation comes infinitely short of putting this question out of dispute with any wise man: for what if several in∣stitutions were temporary, will it follow that none were perpetual? what if some were suited only to those times, shall we thence conclu∣de there were not enow suited to all aftertimes? There were extra∣ordinary Apostles, are there therefore no ordinary Pastors and Teachers? Or must a Nation be at all this vast charge to main∣tain Humane Creatures? what if some Rites were momentany? Are there not Sacraments, in the right use where of Christ has promised to be with his Ministers to the end of the world? such wherein we are to shew forth the Lords death till he come? It's as easy to say all this of Baptism and the Lords Supper, that they were calculated only for the Meridian of those days, (and some are not ashamed to say it) as of any other order, or constitution of Christ by his Apostles, whose temporary nature is not expressed, or evidently implyed in the temporary Reason, upon which it was built. 3. The Epistles of the Apostle to the Corinthians as a Church, shews what ought to be the order and Government of every Church: The occasion of writing those Epistles might be, and was peculiar to them, and so was the occasion of writing all the rest, but th•…•… Design is Common to All. Nor ought any one to dare to Distinguish betwixt temporary, and perpetual institutions, where the Scripture has not furnisht us with sufficient ground for such Distinction.

4. As there never was a more pernicious and destructive design managed by the Prince of darkness, then the Rejecting the Scrip∣tures as the only Rule of Faith, worship, and all Religious obedience, so the Mediums where by 'tis carried on, is the very same with that of this Enquirer: There are an absurd Generation amongst •…•…s in this Nation, to whom if you Quote the Apostles Authority in his Epistle to the Corinthians. For the standing and perpetual use of the Lords Supper, will give you just such another Answer. W•…•… do you think 〈◊〉〈◊〉 dwell 〈◊〉〈◊〉 C•…•…th? what is 〈◊〉〈◊〉 E•…•…le to the

Corinthians to us? wh•…•… are English men! and so it seems uncon∣cern'd.

Thus the Papists justify their half Communion: Serenus Cressy. Chap. 12. p. 137. in Answer to Dr. Peirce, his Primitive Rule of Reformation: we acknowledg (says he) Our Saviour instituted this mystery in both Kinds▪ That the Apostles received it in both Kinds. That St. Paul sp•…•…aks as well of Drinking, &c. But the General Tradition of the Church, (at least from his Begin∣ning) will not permit us to yeeld, that the Receiving in Both Kinds was esteem'd as necessary to the essence of the Communion; or In•…•…∣grity of the participation of Christs Body and Blood:

But let us see what service his select Instances will do him to prove his Doctrine. Of this Nature (says the Enquirer) were the Feasts of Love, the Holy Kiss, the order of Deaconesses. To which I return. 1. The Feasts of Love, and the Holy Kiss were not as all Institutions of the Apostles. All that the Apostle determined about them was, that supposing in their Civil Congresses, and converses they salute each other, they should be sure to avoid all levity, wantonness, all Appearance of evil, for Religion teaches us not only to worship God, but to Regulate our Civil Actions in subordination to the great ends of Holiness, the adorn∣ing of the Gospel, and thereby the glorifyin•…•… of our God, and Saviour, I say the same concerning the Feasts of Love. The Apostle made it no Ordinance, either temporary, or perpetual, but finding that such a civil Custom had obtained amongst them, introduced, we charitably believe, for the maintaining of Amity amongst them, and seeing it sadly to degenerate amongst the Corinthians, He cautions them against gluttony, drunken∣ness, all excess, and ryot, to which such Feasts, through the power of corruption in some, and the Remainders of corruption in the best, were obnoxious: which is evident from. 1 Cor. 11. 21. One is hungry, another is drunken. The Apostle Paul. 1 Tim. 2. 8. Commands that Men pray every where Lifting up Holy hands: Can any rational Creature Imagine, that he has thereby made it a duty, as oft as we pray to elevate our hands? That was none of his design to that Age, or the present: But under a Ceremonial phrase he wraps up an Evangelical duty. As if he had said. Be sure you cleanse your hearts; And if you do lift up your hands, let them be no umbrage for unholy souls.

2. Concerning Deaconesses, I can find no such Order, or Constitution of the Apostles. It's true they used in their Travels, and other occasions the services, and assistances of Holy wo∣men, who chearfully administred to their Necessities, and are thence called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But how childish is it to conclude an order or Institution from so slippery a thing as an Etymology? The Angels are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: ministring Spirits. 1. Heb. 14. •…•…ill any from hence infer, that they read the Liturgy? Magistrates are 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 13. R•…•…m. 4. 6. And •…•…et it•…•… no part of their O•…•… t•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 St. 〈◊〉〈◊〉

was by some Ecclesiastical Writers, dignified with the Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence some conclude he was a Liturgy-maker. And thus our willing Enquirer, to serve a turn, must needs have those Good women that did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by all means to have been ordained to the Office of She-Deacons.

These words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Bellarmine notes, signify no more in their general import, then Qu•…•…libet public•…•… munere sungi: to perform any publick service for the Common benefit, whether sacred, or Civil: But when they are ap∣plyed to any Religious work or service, then by accident they have a sacred signification •…•…tampt upon them: And therefore the same Cardinal from those words 13. Act. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As they ministred to the Lord: Has sound out a Masse, compleatly rigged out for service: Others will discover from thence a Liturgy, though the duller sort of people ean espy no more then the worship of God, which may very well consist without either: 1. In a word: The Duty's of saluting with an Holy Kiss: The ordering of all our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Feasts of love to Gods Glory; The ministring in our respective places to the necessities of the Saints, are as much in force as ever, unless Holiness be grown out of fashion, so that this one Observation will hardly put the Question beyond all Dispute: let him try a second.

(3) If it be true, as he says, that the Christian Religion •…•…as to throw down all Inclosures, to unite the world under one Head, and make of all Nations one people, and therefore must be left with freedom as to Circumstantials: Then it seems they design some depopulating inclosures, and to disunite the world again, who set up such distinguishing Ceremonies, as divide those of the same Nation, the same Religion, both at home and abroad.

(4) His confidence, that It is evident, that it is unreasonable to expect that every Ceremony made use of by Christians should be found prescribed in the Scripture or proved thence, does not at all move me; I am accustomed to encounter feeble proofs, seconded with gigantick confidences: I think it's reasonable that they who pre∣tend to Imitate Christ, should follow his example in this also. 5. John. 30. I can of my self do nothing, as I hear, I judge: And that they who act under his Authority, should produce his Com∣mission, or at least not expect so ready a Compliance with those Ceremonies, which they confess not to be proved from Scripture. In the mean time from Circumstances in the promises, to Ceremo∣nies in the conclusion; from some Circumstances to all, from Na∣tural to Moral, is a leap too great for any one to take that valued the breaking of his Neck, more then the Breaking of his East.

His fine story of Pacuvi•…•…s is lamentably impertinent, for the Question there was, who should be the Senator: allowing the Senate: approving the Order, but quarrelling the persons: but Dissenters greatest Dispute is about the Office, whether jur•…•… 〈◊〉〈◊〉 or no? They Question not whether Cross, or Cream suit best with Baptism? but whether any such Ceremonies ought to be used with

it, or Added to it: They do not set op two or three new devices as Candidates for preferment, but plead that all of that Kind be removed. And if all the scuffle were which of them should be used, which repudiated, the Non-conformists would not bet a penny on either of their Heads.