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.

PART. II. (Book 2)

CHAP. I.

The several ways for prevention of Church-Divisions mentioned by the Enquirer, considered. The Papal Me∣thods: 1. Keeping the People in Ignorance. 2. An in∣fallible Iudge. 3. Accommodating Religion to the Lusts of Men. Three other ways mentioned by the Enqui∣rer. 1. Teleration. 2. Comprehension. 3. In∣struction.

AS that Person will highly merit of this present Age, whose discerning eye shall discover, and his charity propound to the world such rational expedients, as may amicably compose our present differences, upon terms comporting with the Consciencious principles of the con∣tending parties; so our fears of the success are justly greatned by the frequent disappointment of our hopes; Confident Pretenders posting up their Bills in every Corner, promising nothing less then miracles, but performing nothing more then pretences.

It is some encouragement to expect more then a Palliate Care from this undertaker, to see him fall to his business so like an Artist: It cannot be hoped (says he) that where the business is Reli∣gion, and the concern Eternal Life, that men should incuriously swallow every thing without moving any Question, or stirring any Debate. To which I subjoin, nor can it be expected that when they have moved the Question about the important concerns of Eternity, they should acquiesce in their own Question, without a satisfactory Answer: like that Governour who scorned to sur∣render before a Gun was shot off, but then thought it enough for his Credit to Capitulate.

Most men swallow their Religion, as the Insant does it•…•… Pap, which has no other previous chewing, then what the Nurse gives it: and are driven into Profession just like a stock of Geese with no greater difficulty, then holding over their Heads the Ceremony of a Long Pole. And I will add further, that as this is not to be hoped from all: so neither is it desirable in any, That they should cease to be rational Creatures, before they become Christians.

The Enquirer had curiously and carefully searched all the Dis∣pensatories, and out of those stores, promises us the choicest Medicines that may fit the Patients Case, and seem most practi∣cable: And we cannot pray for a Physician better qualified,

then one who is Master of many Remedies, and of a judgement to choose out those which are agreeable.

The Church of Rome has been an old Empirick; so noted a Quack, for a desperate Cure in a desperate Case, that the great∣est civility we can allow her here, is that which we commonly give your Mountebanks; lend them a Hearing, and do as we see Cause.

She Glories indeed in her Unity and Peace, and it might in∣vite a modest curiosity to desire a sight of that sympathetical Powder which has effected such wonders: And to satisfie you in one word its nothing but the Iesuites Powder, or a Great nothing in a Iuglers Box,

1. Her first prescription is Prophylactick, by way of preven∣tion: the best of Remedies (no doubt) since its more desirable not to have needed, then having so, to have obtained the help of A•…•…sculapius And it is nothing more then this plain, cheap, and easie Recipe. That the People be kept in profound Ignorance: Thus when the Philistines had put out Sampsons Eyes, they knew he would make a stout Mill-horse; Thus when the Empress Irene had plukt out her Sons Eves, who could see, she found it easie to set up Images which have Eyes, and see not. But our Enqui∣rer looks upon this prescription as too strong a Narcotic, that it will not down in England, though it has done great feats in Italy and Spain, and the Uniformity of those Nations, is an unque∣stionable Certificate to avouch its excellency. And it's to be feared at present it will not: for some Learned Men are very confident, that our own English simples are more connatural to English Bodies, then the exotick Druggs of Pont•…•…s, and that we have the true Dictamnum growing in our own Gardens, had we but skill to use and apply it.

But we ever doted upon forreign Novelties, and prize nothing that liberal nature has bestowed on us; King Lucius, the Glory of our Island, and the whole world, who first submitted his Crown of Gold to one of Thorns, and laid his Scepter at the foot of him who bore a Reed, not well instructed in the Riches of his own Dominions, must needs send to Rome for advice; Eleu∣therius good Man, who had not yet learnt how to make all Thrones depend upon his Infallible Chair, sends him this Answer, That there were already in Britain, the Old and the New •…•…esta∣ment, out of which, by the Council of his Kingdom, he might take a Law to Govern it. Did England know its own strength, it's so well furnisht at home, that it might spare its Travels, and never cross the Seas, or climb the Alpes to seek new Models of Religion; The Holy Scriptures being (as Lirinensis well says) per∣fect, and abundantly sufficient for all things, yea and more then sufficient. And on this account too there would be less need of Trade and Navigation.

Two Reasons there are why our Enquirer thinks this Papal Dose of Ignorance will not be admitted in England.

§ 1. Because it comes too late: Ah! It's thousand pities that

a Receipt of 〈◊〉〈◊〉 fame should be like, post mortem Medi•…•…na; but is there no hope left under the lid of Pan•…•…ra's Box? T•…•…e Church is a •…•…uccessive Body; and •…•…hough she m•…•… b•…•… 〈◊〉〈◊〉 in her present Individuals, yet she may 〈◊〉〈◊〉 and re•…•… in those of the next Generation: The Disease is not 〈◊〉〈◊〉, but Chronical, and •…•…ere may be some 〈◊〉〈◊〉 roo•…•… •…•…or •…•…vour. What if a Thousand or •…•…wo more of 〈◊〉〈◊〉 〈◊〉〈◊〉 sile•…•… 〈◊〉〈◊〉 •…•…nd the labours of as many discourag•…•…d •…•…nd 〈◊〉〈◊〉? wh•…•… •…•…∣ctures were pro•…•…ibed? private 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…d your Twicers suspended? If it perfo•…•…m 〈◊〉〈◊〉 that may be desi∣red▪ it might effect more then co•…•… be 〈◊〉〈◊〉: O•…•… no! It comes too late! for the People of England 〈◊〉〈◊〉 so 〈◊〉〈◊〉 already, that the only way to Cure th•…•… inconvenien•…•…ies o•…•… tha•…•… is to let them know more: This is excel•…•…ent indeed, when th•…•… Poison becomes its own An∣tidote, and Death proves its own Cure, w•…•…ch but in one only Case, the amazed world never yet saw, a•…•…d will hardly yet believe; but thus they tell us of Quicksilver, that a little Dose will certainly kill, when a great o•…•…e will Cure the twisting of the Guts, and th•…•…se Intes•…•…ine Dissentions which thence ari•…•…e in the Bowels: yet so it is A little knowledge only ferments the natural pride of the Heart, which a round Quantity would wipe off, and carry away: or to express it more elegantly from our Authour: When men know a little, they con•…•…it they understand all that's knowable, and here•…•…p∣on refuse instruction, and oppose their private Opini•…•…ns to the pu∣blick Wisdom: whereas, did these Men see further into things, they would then dis•…•…ver a reason, of •…•…any things they are now dissatis∣fied with, or at l•…•…ast distrust their own Understandings, and grow modest and peaceable. It becomes every good Christian, and good Suject, (and he that is really the former, will certainly be •…•…he latter) to suspect the shallowness of his own judgement, and to Revere the depth of his Governours Wisdom; he may be an useful Mariner, t•…•…at is no skilful Pilot, nor knows how to steer the publick bottom; but I do not remember that we have been discoursing about the expedi•…•…ncy of the transporting of Wool, the making of War or Peace, or the mysteries of Government, Quae supra nos, nihil ad nos; but our business is Religion, and the direct and immediate concerns of another Life: and how to Cure the Pride of the Understanding without putting out its Eye, and •…•…aking it a P•…•…lyphemus: And here, though I suspect not the shallowness of the Governours Judgement, I dare not Act against my own. I confess my self to seek in the great secret of a pri∣vate and publick Wisdom, •…•…s much as I am in that of the private and publick Conscience, a superstructure raised upon that foundation: Nor have I learnt the difference between the Roman Ignorance, and resigning my own R•…•…ason, between darkness, and no use of Light; between having no private Reason, and renouncing it for the publick Reason in things directly respecting God and his Wor∣ship: The one is born blind, and the other has lost his Eyes; the one is the Romish Opiate, and the other a more gentle; (if more gentle) preparation of 〈◊〉〈◊〉.

§ 2. He answers Secondly. If it had come timely, yet the Re∣medy is worse then the Disease, we esteem it better if one be ne∣cessary, to •…•…rr like men, then to be driven like Beasts, or Act•…•…d like •…•…ppets: An Heroick Spirit! and such as may assure us, that our Physician will not cast us into a Lethargi•…•…, to prevent the Ravings of a Feaver; and that he will not follow that Bish•…•…ps •…•…thod, who had no other Cure for the Head-ake, then to cut it off.

I have read of a King of France, who was extreamly delighted in a Gentleman of his B•…•…d-chamber, who had the proper Case of a Man▪ b•…•…t his upper Rooms it seems, were but furnisht like 〈◊〉〈◊〉, wit•…•… Lumb•…•…r; T•…•…is young Courtier by some acci∣dent, took an occasion to fall into a 〈◊〉〈◊〉, which elevating his B•…•…ain •…•…bove its natural and dull temper, to a due height re∣quisite▪ or Raptures, created him ex tempore, a most accomplisht Poet: Physicians are al•…•… •…•…ummon'd, and they summon their Art to restore him to his form•…•…r little self; success attends their Endea∣vours, and the Gentleman is at once delivered from his Di∣stra•…•…ion, and t•…•…at •…•…reater madness, Poetry: The King having lost the satisfa•…•…tion he conceived in his Airy Fancies, and va∣luing a Mad Vi•…•…oso before a sober Logger-head, threatens to hang 'em up every Mothers Son, unless they did presently reco∣ver him again to Wit, by putting him bes•…•…des it: such Mounte∣banks there are in the World, who cannot keep Men peaceable, unless they make them •…•…ocks and Stones.

2. A second 〈◊〉〈◊〉 for •…•…visions much used by the Romanists, is their Infallible Iudge, •…•…o which, whosoever pretends on this side a Deity, needs only his own mouth to confute him; what follows in our Enquirer I read with much complacency The Scripture plainly t•…•…lls us that all men are lyars, such as may de∣ceive, or be deceived; and most undoubtedly would never h•…•…ve made such a distinction of Christians, as strong men, and Babes in Christ, nor made it our duty to consider one anothers weakness, and practise mutual f•…•…rbearance, if it had intended any where to direct us to such an Umpire; as should have ended all differences, and made all men equally certain. Much less, that the weak in judgement should be forced to keep pace with the strong in their practises; or that Babes should drive at the rate of grown men: Again, There •…•…as (says he) a time when the Apostles had the assistance of the H•…•…y Spi∣rit, in such a manner as to guide them into all Truth, and gave miraculous proof that they had so, and yet this would not cure all the Schismes, nor resolve all the Scruples, nor silence all Disputes, It must needs therefore seem unreasonable for them, who confes∣sing a fallibility of judgement, should yet as peremptorily bind their Deoretals upon the Consciences, as if they not only pre∣tended to, but could give evidence of their infallibility: It's noted for one of the impudent Essays of Papal presumption and Hypocrisie, that he calls himself, Servus Servorum Dei, and yet Acts as if he were Rex Regum, & Dominus Dominantium. I never liked Jacobs smooth voice, when I felt Es•…•…'s rough hands, and heavy

Fists: when we hear of the Publick Wisdom and Conscience, and both fallible; and yet like Moses his Rod, swallowing up the pri∣vate Wisdom and Conscience, because they are fallible, I rejoyce in the great Advantage of an Infallible God, who guides us by an Infallible Rule, to whom we may securely commit our Souls.

Nor can I see the so much boasted preheminence of their In∣fallible visible Iudge, above our certainly Infallible Rule; for whatever this Infallible Gentleman determines, it must come to our Cognizance either by word or writing, and then it amounts to no more then an Infallible Rule, and by consequence, lyable to mis-interpretations, and all the inconveniencies which they have unjustly charged upon the Word of God: which has been con∣firmed to us by Autopsy; for whatever have been his Determina∣tions De fide, the Contenders retain their former sentiments, which they protest they would never do, were they assured in the true meaning of his Decrees.

Here I began first to suspect that this second part of the Enquiries could not possibly be the Child of the same Father with the former: For that other Enquirer assured us, that in the Primitive times, All good men were of one way, and All bad men of another: that there was but one division of men; that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were the only Sects that the World was known by; but this Enquirer tells us, That there were Schismes, Divisions, Scruples, Disputes in those early days, which the Holy Spirit given to the Apostles in such a manner as to lead them into all Truth, would not Cure, resolve, nor silence.

Had the Apostles understood those frightful consequences which we have learnt to impute to diversities of judgement in lesser matters, with suitable variety in practise attending it, they might easily have silenced those disputes by the interposition of their Authority; and the Churches no doubt would as easily have acquiesced in the judgement of the Apostles, who could give irrefragable proof that they were sent of Christ.

Nor have these rigorous Decisions ever reacht their pretended ends, in healing differences, but only consopited them under the Ashes for a while, or taught men a little more craft to draw over the Articles to their private Opinions, rather then conform these to the publick belief.

Another Papal Remedy, is the Accommodation of Religion to the Lusts and Interests of Men, allowing them to think, believe, do any thing in the world, provided they be subject to the univer∣sal Pastor: for the Pope seeing that the World will not be brought over to him upon the Terms of Christ, is content to come over to the world in Morals, if they will but come over to him in his Ceremonials. Much what of the same good nature with that other grand Impostor Mahomet, who when that sullen Mountain would not stir a foot to come to him, very courteously answer'd, Then let us go to the Mountain.

Whether this Prescription will be agreeable to, or practicable

upon English Constitutions, is a great Question; The Author of this Second part, concludes that we of this Church have too much simplicity and sincerity of Devotion to make use of this Remedy to put an end to our Distractions. And yet I find some have been tampering with it; who will be very strait laced in Ceremonies to gratifie the superstitious, and widen the moral part to hu∣mour the voluptuous: Thus if mens Lusts will not bend to the strait Rule of the Word, they can gently bow the Rule to their corruptions and crooked propensities: And the Author of the for∣mer part seeing well that Men are grown too Pursey to be crambt up with the Religious observation of the Lords-day, has pru∣den•…•…ly accommodated the day to their latitude; They that have no great mind to keep a Christian Holy day, shall need but to call it a Iudaical Sabbath, and they are well fortified against all the checks of their Consciences. I know the Reader will pitty him that must contend with two such Adversaries, (Hercules himself would not engage a couple, but though they be Two, they have but one single weapon.

We want not some who can reconcile the levity of the Stage and Theatre, to the gravity and severity of the Christian Do∣ctrine; that can teach men by their writings or practice, how they may retain these vanities, and never throw off their Bap∣tismal Livery; and it is upon good Advice: for should they lose such numbers from the party, it would make a filthy Hole in it; and the weeding out such Tares would make a thin Field of Corn; and therefore some plead that they ought to grow to∣gether till the Harvest.

4. We are now come to the great and infallible Remedy, which the Pope trusts more to, then his great Infallibility; But there are considerable diversities about the form of this Medicine in the Dispensatories: some (as Mr. Necessity Bays) express it by a tedious Periphrasis, Axes, Halters, Racks, Fire, Faggot, with an Et catera, which has more in't then all the rest; but the Roma∣nists, who are concise men, and love short work, and to express multum in parvo, have Epitomiz'd all in that one word, the Holy Inquisition, so called by the same Catachresis, by which we call our former Antagonist, the Compassionate Enquirer.

If you enquire a Reason of this various reading; know that it arises from the different Copies of the Dispensatories: The Phar∣mocopaeia of London calls it one thing, that of Rome Another; the Titles differ, but the Medicine is the same, only Rome, according to her old overdoing and undoing Humour, has ad∣ded a few drops of the Spirits of Vitriol; And yet the last Edi∣tion of ours at the Old Bayly, re-assumes its former Title, and calls it downright, The Inquisition of Spain.

This Medicine is truly Soveraign; it has the Probatum of thousands who being dead yet speak, its answerableness to its pri∣mitive design, to silence all disputes, and stop the mouth of all gain-sayers; when all is done, there's no Argument convin∣ces so effectually as Stone-dead; The wild-Irish themselves will

believe their Enemy to be dead, when his Head lies sever'd a Yard from his body; But the Question will be still, whether it will down with English-men? for though they have good Beef Stomacks, they want that of the Ostrich to digest Axes and Hal∣ters: There's no Question but it will go down well enough with them that give it, but it needs the assistance of much Rhetorick to perswade them into a willingness of mind, who are to take this wallowish potion: If we could agree who should be perse∣cuted, there are enow could be content to be the persecutors, and this is one of the greatest Quarrels.

That the Genius of this Nation (as our Enquirer informs us) is so couragious, and withal so compassionate. I am very glad to hear; the one part so tender hearted that they will not inflict, the other so tender Conscienced that they will endure what shall be so in•…•…i∣cted, rather then prostitute them to the lust and tyranny of men; but then I must conclude, that some of our Church-men, are either no English-men, or no Christians, whose tender mercies have been Cruelties, and whose compassions like Draco's Laws written in blood; And I rejoyce to meet with these concluding words: The exercise of so much cruelty upon the Account of Religion in Q Maries days hath made that profession detestable to this day, and it looked so ill in the Romanists, that we shall never be per∣swaded to practise it our selves: Had we but now an exact Defi∣nition of Cruelty, we should soon be satisfied whether the En∣quirer would not perswade Another to it, if not be perswaded to it himself.

None of the Romanists Expedients then will work this blessed Cure, they are either Impracticable, or come too late, or are worse then the Disease, or one mischief or another, There are therefore three others, which he will mention, Universal Tole∣ration, Comprehension, and Instruction and Consideration

1. The first is Universal Toleration. But here the Doctors Man, whom he sent a simpling, was horribly mistaken. And like Elisha's Servant whom he sent to gather good wholesome Pot-hearbs, has imprudently pickt up your poysonous Colequintida; An oversight that might have lost the Patient his Life.

Universal Toleration? I have observed English Spirits to bear some secret Antipathy to these Universals; They like not either Universal Bishop, nor Universal Monarch, nor Universal Grace, nor Universal Admission, nor this Universal Toleration. But what if he had omitted This Universal in the Receipt? There may be a Toleration of what is Tolerable; whatever disturbs not the publick Peace; whatever contradicts not the Scriptures, the Creeds, whatever crosses not the great ends of Religion, what∣ever is peaceable, holy, humble, just, modest, righteous, though perhaps not Ceremonious: This Corrected Toleration has been given with Admirable success in the primitive and purer times; It fills up both pages in the Apologies of Iustin Martyr, Athe∣nagora•…•…, and Tertullian, who pleaded for a Toleration of their Innocent profession: It is the main ingredient in that famous

Mass of Pillulae sine quibus esse nolo, nay of Pillulae sine quibus esse nequeo. The Scripture (said the Enquirer just before) has made it our Duty to consider one anothers weakness, and practice mutual forbearance: and what forbearance is without Toleration I do not understand. Had the Imposing Spirit obtained in the Infancy of the Church, they had saved the Heathens a labour, and de∣stroyed each other; He might safely therefore in his Irenicon have used from a Scruple to a drachm of this Toleration; 'Tis the Herb Gratia Dei, the great fraenum cholerae, which Addulces the blood, begets good Spirits, restrains surley Humours, and swee∣tens the Tempers of one Christian towards another.

'Tis not the opening 〈◊〉〈◊〉 Pantheon, but not shutting up the Temple of the one true God; not a licenciousness to blaspheme, but a liberty to glorifie our Redeemer that we plead for; 'tis a privi∣ledge that every one has a claim to, That the Lives and Souls of them that have not wronged their Country may be secure in it: If the works of the flesh be found amongst us, Adultery, For∣n•…•…cation, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulation, Bitterness, Strife, Seditions, He∣refies, Envyings, Murders, Drunkenness, Revellings, and such like. We plead not for the guilty; only let the innocent find mercy at home, who in other places might expect a Reward. Is he a meet person to undertake the Healing of our Breaches, to compose our differences, that cannot distinguish between a To∣leration in Ceremonies, and the Tolerating of Idolatry? that knows not the nice difference between Tolerating every thing and no∣thing? If it be all one to Indulge in things confessed Adiaphorous at best, and the necessary duties of the Decalogue, talk no more of Healing; He must prove a Physician of no value, that when the balm of Gilead drops into his mouth, knows not how to Ap∣ply it.

2. The second propounded Remedy, is an excellent Opener, known to this present age by the name of Conprehension, which in our Authors Glossary signifies, The making the Terms of Commu∣nion more free and easie, opening the Arms of the Church, to receive more into her Bosom, thereby to enlarge both the Society and Intrest of the Church: and one would think that so much Reason coucht in so few words, might have vindicated the Receipt above con∣tempt, and recommended it to a probationary experiment; self∣preservation would make a harsher medicine then this go mer∣rily down; If any thing make a Building strong, that must be carried to such a vast Height, that must bear such a weight, that shall be exposed to such shaking Winds, it must be a proportion∣able widening the foundation: But let us hear our Betters.

§ 1. For my part (says he) If such a Course please our Gover∣nours, I have no mind to oppose any thing to it. They are infini∣tely obliged to him, surely, that if they please to shew kind∣ness to tender Conscienced Subjects, he will not oppose, not declare against them. This is a Moderation far beyond Mr. Bayes's hotter temper; he will tell them: If they will Rule, they must, they

must, they must,—but is this all? I had thougt he had brought with him Licentiam ad practicandum, A Commission to prescribe, and now I see he can do nothing without the Colledge: but what now if such a wholesome course please not, though it profit, might it not have become a Compassionate Enquirer, to have for∣warded them with a humble Hint or two of their interwoven Interest and Duty? when he preaches so admirably upon those points of Reverence, Contentment, Submission, Charity, and has shewn his skill in the Theory, does he use to Rivet it no better then thus? If these virtues please my Auditors, I have no mind to oppose; If you will be chartiable, you may for all me, I'le promise you I shall never study your ruine, and plot your destruction. If Church-Governours please to enlarge the Society and Interest of the Church; If they please to strengthen it against 〈◊〉〈◊〉 Enemies abroad, and procure it peace and contentment at home, he will not oppose: The best natur'd man that ever was in the World!

They who are Governours of the Church, are bound in Con∣•…•…nce to make the Terms of Communion eas•…•… and free; not to make the Yoke heavier then Christ made it. They that came in easily, ought to let others in upon the same Terms: whoever they were that first clogg'd the Churches Communion with mul∣titudes of unnecessary Conditions, are like him that receiving a clear Estate of Inheritance from his Father, leaves it encum∣bred, and charged to his Son, who perhaps may never be able to take off the Mortgage, and so shall thank his Father for just nothing: Christ made the way to Heaven narrow enough, and there's no need to make it straiter: Governours in the Church may easily mistake in the Quantity of their power, but this is sure. How great soever it be, they have all for Edification, none for Destruction. They ought not to reject those whom Christ will receive; And a little plain English would here have done no hurt, but have been Acceptable to the best of Church-men, whose misery it is, to have many flatterers about them which let them know their virtues, but few faithful Monitors, who will acquaint them with their Duty.

§ 2. He desires it may be Considered, that there are many things that look very probably in the general notion and speculation, that would flatter one into a great opinion of them, which when they come to be •…•…ycd, are no ways answerable: Therefore never attempt any thing that wears the Appearance of Honourable to the Worlds end: the benefits may possibly exceed, as well as fall below ex∣pectation. It was Davids counsel to Solomon, Up, and be doing, and the Lord be with thee! There are many things which in the generalnotion and speculation would terrifie one with appearan∣ces of Inconveniencies, which when they come to be tryed, were the suggestions of Cowardice. Thus Children in the Twi∣•…•…ght, seeing every object through the spectacles of their own fears, make that a Bear, which Nature calls a harmless Bush.

§ 3. But many difficulties occur in the Reducing things of this Na∣ture

into practise; that were not foreseen in the Theory; And many blessings and mercies may and will occur, which will overweigh the difficultes in attaining them: the difficulties momentany, the advantages perpetual; the inconveniencies personal, the benefits general, the prejudices to some sew mens too much plenty, the Advantages to many mens Souls. It's a strange resolution, that we will not endeavour to be happy, for fear we should encounter a difficulty in the way thither; If the knot cannot be untied, Alexan∣ders Sword will cut it, to withdraw from Apparent Duty, for fear of uncertain danger, is but like his, that would not shoot the Bridge, because it might possibly fall on's Head. Those ac∣cidents which can neither be foreseen nor prevented in doing a good work, are by wise men not to be regarded: I never hear such Arguments used against the Attemps for preferments: I shall judge them real in their Declamations against Comprehen∣sions, when they use to discourage themselves from the same Difficulties in seeking great things for themselves. The Sluggard cries out. There's a Lion in the way, when it's nothing but his own lazie Soul, that paints out dread and terrour to his Imagi∣nation: let none hereafter •…•…at, because he may possibly find his death, where he sought his life: let none Travel, because he may be robb'd, nor ride on Horseback, because he may possibly get a fall: There's nothing truly Glorious, but must be waded to through difficulties, but some secret Lusts commonly pretend them greater then they are.

§ 4. This is not done, (says he) and we do not know when it will be set about. That is, we will use the means when the end is effected: How happy had the Christian World been, if the first Imposers of Ceremonies had acted by those principles: suen conditions are not imposed, and we know not when they will therefore we will never begin: But though it be not yet done, I know when it will be: When God shall open the Eyes of Church men to see the things that belong to their Duty, and the Curches peace; when all our totterings and shakings, shall have humbled us into more Condescension and Evangelical ten∣derness; When men shall see it both their Interest and Duty to secure the Building by enlarging the foundation; and that the security and stability of Society, lies in the Close Union of the parts, that the Beauty of a Church consists much in the ampli∣fying of the fold; Then will something of this nature be done, for which all generations shall call the Authors Blessed.

3. If then none of these Remedies be practicable, what must the languishingh Patient do? There is yet one thing more, which is like those Cordials we use to drop into the Mouths of the dying to procure the old admired 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that is Instruction or Information. It's pitty the poor Clinical Church should dye under so many hands, and in the view of a whole shop of Medicines, and therefore rather this then nothing, which that it may be effectual, it will be necessary to consider, 1. Who are meet to give, 2. Who ought to receive Instruction, 3. From

what grounds the instructions are to be setcht. 4. What other means may possibly be administred.

§ 1. It's very considerable who are to be the Instructors, and called into the Consultation? for every one would be in the Chair, and none willing to be Auditors. The Brethren of the Episcopal perswasion having got the priviledge of Law, take it for granted that they are the only persons meet for this service; whereas, if the Doctrine, Worship, and Discipline of the Dis∣senters, should prove nearer to the prescript of Scripture, no subsequent Law can possibly set it further off: That which was better before the Ordinance of Man, cannot be made worse by it; Let therefore neither the one nor the other be the Instructers, but let the Word of God Instruct both: And this was the expe∣dient of Constantine the Great at the opening the Council of Nice; He did not turn the Scale by his Authority; but delivers himself thus impartially to the wrangling factions. All seditions Contention set aside (says he) let us discuss the things in Controver∣sie by the testimony of the divinely inspired Scriptures, as we are informed from the Cath, Moderator: And it was Austin's great reserve when he was pressed with the inartificial Argument of Authority, Ne audiantur haec verba, Ergo dico & tu dicis, sed quid dicit Dominus. Tell not me what you say; any more then I tell you what I say, but let us both hearken to what God shall speak. Quod enim (as Hierom) de sacris Scripturis non habet authori∣tatem eâdem facilitate, contemnitur, quā proponitur; What∣soever is not grounded upon the Scriptures, may with as much case be slighted as 'tis urged.

§ 2. Its material too, who are to be instructed? It's presumed by our Enquirer, that the Dissenters alone want a word of Ad∣vice, they only are Crooked; but whatever they want, as they will submit to, and be thankful for wholesome Counsel, so they conceive a word of Instruction will be necessary another way. When the Non-conformists are come to the End of their Tedder, when Conscience will suffer them to Advance not one step fur∣ther. Others will need an Use of Instruction too, to go to the End of theirs: such Instruction as this of our Enquirers, The Creditor can give his Debtor whom he laid fast in Ludgate: Truly Friend! You have been reputed a discreet person, I wonder at you, and so do all that know you, that you will be so little a Friend to your case, so obstinate against liberty, as to lye reezing your self in a smoakie hole, you ought to submit your private judgement to that of the generality of mankind. who with one voice agree, that the fresh Air is much sweeter then this nasty Lodging! How much more proper had it been to have expostulated with this Cruel Creditor, Sir! The poor man has paid you all he has, he is not worth a groat more in all the world, you may have his skin, but flesh he has none, shew now your Charity, and since he cannot release himself, but you may, shew your Charity. The Dissenters say this is their Case: they cannot come up to the propounded condi∣tions without sin, the Imposers may abate of the Conditions with∣out

sin, and therefore they are the proper Subjects of Instructi∣on: Indeed I find the Non-conformists very shy in charging the Terms to be sinful; they are loath to speak a word that may be interpreted any reflection upon the Church, and therefore com∣monly insist upon other pleas: but when Importunity shall extort it from them, they must deal liquidly, and assert, that they cannot do these things, and sin against God thereby.

§ 3. From what grounds will this Instructer draw his Instru∣ctions? I do the rather propound it, because I meet with great variety of them: some say, Master, save they self; and to this they answer, my Scul is my self, and if the Soul be lost, the man is lost. Others cry, oh be very tender of Peace! and they reply, yes, and a little of Truth too. Others exclaim, you will bring in Pop•…•…y! And they return, we did not make the Terms of Communion; They that speak thus, are more Zealous to keep us out then Popery: The Arguments then must be drawn from such heads as are agreeable to the fixed Scripture principles of those that come under instruction. Otherwise the Advice is no more but this: Come over to our party, and there will be Peace! why, so there will (reply the Dissenters) if you come all over to ours, or to any third party, There would be a Peace, an ill Cemented, ill grounded one; and such, as upon every occasion would bre•…•…k out in a more desperate Rupture.

§ 4. It's very considerable what this Gentleman 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 his Instruction should prove Addle; For if neither a well •…•…∣tressed Toleration, cramped down soundly with wholesome Law•…•…, nor yet a due Comprehension will be admitted; The condition of Dissenters would yet be supportable, if they might be kept to this wholesome Kitchin Physick of Instruction: But his Instru∣ctions look very like those of Spain, who use to exhort and in∣struct the poor wr•…•…tches caught in the Iron Claws of the Inqui∣sition; to be pittiful to their Souls, not to throw away their Lives, and presently shut up their last words with the flames. What the Operation of this Instruction may be, I cannot tell; but the Dissenters I perceive have their last propositions sent in, and the next is Escalado; for he tells us, p. 214. That if they will not be instructed, he sees no Obligation upon the Magistrate to forbear to make or execute such Laws as he apprehends for the good of his Government: so that after all his experiments, and great shew of skill in healing, he is wheeled about to that last, and worst of Papal Remedies, which some call Axes, Halters, Gibbets, Racks, Pillories, Imprisonment, others the Holy In∣quisition; which is just the plea of the Papists for all their Barba∣rities: That if the People will not be perswaded, they see no Reason why the Church should not deliver th•…•… •…•…er to the secular powers to be burne for Hereticks.

CHAP. II.

The Enquirers notion of Schism examined, and as Ap∣plyed to the sober Non-conformists, proved uncharita∣ble, unjust and false.

SChism is an Ecclesiastical Culverine, which being over∣charged, and ill managed, Recoyles, and hurts the Canoneer. He that undertakes to play this great Gun, had need be very Curious, and careful to spunge his Canon Well, lest it fire at home. Nothing has more naturally tempted the Imprudent to account nothing to be Schism, then that some hasty angry men have made every thing so.

That causeless separation from a particular Church of Christ, whereof we were once duly Members, is a sin of a deep dye, is owned by all that own the Gospel, and have any tender regard t•…•… the prosperity of the Church, or propagation of the Truth, but yet we ought not to be so easily credulous, as to believe every departure to be that heinous thing, which passionate men, in hot blood, out of prejudice to the persons of others, or a neces∣sity to secure and establish their own Acquists over m•…•…ns Con∣sciences, are resolved to call so.

It was not therefore lightly, but with great judgement, that the learned Hales calls it, one of those Theologi•…•…al 〈◊〉〈◊〉, with which they who use to uphold a party in Religion▪ use to fright 〈◊〉〈◊〉 〈◊〉〈◊〉 making any enquiry into it, are ready to Relinquish and oppo•…•… it, if it appear either erroneous or suspicious.

St. Cyprian (it seems) affirms it to be of so hor•…•…ble a G•…•…, th•…•… Martyrdom was not a sufficient Expiation of it. And upon the like occasion, he might have said as much of any other si•…•…, for I have not learnt, that Martyrdom was design'd to expiate our si•…•…, but to bear witness to Gods Truths: And the same Cyprian at another time will inform us, that Plebs obsequens praeceptis Do∣minicis, & Deum metuens à peccatore praeposito separare se debet. A people fearing God, and Conscienciously obsequious to his Com∣mands, (not only may, but) ought to separate it self from a scan∣dalous and wicked Pastor. And therefore we may secure our selves, that such separation (in his judgement) is not That Schism which Martyrdom will not expiate.

The true reason why separation in the Scripture, and purer Pri∣mitive times, was esteemed a Crime so unpardonable, was, be∣cause the Church made no other Terms of enjoying her Commu∣nion, then Christ had made: That Superiours durst-not venture the Churches Peace upon such a sandy foundation, as her own Inventions, turned into Impositions: for if the Terms of Com∣munion be of Mans making, the separation that en•…•…ues will be but a Schism of mans making too, and whether a Church has first a

power to make a sin, and then to make it damnable, I have some reason to question.

Let nothing be declared Schism, but what the Scriptures ha•…•… made so, and we shall be content it be made as great a sin as he can reasonably desire.

Had not our Enquirer been carried down in the torrent of his own overflowing Eloquence, till he had quite lost himself, he might have answered himself from his own words, p 109. For this cause (says he) it pleased God that his Church, in those early days, should rather be harassed with persecutions, which made it unite it self the closer, and paring off all superfluities, keep to the ne∣cessary and essential Doctrines delivered to it, then to be softned, and made wanton by ease, and so to corrupt the simplicity of the Gospel: Let a Church then return to the simplicity of the Gospel: Let her repent of that softness and wantonness of Spirit, which by Ease she has contracted. Let her pare off all superfluities, and keep close to the necessary and essential Doctrines delivered to it, and she shall find us as ready to write Philippics against Schism as him self, though we want his Ciceronian quill, and wordie excellencies.

Now though we are all convinced that Schism (veri nominis) is a most detestable Impiety; yet to beget in us a greater aversation from it, it may be profitable to listen to his reasonings, which are so potent, as will doubtless drain both the Conventicles and the Theatres.

§ 1. None (says he) can doubt of this, who considers what care our Saviour took to prevent it, what pains he took with his Apostles that they might be throughly instructed, and not differ in the delivery of his mind to the World. We do with all humble thankfulness own the faithfulness of our Saviour in instructing, and the Careful∣ness of the Apostles in following their instructions. They delivered to the Churches, as the whole Counsel of God, Acts 20. 27. so, only the Counsel of God; 1 Cor. 11. 23. I have received of the Lord that which I also delivered unto you; And let but the Pastors of the Church imitate these patterns, keep exactly to their instructions from the Lord Christ, which we doubt not are proportionable to reach the ends of Unity and Peace, (else they had not been suffi∣ciently instructed) and either we shall have no separations; or the case will be so plain; the separation so evidently Schism; •…•…hat the Schismaticks shall not be able to obtend the least umbrage to co∣ver their gross prevarication: But when Embassadors throughly instructed in all the means to prevent that evil; shall go beyond their Instructions, and impose new, unheard of Terms of Communion, which never came into his heart to approve, nor ever came out of his mouth to impose, give me leave to say thus far, they are not Embassadors, and by consequence, a Noncompliance with them therein, cannot be interpreted any affront, but faithfulness to him who entrusted them with those dispatches: And if Christs instructions given to his Apostles to prevent this growing evil were insufficient, I am affraid they will be but sorrily helpt out, who have recourse to men for fuller instruct•…•…,

§ 2. To prove the greatness of this sin, he observes (and we thank him for the observation) that the Apostles were industrious to resist all beginnings of Schism in every Church, to heal all breaches, to take away all occasions of Division, to unite all hearts, and recon∣cile all minds: and to requite his kindness, I will repay his obser∣vation with this other; that they either are not the Apostles Suc∣cessors in their healing Spirit, or else have seen some weighty reason to depart from their judgement about the hainousness of that sin, who instead of taking away the occasions of Divisions, which they have given: or removing the stumbling Blocks out of the way of Union, which they have laid, do give greater to, and lay more obstacles before the Christian world.

§ 3. His third proof is taken from the loveliness of Unity. It's not (says he) the sublimity of Christian Doctrine, nor the gloriousness of the Hopes it propounds, that will so recommend it to the opinion and •…•…steen of beholders, as when it shall be said, Ecce ut Christiani Amant: when they shall observe the Love, Concord, and Unanimity amongst the Professors of it. The Enquirer has here stumbled at unawares upon the formal reason of Schism, or sinful separa∣tion, which lies not in the variety of Opinions, or differing practices, modes or forms of Worship, but in a want of true love and charity: That which renders Christianity truly beautiful and amiable in the Eyes of Beholders, is▪ that it teaches the Professors thereof to love one another with a pure heart frvently▪ though under different perswasions, as to Modes of Divine Worship and Discipline; That their hearts are larger to receive one anothers persons, then their heads are to conceive one anothers notions. But yet, as he is a fond Lover that chuses his Wife by the Eye, for the symmetry of her external frame, or cloathing of wrought Gold, rather then those virtues which adorn the Soul; so he that chuses his Religion by Sense, and not by Faith, will make a most lamentable bargain; He that falls in love with Christs Church upon External Allurements and Extrinsick Motives, will either repent, or quit his choice when she is persecuted, her outward frame discomposed, her order violated, the Shep∣herd smitten, and the Sheep scatter'd; whereas, he that espouses Re∣ligion for those invisible glories which she propounds, and keeps in his steady eye the recompence of reward, will adhere to his choice when she is most black, and the Sun of Persecution has too familiarly looked upon her.

But I shall not need to trouble my self, or the Reader, with any more of these fine Arguments; Schism is an evil, whether he be angry at it or no. And separation may be good, whether he be pleased or no: All the Question will be, that seeing there is an apparent separation found amongst us from the Political Church of England, and supposing that there is sin one where or other, where the guilt of it ought to lye! The Enquirer has spoken a great deal of Truth in in a few words, That some have found plea∣sure to get that Child, which they would by no means have laid at their own doors▪ A successful piece of Villany it is, which sometimes passes

for a virtue, for the Fathers who have begot these Brats, to expose them to be kept and maintained at the cost of the poor innocent Parish. And if we might guess at the true Father by the Childs Physiognomy: All the divisions which have so hea∣vily charged the Churches, having sprung from Ceremonies, from needless Impositions, from unnecessary Terms of Commu∣nion; They who take such pleasure to beget th•…•… one; may be pre∣sumed to have been the Grand-fathert of the other.

If yet there be any controversie depending whose the Child is: The Enquirer recommends to us the Wisdom of Solomon, for discovering the True Mother, and because we know, Partus sequi∣tur ventum, if we can once find out the Damm, we shall make her confess the Sire: It was the early proof (says he) Solomon gave of his Wisdom in discovering the true Mother of the living Child, to which both the Litigants laid equal claim—I confess his illustra∣tion proceeds hitherto but very oddly, for there, the quarrel was, who should have the Child, and be reputed the true Mo∣ther but with us, all the controversie is who shall be discharg'd of it: but all similitudes do not run of four Leggs, and it's very well if this will hop on one: observe how he lays both ends of his discourse together: As that wise Prince discovered the true Mo∣ther by the tenderness of her Bowels towards the Infant, so we may perhaps discover the true Children of the Church by their respect and tenderness to her. Ay; just so no doubt! Even as the Wheelbar∣row rumbles over the Pebbles, so a Thumb-rope of Sand, will make an excellent 〈◊〉〈◊〉 for Fishers folly; The comparison would run a little more naturally and regularly thus. As the true Mother was discerned by the tenderness of her Bowels towards the Infant, who would rather part with her right, then that her bleeding Eye should ever see her Child divided, so we may perhaps discover the true Mother of the Church, by her condes∣cending and relenting pity, who would rather wave her claims, and resign her right▪ in some lesser instances, then ever endure to see the body of Christ divided by a Schismatical Dichotomy. And as the Harlot, notwithstanding all her pretences, bewrayed her self to the discerning eye of that Judicious Prince, who could be content the Child should rather dye, then she lose her moye∣ty, so will she evidence her self to be a Stepmother Church, which peremptorily insists upon a pretended right to Imp•…•…se, at the Peril of the Churches Peace, rather then by waving those pretences, save the endangered Church from imminent de∣struction: but some mens Allegories are never so excellent, as when they are impertinent, or non—sense; and I presume he found this Allusion in the Wisdom of Solomon, in the Apo∣cryphal Writings.

We are come at length to the Question, what is the true notion of Schism? A point that deserves to be handled with the greatest exactness; for upon the True stating hereof, the issue of the whole controversie depends. His notion, or definition of Schism, is this. Schism is a voluntary departure or separation of ones self, without

just cause given, from that Christian Church, whereof he was once a Member: Or, Schism is a breach of that Communion wherein a man might have continued without sin. I shall not need to find faults, or pick holes in this definition, they will offer themsel∣ves as he opens the Terms, only I observe, (1) That it offends against one of the sacred Laws of Definition, which ought to be most religiously and inviolably preserved. Definitiones debent cum Definito reciprocari; The Definition ought to be convertible with the thing defined: And that this is not so, is evident, because there may be a Schism where there is no separation from External Communion: There is a Schism in a Church, as wel as from a Church. The Churches Garment may be rent, and yet not rent in two: Thus the Apostle, 1 Cor. 11. 18. When ye come together in the Church, I hear there are Divisions amongst you: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ch. 12. v. 25. That there may be no Schism in the body, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That Definition which is as narrow as his Charity, and leaves out those who ought •…•…o be taken in, must necessarily be stark naught. (2) This defini∣tion is very short, in expressing that which is indeed the Poison and Venom, the formal Reason of all Schismatical departure, viz. the want of Charity, and true Evangelical Love; for he that de∣parts from a Society, yet loves the real Christians therein, and the Society it self, so far as it is a Church of Christs institution, only he loves his own Soul with a more intense love, and accordingly makes the best provision for it he can, and would rejoyce that others would accept of the same advantages, ought not to be called a Schismatick; but if they who pretend to a power to stamp what significations they please upon words, will call him so, the best is, no Nick-names will prejudice him in the sight of that God, who searcheth the heart, and tryeth the reins. As Heresie is opposed to the Faith, so Schism is opposed to Love; and Heresie and Schism are distinguisht by those things to which each of them is opposed.

3. It's faulty for its ambiguity: because he tells us not what the Christian Church is, from whence the departure must be made to denominate it Schism•…•…ical: If he means a particular Con∣gregation united under its proper Pastor according to the Laws of Christ, it will prove it Schismatical to depart from a Church of Non-conformists. If he understands a National Church, he should do well to prove, that such a Church is of Christs institu∣tion; but I shall wave these and many more, till he has discan∣ted upon the particulars of his own Definition.

§ 1. I call it (says he) a departure or separation from the Society of the Church, to distinguish it from other sins, which though they are breaches of the Laws of our Religion, and consequently of the Church, yet are not a renunciation of the Society. There may be such a person, who for his wickedness deserves to be •…•…ast out of the Church as being a scandal and dishonour to it, yet neither separating him∣self, nor being cast out of the Society, remains still a Member of it. This is indeed too true, And hence it is, that many Chur∣ches

are so over-run with scandalous Debauchez, that there's very little difference between the impaled Garden, and the wide Wilderness: And perhaps was there more of this Authorative separation, there would be less of that prudential separation: If rotten and gangreened Members were cut off, the sound would not have that necessity to provide for their own security; If the Contagion were not so Epidemical▪ there were less need to seek out for better and more wholesome Airs: when an Impudent Blasphemer, who out-faces the Sun, the Notoriety of whose Crime needs no Dilator, shall yet quietly maintain his station in a Church, whilst others for not coming up to a Ceremony, shall be rejected, though otherwise holy and inoffensive, men may make Models and Idea's of Schism to save their Credits long enough, before they will be much regarded.

§ 2. I call it (says he) a voluntary separation to distinguish 〈◊〉〈◊〉 from punishment, or Schism from Excommunication. Yes, but he ought to have called it Voluntary upon a higher account, in opposition to such departure as is made with regret and reluctan∣cy: for when a sincere Christian has used all due means to inform himself of the Truth of such a principle, or the lawfulness of such a practice as may be made the Conditions of Communion with that Society; when he has asked advice of God in his word, when he has pray'd with David, that God would open his Eyes, when he has conferred with the most judicious and impartial Christians, when he has humbly and modestly represented to the Pastors and Governours of that Church, the suspected Con∣dition, or the innovation crept into the Church, and yet can neither procure Reformation of the abuse, not toleration of his particular non-complyance, nor yet find satisfaction of the law∣fulness of such practice, he may without guilt withdraw himself from that Society; nor ought this to be charged upon him as a departure, having in it any thing of sinful voluntariness: when a Merchant throws his Lading over-board to preserve Life, I grant that he may be said willingly to throw it away, because his pre∣cious life preponderates and turns the Scale of the will, yet none will condemn that poor Merchant of too little affection to his Mer∣chandise. Thus when a Christian can find no rest, no satisfaction to his Conscience from those suspected Conditions, which in the constant exercise of his Communion do recur, and shall re•…•…ede from that Society, joyning himself to another, where with full satisfaction of spirit he may pursue his own Edification, such a one ought not to be charged with a voluntary departure, nor shall it be charged upon him as such in the judgement of him that shall judge the World.

§ 3. I call it (says he) a departure from a particular Church, or from a part of the visible Church, to distinguish it from Apostacy, which is a casting of the whole Religion, the name and profession of Christianity: But here his definition is very Crazie, and ill joynt∣ed: for it ought to be defined a departure from a particular Church of Christ; to distinguish it from such a Constitution, as is either

no particular Church of Christs institution, or none, so far as the separation is made from it: such a one as is not united under Christs Officers, nor conjoyned by Christs Ligaments: Christ has taken special care that there may be no Schism in the Body, 1 Cor. 12-25. And for this end he has commanded a spirit of mutual forbea∣rance and condescension; he has mingled and temper'd the body together with such exact geometrical proportion, that each of the parts may care for the other; for this end also he has insti∣tuted some extraordinary Officers, whose work and Office, was to cease with the present exigency and occasion, and the ordinary, whose Office and Employment (as the Reasons of them) were to be perpetuaI. Now if any Society of Men, calling themselves a Church (and in the main respects being really so) retaining the great Do∣ctrines of Christianity, and such Ordinances whereby Salvation is attainable, shall yet put it self under other Officers then Christ has appointed, and practise other Ordinances then he has insti∣tuted, and make Communion with her impracticable, without submitting to such Officers, such Ordinances; separation from that Society, can be no separation from a particular Church of Christ: Because▪ though they may be such a Church in the main, yet so far as the separation is made, they are not so: And they deny Com∣munion with them, so far as they are a Church of Christ; because of non-submission to them, so far as they are no•…•… a Church of Christ.

§ 4. I add (says he) those words—whereof he was once a Member, because Schism imports division, and making two of that which was but one before. So that if an Act was made to divide some of our greater Parishes (which are much larger then some of the Primitive Diocesses) into Two, under their distinct Pastors, this must be a Schism, according to this famous definition; for here is, 1. A voluntary departure, 2. From a particular Church, 3. whereof once they were all Members; and wherein 4. they might all have continued without sin.

But the most considerable thing here will be, how I became a Member of that Church, from which the departure is supposed to be made; for 1. To be forced into a Church, will never make me such a Member, but that I may re-assume my liberty and right when the force is removed; Violence and Constraint unite me no otherwise to a Church, then a great Beetle unites a Wedge to a Tree; which though it may by main strength be driven into the Tree, yet not being engras•…•…ed into it, no Union is created with it, nor does it derive any nourishing juices from it. 2. Baptism alone will not do it: because as I conceive, that Ordinance so∣lemnly unites me only to the Catholick visible Church, and not to a particular Congregation; otherwise, whenever the providence of God shall transplant me into another particular Church, I must be re-baptized, and so as often as I remove, because as to that Church I am unbaptized. 3. Nor will my being born and bred within national limits and precincts, denominate me a Mem∣ber of such National Church or Constitution, because it pas∣ses for a Current Maxime. That the Church is in the Common∣wealth,

and therefore Church and Kingdom; Church-member and Subject are not Terms of equal extent and demensions. And besides, there are many Congregations of Christians in this Nation, not syncretizing with the National Policy, who yet are not stigmatized with the Brand of Schismatical, but with∣out the least reproach of Schism Worship God, and exercise Discipline according to their own private and peculiar Laws. 4. Therefore to make me a Member of a particular Church, there must be the concurrence of my own free choice, which whether it ought to be signified by express and over•…•… Acts▪ or that an im∣plicite and tac•…•…te consent may not suffice, is he•…•… no season to discourse.

§ 5. But the only difficulty (I am sure the gr•…•…est) is, that which he subjoins in th•…•…se words—An unn•…•…ssary separation, or without just cause, or to separate from that Society wherein I may continue without sin. Two extreams there are it seems.

1. Of The Zealo•…•…s of the Church of Rome, who scarcely allow any thing as a sufficient cause of separation▪ But I look on this as a very unjust surmise of the Romanists; for their most rigid Zealots will in The•…•… allow sinful conditions, imposed for a just •…•…round of sinless departure, only they deny to individuals a judgement of discretion to determine each for himself of the sinfulness of the Condition; And thus what they seem to give with the right hand▪ they take away with the left: And herein our Enquirer is as strait laced as they; for though in the general he will prodigally allow us, that sinful Impositions are a just plea for separation, yet he has forestalled that concession all along with a fine contri∣vance; That our private Wisdom must lower the Top-sale to the publick. Thus p. 64. Since the peace of the Church often depends upon such points as Salvation does not, and since in many of those, every man is not a Competent judge, but must either be in danger of being deceived himself, and of troubling others, one of necessity must trust some body else wiser then himself; so that the matter accord∣ing to this Gentlemans Hypothesis, is just as long as 'tis broad; but that the Church of Rome speaks that with open Mouth, which he delivers between the Teeth.

2. The other supposed extream is, that of some Protestants, who make the Causes of separation as many, and as light as the Iews did of Divorce, almost for any matter whatsoever: But as our Sa∣viour, when the case was put, found out a middle way betwixt Di∣vorce for no cause at all, and for every cause, so ought it to be done in this business of Schism.

Reader! we are now in a hopeful way for the compromising all the Controversies that have vext our Northern Climate, and to seal general Releases of all Actions, and causes of Actions against each other, from the beginning of the Reformation, to the day of the Date of these presents: for as we may charitably presume of all our Episcopal Brethren, that they will stand to the final award of so great an undertaker as our Enquirer, so I am confident I may engage for all the dissenting Brethren,

that they will abide by the Umpirage of Iesus Christ; and that whatever expedient he used in deriding the grand Question about Divorce, shall conclude them in all their Debates about Schism: Now the final Decision of that affair we find, Mat. 19. 8. where our Saviour considers not what could plead inveterate Custom, or a gray headed practise to abet its pretensions, he slights all the Arguments from laudable Examples, and the Traditions of their Forefathers, and runs up the practise to its Primitive Institution; and tells them, From the Beginning it was not so. And indeed if a Transcript be blotted or blurr'd. we presently have recourse to the Original, and from thence redintegrate whatever the hun∣gry worm, or greedy Moth has de•…•…aced: when the Streams are muddied and polluted, we relieve our selves from the Spring, where the Virgin, and unpolluted waters, flow clearest and sweetest, without adulterate mixtures. It was the cry in the Council of Nice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and we cry the same one and all, Let the terms of Comunion in the first plantation of the Gospel Church be produced, and he that will not sub∣scribe, and submit to those Archetypes, let him be branded for an obstinate Schismatick.

Now therefore if ever our Enquirer promises himself and us, that he will Hit the m•…•…rk; I say then, and then only, is there just cause of separation, when perseverance in the Communion of such a Church cannot be without sin, that is, when she shall impose such Laws and Terms of Society, as cannot be submitted to, without ap∣parent breach of the Divine Law. Thus he says! And if I should tell the Reader, I say the contrary, we should make a squabble on't, to render our selves ridiculous; let it therefore neither be what I say, nor what he says, but what wiser men then us both say, who may be presumed more impartial in their Judgements, wherein they vindicate the Dissenters, because they were, or are eminent Members of this Church. And first I will present him with the judgement of Mr. Hales, a Person of whom the Church of England has great cause to boast. Now amongst many other things to our purpose, in his Treatise of Schism, he acquaints us; 1. That when either false or uncertain conclusions are obtruded for Truth, or Acts either unlawful or ministring just scruple, are re∣quired of us to be performed; in these cases, consent were Conspiracy, and open Contestation, is not Faction or Schism, but due Christian Animosity. 2. That nothing absolves men from the guilt of Schism, but true and unpretended Conscience. Therefore such a Conscience will absolve from the guilt of it. 3. That where the Cause of Schism is necessary, there not he that separates, but he that is the Cause of the separation is the Schismatick. 4. That to require the execution of some unlawful or suspected act, is a just cause of refusing Com∣munion; for not only in Reason, but in Religion too, that Maxime admits of no Release,▪ Cautissimi cujusque praeceptum, quod du∣bitas ne feceris. 5. That it hath been the common Disease of Christians from the beginning, not to content themselves with that measure of Faith which God and Scriptures have expresly afforded, but out of a

vain desire to know more then is revealed, they have attempted to devise things, of which we have no Light neither from Reason nor Revela∣tion; neither have they rested here, but upon pretence of Church Au∣thority (which is none) or Tradition, (which for the most part is but •…•…eigned) they have peremptorily concluded, and confidently imposed upon others a necessity of entertaining conclusions of that nature. 6. To l•…•…ad our publick forms with the private fancies upon which we differ, is the most Soveraign way to perpetuate Schism unto the worlds end. Prayer, Confession, Thanksgiving, Reading of Scriptures, Admi∣nistration of Sacraments in the plainest and the simplest manner, were matter enough to furnish out a sufficient Liturgie, though nothing, either of private Opinion, or of Church pomp, of Garments, or pre∣scribed gestures, of Imagery, of Musick, of matter concerning the Dead, of many superfluities which creep into the Church, under the name of Order and Decency, did interpose it self. To charge Churches and Liturgies with things unnecessary, was the first beginning of all superstition. 7. That no occasion hath produced more frequent, more continuous, more sanguineous Schisms, then Episcopal Ambition hath done. 8. That they do but Abuse themselves and others, that would perswade us, that Bishops, by Christs institution have any superiority over other men, further then that of Reverence: or that any Bishop is superiour to another, further then positive order agreed •…•…pon amongst Christians, hath prescribed, 9. In times of manifest corruptions and persecutions wherein Religious assembling is dange∣rous; Private Meetings howsoevr, besides publick Order, are not 〈◊〉〈◊〉 lawful, but they are of necessity and duty: All pious Assemblies 〈◊〉〈◊〉 times of Persecution and Corruption, however practised, are indeed, 〈◊〉〈◊〉 rather Alone the lawful Congregations, And publick Assemblies, though according to form of Law, are indeed nothing else but Riots and Convemticles, if they be stained with Corruption and Superstition.

There is one person more, whom, since he has quoted Incognit•…•… for an excellent person, I will the rather recommend to his consi∣deration. Irenic. p. 109. where speaking of the private Christian, he says; He is bound to adhere to that Church, which appears most to retain the Evangelical purity. And p. 116. He is bound to break off from that Society which enjoyns a mixture of some Corruptions as to practise: One word from Dr. Iackson, chap. 14. of the Church: where he acquits those of the Schism which withdraw from•…•…hat Church which imposeth Rites and Customs, that cross the Rule of Faith and Charity. Bishop Bramhalls Testimony will pass for sterling. p. 7, 8. of Schism: When there is a mutual division of two parts, or members of the mystical Body of Christ one from the other; yet both retaining Communion with the universal Church,

quamcun∣que partem amplexus fueris Schismaticus non Audies, quippe quod▪ universa Ecclesia neutram damnavit:

Which side soever you close with, you shall not be reproacht for a Schismatick, because the universal Church has condemned neither side: And he plainly tells us, p. 101. That it was not the erroneous Opinions of the Church of Rome, but the obtruding them by Laws upon other Churches that warranted a separation.

Next we will hear a word from the Learned Lord Verulam, 'Tis a sign (says he) of exasperation to condemn the contrary part as a Sect; yea, and some indiscreet persons have been bold in open preach∣ing, to use dishonourable and derogatory speeches and censures of the Churches abroad, and that so far, as that some of our men (as I have heard) ordained in forreign parts, have, been pronounced no law∣ful Ministers,—And further; let us remember, that the ancient and true bounds of Unity, are one Faith, one Baptism, and not one Ceremony, one Policy; and endeavour to comprehend that saying,▪ Differentia Rituum, commendat unitatem Doctrinae: Christs Coat was indeed without Seam, yet the Churches Garment was of divers Colours.

Amongst all these, we must not forget that noble and gallant Person the Lord Falkland, A little search will find them, (He speaks of no little ones) to have been the destruction of Unity, under pre∣tence of Uniformity; to have brought in superstition and scandal under Titles of Reverence and Decency, to have slacked the strictness of Unity, which was between us, and those of our own Religion be∣yond the Sea•…•….

S•…•…rates, lib. 〈◊〉〈◊〉. cap. 21. tells us, that in his time there could scarce∣•…•… be found two Churches that used the same forms of prayer. In France, the Ritual of Paris differ'd from that of Anjou, and in England we had our Devotions secundum usum Sarum, & secun∣dum usum Bangor; and yet the one never reproacht the other for Sectaris or Schismaticks; I am consident therefore to assert it. That neither the Wit nor Malice of man can prove him a Schismatick, who maintaining Evangelical Love towards, and holding the substantial Doctrines owned by the Church of Eng∣land, shall either out of choice, or necessity, transplant him∣self from under the spreading shadow of a Goodly Cathedral, to a Parochial Church, and yet the one has its Organs, Adoration towards the East, and Altar, Adoration at the Naming of Iesus, with multitudes of Rites and Observances, unknown to the Vil∣lages, and far more differing from the Parochial Usages and Cu∣stoms, then the Worship of most Country Towns differ from that of the Non-conformists.

After all this, I shall throw up the Authority of these great names, and give him full scope for his Rational Abilities, to prove his proposition, when I have first noted those few things.

§ 1. He requires an apparent breach of the Divine Law, as the only thing that can excuse separation from the guilt of Schism: but will not a real breach of the Divine Law serve the turn, unless it be so apparent as he can desire. I perswade my self, God never yet spoke so loud, that they who have barracadoed their Ears with prejudice, will hear him: nor ever yet wrote so plain, that they will see his mind, whose Eyes interest has sealed up: And what if it be an apparent breach of the Divine Law in the sincere judgement of him that separates; must he never discharge his Duty, till he can perswade all the world to see theirs, and pursue it.

§ § Who shall be Iudge, whether the Imposed Terms contain an apparent breach of the Divine Law? and such as will justifie a separation? Mr. Hales indeed tells us, It's a point of no great depth or difficulty; but yet the true solution of it, carries fire in the Tail of it; for it brings with it a piece of Doctrine which is seldom pleasing to Superiours. But were it not that men hate chargeable Truth more then cheap Errour, and love cheap Corruptions beyond costly Reformation, there could be no great difficulty who should be judge in this case: For 1. Who may more just∣ly challange a Liberty to judge what is sin, then he that must be damned if he do sin: He that sins at another; Command will hardly perswade him to be his substitute in the Condemnation, nor will God accept him for the sinners proxy. 2. If the Church must judge; Then though her terms be the most apparent vio∣lations of the Divine Law, yet there can never be any lawful separation, unless we can Imagine her so modest, as to confess a sin, and yet at the same time, so immodest as to impose it. To acknowledge her Terms sinful, and yet with the same breath to enjoyn them as necessary to Communion.

It will be pretended, that the same Inconveniencies will follow the other way: for if a particular person who with∣draws, must judge, then let the Terms be perfectly innocent, yet to be sure, he will plead, that they are sinful; unless we can suppose him so modest, as to confess himself a Schis∣matick; and yet at the same time so immodest, as to persevere in his Schism. But I conceive that this arguing is very wide: 1. Because every Mans Soul lies at stake, and it cannot be imagined that he should either not study its Interest, or that understanding it, he should not endeavour to secure it: I speak of such as are otherwise Consciencious; for if he be a person vi∣tious, and pro•…•…igate, one eaten up of wickedness, we ought not to flatter our selves with any great hopes of the impartiality of his determinations: And if he have thus debauched his Conscience, the Laws are open; The Magistrate who has his power from the Moral Law, has by the same Law sufficient Authority to coerce by punishments, whatever Enormities are committed against it. 2. We have no Rea∣son to suppose any Man to be a Hypocrite in the matter of sepa∣ration, which is attended with so mamy dreadful penalties, unless notorious evidence will warrant such a Judgement.

§ 3. A rational suspicion of a breach of the Divine Law is enough in the Apostles judgement to justifie the suspension of my own Act; and if it prove no other then a thing indifferent in it self, yet such dissatisfaction will excuse from sin: for so the Apostle, Rom. 14. 5. Let every man be fully perswaded in his own mind. 14. To him that esteeme•…•…h any thing to be unclean, to him it is un∣clean, 23. He that doubteth, is damned if he eat, because he eateth not of Faith; for whatsoever is not of Faith is sin.

The Enquirer has all this while stood like the very picture of Modesty, equally placed between the two exar•…•…ams of All separa∣vation,

and no separation: have but a little patience, and you shall see how manfully he will behave himself against them both.

1. For the poor Romanists, he gives them a small pat with his Foot, and they are silenced for ever. It's plain (says he) it can be no sin to separate, when it's a sin to Communicate Yes very plain it is! but so say the Dissenters. It can be no sin for us to separate, when it's a sin to communicate: Ay but (says he) It was an apparent breach of the Divine Law upon which we separa∣ted from Rome. Why so say the Dissenters: It's an apparent breach of the Divine Law, upon which we separated from the Church of England. Ay but (will he say) you ought to have trusted wiser men then your selves, and not like the Antipodes, to have run upon your heads: Oh! but then comes in the Roma∣nists, and falls upon his bones: You ought to have trusted wiser men then your selves, your Superiours in the Church, from whom you separated, and not have ran upon your own heads: Nay re∣plies he, but we have a judgement of Discretion, and ought to be Masters of our own Reason, so far as to take Cognizance of our own Acts: Well! The Non-conformists catches that word by the end, before it be well out of his Mouth; We are for a judgement of Discretion too, and ought so far to be Masters of our own Rea∣sons, as not to Act against them; nothing can be returned that I can foresee, but that it is not for such pitiful sneaks as the Dis∣senters, to talk of Conscience, and a judgement of discretion, its enough for the Gendarms of Reason to make use of that plea against Rome. But I will leave him to squabble it out with the Ro∣mish Synagogue.

2, He has quickly (you see) shaken them their foddering; but these cumbersome Fanaticks stick as close to him as a Burr, and therefore he must now give them a rattle.

It's plain (says he) that Schism being so great a sin, and of so extream bad Consequences, that which must acquit me of the guilt of it in my separation, can be nothing lesse then an equal danger on the other hand, and that when I may persevere without sin, it must of necessity be a sin to separate upon inferior dislikes. This looks pretty well at first but for a few Inconveniences in the Argument. 1. That he begs the whole Question at a Clap, the question was whe•…•…her the Imposition of such Laws and Terms of Society as cannot be submitted to without apparent breach of the divine Law be the only just cause of separation? He affirms it, and for proof gives us this, that Schism being so great a sin that which must acquit me of the Guilt of it in my separation, must be equal danger of sinning: wherein he supposeth that all separation is Schism, where there is not equal danger of sinning that is of an apparent breach of the divine Law, whith is but the question it self a little disgnised to make it more passable to the unwary Reader; the truth is, Schism is so great a sin that no danger of sinning whatsoever can acquit me of it, for I do not know that any thing will compound for uncharitableness, for pride, for obstinacy, but separation for the benefit of all Gods Ordinances, that I may be edifyed and built

up in the most holy faith, but nothing of the nature of the abomi∣nable sin in it. 2. Dissenters will answer, that the danger of sinning is more clear and evident when I act against my Conscience, then in se∣parating peaceably and modestly from a particular Church: for it cannot be lawful in any Case to act against my light, but it may be lawful in some Cases to separate from a particular Church: there is lesse danger of sin in breaking a humane constitution, whitch ('tis at least) questionable whether man has power to en•…•…oyn, then of violating the dictate of my own reason informed by all the means I can use from the word of God. 3. Non-conformists say, that they ought not to separate, but when non-separation is sinful, but then they say, that non-separation may be sinful upon other accounts then the apparent breach of the divineLaw made the terms of entring into; or continuing in communion: for, say they, it is our sin, if a Church retains some corroptions in it, which prejudice edification, and she shall resolve never to make any alteration in her worship; or discipline, nor make any further progress towards a through Reformation, not to provide for my self elsewhere, and having opportunity, I sin if I take not, accept not the advantage which providence offers me, and wherein the word warrants me.

And yet he wonders that any doubt should be admitted in this Case. Let me advise him to beware of Excessive wonderment: they say, it will make a man as lean as a rake: but whats the Cause of his admiration? Why some think to wash their hands of the Imputation of Schism upon other terms as namely; if a Church shall not require such terms of Communion as are Expresly sinful, yet if she shall require indifferent unnecessary or at most suspected things that in this case there is enough to Excuse the person that shall separate from a participation of this sin. There are some no doubt of that judgment: and when I have praelibated a few things, he shall have his full blow at them.

§ 1. That when they joyn issue upon this point, 'tis not be∣cause they are satisfyed that the things required unto Commu∣nion as the antecedent conditions of it, or to be practised in commu∣nion as the mattor of it are indifferent in their use and applica∣tion, for they are ready to maintain it upon equal laws, before equal Judges, that they are sinful in their use, antecedent to, their imposition, but the true reasons why they use this place, are. 1. Ex abundanti thinking that their very outworks are im∣pregnable against his batteries. 2. Out of respect to this Church which they highly honour, and reverence her too much then to charge her flatly with sinful impositions; and therefore do offer this state of the question, and are hardly capable of so much incivility to so considerable a body, and so great a part of the visi∣ble Catholick Church, unless the importunity of some modest men did extort that answer from them. 3. They doubt whether some Churchmen will be Masters of so much patience as to bear freedome though temperateness of speech, which is absolutely necessary to the manadging the Controversy when thus stated:

and have reason to fear that some who provoke them to assert the sinfulness of the terms, will make such an Assertion an unpar∣donable sin, not to be expiated without, if with Martyrdom.

§ 2. When he states the question about things suspected to be sinful, I hope he will give them the common civility to draw up their own plea in their own terms, and to •…•…xp•…•…ane what they mean by suspected things in the question: because they are not compelled to maintain Every proposition which he in his well known charity shall obtrude upon them: A pract•…•…se th•…•…n may be taken upon suspicion of sinfulness two wayes, first upon light slighty, trivial grounds of suspicion, which have no w•…•…ight, with a serious and rational Considerer: Or 2dly, upon violent presum∣ptions, such as may s•…•…agger a person of good judgment and dili∣gence: and 'tis these that they are willing to argue it with him; whether if a Church shall impose such things as the terms of Communion with her, as have, or do, or may puzzle judicious per∣sons about their Lawfulness, and cannot clear it up to their Consciences that they are Lawful, yet they may not forbear Communion in this Case.

§ 3. They desire the same justice in Explaning themselves about the term indifferent: A thing may be indifferent in its own nature, which is not so in its use, as applyed to and practised in the Immediate worship and service of God; If the things under debate be found upon diligent search to remain indifferent, after they are vested with all their circumstances in Gods Wor∣ship, they have no quarrel against them that I know of; but if they be only indifferent in their own general nature, they desire to be Excused if they dare not admit the consequence, that therefore they must needs be so when used in Gods worship, and then made the terms of Communion.

§ 4. Unnecessary things may be either such as are absolutely unnecessary, or such as are hypothetically so, some things that are not absolutely and in themselves necessary, yet may become ne∣cessary pro•…•…ic & nunc, even antecedent to the interposition of the Churches Authority; And Dissenters say that what ever the Church shall impose ought to be necessary, either in it self, or by concurrent Circumstances, which when they shall conspire toge∣ther, may be by a Lawful Authority Enjoyned pro tempore, that is so long as such necessity shall continue, which when once removed the things ought to return into their former Classis of Indifferents.

§ 5. When they deny the Churches power of imposing things Expresly sinful, they deny also a power of imposing things sinful by just consequence; They judge many things sinful which are not forbidden. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Scriptures, and many things duties which are not Litterally and Syllabically commanded in the Scriptures: They say not that the sign of the Crosse was ever by name prohibited: but they say there are undoubted maximes laid down in the word, from which it will undeniably follow that in its present station in the Church it is sinful; And now he

may when he pleases speak his three things, which if they be per∣tinent and proved as strongly as they are spoken confidently, I am content.

(1.) His first say consists of a Conce•…•…ion and an Assertion.

§ 1. His Concession, I willingly acknowledge that such a Church as shall studiously or carelesly clog her communion with unne∣cessary, burdensom and suspected conditions, is very highly to blame, that is, the sins; but that it became not him to tell her so; and then I will venture to say a few words also. 1. If it be the Churches sin to command unnecessary burdensom suspect Con∣ditions: It cannot be my duty to obey; A Church may possibly sin in the manner of her Command, and yet I not sin in doing the matter of the Command, but when the sins in the Enjoyning, I cannot conceive how it should be my sin not to give obedience; for I look upon my duty as the result of the Churches Au∣thority. and wherein she has no Authority it will be impossible to find a foundation upon which to build my duty: All Offices of Justice arise from that relation wherein he that claims and he that yeelds subjection stand to each other: And where there's no relation, there can be no relative duty: now in this case be∣fore us where the Church has no power to command, nay where she sins, if she commands, so far she is none, of my superior; and therefore so far the relation is none, and by consequence the duty just as much. 2. If the Church be to blame highly, nay very highly to blame, that clogs her Communion with these bur∣densom things, then we may presume she sins, for who shall dare to assume so much freedom as to blame her, unless she transgress the Law of her God? If then she have sinned and trans∣gressed some Law of God, it must be some negative precept, thou shalt not impose burdenso•…•… things; for it is a principle our Enquirer will not sell for Gold: That what ever is not forbidden, is Lawful; If then God had not forbidden her to impose such burdensom things, she could not sin, or be to blame in so doing (according to his principles) now say I, the same God that has prohibited the Churches Imposition of, has also prohibited my subjection to burdensom conditions: And let this Gentleman produce his Scriptures for the one; and I will drop texts with him for the other when he pleases; Thus we are com∣manded, 1 Cor. 7. 23. not to be the servants of men: not only bought with a price, and set free once, but commanded to assert that freedom, and 5. Gal. 1. to stand fast in that liberty wherewith Christ hath made us free, and not again to be entangled with the yoke of bon∣dage; Now if ever these Scriptures do us any service, or be of any use, it must be in this particular, that I am obliged not to take a burden and cumber upon my soul, at his hands who has no authority to impose it: If then a Church shall clog her Commu∣nion with burdensom things, she is to blame, she sins, and I am not bound to obey, and therefore my departure can be no Schism. I mean no Schism but one of mans creating; 3. If a Church sin in clogging her Communion with things which with∣out

crime or fraud are suspected of sin upon such grounds as are allowed just and ponderous in other cases, then it cannot be my sin to separate: for the Church sins in commanding, and I should sin against the authority of God in my conscience in doing what I really upon Strong presumptions judge to be sinful, though it were not commanded: And no•…•… one would think it could be no such meritorious work, no act so acceptable to God to persevere in the Comunion of a Church, when she sins in com∣manding, and I sin in obeying suspecte•…•… conditions.

§ 2. We come now to his Assertion notwithstanding all this, which he has granted he will fetch it back again, if it be possi∣ble, and we shall gain nothing by any thing he gives us, and there are also two parts of his Assertion. 1. The negative part; 'Tis not burdensomness, nor every light suspicion of sin that can ju∣stific any separation; concerning the burdensomness we have spo∣ken somewhat before; yet a word or two about the suspicion; 'tis not a light, or however not every light suspicion that is but like the dust of the ballance that will do it: really it was cunningly fenced! He expects perhaps that we should assert every light suspicion that weighs no more then a feather should be enough to justifie a separation; Ay; but there are violent presumption, which they say in some cases are admitted for good evidence. If I meet a person coming out of the house in a great rage with a bloody sword in his hand, and Immediately I enter in and find a person lying in his blood, I do assure you I shall not condemn my self for lightness of belief, or casmess of entertaining suspicions; if I suspect the man I met to have been the murder or; light suspi∣cions may be as easily shook of as fastened on, and contemned as tendered: but it becomes no wise man to act against these strong presumptions of sin, which the Dissenters have of the im∣posed terms of Communion; And it will appear they are such as may make a hardy resolute person stand and pause before he rushes upon the practise: 1. They are sure that Christ is the perfect and therefore the only Lawgiver of his Church: had he not been the former, there had been no pretence he should be the later: Now seeing these terms of Communion, are Laws impo∣sed upon the Church; they seem to impeach his wisedome that he saw not the fittest terms for his Churches to hold Communion upon, they do reproach his care that he has not left laws enough for his Church, and they seem to invade his Authority without any warrant: all which things are enough to raise a suspicion (at least) of good strength in a wisemans breast, which none but a hardy spirit would act against.

2. They are sure that some of these conditions have been occa∣sioned by and used in and with, and are suited and accommodated to the grossest Idolatry that ever was in the world, and is at this day used to give countenance to it: And they say they are sure that God did once hate Idolatry, and so hate it as that he could not endure to be served in the vessels, worshipt in the places, not after the manner (in the most minute circumstances) that Ido∣latry

was committed in; and therefore we have Reason to su∣spect that the things required of us are displeasing to God: our using of them has emboldened Idolaters, and hardened them to go on without repentance in the way of so great abomination: Nor have they been a Bridge as was hoped, to bring them over to us, but a Boat to waft us over to them, they being more hardened by our retaining them, and some of our own made more waver∣ing; thinking there can be no great difference between those Re∣ligions, where there is so great a Symbolizing in outward modes and Ceremonies.

3. They are sure that all uncommanded worship is forbidden wor∣ship, and do think their time ill bestowed with him that shall deny it: All worship being part of that Homage and service we owe to God, it will be impossible to Guess what he will accept as such without revelation: Now we are sure that the Enquirer owns the Liturgy to have been a principal part of worship: and we are as sure that the Ceremonies are part of the Liturgy, and that which is a part of a part, is part of the whole, nor can any man discern any difference between them, and other things which are confes∣sedly parts of worship, and therefore they think they may with modesty say, there's ground enough for a violent suspicion of their sinfulness.

2. The affirmative part of his Assertion follows; It must be plain necessity or certainty of sin in complyance that can justifie any sepa∣ration: I should be glad to know what cortainty of sin he will allow to justifie a separation? does he Expect a mathematical certainty? or only a moral assurance? If you ask, an Arithmetician says (I: Martyr in his dialogue with Trypho) how many twice two will make? he will answer yo•…•… as often, four! and if I were asked a thousand times what certainty of sin were required to the suspensi∣on of my own act, I would as often answer no more of necessity then that the thing does not appear to my best and Impartial judgment to be Lawful, separation is not necessarily a sin, there are as pre∣gnant Commands for it, as prohibitions of it, It may be a duty, and it may be a sin, and why need we not as plain argument to prove that separation is not my duty, as that it is not my sin? seeing it may be one as well as the other? why now he arrests us with his Reasons.

§ 1. Forasmuch (says he) as I cannot be discharged from a plain duty, but by an equal plainess of sin. This reason looks very pret∣tily at first sight, and yet it demonstrates no more then a great good will to the cause: And 1. 'Tis no more then a plain beg∣ging of the Question; viz. That Complyance is a plain duty, Schism indeed is a plain sin, but separation is not plainly Schism; It is a plain contradiction to the Assertion, but not a plain confu∣tation of it, unless the denyal of it in other words be a confutation. The business in short is this; I suspect such Compliance is not my duty; and again, I suspect the terms of Communion are sinful, and surely we may set suspected sin, as a Barr to what is but suspected duty at any time of the day; let us a little compare things: that which he calls plain duty, is complyance with such a Church as imposes

things unnecessary, burdensom and suspicious, that which he calls plain sin, is refusing such compliance; now this say I, is a plain begging of the Question which is all the plainess in his Reason: First to enquire whether such a separation or non-Complyance be Lawful, and then to suppose such Complyance to be plain duty. And then to assign this for the Reason that nothing but equal plainess of sin can discharge me from a plain duty. 2. Dissenters do affirm that it is as plain, nay more plain, and if he will have it so much more plain a sin to practise the Ceremonies then to separate, for separation may be a duty in some cases, but the practising of such Ceremonies cannot be a duty in any Case, on this side divine prescription: God has warranted separation in the General, but he has not so warranted Ceremonies.

§ 2. His second reason is; And for this phrase suspected; it is so loose and uncertain that there's no hold of it, men will easily suspect what they have no mind to: whether this word suspected be a phrase or no, I shall leave to the wrangling Grammarians, only I am afraid in a while, every small particle will be a phrase, where these Gentlemens occasions require it. A suspected evil is no such trivial thing in the Apostles divinity as the Enquirer would persuade us: to act in any case when we have not clear light into the Lawfulness of the action is sin, and such a one as renders the actor obnoxious to eternal damnation. He that doubts is dammed if he eat. And indeed to act against the restraine of our own judgment though mistaken, argues a mind prepared to act against our judgments, if they had not been mistaken: He that shall attempt to clip the Kings Coyn, may meet with a plated piece, yet had if been right stander'd, he would have served it no better: that men will easily suspect what they have no mind to, ought not to prejudice those wo have no mind to a thing, because they suspect it to be evil. Tis as easy for another to say that what men have a desperate love to, they will never be brought to suspect its sinfulness. What wise man would suspect four or five hundred pounds per Annum to be unlawful? our Inclinations naturally warp towards ease, and rest, and they that know no God but their mistaken selves, will own no Scripture but what is dictated from the inspiration of fleshly Interest. The Byas of nature draws us more to suspect the Lawfulness of that which being un∣lawful would undo us, then to suspect that to be unlawful, which being Lawful would advance us.

And this may justifie all sober Dissenters, that they who con∣demn them are confessed to be too blame in clogging their Com∣munion with unnecessary, burdensom and suspected Conditions, and they who are condemned for suspecting it to be as sinful in them to obey as it is in others to command, and thereupon suspending their Compliance, are either violently cast out of, or not admitted into Communion. And this is your monstrous Schismatick.

And I am very confident, that not only the Scripture, but all Antiquity with the unanimous su •…•…rage of the Reformed Church∣es

will justifie and acquit that person of the Guilt of Schism, who being found in the faith, holy in his life, earnestly plead∣ing, and petitioning for Reformation, humbly desiring he may have Christs ordinances upon Christs terms, and yet being denyed his Right shall make his applications to some other parti∣cular Church of Christ, where his admittance may be more easy, his continuance more certain and safe, his mind not distracted with suspicions about his own actings, but his whole strength and spirits expended in the edification of his own soul in truth, holiness, and peace, which before were wasted in doubtful disputations.

(2) The second thing he will say is, if the non-necessity of some of the terms of Communion be a warrant of separation, then there can be no such thing as Schism at all: I doubt not but he intends that his argument shall proceed a remotione Consequentis ad remo∣tionem Antecedentis: But there is such a sin as Schism, therefore the non-necessity of some of the terms of Communion is not a warrant of separation: there are many things I would answer to this argument: 1. That the whole Syllogism is troubled with an old malady called ignoratio Elenchi, for 'tis not half an hour ago since he undertook to prove that the Churches requiring in∣different, unnecessary, or at most susp•…•…cted things would not excuse the person that should separate from the Guilt of Schism. Afterwards he put in burdensom into the Question: And now I perceive he would be glad to take Eggs for his money, if he could get them, and sit down content with this sorry conclusion, that the non-ne∣cessity of some of the Terms is no sufficient warrant of separation: which fault is an argument some call an Ignorance of the Que∣stion, but I call it a fighting with his own shadow, what if bare non-necessity alone, without burdensomness, or what if both these without strong suspicion of sin will not warrant it, yet if all con∣junct will do the feat. Dissenters will Escape the Hue and Cry after Schism, and Schismaticks; 2. I deny his Consequence: there might be, there would be Schism, to much Schism, though I confess not half so much as there is, though the non-neces∣sity of the Terms were a good warrant of separation: If Schism lay in nothing indeed but running away from a Church (as the vulgar error carries it) he had come a little nearer the mark; but if we durst content our selves with the Scripture notion of Schism which includes those feuds, heats, intestine broiles, those envyings malignities, wherewith factious and bandying parties in the besome of a Church do persecute each other, there might be as much Schism as almost the Divel could desire, and yet no separation: But let us hear his proof of the Conse∣quence, forasmuch (says he) as there never was, nor probably ever will be such a Church as required nothing of those in her Communion, but things strictly and absolutely necessary, Ergo what? why there∣fore if the non-necessity of some of the terms of Communion be a sufficient warrant of separation, there can be no such thing as Schism, pray forbear, there is a medium as I take it between non-necessary,

and strictly and absolutely necessary; I mean those things which being neither necessary in their own nature, nor made so by any positive Law of God in particular: yet by a concurrence of weighty circumstances serving under some General Com∣mand of God, do become at that time, and under those circum∣stances necessary, and these are those things wherein many Churches, I suppose all Churches, have at one time or other Exercised their power, now then though 'tis true that if the non-absolute necessity of the Terms of Communion be a warrant of separation, there would be no such thing as Schism at all by unwarrantable separation from a Church, because perhaps there never was a Church that required nothing of those in her Communion but things absolutely necessary; yet it may be true, that the non-necessity of the Terms of Communion may be a good warrant for separation, and yet there may be Schism enough in the world: for captious froward Spirits will be cavilling at, and dividing upon the account of those things which by a particular Church are required becoming necessary from circumstances: but to in∣form him aright in this matter; Non-conformists do affirm, that what ever is made a condition of Communion, ought to have some kind of necessity in it or with it, antecedent to its im∣position; and being made such a condition; still he is harping upon: and has great mind to prove what we are not concern'd to deny: but if he tempts to it, perhaps I may deny it: That there was never, nor ever will be any such Church, &c. And be∣cause I would entertain the Reader with a little of our Enquirers merriments, he shall hear his proof of the point.

1. He tells us he has shewed us this partly in the Intro•…•…uction, and so pag. 2. For proof of the soundness of this Church•…•… con∣stitution, he posts us over to the Introduction, and w•…•…en we come to turn over this Introduction, there's an honest we•…•…l∣meaning oration of something or other without proof▪ 2. He could easily make it appear at large through all Ages; we•…•…l, then we will suspend our belief till his Magd•…•…burgensis come abroad; 3. He will save himself, and the Reader the labour (of writing the Century's) very good! We are satisfied any way i'th world, he shall find us the most reasonable people in the world, if he will but abate us these unnecessary i•…•…∣positions: But which way shall we spare our pains? oh thus! name one Church if you can that hath admitted of no other opi∣nion or Rites, but such as have been absolutely necessary. And has this great montain teemed this little mouse? He should have proved that never any Church in any age, in any Coun∣try, but had imposed things not absolutely necessary, and he like a modest man that can be content with a Competency, proved only that there never was any Church but admitted such things: is there no small critical difference between admitting in the use, and practise somethings indifferent in an indifferent way and imposing, requiring, and enjoyning them as necessary Terms of Communion: I will make a fair

motion; Let this Church admit of the use, and practise of some things not absolutely necessary, yet neither in their nature sin∣ful, nor for multitude burdensom, nor for abuse suspected, nor in their Instituted use Sacramental, and yet not impose them as necessary, Conditions of Communion, and if there be less uniformity, there will be a Thousand times more unity, and true inward love, Evangelical tenderness, and fra•…•…∣nal forbearance to compensate a little outward decorum, which perhaps is very Surprizing with women and chil∣dren.

All this while I distrust not the Readers A•…•…umen to see the Sophistry; He would make it out there's no Church which ad∣mits not some determinations, not strictly and absolutely neces∣sary; and he would thence inferr that there's no Church, but what imposes such not absolutely necessary determinations, and thence that if non-necessary Terms of Communion be a war∣rant of separation, there can be no Schism in the world at all: whereas there are such things as being neither unnecessary, nor yet absolutely necessary, may be •…•…it matter of agreement in Christian Societies, that they may be more stedily govern∣ed, more peaceably and inoffensively manadged, the Ord•…•… nances more methodically and orderly administred, and the spiritual and eternal welfare of souls more effectually ad∣vanced.

(3) The third and last thing he will say is, that somethings are necessary to t•…•…e Constitution and administration of a parti∣cular Church, that are not in themselves necessary absolutely consider∣ed; This he will say, and who can help it? why will he say it? why doubtless as a medium to prove his conclusion, or he had bet∣ter have said nothing; now that which he engaged to prove was this; That things indifferent, unnecessary, &c. Imposed as conditions of Communion are not enough to Excuse the person that separates, from a participation of the sin of Schism; the argu∣ment marche•…•… in this order: If somethings are necessary to the Constitution of a Church, which are not absolutely necessary in themselves, then the Imposition of unnecessary Terms of Commu∣nion is no Excuse for separation; but the former is true, Ergo so is the later; or in short, if some things be necessary then, the Church may impose things not necessary: quod er•…•…t demon∣strandum.

He has been told over and over again, that many things not ne∣cessary in themselves, may become necessary pr•…•… hic & nunc, but then they must be thus qualified, before they can be fit mat∣ter of a Churches determination. 1. They must be neces∣sary one way or other, Antecedently to the Churches deter∣mination; 2. The necessity must extend as far as the deter∣mination: For if they become necessary to one particular Church, and not to another, it will not oblige the other Church to come under the Imposition, unless they come also under the necessity. 3. That when the necessity evidently ceases,

the Imposition ought also to cease, and the members of the Church may claim it of right to be relaxed of the burden, and may reassume their former liberty, which the present necessity did restrain. 4. Churches are not to feighn necessities, and Ima∣ginary Exigencies as an Engine of ambitious spirits to try con∣clusions upon mens Consciences, or practise upon their •…•…ame∣ness, and therefore the necessity ought to be such as carries its own evidence along with it.

There are many things which the Divine Authority had deter∣mined as to its •…•…id and sort, which yet are not so determined in the In•…•…viduals; now when a Church meets with any of these, she must come to a determination, for otherwise the Divine Commands cannot possibly be reduced into act, nor our duty Exercised: Thus he has commanded his Churches to assemble themselves together for publick worship, he has appointed them Ordinances wherein to receive mercy, and grace, from him and Officers to administer the Ordinances in the Church, the Church therefore is obliged to do whatsoever is necessary to the doing of her duty; Thus Go•…•… having obliged them to worship, they must come to an agreement about the place, meerly because 'tis im∣possible to meet no where. But if the divine will hath not deter∣mined in specie, man cannot under the most specious pretence of decency, or adorning the worship institute any thing, because it wants some head of a Divine Command, to which to reduce it; Thus God having given no Command to any Church, to worship him under sensible formes, and signes of Invisible Grace, no Church has power to Institute any such, and worship God by them; For in this case Divine wisdome, Love, and Authority, have demonstrated themselves, and setled Enow to answer Gods Ends and ours.

If he had said, as often as you baptize, besides the washing with water which I have commanded you, see that you make some figure over the face of the person to be baptized, and not deter∣mined the figure, whether Hexagonal, pentagonal or the like, the Church must come to a conclusion about some figure, or the duty must for ever lye fallow.

But a General Command, that all things be done decently and in •…•…der, will never introduce these Symbolical Ceremonies, because the Command may be satisfied without them, or any of them, they are •…•…ot necessary so much as by disjunction; whatsoever is comprehended under a Divine precept, is a necessary duty at least by disjunction, Antecedent to any Command of any Church; but these Ceremonies are not necessary in any sense antecedently to the Command of a Church, and therefore are not compre∣hended under that General precept. Let all things be done de∣cently and in order; And indeed if they were, the sign of the Cross would be a necessary duty, not only in o•…•… at Baptisme, but in the Lords Supper, in every prayer, in al•…•… preaching, in sing∣ing of Psalms, and in every Religious Exercise, seeing that pre∣cept enjoyns all things to be done decently and in order. And we

may presume that our Saviour, with his Disciples and Apostles, performed All divine service in the most decent, congruous, and edifying modes, and yet they never practised that▪ or any other Ceremony of that sort; and therefore they are not com∣prehended under the Rule.

Nevertheless our Enquirer is resolved he will give us two In∣stances of this Truth that some things are necessary to the Consti∣tution, and administration of a particular Church, that are not in themselves necessary absolutely considered: And if he thinks it worth the while, he may give us two hundred, for we are perfectly unconcerned in them all.

(1) The first instance is in the Apostles times: the abstaining from things strangled and blood, was by the Council of Ierusalem adjudged and declared necessary to be observed by the Gentiles, in order to an accommodation between them and the Iews; and yet I suppose scarce any body thinks the observation of that Abstinence so Enjoyned necessary in it self: Let us apply it, either then the abstaining from Ceremonies must be adjudged necessary in order to an Accommodation between our Church, and other Protestants, or the obs•…•…rving of them be adjudged necessary in order to an accom∣modation between us and the Romanists, which he would chuse, I am not informed.

But let us Examine a little his great Instance.

§ 1. It was adjudged and declared necessary to be observed (sa•…•… he) Therefore (say I) it was enjoyned, because first necessary, and not made necessary by the Injunction: The thing was not unnecessary before the Syn•…•…dal Letters, nor the Council at liberty to have determined the contrary unless an accommodation between Jew, and Gentile, was a thing unnecessary, 15. Acts 28. It seemed good to the Holy Ghost and to us to lay upon yo•…•… no greater burden then those necessary things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now let him try his skill to conclude a power to impose things un∣necessary from this fact of theirs, who only imposed things ne∣cessary.

§ 2. That a Council had the Immediate assistance of the Holy Ghost, and might more safely adventure upon such an Imposi∣tion, then any particular or National Church, who as they have no promise, cannot in faith expect any such extraordinary dire∣ction; and we hope that no Church will assume equal power to impose, unless they could produce equal authority for their power, in which the Consciences of Christians might securely acquiesce: It would be strange language from a Synod. It seemed good to the Holy Ghost and to us to lay upon you no other burdens then these necessary things, that yet observe all Ceremonies of our appointment.

§ 3. The people might reasonably conform to that decree, which had their own Antecedent consent, and the more patiently bear the burden, which was not imposed upon them, without themselves, for this Canon was not only sent to the Churches by the order of the Apostles, and Elders, and the whole Church, v. 22.

but what ever obligatory power there was in it from man, It ran in the name of the Apostles, Elders and Brethren; But alas the Case is otherwise with the poor Churches in reference to impositions of late Ages, who know no more what Impositions shall be laid upon their Consciences, then the poor horse is acquainted whither his Master intends to ride him.

§. 4. This was a Decree not to burden them, but to case and relieve them, not to pinch the Gentiles, but to discharge them of those servile loads, which some Judaizing Converts, would have imposed on them; we read v. 1. That certain came down from Iudea which taught the brethren; and said, Except ye be cir∣cumcised after the manner of Moses ye cannot be saved. And when Paul, and Barnabas opposed this Tyranny, yet such was their Zeal for their old Ceremonies, that they reinfor∣ced their scatter'd squadrons from certain of the Sect of the Phari∣sees who believed, (v. 5.) saying, That it was necessary to Circum∣cise them, and Command them to keep the Law of Moses: At last the Case comes before the Council, and they determine against these Judaizing Bigots; That their blind Zeal should not be the measure of what was necessary, or unnecessary; and yet not to Exasperat•…•… them, left perhaps they might apostatize wholly from Christ, and relapse to Moses, (as they were in a fair way,) They determine to Lay no other burden upon them but those (really) necessary things: In opposition to those other, which the Jewish Brethren falsly pleaded to be necessary: so that they eased the burden which some would by doctrine have laid upon their shoulders, and only charg'd them by their determination with what was really necessary.

§. 5. Let us consider the things Imposed. v. 29. Abstaining from meats offer'd to Idols, and from blood, and from things stran∣gled, and from fornication. Of which, fornication, was unlawful in it self; By Blood, many Learned men understand Murther, which opinion the Learned Dr. Hammond recites, and, as I remember approves: As to the not eating of things strangled. It had Contra∣cted a very Reverend, and Grave Countenance by its Antiquity, being Numbered amongst the seven percepts of the sons of Noah: And lastly, as for meats offer'd to Idols, under that Notion, it was, and is still, unlawful.

§. 6. All this was for Avoiding scandal; The Morality of which praecept, had it been understood by the Raw Novice Profes∣sors of the gentiles, it had taught them to abstain from a greater matter then Blood or things strangled (supposing them indifferent) that they might give no offence. And therefore whilst this Ca∣non was in force, and the sharpest edge set on it, I question not but that the Gentile Christian might have eaten the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 priyately, or in Company where no offence was taken, for what were the Jews concern'd what I should eat at home, either of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fragments, or portions of the sacrifices sent to me by the Heathen Relation, or of those things that were killed by sus∣•…•…ocation:

for thus was the end of the Decree attained, the Apostles satisfied, the Jews pleased, and Christian Liberty asserted, and vindicated: But the Case is otherwise with us: for such is the Holiness of a Cross, or Surplice, that if a Minister satisfied in their use; and yet convinced that they ought to know their distance, and give place to the Conscience of the weak, or of the strong, who is supposed weak in this instance, shall omit them, he shall be lyable to be reviled by the Author of the former part of the Enquiries. p. 25. for an underminer of the Church, A debau∣cher of his Office, and what not, and for want of a white garment, shall have a hole pickt in his black coat, and suspended both a•…•… Officio, & beneficio.

§. 7. Here was no penalty annext by way of sanction to this De∣cree. The Apostles contented themselves with that spiritual Power wherewith the Lord Christ had Armed them: nor do we read that ever any were excommunicated about it, nor urged it as an in∣dispensable Condition of enjoying the ordinances of the Gospel.

§. 8. It appears from the Apostle Paul, that when this Decree had a little gratified a people ter•…•…cious of old usages, and hu∣mour'd them into some handsome Complyance, it Expired of Course, (as to whatever obligation arose from the prohibition of things in themselves indifferent) and lay amongst the Obsolete Ca∣nons not regarded, for when the Reason of an Ecclesiastical Law ceases, the Law it self ceases, without any formal repeal; which some expecting should have been more solemn, conceive it i•…•… force to this day.

There is no question but those Churches who going of from the Dregs of Rome, finding their people both Ignorant, and obstinate, and extreamly a verse to a through Reformation, did in prudence leave them some of their old little toyes, till they should know better, and then they would throw 'em away of themselves; They that had suckt in Popery with their Mothers milk, would be very pievish, and wrangle unmercifully to be weaned all at once: staied nurses did therefore deal with them as they could bear, expe∣cting when they should fall to more manly food: But seeing by this time they have either reacht their end, or never will; and seeing the subtle enemy of Purity and peace, would pervert their ends, if they be permitted quietly to expire, and dye of them∣selves, (which they would soon do, if not fetcht again by their over-Officious friends importunity) The Protestant Religion should have no Cause to bewail their funerals.

[2] His second Instance is in Church-government. The short of, it is thus much: That some Church-government is necessary, yet no particular form necessary. As whether it ought to be Monarchi∣cal, or Aristocratical, Episcopal, or Consistorial. This seems very dangerous Doctrine, for now it seems Episcopal government is de∣graded of its old pretence to a jus Divinum: And now the Presby∣terian and Congregational forms stand upon even grounds with the Praelatical, saving wherein this last has got the advantage by Law. But here we are to understand that his Text and his margi∣nal reading; his Chethib, and Keri, do strangely vary, and its like to

cruciate our Rabbines to reconcile them: for his Text reads thus: Few, or none wil affirm that either of these formes (Episcopal or Consistorial) are necessary. But his Margine reads thus; I do not mean to weaken the Authority, and reputation, of Episcopal go∣vernment, which I sincerely think to be both best in it self, and Apostolical for it's Antiquity: Thus the Author of the Introdu∣ction, calls it the Most primitive Government. Now some will perplex themselves how to Agree his scriptio, and his Lectio: The text, and the Comment. He tells The Episcopal Mode is not necessary, and yet he does it not at all to weaken it's reputa∣tion; though it has been hetherto reputed to stand upon a divine bottome by our Learned Churchmen; but yet he does not Mean any harm, Good man, no not he: but with such good meanings, filly soules use to palliate the irregular effects of grosse Igno∣rance. If a Man should come to my house, and with his crows, and pickaxes, begin to belabour the foundation, Alarmed with the noise, I come out, friend what do you mean to weaken the foundation of my house, I shall have the Roof shortly come about my ears; Oh Good Sir. (replies he) I do assure you I have no meaning to weaken your house, or shake its walls, I sincerely think your house is the strongest house in all the Parish: and to his work he falls again as hard as he can drive: A declaration con∣trary to the fact has no more Credit with me then it needs must.

But this is not the worst on't. Here seems to be an irrecon∣cileable Contradiction. Episcopacy, is Indifferent, and yet best in it self: Not necessary, and yet Apostolical, and yet some think there was an absolute necessity of this quarrel between the Text, and Margine; The Margin was Added to make the Text passe muster, and if the one had not been a Deleatur, the other had mi•…•…'t of an Imprimatur; The necessity of the Argument re∣quired Episcopacy should be a Thing indifferent: but the neces∣sity of pleasing his Patron required it should be Best in it self; And in what a Lamentable plight must a Learned Author be, to gratify such Contrary demands? Let him then Agree himself with himself, whilst I examine his Reasonings.

Church government is Necessary in the General; but this or that form of government, in particular, is not necessary, (not abso∣lutely necessary) therefore somethings not necessary in themselves, are, or may be necessary to the constitution, or administration of a particular Church. This, if I greatly mistake not, is the whole strength of this Period. To which I answer in these particulars. (1.) That though the Scripture does not trouble us with Terms of Art, Monarchical, Aristocratical, Democratical, Yet at least all the Officers belonging to the Church of Christ are there specially determined: And from the Nature of the Officers, the spe∣cies, or particular form of the Government, will of necessity emerge; If the Officers of the particular Churches stand upon equal ground one with another, the government which results from thence will be Aristocratical: If there be an Imparity,

and subordination of the governors of one Church to another the government which results from thence will be Monarchical; And if the Churches governed by their respective Pastors are not knit together by some Common bond, the government will be denominated Congregational. (2.) Supposing that the govern∣ment is only Commanded in the general, but the particular form not determined, yet this will never conclude, that the Church may Impose such things as Terms of Communion which are noe Commanded in the general. It can never follow that a Church may institute, and impose Ceremonies, for which there is no General warrant, because it must agree upon a Government, for which there is a General warrant: Nor that she may Impose those things which are not necessary either to the Constitution or Administra∣tion of a Church, because she must determine upon that, which is necessary both to the constitution, and administration of it. (3.) He pretends to prove that it is unlawful to separate upon the Account of unnecessary Conditions of Communion, and he gives us an Instance in Episcopacy, which yet his Margin affirms to Be best in it self, and Apostolical for Antiquity: from hence we are instructed, That unnecessary conditions, are such as are or may be Best in themselves: And let him but produce such Terms of Communion, as being unnecessary in themselves, are yet best in themselves, and I am confident there will be an end of this Controversy: whereas therefore his Margine tells us, That this is Argumentum ad Homines: he says very true, it is so to him∣self and his friends. If Episcopal government be best in it self, how will he thence conclude the Churches power to Impose in∣different things, unnecessary things; which are not best in them∣selves? But if Episcopal government be indifferent, and unne∣cessary in it self, how is it best in it self, and Apostolical for Antiquity? An indifferent thing, best in it self, An unnecessary Apostolical constitution, is a notion which founds very harshly in my ears, and perhaps the most of our Readers.

But we are all tyred out with these paralogisms, we have heard a great clamour of Schism, Schism, as the manner is, and when we come to Enquire after that Reason, we are returned with a nihil dicit, or which is all one, nothing to that purpose.

CHAP. III.

Of the Nature of the things scrupled by Dissenters: Shew∣ing that there is no necessity to sacrifice either Con∣science or Truth to Peace, which may be purchased at lower Rates, or else would be too dear.

IT was my Unhappiness to read of one; who, to an excellent Discourse of the influence of Adams Trans∣gression upon the misery of mankind, made this Blas∣phemous return; What a stir is here about the eating of an Apple? Much what of the same Temper was that Blustering Hector Pope Iulius the second: Who being humbly advised by a Cardinal not to Rage so immoderately for a Peacock, (which it seems was stoln) answered like himself, God could be Angry, and Plague the World ser a sorry Apple, and shall not I much more for a delicate Peacock?

When our Enquirer would perswade us, that the Things in Controversie are of small Importance: Let me perswade him, that no Disobedience to God, or Treachery to our own Souls, can be little to those who understand the Majesty of the one, or the Worth of the other.

When the Compilers of our Liturgy shall plead on the behalf of the Ceremonies, that though the keeping or ommitting of one, in it self considered, is but a small thing; yet the wilful and contemp∣inous transgres•…•… of a common Order and Discipline, is no small of∣fence before God: I hope without offence we may affirm a little more of the least of Christs Precepts! That little sins will find a great Hell.

It's the solemn, and Religious custom of those who would make their own pleasures the supream Reason of their own Com∣mands, and our Obedience; first to flatter us, that the matter is inconsiderable, till we have submitted; and then to threaten us with the sanction of those commands, as no less then Eternal damnation, when violated.

But if the making the Things in Dispute a Sacrifice, would satisfie our Enquirer, we are content they be immediately offer∣ed up as a Holocaust, to the peace and unity of the Church, in those flames they have kindled: But he comes to explain him∣self: 'Tis not that the Ceremonies should become a Burnt-offer∣ing to Peace; but that the Consciences of the Dissenters should be Sacrificed to the Ceremonies: or, which is more to his pur∣pose, their Persons Sacrificed to those Touchy Deities, (as he calls them) of Custom and Vulgar Opinion.

Those sins, which men count small, are therefore great, be∣cause their temptations are less pressing, and so being more easily avoidable, have less to plead in their excuse, or Defence, But

an Imposing spirit, alwayes turns the wrong end of the Perspective∣glass, which shrinks a Mountain into a Mole-hill, and a Bulky-Minster, with all its Cathedral Apurtenances, into a Chappel of Ease, where twenty Nobles per Annum will not Defray the Charges of a Ceremonious Conformity.

All things are Little or Great, as they serve the present occa∣sion: Little, when their Imposing is vindicated; and Great, when the Neglect of them comes to be punished. Little, or no∣thing, till the yoke is fastened on; and then weighty, when once their Conscience is shakell'd with Canonical obedience.

The undoubted way therefore to settle a righteous and a durable peace, is to take just Measures of things: Not to keep one Bushel, by which to m•…•…e out Impos•…•…tions, and Another, by which to deal out Censures; neither on the account of Peace to Reneger any of Gods Truths; nor by unnecessary Impositions to disturb the Churches quiet.

And if men could be perswaded to set aside Passion, and those alluring baits to Empire over souls, and calmly consider how mean (at the best) those things are upon which they lay the vast weight of our Concord, they would see Reason, not to perpe∣tuate our Divisions, nor intail quarrels upon innocent poste∣rity, who are not yet imbroyled in our Contentions; upon the account of those things, which the Church may well spare with∣out any eclipse of her Glory; part with, without Impeach∣ment of her Wisdom; leave free, without prejudice to the Worship, or just offence to any, to the unspeakable joy of all Cooler spirits, besides the infinite satisfaction that would arise to our Brethren of the Reformed Religion beyond the Seas.

There are three things, which the Enquirer has propounded to himself to Treat of in this Chapter.

[1] That the Causes of Dissentions amongst us, are not like those upon which we seperated from the Roman Communion. We acknow∣ledge it with all cheerfulness! Yet a man may die of many other Diseases besides the Plague. We Rejoyce that the Church of England has such clear grounds to justify her departure: And we wish we had fewer grounds to justify ours.

But here for the credit of his Discourse (wherein we are all equally concerned with himself) I could have wish't he had not prefaced it with so foul and gross a slander: It is said by some, that there is as much cause for Secession from this Church now, as there was from the Roman in the time of our Ancestors. I only de∣mand so much Justice from the Reader, as to suspend his belief till this judicious Imputation be made good, and in the mean time return thus much in Answer.

§ 1. There may be a just Cause, where there is not an equal Cause of separation: There may be a great latitude in the terms of Communion, and yet all injustifiable, and there may be great variety in the Reasons of separation, and yet all may be war∣rantable. Had the Popes Terms been much lower, they had been much too high for our Ancestors to come up to: And

though the Terms of this Church are lower then those of Rome, yet they are something too high for Dissenters, who humbly plead that they have just cause for a peaceable Departure, since they cannot peaceably Abide in the Society.

§. 2. Upon our Enquirers Principles, it had been as lawful for our Ancestors to have continued in Communion with the Roman, as for Dissenters to conform to the present demands of this Church. For let me have a clear Answer, why their Private Wisdoms, ought not to be sacrificed to the Publick Wisdom in Queen Maries Reign, as our private wisdom resign to the pu∣blick, under our present Circumstances? For in this Case, we consider not the lawfulness, or unlawfulness of the Terms as they are in their Naked selves; but where the final Decision shall rest, whether they be lawful or unlawful? Now the Enquirer tells us, page 168. Its enough to warrant our obedience, that the thing is the Command of the Superiour, and not beyond the Sphere of his Autho∣rity. But who can measure the Sphere of the Magistrates Autho∣rity, unless we could take the just Diameter of it? Again page 178. The Result of all will be, that instead of prescribing to the Magistrate what he shall determine, or disputing what he hath concluded on, we shall compose our minds, and order our circum∣stances for the more easy, and cheerful compliance therewith. What Rivers of precious Blood had this Doctrine saved, had it been broached in Q. Maries dayes: That men must not dispute what the Magistrate has concluded on: And though he thinks to heal all this by saying page 166. That God has made the Magi∣strate a General Commission, and made no exception of this kind, (meaning as far as Circumstantials, and those things that God himself has not defined) yet this will not salve the difficulty, because 1. Who shall judge what is a Circumstantial, and what a Substantial; what an Integral part only, and what an Essential part of Religion? Where shall we lodge the determination ulti∣mately, what God has defined and not defined? If the Magistrate! Then our Ancestors are gone by the Common Law. If the private person, we are all in statu quo. 2. God has no where dister∣minated Circumstantials, from Substantials in the Magistrates Commission; for though our Enquirer has excepted the one, yet it is by his private Authority, which binds not the Magi∣strate, His Commission is Patent, and therefore it may be read. 13 Rom. 1. Let every soul be subject to the higher powers, &c. This Commission does no more except an Obedience, then a Circum∣stance; he that will put in the one, may at pleasure insert the other, and he that will except the one, may and will, except the other. So that I conclude, or at least see no reason why I may not; that according to this Enquirers sentiments, had providence allotted us our habitations under a Prince of the Roman Communion, we might have practised all his Injunctions, without warrant to plead our Consciences in Bar: which Prin∣ciple will bear a mans charges through all the Turks Do∣minions, and make any man a free Citizen of Malms∣bury,

when once Conscience is sacrificed to the Deity of Le∣viathan.

Every true Protestant will gladly read his Justification of this Churches departure from Rome: And therefore though it be not much to the matter in hand, I shall not grudge to go a little out of my way with him, for his good company and profitable discourse.

1. We could not (says he) continue in the Roman Church upon any better Conditions, then Nahash propounded to the men of Jabesh Gilead to put out our Right eyes, that we might be fit for their blind Devotion. Whether the eye be put out that it cannot; or hood-winckt, that it may not see, is no such considerable dif∣ference; but we have the less need of a Private, if there be a Publick eye that can see for us all, and better discern the fit Terms of Communion: And whether it be the right eye, or the left, or both, that our Enquirer would pluck out of our heads I cannot tell: for when we have considered with the best eyes we have whether it be our duty to withdraw from the present esta∣blishment in some things, and the result of our most impartial inquiries, concludes in the affirmative, yet we are Schismaticks, and all that is naught; if then we may not see with our own eyes, as good pluck them out.

They that fancy man to be but an Autamoton, a well contri∣ved piece of Mechanism, have certainly fitted him to this Hy∣pothesis: For suppose him to be like a Clock, which once put in motion, will jog on the round, and drudge through the Horary circle, and perform you a twelve hours work, in twelve hours time without attendance, or other charge than a little Oyle; and you may then set him to what hour you please. And he shall as freely strike twelve at Sun-set, as Mid-day.

2. We must not here have renounced our Reason; What if we had? Our own private Reason is not worth so much as to contend with the publick: And thanks be to God, that our Governours are Counselled by their own Reasons; for had they been guided by the Counsels and Interests of such Divines, we must have Renoun∣ced ours too long ago.

3. That Church in lieu of the Scriptures gives them Traditions: Nay, do not wrong the Grave Tridentine Fathers; it was but Pari pietatis affect•…•… veneramur. The Church of England abhors indeed that Sacriledge, in her 34 Article. Whosoever through his private judgement willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to Gods word, ought to be rebuked openly: And I am confident the Roman Church will allow us openly to break any of hers, when she shall confess them to be repugnant to the word of God.

4. Instead of such things as were from the Beginning, it prescribes those things that had their beginning from private Interest, and secular Advantages: It has been a piece of policy of our Duellers to escape the Laws, to cross the Channel, and fight it out upon Callice Sands: If our Enquirer will go with me thither I would

dispute it fairly with him, whether the Terms of Communion be the same that were from the Beginning? If the Church of Rome be war∣rantably deserred, because her matters stand not in the Primitive posture: They that can make the plea, will expect the same privi∣ledge. The Learned Author of the Irenicum p. 121. assures us, that it is contrary to the practice and moderation then used, to deprive men of their Ministerial functions for not conforming in Habit, Ge∣stures, and the like: and he adds his pions wishes: That God would vouchsafe to convince the Leaders of the Church of this Truth It will be less material therefore, whether the things so •…•…ifly insisted on, had their beginning from private Interests and secular Advantages, for if they were not from the beginning, is't little to us where they had their rise.

The Canons of 1640. leave bowing towards the Altar indiffe∣rent, and prohibit Censuring and Iudging: Extend but the same Moderation to all other things as far from the beginning as they, and of •…•…o greater Importance, or confine them to Cathedrals as Organs once were, where they that have little else to do, are at more leasure for such operous services; and we shall be secure as to Schism, which the Enquirer will certainly yield to, since he equalizes that sin to the most horrid crimes of Idolatry, Murther and Sacriledge.

5. They make seven Sacraments. And at our Equirers Rates may make sevenscore: What is a Divine Sacrament, but an out∣ward visible sign, of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof: And let him define a humane Sa∣crament more appositely if he can. Then an outward visible sign of an inward and spiritual grace ordained by man himself; as a means whereby we receive the same grace. And wherein does a My∣stical Ceremony come short of this Description, whose declared end is, To stir up the dull mind of man to the remenbramce of his du∣ly to God, by some notable and special signification, whereby he may be edified. Nor is there any thing wanting but the Royal assent, the Divine stamp of Authority to make it a Sacrament as accomplisht at all points as those which are declared Generally necessary to sal∣vation. And if the Papalins erroneously judge their five ordained of God, and we confess ours are not so; all the difference is this; That they are mistaken, and act proportionably to their mistake, and we see better, and yet act disproportionably: But the truth is, many of their most Learned Writers freely own their five Sacraments to be no more then Ecclesiastical Traditions and Mystical Ceremonies; such as the Sign of the Cross, though to set them off to the eye, they honour them with the August Title of Sacraments: Thus Petrus a Soto.

Omnes illae Observationes sunt Traditiones Apostolicae, quarum principium, Author & origo, in Sacris Scripturis inveniri non potest. Cujusmodi sunt, Oblatio sacrificii Altaris, unctio Chrismatis, in vocatio Sanctorum, Orationes pro defunctis, totum Sacramentum Confirmationis, ordinis Matrimonii, Paenitentiae, •…•…nctionis extremae, Merita Operum, necessitas

satisfactionis, enumeratio peceatorum facienda sacerdoti.

We are to account all those Observations. Apostolical Traditions, whose Beginning, Author and Origine, are not found in the Holy Scrip∣tures: Such as are the Oblation of the sacrifice of the Altar, the Anointing with Chrisme, Invocation of Saints, Prayers for the Dead: The whole Sacrament of Confirmation, of Orders, of Ma∣trimony, of Penitance, of extreme unction; the merits of Good Works, the necessity of satisfaction, and Auricular confession.

6. They have taken away one of the ten Commandments, and have Arts of evacuating all the rest: And why may they not evacuate the second, as well as our Author the fourth Commandment? All were equally promulgated in Mount Sinai, all have the same Signature of Divine Authority, and he that can make Schism equal to Idolatry, may when he sees his time, throw off the second as he has done the fourth for a piece of Judaical Super∣stition.

7. They have brought in Pageantry instead of Piety and Devotion, effaced the true lineaments of Christianity, and instead thereof, recommended and obtruded upon the world the dictates of Ambition, the Artifices of gain. He may safely talk his pleasure at this di∣stance; though it would not be so prudent to preach this Do∣ctrine where the Popes great Horse sets his foot: All the use I shall make of it is this little: That if the introduction of Pagean∣try instead of Piety and Devotion be a good warrant to justifie our Separation from Rome; Let them judge (who have to do with it) whether it were Fellony to remove a mans Quarters ten miles from some Cathedrals.

8. Lastly (says he) these things could not be submitted to without grievous sin, and manifest danger of Damnation: No! now ob∣serve how the Romanist will belabour him with his own Cudgel: p. 122. Its the custom of those that have a mind to quarrel, to ag∣gravate, and heighten the Causes of discontent, to the end that the ensuing mischief, may not be imputed to the frowardness of their temper, but to the greatness of the provocation. And passion is such a magnifying glass, as is able to extend a Mole-hill to a Mountain; If men would be perswaded to lay aside their passions, and calmly consider the nature of those things that they divided from the Catho∣lick Church upon, they would be so far from seeing Reason to perpe∣tuate the Schism, that they would on the contrary be seized with wonder and indignation that they have been imposed upon so far as to take those things for great deformities, which upon mature Consi∣deration are really nothing worse then Moles, which may be upon the most beautiful face: But the Reader will easily see that these are nothing but some ill gathered shreds out of your Formul•…•…, Oratoriae, or Clarks Transitions, which will fit Protestant or Papist, and indeed any School-Boy that has a Theme, or De∣clamation to compose.

That the Causes of separation from the Church of Rome were pregnant, every way clear and evident, we do therefore agree: And that the Reasons of separation from the Church of Eng∣land

are not so great, but then neither is the separation so great; for as we agree in the fundamental Articles of Religion, so we may quickly agree in all the rest, when some of a more fiery temper will let their Mother Alone to exercise to all her Children such an Indulgence as is agreeable to their various Measures of light in lesser concerns. But (says our Author) It's quite otherwise in the Church of England. For.

1. No man here parts with his faith upon Conformity, But I am afraid they must part with it, or they will hardly be accepted. Their faith is, that the Lord Christ is the only Lawgiver of his Church; that the Scriptures are the adequate, and Commen∣surate Rule of all Religious Worship, and if they do not part with thus much of their faith, they must live in a Contradi∣ction to it; but perhaps he may understand their faith better then they themselves.

2. No man is bound to give away his Reason for Quietness sake: Then I know who was mistaken p. 64. who tells us. That since the peace of the Church often depends upon such points as Salvation does not, and since in many of those every man is not a Competent judge, but must either be in danger of being deceived himself, and of troubling others, or of necessity must trust some body else wiser then himself, she recommends in such a case, as the safer way for such private persons to comply with publick determinations. And we may assure our selves of our Enquirers good nature in this par∣ticular; who condemnes Virgilius for asserting the Antipodes, though it were demonstrably true, and the contrary impossible. And then I am afraid we must sacrifice our Reason to Peace, and ra∣ther subscribe like Brutes, then run the risque of being persc∣uted like Men.

3. A man may be as holy, and good as he will. The goodness and holiness of a Christian lyes very much in using Holy Means for Holy Ends: Gods Holy Ordinances, in order to Holiness in the Habit and Complexion of the Soul: He that may not use the means of Holiness when he will, may not be as Holy as he will: but as Holy as he can without them: He that will use all the means of God in order to that great end, it may possibly cost him more then he would willingly lose for any cause but that of righteousness: Methought it was an odd sight t'other day to see a Grave Divine in his Canonical Habit, marching With a Brace of Informers piping hot on either Hand, the one like the Giz∣zard, the other the Liver stuck under the wings of his Sacerdotal Habiliments, from one of his Rectories to the other, to give Di∣sturbance to a Company of poor Innocent people that would have been a little more holy if they might; when this is reformed. I'le believe that the more of Holiness appears, the better Churchmen we are reputed.

4. This Church keeps none of her Children in an uncomfortable estate of darkness; for we must know that there's a twofold estate of darkness, a comfortable, and an uncomfortable estate: Now the Comfortable estate of darkness, lyes in trusting others, submitting

our private to the publick wisdom; this is that blessed state where∣into he would wish his best friends: But the unconfortable state is, that Remedy which is Practised in Spain and Italy for the Cure of Church Divisions. An excellent Remedy it is, but it comes too late to do any good here: The difference between them was observed before, either to be born blind, or made blind, to have no Conscience, or prohibited to exercise it; to have no eyes, or not to use them; and in my private opinion there's no great comfort in either of them.

5. She debars none of her Members of the comfort and priviledges of Christs Institutions. Some that have struggled with a doubt∣ing Conscience, have attested the contrary; but however she may possibly debar some of those priviledges and comforts, that would have been her Members, because they dare not give the price, she rates those priviledges and comforts at.

6. She recommends the same Faith, the same Siriptures, that the Protestants are agreed in: Yes! but then she recommends those Ceremonies to boot, in which Protestants neither are nor ever will be agreed in.

We do therefore seriously triumph that the Church of Eng∣land with the Protestants, are also fully and perfectly agreed that they have not only the same God and Christ, but the same Object of Worship too. (though I know not wherein God and the object of worship differ) the same way of Devotion in a known Tongue, the same Sacraments, the same Rule of Life, which are all the great things wherein the Consciences of men are concerned, To which I shall need to say no more; but that we in the General profess our owning of all these, and yet our differences be very consi∣derable, but let our Consciences be concerned about no other; no other Sacraments, no other Rule of Life, no other Devo∣tion, and what is necessary to reduce all these into practice, and I can assure him, Dissenters will flock a pace into the bosome of the Church.

He promises us now that he will faithfully and briefly recite the matters in difference. And I confess for brevity, he has per∣formed his promise well enough, but for his fidelity, the Dis∣sentets sadly complain of him: I shall therefore crave the li∣berty to use a little more prolixity, and I shall endeavour to compensate it with much more fidelity, to reciting the material points wherein we differ.

As § 1. Whether a Minister ordained according to the ap∣pointment of the Gospel to the exercise of the whole Ministerial work, may without sin consent, that a main part of his Office be statedly and totally taken out of his hands, and his work Canton∣ed at the will of another?

§ 2. Whether any Church has power from Christ to appoint in, and over it self, or Members, any Officers specially distinct from those Christ hath ordained.

§ 3. Whether any Church hath authority from Christ to institute any other Ordinances of fixed and constant use in the

Church then Christ hath instituted?

§. 4. Whether it be an apparent invasion of, and open re∣proach to the Regal Office of Christ, for any Society of his to in∣stitute either new Officers or new Offices, for the Govorning and Administring that Society, which the head hath not al∣lowed.

§. 5. Whether it be not the duty of every particular Church to conform all the worship, and administration of Religion to the Laws of their Institution? and that whatever is not so Con∣formed, be not a Corruption, which ought to be Reformed by those Laws?

§. 6. Whether if a Church shall peremtorily refuse to re∣move such Officers, Offices, Ordinances, superadded to the E∣vangelical Law: A person that shall separate from its Commu∣nion in those things wherein it refuses to reform, may without breach of charity be called a Schismatick?

§. 7. Whether a Christian may act against the superseding Dictate of his Conscience, and may give it up to be ruled by an Imaginary publick, Conscience?

§. 8. Whether, seeing we have the unerring word of God to guide us to be mislead by our Leaders is a good Countersecurity against the Judgment of God?

§. 9. Whether it be lawful to break the least of Scripture Commandments to purchase our Quiet with men, or secure our own Repose in the world?

§. 10. Whether the command of my Superiour will justify me in Murthering the Soul of my weak Brother, when I may a∣void giving the scandal in things indifferent?

§. 11. Whether can the command of a Superiour make that no sin, but a duty: but without that command, had been no du∣ty, but sin?

§. 12. Whether a Minister of the Gospel may submit to have his Prayers and Sermons Composed for him by others? And whether he be a Minister at all who is not able in some measure to discharge both to Edification?

§. 13. Whether a Christian may without sin wholly and per∣petually suffer his Christian Liberty to be determined one way, though under future Circumstances, it may be the command or God for a season to determine it the other way?

§. 14. Whether a Christian Willing to subscribe to all that Christ has propounded to him to believe, and to engage solemn∣ly to do all that Christ requires him to do, and not contra∣dicting such engagement by Conversation, arguing him of prae∣valent Hypocrisy, but having given good proof before men of his Holiness, ought to be denyed Christian Communion?

§. 15. Whether upon such tendries made, and their refusal; only because he will not submit to new Terms of Communion

not approved by the Word of God, he shall adjoyn himself to some other particular Church, where the Doctrine of Christia∣nity is purely Preached, the Sacraments duely Administred, and the Conditions of enjoying all these, and other the Ordinances of Christ, honourable and easie; such Departure from the one, and Conjunction with the other, be that Schism noted in the Scripture?

§. 16. Whether any Church hath power to advance indiffe∣rent things above their indifferent Natures, and make them Holy in their use, and relation, appropriated to Gods imme∣diate Worship, and impose them as the Terms of exercising the Ministerial Office?

§. 17. Whether any Church hath power to institute new de∣dicating, and imitiating signs and symbols, whereby persons are declared and professed to be visible Cristians?

§. 18. Whether being clearly convinced by the Word of God that there are Corruptions in a particular Church whereof I am a Member; I ought not to endeavour in my place and Station lawfully to reform them: And if a prevailing number in that Church shall not only refuse to reform, but require of me to re∣nounce all such lawful endeavours, upon pain and peril of cast∣ing out of Communion; I may not wave the society of the cor∣rupt Majority, and adhere to the more sober and moderate party who will reform themselves?

[2] His second task is to prove that something must be foregone for peace. The design of this loose Discourse may de reduced to this Argument. Small matters though truths, or duties, are to be sacrificed to peace: But the things that Dissenters stick and boggle at, are such small matters, therefore they ought to be sacrificed to peace. To which I only say at present; That I modestly deny both his Premisses, and do hope he will as mo∣destly deny the Conclusion. And perhaps some Sawcy Fellow or other will take up the Argument, and give it one turn. Small matters that are indifferences ought to be sacrificed to peace, but the things imposed upon Dissenters (in the judgment of the Imposers) are small indifferent things, therefore they ought to be sacrificed to peace, or thus. Those things which we account lit∣tle, we ought not make necessary to peace & union, 〈◊〉〈◊〉 the things which are in difference, are in our own account little, therefore we ought not to make them necessary to peace and union.

Something then we would give for peace, and more then we can modestly speak of: If it were to be had for Money, we should not think that Gold could buy Peace too dear, though Truth may.

But may we humbly enquire of the Enquirer, whether he have this Peace to sell? And at what rates it may be pur∣chased? I have Carefully, not to say Curiously perused his whole Discourse; and I must confess to the Reader, that I am so far from understanding how the Market goes, that I suspect he

knows not his own Mind. Page 131. He tells us: We must be at some cost to purchase it, and part with something for it. Well! but what is that something? Will Petitions, Supplications, Prayers, Humbling our selves at his Footstoole procure us Peace? No! That something, is nothing: Men are not so mad, as to part with such a rich Commodity as Peace for an old song of Petitions. What is it then? Oh! pag. 130. He told us from Erasmus, That Peace was not too dear at the price of some Truth. Very good! Will then telling half a dozen round Lyes procure us our Peace? or the renouncing half a score Scripture-truths. or so? Oh but we are commanded to buy the Truth; not sell it: Net to do evil that good may come. And besides that Peace will never wear well, nor last long that is purchased with the loss of Truth. To war with God, or skirmish the Scripture, is no approved method to secure Peace amongst our selves. Well then, pag •…•…32. He tells us, We must subdue our passions and castigate our heats: And I think we have had pretty good Coolers; then we must take in our sailes, lighten the ship, cast overboard the Fardles of our pri∣vate fancies and opinions: And we are Content to cast overboard any thing that is purely our own; only if any of the Rich Lading of Truth should be packt up in those Fardles, we humbly pray that may be spared: If our own private personal Concerns were only called for, he should find the Non-conformists as one man; saying, sin autem Jonas ille ego sim, projicite me, in Mare ut tempestas desaeviat: Pray throw us into the Sea, only do not throw any concern of Christ, nor Reformation after us: Well! then he would have us offer something to those touchy Deities of Custom and Vulgar Opinion. But really these are a Couple of such Insatia∣ble Idols, it were cheaper to starve them, then feed them; we may Maintain Bell, and the Dragon at as easie rates: What is it then we must part with for peace? At last it comes out with much ado; Loath to confess till just turning off the Ladder, for these are his Last words under this head, pag. 137. In a word that we part with all that which is no essential point of our Religion, for Charity which is. I am heartily sorry that Peace is not to be had upon easier terms! But especially that Charity, a Lady of so much Debonaireté, that seeks not her own, much less to rob ano∣ther, that 〈◊〉〈◊〉 not to look so Big, and stand upon Terms; should enflame the Reckoning: It is not, it cannot be Charity, I know her Temper too well; that requires Conscience, or Truth should be sacrificed upon her Altar: A true friend she is to Truth, and no less to Peace, and will wait on her usque ad Aras and no further. No! It's the Tyrian Idol Meloch that old Canibal and bloodsucker, that delights in Humane Carnage; For thus we read in Q. Curtius, that when they were in a great straight.

Sa∣crum quod quidem Diis minime Cordi esse Crediderim, jam multis saeculis intermissum, repetendi quidem Autores erant.

Which we may accommodate in the Translation thus, Some there were that perswaded the State to Revive an old and obsolete Statute, which since the time of Ancient Persecutions had lyen D•…•…rmant, and

to sacrifice Freemen to the Common safety; but for my part, though you count me a Heathen Writer; I can never believe, according to those notions I have of the Gods, that such Cruelties were ever accep∣table to their Deities. I would have Peace upon any terms that are Reasonable, but to part with all that in Religion, which he shall say is no essential part of it, is a very hard Chapter. We may chop off a mans Legs, Arms, put out his Eyes, cut off his Nose, and yet though thus miserably dismembered and mangled in his In∣tegrals; his essential parts, Body and Soul remain: Thus he may cut off even what he pleases of Religion, all Worship, all Sacra∣ments, all Discipline, and leave us but Faith, Hope and Charity, there's as much as is essential to our Salvation, and then dispose of the rest.

To this, or some other, or no purporse at all he quotes us Greg. Nazianzen. Who asks us this Question: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What's far more beautiful then our own Reason? And he Answers: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nay I will add, the most profitable too. We were made to believe page 126. That no man (in England) is bound to give away his Reason for quietness sake: But now four pages further, Peace is far more beau∣tiful and useful then our own Reason: How shall we reconcile these cross Capers? Why, Qui bene distinguit, bene respondet. Then he was commending the Moderation of the Church of England in opposition to Rome. How that Imperious Lady that sits on the seven hills, Hectors the World out of their Reason, and common Sense; and then Reason was more precious then Peace; but now he's arguing the Non-conformists into obedience, and then Peace is more precious then Reason.

To the same purpose he gives us that excellent counsel of the Apostle. 12 Rom. 18. If it be possible, as much as in you lyes, live peaceably with all men. Admirable advice it is, God grant us grace to take it. And truly the Non-conformists can live peacea∣bly with all the World, if they might be let alone, but its not in their power to prescribe Terms to others, but to receive them. Leges à victoribus dari, à victis Accipi, said Caesar: If then reasonable Terms be offered us, we will accept, and love them: If unreasonable, we will refuse, and love them. If we be taken into the circle of their Charity, we will love them; if we be excluded, yet still we love them: Amabo & si Nolis, Amabo & si Nolim ipse. We will love whether they will accept our love, and thank us for it or no: Nay we will love them whe∣ther our own exasperating sufferings will perswade us, or no; that is, we will follow them with a Christian affection, in spight of their teeths, and of our own. But this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to live, converse peaceably, perhaps may be Impossible, and the Apostle we see will not tye us up to Impossibles: Now sinful Conditions create a Moral impossibility; for id tantum possumus quod jure possumus.

I confess it cost me a Smile when I read his improvement of

the Apostles exhortation. Surely (says he) he did not mean we should only accept of Peace, when its offered us for nothing, or be quiet till we can pick a quarrel, but that we should be at some cost to purchase it, and part with something for it: The old something still! Why, we are willing to part with all our outward Con∣cerns, we will give skin upon skin, will neither Gods Terms, nor the Devils please him? Only we would not part with our Consciences instructed from the Scriptures, the Soveraingty of Christ, the Perfection of the Written Word; and is all this Nothing?

But still he's at it again—We must deny our selves something upon that account. Why, we will take an Oath in the presence of Almighty God to lead quiet and peaceable Lives as become good Subjects, in all godliness and honesty; Will that serve to purchase our Peace? No! It must be something else, which before he acquaints us with, he will first prove the necessity of it, and thus he Reasons.

There are hardly (says he page 1. 1.) any two persons perfectly of the same apprehensions, or stature of understanding in the whole World. So much difference there is in mens Constitutions, such di∣versity of Education, such variety of Interests and Customs, and from hence so many prejudices and various Conceptions of things, that he that resolves to yeeld to no body, can Agree with no body. What now is to be done in this perplexed Case? Must we take our Consti∣tutions in pieces? I doubt we shall never put them right together again; or must we have no Peace till all the propensities and incli∣nations, rooted and riveted in our Beings, Natures Tempera∣ments, besides that second Nature growing out of Custome, be stor∣med? The Terms of Peace will be next to desperate this way. What then, must the prevailing party commit a Rape upon the intelle∣ctuals of the depressed Minority, and Marry them afterwards to make them amends: Yet still there is a Tower called Assent and Consent, can never be forced by assault What then, must the lesser number openly profess themselves Convinced, and make Re∣cantations before they have cause for't? Alas this is but to Pro∣selyte a few Hypocrites, who are not worth the whistling! Or must we tarry till we come to Heaven, where we shall be of one mind? Oh our Enquirer is not satisfied in that point to Plerophory, some thin•…•… so indeed; but he wisely keeps his faith to himself, What course must we then steer? Why we must castigate our heats, take in our sailes, lighten the ship, and offer sacrifice to the touchy Deities of received Custome and Vulgar Opinion, with all the fine stuff you heard before: But surely there's an easier, cheaper, more honourable and Christian way then all these put together: To bear with one another, to leave judging, censuring, despising, persecuting; to leave men to those Sen∣timents which they have contracted from insuperable weakness, or less happy Education, whilst they are good men, good sub∣jects, good Christians, sound in the Faith, and Worship God no worse then the Scripture commands them. And he that

cannot Indulge his brother sound in the Fundamentals, and walking together with his brethren so far as he has attained, let him prate of peace till his Tongue akes, 'tis evident he would not purchase Peace with Shoobuckles.

The Apostle has recommended this expedient to us by his own example, 1 Cor. 9. 20, 21. which the Enquirer could see to quote, and not to understand. Unto the Iews I became as a Iew, that I might gain the Iews; To them that were without the Law as with∣out Law (being not without Law to God, but under the Law to Christ) that I might gain them that are without the Law; To the weak became I as weak that I might gain the weak, I am made all things to all men, that I might by all means save some. It seems the Blessed A postle had not yet learnt to snickle the private Conscience, with his publick Authority.

That which he quotes from Greg. Naz is indeed more conside∣rable to his design: Who affirms how St. Basil dissembled the Coesseu∣tiality of the Holy Chost, and delivered himself in Ambiguous Terms on that point, least he should offend and loose the weak. The Reader will conclude by these instances, that though the Enquirers designly open to condemn the Dissenters, yet his Mediums do strongly plead their Cause: We are illustrated with an Apostle, with a famous Bishop, both eminent for their Condescentions to the weak, such as laid not the stress of the Churches Peace upon their own Wills, or A postolical power, or Ecclesiastical Autho∣rity, nor defined too severely Controverted points; and yet when he comes to the Application, the duty of yelding is pressed upon the Dissenters: Whose coming up in a hundred points were per∣fectly insignificant, unless they could nick the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Canon-Conformity. I would ask the Enquirer whether the Dissenters ever pleaded to be gracified in so weighty a point as the Coessentiality of the Holy Spirit? Or whether Ambiguity, or a handsome equivocation there, must be one of those things we must give for Peace; If neither of these, he might have spared Bafil, if not for our sake, yet for his own. And out of all these excel∣lent Materials we expected he should have composed a Speech to the Reverend Bishops.

My Lords! I have humbly set before your discerning judgments the great example, of the Great St. Basil, and the greater instance of the famous Dr: of the Gentiles, persons, whose Authority in the Church and wisdom to manage that Authority, was (without disparagement) equal to the same Qualifications in your Lordships; And yet their hearts so humble, when their places were so high, their Condescen∣tions greater then their Exaltations, carries somewhat in it of that Divinity which bespeaks your Imitation. They would become all things to all men, though sin to none; They were ambitious to wi•…•… the weak by Meekness, and not to wound the weak by Majesty. The way of Peace lyes plain before you, st•…•…p to them in things Indifferent, who cannot rise to you in what they call sinful, your yeelding to the weak will be your strength. And whilst you gain tender Consciences to the Church, you will gain

Immortal honour to your selves. Let it be the glory of your lives, that you have made up our Breaches, and not the Epitaph of your Tombs; That the way of Peace you have not known.

He comes now to the Grand example indeed, that of our Blessed Saviour, which if it be but faithfully alledged, and Congruously applyed, must silence all dispute, and conquer the must restif reluctancy, Let us then hear how Christs example leads us to Conform.

1. Christ complied with the Rites and Customs he found; What, right or wrong? 'Tis true! he complied with those he found, because he found such Rites and Customs as were warranted by the Law. He was Circumcised. True, It became him to fulfil all Righteousness. He did eat the Passeover. Very true! He was made under the Law. He wore their Garments, spoke their Language. No doubt of it; He was a Jew by Birth, and approved himself a Minister of the Circumcision for the truth of God.

2. He condescended to the very humours of that stubborn people. True! Not by Imitating them; not assuming the person of a Iewish Zealot, but mildly reproving their irregularities; He came not in the blustering Whirlwind, nor in the terrible Earthquake, but in the still small voice of Evangelical Meekness. He came not to break the bruised reed, nor quench the smoaking flax; but re∣buked his mistaken Disciples that they understood not the spirit of the Gospel, nor what a temper it called for, that they must needs fetch fire from Heaven, to Consume the truly Schismatical Samaritans; when they should rather have Castigated their own heats, and calmed their own passions, which were kindled from a worse fire: I expect still how he will accommodate this Condes∣cention of our Blessed Saviour to his purpose; for either the Dissenters must be those stubborn people, and then if the Clergy will imitate their Lord and Master, they must condescend to their very Humours, or else Dissenters must in imitation of Christ con∣descend to the Clergy, and then it supposes them to be the stub∣born and inflexible party. Besides Condescention in Inferiours to Superiours, will be very improper Language.

3. He used their phrase in his Discourse. And the Non-confor∣mists speak as proper English as their Wit serves them, that they cannot Adorn their conceptions, or cloath their thoughts in thunder 〈◊〉〈◊〉 ping Phraseology, may, perhaps be their Misery, but certainly not their Sin.

4. He observed their Feasts. We Question it not; He came to do his Fathers will, and amongst other particulars, that also of observing what ever Ordinance was of Divine Institution: But the Render must know, here's a secret Argument couch't in these words against Non-conformity, which I will ingenuously own, and 'tis this: The Jews had instituted a Feast in Memory of the Dedication of the Temple. Now this Festival had not the character of Divine Institution; and yet this Feast our Saviour solemnized, and who then can be so refractory as not to observe the Holy-Dayes, and consequently all other Humane Constitu∣tions,

which bear no direct Repugnancy to the Law of God? I shall neither assert at present that this Festival had Divine Warrant, n•…•…r deny that it was properly of a Religious Nature, but this I return, That it appears not that our Saviour performed any Act, or spoke any Word, that may be interpreted, or Construed an approbation of that practise. All that appears is from 10 I•…•…. 22, 23. And it was at Jerusalem the Feast of the Dedication, and it was Winter, and Iesus walked in Solomons porch: How shall we draw in Christs conformity from these words? It was Winter; Ergo Jesus approved the Feast. He walked in Solomons poreh: Ergo, he condescended to that usage! The business was no more then this: Christ went up and down doing good, and seeking all occasions for that great end of his coming into the World: Where most Fishes were, there he threw his Net; where the greatest Confluence of People were gathered, there he preached: He took them where he could find them; they would not come to him, he would go to them; whatever was the Lawfulness of that Feast, or the occasion of their assembly, Christ could make a Holy advantage of it, to preach the Gospel for their Sal∣vation.

5 He made his own Institutions of Baptism and the Lords Supper as Consonant to their Customs as 'twas possible. A notable instance it was of his Condescension, if it was but true; but I am afraid we shall not be so happy as to see clear evidence of it; which is therefore to be lamented, because our Enquirer will miss an Advantage of charging Dissenters with Iudaizing in the Sacraments. But I will promise him thus muc•…•…? when Non-conformists have a Commission from Heaven to Institute Sacra∣ments, they shall, if I can prevail, make them as Consonant to all honest Customs as 'tis possible; but till then I hope he will not be displeased that we regulate all our Customs by Christs Com∣mands, and not warp his Commands to our Customs.

6. He would not disturbe them with Novelty, but ingratiate•…•… himself and his Doctrine by these complyances. I have but one an∣swer to these Objections. Let him be imitated. Let all that profess the name of Christ, so far evidence the sincerity of their profession, as not to torment mens Consciences with New fan∣gles, nor vex an Age (wearied with contending, and willing to be quiet) with Novel inventions: Let all Junior •…•…ervances be reduced to the sacred Rule and Rubrick, and then we shall all conform and joyn cheerfully in the Antiphonie; As it was in the Beginning, so it is now, and ever shall be, World without end.

7. When a certain Tribute was demanded of him, he first proves he was not oblidged to pay it; yet least he should offend them, deter∣mines to pay it, and works a Miracle to enable Peter to pay it. An unanswerable Argument that Non-conformists are not exempt∣ed from Ta•…•…es and Subsidies: But what's their Coine to their Conscience? It may seem a piece of unpardonable boldness to say that Dissenters go beyond this pattern: And yet 1. they plead no Immunity from Assessments. Nor 2. pay their Levies

meerly to •…•…id offence, but out of sence of their duty, Nor 3, can they raise Money so easie as by Miracle, they are glad to work hard for it; and yet they endeavour to get their Silver ready against it be called for; and if their Persens, or Purses may serve their Prince, they know nothing too precious for his service, that under the Auspices of his Gracious Government, they may lead a quiet and peaceable life in all Godliness and Honesty.

And now let the Enquirer cast up his Accounts, and see what he has gained Declaro, by all these great examples? The Apostle who was strong in the Faith, parted with something of his Liberty, to please and gain the weak; therefore the weak must part with their Consciences, wherein they have no liberty, to gratifie the strong: Jesus Christ, who was the Lord of Worship, accommo∣dated his Ordinances to the Jewish Customs, therefore the Non-conformists who have no power over worship, may accom∣modate their practices in Worship to the present Customs St. Basil concealed his judgment in a great Truth Therefore Non-con∣formists may subscribe what they judge a falsehood.

From the publick instances our Enquirer at last Appeals to our Consciences. Let me Appeal (says he) to the Consciences of men, is it •…•…t plain from hence, that although I be perswaded that such a certain Rite is less commendable in it self, yet if it appear to be an Instrument of Accommodation, that it is therefore in that Case best on that Account? These Retrogade Appeals from the publick Iudg∣ment to the private Conscience are wholy irregular; yet since he has appealed to Conscience, to Conscience he shall go; whose deter∣mination in the case, if it may be heard speak, is this; That it is plain from those Instances, that if any rite in it self indiffe∣rent, shall prove an Instrument of Distraction, and Division, it's just upon that account to abolish it, but his Appeal was not drawn Clerk-like: for the competition, and contest is not amongst us, between •…•…ne Mys•…•…ical Ceremonie, and another, but between Ceremonies, and no Ceremonies; If the Controversie were about a meer circumstance of time, or place, or the Natural cloathing of a Religious Action; As whether the publick wor∣ship shall Commence at Nine, or ten a clock, or whether it shall be celebrated in a house of Timber or stone, in which De∣termination the Wors•…•…ippers may perhaps suffer some 〈◊〉〈◊〉, •…•…ut the worship it self no prejudice, seeing we must worship our God at some time, and some place, we can have no concern for stiffness or abstinacy; but when the Controversy shall be about such Rites, which being neither in general com∣manded, nor in their individuals expressed, do enter into the worship it self, as an Integral part of that Devotion which we present to the divine Majesty, we say such Rites are sinful, on this side the Command of a Church, and can be no fit Instru∣ments of Accommodation.

After many an Impertinent paragraph, The Enquirer starts a New Question, which, though I never once dream't of it, shall have that attendance it deserves. If I am perswaded that such

an opinion is more true, then that which is publickly owned, (so long 〈◊〉〈◊〉 the 〈◊〉〈◊〉 doctrine of Christianity is not in dispute) may I 〈◊〉〈◊〉 rather conceal if, then dis•…•…urb the Church? The case is I confess before▪ mean 〈◊〉〈◊〉, and the best assistance I can contribute to it's Resolution, is to recommend him to the Apostle. 14. Ro. 22. Hast th•…•… Faith; have it to thy self before God! upon which Text our Enquirer descants notably. 1. By faith in the Text (says he) the Apostle means not the Doctrine of Christianity. For then the Meaning should be, That he that understands the great Doctrine of Christianity should conceal it: well, but what hurt in a concealement? St. Basil was just now applauded, for dissembling the Coessentiality of the H. Spirit: which, if the Athana•…•… Creed say true, is one of the great Doctrines, of Christianity, necessary to be believed for salvation. 2. By Faith (says he) is not meant the Habit of saving Faith: we Agree to it! And are glad he can find such a thing as a Habit of saving Faith. 3. By Faith is meant only a perswasion of the •…•…awfulness of such a thing in it self indifferent. I shall not contradict, yet let me say. 1. That though it be a Confessed Truth. that 〈◊〉〈◊〉 〈◊〉〈◊〉 interdum licet, yet 'tis as true, pr•…•…scribere falsum▪ •…•…unquam licet: Though I may conceal a Truth sometimes, I may never assert a falshood. I may forbear to say there are Antipodes, yet may I not say, or subscribe, or swear there are none, and yet these are none of the essentials of our Religion. Negative precepts bind us semper, and ad semper; that is, there can be no case put wherein, no time assign'd when it may be Lawful to deny or renounce the smallest Truth, or violate the least of Gods commands by my practise. 2. Though I may conceal my judgment, or suspend my practise, in some of these lesser matters, yet when a sweet concur∣rence of inviting Circumstances shall call for my asserting that truth, or pract•…•…sing that duty, I am then to assert the one, and practise the other. In some cases I may wave an Explicite Pro∣fession, or open practise, when such forbearance shall be compen∣sated with a greater Good, when a little Time shall pay the Truth, and Gods Glory, Interest, and make amends, for the lucrum Cessans, and damnum emergens, the Spiritual loss sustained, or Spi∣ritual advantage delayed 3. Though I may conceal, or suspend as aforesaid, yet I ought not to give away my Christian liberty, nor commit any Act, or Acts, that may de•…•… my future claim, or be pleaded in Bar to my right. 4. When •…•…he Con∣sciences of Christians are notoriously hazarded by my silence, or forbearance, when I am in danger of betraying my Brother to Errour, or hardening Another in his, I have need of much wisdom and prudence how to speak and act, but speak, and Act I ought; for it's a most monstrous cheat, to urge the Manner of a duty, against the Duty it self; As that because I ought to Act pru∣dently, that therefore I ought to sit still. 5. I am much dissatis∣fied how it should follow from hence, what he makes his con∣clusion: That we may change any Rite or Ceremony that we have a great kindness for, for one more grateful to others:

Nay, if Any Ceremony I have in my worship not Commanded by Christ, may do him a kindness, I have no such kindness for it as to disoblige him, nor shall he need to send me back one of his beloved ones in Exchange, I shall never feel the want of it. But now the Reader must be entreated to use his eyes: The Asser∣tion was that it is Lawful to Conceal my opinion (when the main Doctrine of Christianity is not in dispute) rathet then disturb the peace of the Church: from whence he would wisely infer, there∣fore we may practise Ceremonies, which I am either fully sa∣tisfied are sinful, or not fully satisfied that they are Lawful: for this is the upshot:—That we may comply with the Laws in being, so they be not palpably Contrary to the Scriptures or Common Reason; It very amazing to me, that I cannot conceal what I think true, unless I must assert what I judge false: nor bite in my sentiments about Anothers unlawful practise, but I must practise with him: I may suppress my judgment that such a thing is sinful, and yet not dare to deliver my judgment that it is Law∣ful. He that Commanded me not to judge my brother, did not command me to Imitate him.

It must not be overlook't, what an Emphasis he lays upon this word Palpably, we may comply with the Laws, so they be not Palpably contrary to the Scriptures. And p. 11. It must be An Apparent breach of the divine law, that gives just cause of sepa∣ration. And p. 118. Conditions of Communion that are not Expresly sinful, and such wherein there is not a Plain necessity, and Certainty of sin in Compliance, are justified. Sinful Terms, will not justify separation, unless they be Apparently, Expresly so. Nor will a sinful Command warrant my non-obedience, unless it be Palpably such. It must be some gross impiety, which like the Egyptian darkness may be felt: Thus if I be prohibited to partake of the Lords Supper, oftner then once in three, four or seven years, I must pocket up the wrong, because here's no palpable, apparent, express violation of the law of God. The Law says indeed, As often as ye eat this bread, and drink this cup: but has not determin'd how often. As one of your Roman Casuists determines, that we are not bound actually to love God above once in three years; And Another thinks, once in a Mans life will serve the turn, provided we do not down-right Hate him: because 〈◊〉〈◊〉 Command of Loving God, is an affirmative praecept, which binds indeed semper, but not ad semper. And if all the Rabble Rout of Popish Ceremonies were Commanded, and five times as many more, yet these will not justify non-obedience, because (forsooth) they are not expresly forbidden, by Name, nor palpably contrary to any one Text of Scri∣pture.

And to conclude, the Reader shall now know at a word the Lowest price of Peace. That we part with all that, which is no essential point of our Religion, for Charity, which is. This is the Lowest penny, take it, or Leave it, try the world, and mend your selves, where you can. But 1. It's palpably ridiculous, to oppose

Charity to any point, or part of Religion: As if charity, which is Commanded by the principles of our Religion, should cross those principles: Charity Commands a Religious person to stoop to all in his private concerns, but requires not that Any Principle of Religion should stoop to it. 2. It's weakly suppo∣sed, that it's the Concern of Charity, that we be of one uniform practise in the Minutes of Religion, when her highest, and no∣blest exercise is to Embrace those that differ from us in sinless practises. For I cannot yet understand, what Interest Evangelical Love has to reduce us to an uniformity in Rites, and Cere∣monies; And do know that Protestants who differ in the lesser points of Religion, as to principle, and practise, do yet main∣tain a more entire and cordial love amongst themselves, then the Papists who are cudgelled by the Iron rod of the Inquisition into a precise Indentity, in their little fopperies.

Did we never hear of two friends that could really love each other with the most endeared affections, though their cloaths were not made by the same Taylor! nor trim'd up with the same Ce∣remonies of Ribbonds, and Lace; Let the worshippers of Ma∣homet quarrel about their Green, and Red Turbants, yet Christian Kingdoms can hold firm peace, and Inviolate Amity, without Abolishing their respective Country Customs: The Irish in one of our Kings Reigns could not be perswaded nor forced to leave their odd way of Plowing, and threshing out their grain, and yet that prudent Prince never sent Ta•…•… amongst them with his Iron •…•…ail to thresh them into a Com∣pliance with more Decent, and useful manners, 3. This Distin∣ction of the points of Religion into Accidental, or Circumstan∣tial, Integral, and essential, (or however else they please to Marshal it) had need be well, warranted, sufficiently clearly, carefully limited, and distinctly butted, and bounded; that we may Exactly see where the Circumstantials end, and the Inte∣grals begin, and where the Integrals expire, and the essentials Commence, or we may soon be distinguisht out of all our Reli∣gion: for under the cover•…•… of such arbitrary distinctions Rome has already rooted out much of Religion within her Quarters.

She confesses that Christ did institute both the Eating of the Bread, and the Drinking of the Cup; but withal affirms, that He that eats the flesh of Christ, receives the Bl•…•… 〈◊〉〈◊〉 per con∣comitantiam. Drinking is not Essential to the Sacrament, and therefore she has upon prudential grounds, (as she thinks) ap∣propriated that Moity to the Priests, who need it most, and love it best: And in the judgment of Grotius, Both Bread, and wine may be spared, as he Leardnedly Determines upon that Question. An semper communicandum per Symbola? And 'tis but suitable to what he endeavours to evince (as our Enquirer cites him pag. 163) That the Magistrate Exceeds not his Com∣mission when he interposes, for the Determination of the Circum∣stantials of Religion. And seeing bread and wine in his judgment are not essential to that Ordinance; By his own, and our Au∣thors

principles, the Magistrate may (for some time at least) prohibite both: for if the Magistrate has a power from God to Determine the Circumstantials, he must be supposed, to be Judge what are so, and thus we may have all our Religions Justi∣tutions distinguish't, and determined away in a Moment. For though at present whilst we are under the care of faithful Gover∣nours, we are secure of the essentials; yet we have granted A principle in this Generation, which may utterly Eradicate all positive and instituted worship in the Next; And we hold all the Ordinances of Christ upon precarious Terms; that is, we are fiduciaries of that grand Depositum, till some men shall please to call for it, and then like the Traditores of old, must resign and betray the concerns of the Gospel.

[3] He is now entering upon his Third Labour; which is to prove; That the Things in Difference are of such a Nature, as may be fit to become a peace-offering, and sacrificed to the Magi∣strate, the Laws, and the Church. For the proof of which he will give us these five following Remarkes.

(1) That the things now scrupled in this Church are such as were heretofore submitted to, by the most Leading-men of those that now depart from it: To which I shall very briefly return these few particulars. 1. That the Non-conformists are not led by Men, further then as they have Authority in the Name of Christ to Lead them. The Leaders or Pastors disclaim all other conduct, then by Gospel direction; their power is Ministerial, not De∣spotical, And their people disclaim all such Leaders, as would Lord it over their faith, and take away the Judgment of Discre∣tion over their own Acts. It's a very uncomely fight to behold a Drove of Rational Creatures with their Consciences Tayled to one •…•…e horse, and so conducted to a Faire, there to he sold for peace, and Expediency. 2. With equal Reason the Dissenters will plead, That the worship which they now use, is the very same that was lately used, and practised by some of the most Leading∣men Amongst the Conformists; And is it not a wonder that whether men go backwards or forwards, yet both shall form an Argument for Conformity. If they have sometimes been Non-con∣formists, and are now reclaimed, that shall conclude for Confor∣mity, because they must be supposed to have their eyes Anointed with some excellent Collyrium, and to see better; If they were once Conformists, and become at last Dissenters, yet that will conclude full as well for Conformity, because they once saw better: such shuffling arguments would with equal Truth serve the occasions of the Dissenters too. Many of the Conformists were once Non conformists, and therefore we are no worse now, then they were then; and Many of the Non-conformists were once Conformists, and therefore having tryed the difference are more competent Judges which way of worship is nearest the Rule. And though both these ways of Reasoning are none of the best, yet if there be any Advantage, the latter carries it: because there can be no such Arguments from worldly Interest the one way, which

may possibly have a stroke the of other; few are Ambitious to be starved, and as few that are so irreconciliable to preferments. 3. Not former Apprehensions, but present Light into the mind of God from his word, ought to be our Immediate, and next Dire∣ctor in our worship of him: Men may change, as times and ex∣ternal Accidents change, but the Rule of Religion is unchangea∣ble, and abides for ever.

(2) Some Non-conformists daily come over to the Church, and those none of the Meanes•…•… for Ability, or piety: but let them brag of any one if they can find him, that hath since the resettlement of the Church apostatized to them. The Dissenters send back the Challenge, let them brag of any one if they can find him that has Apostatiz'd to them. But yet I shall say a little more.

§. 1. It's no wonder to hear of few conversions to a persecuted Profession. It must be a deep Impression of Duty to God, and a violent respect to the Reward of Another World, that will pre∣vail with flesh, and Blood to set it's face against the blustring wind of Opposition, and •…•…owe against the impetuous Current of Gene∣ral Example, Men are not easily induced to close in with that wor∣ship, which will not only prejudice, but Ruine their Temporal Concerns. It's ordinary to see secular advantages to Command the Minds of many, but no turning to A Reproached Reforma∣tion, but what arises from clear and irresistible convictions. All the Avene us to preferment, all the Passes to a Livelyhood are so strictly guarded, that men of parts whose Educations have promised them the outward Rewards of Ingenuity, and learn∣ing, are sometimes necessitated to sowze over head and ears into Compliance at first Dash; All Arguments are Drowned in the Noyse of a Croaking belly, and Hungry stomacks swallow first, and leave it to the strength of Nature to Concoct all as well as it can▪

Nay, from the Good old woman at the Towns-end, that teaches the Criss-cross-rowe to the Bellfray Schoolmaster, and so upwards, all the places of Education are tinctur'd with Conformity; Every p•…•…isny is taught first to swim with Bladders, that at last he may venture alone; first to Act without knowledge, and then with it, or Against it, like the Crotonian Milo, who first carried the sucking calff, till by gradual essays he could Carry it when a Bull. Thus Traps of temptation must needs take, when they are baited at both ends, great Necessities and great Preferments.

§. 2. This Argument is borrow'd, or stollen from the Papists, who use and urge it every day against the Protestants; I shall pro∣pound and Answer it in the words of Monsieur de la Motte. In his late Motives to his conversion: p. 108. 109. D'o•…•… vient done (disent ils) qu'il y a si peu de personnes qui quitent la Religion Romaine? & que, de ceux qui l'ont quitée pour embrasser la Protestante, on en voit une grando partie, qui y retonrnent, & qui font, comme on dit, leur Recantation? Whence comes it (say the Romanists) that so few quit the Roman Religion? and that of those who have forsaken it, to embrace that of the Protestant, we see many that Return back, and as we say make their Recantation? To which he gives this Answer. Ie pourrois •…•…lleguer mille Raisons particuliers pour lesquelles, plusiturs illustres

Protestans ont 〈◊〉〈◊〉 Religion en France, quin'est plus à la mode, (dit on) •…•…n ce Païs-là, & •…•…nt embrassé la Romaine, je dis seulement en general, ce qu'il est facile de remarquer dans les par∣ticulieres, que •…•…'est l'interest, qui les ment & les retient, qui les fait changer, & quiles empeche de rechanger. I could give a thou∣sand particular Reasons, for which some emin•…•…nt Protestants have •…•…uited their Religion in France, which, say they, is Now no lon∣ger the mode in our Country; and have Embraced the Romain Faith: But I only say this in general, which is very easy to Observe in the particulars, That it is meer Interest that Allures them first, and then fixes them; That makes them change, and then hinders them from a Rechange. The pension of a thousand Crowns (as he goes on) which they promise to a Minister, in Case he will renounce his calling, is a most violent temptation.

§. 3. I could tell the Enquirer of those that have deserted their station in the Church of England, and have given their Reasons for it, and embraced a persecuted Reformation: I could tell him of many young Schollers eminent for piety and learning, who have rather chosen a retired estate and mean Condition, then those allurements, which would make many a mouth water at them. But let every man stand or fall to his own Master; I am not qualified to judge either way, but this I will say, that who∣soever shall Reason the one way or other, will find his Argu∣ment Inconclusive, and I have known so much in my small Ob∣servation, and known some men too well, then either to be much Confirmed in my judgment by their presence, or stagger'd by their Absence.

(3) There are men of as clear understanding, as good life, and as Comfortable consciences, in the society of this Church, as are any There else to be found. And if I should say, there are Persons of as clear understanding, as good life, end as Comfortable conscien∣ces in the society of the Non-conformists, as are any where else to be found, I should discover a vanity equal to that of the Enqui∣rer. I cannot be of every mans Religion, that is of a much clearer understanding then my self, unless I resolve to be of twenty Contradictory Religions at once: Nor can I judge it my duty to Imitate every one of a holy life, further then in his Holiness: Nor of every mans way that pretends to a Comfortable Conscience in his way, because I see some fitch in Comfort to their Conscien∣ces from the greatest provocations, or grossest delusions; Besides it's no part of the clearness of mens understandings, to be wiser then the Scriptures, or to study Reasons, why they ought to destroy all that are not of the same Intellectual stature with themselves. Nor does it add to their Holiness, that they can persecute others whose lives are Holy; Nor to the solid Com∣sort of their Consciences, that they endeavour to weaken the Comfort of other mens; and I will further add, that since my own Conscience can only directly witness to my self, it can never be allowed Credence with Another, if I deny it its proper work, and Office in Another, But we have met with this Bragga∣dochian

Pyrgopolinias before, whether the Reader is referred, if at least he shall judge so inconsiderable a Trifle to merit fur∣ther Consideration.

(4) The things objected against this Church are but at most dispu∣table Matters, because all wise and good men are not Agreed upon them, but that which is sub judice, and yet under dispute, cannot be called evil, till the dispute is ended, and the decision made against it: To which I crave leave to Answer. 1. That then some of the greatest and most important points in Religion must be called disputable, seeing all wise men, and some good men are not Agreed upon them. 2. If the matters he still sub judice, and cannot be called evil till the dispute be ended; why are the Non-conformists Executed before condemnation? for I hope he arro∣gates no such partial Tribunal to himself, that the things in controversy, shall be reputed undecided when he would justify the one, and yet decided when he would Condemn the other. 3. We say the things are already decided by Scripture long ago, if that may be Judge, and if any other Judge be set up, the Con∣demned party will appeal thether as the Highest Court of Judg∣ment in matters relating to Conscience and the Immediate worship of God, where alone they ought to be Judged.

(5) The things scrupled in this Church are such as the like may be found, and Complained of in any Church of the whole world, at least since the Apostles times. To which I say, 1. That I have been too much beaten to the Game, then to be Overborn by the En∣quirers Daring Confidence, and do smoothly deny the Matter of Fact. Many particular Churches may be found at this day, where Mystical Ceremonies are not found, much less made the Terms of Communion. But he has two wide Creep holes at which he will escape. 1. That we choose wath National Church we will: It seems then A particular Church, and a National Church are Terms that Measure each other. And thus if we in∣stance in the Ancient Albigenses, Waldenses, or the present French Churches, he may reject the issue, because they are not National Churches. And all the Churches for three hundred years after Christ, because they were not National. 2. He will undertake this taske, If he may have the History and knowledg of that Church, whatever it be or was since the Apostles times, as we have of this. I Commend his discretion, 〈◊〉〈◊〉 knows it difficult to get the Church-History of other National Churches, so full as we have of our own.

2. If the Churches in the Apostles times had none of these things now scrupled, we shall rather chuse, and such choise is our Duty, to Conform to their patterns then any junior and more green-headed Constitutions. They are the Apostolical times and Churches, of whose constitutions we have infallible Records which we propound for our Exemplars, and he will be tryed by Any Others, if we will bate him them, for which we thank him. I am now expecting a serious Proposition, and he sends us this offer: That since there is no Grand Master of Reli∣gion

concerned in the Controversies between us, nor any violation of the Laws of God in our Complying with the Laws of this Society, and since Mahomet must either go to the Mountain, or the Mountain must come to Mahomet, i. e. one side or other must yeeld; we will be per∣swaded to think it reasonable, that the subject should submit to the Governour, and opinion give place to ancient Custom, and Novelty to the Laws in being. This is his friendly Motion, and one so Mo∣dest, that we would be perswaded to think it reasonable, If he had given us Reasonable arguments to be perswaded; which that he has not I think is Evident from what has been already said, with these further Considerations.

§. 1. That his motion is grounded on a false suggestion, That there's no grand matter of Religion concern'd in the Controversie, nor any Law of God violated by our Complyance: for the Perfection of the Scriptures as the Rule of Faith, worship, and Church-Go∣vernment, is a Grand matter of Religion, and greatly concern'd in this Dispute. The soveraignty of Christ over his Church, His compleat discharge of all his Offices, His Kingly Office in Making Laws, his Prophetical in revealing the whole mind of God, is no small matter of Religion, and greatly concern'd also in this dis∣pute: which Law-giver, by his Express Law, and Royal Edict has Commanded all his true Ministers, 28. Math. 19. 20. To Disciple all Nations, baptizing them in the Name of the Father, Son, and holy Ghost; Tra•…•…hing them to Observe whatsoever he has Commanded them; Adding a gracious promise of his special asssisting presence in this work, That he would be with them always unto the end of the world: we think that the Terms of enjoying all the Ordinan∣ces of Christ, is but Observing whatsoever Christ has Commanded: which Law is apparently, expr•…•…sly, palpably violated (to use his own expressions) when any thing else or less or more is made the Condition of our admittance into the Kingdom of Christ.

§. 2. I know no Reason why any party should be the Immo∣veable Mountain, that is too stiff in the hams to Come to Christ; I have ever judged Christ him self to be that Mountain, to which Mahomet and all Pretenders ought to move. It was Noted as a piece of arrogant Moroseness in Austin the Monk, that he would stir no more then a Mountain to meet the British Christians half way in an Amicable Association: But if the Church will needs be the 〈◊〉〈◊〉, yet let her remember that Christ is set upon that Holy hill, and if she will not Move in Deference to his Authority, He that touches the Mountains and they smoak, and makes the Hills to tremble, can by his Almighty power send such an Earth-quake in her bowels, as may cause her to yeeld to Reason.

§. 3. Though Opinion, and Custom may fight it out for me; yet let the proudest Ancient Custom bow down to the instituti∣ons of Christ. It has ever been as a Common, so a successful Pe∣liey to clap hoary Periwigs upon juvenile innovations, to conci∣liate some Reverence to their Antique Looks: Errour has often a more wrinkled face then, Truth, but Truth alway's Carries

the Graver aspect. They that Imp their pin-feather'd inventions wich plumes borrowed from Time's wings, do not Teach them to fly, but flutter, Antiquity is like Romulus his Assylum, where all pursued Corruptions take sanctuary; 'Tis the grand Bor∣rough, and safe Retreat of superstition, when fetretted out of her Lurking-holes of Counterseit Reason. He can say very little for his opinion, that cannot plead Antiquity, Custom, and such like Mormo's: Thus the Aquarian Hereticks pleaded Custom to use water mingled with wine, in the Eucharist, whose folly Cy∣prian thus Censures.

Victi ratione, opponunt consuetudinem; quasi Consuetudo Major esset veritate.

Being beaten at the wea∣pon of Reason, they fetch out the old Rusty sword of Custom; As if such aBilbao sword durst try its edge against the tryed scimitar of Truth: such a roat does Tertullian give these childish preten∣ces.

Consuetudo ab aliqua ignorantiâ, vel simplicitate initiam sortita, in usum per successionem Corroboratur; & it a ad∣versus veritatem vindicatur, sed Dominus Noster Jesus Christus, veritatem se, non Consue•…•…udinem cognominavit: Haereses non tam Novitas, quam veritas revineit, quodcunque adversus ve∣ritatem sapit, erit haeresis, etiam vetus consuetudo,

A Custom of Base and dunghil Extract, yet gaining some Repute by Long usage, and prescribing for it's gentility time out of mind, grows sawcy, and Malapert against Truth it self: But our Lord Iesus Christ called himself by the Title of Truth, not of Custom; The clear∣est conviction of Heresy is not by the leaden Lesbian Rule of Practise, but by the Golden Rule of the Scriptures. Errour, is Errour still, and will be so, of plebeian Bre•…•…d and Ignoble parentage, though it has purchased a coat of Armes, scrapes acquaintance with some Ancient families, and would make it out, that it came in with the Conquerour.

The Gibeonites Acted very subtlely, when they came to Io∣•…•…na, with Old sacks upon their Asses, and wine-bottles old, and reut, and bound up, and •…•…ld shooes, and clonted upon their feet, and all their provision dry, and mouldy as if they had come from far, when all this while they were but their Next Neighbours. It's a pretty sight doubtless to see the State which the great Czar of Muscovy uses upon publick Festivals, and Entertainments; The great Chamber all beset with grave Personages Adorned with Ermines, and Gold from head to foot, dazling the weak eyes of vulgar spectators, and yet perhaps you shall find some of these Knezzes next day in their Blue Aprons, who shall think it no Empeachment of their late Glories to sell you a penny worth of Pepper; such a Masque we have presented to us of old Customs, all gorgeously attired like the Antediluvian Patriarchs, and when we come to exa∣mine them, they are little better then (to use our Authors expressions) The Dictates of Ambition, the Artifices of gain, and a colluvies of almost all the superstitions, errours, and Cor∣ruptions, of former Ages.

§. 4. Since there must be a yeelding in order to peace, then surely they have all the Right, and Reason on their sides to have the Honour of the Condescension. Who Consess that the Matters in difference are Indifferent in themselves. such as where in no grand Matter of Religion is concerned; rather then they who ate bound up by immoveable persuasions, that they are sinful. 2. They who are most Remote from the primitive simplicity, and not they who have no higher Ambition, then to perform all things which, and as Christ has Commanded. 3. They who have made the Additions, which Cause the Divisions; and not they who only take up their Religion, as near as they can, as they found it delivered, and recommended to them, by the un∣erring word of God.

4. They who have enough to spare, and may part with some excrescences, and never touch the Quid of Religion, rather then they who own a Naked Religion without any Additaments, and if any such be found Amongst them, they are Content to surren∣der them up as a Sacrifice to peace.

5. They who by their Authority are Qualified to make a through Reformation, and such Abatements in supernumerary observations, such fillings up of the Chasmes, and vacuities, as may not only Retrieve peace at Home, but procure a General union with all the Reformed Churches abroad, to the strength∣ning of the Protestant Religion; weakning the hands of the Common Enemy; rather then those poor people, whose Cir∣cumstances are such that they cannot propose the Terms of peace to others, and what Alterations they shall make in themselves, will be insignificant to an universal settlement.

6. They who have already given some specimens of their Con∣descensions to the Romanists, by Removing some exasperating passages, and it may be hoped, and expected that they will take a few steps towards a Compliance with dissenting Protestants. For as the Author of the Irenicum observes well. p. 132. That which was laid as a bait for them (the Papists) was never intended as a Hook for those of our own Profession. And therefore to conclude this Chapter, I will take the freedom to Quote that Celebrated Son of the Church for a Theological Notion, whom he has already quoted 〈◊〉〈◊〉 Philosophical one. Dial. 5. p. 399. speaking of the Papacy as the Kingdom of Anti-Christs, he has those Notable words. Which we knowing so experimentally, not to be Compassed by Needless Symbolizing with them, in any thing; I conceive our best policy is, Studiously to Imitate them in nothing; but for All in∣different things to think the worse of them for their using them. As no person of Honour would willingly go in the known garb of Any Lewd, and infamous person; whatsoever we court them in, they do but turn it to our scorn, and Contempt, and are the more hardned in their wickedness; wherefore seeing that Needless Symbolizing with them, does them no Good but Hurt, we should Account our selves in all things indifferent, perfectly free, to satisfy, and please in the most universal manner we can those of our own party; nor

Caring what opinions, or Customs, or outward formalities, the Romanists, or others have, or may have had from the first Dege∣neracy of the Church, which we ought to Account the more hid•…•…ously soiled by the Romanists; using them; but supporting our selves upon plain Scripture, and solid Reason, to use, and profess such things, at will be most. Agreable to us All, and make most for the safety, and welfare of the Kingdom of Christ; for this undoubtedly. O Phi∣lopolis, is the most firm, and true Interest of Any Protestant Church, or state whatsoever.

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.

CHAP. V.

A thorough Examination of that Principle, whereon the Enquirer lays too great stress: That God lays very little stress upon Circumstantials in Religion.

THe Historian observes of the Ligurians, a kind of Banditti, that skulk't here, and there, and always plaid least in sight, that major erat aliquanto labor, Invenire, quam vincere. They were an enemy harder to be found out, then being once discovered, to be rowted: upon which account this Enquirer may pass for an Antagonist more troublesome then formidable; and yet therefore formidable, because troublesome.

He Professes himself as ready to lay down his life for the preser∣vation of unity, as in testimony against flat Idolatry: and next to, if not before them, he seems willing to dye a thousand deaths, rather then ever state a Question.

God lays very little stress upon Circumstantials: That may be true! And God lays very great stress upon Circumstantials; That may be as true also! But when He lays very little, and when very great stress upon them, let others blow the coal for him, he will save his breath for better purposes.

The Question would receive a very quick dispatch, if we his poor Plebeian Readers were worthy to know what he intends by Circumstantials; but seeing we are none of his great Cronies, and Confidents that may be admitted into his Cabinet-Consels, we must be content with the Andabatarian Feneers, to Cuff it out blindfolds.

If he were under any Obligation to use such Mediums, and In∣stances, as were proportionable to his conclusion, we might conjecture that by Circumstantials he means some Divine insti∣utions: But seeing he has imposed upon himself no such severe discipline, I know none has that power over him, as to compel him to their Laws of Discourse and Disputation.

God lays very little stress upon Circumstantials, undetermined by himself; but there imposers lay the main stress; And God lays very great stress upon Circumstantials by himself once deter∣mined, but there, (I thank you), our Enquirer lays very little. And there is Reason enough, and to spare, why God should lay

great weight upon the smallest matters which he has com∣manded, but not half enough why Men should lay such a stress upon their Pleasures, as to venture the Churches Peace upon them, unless it could be made out, that they had Authority from God to do it warrantably, an Infallible Spirit, to do it exactly, and infinite Charity, to guide that Authority, without which, to entrust any Creature with such a Power over Circum∣stantials, were but to put a sword into it's hand, that would kill some, wound many, and at last Destroy himself.

It is indeed a Noble Design which he pursues, viz. To Beget in Men better Notions of God, and better Measures of Religion; for hetherto Men have sancied God to be very rigid, and severe about small sins; but our Enquirer will ease the minds of Men of their scrupulosities, and discharge conscience from any Re∣gard of the Authority of God in his positive Laws, and institu∣tions. A work infinitely grateful, and eternally obliging this prophane, and Atheistical Generation, who had rather keep ten of their own, then one of Gods Ceremonies.

And with such Sophistry did the Archenemy prevail upon the less wary Minds of our first Parents. Ye shall not surely dye! The Command is meerly Positive, no eternal Reason of evil in the thing; And God Lays little, very little stress upon Circumstantials, secure but the main, Let there be no Schism between you, and never trouble your selves about these institutions which are but secunda intentionis; And he is seconded notably by the Enquirer; p. 161. All Ceremonial Appendages, (and such were the Trees of Life, and Knowledge, in Paradise: Circumcision, and the Passeover, under the Law; Baptism, and the Lords Supper, under the Gospel) are perfectly subordinate, and ought to yeeld to the designs of Peace, Charity, and edification. And yet these poor deluded ones found to their cost, that He who represented God As a Captious Deity (as the Enquirer with great seriousness words it) proved himself A Captious Devil, and that it had been more their Intetest to have Credited Gods most severe threatnings, then Satans most sugred promisos.

But if it be true, That God lays so very little stress upon his own, we need not Question but Men will lay at least as little upon their institutions; If God be so indifferent, and remiss, we hope we shall not find them rigorous; for seeing Magistrates are called Gods, such as hear some considerable part of his Image, and borrow of his Authority, they will no doubt represent that God to us, truly as he is, A God of Mercy, grace and pitty; and not watch Advantages against their Creatures; but so long as the Main of subjection is provided for, and the substance of their Institutions observed, Alterations may be made in lesser matters without their offence.

That the Servant is sometimes more severe then the Master, we are taught from Gehazie's sin, and may we never learn it from his Leprosy. 2. Kin: 5. 20, My Master hath spared Naaman this Syrian, but as the Lord Liveth I will run after him, and take

somewhat of him. And there was another Servant in the parable, who laid a great stress upon a few Deniers, when his Lord laid less upon many Talents; And would have pluckt out his fellow servants throat for a sorry Circumstance, when he had the face to beg Indulgence in the substance. And we are sufficiently lesson'd that it's better to address the Lord himself, then the Steward; ever since the Syrophenician met with such churlish treatment from the Disciples, and so gracious a Reception from our B. Saviour: such are some of our Church men, who Lye baiting at and worrying of the Magistrate night and day, to exact the rigour of Conformity and the penal Statutes, as if all Religion were utterly lost, unless their Circumstantials were preserved, Sacred and inviolable, whatever become of Gods Circumstantials.

The Title of this Chapter Modestly asserts only thus much, that God lays very little stress upon Circumstantials: But the continued Tenor of his discourse labours to make it out, that he lays very little upon some of his own precepts, the True and clear sta∣ting therefore of Circumstantials in the Question, would be above half way towards its Answer.

Under the Mosaical Law God commanded that they should offer to him the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 juge Sacrificium, or the Daily Burnt∣offering: and in this case the Coulour of the Beast, (provided it was otherwise rightly qualified) was a meer Circumstance. Such as God laid no stress upon, and that Man had proved himself an Ardetious, superstitious Busy-body that should curiously adhaere to any one Colour: but for the Heighfer, whose ashes were to make the water of separation, there the colour was no Circumstance, but made by Gods Command a substantial part of the service: To be Rod, was as much as to be a Heighfer; for when circumstances have once pass't the Royal Assent, and are stampt with a Divine seal, they become substantials in insti∣tuted Worship.

The Question then ought to have been, whether God have any regard to his own positive Laws; or whether he be so indiffe∣rent about his own institutions, that he lays little stress upon our obedience to them? But this had been too broad English, a little too uncivil for any that would carry fair correspondence with the Scriptures: and therefore let it be mollified, and stand as it does: Whether God lay very little stress upon Circumstantials in Religion?

In deciding this Question, he had done very ingenuously, and fairly to have told us, from whence we are to take the measures of that stress, and weight, which God lays upon these things; which because it was not for his Interest, yet may be much for the Readers, I shall endeavour to clear up these two things, first, from whence we ought not; and secondly, from whence we ought to fetch these measures.

[1] From whence we ought not to take the measures of the stress which God lays on them?

(1) Then we ought not to judge that God has little regard to

any of his Commands, because the Matter of them abstracted from his Authority, is little; for we must not conceive that Christ sets little by Baptism, because the Element is plain fair water; or little by that other Sacrament, because the Materials thereof are common Bread, and Wine: nor to set them of, must we varnish them with pompous Pageantry, as if any thing were necessary to Buoy up their Repute, or beget an awful Reverence to his Insti∣tutions, besides his Authority, For 1. Though the things in themselves be small, yet his Authority is great. As God appears great in creating little things, his power conspicuous in em∣ploying little instruments to Archieve great effects, so is his Au∣thority very glorious in enjoyning small observances: 2. Though the Things be small, yet God can bless them to great purposes. 2. King. 5. 11. Naaman was in a great Huff, that the Prophet should prescribe so plain, and mean a way for his Recovery: he expected some Majestick procedure in the Cure, that the Prophet should come out, and stand, and call on the Name of the Lord, and strike his hand over the place. This had been something like! but to send him away ingloriously, with all that train, and bid him Go wash in Jordan seven times, was not to be endured by a Person of his ranck. and quality. Are not Abana, and Pharpar, the Ri∣vers of Damascus better then the waters of Israel? may I not wash in them, and be clean? And he went away in a Rage! But we are to judge that to be best, which best reaches the End; Healing Jordan, then ineffectual Pharpar. 3. If the things be small, then the grace, and mercy conveyed by them, may be had at cheaper rates; And shall it be objected to Gods Ordinances, as their Reproach, which is their real Glory? Baptismal water may be had a thousand times cheaper, then the Popes Holy water, shall that be it's crime, when 'tis a thousand times more useful?

(2) Nor are we to judge that God lays little stress upon his in∣stitutes, because he does not immediately avenge the contempt and neglect of them upon the Violaters. And yet such is the un∣worthiness of Reprieved sinners, that they have formed one of their strongest Arguments for the Continuance of Corruptions in Gods worship, because he breaks not out upon them with present Destructions. 8. Eccles. 11. Because sentence against an evil work is not speedily executed, therefore the heart of the sons of men is fully set in them to do evil: whereas, 1. Such an Argu∣ment would equally conclude that God lays very little stress upon Murder, Idolatry, Sacriledg, nay Schism itself. 2. God will find a time soon enough to reckon with all those who bol∣ster up themselves in these presumptions, and take an unworthy occasion to be therefore Bad, because God is so Good: All the threatnings that are upon Record, will certainly find out, and lay hold on the Despisers of his sacred institutions; And who to Accommodate their Doctrines to the Genius of the age, and humour the People with a Religion agreable to their Customs, must remember. 5. Math. 29. whosoever shall break one of the

least of Christs Commandements, and teach men so, shall be called lease in the Kingdom of Heaven. 3. God has not left himself without a witness that he is a Iealous God, in the matters of instituted worship: for though Nadad, and Abihu might plead that it was a small matter, a meer trifle what fire they used, so long as they kept close to the substance of the Command; yet God let them know, that he that offers strange fire to the Lord, may be consumed with strange fire from the Lord: And under the state of the Gospel, he has given such evidence of his displeasur•…•… herein, as may justly Alarm us out of our security. 1 Cor. 11. 30. For this cause many are weak, and sick among you, and many sleep.

(3) We are not to conceive that God lays very little stress upon his institutions, because we see a prophane, and contemptuous generation of men lay little weight on them, except it be a Load of Reproach, and contumely: for this were to measure God by the world; as those prophane wretches did. 50. Ps. 21. These things hast thou done, and I kept silence, and thou thoughtest, that I was altogether such a one as thy self

As we must not think that God appretiates, whatever men set a high value upon; so neither are we to judge that he disesteems any thing because it's grown out of fashion, and thereby exposed to contempt by the Atheistical wits of Mercenary writers. Our Saviour has told us; 16. Luke. 15. That what is highly esteemed amongst Men, is Abomination in the sight of God. And on the other side, what is of high account in the sight of God, may be depretiated by men.

If any of Christs institutions seem necessary to be bro∣ken; it will be first necessary to decry them as poor, low, inconsiderable Circumstantials, and then to fill the peoples heads with a Noice, and din•…•…, That Christ lays little stress on them, and in order hereto to call them the Circumstantials, the Accidentals, the minutes, the Puncti∣lio's, and if need be, the Petty-Johns of Religion, that Con∣science may not kicke at the contemning of them.

(4) Nor may we conclude that God lays little stress on his posi∣tive Laws, because he is ready upon unfeigned repentance to pardon the violation of them, for thus we might conclude also, that he laid little stress upon Murder, and Adultery, in that •…•…oon as David had said: I have sinned against the Lord: the Prophet delivers him a sealed pardon, The Lord hath also put away thy sin, then shalt not Dye. 2. Sam. 12. 13.

(5) Nor yet ought we to form such conclusions, that God lays little stress upon his positive precepts, because he lays a greater stress upon moral precepts in themselves. As it would be an injury to conclude that any Church lays little weight upon the observation of the Lords day, because when one of its own insti∣tuted festivals, is coincident with that Day, the ordinary service thereof gives place to the proper service of that festival; when all that can possibly by the wit of man be inferred thence is but

this, that the Church may have a Less respect for the one, then the other: so would it be injurious to conclude, That God has very little respect to his own institutions, because he may suspend their exercise pro hic, & nunc, rather then the duties impe∣rated by a Moral precept: Mint, Anise, and Cumine, are in∣considerable things, compared with the weightier matters of the Law, judgment, Mercy and Faith, and yet our Saviour tells them, 23. Math. 23. These ought ye to have done, and not to have left the other undone.

(6) As absurd would it be to conclude, that God lays little stress upon positives, because he disrespe•…•…s the performance of a duty in Hypocrisy, for at this rate we may conclude that he lays little upon preaching his word. 50 Ps. 1•…•…. What hast thou to do to declare my statutes? or that thou shouldest take my Covenant in thy Mouth? seeing thou hatest instruction? And the Consequence is as Natural, that God Regards not prayer, because he hears not the petition of him that regards Iniquity in his heart, 66. Ps. 18. And that the prayer of him that turns away his ear from hearing the Law, is an Abomination, 28. Prov. 9.

(7) Nor may we gather that God makes little account of a positive precept, because he sometimes sees Reason to indulge the omission of its practise for a season. What weight he laid upon Circumcision is well known, that he threatned excision to the Malechild that was uncircumcised at eight days old: And yet for fourty years in the wilderness the Act of circumcising was suspended: for the Acts of an Affirmative moral praecept may be forborn for some time by our own prudence, and much more and longer by divine warrant, and yet the precept itself all the while stand firm in Gods regard, and in full force, power, strength and virtue to us.

(8) We are not to conclude that God lays little stress upon an Institution, because he sometimes commands an Act, which were it not for that particular and special Command, would by virtue of a General Command, be a most horrid impiety. Thus God laid a great stress upon Killing, much greater upon a fa∣thers Killing a child; and yet greater upon offering Humane Blood in sacrifice: And yet he commanded Abraham to sacrifice his only Son, and by his Command made that most acceptable, and rewardable service, which otherwise had been most abo∣minable to the Divine Majesty.

To borrow, and not to pay again, is one of the Characters of a wicked person. 37. Ps. 21. And yet God by his special Com∣mand authorised the Israelites to borrow of the Egyptians Iewels of silver, and jewels of Gold: with no intent I am perswaded to repay them either use or principal.

God is the soveraign, and Absolute Legislatour, who may suspend, rescind, alter his own Laws at pleasure, and yet he has said such a stress upon the meanest of them that no Man may, nor any man, but the Man of sin, dares presume to dispense with them, much less to dispense against them.

(9) Nor are we to think that God lays little stress upon a Com∣mandement, because he little regards those observances, which superstition, folly, Tradition, Custom, have ascribed to it, which were never comprehended in it: yet such is the process of our Enquirers Arguments: He instances in some superstitious Additament to the Command, which God never required, and thence concludes very learnedly that God lays very little stress upon the Command; let him therefore have leave to infer; God laid little weight upon the observation of the Sabbath day, because the supperstitious Jews were halter'd with an erroneous opini∣on, that they were bound tamely to sit still, and offer their Naked throats to their enemies Naked swords upon that day, which folly indeed God little regarded.

[2] Whence then ought we to take the measures of that stress God lays upon his institutions?

(1) The true measure of that respect which God has for a Com∣mandment, is to be taken by us, from the Authority of God: If the thing be small, yet we are to regard his authority in it, for this God regards: And therefore he has back't of old both the posi∣tive, and the Moral precepts with this; I am the Lord; and the greatest Instances of his Royal Praerogative are given us in those Mandates, which have only his soveranig pleasure to recommend them to our observance.

(2) The measure of that regard God has to an institution, is to be taken from the greatness of that glory which we give him in our obedience. The great tryal of our sincerity, and subjection to God lies in giving Deference to his will as the Rule, and Reason of our obedience: and then do we recognize his Absolute power to dispose of us when his will, whatever be the Reason of it, is the Reason of our Compliance. Thus Abraham gave God the greatest testimony of inward Honour, when he praepared himself to sacrifice his only Son, upon his only Command.

(3) We may take the measure also of the weight of a Com∣mand from its designed usefulness to his great ends: for seeing, the smallest, and seemingly weakest of his injunctions are atten∣ded with his blessing upon the Holy, and due use thereof, we are thence to instruct our selves in the weight and worth of it.

The Enquirer tells us from Maimonides, that there were some things in the Iewish Law, that were primae intentionis, such as God required for themselves, as being intrinsically good: others that were secundae intentionis, only required for the sake of, and in order to the former: Now his own judgment herein he acquaints us with, in these words. The first kind that were essentially good, were absolutely necessary: and could never be otherwise, such we call Moral duties: the latter kind were of so indifferent a Nature, as th•…•… they might not only not have been commanded, but also insome cases having been Commanded, they may not be a duty: but either he, or his Mr. Maimonides are quite out. For. 1. The Acts of Affirma∣tive moral praecepts may in some cases become no duties, the Command it self abiding in it's full force; yet none will say that

God lays little stress upon the Acts of affirmative Moral precepts: Thus the Acts of affirmative positive precepts may become no duty, yet none can say, that God lays little stress upon the Acts of obedience to a positive precept. 2. If this wil prove that God lays little stress upon positives, because they are required only for the sake of, and in order to the former: Then it will evince that God lays little stress upon all the means which he has appointed for his great ends: for the means, as they are, means are only valuable for the sake of, and in order to the end.

(4) What stress God lays upon his positive precepts, we may judge from those severitiis which God has threatned against, and sometimes executed upon the Violaters of them. It was for the violation of a Ceremonial Law: the eating of the Tree of knowledge of good, and evil, that God ejected Adam out of Para∣dise: It was for the neglect of a Ceremonial affirmative Command that the Lord sought to kill Moses 4. Ex. 24. And yet he had this to plead, that he was upon a journey, and about Gods Errand. It was matter of meer institution, that was the Israelites security against the Destroying Angel: 12, Exod: viz. The sprinkling the blood of the Paschal Lamb upon the lintle, and posts of the dore: That many do escape Gods vengeance at present, notwith∣standing their not obeying what God has instituted; and insti•…•…u∣ting what God has not commanded, will prove the admirableness of Gods forbearance, towards them who turn this grace into Lasciviousness, and embolden themselv's to sin from his patience, but not in the least, that he lays little stress upon his own pre∣cepts, whereof he will find a time to satisfy the Sons of men, from whence.

§. 1. It follows, That he argues himself a pittiful Sophister who concludes the least Command may be broken, because God turns not men to hell as oft as 'tis broken.

§. 2. He proves himself a notorious Hyprocite, that from either Gods grace in waiting or pardoning, shall encourage him∣self in sinning; And flatter his soul that he may curse God and live, when the Devil was more modest to suggest: curse God and dye.

§. 3. Whosoever shall openly preach this Doctrine, that God lays little stress upon the Circumstantials of Religion, has open'd a floodgate to let in a Deluge of prophaness upon the world: for seeing no Command of God is small, in respect of the Authority of the Law-giver, which is the formal Reason of our obedience 〈◊〉〈◊〉 that Law, so no Command of God will be Great, but that Com∣mand paramount, de non-separand•…•…; And then if every com∣mand that is less then another, may be said to have little stress laid on it; seeing there is such a Gradation in the weightiness, this is in order to that, and that for another; there will but few, perhaps but one, of which it may not be said, God lays very little stress on them.

§. 4. Although the Acts of positive Commands may give place

to the Acts of Moral precepts, when both cannot consist, yet when ever we can possibly perform both, we can omit neither without sin.

§. 5 To forbear the practise of an affirmative precept, when Circumstances do not conspire, is no violation of such a precept: Though no evil may at any time be done, yet some good may at some time be forborn.

§. 6. In all Laws of this sort there are several Casus reservati, cases kept in Gods own hands, which cases when they are put, the Controvention of that precept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is no violation of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is some things seem to enterfeire with the Letter of the Law, which are allowed in the equitable construction of it; Thus God Commanded the Jews to do no ser∣vile work on the Sabbath, and yet in case of assaults from Ene∣mies they migt Lawfully fight without violation of the Law, 〈◊〉〈◊〉 Prophanation of the day.

From what hath been said, the Reader may be furnisht with an Answer to those little attempts of the Enquirer, endeavouring to extort from us these two things; first; that God laid very litle stress upon Circumstantials in the Old Testament. Secondly, That he lays less weight upon them under the New.

[1] That God laid very little stress upon Circumstantials under the O. T. he proves.

§. 1. By the instance of the Jews: Who have now generally received that Maxime, Periculum vitae dissolvit Sabbatam, (though they were a great while before they understood it and sondly smarted for their Ignorance.) To which I shall need to say no more, then 1. This Instance was as ackwardly applied as can be imagined: He would prove that things Commanded may become no duty: and he instances in that which never was Commanded. He undertakes to prove that God lays very little stress upon a positive Command, and he brings an instance, that God lays very little stress upon their Superstitions. 2. I would seriously enquire of this serious Enquirer, whether God did really allow them the liberty of self preservation, and Defence upon that day? If he did; then it was their own superstitions ignorance, and foolish fancy, that debarre'd them the use of their liberty: If not; then whenever they defended themselv's they sinned; for sin is the Transgression of a Law. And then let the Question be new Mo∣delled: whether God lay any stress upon sin? 3. If ever the Jews had such light into that Maxime, as to Interpret it thus: The danger of life dissolves the Sabbath, that is, disannuls the Com∣mand, their light was gross darkness: And they ran from Superstition, to Prophaness; the common Reel of those who to avoid one extream, run into the opposite. The true intent of the Maxime being no more then this: That self-defence on the Sabbath seem'd to be a violation of the Holy Rest of the day, but really was none: It being Casus reservatus, an Exception, not from the Law, but in the Law; thus our Saviour. 12. Math. 5. Have you not read in the Law,

that the Priests in the Temple prophane the Sabbath, and are Blameless? Now it cannot be, that a real prophanation of Gods Ordinance should be free from all Blame: but the meaning is, That the Priests by virtue of their Office were obliged to do such Acts of bodily Labour on that Day, which in their general Na∣ture were servile works; And as they had an appearance of pro∣phanation in them, so they had really been so, had not the special Command, of sacrificing on that day, secured them from the contracting of guilt by such bodily Labour: wherein there was no violation of any obligation, but only Minor, & De∣bilior obligatio, cessit majori, & fortiori: And for this he is loaden down with Authorities in our Synops. Critic. in Loc. Pol∣luunt: non verè, sed impropriè, & quo ad speciem so Maldonate.

Violâsse Dicuntur, quia ea fecerint, quae nisi cultus Dei excusa∣ret facere non lieuisset, opera nempe genere suo servilia; cu∣jusmodi sunt sacrificia mactare: so Menochius: And Grotius fastens the Interpretation with this Reason:,. Quia licet Pollu∣ant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contra legis tamen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nihil admittunt.

§. 2. But his fullest instance is out of Master Selden: That in case of sickness a Iew might not only eat such meats as were otherwise forbidden, but (say they) for the Recovery of his Health, or avoy∣dance of any great danger, he might break any Prec•…•…pt, save only those three great ones against Idolatry. Murder, and Incest. The an∣swer to which is very obvious. 1. For the eating of meats for the recovery of health, which otherwise were forbidden. That word [otherwise] supposes them Lawful in this case, though not in other cases.

And is it not a learned proof, that God lays little stress upon the violation of a Law, because he lays little upon that which is none? An exception in the Law implies no violation of the Law. 2. That they might break any other precept after except one of those three great ones. Master Selden says not only he says, the Iews lay so: who were very favourable Casuists sometimes for their own ease, and convenience: This was indeed a prophane Gloss of the Looser Rabbines, but no ways warranted by the Law-giver: It seems they might swear soundly, to recover their health, for that might open their pipes, if they were Asthmatical: or Commit Adultery, ad purgandos Renes, as the Popish Gloss has it: And I once heard a Catholick Doctor Advise his Patient in another case to be Drunk once a Moneth, though for some it must be once a week, or 'twill not do: or they might lye, or steal to pro∣cure a soveraign Remedy, for these are none of the three great ones, either Idolatry, Murther, or Incest: And by this Rule if Schism would any way have contributed to the Avoidance of any great danger, they might have separated without sin.

But these Instances he confesses come not home to his purpose; which I agree to, but withal tell him, they come as home, as any of the rest, which now we must undergo the penance to hear.

§. 1. His first instance that comes home to his purpose, is in the Passeover And the summe of his Reasonings from thence is thus much. This was a great Sacrament instituted by God himself upon weighty Reasons. (perhaps to awe Mens childish minds into a greater Reverence of the Deity) Made a statute for ever through∣out their generations, and the soul that observed it not was to be cut of from among his people, 12. Exod. 11. And the most minute Cir∣cumstances are defined, amongst other that they should eat it, with slaves in their hands, shooes on their feet, and their loyns girt. By which expression is plainly intimated (and accordingly they understood and practised) that they should eat it, in the posture of standing; yet when th•…•…y were come into the Land of Canaan, they ate it sitting, 〈◊〉〈◊〉 lying, according to the usual Custom of feasting in those Countries. And this change continued till the times of our Saviour without any reproof from God; And our Saviour himself conformes to them herein, and in the same posture eats the Passeover with his Disciples: I shall only offer these few things in answer. 1. That there appears nothing in the institution of acommand to eat the passeover stand∣ing; that which carries the greatest face of probability is, that God enjoyned them to have their slaves in their hands, and their shooes on their feet, that they might be ready for a march, at Gods signal, and word of Command: which they might have, and yet sit at the Passeover, unless it be such an impossible thing to s•…•…t with our shooes on; or that they could not hold their staves in their hands, as well sitting, as standing. 2. That the Jews under∣stood, and practised accordingly, is a precarious, groundless, and self contradicting fiction: for what practise of theirs could possibly evidence that they understood the words to enjoyn stand∣ing, when he confesses, that when they were come into the Land of Canaan, they are it •…•…tting or lying? unless he dreams of some such practise in the Wilderness, when ther was no Passeover. 3. Sup∣pose a Command for standing; yet it might be only pro hâc vice; whilst that posture might be symbolical of their hasty departure out of Egypt: and that sitting should ever after enure, when providence should allot them more setled Habitations; A posture more accommodated to express the fixed condition of the Church in the Promised Land. 4. If God commanded them to eat the Passeover standing throughout their generations, without any exception in the Canon of the institution, without any dispensation from the Institutor himself, then they did most certainly trans∣gress, were guilty of sin; continued in, lived in, dyed in sin, through all their generations, for sin is nothing else but a trans∣gression of a Law; and then our B. Saviour himself had trans∣gressed his Fathers Law which he came to fulfil; And thus blasphemy must be added to folly, to make way for an Argument that may secure the Imposition of Ceremonies. I shall therefore conclude with more reason thus: Christ ate the Passeover in a Table-gesture, therefore God Allowed it, rather then thus, God forbad sitting, and yet Christ sinn'd not, though he ate it sitting;

From hence I will thus Argue with our Enquirer: Either God

commanded the Jews to stand at the eating of the Passeover in all ages, or not: If he did so command them, no cunning will excuse them from sin, who ate it sitting: If he did not so com∣mand; Then this instance comes home to his purpose, just as his others did: for it can never prove, that God lays little stress upon Commanded Circumstantials, because he laid so little upon uncommanded ones.

Positives may be altered, changed, or Abolished, by the Legislator, when, and how far he pleases; but this will never prove that he lays little stress on them whilst they are not changed, not Abolished: Nor will it prove that Man may chop, and change, barter, and truck one of Gods least Circumstantials, because the Law-giver himself may do it: He that may alter one, may for ought I know, alter them all, seeing they all bear the same Image, and Superscription of Divine Authority; and he that has a commission to abolish one, I am confident has as good a Commission to abolish all the rest, which none pretend to but the Pope, George Fox, and this Enquirer.

§. 2. His next instance which comes home to his purpose, is in David, who distributed the Priests into Orders for the conveniency of their ministration: and besides that, he institututed Instrumen∣tal Musick to be used in the worship of God, without any Commis∣sion from God that Appears: But this instance is further from home then any of the rest. For. 1. That one word of his [that Appears] will destroy his whole Argument: For it was not simply necessary, that it should Appear to us, at this distance of time, and under our present dispensation, That every Prophet, or pious Reforming Prince, had a commission in particular for every Alteration he then made in, or about Gods worship: for seeing we know they had a standing Pro∣hibition upon Record, not to Add to, or take from Gods insti∣tutions: it is supposed that they were Armed with such a Com∣mission, and received particular instructions from the Divine will, though the wisdom of God saw it not good to exemplify those Commissions, and Instructions; It was enough that when God Authorized any such extraordinary Commissioners to Re∣gulate the concerns of his service, they produced their sealed Letters Patents to that age, and people who were concern'd to obey them, 2. David did not ordain Priests, and Levites, he created no new Order, or Office, of his own head, and heart, all he did was this: seeing the whole Number of the Priests must attend upon the Sacerdotal, as the whole Body of the Levites upon the Levi∣tical service, and yet all could not at once engage therein without confusion and distraction, he casts them into regular Courses, that in successive Revolutions they might all share in the work and duty, 3. David was an Eminent Prophet, who received directions from God in affaires of less moment, and as I cannot easily believe it, that God would call him to an employment without sufficient advise how to manage it, so neither can I conceive that so holy a Person would enterprize any thing of this Nature, without such

advise, when he might so easily have it from God: And that which fully satisfies me herein, and may do as much for another, that is not highly concern'd to quarrel plain Scripture, is this. That when David had order'd the Levites. 1. Chron. 23. 4. 5. 6. And the Priests. Ch. 24, And the Singers, Ch 25. And the Porters. Ch. 26, And the Captains and Prin•…•…es of the Tribes, Ch. 27. And was come at last to give his Son Solomon particular directions about the Temple. Ch. 28. the Scripture tells us. v. 12. 13. That David gave to Solomon his Son, the Pattern of the Porch, and of the houses thereof, and the Pattern of all that he had by the Spirit; Also for the Courses of the Priests, and Levites, and for all the work of the service of the house of the Lord: And v. 19. All this (said David) the Lord made me understand in writing, by his hand upon me, even all the works of this pattern.

And as David had special direction from the Lord thus to di∣stribute the Levites, Priests, Singers, Porters, for the Conveniency of their ministration: so was he to make particular Application to God, for the determination of the most minute Circumstances: One would think that if there must be so many Divisions of Priests, Levites, Porters, and Singers, it had been a most inconfi∣derable Circumstance, which of these divisions should begin the Round, or Circular combination, that they might winck, and chuse; and yet David used even in this punctilio a great, and solemn Ordinance of God, viz. The Lot, wherein the Alseeing, and Alruling God Controuls the Contingency of the voluble Crea∣ture, for when the Lot is cast into the Lap, the whole disposing there∣of is of the Lord. 16. Prov. 33. So that the very Porters, and Singers were chosen as solemnly, and with respect to Gods deter∣mination, to the order of their Courses, as Matthias was chosen to be an Apostle, and preferred to Barnabas by the Decision of the true. 4. I will add, that it appears that this Determination of David was not made Iure Regio. but Prophetico, & Divino. Because when that Holy Prince Iosiah set about Reformation, he Regulates the Priests, and Levites according to the order of Da∣vid. 2. Chron. 35. 2. He set the Priests in their Charges—v. 3. And he said unto the Levites, prepare your selves by the houses of your Fa∣thers after your Courses—According to the writing of David, King of Israel: Which was that writing, no doubt, which he mentions 1. Chron. 28. 19. By which God made him understand all those things: Now I would gladly learn what need this good, and pious Prince had to have recourse to Davids pattern, to Davids writing, had he been acquainted with our New Doctrine, that God lays very little stress upon Circumstantials in Religion, and might have deter∣min'd that small Matter Iure Regio:

And this is farther evident, in that Solomon, a Prince of great power, and wisdom, yet was so punctual, and precise in this very thing, to order the Courses of the Priests, and Levites, according to Davids Rubric. 2. Chron. 8. 14. He appointed also according to the Order of David his Father, the Courses of the Priests to their services: and the Levites to their Charges, to praise, and Minister before the Lord, as the Duty of the Day required; for so had David the Man

of God commanded. Where we may observe first, that what David commanded herein, was not as King, but as the Man of God, a Prophet, or one Commissioned by God for that service: and secondly, that David could not bind his Successors, by any Determination of his own, meerly as a Prince, and therefore their obligation to follow that pattern, did arise from the Au∣thority of God.

5. Whereas our Enquirer has searcht it seems, but can find no Commission for instrumental Musick. I have sued out a Melius Inquirendum, and he may read it exemplified. 2. Chron. 29. 25. Hezekiah set the Levites in the house of the Lord, with Cymbals, and Psalteries, and with Harpes, according to the Commandement of David, and of God the Kings S•…•…r, and Nathan the Prophet: for so was the Commandement of the Lord by the Prophets: where we have a Commission express. 1. From whom, The Lord: by whom, The Prophets: To whom, King David: About what, Instrumental Musick.

6. And lastly: supposing David had ordered all these particu∣lars of his own Head, yet will it not follow, that God lays little stress upon either the omitting what he has commanded; or the Doing what he has prohibited; seeing he supposes, that the things ordered, were neither Commanded nor prohibited: All that with Modesty could be drawn from hence, would be no more then this little: That a meer Circumstance undetermined by God, and yet necessary to be Determined, to the executing what was determined, might be determined by a Prophetical person: And even for this also He had an express, and punctual warranty from the Lord.

§. 3. A third instance is from Sacrifices: which (says he) though God had with great solemnity instituted as the means of pro∣pitiating his Divine Majesty towards sinful men, and had with great accuracy prescribed the Laws thereof, yet he puts a great slight upon all of that Nature, as a thing he regarded not in comparison of the substantial points of virtue, and obedience. We have hence a great help to understand a little of our Authors mind, about those Circumstantials in Religion, which he says God lays so little stress upon. And Sacrifices, the means of propitiating the Divine Majesty towards sinful man, are of that Number: And hence we may also satisfy our selves why Iesus Christ has no more stress laid on him in some mens Divinity; for seeing He is the Means of propitiating the Divine Majesty toward sinful Man, he may prove a Circumstantial in Religion, and upon the Matter an insignificant, or at best but a significant Ceremony. But for his Answer I shall say these things.

1. It is a falshood very opprobrious to the great Law-giver of the Church, that he ever instituted, and yet slighted what he had instituted, whilst it continued in for•…•…e. 'Tis true indeed, God always slighted Hypocrites, who offer'd those Sacrifices, and they became vain oblations, as to any benefit they had from, or by them; but his own Ordinance he never slighted till Christ

the Grand Propitiation had answered all their ends, and pre∣tensions.

2. God never slighted Sacrifices, in comparison of virtue and obedience, for to offer Sacrifices aright, was virtue and obe∣dience, but in opposition to sincerity, to virtue, and obe∣dience: just as he would have slighted the most splendid outward Acts of virtue, and obedience without the Heart, which is the life, and soul of all. To give Almes, to pray were, and are duties of moral virtue, and obedience, and yet when the Pha∣risees performed both to be seen of men, to hunt for popular applause. God not only slights, but abominates them; not the Acts themselves, but the persons that perform'd them; not what they performed, the outward work, but that they kept back the Heart: or if the things yet not as commanded in specie: but as sinfully done in individu•…•…. Thus he that commanded All men to kiss the Son, slighted, and abhorred Iudas his Kiss, when made a cloak to hide his traiterous design to deliver up his Lord and Master.

Sacrifices had a threefold use, 1. A typical use, as leading to Christ, and in this respect God was so far from slighting them, that he laid the greatest stress imaginable on them; 2. A Poli∣tical use, to set the Transgressor of the Law right in the Court of Justice, and to satisfy for the temporal punishment. 3. A moral use might be accidentally made of them too, they served well to represent some moral virtue, or duty. And I will not deny that God might slight this symbolical use of them, 1. Because that use had no institution, and we never find that God had any esteem of Symbols that were not of his own appointment, 2. Be∣cause no Ceremony, or Symbol, could represent the Moral duty, or virtue to that advantage, which the precept it self, with those encouragements and rewards propounded by God himself, were able to do.

Yet he will prove from Scripture that God slighted Sacrifices. 50. Ps. 8. I will not reprove thee for thy Sacrifices; v. 14. Offer to God the Sacrifice of righteousness, as if he had said, let me have the latter, and I shall not much complain for defect of the former. This is his gloss, this his proof; wherein I only blame two things.

(1) The falshood of it: The words may be interpreted as spoken either by way of concession, or commination. 1. By way of conces∣sion. I will not reprove thee for thy Sacrifices. q. d. Quantum ad externa Sacrificia satis estis occupati: says a learned Person. I have no cause to rebuke you on that account, for you do your duty, you are very deligent in them: God slights not Sacrifice, but he requires a better Sacrifice, that of righteousness: 2. By way of Commination. And there is no greater argument of Gods Displeasure then when he threatens to leave a people with∣out reproof for their Neglect of duty: Thus. 4. Hos. 17. Ephraim is joyned to Idols let him alone. God's not reproving for omission of a duty, or commission of a sin, is a sorry Reason that God lays little stress either upon the duty, or the sin: Thus again.

14. Acts. 16. God is said to have suffer'd all Nations to walk in their own ways. Gods keeping silence at, and non-reproof of sin, when once it shall be interpreted an indulgence of sin, his future rebuke in Thunder, and Lightning shall convince mista∣ken Sinners of the folly of their comment upon the Text of Gods forbearance. And this seems the true sense of the place we are upon. For, v. 21. God uses parrallel language; These things hast thou done, and I kept silence, but I will reproove thee.

(2) I blame his gloss of blasphemy: He puts words in to Gods mouth which are the abhorrence of his soul. Let me have these latter, and I shall not much complain for defect of the former. Strange Doctrine this! What? God not Complain for want of obe∣dience to his Commands? He told us in the beginning, that God was not a Captions Deity: And now he would prove him one: He tells us that God Instituted Sacrifices with great solem∣nity, as the means of propitiating his Divine Majesty: and now he introduces God of another mind: let them use the means, or not for averting his displeasure, God will not much com∣plain:

§. 4. Another Instance is that mentioned. Math. 12. Where∣upon the occasion of the Disciples rubbing the ears of cor•…•… on the Sabbath day: and Christs justifying their fact from the exam∣ple of David, who ate the shew-bread, in a case of extremity. Christ tells the superstitious Pharisees, I will have mercy, and not Sacrifice: But this will not do his work: For. 1. The plucking of the ears of corn, in a case of extremity, was not forbidden by the Law; so Grotius:

Neque negat Christus, opus esse famulam, sed ex circumstantiis ostendit, factum hoc Discipu∣lorum, Legis sententiâ non comprehendi; est ergo Questio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, statús scripti, & voluntatis:

Christ denies not that it was a servile work, but from the due Consideration of circumstances he proves, that this fact of his Disciples was not included in the meaning of the Law: So that the Question is between the Letter, and the Equitable construction of the Law: 2. The same Answer to the other instance of Davids eating the shew-bread?

A nnon Legistis? si legistis, hoc licitum esse didicissetis: si non legistis; pudent vos ignaviae vestra.

Have you not read? (says Christ) If you have read it, you must needs have learned that this fact is Lawful: If you have not read it: you may be ashamed of sloath∣fulness,

David ejusque Comites pars necessitate pressi, quā nunc premuntur Discipuli mei, secerunt contra 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Legis De Panibus: neque tamen secisse censentur contra 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sequitur ergò nec Discipulos meos quic∣quam hoc facto adversus legis sententiam committere.

i. e. David and his Companions, being urged with the same Exigence wherewith my Disciples are now urged, Acted against the Letter of the Law concerning the shew-bread; yet are they not to be thought to have transgressed the true

intent, and meaning thereof; It follows therefore that my Disciples by their fact have not violated the intendment of the Law. 3. That our Saviour tells them he will have mercy, and not Sacrifice, has no difficulty in it, because. 1. Negatives are often put for Comparatives: I will have mercy, and not Sacrifice, is no more then I will have mercy rather then Sacri∣fice, when I cannot have them both. There's no Question but if an Act of Mercy, and an Act of instituted worship. should stand in Competition, all Circumstances concurring: the Act of instituted Worship ought to give place; we will suppose a Congregation assembled for the publick Worship of God, and at the same time a fire breaks out, the Church is not only Allowed, but obliged to omit the publick worship at present, and to employ their endeavours towards the quench∣ing of the fire: And he will render himself somewhat more then rediculous that would infer from hence, that God lays little stress upon publick Worship: or that God lays less stress upon the Churches Worshipping him in publick, then upon the pre∣serving of a House: but only that the work of mercy must be now performed, or the season is lost for ever: whereas the Worship of God may be reassumed. So that all the business is, That a circumstance of undetermined time is of less weight in Gods Account, then an Act of Mercy, or Charity. 1. Cor. 1. The Apostle tells them: That Christ sent him not to baptise, but to preach the Gospel: that is not so much to baptise, as to preach: which yet will never inforce, that Christ lays little stress upon the Ordinance of Baptism: our B. Saviour. 4. Luke. 26. acquaints his Disciples. That he that Hates not Father, and Mother, cannot be his Disciple And yet it's true too, that he that Hates his Father or Mother cannot be his Disciple: But by hating▪ is meant only less loving; He that loves not Father and Mother less then me cannot be my Disciple: Now let the Reader judge, how absurd it would sound in his ears, to hear such Doctrine: That God lays very little stress upon our filial affection, and duty to Parents; A Doctrine worth it's weight in gold to such a Jew, that would plead Carban against Commandment, and evacuate the precept of God, by his own Traditions.

And sometimes that duty which God lays the greater stress upon, may give place pro hie, & nunc, to that which he lays less weight upon: a Father commands his Son to discharge such a service, as he is addressing himself to his duty he finds his enemies Oxe, or Asse ready to perish; in this case I conceive the Son ought to suspend the execution of his Fathers command to save the life of a beast: And yet the Debt of Iustice which I owe my Father is greater then the Debe of Charity which I owe an Enemy: And thus much of his Old Testament in∣stances.

[2] He proceeds now to those in the New, which must prove that God lays little stress upon Circumstantials under the Gospel: which he will first prove by this Argument.

If this (says he) was the case, and condition of things under the old Testament, where God seemed so punctual in his prescriptions. so rigorous in his Animadversions, and where: he danger of •…•…rring Capitally from the design of those institutions, by the least Deviation from the line of Divine Revelations was so great; then certainly in the New Testament where the Divine wisdom hath express't far less concern for such little points, may the minds of men be secure from such superstitions fears wherein we must fairly examine. 1. the Antecedent, 2. the Consequence, 3. the Reason of the Con∣sequence.

(1) The Antecedent, that God laid little stress upon Circum∣stantials, that is (as his instances bear witness) had little regard for his positive praecepts under the Old Testament: Now how false this is, in any sense, which being true would subserve his main design, I think is pretty well cleared by this time; but the En∣quirer like a good natured Man, searing his Answerer should be so silly as not discover his weakness, has our of a prudent fore∣cast refuted all his own Instances. For he tells us. 1. That God seem'd to be punctual in his prescriptions; 2. rigorous in his Ani∣madversions. 3. That the danger of •…•…rring capitally was great. 4. Implies that the least deviation from the line of Revelation, was an errour: Now if all this be to lay a little stress upon them, I despair of ever knowing what 'tis to lay a great: when Clergy∣men are punctual in their praescriptions, telling us when we must how, and when stand, when kneel, and when sit, when look this way, when another, when speak, when hold our tongue; when they are so rigorous in their Animadversions, that to slip, or trip, to stumble, or grumble at compliance, shall be an Admo∣nition thrice with a breath, and a dreadful excommunication at the end of all, when it shall be criminal if not capital to deviate from the line of Humane Determination, Dissenters are humbly bold to call this a laying very great stress upon Ceremonies.

(2) His consequence is, then certainly in the N. T. the minds of men may be secure from superstitious fears. Oh without peradven∣ture! To see how strangely we have been out all this while! I thought verily the Question had been, whether God lays little stress upon Circumstantials under the Old Testament, and the New, and we are now flam'd off with this conclusion, that we may be secure from superstitious fears: which is very true, whether Christ had instituted many Ceremonies or few; whether he had laid great, or little stress upon them; but all the Policy of this lyes in a crafty insinuation, which it's to be hoped the perfunctory Reader will swallow down, That all fears about displeasing Christ in the Matter of instituted worship, are but superstitions fears.

(3) The Reason of his consequence follows: Because (forsooth) in the N. T. the 〈◊〉〈◊〉 wisdom has express't far less concern for such little points. But I expected to be informed where Christ has express't for less 〈◊〉〈◊〉 for the•…•… points: I do not know how 'tis possible to express far less co•…•…rn, then a very little: But he

that put words into the Fathers mouth so lately, may make the Son also speak what he pleases, and both of them to bear false witness against themselves.

But whereas his Argument proceeds thus: If God laid so little under the O. T. upon positives, how much less under the New: I should invert his Argument, If God was so rigorous in his ani∣madversions, so punctual in his prescriptions, when his institutions were so Numerous, his praescriptions so multiforme, what will he be when he has prescribed us so few, and those so easy, and useful to the Observer? If we cannot be punctual in the observa∣tion of a very few positives of so plain signification, how should we have repined had we been charged with a Numerous Retinue of Types, and Carnal Rudiments? If Christs yoke be accounted Heavy, how should we have sunck under the Mosaical Paedagogy? The servants of Naaman thus humbly expostulated with their Lord. 2. Kin. 5. 13. My Father if the Prophet had Commanded thee some great thing, would'st thou not have done it? how much rather then when he saith to thee; wash and be clean? Suppose Christ had exacted of us what Barchocheba exacted of his Disciples, that every one in token of absolute subjection should cut of his little finger; had it not been better to enter into Life maimed, then having all our joints to be cast into hell for our disobedience; how much more then, when he has enjoyned us only these few, which are our singular priviledge, as well as our unquestionable Duty? our Benefit, not our Burden; and our helps, and not our hindrances in the way to everlasting felicity: The fewer are his institutes, the more punctual will he be in exacting Confor∣mity to them; And therefore as the last thing Christ instituted before his death was the Ordinance of the Supper, so the last com∣mand he gave before his Ascension, was that of Baptizing all Na∣tions, charging them to observe whatsoever he had commanded them.

If a tender, and loving Husband at the point of death should recount to his beloved Spouse, all the former evidences of endear∣ing affections, and withal tell her that he expected nothing in lieu of so great love, but that he might live in her memory, when he is dead and gone, by one only observation; surely the words of a dying friend would live in the living friend, and if there had been ever any true conjugal affection, it would operate strongly to be punctual in that single observance: our B. Saviour when he was just ready to give himself a price of Redemption for Many, institutes his last Supper, with the greatest punctualness Ima∣ginable; and being ready to Dye, Commands all his faithful Followers—Do this in Remembrance of me. And is it not a hard case if his Church cannot afford to be tyed up precisely in this one thing? We read. 22. Luk. 14. That Iesus sate down, and the twelve Apostles with him, and v. 19. he took bread, and gave thanks, and brake it, and gave it to them, saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do this in Remembrance of me! Now it's a great Question made by some, what should be the Antecedent, to this Relative [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and the Reverend, B. Morton a great Patron of Ceremonies in

his Treatise of the Sacrament, cites some Josuites thus: [Hoc facite:] ad omnes praecedaneas Christi actiones refertur. And as Chemnitius upon 5. John. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Rectè (inquit ille) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad Totum Complexum eorum, qua hactenus dicta sunt refertur: so say I; this Relative [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the institution of that Sacrament, ad totum Complexum eorum quae hactenus dicta, & facta sunt refertur. Do this▪ relates to the whole complex of all those things which Christ had done before. And if so, then it includes sitting down: Or the Application of our selves to the Table in a posture suited to a Feast; which agrees best with the celebrated Rule of decency, seeing there's no Nation under heaven shall kneel at their meals; yes (says that Learned Bishop) but I will except Time, and the posture of sitting; and excepting these two Circumstantials, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is referred to all the rest: But then I would reply. 1. That there was no ne∣cessity to except Time; Because it neither was, nor possibly could be included in the Command, Do this: for all men that have any Ambition to speak congruously agree it to be non-sense, to say: that Time can be done. It must be some action here to which this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must relate. 2. If he will needs except the Action of sitting down, I ask Quo warrant•…•…? why should one Ante•…•…∣dent Action be excepted more then all the rest? And if one, why are not all the rest foreprized? The Papists have excepted the whole Cup from the Laity; the Reverend Bishops have excepted sitting; and then why may not a third except breaking▪ a fourth. Blessing? and then come the Quakers, and the Learned Grotius with a Non semper communicandum per symbola; and shut out the whole institution: I confess I never liked these exclusions, ever since I saw first one parcel, and then another excluded, till at last there was a clean House: And thus by our Enquirers Maxime we have made a fine Sacrament of it, under pre∣tence that Christ lays little sires•…•… upon circumstantials under the New Testament: Little stress did I say? Nay None at all; For if God layd very little stress upon them under the Old Testa∣ment, and the Divine wisdom has express't far less concern for them under the New; I cannot guess, what that something should be, that is far less then a very little, but a meer Not∣hing;

We should now examine his instances under the New Testa∣ment; but plenty has made him so poor, that he will give us but one; But one indeed; but that one is a great one, and may stand for Many: When (says he) the Apostle Paul had vehe∣mently declaimed against the Necessity of Circumcision, and proclaimed the danger of it, as is obvious to any one that reads his Epistles, yet the same Paul Circumcises Timothy, to the intent that thereby he might render himself, and his ministry more accep∣table to the Iews. This is his one, his only, great Instance out of the New Testament.

And it was but Reasonable that a person so polite, and terse in his style, should employ all the flowers of Elegancy

to embellish it, and therefore for it's greater ornament, he will now use a Figure, which some by a hard Name call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

It has been hetherto taken for granted by all that I have met with, that the Apostle Circumcised Timothy some good while before he wrote any one of his Epistles, and somewhat longer before he wrote those wherein he proclaims the danger of Circumcision. The first Epistle that he wrote was that first to the Thessalonians: And (not long after) the second to the same Church: The postscripts to both which, Date them from A∣thens, where we find him Acts. 17: But the learned Dr. Lightfoot judges, and I think upon clear grounds, that they were penned a year after, and written from Corinth. But whether from A∣thens, or Corinth, both must needs be written after the Circum∣cision of Timothy, which we find Acts. 16. 1. In his journey to Lystra and Derbe: And the Learned Estius is of the same judgment with our own Learned Doctor: The Learned Whita∣ker also concurrs thus farr with them.

Qu. 6. contra Humanas Tradit: p. 415. Novi Testamenti Canonem non fuisse tum edi∣tum cum Paulus hanc Epistolam ad Thessalonicenses scriberet

(he speaks of the second Epistle written the same year with the former)

imò ne ullos quidem N. T. libros tum fuisse scriptos affirmo, excepto solo Matthaei Evangelio, & (si irenaeo cre∣dimus) etiam Matthaei Evangelio Antiquiores fu•…•…re hae duae.

If then these two Epistles were the first he wrote; and they written from Athens, according to their postscripts, or from Corinth, as indeed they were; It's certain that they, and therefore all the rest, must be written some time after the Circumcision of Timothy;

Here is then a most desperate stumble somewhere or other; unless he can prove, (and what can he not prove) that St. Paul's journey to Lystra, and Derbe was after his journey to Athens, and Corinth, which unless he showes himself a scorn to the Rea∣der he will not attempt.

The instance being so impertinent, we need not much be concern'd about the winding up of his conclusion: yet because some may have a mind to be pleasant, let us have it.

In which carriage of his he has beyond all exception demonstrated to us, that all Ceremonial Appendages are perfectly s•…•…bordinate, and ought to yeeld to the designs of peace, charity, and edification, as the greater good: yes this is Demonstration: infallible De∣monstration! Demonstration which puts the Controversy beyond all exception, and the poor Non-conformists are siderated with the violence of it. And yet to speak plain English, here's nothing but pittiful trifling: For. 1. This Irrefragable Demon∣stration is reared upon a rotten foundation; that Paul wrote his Epistles first, wherein he declaims against Circumcision, and then afterwards Circumcises Timothy. 2. All that he has built upon that foundation is as rotten. That all Ceremonial Appenda∣ges are perfectly subordinate, and ought to yeeld to peace, charity, and edification: let me observe. §. 1. If these Ceremonious Appendages b•…•…

so perfectly subordinate to those great ends; then how will it prove that God lays very little stress on them? Just as if some superacute Philosopher should undertake to prove, that be∣cause eating and sleeping are perfectly subordinate to Health, and life, therefore we ought to lay very little stress on them.

§. 2. If those institutions of the Gospel which he calls Cere∣monious Appendages, should at any time cross the great ends of peace, charity, and edification, there's no doubt but that they ought to strike fail, but he cannot prove that the meanest of Christs institutions are opposite at any time, to a just peace, that they weaken Christian charity, or hinder edification: Nor can we suppose without the highest derogation to the Divine wis∣dom. That any of Christs means for edification should ever over∣throw their designed ends. Their subordination to the end shows their inseriority to the end; but since Christ has allotted them their place, let no man dare to disturb their station.

§. 3. If Divine Ceremonial Appendages ought to give place and yeeld to peace, charity, and edification; then we may presume without presumption, that Humane Ceremonial Appen∣dages shall be compelled to submit, and conform themselves to those great ends, and that none shall ever lay such a stress upon these as may endanger, much less destroy those glorious intendments. But here we are disappointed! God must lay little stress upon his, but they will lay incredible weight upon theirs. And as one said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: let heaven, and earth be blended and jumbled together in an eternal 〈◊〉〈◊〉, It's a principle to be maintained to the Death, that no Ceremony oughtto yeeld to the recovery of Peace, the reviving of frozen charity, and promoving edification.

And now to shut up all, and himself, and whole discourse out of doors, he Recommends to us 14. Rom. 17. The Kingdom of God (that is, the Gospel) is not meat, and drink, that is, consists not or lays little stress upon those nice and perplexing matters, but in righteousness, peace and joy: whence some would be ready enough to infer that that Church which lays very great stress upon these nice and perplexing matters, is none of the Kingdom of God: And I shall only desire him to add for a close that Apostolical Golden Canon, v. 20. For meat destroy not the work of God: do not by unseason∣able using, much less by rigorous Imposing things Indifferent much less things doubtful, and least of all things sinful in their use, destroy souls created of God, Redeemed by Christ, and capable of eternal Happiness; where God has Commanded, let him be obeyed, not disputed, not cavilled out of his right, and where God has laid little weight, let none make their little fingers an insupportable burden.

CHAP. VI.

Whether the Magistrate hath Authority to deter∣mine such Externals of Religion as are the Matters of our Dispute?

FAbulam Auditor lege, Lector audi! when the Eagle, persocuted by the Beetle, could find no place of safe Retreat, she prudently deposites her Eggs in Jupiters Royal Lap, but he rather then endure the perpetual vexation about a Birds nest, shakes them out of his Robe, and at once dasht all the Hopes of an Aiery of Eagles: Our Ceremonies have sometimes shelter'd themselves under the pretence of Decency, and yet under that specious covert could not be secure; thence they fled for Refuge into the Abstruse Re∣ceptacles of venerable Antiquity, and Longaeve custom. Yet from those Burroughs have they been hunted. The Churches Autho∣rity to judge of the Lawfulness, and to impose what she so ad∣judged Lawful amongst the numerous Tribe of indifferencies was nextly pleaded, but upon more severe Researches into the Re∣cords, no such commission can be found, At last therefore they have taken sanctuary under Constantins Purple, and when Princes shall be weary of protecting them against the pursuit of Scripture, they will fairly shake them thence also, and leave them to shift for themselves.

That the Persons, and Authority of Magistrates are most sacred, the one, not to be toucht with common, and unclean hands; the other, not to be profaned with Irreligious Breath, all Protestants must acknowledge: of which deep things, whilst we discourse it, will be seasonable to caution our selves from the Royal Prophet, Ps. 131. Not to exercise our selves in great matters, or in things too high for us. Where though the Humble Lamb may safely wade, the Castle-bearing Elephant must be forced to swim.

I look upon the extent of the Princes power to be as far beyond my Reach as the Primum mobile; which though I can neither touch, nor measure, yet may say, there is a Being beyond it: thus though it were unpardonable boldness to Determine its bounds, or say Thus farr shall it go, and no farther, yet a truly Loyal heart may conceive, and a modest tongue express, There is a God above it.

That the Magistrate is Custos utriusque Tabulae. The great Fiduciary of Gods Law; is not so much a Confession extorted from us, by Rack of Scrip•…•…ure, as our Triumph that he is so•…•… Rejoycing in 〈◊〉〈◊〉 th•…•…kfulness to the •…•…lmighty, who has made him a Nur•…•…ng •…•…ather to his 〈◊〉〈◊〉,

To preserve the worship of God in purity, and his worship∣pers in Peace, is a Flower of the Crown Imperial, which Adornes the Royal Diadem farr more then all it's own Diamonds, and Ru∣bies; and gives him a more Orient Lustre, that he serves the King of Kings, and Lord of Lords, then if he had grasped the universal Monarchy, and brought mankind to adore his footstool.

As no forreign power can justly pretend to intermeddle with his Government at home, so no person of whatever Character at home, ought to own a dependance upon any forreign Potentate Abroad. Let every soul be subject to the higher Powers: upon which words Holy Bernard thus: si omnis anima; ergo & vestra: Quis vos excepit ab universalitate? Qui tentat excipere, tentat decipere. If every soul: Then yours also (ye Ecclesiasticks!) for who made you an exception from the General Rule? the Pope that would exempt you from your Soveraigns Jurisdiction, does but expose you to the Indignation of God.

What is the ne plus ultra, the utmost extent of this Power in Civil, and Religious concerns, for such pittisul creatures as we are to determine, were at once to discover our folly, and betray our pride: And yet we may say without offence, though Princes are called Gods; They shine with borrowed Beams, from the Di∣vine Majesty, the fulness of whose power is Incommunicable: And Propriety with Law in the former case, and God with Conscience in the latter, will go as near to be the shoars, that shall terminate this Ocean, as any two things that shall measure with them for exactness.

There are two sorts of Persons that fancy they have laid an eternal obligation upon Princes, beyond all possibility of requital: The first are they who would entitle them to an absolute Right to, and Dominion over the possessions of their subjects: The second, they would make them soveraign Lords of Conscience: Thus the great Hooker, Eccles. Polity. p. 26. In litigious and contraverted Causes, when they come by Authority, to be Deter∣mined, It is the will of God, that we should do accordingly, though it seems (yea perhaps truly seems) in our private judgment, or opi∣nion, it's utterly disallowed by the Law of God. And yet these Men are truer friends to their own Interest, then the Princes in this Matter; for whilst they de•…•…k his Atchievements, with Titu∣lado's, impracticable, useless and cumbersome Regalities, they are sure to make provision for themselves, and wisely lick their own fingers: for thus it has ever been the cheap way of Church∣men to sell shadows for substances; as his Holiness sells the shred of a Lambskin to an Arch-Bishop for a thousand pounds sterling, and a Consecrated Rose for more then his whole Belvedere is worth.

When the Enquirer then is so Zealous to become the Princes Champion in Spirituals, I hope he understands, on which side his Bread is butter'd, and will speak two good words for himself, whilst he speaks one for the Magistrate; And when he has a little Re∣proacht others, and magnified his own sincerity in this under∣taking,

he wipes his mouth decently, stroaks his Beard gravely, and Reasons most profoundly upon these two Heads.

[1] That the Magistrate exceeds not his Commission when he enterposes for the Determination of the Circumstantials of Re∣ligion.

This Proposition thus loosely hung, may be owned or dis∣owned according to every mans humour; Dissenters may sub∣scribe it, whithout the least prejudice to their cause, or Re∣flection upon their practise; and they may deny it too, when they have done, whithout fear of self-contradiction, or danger of en∣trenching upon the Magistrates Authority. For. 1. What must we understand by [interposing] If I might freely deliver my own private opinion; It's lawful, nay expedient, nay necessary, that he interpose, or else I am affraid his poor dissenting subjects will be worried to death: But they who plead so Zealously for his Interposing, when that interposition is not tempered to their good liking, make the vault of Heaven echo again with their cla∣mours that the Distressed Church is quite undone. In a word: if Church-men will be Determining one thing after another, that we can see no end; New subscriptions, New oaths, new jests, New Ceremonies, superconformity to the Canon, above Law; and practise above Canon; what will become of the sim∣plehearted Laicks, if a vigilant and prudent Prince do not interpose, and timously determine upon their Determinations. 2. I now utterly despair of understanding his Meaning of Circumstantials: A word that has run through as many shapes as are in all Ovid's Metamorphosis; And amongst all the plea∣sant stories in that ingenious Romance, I remember one that the Reader will not condemn for impertinent.

There was one Ezisichthon, whose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and extream voracious stomack had no other supply at last, but from one Daughter: now this Madamolselle (you must know) had a singu∣lar faculty to transform her self into any shape she pleased: once he sold her for a round summe, and she came trotting, or ambling home again (for she had all her paces) in the shape of a bonny filly: Another time he sold her, and received his money honestly for her, and she came home in the shape of a Milck∣cowe. Such another ambiguous, versatile Creature is this Circumstantial] If we should say, the Magistrate has no power to Determine Circumstantials, presently he's oth' top oth' House: what an obstinate generation are those Fanaticks! What will you not allow your Prince to appoint where you shall assemble for your publick worship of God? must he have no concern in time, and place, in order to the securing of the Peace? yes! yes Sir! withal our hearts, and we shall be heartily glad on't, humbly thankful for it, and honestly proud on't too, and I would •…•…e could preavail with our Enquirer to be our Sollicitour to procure us a Determination of those Circumstantials: well then (says he) you agree the Magistrate may Determine

Circumstantials, but such are the Ceremonies, and now you are in a cloos, get out again how you can.

3. Therefore he should have resolved plainly whether the Ma∣gistrates Commission extends to the Determination of all, or only some certain Circumstances; and my Reasons are these. 1. If he have not a Commission to Determine All, then the que∣stion will Recurr, whether it reaches those under Debate? for thus he Argues. Circumstantials may be Determined by the Magi∣strate: But Ceremonies are Circumstantials. Therefore Cere∣monies may be Determined by the Magis•…•…rate: Now if the Major in this Syllogism be not universal, the Syllogism is peccant in forme; If it be: then deprecating the Displeasure of those whom we truly Honour in the Lord, and for the Lord we humbly deny it. All Circumstantials may not be Determined by the Magi∣strate, for. 2. Christ has already Determined of some Circum∣stantials, and whoever makes it one, it's no Question with me, that no power on earth can undetermine, or otherwise deter∣mine, what God has already fore determined 3. There are some Circumstantials which cannot profitably, and therefore not Law∣fully receive an universal, and uniform Determination. 4. Be∣cause if all undetermined Circumstances may be Determined in their use, the life of Man may be made the most wretched misera∣ble and undesirable thing in the world; and he had as goo•…•… preach that other more eligible, and more edifying Doctrine, Ita, & de te literam longam facito! for where should the most ca•…•…telous foot tread besides a snare? and such is the Condition of superstitious Papists, whose consciences are perpetually per∣plexed with endless scrupulosities about those minutes which the Church has made sin, which else had been as Innocent in offen∣sive things as a piece of powdred Beef, and Turneps.

Now for the proof of this Doctrine, he tells us: It has been 〈◊〉〈◊〉 fully, and substantially done by the incomparable Hugo Grotius, and by a late eminent Divine of this Church, that it's enough to referr the Reader to them. Indeed he must be an incomparable Person that can write Substantialy, about Circumstantials, but I confess I do not build much either upon the Authority or Rea∣sonings of the otherwise incomparable Hugo, ever since I read his dangerous discourse, Lib. 1. cap. 4. §. 13. de jure B. & P.

Si rex habeat partem Imperii, partem alteram Populus, 〈◊〉〈◊〉 Senatus; Regi in partem non-suam in volanti, vis justa oppon poterit; quia eatenus Imperium non habet; Quod, locun habere sentio, etiamsi dictum sit, Belli potestatem penes Re∣gemfore: id enim de Bello exter•…•…o intelligendum est; cun alioqui quisquis partem summi Imperii habeat, non possit nor jus habere eam partem tuendi, quod ubi fit, potest etiam Rex suam Imperii partem, Belli Jure, Amittere,

that is: If King hath one part of the soveraign Power, and the People, or Sen•…•… the other part; If the King shall invade that part which is none of h•…•… own, just resistance may be made against him, because so farr 〈◊〉〈◊〉 hath no Auth•…•…rity at all: which I judge to hold true, although it 〈◊〉〈◊〉

said. That the power of making warr is in the King; for that must be understood of a forrain warr; whenas otherwise, whoever has a share in the soveraignty, cannot but have also Authority to Defend that share; which when it so falls out, the King may lose by the right of warr his own share of the soveraignty Here is dangerous Doctrine enough to Cure me of my Ambition of ever being a Hu∣gono•…•….

As for that late eminent Divine of this Church, who has so convincingly asserted this power, I cannot divine who it should be, unless perhaps that Longwinded Author, with whose eluou∣brations some are resolved to vex the Fanatics though they never read him themselves. And therefore leving these voluminous Authors to scold it out with their own Mouths, let us attend to the enquirers more concise Reasonings.

(1) It's certain (says he) that Magistrates had once such a power in the Circumstantials of Religion, and that in the old Testament. It is certain indeed that they had a power not only in the Circum∣stantials, but the substantials of Religion, all the Question is, whether they had such a power as he pleads for. And if they had it, then whether they had it, jure Regio, or Prophetico? whether in their own Right as Kings, or by Delegation in some extraordinary case from God?

§. 1. The Prince might have, nay he had a power to spur up, and quicken the lazy Priests, and Levites to their duty, and yet no power to create them a duty: He had power to punish Church∣men, to restrain the exorbitances of the Clergy, and for Male∣administration to cashiere them, nay to order the High-priest himself, if he proved factious, seditious, or Rebellious, and endeavoured any Alteration of the Theocracy either in Church or State, but he had no power to make New administrations; He had a power to restore the corrupted worship to it's primitive integrity, but he had no power to institute Worship; and therefore it's more then Ridiculous to Argue from a Power, to such a power.

§. 2. He pretended to prove, That the Magistrate in Deter∣mining these circumstantials, did not exceed his Commission: and his medium is from the Iewish Magistrate. Now his proper, di∣•…•…, and easy way to have evinced that the Iewish Magistrate had this power, had been to have exemplifyed the Commission it self, and not stand trifling with Matter of fact, to prove Matter of right, especially seeing that the Commission is upon Record; and many doubts in Law will arise from the fact, as whether what was done was done jure? and if jure; then Quo jure? Now for the Com∣mission from him by whom Kings reign, it was ready drawn of old only a blanck left to insert the Name of that particular Person, whom God immediately or by •…•…cession should chuse. 17. Deut. 18. 19. 20. It shall be when he 〈◊〉〈◊〉 upon the Throne of the King∣dom, that he shall write him a Copy of this Law in a book out of that which is before the Priests, and Levites; and it shall be with him, and

he shall read therein all the days of his life; that he may learn to fear the Lord his God to keep all the words of this Law, and those statutes to do them; that his heart be not lifted up above his Brethren, that he turn not aside from the Commandement, to the right hand, or to the left: to the end he may prolong his days in the Kingdom, he and his children in the midst of Israel: from whence 'tis evi∣dent, that though the Israelites were for some time in their mi∣nority govern'd by Judges, yet when their Nation should grow up to it's greatest perfection, God would then bestow upon them •…•…he most perfect form of Government, viz. Monarchy, and in the most perfect manner continue it, viz. by succession, not im∣peaching his own prerogative to alter either the form or the time, but with a Negative upon any, or all the people, so is it as plain that God fyes up his Prince to Govern by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Deuteronomy, à Copy of the Laws and sta∣tutes Morel and positive, without turning to the right hand or the left, in excess, or defect, mangling, or mending Gods Laws. Allowing to himself still a power to vary, but not to them save by his Direction.

§. 3. This great proof for the Magistrates power over the Cir∣cumstantials of Religion, is fetcht from the Magistrates power i•…•… the Iewish Commonwealth; He that is so severe upon the Non∣conformists, that they are Iudaizers if they argue but a fortiori from Moses to Christ, now takes his greatest proof from David to the Christian King, and though it be scandalous for them to Reason from that Topick in Doctrinals, yet is safe and honour∣able for himself to Reason thence in Politicals, and Ceremonials, his instances come now to be considered.

§. 1. David (as I shewed before) altered somethings and insti∣tuted others in the Temple worship. That's his instance: And David (as I proved before) altered nothing, instituted nothing, without special Direction from God, that's my answer: which special war∣rant when it shall be produced for any Alterations of, or Addi∣tions to Christs institutions under the Gospel, they shall by me be most Cordially embraced.

§. 2. Hezekiah (says he) without a Scripture for it, broke the Braze•…•… Serpent to pieces, though it was a Symbolical Ceremony of Gods own Iustitution. Oh but if Hezekiah had set up one braz•…•… Serpent as a Symbolical Ceremony, without Gods institution, it had been more to his purpose, then if he had broken a hundred. Let him take these few things along with him, and then make the best he can of his instance: 1. If Hezekiah needed no Scripture warrant to destroy an old Antiquated Instituti∣on of God, because it had been, and still was abused to Idolatry, much more may a Christian Prince without further Scripture warrant abolish such Symbolical Ceremonies, as being originally the meer inventions of men, have been, and still are abused to the most fowle Idolatry, and grossest super∣stition that ever was in the world. 2. Let the Enquirer recollect

himself a little. He undertook to prove that Princes have power to set up Ceremonies, and his instance proves only thus much, that they have power to pluck them down. 3. Hezekiah needed no Scripture to empower him to destroy the brazen Serpent, because it was then no institution of God: It had been once indeed a temporary appointment of God, but the ceasing of the End was the Determination of the use; when it's sacred Re∣lation ceased, it was of no more value in Gods account when Hezekiah broke it, then so much Brass. 'Tis not true therefore that Hezekiah broke in pieces the brazen Serpent, though it was, but though it had been for•…•…rly an institution of God He did not make it, but declare it, to be Nchushtan, an old Relique, made a New Idol, and now served, as it deserved. 4. I do not under∣stand that the brazen Serpent was a Symbolical Ceremony, what grace, what duty did it signify? A type it was, to di∣rect their faith to Christ fot that time, to expect the heal∣ing of their souls from him, but the visible service was only to heal their bodies stung with the firy Serpents. 3. John. 14. As Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up? 5. Hezekiah had Scriptures more then one, not only to enable, but Command him to do it. He needed no new Authority, but new wisdom to Apply al•…•…s old general Command to a particular case. If the Enquirer could but shew as much Scriputre warrant for the setting up one Ceremony, as Hezekiah had for destroying a thousand Idols, he would think himself a jolly fellow. I might urge his Authority from the second Commandement, where God de∣clares himself a jealous God in the Matter of instituted worship, and how many following generations might smart for the prevari∣cation in that particular, he well knew: There might have been a Drachm of the brazen Serpent, as well as an Ounce of the Gol∣den Calf, in their subsequent calamities▪ if he that was Custos utri•…•…sque Tabulae, and now had not his name for nothing, had not testifyed against that abomination: But I shall crave leave to Remember him of the incomparable Huge, who upon this fact of Hezekiah thus.

Egregium Documentum Regibus, at quam∣vis bene instituta, sed non necessaria, ubi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 malè usurpantur, è conspectu tollant, ne ponant offendiculum Caecis.

A Notable Lesson to all Kings, to remove out of the way such things, however at first well instituted (yet not at present necessary) when they are commonly abused, that they become not a stumbling block to the Blind. Where we see the incomparably quicksighted Huge could find a Scripture to justify Hezekiah, and yet it was very farr fetcht, from 27. Deut: 18. Cursed be he that maketh the blind to wan∣der out of the way. And yet he has a clearer vindication of Heze∣kiah's fact from Scripture: where speaking of their Burning Incense to the brazen Serpent, he thus expresses himself. Quod inter illa erat quae Dei solius honori Reservata, extra Templum, usurpari non lic•…•…bat. Which (Incense) being in the number of those things, which were peculiarly appropriated to the worship of God, might not be Lawfully

used out of the Temple. 30. Exod. 38. Whosoever shall make like unto it to smell thereto, shall even be cut of from his people: But what need all these circumlocutions, when God commanded his people, 34 Exod. 13. To destroy the Altars, break the Ima∣ges, cut down the groves of the Nations, for that he is a jealous God, That wise and discerning Prince could easily see the Com∣mand reach't all the Instruments, and utensils of Idolatry, especially those found amongst his own people, his people in Covenant, for whom thus to transgress, was to provoke him to his face.

§. 3. But his great instance is from Hezekiahs celebrating the Passeover otherwise then God had Commanded, & in that one fact he finds several branches of his variation from the first insti∣tution.

As (〈◊〉〈◊〉) He caused the Passeover to be kept by all Iudah, and Israel on the second Moneth, though it was not according to the divine In∣stitution, but done by the advice of his Council upon pious and pru∣dential Considerations: 2. Chron. 30. 5. Old Objections must be content with old Answers. [1] Hezekiah had sufficient warrant from the word of God to celebrate the Passeover at that time, pro hâc vice, the people being under those Circumstances: 9. Numb. 10. 11. If any man of you shall be unclean by reason of a Deod body, or be in a journey afarr of, yet he shall keep the Passeover unto the Lord. The fourteenth day of the second moneth at even shall they keep it. That we may reach the full Intendment of this Deutero∣nomy, or after Law, we must carefully attend to the occasion of it. In v. 6. There were certain men that were defiled by a Dead body, that they could not keep the Passeover on that Day, the day of the institution; this was a case seeming inconsiderable, and such whereon our Enquirer would have said very little stress, made no bone of it, being a Circumstantial, a Nicetie about the Time, but the people being more Consciencious brought the case to Moses; and he sound it so weighty, that it needed the Resolution of God himself; v. 8. stand still, and I will hear what the Lord will Command concerning you. Why, what needed that? Had he not all Kingly power within himself? had he not his Council of the seventy two? might he not have first Determin'd it to be a Circumstantial, and then have determin'd what he pleased about a sorry Circumstance? or was he so meanly instructed in the extent of his Royal authority? and how little stress God laid upon these circumstantials? well, nevertheless he will consult the Lord for a Determination of the case: where∣upon God gives him that command which we have already heard, v. 10. 11. wherein I observe. 1. That though that Question was propounded only concerning that particular case, of a Person unclean by a dead Body; Yet the gracious God, who well knew, that many other incident cases of the like Nature would emerge out of the various providences which they would come under in aftertimes, and that they would still be at a loss for resolution about their Duty therein, Answers also concerning him, that was in a Iourney, or farr from home; which Philo understands De peregrinatione in Regionem à Judaeà longè Dissi•…•…am; the very

case of the ten Tribes in Hezekiahs time. 2. That under these enumerated particulars, of being defiled by a dead body, or in a journey, were comprehended all other irregularities, which might render them uncnonically meet, to observe the Passeover: It a statuit Philo. (says our Synopsis) qaia eadem est Ratio omnium. There's a Parity of Reason, which reaches all other cases: This then was the case of the ten Tribes, they were afarr of, kept from the worship of God by many pressing Circumstances, for which God in this provisional post-Law had taken care: And for Iudah, they were defiled, all things out of course, worship decayed, the Temple polluted. Sacrifices neglected, and uni∣versal disorder, and therefore under the case of defilement by a dead body, God makes provision for them also, for eadem est ratio omnium: thus. v. 3. They could not keep it at that time, because the Priests had not sanctified themselves sufficiently,

Impedimentum, hic erat illi simile, nempe justum, illi enim Dies mensis primi, (quibus Phase erat Observandum) Templo expurgando consumpti sunt: And both Protestants, and Papists, Junius, Piscator. Estius, Lyra, Martyr, vindicate Heze∣kiah's proceedings from that General Law, Numb. 9.

[2] Whereas the Enquirer would insinuate, that the King did all this by the advise of his (privy) Council, he may know that there was another Council of more Authority in the concerns of Religion, which being appointed by God himself, might more reasonably have been consulted: once more I will hear Grotius,

de jure Belli, & Pacis, Lib. 1. cap. 3. §. 20. Haec cum ita sint, tamen Aliqua judicia Regibus Adempta, Arbitror mansisse pe∣nes Synedrium 70 virùm, quod divino imperio, à Mose institu∣tum ad Herodis tempora perpetuâ cooptatione duravit; Itaque & Moses, & David Iudices, Deos vocant, & judicia vocan∣tur judicia Dei, & judices dicebantur non humanâ, sed Di∣vinâ vice judicare; imò apertè distinguuntur Res Dei, à Rebus Regis; 2. Chron. 19. 11. ubi Res Dei, monentibus doctissimis Hebraeorum. Judicia exlege Dei exercenda, intelligi debeant;

Although these things be thus, yet I conceive that some judicial matters, exempted from the Kings Cognizance, were under the juris∣diction of the Sanedrin; which being instituted by Moses, at the Command of God, endured in a Continual succession, to the days of Herod: and therefore both Moses and David call the Iudges (of that Council) Gods: and their judgments are called the judgments of the Lord; and the Iudges are said to judge not in Mans Name, but in Gods. And hence is it that the Matters of God, and the Matters of the King are apparently distinguished. 2. Chron. 19. 11. where by the Matters of God (as the most learned of the Iews inform us) we are to understand, the determining of cases out of Gods Law. And thus also the same Grotius upon this place. Ad v. 2. The King had taken counsel. and his Princes, and all the Congregation in Ierusalem; id est, inquit Grot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the meaning is plainly this, That the King and his Princes, (or privy Counsellours) advised with the Sanedrin, whether it were

Lawful in this exigeney for both Iudah, and Israel to keep the Passeover in the second moneth, by vertue of that decl•…•…ration of God. Numb. 9. And the Court did agree in the affirmative Ne∣mine contradicente. [3] But let us suppose the worst that can be imagined, that Hezekiah had varied from the Canon 〈◊〉〈◊〉 the In∣stitution, yet did he make a Canon that they should transgress it for ever? Suppose that in a perplexed time he kept it once on the second Moneth, when Necessity, an old evil Counsellour (when not directed by Gods word) stood at his elbow, and had his ear; yet did they not ever after observe it on the first Moneth? If he brought Iudah to Israel at this time, Israel must come up to Iudah at other times: Men may turn the stream of Gods instituti∣ons which way they will, but they will find their old Channel again in time: Truth was before errour, and it will be after it; and therefore both King and People, when the Reason of this seeming irregularity ceased, ceased their practise; but will this justify any to take any Ordinance from its proper Hinges, and force it to turn for ever upon other Centers?

This was indeed the great Transgression of Jeroboam, in divine Worship. 1. Kin. 12. 32. Who ordained a Feast in the eight moneth, on the fifteenth day of the moneth, like unto the Feast that is in Iudah,—Even the moneth that he devised of his own heart. 'Tis true he was a Person obnoxious upon many other Accounts, guilty of other superstitions and encroachments upon Gods Au∣thority, and yet the Scripture takes special notice, and severely brands him for the Altering of the moneth, the Circumstance of time, without better warrant then he had from his own heart, or the Regal Authority. [4] Still admitting that this was done besides the primitive institution, or the warrant of that after-Law, yet still the Prophets of the Lord were in Iudah, with whom in extraordinary cases both King, Princes, Peopl•…•…, and great Council might advise: and must we needs think that so prudent, so pious a Prince would run upon his own Head, in a matter of such concern, when he might so easily have received particu∣lar instructions from Heaven? [5] Supposing still more then all this comes to, that his practise was besides the primitive pattern, not warranted by Numb. 9. that he had no Lawful Direction from the Sanedrin, nor from any of the Lords Prophets, (which yet can never be disproved) but that he made this alteration meerly Iure Regio (which can never be proved) yet did he not set up any one Mystical Ceremony, appointed no other worship, part of worship, m•…•…ans of worship, only he determined of the time for that once: which though it had been a presumption too high for the greatest Prince to attempt, (as the case then stood) yet it came far short of appointing New institutions, or Symbo∣lical Coremonies.

(2) A second branch of his variation from the primitive pattern, he give us from v. 17. Where he appointed the Levites to kill the Passeover, which by Gods appointment was to have been performed by the people themselves: wherein he supposes, That by

the Institution the people ought to kill the Passeover; that Hezekiah non-obstante that Institution appointed the Levites to do it; that he did this without Divine Direction, and yet was perfectly innocent in what he did.

§. But 1. Whether by Gods appointment the Paschal Lamb was to be stain by the people, or the Priest, is a Question that has been ventilated by no small Names: and though it seems most probable that the people were entrusted with that service, yet the grounds are too weak the •…•…rain of Consequences too many and intricate, for a wise Man to erect a superstructure of that height, and weight upon it, that Princes may from thence dispense with Gods Law.

They tha•…•… hold that the Master of the Family was not Com∣manded to slay it in his own Person, do urge 12. Exod. 27. It is the Sacrifice of the Lords Passeover. And if a Sacrifice, then to be performed by a Priest, and whereas it is said. ver. 6. That the whole assembly of the Congregation of Israel should kill it, they answer, Jugulent, id est Iugulari Curanto, nempe per Sacer∣dotes. That their killing was no more then their taking care that the Priests should kill it.

As to my own private Judgement, I conceive that the Master of every Family was a Priest within his own Temple, and did per∣form that service according to the primitive Institution; but that assoon as God had chosen out the Family of Aaron to Minister unto him in that Holy employment, all the powers that lay disper∣sed, and scatter'd up and down particular families were thereby united; and devolved upon that family which God had called. And that this notwithstanding the people in this as well as other Sa∣crifices had some hand in the oblation of it.

Abarbinel reckons up ten things in a Sacrifice; five of which he assigns to the people. 1. To put their hands upon the head of the Sacrifice. 2. The killing it. 3. The taking of the skin. 4. The divi∣ding it into parts. 5. The washing of the entrails. The other five he allots to the Priest. 1. To receive the blood in Basins. 2. To sprinkle it. 3. To kindle the fire on the Alter. 4. To order the wood. 5. To take the parts of the flesh that were sacrificed.

§. 2. Whether Hezekiah Commanded the Levites to kill the Passeover against the Rule of the Institution? is yet another Question. For. 1. It's the judgment of some, that in Hezekiah's Passeover the Levites did not Personally kill the Lamb, but only deliver it into the hands of the Priests to be killed. So Menochius: Existimo rem ita peractam esse, ut populus Immundus, Agnos Levi∣tis darent; Levitae ad Sacerdotes afferrent, qui eos immolarent. I con∣ceive (says he) that the matter was thus transacted, that the people being unclean, delivered the Lambs to the Levites, who handed them to the Priests, and they slew, and Sacrificed them. 2. It seems more probable that the Levites did actually slay the Passeover, as also those other Sacrifices. Chapt. 29. v. 34. And in justification hereof I affirm, that if it was besides the order of the first Institu∣tion, yet it was agreable to the after Determination of God himself, and t•…•…t whatever con•…•… the 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…in,

it was appointed them jure Divino, non Regio. And if so; then how will it evince, that the Prince had this power over Gods institutions, because God had such a power to alter, and change the first institution according as he in wisdom saw good?

Now that whatever change was made, was wholy by the Command of God, I think will be evident from these Scrip∣tures. 2. Chron. 35. 3. 4. 5. 6. And (Josiah) said unto the Levites—Serve now the Lord your God, and his people Israel, And prepare your selves by the houses of your Fathers, after your Cour∣ses, according to the writing of David King of Israel, and accord∣ing to the writing of his Son Solomon—So kill the Passeover and sanctify your selves, and prepare your Brethren, that they may do according to the word of the Lord by the hand of Moses. Now hence it's evident, that the Levites in killing the Passeover acted according to the writings of David, and Solomon: which writ∣ings must necessarily be one and the same, and both of them Received from the Lord. 1. Chron. 28. 19. Where David pro∣tests: That the Lord made him understand all this, in writing by his hand upon Him: 2. It's plain also that good Iosiah aimed at this one thing in all he did, that all might be done according to the word of the Lord by Moses, and then either the Levites must be judged to have the same power by the Command of Moses, or else that no subsequent Dispos•…•…tion of affairs otherwise by the Authority of God could be adjudged contrary to what he had Commanded by Moses. 3. It is plain also that Iosiah had no respect to Hezekiah's practise as the Reason of his own, because he quotes not the practise of Hezekiah, but the writings of David and Solomon, so false it is what the Enquirer so confidently asserts, that Hezekiah preferred the Levites to assist the Priests in killing the other Sacrifices, which never before they were admitted to.

And therefore I would be satisfied, to what purpose Iosiah should trouble himself, to conform to the patterns of Moses, David, Solomon, in these Circumstantials, if by praeregative Royal He might dispense with, alter, r•…•…peal in whole, or in part any of Gods positive institutions.

§. 3. Whatever irregularities there might be in •…•…his Passeover of Hezekiah, (and to be sure there were some in so great and inveterate a degeneracy) that holy Prince humbly deprecates the just displeasure of God, and stands not saweily to justi•…•…y him∣self, that it was in his Commission to order Circumstantials in wor∣ship. v. 18. They did eat the Passeover otherwise then was written. And Hezekiah prayed for them. v. 19. 20. saying, Lord God pardon every one that prepareth his heart to seek the God of his Fathers, though he be not cleansed according to the purification of the sanctua∣ry, and the Lord hearkned to Hezikiah, and healed the People. Whence it's undeniable. 1. That if we would take the exact mea∣sure of the stress which God lays upon an Ordinance, we must have no regard to those idle coined distinctions, invented in case of u•…•…most extremity, as men in famine will live (poor souls) upon

any thing, but to the word of Institution. They did otherwise then was written. What Moses his writing was, they knew; what Davids, what Solomons writings were, whereby the Levites were warranted to Kill, or assist in Killing the Passeover, they also knew, yet somethings there were not warranted by any of these writings, for which there was no scriptum est: and [other∣wise] in an Institution, is [contrary] to the Institution, and for these Hezekiah begs pardon. 2. That though the people who had been long hardened under the degeneracy, made no bones of the matter, they might perhaps look upon all these as Cir∣cumstantials, upon which God laid little stress, (for in times of corruption there are never wanting some ingenious persons who will justify any thing,) yet Hezekiah a Prince of an apprehensive spirit and tender conscience, knowing well, that not to keep close to what was written, in instituted Worship, might draw down a curse, sooner then procure a blessing, •…•…e earnestly cries to God for the pardon of irregularities. He went as near the Archetypes of the institution as the iniquities of the times, and a general prevarication would admit, and for the rest he is impor∣tunate with God that his jealousy might not consume them. Wherein our Enquirer had he stood by would have su•…•…ciently derided his superstitious folly and fear, that laid so great a stress, where God laid very little, not understanding the praerogative of his Imperial Crown, in dispensing with these Circumstantials. 3. That this irregularity was so hainous in the eys of God, that some wrath was already broken out from the Lord upon the peo∣ple. The plague was begun. And it was high time for a zealous Prince to interpose, not to determine Circumstantials, but to Determine that wrath, which for these Neglected Circumstantials was kindled, which by prayer he attemps, the only Incense by which, in his politick capacity, he could stand between the living, and the dead.

And thus the Jews say: Antea qui comederunt occisi sunt, sed Regis precibus clades cessiavit; They that first eat of the Passeover in their uncleannesses, were cut of by the inmediate hand of God, but by the interposition of Hezekiah's prayers the plague stayed. 4. And we may reasonably hence conclude, that this pious Prinse, who was so sensible of the peoples irregularity in one kind, would have been as apprehensive of the Levites deficiency in another, had their fact conrravented the Institution; And as little Reason to doubt, but that the jealousy of God had smoaked and flamed out against the Levites as well as the people had they killed, as the other ate the Passeover otherwise then was written. And there∣fore Grotius, who magnifies this as an illustrious instance of Royal authority to relax a Divine Command in case of necessity, yet dares not affirm that the King did all this upon his own Head, (least whilst he advanced his Power, he should draw his prudence into Question) but Consulto (ut credibile est) priùs Synedrio: having first advised with the Sanedrin about the Legality of the fact:

When therefore he askes us this Question; since the Magi∣strates had once such a power, how came they to lose it? I confess I cannot tell! I believe they have as much power as ever they enjoyed; and this I am certain of, that never any received such a power from God, as would warrant him to alter any of Gods institutions, to set up a New Religion, a new Office, or insti∣tution, without special direction from divine prescription, or immediate Revelation.

(2) We come to his second Argument, which is this: The New Testament is frequent in asserting the power of Magistrates, and requires all to be subject to them, of what Quality or condition soever. 13. Rom. 1. Let every soul be subject to the higher powers. Thus far he has no Enemy, at least he ought to have none. The practise of the primitive Christians, which commented admira∣bly upon that Text of the Apostle, and other clear places, has put all this out of dispute, who were most severe in their obedience, under the most severe persecutions. Thus Tertullian in Apolog. Cap. 30.

Nos pro salute Imperatorum Deum invocamus,—Precantes sumus pro omnibus Imperatoribus, vitam illis pro∣lixam, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum, quae∣cunque hominis, & Caesaris vota sunt.

We pray to God for the safety of our Emperour; that God would give them a long life, a peace∣able Government, that he would preserve the Royal Family, that he would vouchsafe them a faithful Council, a Loyal People, a quiet world, valiant Armies, and what soever their own wishes can des•…•…re. Thus Dionysius in his Apology for the Christians, in the persecu∣tion under verus,

Nos unum Deum colimus, & venera∣mur, omnium fabricatorem, huic etiam sine intermissione, pro eorum regno ut firmum, & stabile Maneat preces ad∣hibemus.

We worship (says he) and adore only one God, the Creatour of All things, and to him we powr out our prayers night and day, that the Government of our Emperours may abide firm, and unshaken. They that would plead. Christianus sum, I can∣not conform, would as sincerely say, Christianus sum, I dare not resist: There is then no Question but that we are all upon pain of eternal damnation bound to obey the Civil Magi∣strate, and all that are sent by him, in all civil things which are not demonstrably sinful, according to the Municipal Laws, but the Question will meet us again though we avoid it, How farr their power extends in matters of Immediate worship, and things directly within the verge of Conscience, wherein possibly I can yeeld as farr as another, though I would proceed upon better grounds then the Enquirer has layd down, which now I come te examine.

§. 1. The New Testament (says he) no where excepts the case of Religion. Answer 1. No where excepts it? Ay but where d•…•…s •…•…he New or Old express, and include it? I was in hopes tha•…•… according to his promise, he would have proved that the

Magistrate exceeds not his Commission in determining the thin•…•… under debate, and he puts us of with this, They are not excepted out of his commission: He that Acts by Commission, must have his powers authorized by his Commission. Suppose a Prince should issue out a Commission to certain Delegates to hear and Determine all Differences relating to the Forrest, and they shall intermeddle with affaires that are out of the Purlieus, will it be thought enough to say, These places are not exclu∣ded their Commission. 2. Nor do I except, the case of Religion, out of the Magistrates Commission, but only Humbly enquire, of the Enquirer, how farr the Commission extends in Re∣ligious matters? To this he gives us an Answer, I mean so farr as Circumstantials, and those things which God himself hath not defined. But this will either destroy all again, or not mend the matters one jot: for, 1. I no where find that God has excepted Substantials, more then Circumstantials out of his Commission: In what respect the one is included, the other is so: and in what respect the one is excluded, the other is so: that is, both are included, for his preservation, and both excluded, as to his alteration of, adding to, or subtracting from them. If a Commission be produced that the Magistrate shall guide me in all acceptable external instituted Worship, excepting the substantials thereof, I have enough; for exceptio in non exceptis firmat Regulam. The exception of substantials would more strongly include the Circum∣stantials. And therefore I am affraid he will not produce a Commission that excepts substantials. Let it be substance or Circumstance: let men invent what Terms or Names they please, If in the outward exercise of Religion Christians shall disturbe the peace, they shall know and find that the Ma∣gistrate has a coercive power that will reach them and all their outward Actions, for the assecurating that peace wherewith God has entrusted him. To give Almes is an Act, a substan∣tial Act of Religion; yet if any Pharisaical spirit shall sound his Trumpet to draw a concourse of people after him, and thus turn the trumpet of Religion into a trumpet of Rebellion; if he shall make Sacramentum pictatis, vinculum iniquitatis. He, and his Act come within the Magistrates Commission; And yet it extends not to Alter an Act of Religion, but to suppress a Design of faction, and sedition.

2. Such an exception as he fancies in the Magistrates Com∣mission, as it no where appears, so would it be purely nugato∣ry, did it appear, unless we had withal some infallible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to discriminate the Circumstantials from the sub∣stantials: Otherwise either he might encroach upon the substantials, under the Notion of Circumstantials, or a refractary people would be alwayes crossing and thwarting his determinations, under pretence that the substantials were invaded, when he was only modelling and or∣dering the Innocent Circumstantials: And thus as the sea

and the land are alwayes eating into each others Liberties, or as in some Nations, where prerogative and propriety are not equally ballanced, the one is beating up the others Quarters perpetu∣ally, so would there be an unappeasable warr between these Sub∣stantials, and Circumstantials, which like the Marches between two Kingdoms of no firm correspondence, would be ever subject to the longer and sharper sword: But Christ has not left these concerns at such a loose end.

§. 2. He argues thus: If they have not power in such matters of Religion as we speak of, it's manifest they have no Magistracy, or legislative power at all in Religion. I will deal freely with our Enquirer: for ought I know to the contrary, they have this power, and a farr greater power in the Matters of Religion w•…•…hreof he speaks, for I do not yet understand what those Matters of Religion are whereof he speaks? but to answer as well as I can conjecture at his intentions. 1. I know not what a Legislative pow∣er in Religion means in the hands of any but the Lord Iesus Christ. The Scripture has told us. 4. Jam. 12. That there is one Law-giver who is able to save or to destroy. He that can eternally save, upon obedience, or eternally damn upon disobedience, may securely challenge a legislative power over the Church. It's cer∣tain from hence, that Christ is the only Law-giver to his Church, in some sense; and in what sense that should be, but that he alone can impose matters of immediate worship upon the Conscience, I cannot tell. He that denies Christ to be the only Legislator, at this day, may with equal Reason deny him to be the only Iudge in the Great Day: and it's not worth the while, for a few Ceremo∣nies to loose one of the Articles of our Creed: Hetherto a General Council has been thought to have the Highest visible power on earth to make Laws for the Church, and yet the Church of Eng∣land has Determin'd. A•…•…. 21. That they may err, and have some∣times erred •…•…en in things pertaining to God. And therefore it will •…•…e our safest, and wisest course to leave the Legislative power in matters of Religion in the hands of Christ, where God entrusted it, and where we found it, who can neither deoeive, nor be deceived.

2. There may be a Magistratical power about Religious matters, where there is no Legislative power: The Magistrate may have an Executive power to do all that God has commanded Him, and see others do all that God has commanded them, and yet no legis∣lative power to alter, or add to the Institutions of Christ: what a vast Field has every supream Magistrate, wherein he may place out all his zeal, power, and Authority, and yet never touch •…•…he Philactory, or fringe, of the Garment of Christ, either by enlarging or pairing it away. His power is very evident in the Moral Law, bottom'd upon Eternal, and immutable Reasons, and to build it upon such dubious, and precarious Hypotheses, •…•…r to overcharge it with unscriptural powers, is but secretly to undermine it, or crush it down with it's own weight.

(3) His third Argument is this: It's generally acknowledged

(and accordingly practised) that Fathers and Governours of Families have Authority in Matters of Religion within their own families, at least so farr as the case in hand. Nay pray forbear a little: That they have an Authority in matters of Religion, is indeed acknowledged, and I wish it were more practised; All I haesitate at, is, whether he has such a power as farr as the case in Hand: The case in hand is or should be, whether the Magistrate has power to determine, such externals of Religion, as he (to blind the business) thought meet to call Circumstantials: and such a power, as Dissenters acknowledge not, so they practise not: It were very hard if a Master of a Family should arrogate to himself such a power as to enjoyn his Wife, Children, Servants, Rela∣tions, Strangers, to have a Pugil of salt layd upon their Ton∣gues, in token that they shall not be ashamed to have their speech seasoned with savoury discourse, without submission to which Crotchet they shall either not be admitted into the family, or if already admitted, cast out of doors, or however not permitted to hear a Chapter read, or joyn in prayer all their days; This would have been a little more to the case, of which our Enqui∣rers instances come exceeding short.

Who doubts (says he) but the Father, or Head of a Family may prescribe what Chapters shall be read? what Prayers used? what times shall be set apart for Devotion? what postures, whether kneeling, standing, or being uncovered? who shall officiate in his Family? with innumerable others of a like Nature: And if they be but of the like Nature, they will never do us any harm. Let's look'em over however!

1, What Chapters may be read: Why truly if the Question be only which of the two or more, of equal Authority, He may be as fit as another: but if the Competition were between two, the one out of Scripture, the other out of some Legendary Fabler, that has stufft a Farce with Romanticks, I Question much his power to Determine, for God has at least Determined thus farr, that in all our Worship of him, we speak and read nothing but the Truth; and he that teaches his Family, ought to teach from, or according to the Oracles of God:

2. What Prayers used. God will not accept a female from him that has a Male in his Flock; As the Prince will not accept such a present, much less will the great God, who gives what he receives, and therefore may justly expect the best. No Master of a Family has Authority to offer prayers to God less good, if God have furnish't him with better.

3. What times shall be set apart for Devotion: The setting apart of Common time for Family-Worship, is a meer Circumstance, which neither renders the Worship more or less acceptable to God as it is time. And it is disjunctively commanded by Him, who has commanded Masters of Families to continue in prayer, and watch in the same with thanksgiving. 4. Col. 1. 2. If God has com∣manded Worship, he has also therewith commanded some time, wherein to Worship: A time must therefore necessarily be resol∣ved

on, but 〈◊〉〈◊〉 good favour this is not to the case in hand. And yet as large as the Masters power may be in this matter, he must have regard to the General rules of the Gospel: that All things be done for edification, to advance the success of the Duty. He may neither determine upon a Revolution too infrequent, nor upon a continuance too short, to slubber, and huddle over the Ordinance in formal hast; nor upon an unseasonable hour, when his overworked, and overwatched servants are ready to drop asleep, when tyred Nature is ready to over-Master the souls gracious propensities towards Gods service. And where he seems to have most power, he has farr short of an Absolute power.

4. For postures whether kneeling, standing, or being unco∣vered. I never so much admired the difference between prae∣dicamental situs, & habitus, as to move a quarrel, whether being uncovered was a posture or no? yet I think these things are not capable of an universal, fixed, unalterable Law. If one of these postures shall render any one in the Family uncapable of pursuing, and reaching the ends of an Ordi∣nance; That Parent shall sin against God; who rigidly exacts the most plausible posture, or gesture; and I suppose he has no Commission from God to sin against him: If standing shall so disease a weak child, that being in pain he cannot attend the present service; If kneeling, shall ordinarily ex∣pose another to drowziness; If being uncover'd, shall pre∣judice health, and endanger life; If any of these or any other, shall distract the mind, make the duty a Burden, wear out the Body, Masters of Families must know, that their power is for edification, and not destruction, and God will have Mercy, and not Sacrifice, whatsoever an Imperious Master will have. He that shall teach that Magistrates may dispense with the Circumstantials of Gods worship, will sure never be so hardy, as to teach, that Masters of Families, and Magistrates too, ought not to dispense with their own in∣stitutions.

5. In what Habit: No Master of a Family has power to enjoyn any Religious Habits, appropriated to divine service: In the General 'tis true, Habit is necessary, upon many accounts, for health, decency: But Religious Habits are not so, not put into the Charter of Domestick Power, nor indeed capable of a Canon.

5. Who shall Officiate in a Family: The duty of Officiating in the Family, is primarily incumbent upon himself; I know no Reason he should claim the Authority, who waves the duty: If he will have the honour, let him discharge the work of a Master of a Family, nor may he Command his Child to pray that cannot pray, with that usefulness to edification to the whole: If any person whose greater Abilities may manage the Service more to the glory of God be present, his charitable prudence will instruct him to procure such

assistance as may best promove the spiritual concern•…•… of those under his charge.

To shut up this point. The powers here ascribed to a Master of a Family, are such as do not reach the case in hand: De∣termination of Chapters, Prayers, Times, Postures, Ge∣stures, Persons, which were not before determined by the di∣vine power, will not make up one Mystical Ceremony; and the Magistrate may have all this power, and yet none such as will reach the case in hand; That power which will serve to make a Primitive Directory, will not serve to impose a Modern Liturgy; All that can possibly be screwed out of these instances of Pater∣nal Authority is no more then this, that he may Determine be∣tween two or more Circumstances, one of which is disjuncti∣vely necessary to the performance of a necessary duty: but it will be hard when he comes to try it, to infer a power to im∣pose mystical Ceremonies, which are no ways necessary to the performance of any duty, no not by Disjun∣ction.

I presume I have saved my Bail, if I should give no further answer, yet for his greater satisfaction I shall trouble the Reader with these few Considerables.

§. 1, That the Governour of a Family, being upon the place, and having all present Circumstances within his prospect, may more usefully determine upon all determinable Circumstances, then a Magistrate for a whole Nation, and the several Congrega∣tions therein, whose Accidents are so various that they can∣not possibly come under any uniform Determination: sup∣pose a strict Law were made at Paris, that every particu∣lar Church in the Nation should commence their publick service on the Lords day precisely at nine a clock, it is Mathematically certain, that some would have done and got half through their dinners, before others would be half way in their Devotions; They in furthest Eastern Parts would have come to their Amen, before those on the Calabrian Ocean would be at their Oremus, because of the diversities of Meridians, and Longitudes, and yet all would be but nine a clock.

§. 2. That the consequence from the Power of a Master of a Family, to the Civil Magistrates power, is not very clear: for the Master of a Family is supposed to have Minors in his Family, who cannot be safely trusted with the Determination of those Circumstances, which must necessarily be determi∣ned, but it would be a reproach to the Christian Religion, that all the Bishops, Pastors, and Churches in a Nation could not find wit enough to determine, what time of the day were most expedient to Assemble in. The power of a Prince is farr more Noble, then that of the Family Gover∣nour, and yet by Reason of the incapacity, and unfitness of the matter, the bulkiness of the Aggregate; the les∣ser power may possibly Determine upon some small

Circumstances which the greater power is unfit to do: To be Captain of a Man of Warr is more honourable, then to Command a Skuller; and yet this latter will tack about more nimbly, then that cumbersome Argosie, because the Vessel is more Mana∣geable.

§. 3. This uniformity which is so much driven at in all these arguments, as the great Reason of the Necessity of universal Determination, is a name much bandied in speculative discour∣ses, rather then a thing practicable; if we may judge that not fecible, which never yet was attained. Let us look a little nearer home! And first we find no Punctual uniformity between the two Provinces: He that can sing Divine Service in the Province of York, may without new instruction be utterly to seek in the Psalmodie of Canterbury; look upon the same Province, and compare the Parochial, with the Cathedral service, and there's less uniformity still. He that can •…•…adge pretty well at a Country-Church, is quite lost in the uncouth usages of the Minister: Look into the Parochials, and some have their Conformity, superconformity, statute Ceremonies, and Canon Cer•…•…monies, so that you would hardly judge them to be half-sisters: take a step nearer, and look in the same Parish-Church, uniformity is not to be found there; the Minister is not conformable to him∣self. At one prayer he stands, at another he kneels, at one part of the publick Service he is all white, and then that Colour is most decent, by and by all Black, and then that is most decent; nor is there any uniformity between the Minister, and the people; •…•…e, at the Delivery of the consecrated Elements, praying in a posture of standing, and they in the Act of Receiving, who pray not, yet confined to Geniculation. Nor is there less discrepancy between the several parts of worship; for whereas the grand Plea for Ceremonies is a certain Decency, which they conciliate to the service, and their great usefulness to stirr up the dull minds of men, yet only Baptism is adorned with the sign of the Cross, and the rest left naked of so great an ornament, and yet the Apo∣stles Rule is, let all things be done decently; and we have as much need to have our dull minds quickned in the other Sacrament, and all other pars of worship.

§. 4. Lastly. That power which belongs to the supream Civil Magistrate, as such belongs to all and every supream Magistrate; but this power of instituting, imposing Ceremonies belongs not to every supream Magistrate, therefore it belongs not to the su∣pream Civil Magistrate as such, that is, it belongs to none.

The Reason of the Major Proposition is taken from that Com∣mon Axiome. A 〈◊〉〈◊〉, ad omne valet consequenti•…•…: The proof of the Minor is this: That which belonged not to the su∣pream Civil Magistrate for three hundred years after Christs time, belongs not to all Civil Magistrates; but this power of instituting, and imposing Ceremonies belonged not to the Civil Magistrate for three hundred years after Christs time,

therefore it belonged not to all. To enervate which Argument it must either be denyed that the Roman Emperours during that Period were supream Civil Magistrates, which St. Paul opposes, charging the Churches to obey them; or asserted that they had a power to determine of the Circumstantials of the Christian Religion, and prescribe what Ceremonies they saw good in the Evangelical worship.

[2] We now come to his second Thesis. If the Magistrate may Determine these Matters; then not only Christian Charity, and hu∣mility, but Common Prudence requires us to presume of the wisdom, and reasonableness of his determinations, and much more to obey them.

I shall say little, but perhaps smile the more at the prettiness of the consequent. It's our duty to presume of the reasonableness, but much more to obey those Determinations; that is, it's much m•…•…re our duty to obey, then to be Rational.

That we are to presume very highly of the wisdom of our Su∣periours acting within their proper Sphaere, we readily admit: For when God calls them to a work, he will bestow competent wisdom for the discharge of it: but yet am I not to presume so unmeasurably of any ones wisdom, as to resign up my Faith and Conscience, with the disposal of Gods worship without more a do to it, If God had given him Authority to determine these matters, I should not have been concern'd to Question his wis∣dom: Gods Command had superseded my little scruples, and though he had miscarried in his prudential Decision, I should have received the praise of subjection, but till such Authority do appear, I shall s•…•…t down on this side such pr•…•…sumption, though somewhat beyond despair.

If the Reader has any pitty left, he may do charitably to bestow a little of it upon me, that must be obliged to answer all the Sentences and Apothegms in wits-commonwealth, and yet to this drudgery I shall patiently submit •…•…ill I am quite tyred, and then Resign this Province:

(1) It's enough (says he) to warrant, and require our obedient, that the thing is the Command of our Superiour, and not beyond the Sph•…•…re of his Authority.

That Religion is within the Magistrat•…•… Sph•…•…re, I have freely owned, but not to all intents, and purposes; not to pluck up what God has planted, not to plant what God has pluckt up. Substantials, and Circumstantials are all within his Sphaere, but not to do what he pleased withal.

As all Persons, with their Civil concerns are within the Ma∣gistrates Sph•…•…re, their lives, Liberties, and estates all come under his cognizance, and yet there are some great Lawyers, and Loyal subjects, who think they are not within his Sph•…•…re to dispose of them at pleasure; so are all the conncerns of Religion within his Sphaere too, to preserve, not to destroy; to propa∣gate, not to alter; to encourage, not to innovate in the worship of God: for All power is for edification, not destruction;

Every Christian has Religion within his sphaere, that is, he has a concern in it, but no concern over, and above it; Tota Reli∣gio, but not Totum Religionis, as Totus Homo, yet not Totum Hominis are within the reach of Magistracy: He has a power to secure Religion; Religion is therefore within his sphaere; but he has none to make new Religion, or a new part of Religion, that therefore is out of his sphaere, nor will it excuse me to God, his word and my own conscience blindly to obey in every thing, some whereof may be out of his sphaere, because he has a power to command somethings which are within his sphaere.

The true Ancient Protestants of this Church with no less zeal then success defended the Princes Power, and supremacy against all the claims of Rome, and yet never ascribed such a power to him as might shackle Conscience, and dispose of Religion at pleasure. I shall give the Reader a tast from the learned Bishop Bilson, who dedicates his book to Q: Eliz: and it came abroad Cum Privilegio. Dial: p. 533 534, 535. &c. The Discourse is between a Papist, and a Protestant.

Philander. If the Queen establish any Religion, you are bound by your •…•…ath to obey it whatsoever it be. Theophilus. We must not rebel, not take Armes against the Prince (as you affirm you may) but with reverence, and humility serve God before the Prince: Phil. Then is not the Prince supream. Theo. Why so' Phil. Your selves are Superiour, you will serve whom you list. Theo. As though to serve God according to his will, were to serve whom we list, and not whom all Princes, and others ought to serve. Phil. But you will be Iudges, when God is well served, and when •…•…t: Theo. If you can excuse us before God, when you mislead us, we will serve whom you appoint us: otherwise if every Man shall answer for himself, good Reason he be Master of his own Conscience in that which toucheth him so near, and no man can excuse him for, Phil. This is to make every private man supream Iudge of Religion. Theo. The poorest wretch that is may be supream Governour of his own heart: Princes rule the Publick, and external actions of their Countries, but not the Consciences of men. Phil. Would you have such Confusion suffered in the Church, that every Man should follow what he list? Theo. I would not have such presumption, and wickedness brought into the Church, that Christ, and his Word should be subjected to the wills, or voices of Mortal men: For though the whole World should pronounce against him, or it, God will be true, and all men shall be lyars. Phil. No more would we. Theo Why then restrain you Truth, to the Assemblies, and sentences of Popes, and Praelates, as though they must be gently entreated, and fairly offer'd by Christ, before he might attempt, or expect to recover his own. Phil. We would have things done orderly. Theo. Call you that Order, where Christ shall stand without doors, till your Clergy shall consent to bring him in? Phil. God is not the Author of Confusion, but of Peace. Theo. It's no Confusion, for one Fa∣mily,

yea for one Man, to serve God, though all the Families, and men of the same Realm will not. Ioshua said to the people: If it seem evil to you to serve the Lord, chuse you whom you will serve, but I, and my house will serve the Lord. Elias was left alone, for any that he saw willing to serve God in Israel, and yet abated not his Zeal: Micheas alone opposed himself against 400. Prophets; with what judicial Authority, can you tell? Amos neither spared Ieroboam the King, not Amaziah the Priest, and yet he was but a simple Heards-man, and not so much as the Son of a Prophet. Iohn Baptist had no Competent Jurisdiction over the Scribes, and Pharisees that sa•…•… in Moses his chair, and yet he condemned them for a Generation of Vipers. The Coun∣sels, where Peter, Stephen, Paul, were convened, accused, and punisht, lacked none of your Judicial formalities, and yet the Apostles stoutly both resisted, and condemned their Delibe∣rative, and Definitive sentences. Phil. The Apostles Commission we know, but yours we know not. Theo. You cannot be Ignorant of ours, if you know theirs; so long as we preach the same Doctrine, that they did, we have the same power, and Authority, which they had keep your Competent Jurisdictions, Judicial Cognitions, and Legal Decisions to your self: The Son of God first founded, and still gathereth his Church by the mouths of his Preachers, not by the summons of Consistories: He that is sent to preach, may not hold his tongue, and tarry, till my Lord the Pope, and his Mitred Fathers can intend to meet, and list to consent to the ruine (as they think) of their Dignities, and Liberties. Phil. Deshise you Counsels? Theo. By no means; so long as they be Counsels, that is sober, and free Conferences of Godly and learned Teachers; but if they wax wanton, against Christ, and will not have the Truth received, until they have consented, we reject them as Conspiracies of the wicked, which no Chri∣stian ought to Reverence—But will you suffer God to make Laws for his Church? Phil. What else? Theo. And may not every private Man embrace those Laws which God hath made, whosoever say nay? Phil. He must. Theo. What if some Bishops will not agree they shall? must the Prince, and people cease to serve God; till the Clergy be better minded. Phil. In matters of Faith the Prince and lay-Lords have no voices. Theo, In making Laws they had. Phil. True! But Laws for Religion they might not prescribe. Theo. No more might Bishops! It's only Gods Office to appoint how he will be served. Phil. Gods will must be learned at the Mouths of the Bishops, Theo. They must Teach, leaving always the Li∣berty to the Prince, and people, to examine their Doctrine, and avoid their errour, and if they teach not Truth, the Prince and people may expel them.

I shall now leave it to the Determination of the Impartial, and unprejudiced Reader, whether he that was then the Pro∣testant, would not now be the Fanatick; and whether he that makes our Enquirers Objections, would not have passed

for a Catholick of the Roman edition in those days?

(2) Humility (says he) requiring that we think meanly and mo∣destly of our own Reasons, Charity that we judge favourably of anothers, and Prudence that we think best of the Magistrates, all these together make it our duty not only to obey, but to do it with all chearfulness imaginable. Ans. 1. No humility teaches me in the matters of eternal salvation, to put out my own eyes to see with anothers spectacles: my Neighbours eyes may be clearer, and stronger then mine, yet mine are mine own; He that has better eyes then I, has this happiness, that he may direct himself better, but yet he would direct me worse, without the use of my own: A Christians own Reason, informed from Gods Word, is the immediate guide of His steps in all acceptable obedience to, and walking with God. Blind obedience in this case is no obedience: Humility teaches me to think my self a Man, and therefore may err; but not a Brute, which cannot but err: It neither teaches me to Revere any Creature as my God, nor to despise my own Intellectuals, as if I were a beast. 2. Though Charity Com∣mand me to judge favourably of anothers spiritual estate for the present, his eternal state for the future, yet it Commands me not to neglect making provision for my own: It Commands me to love another as my self, and therefore nor above my self; I cannot expect another should be true, if I prove false to my own soul. It's a blind charity, and only fit for the Hospital, that would make me of every mans Religion, of whom it teaches me to judge favourably: for at this rate I must be of twenty Religions, and perhaps one half of them together by the ears with the other half: Charity will heal the evil eye, and make it good, but not put it out. 3. Charity teaches me to think best of the Magistrates Reason in Common Kingdoms, but better of Scripture Reason in the terri∣tory's of Conscience. And prudence will dictate to me, that God who has placed him in his Political Orbe, will provide an Intel∣ligence to move that Sphaere regularly, for Qua supran•…•…s, nihil ad n•…•…s, but no Prudence will teach me to espouse a Religion be∣cause 'tis his, but because it approves it self to the Test, and touch-stone of all Religion, the word of God.

I could learn better Divinity from an honest Heathen then this stuff: Pliny has given us this Rule: Cantissimi cujusque pracep∣tum, Quod dubitas ne feceris. And Tully: Quocirin benè prae∣cipiunt qui vetant quicquam agere, quod dubites aequum sit an iniquum: They preach true Doctrine who warn you not to do any thing, whereof you doubt whether it be good or evil. And though such a prudence as he has described may contingently do me no great hurt at home, yet it will make me a Papist in Italy, a M•…•…ssul∣man at the Port, a Heatheen in China, or rather every where just Nothing.

(3) It's a Common mistake to think Charity, and Compassion only due from Governurs to their inferiours in the frame and composure of their Laws, for it's due also from inferiours towards them, and that they •…•…ake a fair, and canaid: construction of their inj•…•…nctions.

The duty is reciprocal without doubt, but with great difference 〈◊〉〈◊〉 we pitty, and pray for our Superiours under their burdens of Government, and expect only pitty from them under our loads of subjection; And though we account subjection no servile yoke, yet 'tis a yoke; as Bernard in another case, Dulce quidem con∣j•…•…gium est jugum, sed tamen jugum; And yet a compassionate tenderness towards inferiours in those things wherein God has tyed up Conscience, is an abundant recompense for all that subjection: we would willingly part with all that is properly our own, to secure that which is properly Gods; And though Magi∣strates are strictly above our pitty, and compassion, yet we hope we are not be low theirs: If they call for our pitty in any case, 'tis to see them tormented with the importunate sollicitations of one part of their subjects to destroy the other: As it must needs be an unspeakable affliction to a Father to be harrassed by some of his Children to Abnegate and disinherit the rest. As 'tis a great injury to the Son to endeavour to monopolize his beams; to the Fountain, to impropiate it's streams, when the one would shine indifferently, the other flow impartially towards all, so is it a great Trouble to a generous Prince to have his favours intercep∣ted, his Royal grace under sequestration, that he cannot equally influence the whole Body, of which the grace of God has made him Head.

Nor do we dare to judge our Superiours, but our selves: Not their intentions, but our own Actions: which if we may not do, better it were to be devested of these cumbersom Reasons of ours, which therefore serve to encrease our misery, because they teach us what it is to be Happy.

To make a candid interpretation of their Actions, we own our Duty, and as we suppose they steer by the light of their own judgments, so we hope they will indulge us to Act by ours: If we mistake, we wrong our selves, if our mistakes should wrong them, we submit to correction: If they mistake, we must wait under the inconveniences of the effects of that mistake, till the Father of Lights shall inspire other Counsels; only let us Remem∣ber, that it is the Princes Glory to be Rex Hominum, non Asi∣norum, nec Angelorum.

(4) The Scriptures (says he) call the Magistrates. Masters of Restraint. 18. Judg. 17. And it's amongst their most glorious Titles, the least of which (if any may be called little) we Revere; And it will be their immortal honour to restrain wicked men from doing evil, if they cannot restrain them from being evil: It was a flower in Jobs Coronet, 29. Ch. 17. 2. That he brake the ja•…•… of the wicked, and plucke the spoile out of his Teeth, Masters•…•… of Re∣straint they are, not to estrain Religion, but irreligion, and the insatiable thirst of thoe which nothing will Quench but the blood of their Brothern▪ 〈◊〉〈◊〉 that which was earned with the sweat of their faces.

(5) Nor will it be a foolish Charity, 〈◊〉〈◊〉 blind obedience to permit our selves to th•…•… 〈◊〉〈◊〉 of our 〈◊〉〈◊〉 in those little things 〈◊〉〈◊〉

speak of: To permit and resign up our selves to the conduct of others in Religious matters absolutely is blind obedience, whether a sober Enquirer will call them little or no. Though the things may be small, the blindness of our obedience may be as great as if the things were greater; Blindness consists not in the Object; but in the Faculty, but. 1. The things wodiscourse of, (if we dis∣course ad idem) are no little, but the great things of the Gospel: Great I say, if we either consider the greatness and danger of those Principles which they proceed upon, or the greatness, and dangerousness of those Consequences which they draw along with them, a •…•…ttle spark may kindle if neglected a great flame; They suppose either that Christ had not all power committed to him in heaven, and in carth or that he has given it away by some Dormant warrant, and clandestine Commission, or that he never exercised his Power to settle the Regiment of his Church, or that his Edicts may be Rescinded, and cassated by humane will. And they draw along with them a train of Fatal consequences, as that 'tis possible the condition of Christs Church may be irremediably more servile then ever was that of the Jewish, if Religion should fall into bad mens hands. But no sin is little to him, that knows what blood it cost to expiate it, what sorrow it costs the true penitent to mourn for it, and what pains it cost the true Christian to resist it. 2. If the things be so little in the judgment of Imposers, we hope we shall tast of their compassion in indulging such little things; It shall be no little praise we should return to the great God, no little returns of duty, and exemplary obedience we should make to his Vice∣gerent, that should permit us the indisserent use of indifferent things, and suppose them so, yet the faith of indifferent things is no indifferent thing: But I observe, That when our Enquirer would have Dissenters punisht for the Neglect of these things, then they are not little; then they become the greatest, weightiest, most important things in the world; then Churches, Government, Religion cannot subsist without them, as accidents cannot subsist without their substances▪ so neither substances exist with∣out their accidents; but when he comes to drole us into com∣pliance, then they are little triffles, the minutes, punctilios, of Religion. 3. If to resign up our selves in matters of immediate worship without a warrant from God, to any but God, be not blind obedience, 'tis because we are blind, and cannot see what blind obedience is: We freely commit our selves to the Political conduct in all things temporal; a ministerial Conduct we own in our Pastors, and Teahers; a Soveraign Conduct we would gladly reserve for Christ. We would willingly go any whether but to Hell, do any thing but sin, lose any thing but the peace of our Con∣sciences, and part with any thing, but what is none of ours to dispose of, rather then seem to tergiversate from the Commands of our Governours.

And as we confess the Magistrate stands upon higher grounds then we; so we must, and without displeasing our Superiours way say; That Christ stands upon higher ground then he;

And when we shall come to stand before his Tribunal, there to receive according to our works, we shall all stand upon even ground, as to any difference, that external advantages in this present world, shall then make.

(6) We have Reason to perswade our selves that we may as easily lye under prejudices, as they; and that we may be as much trans∣ported with Considerations of ease, and liberty, as they may proba∣bly be suspected to be with Ambition. Ans: It's the duty of all to watch against those temptations, to which welye most open from without; and to watch over those corruptions, to which we are most obnoxious from within: we dare not think it probable that our Magistrates are transported with Ambition; And we pro∣fess that we are not transported with any base lust, or pittiful considerations to suspend active obedience, till we discover such transport by its proper fruits. But if we must still be represented by our sometimes Brethren, but now Persecutors, as misguided by prejudices, we are sorry for it, but cannot help it: and must place these secret Aspersions in the number of those burdens, which by frequent use grow familiar, and less pinching, and such as seeing they are not to be avoided, wisdom dictates they ought to be contemned. And yet we shall pray that our Magistrates, like the highest Boughs of the goodliest trees being most fruitful, may bow down themselves with abundance of precious fruits, and drop some of it into the laps of their despised, but loyal subjects.

(7) There are no less different capacities of mind, then Constitu∣tions of Body, and as great difference in mens outward Circumstan∣ces, as in either of the former: The Magistrate will certainly thence judge that there ought to be as great a diversity and lati∣tude in his Impositions: He that has a larger swallow, let him have a larger cann: Let the best stomack have the largest tren∣cher: and since one stomack will bear, what would oppress ano∣ther, why should one mans Conscience be compelled to digest, what anothers can easily put over: Either we must practise, whilst we think not the same things, which is a sordid piece of unworthy Hypocrisy, and no credit to uniformity to congregate such Heterogeneous materials; or else tormented, because our Con∣stitutions, capacities, consciences, circumstances are not of one size, which is not our fault, for we had not the mingling of our temperatures, nor the putting together of our frames; or else (which we hope they who are wiser then us all will judge most eligible) that every one retaining his different sentiments which impede not Christianity, or disturb the peace, may be indulged in a practise peaceably managed, suitable to those innocent vari∣ations. And since our Enquirer has quoted an old story, I shall only repeat his words, and leave the Reader to his own thoughs for the application: Those that would have the Laws fitted to their humour, without respect to other Men, do but imitate the Barbarous Custom of the Infamous Procrustes, who is said to have either Rackt all those Persons that fell into his hands, and stretcht them out to his own size, if they were too short; or cut them of to his

own proportions, if they were too long. And really if any of the Dissenters be of that Imperious and Tyrannical temper. I know not why they should expect that Mercy they will not show, or institute themselves in those Priviledges, out of which they would eject all others.

I have heard that the famous B. Andrews, Disputing with the great Cardinal P•…•…ronne about these Matters, urged very smartly, That Man ought not to Add to Gods word, lest he loose his part in the book of life. The Politick Cardinal askes, why then do you retain the Cross in Baptism? The Bishop answered: Because Authority enjoyns it. And for the same Reason (replyed the Car∣dinal) we retain all the rest of the Ceremonies: •…•…hat Rejoynder the Bishop made, I do not remember.

It's the great duty, and will be the unspeakable comfort of all in Authority to preserve the whole worship of Christ pure and undefiled, and all the Worshippers of Christ in peace, and secu∣rity, and when they have done this, they seem to me to have discharged their Commission, and may sue out their Quietus est; and easily receive, That huge, well done, good and faithful ser∣vant, Thou hast been faithful in a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord. As for them who fear a Prince, will have nothing to do, since Necessa∣ries are already Determined, unlawful things, prohibited▪ if he may not Determine the Rest: They are worse scared then hurt; God has cut him out work enough in his precept, and many times (for the sins of a people) •…•…uts them out harder work by his providence, and he is little beholden to those Over-officious 〈◊〉〈◊〉, who prompt him to grasp more employment, whilst any lyes upon his hands. The Christian Religion was perfect, and ab∣solute at all points, as it came out of Christs Hands, and if we make it no worse when 'tis in ours, he will never complain, though we never make it better:

Alcibiades brings in the Athenians Complaining to the O•…•…acle of Iupiter 〈◊〉〈◊〉, that their enemies the 〈◊〉〈◊〉 pr•…•…vailed against them; and yet (say they) we offer many, and costly Sacri∣fices, when they present the Gods with few cheape, or none. The Oracle answers (and it might have become a better mouth) That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The plain simple service of the Lacedemonians was more acceptable to the Gods, then all the splendid, pompous will∣worship of the Athenians.

As the great God is exceedingly jealous in this particular, so has he not le•…•…t himself without a witness in the Consciences of those who had no other Notices of Gods nature but what came in by the light of nature, or some refracted beams of Revelation conveyed to them by Tradition. The Pythagoreans taught this Doctrine, that the Gods were to be worshipt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to their own good pleasure: And it was one of the Pla∣tonical dictates. That all Divine Worship must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mea∣sured by the Acceptation, and appointment of God.

The Conference which Numa Pompilius, the great Roman

Ritualist had, or pretended to have with the Goddess Aeger•…•…, instructs us, that he confided little in his regal power, without a divine 〈◊〉〈◊〉 to conciliate a due Reverence to those Ceremo∣nies, which having in them no moral goodness, depended wholy upon a positive institution, and that no Artifice will ever preserve a Religious Rite, sacred and intemerate, which is not stamped with a jus Divinum.

If indeed an Old fragment, a trivial sentence, or shred out of an heathen Author, were to be the Canon of our Faith, or the Rubric of our worship, I could easily comply with this Enquirer, who brings (and 'tis as fair a proof as any he brings) a saying of Aemilius Paulus to his Souldiers. Vos Gladios acute! What you your swords, and be ready to execute what shall be com∣manded you, but leave the Management of affairs to your General. If Christans do really owe that subjection in Religious matters to their Superiours, which Private Soldiers owe their General in the field, this Controversy is at an end, and with it all instituted Religion in the world, that deserves that excellent Name. It may easily be applied: Provide you knees to bow, and backs to bear, mouths to say what shall be put into them, Hands to sub∣scribe what shall be tendered to you, and leave the Truth of Prin∣ciples, the composure of a worship, the guidance of Conscience to wiser heads. And he might have quoted us Caesars Commen∣taries to as much purpose, where that great Commander upon the reluctancy of his Souldiers to engage, sharpely chides them, quod aut quam in partem, aut quo Consilio 〈◊〉〈◊〉. si•…•…i 〈◊〉〈◊〉 aut cogit•…•…dum putarent: Who durst once surmise, •…•…r enquire, either whether, or upon what design they were •…•…rawn out. And thus at last we shall be sped both of a Dir•…•…tory for worship, and a Canon of Church-government; and may with the Traditores of old deliver up our Bibles for wast paper: unless we had rather imitate the famous Legi•…•… fulminatrix, who knew how t•…•… wh•…•…t their swords against the Common Enemy at the Command of the Emperour, and yet to refuse a Religious Ceremony, vouched by no other then humane Authority.

His fine sentence out of Cato is also hugely wide in this case, Nulla lex s•…•…tis •…•…mnibus comm•…•…da, id 〈◊〉〈◊〉 qu•…•…ritur, si majori, Parti, & 〈◊〉〈◊〉 summ•…•… prodest. No Law sits aequally easy upon all mens shoulders, the only consid•…•…ation is, whether it suit with the Generality, and be useful in the main. 'Tis very true Law-ma∣kers cannot apportion out their Civil Constitutions to an Ounce or a Drachm; but one scruple of Conscience weighs heavier then a Pound of temporal inconveniences. If it be true, that because in the laying of an Impost, Custom, or E•…•…cise, the Minor part of the civil S•…•…ffragans must yeeld to the Major, that therefore a Religion too must be chosen by the Poll, and God compelled to accept of that, or Nothing, which the Majority of votes shall allot him, Religion shall be sure in most parts of the world to be out-voted by Atheism; Truth run down by Errour, Holiness pro∣scribed by impiety: As Socrates in his time was a Fanatick, Atha∣nasius

in his an Heretick, and Christ himself amongst the high∣trotting Scribes and Pharisees a Deceiver: with such maximes as these has Christianity been prostituted to will and pleasure:

Regi aut civitati imperium habenti nihil injustum quod utile:

To a Prince, or Commonwealth vested with soveraign Power, nothing can be unjust, that is profitable.

In summâ fortunâ, id aequius, quod validius;

In the highest estate, that is ever most just, that has obtained the upperhand. And the Enquirer has approved himself a person qualified with Carneades his Excellencies,

Qui pro falso, non minus quam pro vero, vires eloquentiae potest intendere;

One that for time of need can strain his wit, to set a fair Gloss upon a fowl matter, and with as little trouble can expose a Truth, as impose an Errour.

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.

CHAP. VIII.

Of a Tender Conscience; what it is? and it's Pri∣viledges.

IT was a malicious Artifice of Iulian the Apostate, to erect the Images of the Heathen Gods in the Forum near his own statue, reducing hereby the Christians to this Dilemma either to seem to worship the Ima∣ges, whilst they Reverenced his statue, or to con∣temn their Soveraign, by refusing to bow before the Images: into the same straights would the Masters of Ceremonies bring us: That either our Loyalty must Argue us into a Conformity to their intentions: or non-Conformity shall be an interpretative con∣tempt of Authority: Thus has it ever been a succesful Policy to twist their own concerns with those of Majesty▪ and Royalty, that they may not be separated. And when they have laid up their little knacks amongst the sacred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his Ma∣jesties Jewel-house, to touch one Ceremony, is to steal the Crown.

Conscience has ever hetherto maintained a good Repute amongst the more Civiliz'd part of Mankind, and he has been adjudged a Person unmeet for converse, that should once pro∣stitute and debauch it; It will therefore he expedient at least, first to represent it as an usurper, and then to execute it as a Traytor.

I pittied that Innocent Person who being fast asleep, and dream∣ing no harm, an assassinat puts into his hand the bloody knife wherewith he had committed an execrable Murther: upon which violent presumption being apprehended he is arraign'd, con∣demn'd, executed.

Thus the Jews found no better way to deliver our B. Saviour over to the Secular Powers, then to misrepresent him as an Enemy to Temple, and Caesar; Church, and State: and when they had arrayed him in a Mock-robe, put a Reed-sceptet in his

hand, and a Crown of Thorns on his head, lead him out with Triumph to be Crucified.

The Enquirer being very sensible that this Conscience has been an old Enemy to the dear concerns of Ceremony, tells us feel∣ingly: That unless we can pull down this usurper, we must look for no Magistracy; and except we discover the weakness and ab∣surdity of this pretension, all endeavours of Restoring uniformity in the Church will be vain, and useless.

The Master-piece of Iezabels Policy was to make Naboth more then he desired to be, that he might be really less then he de∣served to be. 1. King. 21. 9. Proclaim a Fast, and set Naboth on high among the people; and set two men Sons of Belial to bear false witness against him saying: Thou didst blaspheme God and the King; then carry him out, and stone him that he may dye.

This Conscience (says he) is thought to have not only a privi∣ledge, but a kind of praerogative, to carry with it an exemption from all humane Laws, but especially Ecclesiastical; it pretends to be Gods peculiar, and exempt from any inferiour Cognizance; Nay it looks like a Dictatorian Authority, and seems to be Legibus soluta, This (they would make us believe) can limit the Magistrate, null Laws. forbid execution, and which is more, change the very na∣ture of things, and make that good and holy, which was wicked, and rebellious before. This can Canonize any Opinion, Legitimate any Action, warrant any extravagancy in the person that owns it, Whatsoever he thinks, can be no Heresy; and whatsoever he does, can be no sin:

In which charge he has sprinkled here and there a word of Truth, for he that would be believed in a great falshood, must be sure to intersperse some little verities. Conscience is a most Absolute Monarch indeed, if it has all these praerogatives, but this is the great praerogatives of his own Conscience, to bear salfe witness against his Neighbour; and (if we may call things by their proper Names) by unworthy, scandalous insinuations, sini∣ster reflexions, and false accusations against Dissenters, to provoke the Magistrate to proscribe them as Out-Laws. But I answer.

§. 1. The highest Immunities I ever met with, ascribed to Conscience are in Bishop Saunderson, a most Zealous stickler for Ceremonies. Serm. on 14. Rom, 23. There cannot (says he) be imagined a higher contempt of God then for a Man to despise the power of his own Conscience, which is the highest under Heaven, as being Gods most immediate Deputy for the Ordering his life, and ways; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Could the Heathen say. Con∣science is a God to all men; which is somewhat a higher Note, then the Enquirer makes the Dissenters sing: that it pretends to be Gods peculiar, and is exempt from any inferiour Cognizance.

§. 2. It's a most injurious charge, if applied to Non-confor∣mists, that Conscience can alter the nature of things, make that good which was wicked, and Rebellious before; &c. All they say in

this particular is with A•…•…es. Thes. de Consc: 18.

Tanto vis est Conscientiae, ut actionem suâ naturâ mediam, efficiat Bo∣nam, vel malam; & suâ naturâ Bonam, reddat malam, quam∣vis illam quae suâ naturâ, mala est, non possit convertere in Bonam.

So great is the power of Conscience, that it can make an Action in it self indifferent, to become either good or evil (viz. to the Person) and an Action, in it's own Nature good, to become evil. Although it cannot make that which is in it's own Nature evil, to become good. Which Powers are clearly ascribed to Conscience by the Apostle. 1. The power to make an indifferent, or good action in it self, to become evil to him that judg∣eth it to be evil, and yet will venture upon it: 14. Rom. 14. To him that esteemeth any thing to be unclean, to him it is unclean. 2. It's power to make an indifferent thing good: using it to Gods Glory, with all other due circumstances, is clear also from 1. Tit. 15. Unto the pure all things are pure. But that it can alter the nature of things; that it can make an action evil in it self to become good, that it can null Laws, are such powers, as no Casuists have ever attributed to it, but those whose Consciences carry an exemption from any necessity of speaking truth, when 'tis in order to the Advancement of their cause. But it is too common for men to charge others with the wickedness of their own thoughts, and hearts, and what was once their own Old Crime, to make other mens New Accusations.

§. 2. As to the Power of Conscience to excuse Errour from Heresy: we say, that there may be a material Heresy, which is not formally so: what a Man judges to be a real Truth, though possi∣bly it may be a dangerous Errour; yet unless there was Prava Dispositie as the cause of that Errour, or something of Obstinacy in the will in Adhaering to it; Errour, and Heterodoxy it is, but Heresy it cannot be; that is, it will not Denominate the Person a Heretick: Thus the Learned and judicious Mr. Hales: Heresy is an act of the will, not of the Reason; and is indeed a lye, not a mis∣take: for else how could that saying of Austin be true. Errare pos∣sum haereticus esse nolo. I may possibly mistake, but am resolved never to be an Heretick: That is, by a tenacious and obstinate abetting any mistake after Conviction.

There are three things which we are obliged to wait upon our Enquirer in. 1. Whilst he entertains us with his discourse what Conscience is. 2. What a Tender Conscience is. 3. What priviledges, or exemptions it may claim to?

[1] What Conscience is: Now (says he) if men loved plain English, and to understand what they say, it is plainly this, and no more: a man's own mind, or understanding, under the distinct consi∣deration of reflecting upon himself, his own actions, and duty. He may call this plain English, if he pleases, define, and describe his own Conscience how he will, but we poor people are edified much what as with the Rhemists Parasceve, Azymes, and Paraclete; who seeing there was no remedy but they must Translate, were resolved that few should be the wiser for the translation.

There are somethings that look oddly in this Description.

§. 1. It seems very improper to assign the mind or understanding for the Genus of Conscience. For Conscience is not a faculty, but an Act seated in a faculty; Or the exercise of the faculty of the understanding, putting the will upon operation: Thus that fore-mentioned Bishop. ibid. The will of Man (which is the Foun∣tain whence all our Actions immediately flow) should conform it self to the judgment of the Practique understanding, as to it's immediate Rule, and yeeld it self to be guided by it; And indeed the Office of Conscience is not only to judge what is good or evil, according to those Notices it has of God from the light of Nature, and Scri∣pture, nor only to take Cognizance whether the will has obey'd those Dictates of the practique understanding, but to be a mo∣nitor and Counsellor, nay a Commander to the will to act according to it's Discoveries of good or evil. This is good, therefore I charge thee to do it: and this is evil, therefore I command thee to avoid it.

§. 2. It seems very defective, in that it tells us of the mind reflecting upon actions, and yet mentions not with Reference to whose Authority it is so pragmatical, as to meddle with those Actions: whereas all that Conscience Dictates as a Counsellour; •…•…ll that Conscience Determines as a Iudge, is in the Name of the supream and soveraign Iehovah. 4. Jam. 12. There's one Law-giver who is able to save, and to destroy, and who are thou that judgest another? 14. Rom. 4. Who art thou that judgest another mans Ser∣vant; to his own Master he standeth or falleth.

§. 3. His Description seems very lame, in that he makes the whole employment of Conscience to be reflection: whereas 'tis in it's Commission to Dictate before the fact, as well as to reflect upon the fact. It teaches what we ought to do, as well as enquires and examines whether we have done well or no: And such a faiture will expose us to great mistakes in this case; as that we are not bound to examine the Lawfulness of our work before we act; but to rush Headlong upon the precipices of dubious and suspected things, and examine them afterwards at leasure. Whereas the Apostle condemns the Gentiles, especially that they knew be∣fore such and such things to be evil, and worthy of Death, and yet not only did those things, but took pleasure in those that did them. 1 Rom. 32.

Of such a Conscience as this he will certainly make a propor∣tionable emprovement: For scarcely (says he) any man that says his Conscience is incontrollable will say, his own Opinion or Reason is the ultimate Rule of his actions. Truly I believe so, nor any man neither that says his Conscience is Controllable, except he be out of his senses: for I would sainbe in formed what an ultimate Rule signifies, with him that pretends to speak plain English, to them that understand nothing else? I have heard of a subordinate and ultimate End: And I have heard also of a near, and a Remote Rule, but an ultimate Rule like that Monster which was like a horse, and yet not a horse, is like sense, but in truth very Non-sense.

All that we affirm of Conscience as 'tis a Rule, is no more but this: That it is the next, and immediate Guide, and Di∣rector of our Actions; And that the mind of God, however noti∣fied to us, is the next and immediate Governour, or Director of Conscience; That as nothing can possibly intervene between the Command of Conscience-, and the will and executive power in Man; so nothing can possibly interpose between the Authority of God and the Conscience; and both these are expresly owned by the above mentioned learned Person. Dr. S. 1. That God is the immediate Controller of Conscience by his word, and will reveal∣ed to us. Conscience (says he) is Gods most immediate Deputy, for the ordering the life, and ways of men. 2. That Conscience is the immediate Rule of our Actions; The will of Man (says he) should conform it self to the judgment of the practique understanding, as to it's proper, and immediate Rule.

And such were once the Notions of that great Man, when he is professedly pleading the cause of Conformity, which had never been waved but that wise men are aware, the cause not to be tenable, if Conscience be not made a piece of Non-sense, whose Nature and Office are therefore inconsiderable, because unintelligible.

But some wise men or other it seems have formed a parcel of objections (or else he has formed them to their hands) which h•…•… will answer, and then suppose himself victorious.

1 Objection, Allowing Conscience to be nothing but the mind of Man, yet even so it's subject to no humane Laws: for as much as no Man can force me to think otherwise then I do, nor Compel me to be of his opinion, in the inward sence of my mind; my mind therefore or Conscience is only obnoxious to God.

To which he Replies. [The answer to this is easy! for since my mind is not insallible: I may and must have something to guide my mind, and that is it which we call Law.]

To which I rejoin. That this is an easy, but not a satisfactory answer. For. 1. The Remedy is not proportionable to the disease: For if the Reason why my mind must have something else to guide it, be, because the mind is not infallible: the same Reason will informe us to have recourse to a better guide then that which he calls Law, because Humane Laws are not infallible: It will mend the matter but sorrily to take me of from one fallible guide, and send me to another. 2. Since the mind of man is thus fallible, and there is a necessity that it have something else to guide it in it's determinations, God has provided an infallible directory in his word, in all things concerning his immediate Worship, and that is it which we call the Law of God.

3. But if the mind of Man be fallible in it's Directions, as well as Humane Laws, It's safer to be guided by that which God has made my next Director though fallible, then by that which being also fallible, he has not made so. God has constituted Conscience the next, and immediate Counsellour to my will, the next, and immediate Deputy under himself, and therefore to erre with a

Humane Canon, against the voice of Conscience, is to despise and contemn the Authority of God in whose Name it speaks; whereas to erre with my Conscience, against an Humane Decrre, is but a part of that frailty, to which all imperfect Creatures are obno∣xious. 4. Nor is it universally true what he says: that the Law (of Man) morally obliges (to follow it's Directions) that is, it will be my sin, if I do not: for it may be my sin, if I do obey in some cases; as well as my sin, if I do not in others; at least the Apostles were of this opinion. 4. Act. 19. Whether it be right in the sight of God to hearken to you more then God judge ye. Whatever inconveniences therefore shall •…•…rise, from an absolute resig∣nation either to the Laws of men, or to our own minds di∣rected by natural light, we have the infallible word of God, which is a light to our feet, and a Lamp to our paths, for the gui∣dance of our particular Actions.

2. Object: But we are beund to obey the Dictates of our mind, or Conscience before any Law, or Command of any humane Authority, if they happen to interfere.

He replies. It's true in things notoriously, and plainly evil.—But where those (the Law of God, or Reason) are silent, there the Law of the Magistrate is the Immediate Rule of my Con∣science, and then to contradict that, is to affront the Pu∣blick Tribunal, with a private Consistory, &c.

To which I Rejoin. §. That he has given away his whole cause by this one Concession. That a higher Law of God or Reasen may make a nullity in the Law of the Magistrate: for if Reason in any case may make such a nullity: it must either be the publick Reason, or the private Reason: If the former: then it amounts to no more then this goodly maxime, that the Magistrates Reason may make a nullity in his Law. But if it be the latter: that private Reason may make such a nullity, then Conscience guided, and dire∣cted by that Reason cannot transgress the Law, because Reason has already disannulled it, as to that particular Person: And if it be said, that it's only in things notoriously evil, that Reason has this Soveraignty to make a nullity in the Law; It's easily answered, that whatever my Reason judges evil, is notoriously evil as to me, for I have no way to make out the Notoriety of the evil of a thing, but my Reason informing it self from Gods Word.

§. 2. We are bound to obey the Dictates of our own Conscien∣ces, in not acting against them in those things which only appear notoriously evil; And God himself has tyed up Conscience from taking one step under those apprehensions. 14. Rom. 14. To him that esteemeth any thing to be unclean, to him it is unclean. And the Reasons are very evident. 1. Because

Bonum oritur ex inte∣gris, malum è quolibet Defectu.

The want of that single Circum∣stance of the satisfaction of my Iudgment that it is Lawful makes the action sin. 2. He that has a prepared mind to act contrary to what he takes to be the Law of God, would act accordingly, if it really were the Law of God. As he that dares to strike a private

Person, whom he takes for a Magistrate, would no doubt have struck him though he had been a Magistrate: Every man takes the voice of Conscience to be the voice of God, and he that will disobey that Dictate which he supposes the voice of God, will disobey that dictate which really proves to be his voice.

3. The goodness, or evil of an action is much estimated by the will of the Deer. He that judges an action evil, and yet will do it; God sees that though the thing was not evil, yet he had an evil will. The Action was not materially evil, but it was so interpretativè. I must once more quote the same Learned per∣son: If a Man (says he) be fully perswaded in his Conscience, that a thing is unlawful, which yet in Truth is not so, the thing by him so judged unlawful cannot be done without sin. Even an erroneous Conscience bindeth thus far, that a Man cannot go against it, and be guiltless; because his practise should then run cross to his judgment, and so the thing could not be done in faith: for if his reason judge the thing to be evil, and yet he will do it, it argueth manifestly, that he hath a will to do evil, and so be∣cometh a Transgressour of Gods General Law, which bindeth all men to eschew all evil.

§. 3. Nor is this to affront the publick Tribunal with a private Consistory, nor set up my own opinion against Gods institution: for it's Gods own institution, 14. Rom. 5. Eet every Man be fully perswaded in his own mind.

3. Objection: But if after all my Consideration of the Reason of publick Laws, I cannot satisfy my self of the Lawfulness of the thing commanded, I must then Govern my self by my Conscience, and not by the Law.

He Replies. If the unlawfulness of the thing commanded is not as plain, and visible, as the Command of God for obeying Authority, my opinion, or Conscience, will be no excuse to me; Because I forsake a Certain Rule, to follow an uncertain.

To which I Rejoin: That he has made a very unaequal Compa∣rison: viz. Between the unlawfulness of the particular thing; and the general Command of obeying: whereas the comparison ought to have been between; either Gods General Command not to act against my Conscien; and his General Command to obey Au∣thority; or else between the unlawfulness of that particular action, and Gods Command to obey in that particular: It is plain in the General, that I ought to obey Authority. And it's as plain in the General, that I ought not to sin against the dictate of my Con∣science. It may be doubtful, and not so plain, that this par∣ticular action is sinful; but then it's doubtful, and no more plain, that in this case 'tis my duty to obey. Compare the General Law of obeying the Laws, with the general Law of not sinning against my Conscience, and it's much more plain, visible, or what he pleases, that I ought not to sin against my Conscience, then that I ought to obey the Laws of Humane appointment; for that I ought to obey the latter admits of many exceptions, but

that I ought not to act against the former admits of none. And if Conscience may deceive me in a particular instance; so also may the Law deceive me in the particular Command.

This will more evidently appear, if we take the Ranverse of the case, thus: If the Lawfulness of the thing commanded by the Law, be not as plain and visible, as the Command of God not to act against Conscience, no Command of the Magistrate will excuse me, because I forsake a certain Rule, to follow an uncer∣tain.

God commands me to obey Authority the same God commands me not to sin against my light. In some cases I am not bound to obey Authority; but in no case am I allow'd to act against my light: It's very clear that the Magistrate has a power to Command, but not so clear that he has a power to determine things indifferent, and make those determinations the conditions of my enjoying the means of Salvation: But it's very certain, that Conscientia erre∣nea ligat, licet non obligat, An erroneous Conscience though it oblige me not to act against what God has made a Duty; yet it binds me up from ever acting against it's Convictions; And therefore it's safest to adhaere to the clearer side, and not to act against the Decission of Conscience, in compliance with a Command which it's uncertain whether it oblige or no.

And in a word, if this way of our Enquirers Reasoning be solid; Then it will not excuse a Protestant from sin, who refu∣ses to how before an Image when the Magistrate Commands it; Be∣cause it's plain in the general, that we ought to obey Authority, but not so plain that it's sinful to how before an Image, if things disputable be less plain then indisputable.

4. Objection: But if after all endeavours of satisfying my self to Obey the Humane Law, yet the thing commanded by the Magistrate (however innocent in it self) seems to be as plainly unlawful, as obedience is plainly a duty; What Now?

He replies,) This case is pityable, and will make some abate∣ment of the sin of Disobedience, but it doth not totally excuse it, much less make a nullity in the Law.

To which I Rejoin. That he has now made a very noddy of his Objector. That can suppose the thing commanded innocent in it self. and yet to seem to him as plainly unlawful as obedience is a Duty: But to the thing. 1. He has put the case very unfaith∣fully: For we suppose the things controverted, though Lawful in their abstracted natures, (and what actions are not so?) yet to be really unlawful in their use, upon a just ballancing of all Circumstances: for we conceive many things Lawful out of worship, which in worship are not so: Many things Lawful when used without offence, which are otherwise when they give offence to the weak: Many things Lawful when Conscience is satisfied, which are not so under it's real dissatisfactions; many things Lawful to be used, under the power of which 'tis sinful to be brought:

2. We say not that Conscience makes a nullity in the Law, but that under present Circumstances it will not suffer us to act: But if we had said so, we might perhaps have drunk in the De∣lusion from his own words so lately quoted. Some higher Law of God, or Reason, by which my Conscience is guided, hath in that case made a nullity in the Law of the Magistrate. 3. His Reason: Because s•…•…n is a Transgression of the Law. Applied to the Law of God is true; but when applied to the Law of Man, is not of universal Truth: sor neither is the transgression of a humane Law always a s•…•…n: Nor at any time is it the formal Reason of sin, but because such transgression of the humane Law, transgresses some particular Law of God, or at least that General Law, to obey where we ought to do.

[2] His second Enquiry is What is a Tender Conscience? And here that nothing sacred might escap•…•… the pe•…•…ulancy of Privi∣ledged Drolery, he is in a Rapture of facetiousness, and makes fine spout with poor Tender Conscience.

When Iosiah that great Pattern of all Royal virtues, the great instance of ripe Grace in green years had heard the book of the Law read, with those dreadful comminations thundred out against prevarication in that holy Law, and had duly consider'd how his people had incurred the menaces by violating the praecepts thereof, he rent his cloaths, and went to Enquire of the Lord. who gives him this Answer: Because thy heart was Tender, and thou hast humbled thy self, I also have heard thee, saith the Lord, 2. Kin. 22. 19.

Wisdom it self has taught us: That the man is happy that fear∣eth always; but he that hardens himself, shall fall into mischief. 28. Prov. 14. They that know the World is thick sown with snares, and those snares baited with suitable temptations, will see Reason to walk very cautelously towards the world, and to main∣tain a Godly jealousy over themselves, least they be surprized with the deceitfulness of sin: But there are a daring sort of jolly Adventurers, that fear no colours; that will come up to the mouth of a Canon, that neither regard Gods threatnings, or warnings, the Devils stratagems, or the Ambuscadoes of the flesh, but being fool-hardy, make a mock of sin, and all preciseness about it; who think it a piece of gallantry to dance on the brink of that praecipice, that hangs over the bottomless pit, and can find no fitter essays of their valour, and skill, then how to come within a hairs-breadth of Hell, and yet not tumble in. And these are the men that fall into mischief.

This tenderness of heart being of so great price in the sight of God, we must expect it will not escape long the severe lashes of virulent spirits; but it will be difficult to persecute a thing so innocent before it be exposed, and therefore they advise them∣selves from Amnon's example, who first defiled, and then reviled his Sister Tamar.

A tender Conscience (saith this Compassionate Enquirer) is no∣thing but either an ignorant or uninstructed mind, or a sickly,

melancholy, and superstitious understanding, which he might more concisely have described without this vast expense of words. A tender Conscienced person is one that has a soft place in's Head: or had he but spoke in plain English, as he did in the Definition of Conscience. He is a most profound Coxcomb.

They who preach this Doctrine to the World, might with the same labour, and almost equal honesty, preach God out of the World: for whoever would dethrone God from the heart, dis∣covers but an impotent Ambition to pluck him down from his throne in Heaven: But when they have run through all their vain methods to excusse his soveraignty, God will maintain to himself an Authority in the Conscience.

Nay this will destroy the Magistrates power also in a while, for whose sake the Contrivance is pretended; for when subjects are once instructed so far to debauch conscience, that though we judge an action sinful, yet we may do it, it will lead to this easy inference, that though we judge the Magistrates Com∣mands Lawful, yet we may disobey them: for as we say, when men have got a hole in their hearts, one concern will drop through after another without regret.

When the Italians would call any one Fool with an Emphasis, they say He is a Christian! Hence forwards when the Devil would shame his modester Servants from cowardise in sinning, he has a nickname for them, these are your men of tender Consciences! And that which has been a Holy Engine of Gods wisdom to secure from sin, shall now become the Devils Machine to flish raw novi∣ces in it.

That a tender Conscience is a good Conscience, has been hetherto presumed by all our Divines; and I never met with a Collect in the Liturgy of any Church that taught us to pray from the great plague of a tender Conscience, Good Lord deliver us? which yet if it be so great a judgment, we may presume they would have done. But the Enquirer is of another judgment, and perhaps may proselite us with his Reasons.

1. Reason. Tenderness cannot be taken in the same Latitude with a good Conscience, every good man has such a tenderness as to be affraid of sin, and to decline the occasions of it: If this argument has any strength in it, it must be because every good man is a Fool: But why I pray cannot a good, and a tender Conscience meet in every good man? Oh the Reason is this, It would be too arrogant and presumptuous for those that plead the tenderness of their Consciences to suppose themselves the only men that make Con∣science of what they do. But if a tender Conscience be a good Con∣science, it will be nevertheless good, because some unjustly pre∣tend to it, or others unjustly revile it. Dissenters do not suppose themselves the only men that make a Conscience of what they do; It suffices them to enjoy the peace of their own without daring to judge other mens Consciences.

2. Reason: Because (says he) Then the contrary to it must be a brawny Conscience. Well! what hurt is there in that? Soft and

hard; tender, and call•…•…us; sensible and brawny, have been op∣posed before this dispute began: a heart of stone is opposed to a heart of flesh, and would it not be a way of Reasoning well-be∣coming a Rhethorician, to argue, a heart of flesh cannot possi∣bly be a good heart, the contrary to it then will be a stony heart. The whole argument stands thus: If a tender Conscience be a good Conscience, then the contrary to it must be a brawny or hard Conscience; now assume. But a brawny or hard Conscience cannot be contrary to a tender Conscience, ergo▪ &c. He that has nothing else to do with his time, let him abuse it in answering such Syllogisms.

Ay! but (says he) this would be too contumelious to reproach all men but themselves with: very admirable! As if the no•…•…ions of words, or things were to be taken from mens rash applicati∣ons of them to themselves or others. A tender Conscience would be a good Conscience, though the Enquirer had the confidence to Monopolize all Tenderness to himself: And a brawny Con∣science will be an evil one, though he should be so contumelious as to asperse all others but himself with it:

This way of Arguing is a shooe that will fit any mans foot, serve any mans occasions, as will as the owners.

A Tender Conscience cannot be an ignorant mind, for it would be too presumptuous and Arrogant for those that reproach it to account themselves the only wise men on earth: And then the contrary to it must be an inlightned mind; and it would be too contumelious to reproach all the world for Fools but their own precious selves.

Use, is the grand Master of words: He that will speak as others sp•…•…ak, must either understand as they do, or be content to be misunderstood: A Tender Conscience amongst us of the Po∣pulace, is Conscience under that Office of warning us of the danger of sin; it Advises us to take the safer side in things dubious, and rather avoid the smoak for fear of the Fire, then with Empedocles rush into the smoak and find our ruine.

But the best of our Entertainment is yet behind: for he will now read a very Learned Lecture to this Tender Conscience: which in my weak judgment is monstrously absurd, seeing he supposes his Auditors to be all Fools. Men of ignorant minds, or sickly un∣derstandings: The business lyes here, how a Tender Conscience must be qualified, that it may enjoy it's Priviledges?

§. 1. He that pleads for compassion upon the account of his weakness (that is his Tenderness) must be so ingenious as to submit himself to Instruction: And if the Enquirer must be the Instructer; He deserves to wear a Fools Coat for his pains, for I would gladly learn that as the first Lecture; what is the Nice, and Critical difference between a Tender, and a Compassionate Enquirer?

There are two points they say of wisdom, the first that we be able to advise our selves, the second, that being Conscious of our own inability, we be willing to submit to the advise of others,

wiser then our selves: But this tender Conscience being such a widgeon, it cannot be expected he should be guilty of such in∣genuity.

§. 2. He that pretends to tenderness of Conscience, must make good his claim by being uniformly consciencious. The plain meaning whereof is this: That he that pretends to be a Fool, must •…•…qually maintain the Humour, and carry on the Allegory of folly all the days of his life; otherwise (as he wisely observes) it will be but Pharisaism!

To prove which deep Point he instances in David; whose Heart smote him when he cut of the Skirt of Sauls garment, but it would never have been called Tenderness of Conscience in David, if at another time he should have attempted the life of Saul. And what he says is very true, if we take Tenderness of Conscience in it's true and proper acceptation; but nothing more Ridiculous, nay more dangerous, should we according to his New Notion, take a Tender Conscience for a weak understanding.

I ask! Did Davids heart smite him when he cut of Sauls gar∣ment? Yes! But was it out of Tenderness of Conscience that it smote him? why yes! The Enquir•…•…r has just now told you so, are you deaf? Ay! But is a Tender Conscience nothing but an igno∣rant or uninstructed mind, a sickly melancholy, or superstitious understanding? why should you be so importunate? It can be nothing else: The Enquirer has defined it so in plain English: Why then this is in plain English the Doctrine under which his Auditors must be prepared for their priviledges. That David being a Tender hearted, that is, a Tender headed Person, through the Tenderness, that is, the slenderness of his crazed intellectuals, coming under the distinct Consideration of Reflecting upon his own action, in a melancholy, and superstitious qualme re∣buked himself for cutting of the Skirt of Sauls gar∣ment.

But by his good favour this is too severe a Censure of that Holy Act of David, whose Tender Conscience (after some sur∣prizal) being recovered, and awakened, sever•…•…ly schooled him that he durst make so near an approach to the Destroying, by the touching of the Lords Annointed. But such glosses he might find in some old pair of Bandeleers—Priscae vestigia fraudis.

Thus the Jews out of ignorance crucified Christ. 3. Act. 17. But when Conscience was well informed, and sprinkled with that Blood which they had once shed; when Grace had applied that to their Hearts, which they rashly imprecated upon their Heads, they were pricked in their Consciences, and cried out Men, and Brethren what shall we do? It was ignorance that lead to that murder, but a Conscience made Tender, and reflecting upon their own act, which caused them to repent of, and turn from their sin. The Rule indeed is a most excellent one in it self, though wickedly applied in this particular; He that claims the Pri∣viledges of a Tender Conscience, must make good his claim by being uniformly Consciencious. For he that is Tender of eating a

black-pudding, and yet not tender of the blood of the Saints: he that scruples the Omission of a Ceremony, though his weak Brother perish by it, yet never scruples to bear false witness, nor to murder the reputation of another; he that is tender of the Ceremonial Law of Man, and yet makes no bonds of the Moral Law of God: must not be allowed to plead this Priviledge; Though any one may be allowed the priviledge of our Authors tender Conscience, which is only this: That if he holds any Land in Capite, he shall be begg'd for a Fool.

§. 3. He that is truly Tender, if he cannot do all that is Com∣manded, yet will do all he can. He that cannot bow at the Name of Iesus, yet perhaps can stand up at the Creed. But what now if this instance of his Tenderness be impertinent? I question whether bowing at the naming of Iesus be Commanded! However Dissen∣ters are excused by this Reason from conforming to what they can, unless it be matter of their ambition to be admitted in the Col∣ledg of all Fools.

To do all we can to no purpose, is small encouragement to the attempt: we are denied Communion with the Church in all Ordinances, unless we come up to all the Terms of Communion, Now since it's our apparent duty to live in the practise of all Christs institutions, if we cannot enjoy them in one place upon Christs Terms, his Command, and tenderness to our own souls oblige us to seek out, where we may enjoy them better cheap.

§. 4. He that cannot perform all that the Laws require of him, may forbe•…•… judging them that do, the man of a Tender Conscience finds it enough to judge his own actions. This is a most excellent Rule; and Dissenters desire no more liberty. Let them but judge of their own actions, and they leave all others to stand, or fall to their own Masters. And it seems hard, if they may not be indulged this priviledge, since the silliest Creature that ever was is presumed to have so much wit, as to come out of a sh•…•…wr of Rain, rather then to be wet to the skin.

§. 5. The truly tender Conscience (that is, the Fool all this while) will freely part with money, nay of all the men in the world, there's none so free as he, for a Fool and his money are soon parted. Well! But if he cannot conform to the Laws, he can pay the penalty. I promise you that's a great Question, whether he can or no. Where nothing's to be had, the King must lose his Right. But if this be the grand qualification of a Tender Conscience to be made a Begger, I wonder what his Priviledge can be, unless it be to succeed old Clause, the King of Beggers.

For his satisfaction; if the penalty be moderate, such as I can pay without ruine to my self and family, though I be not satis∣fyed in the justice of it, yet herein I may lawfully depart from my own Right, and shall esteem it a great mercy if my coyn may compound for my Conscience.

[3] Readers you have heard the qualifications of a Tender Con∣science, be but now Masters of so much Patience as to sit out the

Priviledges; and that last Scene will make you ample satis∣faction.

(•…•…) Every private Christian is bound in Charity, and compassion towards such a Man, to deny himself of some part of his Liberty to gain him; that is, in those things that are matter of no Law: where you have first a Bit, and then a knock; or the fair Concession, and the wary Revocation.

§. 1. The Conc•…•…ssion; Every private Christian is bound in Cha∣rity to such a Man, to part with some of his Liberty to gain him: wherein there are several things to be advised upon. 1. The sub∣ject of the Proposition. Every private Person. 2. The nature of the obligation. Bound in Charity, and compassion. 3. The mat∣ter of the duty. To deny himself of some part of his Liberty. 4. The end to gain him. In few or none of which particulars can I arrive at any clear satisfaction.

1.] Every private Person. And are not all publick Persons bound by the Law of God to walk charitably? not to destroy souls? I doubt we forget that God is here the Legislator, with whom is no respect of Persons. Charity is the fulfilling of the Moral Law: And if any Person be so publick as not to be obliged by it, we must leave those Commands, Thou shalt do no Murther; Thou shalt not commit Adultery to exercise the small fry, and hamper the vulgar.

The Apostle Paul was a publick Person, and one as well quali∣fied to discern, and impose things indifferent, as any that have made the fairest pretences that way, and yet he Professes with more then ordinary servency. 1. Cor. 8. 13. That he will eat no flesh whilst the world stands, least he should make his Brother to offend. And who shall venture to make that the matter of an Ecclesiastical Canon, which the Apostle durst not venture to practise? They that assume a greater Authority, had need give greater proof of greater Charity. And yet greater was the im∣portance of Flesh to the Health and life of Paul, then a Ceremo•…•… can possibly be to the peace of the Church, For. 1. Flesh is Dis∣junctively necessary to the health, and life of Man, that is, either flesh or some other food; but neither this, nor that, humane Ceremony is necessary, either to the glory of God, the peace of the Church, or Decency, and order in the worship. The Church has served God decently, lived peaceably, and glorified God eminently without them, and in his time may do so again. 2. Flesh was a thing perfectly indifferent in it self, and owned so by all that were well instructed in their Manumission from the Mo∣saical servitude; but the more we are faithfully instructed in the Doctrine of Christian Liberty, the more are we satisfied, that we are at Liberty from all other Ceremonies of men as well as from those that were once of Divine Institution.

2] Bound in Compassion, and Charity. I am not well satisfied that a Debt of meer Compassion, or free Charity is all we owe our Brother in this case. However; we owe our God a Debt of Iu∣stice; It's he that says, Destroy not him with thy m•…•…at for whom

Christ dyed. 14. Rom. 15. And that there is no comparison between the Law that enjoins Ceremonies, and that Law that commands us not to offend our Brother, I thus prove: 1. The Law that forbids scandal, is Negative: but the Law that commands Ceremonies, is but Affirmative. Now Gods own affirmative precepts may have their outward acts suspended in some cases for some time; but Negatives admit of no relaxation; He that says thou shalt not do, says, thou shalt never do; unless dispensed with by a power aequal to his that gave the Prohibition. 2. The Command of not scan∣dalizing is purely moral, the heart, and life of the sixth Com∣mandement; For he that says thou shalt not Kill, primarily intends I shall not destroy the soul: but the Command of Ceremonies but positive; And positives ought to give place to Morals: If there be any Truth in that Doctrine of the Enquirers: That Godlays little stress upon Circumstantials: that his own positive Laws give place to the Moral Law: much more ought Mans Ceremonial Law give place to Gods Moral Law: Thou shalt not Kill. 3. The Command of not giving offence, because Moral, is therefore perpetual, but the Command of Ceremonies Temporary, and may be momentany, for the Church of England, 34. Art. Asserts a power in every National Church, not only to ordain, but to change, and abolish Ceremonies. 4. The Command of not scandalizing the weak, not destroying the soul, is in Materiâ Necessar•…•…, the thing it self is good in it self, and for it self, though no positive Command had interposed in the case; but Ceremonies have no other Goodness, but what is breath'd into them by the breath of Man, which if it were measured by the good effects, would be found very little. 5. The Command not to offend, is unquestionably obligatory, but that Command for Ceremonies is at best questionable whether it be so much as law∣ful. 6. The Command to avoid offence, has a direct and natu∣ral tendency to beget and preserve Amity and unity amongst Christians; but the Command of Ceremonies apparently has occasion'd Divisions between Protestants, and Papists, between Protestants themselves, between those of the same Nations, and all Humane Terms of Church-communion necessarily pro∣duce the same bitter fruit. 7. The power of ordering the smal∣lest matter in the Church, must conform to the Soveraign end of edification. 2. Cor. 13. 10.—The power which the Lord hath given me for edification, and not Destruction; But no power may suspend my duty of pleasing my Brother to his edification. 8. Supposing the worst: That it's only a Debt of Charity which my Brother may challenge of me, not to scandalize him; and a Debt of justice to Obey the Magistrate in this very case, yet the Mini•…•…s of justice ought to vail to the Magnalia of Charity: As the Com∣mand of a Father, in lower instances, ought to yeeld to the preservation of my Neighbours life.

3] Some would except against the matter of his concession: [to deny himself in some part of his Liberty] what a small some that may be none knows: perhaps there's no part of his

Liberty, which that duty may not Command.

4] I except lastly against his propounded end: to please and gain him: as not adaequal to that which the Command has in it's eye.

To scandalize, or give offence, may be taken either in a pri∣mary sense, and so it denotes a culpable giving occasion to a Brother to sin, or in a lower and secondary sense, for the anger∣ing, and displeasing of a Brother. This distinction well observed would unravel much confusion, which pesters our discourses.

1. If we compare the displeasing of a private person, with that of a publick, the latter is more sinful, and much more dangerous, for the wrath of a King is like the roaring of a Lyon.

2. To occasion culpably a publick person to sin, is more heinous, then to occasion the sin of a private person, because the sins of those in eminent places have such a fatal influence upon the peoples pollution, and the procurement of Gods displea∣sure.

3. But if we compare a scandal in the primary sense, with one in the secondary, then it's no measuring cast, whether it be more eligible to displease the one, or destroy the other: Nor can there be sin in displeasing one, when I cannot other∣wise please, but by destroying the other: for though my own folly may possibly so ensnare me; yet God never puts me under such Circumstances, that I shall be necessitated to sin:

§. 2. You have heard his fair concession, now take his Limi∣tation along with you: That is (says he) in those things that are matters of no Law, but left free, and undeterminate, there the Rule of the Apostle takes place. 15. Rom. 1. 2. We that are strong, ought to bear the infirmities of the weak, and not to please our selves: And, let every one of us please his Neighbour for his good to edification, and we will add. 14. Rom: 13. Let no man put a stumbling block, or an occasion to fall in his Brothers way. v. 15. Destroy not him with thy meat for whom Christ dyed. v. 19. Let us follow after the things which make for peace, and things wherewith one may edify another. v. 20. for meat Destroy not the work of God.

This is the last retreat of these Gentlemen: Hether they retrire as to their Triary, and strong Reserves. You ought to bear the infirmities of the weak, to edify him heavenwards, not to murder his soul, till a Law be made to the contrary, you are bound in Charity, and compassion to such a one, till you receive further Orders, and then you must be savage, and barbarous: But his Reasons follow.

1. Reason: because we may not do evil that good may come: The sinews of which Reason lye in a supposition: that to omit a Ceremony, is an evil thing, compared with the saving of a soul. This General Rule may be applied that other way: we must not do evil that Good may come; and therefore may not draw a poor Brother into sin, that

some good may come by it; and the rather, if we consider what good comes by it. As the saving my self a pecuniary mulct; or Recognizing, the Magistrates power to Command; which may be done, and is so in many ways, wherein the scandal of another is not concern'd; And if I should transgress a Ceremony, or so, for the saving of a soul, we may Lawfully presume upon the ge∣neral will of the Legislator, that no positive Command of his should be so rigorously insisted on, when it would destroy a greater good.

2. Reason: We must not break the Laws of God or man •…•…ut of an humour of complaisance to a Brother: Ans: To discharge a weighty duty, to avoid the scandalizing of a Brother, to walk charitably: which the Enquirer p. 137. (when he had occasion to magnify Charity) tells us is an essential part of Religion: ought not to be put of with a frothy Droll, as if it were nothing but the humour of Complaisance.

The Apostle whose head understood the speculation, and whose heart entertained the love of this Doctrine much better then himself, has taught us other things: That to sin against the Brethren, is to sin against Christ, 1 Cor. 8. 12. 'Tis to destroy with our meats (indifferent things) him for whom Christ dyed, 14. Rom. 15. And if these be matters of humour, and complai∣sance, and we should venture a Ceremony for them, it would be but to stake one Complement against another.

3. Reason: In those times (says he) the Magistrate being Pagan, took no care of the Church, nor had passed any Laws concerning the management of the Christian Religion: And so Christians had a great deal of scope, and room for mutual condescension.—But the case is quite otherwise when there's a Law in being, &c.

Really, the Pagan Magistrate was very much overseen, unless perhaps he knew nothing less or more of his Authority over things indifferent; and then the Apostles must needs be to blame, who never inform'd him of that Power over the Church, where∣with Christ had e•…•…rusted him; And above all St. Paul was utterly inexcusable, having so inviting an opportunity to do it in: Being so long at Rome, having friends in •…•…aesars Household, and this in Quinqui•…•…nnio Neronis, when the Lion was treatable and approachable; Besides this must have obliged him to enter∣tain better thoughts of Christians, and Christianity, and enga∣ged him to protect, and defend it, when it lay so entirely at his devoir. The Enquirer instructed us, p. 144. that such a Society as a Church, could never be conserved without some Rites or other, nor any publick Worship be performed if all Ceremonies, and Circumstances such as of time, place, persons, and the like, be left indefinite, and undetermined. He has told us since, that the power of Determining and Defining these things ly's in our Go∣vernours who understand the Civil Policy. p. 151. And now he tells us, That in those (primitive) times the Magistrate had passed no Laws concerning the manage of the Christian Religion: so that it was impossible that either Church Government should

be Lawfully administred, or publick Worship duely performed, because the Apostles were negligent in informing the Emperour of his power, or he careless in performing his duty.

I wonder that amongst all the Apocryphal Epistles of Christ to Ag•…•…arns, or Paul to 〈◊〉〈◊〉, we meet with none of the Apostles to Nero.

That whereas their Lord and Master had left them in great hast, and either through the •…•…urry of business had forgotten, or littlen•…•…ss of the things had neglected to settle his Churches, nor had passed any Laws concerning the manage of Religion, for want of which politick constitutions they were in a lamentable confusion, the worship of God lying at sixes, and sevens, the Government of the Church mee•…•… Anarchy, none had power to Command, none were obliged to obey, every one did that which was rig•…•…t in his own eyes; none had power to impose, or compel the rest to submit to such Terms of Communion as were necessary, besides those few and plain ones appointed by Christ himself; And for as mu•…•… as they were altogether by the •…•…ars about indifferent things, and they had no Rules in their Law-•…•…ooks to determine these intricate matters;

They do therefore humbly beseech his Imperial Majesty, that he would Review and Revise their Religion, and add such other mysti∣cal Ceremonies, significant of Gospel grace, wherewith his well-known piety could not but be intimately acquainted; and that he would take speedy and effectual care with these vexatio•…•…s Tender Consciences, who scrupled eating of meats, because once prohibited by the Law of Moses, and straightly charge, and Command that none should gra∣tify them in •…•…heir weakness; and take such other, and further order about their Religion, as he in his Royal wisdom, from time to time, and at all times hereafter should judge meet, and expedient.

And his Petitioners shall humbly Pray, &c.

But to satisfy that Assertion, I shall offer further these pari∣culars.

1. It cannot appear that the Roman Emperours had any such Commission as is supposed to make that no duty, which God had made a duty. To make it no sin to give offence, which otherwise had been a sin: nor to add New Terms of Communion, or to shut out of the Church those whom the fundamental Laws of Christ would receive.

2. This principle of his Reflects most scandalously upon the greatest Temporal Mercy which God ever vouch safed his Church∣es; I mean the Christian Magistrate: for it implies, that the condition of Christians was much more easy under the Pagan, then under the Christian Magistrate. Then (says he) the Christians had a great deal of scope, and room for mutual con∣descension: but now they are crowded up by restrictions. Then the Worship of God was not clog'd with needless Ceremonies, but now it's incumbred with New Terms of Communion. I might then have relieved a weak Conscience. But the case is quite oth•…•…wise (says he) now there's a Law in being. Then I might have used my liberty in indifferent things, and only be restrained

by Prudence, and Charity, but now I am debarred of it, by the will of Authority: This I say is a scandalous Reflexion: For God has promised Christian Princes as Nursing Fathers to the Gospel-Church, to secure and protect them, and the Enquirer makes them Step-fathers, tempting us to think, that we have got no such great Bargain by the change.

3. It's clear that the Apostles had as much power to order the meer Circumstances of worship, and Church-government, as was needful to their exercise, and actual performance, or else all their determinations were sinful.

(2) The next priviledge of this tender Conscience is: That it becomes the Magistrate so far to consider the satisfaction of peoples minds, (as well as the safety, and peace of his Dominions) as not to make those things the matter of his Laws, which he for•…•…sees mens weakness will make them boggle at. This is his Concession: wherein he needed not have been so Timorous. For when the Magistrate is settling the Civil peace of his Dominions, he needs not concern himself, whether the people will skew, or no. But as if he had been affraid, he had conceded too far, he wisely limits the concession, As, unless there be weighty Reasons on the other hand to counterbal∣•…•…ance that consideration; And they must be weighty Reasons indeed, that will counterballance the edification and Salvation of weak yet sincere Christians; that will counterballance the peace, and safety of his Dominions; Indifferent things will hardly weigh against these: but what are those ponderous things that will make the scales even against these? why. 1. Such things, which (though some scruple) are necessary to Government: yes, by all means; when things necessary to Government are put in the ballance, with the peace and safety of his Dominions, they ought to turn the beam: but this is freely granted, that if mens scruples would overturn Govern∣ment, they must scruple on, at their own peril: But now we are ready to join issue with him upon this point: That the things scru∣pled are neither necessary, or any ways advantageous to the Being, well-being, or Glorious being of this, or any Government: The Roman Empire was in its greatest Glory, at its highest pitch, when the Apostles Baptized without the sign of the Cross, and preacht without the Holy Garment: The Christian Religion, naked, and plain as Christ left it, had not the least evil, or malignant influence upon the peace of that Empire; Though it was the Policy of its enemies then, to clap all the Commotions that arose upon other accounts, upon the back of the Christian Doctrine; It was the popular cry: These are the men that have turned the world upside down. And when the Judgments of God broke out upon them for their persecutions, still to clamour: Tollit•…•… Impios: Christianos ad Leones! Away with such Fellows, 'tis not sit they live a day! Nay it's evident that many Nations have prospered both in war and peace, by land and sea, who never knew the Ceremonies, and none the better for them; 2. Such things which are grateful to the greater or more considerable part of the subjects: Those are such things which counterballance tender Consciences, and the peace

and safety of his Dominions. I suspect the Enquirer to be a raw Statesm•…•…n, as well as a crude Casuist: what would he have a Prince destroy one half of his subjects to graetify the other half? The Apostle has offered a rational expedient, that the one may be gratified, and yet the other not destroyed. 14. Romans. 3. •…•…et not him that eateth, despise him that eateth not: And let not him that eateth not, judge him that eateth. They to whom Ceremonies are so grateful sawce, may have their fill of them, and must they needs compel squea•…•…ish stomacks to feed on the same Dish? The grateful∣ness of Ceremonies to some mens fancies, is no solid Reason, why a cons•…•…rable, though not the more considerable part, should be undone, tempted to sin, deprived of Communion in what they have a clear right by the Constitutions of the Gospel.

Nor are the measures of Considerableness, to be taken from out∣ward advantages that such a one is Rich, a Dignitary, a Canon, a Prebend, a Dean, an Arch-Deacon, Chancellour, Bishop or Arch-Bishop, for he that is most inconsiderable in these respects, is too considerable to be ruined either in his temporal, or Spiri∣tual concerns for a Ceremony.

And when all is done, it's a question whether the Ceremonies are so grateful to the greater and more considerable part? many learned and pious Ministers, many sincere and sober Christians make a rubbing-shift to get them down, accounting them tolerable, though not eligible; to these they are not grateful, but as a burden of which they cannot fairly discharge themselves, may be grateful; and leave but them at Liberty, and it will soon be visible, that the matters of our differences are not grateful either to the grea∣ter, or more Considerable part of the Nation.

(3) It becomes the Magistrate (says he) who governs Men not Beasts, to afford means of instruction, and competent time for those instru∣ctions to take place. I am glad however, to hear that Subjects are not Beasts, but Men: the rather, because he told us just before, That it is the duty of a good Magistrate to drive as the Cattle can go. But for answer. 1. If there must be time afforded for instructions to take place: Then such Competent time must be allowed to every genera∣tion, for New days will produce the same doubts. It was a true ob∣servation of a learned Person: that leave English Men to their En∣glish Bibles, and there will a new off-spring arise in every Age that will have the same apprehensions about these matters, that Non-Confor∣mists now have. 2. The time of these instructions, that it may be competent to work upon our minds, will be a Considerable Circumstance. I have read of one who being asked, What God was? Desired a days time to consider of that important que∣stion: and when that was expired, he desired two, then four, still doubling his time, as he had doubled his diligence in his study of the Point: I am verily perswaded the more impartially, and sedulously any one shall examine the matters in Controversy, the more Reason he will find to crave more time for his satis∣faction; and if he arrives not at a Plerophory that the things are sinful, he shall never be able to reach a full assurance that

they are Lawful: But yet time to consider will be acceptable; As he that undertook to make an Asse speak, in time; thought himselfe pretty secure, notwithstanding the impossibility of his undertaking; because he might dye, the Asse dye, or his Enemies dye, in the interval. 3. The means of instruction are to be considered, that apt mediums be used for conviction; for if Scripture, and plain Deductions from thence, if Reason, and the practise of the Apostolical Churches are not produced for our satisfaction, a few scraps, and shreds, old ends, and fragments, out of Livie, Tacitus, and Cato, will never do it. 4. And the persons who are to instruct us, are no less material. They must be equal, and unbyassed persons, who are not engaged by preserments, Dignities and great Revenews to uphold an interest; It must not be such whose wi•…•…, and Rhethorick make a slutter in the aire without Reason, that will probably convince Gainsayers, and therefore we Humbly beg that he may be instructed from the word of God, the practise of the purest and primo primitive times, and the instruction managed fr•…•… the writings of the first Reformers of the Church of E•…•… Till this instruction be given: We hope, and pray 〈◊〉〈◊〉 expresses it) there may be a suspension of Rigorous 〈◊〉〈◊〉

What now i•…•… after all this the people will not be•…•… 〈◊〉〈◊〉 (And what is after all this, and a great deal more to 〈◊〉〈◊〉 purpose, they have no Reason to alter their judgment) Why then there's no way but one with our Enquirer.—I see no Obligation upon the Magistrate either to for•…•…ear to make, or execute such Laws as •…•…e apprehends for the good of his Government. No more do I nei∣ther: only hope that he will not apprehend penal satutes, made upon the account of Ceremonies with their execution, (or rigo∣rous execution) will be for the glory of God; the peace of the Church, or the good of his Government, though that was our Authors insinuation; And thus we have the short, and the long of the compassionate Enquirer.

I must for a conclusion entreat the Reader to Recollect him∣self, and remember where abouts his lesson is. In Part. 2. Ch. 1. He had mentioned three ways for the cure of Church Divisions. The first Toleration, the second Comprehension, but these were either impracticable, or Remedies worse then the disease it seems, something or other amiss in them that turned his stomack at them: At last he fixed upon a third method, and that was this of Instruction: under which course of Physick we have been dis∣ciplined all this while: strange Chimaerical inconveniences we have heard to be in separation: How very little stress God lays upon his 〈◊〉〈◊〉 positive institutions: what an imaginary Name Christian Liberty is; what a silly Ridiculous thing a Tender Con∣science is; what a transcendent Power Christ has entrusted the Magistrate with, to make what Terms of Christian Communion he pleases, if not expresly prohibited in Gods word. In these things we have been indoctrinated without reasonable proof, and we are, or have Reason to be as far from satisfaction as we

were before, and somewhat further: Why then have amongst you my Masters!—I can see no Obligation—Well! It's no great matter whether you can or no! If Princes saw with your •…•…ctcrical eyes, that can see nothing but Ceremony; If they should handle Dissenters with your rough Esaus hands, lined with the down of Porcuspine; did they hear with your ears which chime to the Musick of the Cathedral, I perceive it would go very hard with these poor wretches.

Many Clergy-men measure the Wisdom, Grace, Mercy, Ten∣derness, and Bounty of Princes to their Subjects, by their own narrow, and incapable hearts; Thus when one told Alexander, that his bounty was too large to bestow upon a subject; He an∣swer'd; Tell not me what's meet for him to Receive, but what's fit for Alexander to give: Princes are called Gods, and they then most eminently answer their Names, when they imitate him who Commands the Sun impartially to shed abroad his beams upon the habitable world, not taking the proportions of his Good∣ness to his Creatures, from the malice, and envy of some, or the little merits of others.

The Story of Augustus Caesar is as remarkable as common: Ve dius Pollio had once invited this Emperour to a Treat; whilst they were in the Gallery, comes in a poor Slave, with death in his face, and Hope in his hast, cast himself at the Emperours feet, and humbly begs, he might suffer a less cruel death, then his Patron Pollio had doomed him to: Augustus was surpri∣zed; and upon enquiry into the matter, understands, that this Boy had accidentally broken some of his Masters Chrystal Glasses, wherein he greatly delighted, for which fact his furi∣ous Master had inhumanely condemned him to be thrown into a Pond, there to be devoured by the Canibal Lampreys: And this was the Reason of his so confident Application, to the grace of Soveraign Majesty: Augustus transported with the novelty of so Barbarous punishment, commanded the rest of the Glasses to be broken, and the Fish-pond to be filled up: That there might either be no occasion for such passion, or not the means to exe∣cute it.

Let therefore the Enquirer know, who with his smooth Praela∣tical Charity has given up Dissenters to the Rods and Axes, that they will Honour and obey the King, under all those penal∣ties which it shall please his wisdom to inflict; And if they can∣not be so serviceable in well-doing, will endeavour to suffer for well-doing, with a heart so submissive, and a conversation so inoffensive, that shall make their enemies more repine at the Glory of their sufferings, then the eye-sore of their indulgence;

Nor yet dare they despair of the clemency of their Soveraign, who having suffered hard things in his own sacred person, has learnt to pitty them who do suffer: But if this Compassionate Enquiry be all the instruction they must expect for their Sa∣tisfaction, the Non-conformists may have Reason to say, they are illfed, and worse taught.

CHAP. IX.

Wherein the Enquirers insinuated Detractions are refelled, some little Artifices discovered, Calvin vindicated, and the whole concluded.

DEtraction differs from Contumely, just as Theft from Robbery by the Highway.

The Slaunderer is but a Pickpoket; the Reviler a Padder: the one can dexterously do the feat, and carry of his prize with a cast of cleanly conveyance, but the soulmouth'd Rayler attacques the repute of the innocent •…•…i, & Armis, and pleads his Commission to plunder.

The Serious Enquirer, in some of his former Chapters, has with downright Oblequy assaulted the credit of Dissenters, but in this he proceeds more discreetly, undermining their Reputa∣tions by oblique infinuations and indirect suggestions: whereby he has gained this singular advantage, that whilst he lays before the Malicious sufficient matter to seed, and furnish their malice, yet lyes close under the covert of this excuse, that he affirms nothing positively, at once taking from the aggrieved party all possibility of just defence, and sheltring himself under the Politick plea of not being Dog∣matical.

The design of all which, (as of his whole elaborate discourse) he could not more fully instruct us in, then in those few words of his, pag. 221. It was an effectual course Haman took. Esth. 3. 8. When he designing to ruine the whole Church of the Iews, first undermines the Reputation of their Prosession, delates their Religion as not fit for the Protection of the Prince, and that it did contain Laws contrary to all people, and that they would not obey the Kings Laws. So solemn and sacred is that practise to love the Trea∣son, and hate the Traytor, to imitate the Policy, and yet decry the Politician. But sure our Enquirer is quite out in one thing; for though Haman's Policy was subtle, yet it proved not effectual, unless he account a pair of Gallows such great success: and therefore I hope the Enquirer will accept it as a specimen of my Charity, if I pray that he may never take an effectual course. Examples indeed are numerous, and obvious which prove that wicked Counsels have most perniciously recoiled upon their Authors; and Phaleris (in this one thing most just) taught Pe∣rillus the sweetness of his own Brazen Bull, by giving the Arti∣ficer the first handsale of his ingenicus contrivance.

—Nec lex est justior ulla, Quàm necis Artific•…•…s arte perire suâ.

§. 1. Now his first ins•…•…nuation is, that the N. C. stand out only upon a Point of Honour.

I cannot see (says he) what should be able to perpetuate our Distra∣ctions, unless, it be a point of Honour, that some men think themselves obliged to persevere, because they have begun: which sly Method of Detraction, as it may safely be contemned by the innocent, so as easily retorted by the confident: for others perhaps cannot see what should be able to perpetuate their persecutions, unless it be a point of Honour, that some men think themselves obliged to persevere in their rigorous impositions, because they have begun, and had rather justify an errour, then have it thought they have been in one so long: It's a most unrighteous procedure to charge any man with base and unworthy designs, further then pregnant overtures will justify such a charge, and yet A. B. Whitguift has given the world too great occasion for such a jealousy, that it was a Point of honour that obstracted a Reformation, when his great Argu∣ment, to defeat the Pious intentions of the Parliament, was, that it would tend to the slaunder of the Church, as having hetherto maintained an errour. Nay I have read in the Grand Debate Sect. 6. That the Reverend Prelates authorized to Reform the Liturgy▪ insist upon this as one Reason of their non-condescension to more alterations: That it would be a virtual Concession, that the Liturgy was an intolerable burden to tender Consciences.

But a few considerations would rout a Legion of such un∣grounded suggestions.

As. 1. That the applause of inconsiderable persons must needs be very inconsiderable: and that credit small, which is gained amongst those who are of small credit in the World. Ad 2ly, That the temptation lyes visibly on the other side: He that would drive a gainful Trade for Credit, and Honour, must settle his Factory where such Commodities are native, and staple: He may gape for Dignities, and Honours till he is Chap fallen, whose Con∣science shall cast his lot amongst the Dissenters, and when he has Angled all day., may come home with a Diverbe, I have fight fair, and caught a Frog. And. 3. Sure no wise man would purchase honourable scars, with mortal wounds; nor incur the displeasure of Armed power, only to wear the Cognizance of foolish valour in Black, and Blew. 'Tis a slender alleviation of those loads of reproach which they feel, besides those greater severities which they may fear, to wear a Feather in their Caps, and the aiery plume of popu∣lar applause. Nay. 4. Let this Gentleman make it his own case, and learn to judge more moderately: Suppose it were enacted by Law. That to practise the Ceremonies should be punisht with suspension ab officio, & beneficio, would he upon a point of Honour espouse their quarrel? or would the waxen wings of Fame support his courage under those penalties? Why then should he judge that corruption colodge in the breast of another, which he would not harbour in his own?

And yet I must needs say, that the good name, and moderate Repute of every Christian, much more of every Minister of the Gospel, ought to be of that value to him, as not to prostitute it to every three half penny temptation, nor to render it cheap by Levity, and inconstancy, when no more cogent Reasons are offer'd for an alteration, then meer will, and pleasure: nor has any one thing more debased the honour of Christianity, nor weakened the success of the Ministry, then that some of those who wear those glorious Liveries, have either fullied them in the dirt, or turned them wrong s•…•…de outwards, wheeling about like Weathercocks, with the smallest breath of flattering prefer∣ments, or however, with the more violent gusts of threatned persecutions.

A good man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of a cubical figure, that falls upon his Basis of Conscierce, which way soever the provi∣dence of God shall throw him; though some mens practise would make us believe, that the plain English of that hard word is to fall on his legs like a Cat: which an old hyperbolical proverbe tells us, will wriggle her self into her true perpendi∣cular, though shot out of a Canons mouth.

Such persons, I consess, do not want their specious argu∣ments, to prove themselves constant, under the greatest de∣monstrations of inconstancy. For (say they) we have setled our ultimate end, and fixed our main design, which is to assecurate our Revenews, our ease, our splendour, and if the Terms of enjoying them vary, yet we n•…•…ver vary from the ecliptick line of preferments; let contingencies appear in multiform shapes, we can press all Accidents into the service of our unum neces∣sarium. Such was that Quadrangular Doctor, a zealous Prote∣stant in Edw. 6th dayes, a Papist in Q. Maries, and upon the advancement of Qu Elix faced about, and read the Ser∣vice in English: O come let us sing a new Song! Thus let the exteriour face of Religion receive more shapes then Proteus, yet, he abides constant to his principles, and resolves to continue Vicar of Bray.

Yet that we may not prove sturdy Okes, but flexible Willows, the Enquirer has two waighty things to say to us.

(1) That it's no real dishonour, but a manly generosity, and a Christian virtue to change our minds upon mature deliberation, and the evidence of better Reason. Very orthodox! I hope then he will allow it to be a manly generosity, and a Christian virtue to keep our minds unchanged, to assert our own convictions, till those evi∣dences of better reason shall appear which may change them, and that it would be a childish pusillanimity. to change our practise, till better reason shall oblige us to change our minds: but I am fearful, though upon mature deliberation we fix our minds accord∣ing to the dictates of the best reason we can get, yet shall we not avoid trouble till we conform them to the publick reason. But (says he) the very temper which our Saviour requires of his Disciples, and which is the great preparatory disposition to the en∣tertainment

of Christianity, especially consists in a simplicity of mind, and an indifferency to comply with whatsoever shall best recommend it self to our faculties. Well! Dissenters say they have already complied with that which has best recommended it self to their faculties, shall they be secured from vexation upon such complyance? They resolve never to be Non-conformists to their own faculties! Still I doubt that they who have invented a publick wisdom, a publick reason, a publick Conscience, will set their wits on work once more to contrive a publick faculty wherein those publick powers may reside, for it's but congruous that the publick Treasure should be deposited in a publick Treasury.

I am all this while at a loss where our Saviour has required this same indifferency, unless perhaps where he says, He that will be my Disciple, let him deny himself, and take up his cross and follow me. An indifferency of spirit towards every thing is an excellent preparatory towards just nothing. And the best temper (〈◊〉〈◊〉 seems) to entertain the Christian Religion, is to be of no Re∣•…•…. As the eye is the better prepar'd to receive the species of all Colours, because it's of none; and the imaginary first matter is therefore capable of all forms, because it's tinctur'd with no form.

Such has been the Policy of our Romish Emissaries; To endea∣vour to reduce the dissenting world to Atheism, that they might be prepared to receive the impressions of their Catho∣licism; and upon this Maxime was the Counsel founded their great Boverius gave to a greater person fortified with more grace then to take it. Ut quoniam v•…•…ra Religio tibi inquirenda est, antequam ad eam investigandam accedas, omnem prius Religionem suspectam habeas, lubeatque tamdiu a Protestantium Fide, & Reli∣gione animum, & voluntatem suspendere quamdiu in veri investi∣gatione versaris.

That seeing your Majesty is now going to search for the true Religion, before you fall upon the work, you would first suspect every Religion: and that you would be pleased so long to suspend your assent, and consent to the Faith, and Religion of the Protestants, as you are engaged in the disquisition of the Truth.

(2) The second thing he has to say to us is, That the Honour of our Religion is of more value then our personal Reputation, Still orthodox! but the Honour of Religion is very little secured by the Professors adapting themselves to that which has the vogue, and carries no other advantage but that of power to se∣cond, and back it: Christianity will shine with it's own native beams, without sinful complyances: Nor need we fear but that Christian Magistrates will cast a benign aspect upon the Religious, though the Religion was never of their Composure: They like it the better, because their Saviour made it, and not they: And how high soever God has set them above their subjects, it's their greatest glory to stoop as low to a Redeemer, as the meanest Peasant. Christianity in it's naked simplicity, and most modest attire disturbes no forms of Government, but is admi∣rably

suited by the wisdom of Christ to all modes of Civil Policy: And if we may speak according to the best evidences of the reason, and own that which recommends it self to our faculties, a Monatch may be as absolute without the Ce∣remonies, and other unnecessary Additions, as with them:

§. 2. A second insinuation is, That Non-conformists are turbulent, unperswadable, ungovernable; That their princi∣ples have a malignant influence upon Government; And for the more dexterous management of this suspicion he tells us, That it's a great blot in the writings of Calvin, that after he had discoursed rarely well of the power of Princes, and the duty of Subjects, he undoes all again with an unhap∣py exception in these words: De privatis hominibus semper loquor. I see if Calvin has but one blot, the Enquirer will hit it, so quicksighted he is, that none must Hope to take him with a why not? I meet indeed with an Eagle-eyed Jesuite, who to palliate the villanies of their own Society, would gladly pick a hole in Calvins Coat, but the Reverend, and Protestant Bishop Bilson roundly takes him up thus: Calvin is so well known to those that be learned, and wise for his great pains, and good labours in the Church of God, that a few suarling Fryers cannot impeach his good Name, though you never so wretchedly pervert his words. And yet the Bishops book came sorth cum Privilegio, and was dedicated to Q. Elizabeth, by one very tender in the point of Supremacy, and Prerogative. Dialog. p. 509. But Calvins greatest crime was his Syncretism with the Doctrine of the Church, and not his enmity to the Civil Government. And because a shred cut of from the whole piece of his Discourse may easily through ignorance be misconstrued, or through malice misrepresented to his prejudice. I shall present his words at large to the Reader.

Institut. lib. 4. cap. 20. parag. 31. Nobis autem interim summoperè cavendum, ne illam ple∣nam venerandae Majestatis Magistratuum authoritatem, quam Deus gravissimis edictis sanxit, (Etiamsi apud indignissimos resideat, & qui eam suâ nequitiâ, quantum in se est pollu∣ant) spernamus, aut violemus: Neque enim, si ultio Domi∣ni, est efraenatae dominationis correctio, ideo protinùs nobis demandatam arbitremur; quibus nullum aliud quam parendi. & patiendi, datum est Mandatum. De privatis hominibus semper loquor; Nam siqui nunc sint populares Magistratus ad moderandam Regum Libidinem constituti (quales olim erant qui Lacedaemoniis Regibus oppositi erant, Ephori; aut Romanis Consulibus, Tribuni plebis; aut Atheniensium Senatui, Demarchi; & quâ etiam fortè potestate, ut nunc res habent sunguntur in singulis regnis tres Ordines, quum primarios conventûs peragunt) adeo illos, serocienti Regum Licentiae pro officio intercedere

non veto; ut si, Regibus impotenter grassantibus, & humili plebeculae insultantibus, conniveant, eorum dissimulatio∣nem nefariâ perfidiâ non carere, affirmem; quià populi Liber∣tatem cujus se Dei ordinatione tutores positos, norunt, frau∣dulenter produnt.

I think we may safely venture to translate them: In the me•…•… while we ought studiously to beware that we neither despise, nor oppose the Authority of Magistrates, so full of Dread and Majesty, which God himself has established by most severe Decrees, (although possibly it should reside in persons most unworthy; and such as by their personal wickedness do defile it, as much as in them lyes.) For though the Divine vengeance be the Restrainer of unbridled Empire, yet must we not the•…•…e imagine that the Management thereof is committed to 〈◊〉〈◊〉. I speak always of private persons: For if there should be any such popular Magistrates Constituted to Moderate the Arbitrariness of Princes, (such as of old were the Ephori, who ballanced the Lacedaemonian Kings. The Tribunes of the people, who moderated the Roman Consuls, or the Demarchi, who were the same to the Senate of Athens; And which power (as things go now) the three Estates in each Kingdom, when they are con∣vened in full Parliament, do peradventure enjoy, I am so far from forbidding them to intercede according to their duty, with the furious Licenciousness of Kings, that if they shall connive at them when they passionately harrasse, and trample upon the poor Comonalty, I may affirm that their silence cannot be excused of sinful breach of trust, s•…•…ing they falsly betray the peoples Liberty, whereof they knew themselves to be the Guardians by Gods institution. Reader! These are those dismal lines which have raised the clamour against poor Calvin, wherein thou wilt observe these particulars. 1. That private persons have no warrant from God to restrain the exorbitances of Governours, but are left to the only Remedy parendi, & patiendi, of submis∣sion, and patience. 2. Yet he supposes that some Magi∣strates may possibly have a larger power then bare suffer∣ing, or passive obedience. 3. This power which he sup∣poses may possibly be entrusted with them, is but serocienti Regum licentia pro. officio intercedere: duti∣fully to intercede with the Prince to redress grie∣vances, humbly to represent the invasions made upon propriety, or perhaps (if called) to counsel and advise a Redresse: which is a power far greater then that of bare suffering, and enduring the evil, and yet infinitely short of Rebellion against deposing, banishing, or murdering Princes. 4. This is only upon a supposition that there be such persons so qualified, and entrusted by the constitution of 〈◊〉〈◊〉 Government, and known Laws of the Land, si qui sint populares Magistrat•…•…s Constituti. Such he supposes indeed the Ephori at Lacedaemon, the Tribunes at Rome, the

Demarchi at Athens to have been; but he's not sure, 'tis but a peradventure, there were any such in his time, quá etiam fortè potestate (ut nunc res habent) sunguntur in singulis Regnis tres ordines. For he knew pretty well how their own little Com∣monwealth at Geneva was Governed, but the Models of France, Spain, and other Soveraign Monarchies he had but a guess at; he had heard perhaps of Les Etats Generaux in France, but he was not very certain whether they had any such interceding Authority, or no; however or whatsoever it was, it could not be exerted but in full Convention of the Estates in a general Dyet. Cùm primarios Conventûs peragunt, and then was the time to petition, to make addresses in a submissive way for the redress of grievances. And 5. the guilt he charges upon these popular Magistrates for betraying their trust, arises from this alone, that they connived at the miserable harassings of the Comonalty, they took no notice at all of the invasions upon the Subjects Rights, and proprieties: which they might have done, and never have mingled heaven and earth together with civil broyles. And what can an ordinary eye espy hence, that should justify the Enquirers out-cry a passage (says he) of that ill Aspect upon Government, that it is suspected by some, and not altogether without cause, that most of the Confusions of Kingdoms, that have happen'd since, and especially the troubles of this Nation, have received encouragement, if not taken rise from hence.

If this Enquirer (or any other) has formerly contributed to the confusions and troubles of this, or any other Nation, and received encouragement from this place of Calvin, he ought first to be deeply humbled before God, that he should draw such desperate conclusions as those of Rebellion out of an innocent sentence, and give more essential proofs, and signal marks of repentance, then accepting a benefice of three or four hundred per annum; and secondly, be ashamed that he ventur'd to read Calvin, before he could well construe a piece of plain Latin, for I cannot understand that Calvin, though he was bound to write true Latin, was also bound to help every one to a construing book; no no, God obliged to prevent all the evil consequences which an evil heart, and base lusts might draw out of the most inoffensive expressions.

He that will give scope to suspicions, may easily conjecture where the Enquirer might drink in those principles which have such an ill aspect upon Government; he needed not have tra∣velled to the Lake Lemane; his own incomparable Hugo could have furnisht him with Maximes of that Tendency: Ignatius Loyola himself might have been Scholler to such a Master: I shall refer the Reader only to his famous piece de Iure Belli, & Pacis. Lib. 1. Cap. 4. §. 7. 8. 9. 10. 11. 12. 13. A place con∣taining many passages of that ill aspect upon Government, that it's suspected by some, and upon good grounds that most of the Civil War which have happen'd since in Europe, have received encouragement if not taken rise from thence: Let him try if he can find in Calvin,

such a passage as this: Potest Rex etiam suam Imperii partem am•…•…tters: or this: Regi in partem non suam involanti, vis justae opponi potest. Or this other: Qui Principes sub populo sunt, sive ab initio talem acceperunt potestatem, sive postea ita convenit, ut Lacedaemone, si peccent in Leges, ac Rempublicam, non tantum vi repelli possunt, sed si opus sit, morte puniri. But I shall spare loyal ears, and only leave this Caution. Quiescat porr•…•… mone•…•…, & desinat Lacessere, malefacta ne noscat sua.

I had almost forgot his creaking triumph, what glorious exploits he has atchieved in his former adventures: but the Author of the Ecclesiastical Policy will doubtless be as civil to him, as he was to the Author of the Friendly Debate (not that between Sir Satan, and Master Skerlock) and take some handsome occasion to claw him with a Congratulatory Epistle, and rejoyce with him in his great successes. Having (says he) as I think (that was an useful, and modest parenthesis) demonstrated the sin, and mischiefs of separation, and evacuated all the excuses, and palliations of it from the plea of Christian Liberty, and pretence of Tender Conscience, I cannot see what should remain able to perpetuate our Distractions, &c. Wherein I can thus far agree with him, that he has evacu∣ated all the excuses of Schism from the pretence of tender Conscience; for none will be very forward to pretend a tender Conscience (of his making,) least he be beg'd for an Idiot, and sent to the Colledge of all Fools: But for his boast of evacuating excuses and pallia∣tions, it's but the Rodomontado of Seignior di Medico Campo. He that fetcht Prester Iohns Head from China, after it had been a fortnight burried, and set it on his shoulders again; He that Cured Shirley in the Grand Sophies Court, when he had been twice shot through with Ordnance, and had two Canon-bullets in each thigh; He that gather'd up the vomited fragments of his friend, eaten by the Canibals, placed them together, and re∣stored him to a perfect Man again; But I shall leave the Enquirer to the pleasing Dream of his heroick Victories.

His Argument from the danger of introducing Popery by our Divisions is seasonable, and his Counsel thereupon grateful, only we could wish he would prescribe it to those whose Circumstan∣ces enable them to remove our differance, by removing their true and proper causes. And let me remind him for a farewel; That whosoever shall deny us the Liberty to judge of the Law∣fulness of our own Acts, or shall teach us the Art to rub on with a doubting Conscience, has paved a broad Causway for, and rear'd a triumphant Arch to entertain his Holiness, if the wisdom of our Superiours (not imposed upon by such tri•…•…ling declama∣tions) did not obstruct his entrance.

FINIS.