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. VII.

Wherein Christian Liberty consists? The Enqui∣rers Reasonings examined, and Dissenters vin∣dicated from that Insinuation, that they pretend by their Christian Charter to be discharged from Obedience to Laws.

IT is a Priviledge that has too much of Absolute Sove∣raingty in it for the Opponent, to impose what state of the Question he pleases upon the Respondent: The En∣quirer has therefore got the poor Non-conformists upon a sure lock, if he can oblige them to maintain, That Christian liberty discharges them from obedience to Laws.

There are indeed some Laws from whose obligation if Chri∣stian Liberty cannot discharge us, it can do very little: and there are other Laws, from which if Christian Liberty should pretend to give a discharge, it would assume too much.

To Discharge from obedience, is to Ambiguous a Term to be put into this Question. For. 1. Christian Liberty in some cases does not discharge us from obedience, but prevents the obligation: It does not dissolve the Bond, but prevents the Binding; 2. Christian Liberty may discharge from a Necessity of obedience (in some cases) which is the formal Rea∣son of subjection to a Law, and yet not discharge from the Lawfulness of doing that which is the Material part of the Law: If a Law be made the Matter whereof is things purely indifferent in their Natures, and these things appro∣priated to the immediate service of God, Christian Liberty will not make it unlawful to do those things, but it will still

maintain it's ground, that it's Lawful not to do them.

The Province of this Liberty whereof we now treat lyes between those things which are necessary, and sinful; as it is frequently pleaded about the Magistrates power, since things forbidden cannot Lawfully be done, nor things Commanded, Lawfully omitted (in their proper seasons) the Magistrate must either have a power in these middle concerns, or he can have no Legislative power at all: The same or some such thing I would affirm here; whatever is sinful admits of no Release, whatever is a duty admits of no indulgence, and therefore Christian Liberty must have it's appart∣ment in these Adiaphorous things, or be quite shut out of doors.

Now seeing the Magistrates power lyes only in those things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as stand in a posture of neutrality, and side in neither with good nor evil; and seeing also that Christian Liberty has for it's Sphaere indifferent things, these two powers must needs strike fire, and their interests perpetually clash, unless some expedient may be found out to reconcile their seeming enterfeering motions.

Indifferent things may fall under a twofold Consideration, either as they are applied to, or used in ordinary affairs of Humane life; or as they are appropriated to divine Wor∣ship, and preferred to serve in Religious affairs: in the former respect they come unquestionably under the Magi∣strates Cognizance, which our B. Saviour has put beyond the Die of Controversy by his exemplary practise: 17. Math. 24. Where though he might have pleaded a peculiar Privi∣ledge, yet he rather chose to wave it, and recommend to us a singular pattern of due subjection: in this case then Christian Liberty ought not interpose. In the other Consi∣deration Christian Liberty puts in a claim, and this also our Saviour has made indisputable by his example, who though he would freely submit to a tax of twenty pence, would not yeeld to their Ceremony of washing hands, though it was not worth a farthing, when Superstition had lifted it up above it's place.

And yet as sacred things in their external exercise may come under the inspection of the Civil Powers, in order to the securing of Publick peace, which is directly entrusted with him by the God of order and peace; so may things in their own nature secu∣lar, come under the Jurisdiction of Christian Liberty, when they shall be advanced above their Pedegree, and made either parts of Worship, or Conditions to the enjoyment of Communion therein.

There are two sorts of Persons who as they are enemies to all Truth, so they are but back-friends to Christian Liberty; some there are who have made it such an Idol, that they have sacrificed things sacred and civil to it's Deity: and given it such a boundless Dominion,

as if like Quicksilver it were neither to be contained, s•…•…is aut •…•…lienis Terminis. Against these I shall need to say the less, be∣cause every one has a stone to throw at, a cudgel to bestow upon them: Others there are who have Adorned it with a Hogan Mogan Title, and yet have cut asunder the senews of it's Authority, and with these it's a meer Name, which either with Ech•…•… evapo∣rates into air•…•…, or with Narc•…•…ssus dissolves into water.

But that there is such a Charter our Enquirer grants: I suppose he has found it amongst some ancient Records, if it be not for∣feited for want of Renewing, yet that it has some considerable immunities and priviledges, he thus demonstrates.

1. From the gratitude we owe to him that purchased it: and there∣fore we may conclude that Christians stand seized of a good and indeseazable estate therein, for it could hardly claim so much gratitude to be Tenants at the will of M•…•…n;

2. From the price it cost him; which was no less then the precious blood of a Redeemer; and surely that which could not be purcha∣sed with silver and gold, should never be sold for the highest offer of things corruptible.

3. From that strict injunction. 5 Gal. 1. To stand fast in the Liberty wherewith Christ has made us free, and not to be entangled again with th•…•… yoke of bondage: from whence the Apostle instructs us; 1. That no force can wrest this sacred priviledge out of our hands without our own consent: 'tis our sin if our Charter be lost. 2. That we are prohibited to submit our necks to any Reli∣gio•…•…s yoke, as well as that from whence the Disciples were t•…•…en exempted; for as good have the back broken with an old burthen as with a new one.

This Christian Liberty being so considerable in the purchase, must be also of great usefulness in the Practise; which that we may the better understand and improve, I shall modestly give the Reader my thoughts in the ensuing propositions.

(1) Christian liberty consists not i•…•… a meer liberty of judgment: because. 1. This had been too mean 〈◊〉〈◊〉 purchase for the Blood of Christ, to procure us that which never was, never could be de∣nied to any Creature that had a judgment. For. 2. The •…•…ews when under their most •…•…le burdens, had ever a liberty to judge the things imposed, to be indifferent in their •…•…wn Natures, antecedent to the positive Law of God 3. Such a liberty the poor •…•…ird in the cage may celebrate, and fancy herself a citize•…•… of the woods, when she's confined within the grates of her little Cloister: such a one the prizoner may flatter himself with; And it reminds me what I observed th'other day pa•…•…ng in th•…•… street•…•…, this guilded Inscription invited my eye: Pray Re∣•…•…ember the poor Freemen, that are Priz•…•…ners in 〈◊〉〈◊〉: Poor Freemen indeed (thought I) who have only the freed•…•…m to talk how they have served an apprentiship with a Master, and now must serve a double, perhaps a perpetual one, with the Gaoler. 4. Nay this would encrease the bondage, to be always harping upon our liberty in actu pri•…•…, and yet never tast the sweet of it

in ac•…•… secundo. 5. This would render the Christian Church in a worse plight then that of the Jews, who though they bore m•…•…re 〈◊〉〈◊〉 then we at home who breath in a freer aire, yet had this countervailing advantage, that God himself was the Imposer; It is no such bargain to exchange a Divine for a Humane yoke, though somewhat lighter: and if it be so, no thanks to those officious gentlemen, who would gratify Magistrates with a power over all indifferent things, and therefore 'tis but contingently that ours is not much more insupportable.

(2) Christian liberty consists in something Practical: that which tends to, and chiefly lyes in the using. 5. Gal. 13. Ye have been called unto Liberty, only use not your Liberty for an occa∣sion to the flesh: where the Caution that we do not misuse it, strongly implies that it must be used. And if it lay only in a free∣dom of judgment, the Caution had run; use it not at all: All exter∣nal use had been an abuse of it.

(3) This liberty must hold in utramque parte•…•…, that we may Act or not Act, or determin•…•… this or that way, or it can be no liberty: And this will be granted by all those, who deny the will to be free, unless it have a powerful freedom towards both the Terms: but as the self-determination of the will to one side prejudices not it's liberty: so the determination of our Christian liberty (by our choise, guided by Prudence and Reason) is no extinguishment of it's radical freedom. And as external com∣pulsion, and forraign force put upon the will, would be a viola∣tion of it's liberty, so all force put upon this Christian liberty, is an annihilation of it.

(4) He that has enstated me in this great Priviledge, ha•…•… also commanded me to restrain my self in the exercise of it: and that (1) by prudence, when the use of an indifferent thing would pre∣judice my Neighbours spiritual good, my own salvation, or the glory of God: in these cases I must not plead my Christian liberty to Act. but exercise my Christian liberty to forb•…•…ar what would oppose those commanding ends of all Religion.

Qui f•…•…ciunt quicquid licet, hac 〈◊〉〈◊〉 d•…•…labuntur ut •…•…iant quod non licet;

He that will always do all he may, shall easily slide into the doing of what he may not. The same thing may be usefully done at one time, which would sinfully be done a•…•… ano•…•…er: 1. Cor. 6. 12. All things are Lawful for me, but all things are not expedient. And

Omne Quod non expedit, in quantum non expedit, non licet;

Whatever may not be done with expedi•…•…cy, cannot be done Lawfully. 2. God has commanded me to restrain my self in the exercise of my Christian liberty by Charity to my weak Brother: To lay a stumbling block in the way of the weak, or blind, is a gross abuse of my Christian liberty; Because no use of an indiffe∣rent thing ought to weigh against my Neighbours spiritual w•…•…l∣fare: And it argues a very light esteem of a soul, when I am too proud to abridge my self in a trifle, rather then hazard his se∣duction into sin, and exposing to the wrath of God; this Rule the Apostle was under: 1. Cor. 10. 23. All things are Lawful for

me, but all things edify not; And when they edify not, Charity commands me to forbear them, in Compassion to my Brothers soul.

(5) Though Christian Liberty may in some cases be restrained, yet can it not in any Lawfully be resigned: He that has Com∣manded me to moderate it by the Rules of prudence and charity, has yet Commanded me to stand fast in it: He that resigns his Li∣berty in one case, by consequence gives it away in all; for though he has not actually resigned in every case, yet has he virtually betray'd it, by yeelding in one, for there is the same reason of all the rest; as an owner may forego the use, and yet reserve the right; which right will reduce tho use too in season; so may a Christian wave his Liberty in the use, still serving his Right, that when opportunity shall invite, the use may attend, and wait upon the Right.

The main violation of Christian Liberty lyes in a fixed, stated, perpetual compulsion to do what God has permitted me to omit, or in a like fixed, stated prohibition to do what God has made Lawful: For indeed this is that mainly which distinguishes between the restraint, and the infringment of this Liberty: in the restraint and moderation of my Liberty by prudence, charity, or whatever other methods God has Commanded, though I sus∣pend my act for a time, yet when those Circumstances which render'd such suspension a duty, go of from their places, I reassume the free exercise of my Liberty; the Stream for a while damm'd up, finds it's old sree Channel, and slides along in it's wonted course: but if a Law be made that I shall never act what I might Lawfully do; or that I shall always act, or always in such a Revolution, and at such stated Periods, it's then an apparent encroachment upon my Liberty: This the Apostle notably teaches: 1. Cor. 6. 12. All things are Lawful for me, but I will not be brought under the Power of any: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To be brought under the power of a thing indifferent: or under the power of any Person in a thing indifferent, is that great violation of this Charter. For. 1. Such resignation of my self to be restrained fixedly and statedly, is to subscribe, engage, and make an implicite vow and oath against all opportunities of using my Liberty for the spiritual good of another, which providence may offer to me. Gods Providence by mustring together all due Circumstances, is the great Director when, and where to use, and employ my Christian Liberty: If then such concurring Cir∣cumstances should command my forbearance of an Act, to pre∣vent the sin of my Brother; If now I have suffered my self to be de∣termined the other way, that I will const•…•… act, and never for∣bear; I have tyed my hands behind me sro•…•… plucking him out of the snare of sin, and perhaps the pit of Hell. And this is an evil the utmost reach of whose mischievousness I cannot possibly foresee: For God may possibly place me in such a juncture of Circumstan∣ces, that I might reasonably hope, might win souls to Christ, and I have •…•…acled my hands, and cannot act, or hung a pad∣lock

on my own mouth, and cannot speak; or an advantage may be put into my hands to prevent the sinful scandal of an∣other by my forbearance, and I am not •…•…ijuris, but must act: 2. By such predetermination of my self in things indifferent, in submission to any man I do as much as in me by alter the nature of indifferent things. For things sinful can never be done; Duties must always be performed in due time, and place, and indiffe∣rent things should be indifferently used, as present Circum∣stances invite Prudence, and Charity to determine: but when once they are predetermined, I can no more do an indiffe∣rent thing, then if it had been sinful; or no more omit an indifferent act, then if it had been necessary. 3. By such a fixed predetermination of my liberty I ascribe more to man in his positive precepts, then to God in his affirma∣tive moral precepts: for the Acts of such Commands may be suspended pro hic, & Nunc, when they obstruct some great Good, but in this case I must act uniformly, without respect to circumstances, let thousands be offended, stumbled, wounded in Conscience, and prejudiced against Religion. And in short, by such Resignation of my liberty in is't exercise, I have redu∣ced my self to that imaginary Liberty of Opinion, that dreaming freedom, which the Lollards enjoyed in their Tower, and the poor Protest ants in Bonners Cole-hole.

(7) When Christian Charity commands me to forbear the use of the thing, which otherwise is within the Charter of Christian Li∣berty to use; and at the same time the Christian Magistrate shall command me to to practise that very thing by a fixed Law; I humbly conceive, that Christian Charity ought to restrain my Liberty, not to act, rather then the Commands of the Magi∣strate enforce me to act, 1. Because the restraint which Charity puts upon me, will soon determine, and •…•…pire, but the Com∣mand of the Magistrate is perpetual: 2. The restraint which Charity puts upon me is internal, and so agreable to, and consistent with the greatest Freedom and Liberty, but the restraint, put upon me by the Magistrate, is external, and compulsory, which comports not with my inward liberty: for if he deals meerly by his will, and authority, that suits not with my reason, and therefore has in it the nature of force; But if the Magistrate should deal by Argument, then when a stron∣ger appears to act according to his precept, then that drawn from the good of my Neighbour by Charity, Christian Liberty may be free, and yet obey: provided always that that argu∣ment be taken from the nature of the thing commanded, and not from the naked commands. 3. The weak Christian for whose sake Charity commands me to forbear acting, is one that cannot prevent his own weakness, his stumbling scruples, and aptness to be wounded; but he that commands me to act, may prevent, recal, or suspend his own Edict in that which in it's own nature is indifferent. And God has commanded me not to offend my weak Brother by the use of indifferent

things, but he has no where commanded the Magistrate to impose indifferent things, which become not some way or other necessary. 4. It seems a most horrid thing to interpret Scriptures at this rate: That I should be commanded to walk Charita∣bly, till I am commanded to walk uncharitably; And forbidden to destroy him for whom Christ dyed, by my indifferent things, till I am enjoyned to destroy him. Not to wound weak consciences, till I am commanded to wound them. Thus shall Moral precepts be avoyded by humane positive Laws, which cannot be super∣seded by the Divine positive Laws. And if one may be thus ener∣vated, the whole D•…•…calogue has no firm station; And thou shalt not make to thy self a graven Image, may be eluded by this, till we are commanded by Authority, and I am somewhat confident the foun∣dation laid by the Enquirer, will bear that superstructure.

It is therefore a most approbrious, and invidious charge with which he begins this discourse. All that we have hetherto discour∣sed about the power of the Magistrate, some think may be avoided by pleading the Magna Charta of Christian Liberty] for though it may be pleaded against some power that may possibly be assumed, yet against none wherewith he stands' endowed by the Law of Na∣ture, or Scripture; nor indeed against any useful power for the attaining the great ends of Government, publick peace, and tranquillity.

The Church of England in her avowed Doctrine asserts, that Christ has ordained in his Church two Sacraments, generally neces∣sary to Salvation; now we conceive, that having a Right as Christians to all the Ordinances of Christ necessary to Salvation, ChristianLiberty may plead the enjoyment of all thoseOrdinan∣ces, upon those naked Terms Christ has off•…•…r'd them to Mankind. This is our Maegna Charta; And if any shall encumber that Com∣munion with new clogs, provisoes, restrictions, and limitations, we plead our Petition of Right, which if it be denyed us, our Christian Liberty is so far violated.

Nor do we deny the Magistrate a Power about our Christian Liberty; If any shall turn this Liberty into licenciousness, he may restrain them: Nay he may restrain the Liberty it self, where God has not praeengaged us to restrain it; And he will eminently employ his power for Christ, when he exerts it, to assert and vindicate to all his loyal Subjects the free use of that great Char∣ter; And if encroaching violence shall make a forcible entry upon that priviledge, whereof we are in quiet, and peaceable possession; we shall complain of the force to him, who will remove it, and reinvest us in our Christian freehold, whereof Christ has made the purchase with his own blood.

Two things there are which the Enquirer has lustily promised us, and therefore we may confidently expect from him: first, that he will give us the true notion, and secondly, the due extent of Christian Liberty: and he has freed his name pretty well, for first he has made it a meer notion, and then layd an extent upon it, that is, he has seized it into his own hands, upon pretence for the Magistrates use.

[1] And first for his true notion (for none cry stinking Mackerel) there are two things also very considerable: the liberality of his Concessions, and the Policy of his Retractations. He makes us fair lange Deeds, but with a secret Power of Revocation frustrates all; so that when we come to cast up our accounts, we must say, with that Bewildred Clyent, in the Comadian, when he had advised with his brace of Advocates; Probèfecistis, incertior sum multò quam du•…•…m.

(1) For his Concessions they are truly noble, and generous, and such as would heal us all.

§ 1. Concession. p. 88. When the Gospel was fully published, then the aforesaid enclosure is laid open, and all Nations invited into the Soci•…•…ty of the Church upon equal Terms, neither party being bound to those nice Laws of Moses, nor to any other but those plain, and reasonable ones contained in the Gospel! This is certainly the great year of Iubilee! And will he not deserve to be shut out for ever that shall refuse so free an invita•…•…ion? Is he a reasonable Creature that refuses the plain, and reasonable Terms of Communion, contained in the Gospel? what a hideous Monster would a Schis∣matick be, did Churches keep to these Terms? but his Limita∣tion retracts all this again:

—And such other (not contradictory to them) as Publick wis∣dom, peace, and Charity, shall dictate, and recommend. Now you have it! Thus the Crane most courteously invited the Few to Dinner; but fitted him with such Terms of Communion, that unless he could stretch his neck as long as hers, he shall have his belly full of nothing but hunger; Esurire licet, gustare non licet!

It minds me of the Story of Sanctius the King of Arragon's Brother, who marching against the Saracens, diverted himself a while at Rome; the Bountiful Pope, who is always prodigal of what costs him nothing, causes him to be proclaimed, Sanctius by the grace of God King of Egypt, &c. The noyse of Trumpets calls him to the Belcony, and he askes what was the matter? He was answered that his Holiness had presented him with the Entire Kingdom of Egypt: Presently he commands his own Trum∣petters to go, and salute the Pope in requital. Caliph of Baldach: Thus has the Enquirer gratified us with an empty Concession, which by his Retractation is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! I shall not need to observe to the Reader the Egregious folly of such Propositions. We are not bound to the Laws of Moses (i. e. as Terms of Commu∣nion) nor any other, but such other—That is, we had been free, but that we are in bondage. Negatives are infinite! and under that one word [such other] we may be pester'd with more then those Nice Laws of Moses. For. 1. Who can tell what publick wisdom may Determine? The publick wisdom of Italy, and Spain, has introduced such a Lumber of those other Terms, as hath eaten out almost all Religion, with the Divertisements of Iudai∣cal, Paganical, whimsical Constitutions: The publick wisdom of Abassia has introduced Circumcision it self, and no thanks to

these Principles, or the Discourses of Erastian Novellists, that the case is better with us.

2, Peace and Charity require no other Terms then those plain ones laid down in the Gospel; Charity teaches us not to lay stumbling blocks in the way of those that would come towards the Church; Peace requires us to unite upon Christs own Terms; But the Name of Peace is often used to destroy the thing: so Austin of old: Eccl•…•…siae nomine Armamini & contra Ecclesiam Dimicatis. Thus are we gogled to part with our Chri∣stian Liberty for Peace, when as the parting with the Ceremonies would secure both Peace, Charity, and Christian Liberty. 3. It's very Childish to put the determination of those other Terms of Communion upon the Tresviri, Publick wisdom, peace and Charity. For what if they accord not in their votes about the Terms? what if perhaps Publick wisdom should clash with Charity? Charity should say I will have no Terms of Communion that may exclude Persons of honest hearts, though weaker In∣tellectuals; but publick wisdom should contend for some other intercalated conditions, which may render Divine Institutions more August and solemn; 4. No publick wisdom can possibly Determine upon those other Terms; in a way that shall secure the Interests of Charity, nor in what cases I am bound for her sake to restrain my self in the use of my Christian Liberty. For the prudent admeasurement between my Christian Li∣berty, and my Charity to my Christian Neighbour, depends upon the view of the particular Circumstances of time, place, Persons, which cannot come under the prospect of publick wisdom: Suppose a Command were given forth from publick wisdom, that I should at such a time, and in such a place drive a Coach with violenee down the High-way, and when I come to execute this Command, I find multi∣tudes of little Children playing in that High-way; the Cir∣cumstance of these Persons was not foreseen by publick wis∣dom; must that therefore take place of my Charity to de∣stroy the lives of these little ones? or my Charity submit to publick wisdom, and fall pell mell in amongst them? Our Saviour has Commanded us not to offend any of his little •…•…nes; telling me that if I do, It were better that a Milstone were hang'd about my neck, and I east into the sea: publick wisdom may perhaps command me to do something not sinful in it self, but when I come to Obey, I find evi∣dently it must scandalize them; I refer it to Charity, peace, and prudence to determine this case between them.

§. 2. His second generous Concession is. There lyes now no more bonds upon the Consciences of Christians, then did upon the Ancient Patriarches, saving those improvements our Saviour has made upon the Law of Nature, and those few positive institutions of his expresly set down in the Gospel: And what a blessed day were it with the Christian world,

if we might see this made good! This would shut out of doors all those Ianus Articles, penn'd by wise Reconcilers, to perswade the combating Parties first to shake hands, and then to fall more suriously to Cudgels. This would shut out of doors all Humane impositions: forestalling our Com∣munion with the Christian Church.

But now Mark the Retractation.—And that men obeying these are at liberty to conform to whatsoever Common Reason, Equity, and publick Authority shall impose. Had he not turn'd wrong at the Hedge Corner, it should have fol∣low'd thus.—And that men obeying these, are at Liberty to enjoy all the Priviledges of the Gospel. But. 1. Is not this a broad contradiction, that there's no more bonds upon our Consciences then upon the Patriarchs, and yet we are bound to submit to those other terms, imposed by publick authority? That is, we are at Lib•…•…rty upon their Terms, but only for one thing, that we are not at Liberty upon their Terms: And we may serve God as cheap as they, but that we must serve him at dearer rates: Did Abraham receive the Modes of wor∣shipping God from Gerar, or the Terms of serving God from Egypt? and yet those Kings where he sojourned were friendly, and extended their Royal bounty to him. 2. We are at Liberty to conform to whatsoever common Reason Equity, and publick authority shall impose: At Liberty 〈◊〉〈◊〉 conform? but are we at Liberty not to conform, if com•…•… Reason oppose publick Determinations? It's an idle thing 〈◊〉〈◊〉 put the determination of my Liberty upon Reason, Equity and authority, unless we were assured they should always agree, which yet in some Countries may not be till the secular Games, or the Greek Calends. 3. This is in effect to say, that if we obey what Christ commands us, we are at Liberty to give away our Liberty in all the rest: whereas our Liberty was given us, not to give it away at a clap, but to dispense it in parcels, as weak Christian•…•… have occasions to borrow of us.

§. He concedes yet further, for Liberality grows upon his good Nature. Our Christian enfranchisement discharges us not only from a necessity of observing the Law of Moses, and the Rites of Iudaism, but further, and especially sets us at Liberty to pursue our own Reason. And can he pretend to be a Ra∣tional Creature, that will not submit to it's Dictates? If ever Christian Liberty have scope enough, it must be when it exspatiates in the fields of our own Reason; I am confi∣dent, the most straight-Laced precisian cannot pretend he is pincht: But now the Limitation!—And to Obey any Laws of men that shall not contradict the express Laws of the Scriptures.

I suppose there are very few or none in the world that form their Laws expresly contrary to Scripture Laws, and yet they may make such as may as effectually frustrate the design of

Scripture Laws, as if they had in Terms point blanck contra∣dicted them: A rare Liberty this is; and was the foundation of that Gentlemans humour, who profess't he would Preach in a Fools Coat, if the King should Command him. For I do not re∣member that that contradicts any express Law: amongst all the crafty devices of the Devil to induce our Grand-mother Eve to eat of the Tree of Knowledge; and of all the weak excuses of Eve for eating of that Tree, I wonder: This was not thought on, that it was not contrary to any express Law of God. For. 2. Gen. 16. God commanded the man saying, of every Tree of the Garden thou may'st freely eat: But of the Tree of Knowledge of good and evil thou shalt not eat: But it seems the Devil had not learnt the Sophistry to evade the precept, because the express Law was given to the man, and not to the woman: There are Consequ•…•…ntial Laws which we have no liberty to contradict: That a Minister contradi•…•…t not destroy not the ends of his Ministry; a Christian the ends of his Christianity: And it had been impossible that all Negatives should be expres∣sed, Thou shalt not stand upon thy head: Thou shalt not wear a Fools Coat: Thou shalt not play at Dice, or Cards, in the Worship of God: but thus he thinks he has made goodprovision for a safe confor∣mity to the Ceremonies, because it is not said; Thou shalt not use the Cross in Baptism; Thou shalt not use Cream, Oyl, Spittle; Thou shalt not conjure out the Devil. At which back∣dore came in all the Superstitious fopperies of Rome. And with this passeport we may travel all over the world, from Rome to the Port, from thence amongst the Tarrars, and Chineses, and conform to all, for perhaps we shall not meet with one Constitution that contradicts an express Law of Scripture:

4. Concession. p. 191. I have a power in utrámque, and may do, or leave undone all those matters that are not defined in Scripture. This indeed makes amends for all: for if it be part of my liberty to leave undone, what's not defined there, as well as to do what is not so, I have no great Reason to complain for want of liberty; but yet there is a Restriction behind that recals one half of this—According as publick Laws, and the ends of all Society, shall require. Thus all along the Reader will observe that he seems to retreat from his Fort in the Concession, and when we are mounted he springs his Mine, and blows us all up▪ with his Retractation. The summ of this liberty then is thus much: we have a liberty in utramque, but you shall be determined to one: you may do which you will, provided you do which another commands you; you may pursue your own Reason, provided you do not pursue it, but the publick wisdom; you are not tyed up to any other ins•…•…itu∣tions, save only those plain ones of the Gospel, provided you be obliged to such other as Authority commands. This is such an •…•…tramque, that I have been studying what should be the sub∣stantive to it, and I cannot imagine what, unless it be in utramque, either a good benefice, or a Comfortable importance: I shall further offer these things.

1. Christian Liberty may be restrained by publick Authority, and by private Reason, but if publick Authority restrain it one way, and my private Reason would restrain it another, and the publick authority shall carry it against my own Reason, not only Christian, but Humane Liberty is violated.

2. The perpetual determining of my liberty to one part, that I may in no case act the other way, whether it be by an external compulsory power, or by my own superstition, is a violation and destruction of my Christian Liberty.

3. Authority, peace, Charity prevailing with my Reason, to determine one way, will not violate Christian Liberty, for when the great ends of Peace and Charity shall cease to be obtained by such determination, it's supposed also that Reason will cease, and Authority ought to cease, to continue such determina∣tion.

4. If Peace, and Charity shall cease to call for such a deter∣mination ad unum, and thereupon my Reason cease to put me upon such a determination, and yet Authority shall continue its determination; my Christian Liberty will warrant me to follow my own Reason.

That which was the intolerable burthen of the Jews, which they were not able to bear, our Enquirer tells, p▪ 186. was espe∣cially this: That the Law of Moses enjoyn'd a great number of little observances, which by their multitude were hard to be remem∣bred, by their Nicety difficult to be observed, and by their meer positive nature, and having no essential goodness in themselves, had less power upon the conscience of men, to awaken their care, and diligence about them; and because it's hard for the mind of man to attend to many things at once, especially if also the things in which his care and obedience is required, be such as are not enacted in his Conscience, and when he can see no other Reason of, or advantage by his obedience but meerly his obedience, therefore was that Law called impossible: This, say the Dissenters, would be their case, should they submit to what the Enquirer pleads for, and there fore an infringment of their Christian Liberty.

There is one Text of Scripture by which he will prove that his is the true Notion of Christian Liberty: The Apostle (says he) in several of his Epistles, but especially that to the Romans, en joyns the Christians in their scruples about eating of certain Meats, and in the conduct of themselves to consult Charity towards their weak Brethren, the peace of the Church, and their own edifi∣cation: to which purpose he advises us to see 14. Rom. and Chap. 15. Now if the Reader will be Ruled by me, we will ven∣ture for one quarter of an hour to look into those places, let the danger be what it will, and I am confident we shall not find our Christian Liberty determinable by any outward power: v. 3. The Apostle lays down the only true way of maintaining peace and love amongst Christians under their various apprehen∣sions, and various practises. •…•…t not him that eateth, despise him that eateth not, and let not him that eateth not, judge him that eateth.

And to this Rule the Canons of 1640. did attend. Can. 8. We recommending (not commanding) to the serious consideration of all good people, The doing reverence and obeissance at their coming in, and going out of the Churches, Chancels, and Chappels in the pra∣ctise, or omission of which Rite they desire that the Rule of Charity, prescribed by the Apostle, may be observed. That they which use this Rite, despise not them which use is not, and that they who use is not, condemn not those that use it. Which Rule was it applied to all other matters of the like nature, would undoubtedly preserve what of Love is left, and recover that measure of Christian amity, which is lost. Peace may be had under differing notions about in∣different things, and peace must be had under differing pra∣ctises suitable to those differing notions, not by screwing up the weak to the Latitude which the strong allows himself, nor by pulling down the strong to the narrow practises, where∣in the weak are confined, but by the strong Christians not despising the weak, and the weak Christians not judging his more grown, and stronger Brother; v. 4. The Apostle gives a Reason against this uncharitable judgment: who art thou that judgest another mans servant: every Christian as to his Conscience, is Alieni f•…•…ri: the Servant of God: And if he be sum∣mon'd before a forreign Tribunal, may plead, It is Coram non Iudice. To his own Master be standeth or falleth: v. 5. Let every man be fully perswaded in his own mind: The things before us may perhaps be indifferent in themselves, but yet if we have not a full assurance that they are so, we are bound to sus∣pend our act. For as our rejoycing must be in our selves, and not in another, so must our satisfaction; 'Tis not the clear∣ness of a practise in anothers mind that will warrant my acting, I must be fully satisfied in my own mind. v. 13. The Apostle lays down an excellent Rule for the prudent re∣straint of our Christian Liberty. Let us not therefore judge one another, but let every man judge this rather, that no man put a stumbling block, or an occasion to fall in his Bro∣thers way. If my Christian Liberty will warrant me to act. yet Christian Charity will teach me to moderate my self in the use of that liberty, when such acting would occasion the sin of him that is not so perswaded of the Lawfulness of my fact; which is to be limited to things of this nature whereof he treats, namely things indifferent, for if my Brother will be offended at what God has made my duty, there's no remedy, but that he lay aside his unjust offence, and not that I lay aside my necessary duty: v. 15. The Apostle gives a Reason of his former Rule: If thy Brother be grieved with thy Meat, then walkest thou not charitably; And much more if he be scandalized, and drawn into sin: Is it not a most unchristian humour to insist so peremptorily upon doing, because in it self Lawful; when Charity countermands that doing, and therefore 'tis unlawful in the use. Destroy not him with thy meat for whom Christ dyed: surely thou hast little value for a soul redeemed by

the blood of Christ, if thou wilt for a sorry indifferent thing hazard its eternal damnation: our liberty to act must stand out of the way, when a Brothers soul comes in place; v. 19. Let us follow the things that make for peace, and the things that may edify one another. Here we have another Rule for the restraint of our liberty in things indifferent: When the using my liberty would disturb the peace of the Church. I must cease to act: for the strong may forbear what he judges Lawful, and yet the weak cannot do what he judges sinful: And therefore to the strong he speaks thus: v. 22. Hast thou Faith? have it to thy self before God: Art thou perswaded such a thing is Lawful, notwithstand∣ing the many violent presumptions of others of it's sinfulness, keep thy judgment to thy self; trouble not the Church with thy Orations, let thy disputing talent yeeld to the weak judg∣ment of others. But to the weak he speaks thus. v. 23. He that doubteth is damned if he eat; because he eateth not of Faith, for whatsoever is not of Faith is sin.

All this while here's not one syllable of restraining Christian Liberty by the Authority of another, by outward force, and vio∣lence, all must be determined by a Christians own Prudence, as moved by the edification of anothers Charity to his soul, and the peace of the community: not a word to consult my own secular ad∣vantage, and emolument; Not a letter that Conscience, Christian Liberty, private wisdom, my own Reason must be impressed to militate under the command and conduct of the publick wis∣dom, the publick Reason, or the publick Conscience.

That is therefore the thing which he must bring about by sorr•…•…e lincks of consequences, some trains of deductions; And he advances towards his conclusion, by winding staires, that we may be lead seni•…•… sine sensu to the top of his matter, to the height of his design without taking notice of our ascent, and the whole contrivance of this Chapter lyes in the Dexterous management of this one Engine.

(1) His first Postulatum is this: That Christian Liberty doth consist in a freedom in utramque: (pray do not mistake him) that is, that antecedently to the Considerations of prudence, peace, and charity, it's equally in the power of a Christian to do or not to do, any, or all those things that are not expresly forbidden by the H. Scriptures. Very good! Then I will assume: But to love God with all my heart, and soul, and strength, is one of those things which God hath not expresly forbidden in the H. Scripture: Therefore antecedently to the Considerations of prudence, peace and charity, It's in the power of a Christian to love, or not to love God with all his heart, and that Christian Liberty consists in this freedom in utramque.

I am not so uncharitable as to think that the Enquirer owns this conclusion, or that any principle he holds will inferr it: All I note it for is to evince to him, that he has worded his matters besides his onw intention, and that he intended really to have said: That Antecedently to the Considerations of prudence, & charity

it's equally in the power of a Christian to do, or not to do, any or all those things that are not expresly forbidden by, nor contradict the express Laws of the Scriptures. And taking the words according to the presumption of his meaning, and not the Letter, I say. 1. Here's something more then Truth. That Christian Liberty gives us a power to do what is not expresly forbidden: many things are forbidden by consequence, which are not expresly forbidden. I pray shew me an express prohibition to recognize the Popes Supre∣macy. To subscribe the Tridentine Decrees; And if this be part of the Enquirers Christian Liberty, to do, what is not expresly forbidden, I hope he will not find himself aggrieved if we judge that he, and some others of the same Latitude, are not at so irreconcileable a distance from Rome, as they would be thought.

2. As all is not Truth, so neither is this the whole Truth: for Christian Liberty gives us a Power-to do, or not do the things neither commanded, nor forbidden, not only Antecedently to the considerations of prudence, peace, and charity, but also. 1. subse∣quently to those considerations, that is, assoon as ever those considerations shall ecase; and 2. conco•…•…itantly with those consi∣derations; that is, further they shall reach: For though 〈◊〉〈◊〉 suspend my act in charity to my weak Brother, yet am I impowred to act at the same time out of the Cognizance of my weak Brother; and assoon as those considerations of peace and charity shall vanish, no other considerations separate from them, ought to keep the restraint on foot, but my liberty recovers its former lustre.

3. There is much ambiguity in the jumbling, the considerati∣ons of prudence, peace, and charity together: for the conside∣rations of peace and charity are objective, such as I am to consider as the motives, and inducements to restrain my liberty: but the consideration of prudence is subjective: that is, Prudence is that virtue which is to make a judgment, when, and in what cases, those two peace, and charity, are considerations suffi∣eient to enforce such a restraint: so that, would we speak plain English, the matter amounts to no more then this: that Ante∣cedently to my prudent consideration of the concerns of peace, and charity, I may do, or not do, whatsoever is in it self in∣different: which Truth will be too feeble a foundation to erect his intended superstructure upon.

(2) His second Postulatum is this: That it is no infringment, but an exercise of this liberty, actually to be determined to that side towards which prudence, or charity, shall incline: Though in the mean time the other side be in general as Lawful as that: It would ill become me to teach him how to word his own conceptions, though I should rather have chosen to have express't my self; not disjunctively. [To that side towards which prudence or cha∣rity shall incline] but rather conjunctively, [prudence and charity] or most properly [prudence at the invitation of charity] for pru∣dence enclines me neither one way nor other further then as she is directed by the considerations of peace, and charity, the good

of my self or Neighbour; nor can the interests of these two ever be divided. But I answer. 1. That it is no infringment of Christian Liberty for prudence, to determine upon my own act, as that I will not do an indifferent thing, when peace, and the spiritual good of my Brother prohibit me; Because the Scripture, which contains the Charter of Christian Liberty, has also directed my prudence, thus, and in this case to restrain it: but yet (which is the thing he drives at) to be determined to one side by outward power, civil force, naked Authority, or will; when my own Reason can see no Prudence is such a Determination, is an evident infringment of my liberty: so that to be determined to one side may be an infringment, when I am determined by vio∣lence, or menaces; and yet to determine my self upon the considerations of Charity, and Peace, may be none; for in the former case, I see no Reason of my obedience, but my obedience; but in the latter I am determined by my own election, upon rational grounds, becoming a rational Creature.

2. Though a prudential determination not to act, at the Request or command of peace, and charity, when otherwise I might have acted, be no infringment of my Radical Liberty, yet it is a restraint of my Liberty, which the Enquirer calls, p. 208. A denying himself some part of his liberty, and therefore it seems improperly called an exercise of Liberty: 'Tis indeed an exercise of my Prudence, an exercise of my Charity, but hardly an ex∣ercise of my Liberty, further then as the will is the principle of such restraint, and determination.

3. Though Prudence ma•…•… teach me not to act, but to adhere to the side of Charity; yet Prudence must not take her measures for not acting from such poor, low, selfish considerations, as the saving, or gaining those outward advantages to my self, which are the great Idols of Prudence salsely so called, which is no better then carnal policy, and sinful selfishness; but from the interest of Gods glory, the advancement of his Gospel, and all this bondfide, for if Prudence mistakes in her reckonings, an imaginary good end will not indemnify, and save her harmless.

(3) These two points thus gained (as the Enquirer fancies) will give abundant foundation for a third to be inferred from them, viz. That whatsoever is so free to me, that I may do it, or not do it, according as I shall be inclined by the considerations of Brotherly cha∣rity, and compassion, must of necessity be also, as free to me to obey the Magistrate, and serve publick peace, and order in.

Let us but resolve this unwieldy proposition into it's distinct branches, and we shall need no more to expose it's nakedness. 1. What soever I may do at the command of charity, I may do at the command of Authority in order to publick peace: Now to furnish him with a minor: but I may practise the Ceremonies at the com∣mand of Charity, therefore I may practise them at the command of Authority in order to publick peace. And now for the proof of the minor we are as far to seek as ever.

This then is the Quintessence of his Reasonings, the utmost

resort of all the wit, and learning of this Chapter, which in other, and more advantagious words to his purpose he gives us thus: Whatsoever I usay do in compassion to my Brothers infirmity, surely that I may much more do in Reverence to Gods Ordinance, the Lawful Magistrate, which is the point I have all this while drove at.

But this conclusion however he seems cock-sure of it, will no ways follow from those premises. And the fallacy of it is so thin that it's transparent to the weakest eye. In the first postulatum he allows a freedom to act in utramque, antecedently to the Considerations of Prudence, peace, and Charity: In the second he asserts, that it's no infringment of this Liberty to be determined to one side by prudence, or Charity. In his third, that we may (and therefore may) act or not act according as we shall be determined by Authority. I shall summ up my answer in these particulars, and con∣clude.

§. 1. Though the Lawful Magistrate be Gods Ordinance, yet it remains a Question und-cided, whether he be Gods Ordinance so far, and for this end, to deter•…•… of things indifferent, antecedently to the determination of Gods pro∣vidence, by gathering together all due Circumstances which ought to determine the Natural indifferency of the things aforesaid: Many things are true secundum quid, which are not so simplicitèr. But if he shall judge it a Prize worth all his labour to impose upon us with so broad a Sophism, much good may his own Dream do him.

§. 2. Though the Lawful Magistrate be Gods Ordinance, yet it's a greater Question still, whether he may determine my Liberty in utramque, to the one side, when Charity would determine it to the other: that is whether he has power to Command me to act, when Charity prohibits me to act, or make it my duty to move, when Charity commands me to stand still.

It's true the concerns of a true and desirable peace, and Cha∣rity are inseparable: nothing can advance the design of the for∣mer, but what does really subserve the interest of the latter: for so has the Apostle conjoin'd them, 14. Rom. 19. Let us follow after the things that make for peace, and things wherewith we may edify one another. Whatsoever advances the edification of my Brother, advances also Peace, unless imprudent men have made the Terms of peace so desperate, that it's not attainable, without the ruine of Charity, which the Enquirer confesses an essential part of our Religion: but yet it's possible that the Command of a Magistrate may oppose the concerns of Cha∣rity, in which case, I think without offence I may say, he is none of Gods Ordinance to that end and purpose, nor has God given me any Liberty to obey in that case: And as such a Command would be a direct invasion of my Christian

Liberty, so obedience to such a command would be a plain betraying of it: If therefore the freedom to act in utramque he determined to the one side, by charity. I have no free∣dom (under that posicure of Circumstances) to submit to a determination to the other side at the Command of Au∣thority.

§. 3. As the Lawful Magistrate is Gods Ordinance, so is it an express Ordinance of the same God, not to use my Liberty in indifferent things, when by such use my Brother is made weak, or stumbled, or offended. 14. Rom. 21: And it's a hard way of concluding; That what one Ordinance of God countermands, that I may do at the command of another. God has oftens superseded general Commands by special ones, but I find not that he has instituted any general Ordinance to suspend the duties of a special Command. He that says, If thy Brother be of∣fended, eat not, has given no power to any to say; Though thy Brother be offended, yet eat! And if our own pru∣dence upon the view of all Circumstances shall determine that 'tis my duty not to act at the prohibition of Charity, notwithstanding a Command to act by the Magistrate, yet cannot this be interpreted Irreverence to Gods Ordinance the Lawful Magistrate, unless we will suppose, that by shewing obedience to the one, we must be irrevertent to the other of Gods Ordinances.

§. 4. Christian Liberty is committed to every Christian to keep for the use and behoof of his weak Brother, and not to resign at the meer pleasure of another: Publick peace, and Charity shall not need to weigh against one another, for their interests sweetly meet together, and kiss each other; but when a Command issuing out from will, pleasure, and bare power, shall come in composition with them, Christian Liberty has secured me, and prudence will counsel me, and Charity en∣clines me, and God commands me what course to steer, which way to take.

§. 5. The Magistrate himself is Gods Ordinance, the great Officer and Minister of Jesus Christ to secure, and preserve the great Charter of Christian Liberty sacred, and inviolate, against all the encroachments of those who would commit a rape upon a Priviledge, in it self so innocent, to others so useful, and in the price payd for it so invaluably dear and precious.

The summ of which is this much, that though charity and peace are always agreed when to use, when to restrain my liberty, yet if any power without reference to the concerns of these shall endeavour to restrain my liberty, by command∣ing me to do what Reason and Prudence shall inform me, are repugnant to those ends; such Command is a plain infringment of my liberty, and my obedience a plain abuse of my liberty, unless we can ima∣gine. That it's an exercise of my Christian Liberty to

act against the great ends of Christianity; or an exercise of my freedom to run against the Dictates of my judgment, and Conscience.

To conclude therefore, if this be that great thing, he has all this while drove at, I must tell him, he drives at too surious a rate for me to keep pace with him; but thus would Phaeton drive, though he set the world on fire; such was Iehue's Career, though he sought himself more then God, and so have I seen your hair-brain'd Drivers resolve to whistle out their whilstle, though the Cart turn over.