CHAP. I.

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

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

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

[Page 35] 1. The very first of these pretended Causes, is some Blame they lay upon the Doctrine of the Church, and the main (if not the only) thing excepted against in this kind is, That the Thirty Nine Articles are not so punctual in defining the Five Points debated in the Synod of Dort as they could wish. Just as your common Hackney Versifiers, or Water Poets, make one Verse for the Reason, and the other for the Rhime sake, so was this Objection mounted against the Doctrine of the Church for the sake of his precious Answers, wherein he will find or make as handsom an occasion, as impertinency will admit to vilifie St. Austin, and the Synod of Dort.

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

It's my greater admiration, that they who deny Particular Election, Original sin, the interest of Christs death in Reconci­ling God to us; that they who assert Iustification by our own Works, Freewill, &c. can subscribe them; and indeed it seems they swallow'd them with some Reluctancy, and are now reaching and straining, with many a sowr face, to Degorge, not the Bait [Page 36] of the Benefice, which is infinitely sweet; but the Hook of the Ar­ticle, which is unmereifully sharp.

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

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

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

The Enquirer may call this a Needless Answer, (sor who shall hinder him from calling his own what he pleases) but I assure him it contains a great deal of Needful Truth, which had he like a good Husband improved, the rest of his Book had been more needless than this Answer: Needless we consess it to be as to the Objection, which was it self needless, but not so for his own Confutation; for thus the Dissenters will come over him: If neither Time nor the Wit of Man can make any New discoveries in Christianity; then the Pope, who like another Columbus, or Americus, has made Great and New discoveries in the Terra Incognita of Tradition and Ceremonies, must either be a God, or a Devil. That the Liturgy was a principal part of Gods Worship, he has told us in the Introduction, that it was discovered from the beginning, and not by later Adventurers, he will be sore put to it to prove, for all the Musty Fragments of St. Iames's Liturgy: That it was not part of the Wisdom of Christ, or his Apostles, we are well enough satisfied: That there was Wit and Invention in it, we confess, all the Question is, whose Wit should have the glory of the Invention. Again! If to admit New Revelations be to lose the Old, and our Religion together: Let us make a short Quaery upon't, whether to admit of New Ordinances, and Constitutions, be not to lose the Old, and our Religion together? That is, whether Gospel Institutions be not exclusive of new ones, as well as Gos­pel Revelations? and why we may not expect a new Credi­mus, as well as a new Mandamus? New Revelations as well as [Page 37] New Injunctions? A New Prophet of the Church seems to me as necessary as a New King over the Church, and a New High-Priest as needful as either: And I proceed upon this Principle, that the Law of Christ was as perfect as his Discoveries: He has told us as fully, and clearly what we should do, as what we should believe: He that may invade the Royal Office, upon pre­tence there are not Laws enough for the Government of the Church, may with equal appearance of Reason invade the Pro­phetick Office too, upon pretence there are not Revelations now for its instruction: And therefore the vigilant universal Pastor has found it as necessery to supply the defect of Revelations, by his own Traditions, as the nakedness of Worship by decent Ceremonies.

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

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

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

The Consequence (says he) of these Premises is; That the elder any Doctrine of Christianity can be proved to be, it must needs be truer; and he that talks of a more clear Light of the latter Times, and clearer discoveries in Religion, talks as idly as he that should affirm he could discern things better at a miles distance, than a Man [Page 38] that hath as good an Eye as himself, and yet stood close by the Object. This is that Needless Conclus on drawn out of his Needless Pre­mises, and having discovered the weakness of the former, I might leave him at his leasure to deny his own Conclusion; but yet I shall give him some Items about that also. And 1. It's a crude uncon­cocted No. ion, that the elder any Doctrine of Christianity is, the truer it is: For it was a Truth that Christ was Born, before it was that he was Crucified: and yet the former Article, that he was Born of the Virgin Mary, is no truer, than that he was Cru­cified, Dead, and Buried: The Truth of the Doctrine depends not upon it. Antiquity or Seniority, but upon the infallibility of the Revealer, quo ad [...]os, and upon the close connexion of the Terms, in it self, whether a Truth was revealed by Christ, or his Apostles immediately inspired, all are of equal Truth in them­selves, and equal Authority as to us; that is, the lateness of the Revelation will breed no difference. 2. The Enquirer might have informed himself; that there is a double Light, an Objective, and Subjective Light: The former is the discovery of the Thing it self, the latter is the enlightning of the Faculty: It's true there is, there can be no New Objective Light rationally expected: In this sense all New Lights are but Old Darknesses; but yet there may be more Subjective Light, or a greater discovery made to us of what God has discovered in his Word: The Papists lock'd up our Bibles in the Latin Tongue, and kept the Key of Knowledge in their Pockets: God by his Gracious Providence in the Resor­mation; has taken off the Embargo, and restraint that was upon Knowledge, and great Light is sprung in amongst us, we say not God has put more Books, or Chapters, or Verses into the Bi­bles, but that he has given us more light in our Minds; he has not Revealed New Truths, but given us advantage to discover the Old, Thus the Learned Stillingf. somewhere expresses himself. The common way of the Spirits illuminating the Minds of Believers, is by enlightning the Faculty, not by proposition of New Objects: A Man then may talk of more Light in these latter Times, and yet not talk idly; if by more Light he intends no more than a clea­rer understanding of Gods Mind, and Will revealed in his Word; and a Man may talk of more Light in these latter Times, and talk very idly; If thereby he means, more Revelations of Gods Mind and Will to supply the defects of the Scripture; but yet none talk so idly, as the Rhetorical Men, whose Premises speak against New Objective Light, and their conclusion against New Subje­ctive Light. If Subjective Light be not capable of growth, if it does not recipere magis & minus: Let him give me a Reason why the Churches Articles of 1571. do clear up the Doctrine more darkly, and imperfectly laid down in the days of Edward VI. Refined Silver is more clear, than the same Mettal in the Oare, and yet there is no more Mettal. But if it be capable of growth, and increase; what an idle flourish is his Similitude of a Mans seeing better at a distance, than he that stands close by the Object: For if we have got no surther Light into the Scriptures by all the [Page 39] Advantages which Merciful Providence has surnish'd us with above the darker Times of Popery, they were very ill bestowed upon us; and he that would repay him in his own Coyn might tell him; That a Man may possibly stand too near the Object, as wel as too far off; and a Dwarf upon a Gyants Shoulders may see further than the Gyant himself.

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

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

He that shall thus confidently dare to censure that worthy Father, must be presumed to have read over his Voluminous Writings, with all those of the Ancient Writers before him, both Greek and Latin, to a Man, to a Sentence, which might suffi­ciently have proclaimed his Learning, and recommended him to a Patron, (one would think) though he had never reproached that Father himself: Many a poor Hungry Man have I known in my little time, that has scribled one piece after another railing at the Pope, which yet never turned to such Account, as half a score Lines smartly penn'd against this great Sinner Austin. And yet sor all these Insinuations of Industry in Reading, and Acu­teness of piercing Wit, in hunting and tracing the Poor Man through all the windings, and turnings of his self-perplexing Contradictions; it's our meer good Nature if we will believe, that ever he saw any more than the back side of St. Austins Works; for indeed all this may be no more than an ingenious Pataphrase of their great Grotius, who thu [...] spends his Judgment upon him: ‘Discuss. p. 97.Ut dicam quod sentio puto Augustinum adeo non cum prioribus, ne secum quidem per omnia posse conci­liari: Ita contranitendi studio, se in illas Ambages induxit ut [Page 40] non invenerit, quà se extriearet; Paucis Scripturae Adductus Locis, quae facilè commodam interpretationem recipiunt, aliis locis, & pluribus, & clarioribus, per quae Deus significatur omnium salutem velle, interpretationes det violentas, & nunc has, nunc illas, incertus quò se vertat; ut dicam aliquid am­plius suit utilis Augustinus ad monita danda piae vitae, ad inter­pretandas Sacras Scripturas satis in soelix.’

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

But what will the Reader say, if all this Bluster, and Clamour which our Enquirer has borrowed upon Grotius his word, and the Publick Faith, be no more than what Grotius himself has bor­rowed from the Pelagians who were bound in their own defence to reproach his Person, before whose Arguments they durst not stand; and who being the great oppugners of the Grace of God, must needs hate him who was its great Propugnator. I read in­deed in Marius Mercator, p. 103. That Theodorus, Bishop of Mopsu [...]stia, the Dad of the Pelagians, did at this rate nibble at Austins Learning: ‘Sed nihil illorum perspicere potuit, Mira­bilis peccati Originalis Assert or, quippe qui in Divinis Scriptu­ris nequaquam suerit exercitatus, nec ab Infantiâ, juxta B. Pauli vocem Sacras didicerit Literas; sed sive de Scripturae sen­sibus, five de Dogmate saepius D [...]clamans, multa frequenter in­epta, propriè communitérve de ipsis Scripturis. Dogmatibusque plurimis impudenter deprompsit.’ But this wonderful maintai­ner of Original Sin, (Austin) could set none of all these Things; being a Person not at all exercised in the H. Scriptures: Nor one that had (according to St. Pauls saying) learn'd the Scripture from his Childhood; but frequently Declaiming whether of the meaning of the Scriptures, or of some Opinion, he oftentimes utters many fooleries, at all Adventures, Hab [...]nab, concerning the Scriptures, and many Points of Doctrine. But yet let us hear the Indictment against Austin, in its several Branches.

§ 1. One Branch of the Charge is; That he was a Novelist in the weightiest Points of Religion. No one Father, or Writer, Greek, or Latin, before his time agreed with him. A deo non cum pri­oribus posse conciliari: And this is so plain, that it needs no Proof; further than the bare say-so of Grotius) nor can it be denied. There's your Charge! There's your Evidence! These are indeed Big words, utter'd with that confidence which Men commonly as­sume, that would be believed in an unproved falshood; for I will suppose Vincentius Lirinensis, that Malleus Haeroticorum, to have understood the Sentiments of former Ages, as well as this En­quirer, or Hugh Grotius. Now he tells us Cap. 34. adversus haeretic. Quis unquam ante Prophanum illum Pelagium tantam virtu­tem Liberi praesumpsit Arbitrii, ut hoc in bonis Rebus per Actus singulos adjuvandum, necessariam Dei gratiam non pu­taret? ‘[Page 41] Quis ante prodigiosum discipulum ejus Caelestium, Reatu praevaricationis Adae, omne genus Humanum adstrictum ne­garet?’ Who ever before that prophane wretch Pelagius, ever pre­semed the power of Free-will to be so Great, as not to judge the Grace of God necessary to help it, in all good Things, even in every parti­cular Act? And who before his monstrous Schollar Coelestius, ever denied that all Mankind stood guilty of Adams Apostacy from God? When Irenaus Bishop of Lyons, had excellently discoursed of Original sin: How that we were wounded Antiqua Serpentis Pla­gä, with the Old Blow of the Devil, And how that Adstrictum est Humanum genus Morti per Virginem, viz. Evam. That all Mankind was bound over to Death by the Transgression of Eve: And Protoplasti peccato, vinculis alligati eramus. We were all bound in Chains of guilt by the sin of Adam the Protoplast. St. Austin made use of this Testimony, Lib. 1, Cap. 2. contra Iul. ‘Videsne Antiquum Dei Hominem, quid de Antiqua Serpentis Plagâ sentiat? Quid de similitudine Carnis peccati, per quam sana­tur plaga Serpentis in Carnes peccati? Quid de Protoplasti peccato, per quod alligati eramus.’ Do you not Observe (says Austin) what that Ancient Man of God thinks of that old Blow given us by the Devil? What his Iudgment is, concerning the likeness of sinful Flesh, (Christ Incarnate) by which the Wound of the Serpent in our sinful Flesh is healed? And what his opinion is touching the sin of the Protoplast, by which we are all guilty? And Origen against Celsus, Lib. 4. agrees exactly with him [...]: The curse of Adam is common to all Men, and there's no Woman of whom it may be said what was said of the first Woman. So Nazianz Orat. 3. de Pace. [...]; I have need to be wholly saved, who am wholly lapsed, and condemned by the disobe­dience of Adam, and the subtility of the Devil. And Austin quotes Chrysostom to prove both the influence of the first Adams dis­obedience, upon our Condemnation; and that of Christs obe­dience upon our Acceptation with God. [...]; When a cavilling Jew shall object, How can the World be saved by the Rectitude, or Obedience of one Christ? Answer him again, by asking him; How came the World to be condemned by the disobedience of one Adam?

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

St. Hierome indeed says expresly, That before that Southern [Page 42] Devil (he means Arius) appeared in the World, the Ancients spake many things in the simplicity of their Hearts, and not so advisedly, which might give some Advantage to the Heretick; And Austin will confess. That Ante Mota Certamina Pelagiana, the Fathers seem­ed to speak favourably of Free-will; but afterwards multo dili­gentiores, vigilantioresque facti sunt, they began to bestir them­selves, and watch over their words a little better: Now as it would be a severe Charge upon all the Primo-primitive Fathers, that they were Arians, because a suspicious word at sometimes drop'd from their Mouths, or Pens, so would it be a rash, and ignorant Censure of them, that they were all Pelagians, be­cause some odd expressions fell from them, which may seem to favour Pelagianisme: And therefore I am in hope, since Pela­gius is risen from the Dead, this sleepy Age will awake, and give him no ground by unwary Expressions; at least we expect thus much, that Non-conformists may not be ruined, because they are no wiser than Austin.

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

But Luther had this great Stone thrown at his Head by Bellar­mine: And the Learned Dr. Field thus puts by the Blow. On the Church Book. 3. Ch. 42. Luther (says he) was as worthy a Divine as the World had any in those Times, or in many Ages before, and that for clearing sundry Points of greatest moment in our Christian Profession, much obscured, and entangled before with the intricate disputes of the Schoolmen, all succeeding Ages shall be bound to Honour his Happy Memory: That herein he proceeded by degrees, and in his latter Writings disliked that which in his former he did approve, is not so strange a thing. Did not Austin, the greatest of all the Fathers, and the worthiest Divine the Church of God ever had since the Apostles time, write a whole Book of Retractations? Did we not carefully observe what things he wrote whilst a Presbyter, and [Page 43] what when made a Bishop? What before he enter'd into the Conflict with Pelagius, and what afterwards? Did he not formerly attri­bute the Election of those that were chosen to Eternal Life, to the fore-sight of Faith, which afterwards he disclaimed as a meer Pelagian conceit? And would it not vex a Man of our Enquirers Humour, that Austin the Presbyter should be more Orthodox, than Austin the Bishop?

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

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

§ 4. Another Branch of this tedious Charge is, That he was a Devout Good Man, but whose Piety was far more commendable than his Reason. Fuit utilis ad monita danda piae vitae, ad Scri­pturas interpretandas satis infoelix: That is, The Man was a well meaning Zealot! One that according to his dim light meant honestly, but he never had wit enough to write Obscaene Anno­tations upon the Canticles; he poor Man was little versed in Ana­creons Ribaldry, nor had much studied Ovid de Arte Amaendi, he was a meer stranger to Catullus, and Martial; and therefore must needs be Satis, nay Nimis ad interpretandas Scripturas in­f [...]lix. The most wretched unhappy Creature that ever bungled at a Text of Scripture. It was never my unhappiness but once to hear the learned A. B. Usher reproach'd, and it was by a Grave [Page 44] divine of the same Temper, and upon the same Account: That the Primate was indeed an Honest Man, but one of no depth of Iudgment.

We need not search far for a Reason, why these Men cry down Austins Reason: In short, 'tis but to be reveng'd on him for crying down theirs; for there's a certain Maleporrsaway thing, as blind as a Beetle, and as giddy as a Goose, which they have Nick-named Reason, and this Austin decries with some seve­rity. Thus the Learned Iuell against Harding, Art. 4. Diris. 17. observes, That Austin speaking of the Scripture judging Mysteries, by Reason, faith thus. Haec consuetudo periculosa est, per Scri­pturas Divinas enim multo tutius Ambulatur: And again, ‘Si Ratio contra Divinarum Scripturarum authoritatem redditur, quamvis acuta sit, fallit verisimilitudine, vera enim esse non potest. ’ If Reason be brought against the Authority of the Scriptures, though it may seem [...]xte, and witty, yet 'tis but fallacious under the shadow of Truth, for 'tis impossible it should be True. And for this he quotes, Ad Marc [...]llinum Ep. 7. And let the Reader have a special care of the Quotation, for the Ecclesiastical Poli­ticians sake.

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

§ 5. Another Branch of this endless Indictment is; That being hard put to it by the Manichees on the one hand, and the Pelagians on the other, he was not able to extricate himself. Se in illas Amba­ges induxit, ut non invenerit qua se extricaret. You see, I hope, that if ever we should want an able Head to translate Grotius into English, our Enquirer is the Man: Never was poor Man so bewildred, so sadly intangled in the Bryers, as [Page 45] this Austin, between the Manich [...]an fatal Necessity, and the Pelagian Contingency; one while he's just a splitting upon the Seylla of Free-will, and whilst he goes a Point or two too near the wind, he's ready to be swallow'd up of the desperate Gulf of Stoical Necessity. I shall say no more; let the Reader seriously peruse St. Austins Works, and when he has done, study this En­quirers Volumes, and by that time he may be satisfied, whether all his Rhetorick, and Confidence, will make him a competent Judge of St. Austins Learning.

§ 6. His Conclusion of his Charge is; That he was rather forced into his Opinions, than made choice of them. H [...] whose Tongue is his own, may employ it how he pleases; but this slander carries its Consutation, as well as its Confidence in its Forehead. 'Tis as if we should conclude; That Men become Enemies, because they have shed one anothers Blood; whereas most think they wound, and shed one anothers Blood, because they were first Enemies: It was the Zeal of this Learned, and Holy Per­son, for the cause of God that put him upon Study; that drew him out in the open Field against the open Enemies of the Grace of God, who might otherwise have slept secure in a whole skin; Dispute cleared up Truths to him, but he was not forced from any, or into any, I shall conclude this Head, with that of Bradwardine, another famous Champion in the same Cause with Austin. ‘Eccè enim quod non nisi tactus dolore Cor­dis refero, sicut [...]lim contra unum Dei Prophetam, octingenti, & quinquag inta Prophetae Real, & simil [...]s reperti sunt, qui­bus & innumerabilis populus adhaerebat; Ita & hodiè in hâc causâ, Quot O Domine, hodiè cum Pelagio, pro libero Ar­bitrio contra gratuitam gratiam tuam pugnant, & contra Pau­lum Pugilem gratiae specialem? Exurge ergo, Domine, sustine, protege, robora, consolare; seis enim quod nusquam virtute mei, sed tuâ consisus, tantillus aggredior tantam causam.’ Behold! (which I cannot mention without gri [...]f of Heart) as of old against one Prophet of God, eight hundred and fifty of the Prophets of Baal, and such like, were found, to whom a great multitude of People did adhere; so in this Cause, How many O Lord at this day contend for Freewill, with Pelagius against thy free Grace, and against St. Paul that Famous Champion of Grace? Arise therefore O Lord! uphold, defend, strengthen, comfort me; for thou knowest that not trusting to my own strength but thine, so weak a Combatant has engaged in so great a Cause.

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

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

[Page 46] That England was not within the Iurisdiction of Dort, I shall easily admit, Nay. I can be contend that it be exemp [...]ed from the Popes West [...]rn Patriarchate, if Grotius, B. Bran [...]hal, and some others would agree to it. The Question then is, How far the Church of England was, or is concerned in, at Agreement with, or obliged by the Decrees thereof?

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

There had been formerly one Bar [...] in the University of Cam­bridge, who delivered himself some what broadly in favour of the Arminian Novelties; Hereupon the Heads of that University, sent up Dr. Whitaker, and Dr. Tyndall to A. B. Whitguift, that by the interposition of his Authority those errours might be crush'd in the Egge, which were but New-laid as yet, and not hatch'd in the bosom of this Church. The Zealous Prelate pre­sently convenes some of the most Judicious Divines of his Pro­vince, and Nov. 10. 1595. by their Advice draws up the Lambeth Articles coming up to, if not going beyond the Dordrectan Creed: Forthwith he transmits these Articles to his Brother of the other Province, the A. B. of York, who receives, and approves them: So that now we have the Primate of England, and the Primate of All England owning more than virtually the Decrees of that Synod; and surely two such persons, so learned, as ha­ving been both of them Professors of Divinity in the University, and of so great Power in the Church, must be presumed, if any, to understand the true meaning of the 39 Articles in the Five Controverted Points. After all this King Iames allows the inser­ting them into the Articles of the Church of Ireland; and it were some what difficult to believe, that a Prince so wise, and learned, would allow that Doctrine for Orthodox in one of his Kingdoms, which was reputed Heretical in the other; unless we will say, they were erroneous at home, but purged themselves like French-Wines at Sea, by crossing St. Georges Channel; or that the ma­lignity, or latent poison of them, was suck'd out by the sana­tive Complexion of the Irish Air, and Soyl: If then the sub­stance of the Articles was owned, it's no matter whether the Ju­risdiction of the Synod was owne [...]: for I rather think, that the [Page 47] Synod of Dort owned the Doctrine of the Church of England, than that the Church of England owned that Synods Iurisdiction.

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

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

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

1. They were such as knew not how God could be Iust, unless he was cruel, nor Great, unless he Decreed to Damn the far grea­ter part of Mankind. A company of silly Souls I perceive they were, and their Heads just of the same size with St. Austins: But in my poor judgment they took the wrong end of the Staff; for it had been much he harder task to make him Iust, if he were first supposed Cruel; but this is one of those Chymerical Consequences, which the persons of this distemper, and pre­judice, use when their Blood is up to fasten upon the Principles of the Calvinists, It was an Ingenious Observation of the Author [Page 48] of Orig. Sacr. p. 10. where he assigns this as one cause of errour. To question the soundness of Foundations for the Apparent Rotten­ness of the Superstructures: For (says he) There is nothing more usual than for Men who exceedingly detest some absurd Consequence, they see may be drawn from a Principle supposed, to reject the Principle it self for the sake of that Consequence, which it may be doth not ne­cessarily flow from it, but from the shortness of their own Reason doth only appear so to do. And if it were possible to perswade these Cen­surers to so much humility as to suspect they may possibly not be infallible, in drawing Conclusions from other Mens Principles; all this heat might be over: What the Synod of Dort asserts in this matter is thus much. Ar. 15. ‘Deus Homines quosdam ex liber­rimo, justissimo, & immutabili beneplacito dectevit in Com­muni Miseriâ, in quam se suâ Culpâ praecipitârunt, relinquere, nec salvificà side, & conversione donare, sed in vijssuis, & sub justo judicio relictos, tandem, non tantum propter infide­litatem, sed etiam Caetera peccata omnia, ad declarationem Justitiae, damnare, & aeternum punire,’In which, as there is nothing but what is Iust, so there's nothing at all that is Cruel. 1. That Act of God which our Enquirer, for the greater Grace will call a Decree to damn the far greatest part of Mankind, the Synod calls a Reliction of some Men, or a Decree to pass by some Men. Quosdam Homines decrevit Relinquere. 2. They say not that God Decrees to damn Men absolutely; but, Propter in­fidelitatem, & caetera omnia peccata damnare, to damn Men for their Infidelity, and all their other sins; which is neither inju­stice, nor cruelty. 3. They say indeed that God Decrees to leave some Men in the common Misery, but withal tis such as whereunto they have thrown themselves through their own fault. In communi miseriâ, in quam se suâ Culpâ praecipitarunt. 4. They say this is an Act of Iustice in God to leave them to lie in that common mi­sery, into which they had plunged temselves, it is Iustissimo Beneplacito. So that all the difficulty will be to resolve, 1. Whe­ther it be an Act of Cruelty in God to leave Man as he found him in Massá corruptá; & damnabili? And 2. Whether it be an Act of Injustice in God to damn Men for their unbelief, and other sins. If neither of these; it will be no difficult province to make it out, How God may be just in damning Men for their sin, and yet not cru [...] leaving them in their sin.

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

The pretence for this odious Imputation, is nothing but a Fancy, which forsooth these great Masters of Wit have agreed [Page 49] to call Reason, That that which would be Cruelty, and Injustice in Man, must presently be so in God: As thus, Because it would be Cruelty, and Inhumanity in me to see my Enemy (or if it were but his Oxe or his Asse) lie in a Ditch ready to perish, and not to put forth a helping hand to pluck him out, that therefore it must be Cruelty in God, to see a sinner lie under sin, and its present Consequents, and not to deliver him from that state: Whereas we might consider that God has tyed us by the Laws of Charity and Interest to such Assistance; because we may possibly call for the same Assistance from others in our Miseries; but God is not so bound up, having once set his Creature on his legs, to raise him up as oft as he shall please to fall.

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

The Remonstrants I perceive would gladly fasten this upon the Contra Remonstrants, that there is the same Reason, and Pro­portion between foreseen Faith, and Election, and foreseen infidelity and disobedience, and Reprobation. So Ames Coron. p. 27. Parilitatem quandam inferre c [...]nantur inter electionem, & repro­bationem. To which he thus returns: Sed sine Ratione, privile­gium enim exemptionis, & liberationis a pana, merita, benè potest aliquibus concedi, sine ulla ratione Conditionis antecedentis, & im­pellentis; & pana tamen caeteris inflig [...] ratione sui meriti, i. e. The priviledge of Exemption, and Deliverance from deserved punishment may safely be granted to some without any respect had to an Antece­dent, and Moving Condition, and yet the punishment be inflicted upon the rest, on the Account of their own demerits: So that he seems to have cleared what he had said, p. 14. Interim advertere debent aliam esse Rationem infidelitatis ad Rejectionem; aliam verò fide [...] ad Electionem. To shut up this discourse: If by Reprobation this Enquirer will needs understand a peremptory Decree of God to damn any Man, without respect had to the violation of his Law, the Synod is a perfect stranger to it: But if by Reprobation, they may have liberty to understand no more than they have a mind to, viz. Gods purpose not to give Grace to some to whom he ows it not: [Page 50] As it speaks no injustice in him, because he was not their Debtor; so neither does it imply any Cruelty, if as a Righteous, and Iust Iudge, he punish them for those sins, which they commit for want of such special, and undeserved Grace.

2. A second Charge against the Doctrine of that Synod is; That they could not tell how Men should be kept humble, unless they made him not a Man, but a Stock, or a Stone. And yet the harder task had been to make him Humble, if they had made him either a Stock, or a Stone; And yet the harder task had been to make him Humble, if they had made him either a Stock, or a Stone; for it would have puzled them to Preach a Sermon of Humility with any considerable success to such an Auditor, though the Legend would perswade us, that Venerable Bede had once, and but once, that Happiness: But let the Reader hear what they say for themselves, Art. 3, 4. §. 13, 16. ‘Sicuti post lapsum, Homo non definit esse Homo, intellectu, & voluntate praedi­tus, nec peccatum quod universum genus humanum pervasit, naturam generis humani sustulit, sed spiritualiter [...]cidit; Ita etiam haec Divina Regenerationis gratia, non agit in homini­bus, tanquam truncis, & stipitibus, nec voluntatem, ejusque proprietates tollit, aut in vitam violenter cogit, sed spiritua­liter vivificat, sanat, corrigit, suaviter simulac potenter sle­ctit.’ As after the Fall, Man ceased not to be a Man, endow­ed with an Understanding, and Will, nor hath sin, which over­spread all Mankind, taken away the Nature of Mankind, but only spiritually stain it. So also that Divine Regenerating Grace, works not in Men, as if they were Stocks, or Blocks, not takes away the Will, and its Essential Properties; or compels it by force against its will, but spiritually quickens it, heals it, corrects it, and gently, but yet powerfully inclines it. Hence it is clear, that this Synod were satisfied that God in the work of Conversion deals not with Men, as if they were Stocks, (and the same you may imagine of Stones) but the Question then will be, whether upon this Hypo­thesis, they knew how to keep Man Humble: Man indeed is a very proud Creature, and it may exercise the skill of the wisest how to keep him Humble upon the best Principles; but of all that have undertaken this hard task, I most admire at their want of skill, that know not how to keep Man Humble unless they knock him ot [...] Head. The knot of the Controversie among the contending parties lies here.

The Contra-Remonstrants assert. Post Dei operationem, non manet in Hominis potestate Regenerari, vel non Regenerari: So Ames Coron. p. 227. After the Work of God (i. e. his utmost Work that he designs in Conversion) it remains not in Mans power to be Regenerated, or not Regenerated; for they suppose that God does not leave his Work in the halves, but that before that effe­ctual Grace, which proceeds from his purpose of Regenerating, does cease to operate, the person is actually Regenerated; yet still that in all the process of this Glorious Work, he offers no violence to, commits no Rape upon the Natural Faculties of [Page 51] the Soul: The Remonstrants on the other hand assert, That ‘Positis omnibus operationibus, quibus ad Conversionem, in nobis efficiendam, Deus utitur, manet tamen ipsa Conversio, [...] [...] nostrâ potestate, ut possimus non Converti.’ Supposing the whole Work of God, [...] [...] uses to work Conversion in us, to be finished; yet still Conversion it self remains so [...] in our power, that we may not be Converted. Which Principle seems clearly to ascribe Conversion not to Gods Grace, but to Mans Will, and Strength; it's the Man that makes himself differ from another: It's Man that Regenerates himself, when all is done that God does; and perhaps our Enquirer may have something to do to keep Man humble upon this Hypothesis: But whether of these Two Prin­ciples makes the nearer Approach to the Church of England, I mean that Doctrine which is express'd in the thirty nine Arti­cles, let the 10. Art. judge. The Condition of Man is such after the Fall, that he cannot turn, nor prepare himself by his own Na­tural Strength to Faith, and calling upon God; wherefore we have no power to do good Works pleasant and acceptable to God, without the Grace of God preventing us, that we may have a good will, and working with us, when we have that good will. Our Enquirer, will tell us by and by, p. 9. That there has been little or no altera­tion made in the Doctrine of this Church, since the beginning of the Reformation: And therefore I conclude, that there has been no alteration made from an Anti-Arminian to an Arminian sense▪ for that cannot be called little or no alteration: Now that this 10 Art. in the beginning of the Reformation, in Edw. VI. Reign, had an Anti-Arminian sense, will be out of Question to him that remembers what Addition there was then made to it. The Grace of Christ, or the H. Ghost by him given, doth take away the Stony Heart, and giveth an Heart of Flesh; and although those that have no will to good things, he maketh them to will; and those that would evil things, he maketh them not to will, yet nevertheless he forceth not the will. Articles Printed by I. Day Anno 1553. Cum Privilegio: If this then be the sense of the Article, let him go practise at home, and turn his Brains, how to keep Man Humble, and yet neither make him Stock nor Stone; and when he has found out the Mystery, send word to the Synod, who I am assured never asserted higher than this amounts to: But if this be not the sense of the Article at present, though it was once so, then it must follow that the Church has more than a little alter'd her Doctrine since the Reformation: And then a worse thing than all this will follow; for p 8. He allows, That if this Church did approach too near Popery, it would serve to justifie a Secession from it. But says another, if it approaches too near Arminianism, it approaches too near Popery; and therefore our Enquirer will warrant any Mans Secession from the Church, without the least imputation of Schisme: What a close connexion there is be­tween those two errours we shall hear e're long, and thither we refer the Reader, when we have told him, that the Church of England is certainly free from any Tincture of Arminianism, [Page 52] and so far free from any spot of Popery; only it concern'd the Enquirer to understand the consequences of his own scandalous Reflections. I have done with his first Answer.

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

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

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

The craft of this Politick Juncto, that impartial H [...]storian Pie­tro Pola [...] has opened to the World: Hist. Conne. of Trent. p. 216. In the [...]ear 1546. (says she) In the end of the Session Dominicus a Soto, principal of the Dominicans, wrote Three Books of Nature and Grace, wherein all his old Opinions were found; Then comes Andreas Vega, a great Man amongst the Franciscans, and he [...]ites no less than Fifteen Books, upon the 16 Points of the Decree that passed that Session, and expounded all according to his own Opinions: And yet their opinions were directly contrary to one another, though both supposed to agree with the Decree of the Council. So Righteous it is with God, that they who design not their Confessions for an Instrument of Truth, which is Gods End, should not find them an Instrement of Peace, which is all their End: They that will separate Truth from Peace, shall certainly [Page 53] miss both of P [...]ace and Truth.

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

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

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

And when he intimates that they were only some few Divines of this Church that used this expedient, we know well, that till the appearance of the late A. B. Laud, the generality of this Church were of the Dort perswasion; Arminianism has been [Page 54] openly declared Schism; Arminius himself an Enemy to the Grace of God, by our greatest and most Learned Princes; and the great­est of our Church-Men have declared against it, as a stranger and enemy to our Church. But all this, as I observ'd, was brought in to vilifie the Synod of Dort; and that eminently Learned and Holy Person St. Austin, whose Credit whilst the Enquirer would wound, he shall but like the Viper in the Fable, Break his own Teeth, and never hurt the impregnable Steel.

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

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

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

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

In the first of Car. I. The House of Commons exhibited Arti­cles against one Mr. Richard Mountague; the 5th. of which was thus. And whereas in the 17th. of the said Articles, it is Resolved, [That God hath certainly decreed by his Counsel secret to us, to deliver from Curse, and Damnation, those whom he hath chosen out of Mankind in Christ, and to bring them by Christ to Everla­sting salvation, wherefore they which be endued with so excel­lent a Benefit, be called according to Gods purpose working in due time, they through Grace obey that calling, they be justified freely, walk Religiously in good works, and at last by Gods mer­cy attain to Everlasting Felicity;] He the said Richard Mountague, [...] the said Book called The Appeal, doth affirm and maintain, that men justified may fall away from that state which once they had. Thereby la [...]ing a most malicious scandal upon the Church of England, as if he did differ herein from the Reformed Churches in England, and th [...] Reformed Churches beyond the Seas, and did Consent unto those pernicious Errours commonly called Arminianism, which the late famous Q. Eliz. and K. James of happy memory, did so piously, and Religiously labour to suppress. And farther they charge him, That the scope and end of his Book, was to give [...]ncouragement to Popery, and to withdraw his Majesties Subjects frrom the True Religion establisht; From whence we have gained this Point, that that Doctrine which denies Perseverance in them that were once Justified, doth abet Arminianism, and therein draw near Po­pery: But if these men might expound the Articles, they would [Page 55] deny the one, and abet the other; and therefore do draw too near Popery: Hereupon Dissenters have a warrant under his own Hand to withdraw from the Church, for (says he) p. 8. If the charge (of drawing too near the Church of Rome) were true, or if it were probable, it would justifie their separation from it.

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

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

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

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

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

1. Its certain (says he) there hath been little or no Alteration made, either in the Doctrine, Discipline, or Liturgy, since the first Reformation. Little or none? Does he mean for the better, or the worse? To say, there has li [...]le or none been made for the better, is a Commendation so cold, that silence had been more [Page 56] an Honour than such praise. The Reformation was begun as the times would bear; A fair Copy was set for posterity to imitate, never dreaming that their Rudiments should have been our ut­most perfection. That their first step should have been our Hercules Pillars, and a Ne plus ultra, to all future endeavours. To say, there has been little or no Alter [...] made for the worse, is a more modest way of Defamation; but [...]enters have many things to say to this.

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

In the beginning of the Reformation, Ceremonies were retain­ed to win upon the people who were then generally Papists, and doted upon old usages, and not as the necessary conditions of Communion; They were retained, not to shut out of Dores the Protestants, which is their present use, but to invite in the Ro­manists, which was their Original end, but there's nothing more common, then for Institutions to degenerate; and be perverted from the first Reasons of their usage, and yet still to plead the Credit of their Originals: Thus Indulgences, and Remission of sins [Page 57] were first granted to all that would engage in the Holy War, to recover the Sepulchre of Christ out of the hands of the Saracens, but in process of time they were dispensed to them who would massacre the Waldenses, and Albigenses, and such as could not obey the Tyranny of the Romish saction: Thus was the Inquisition first set up to discover the Hypocritical Moors in Spain, but the edge of it since turned against the Protestants. And thus were the Ceremonies perverted, at first made a Key to let in the Papists, and now made a Lock to shut out Protestants. What a glorious work must it then be to abolish those Engines, that seeing they are become weak to do Good, they may be rendred as impotent to do mischief: Imitating herein the Apostle; who once circumcised Timothy to gain the weak Iews, yet stoutly refused to Circumcise Titus, least he should stumble the weak Gentiles. 3. The Ceremonies its true crept into the Church pretty early, yet they laid no weight, no stress upon them; It was decreed by the Councel of Sardica, that none should be made a Bishop, [...] [...]e that had passed the Inferiour Orders, and continued in them for some time; and yet we see they insisted not upon such a Ca­non, when it might prejudice the Church, and exclude useful persons from the Ministry: and therefore Nectarius was chosen Patriarch of Constantinople, not only being a Lay-man, but un­baptized: As our Enquirer commends and admires the Churches Wisdom in forming her Doctrinal Articles, that men of various perswasions might subscribe them; so her tenderness and wisdom had been no less admirable, had she recommended Ceremonies with such an Indifferency, that they who were passionately sond of them, might be humoured, and they that protest they scru­ple them in Conscience towards God, might fairly let them alone: for it can be no dishonour to a Church to be as Lax in Ceremonies of humane constitution, as in Doctrines of Divine Revelation. 4. Dissenters say from good grounds, that that which makes all an insupportable burden, viz. That we must subscribe according to the clause of the 20th. Article, that The Church has power to decree Rites, and Ceremonies, is added since the Beginning of the Reformation. And this they think heavier than all the Ceremoni [...]s put together; many could practice a thing supposing it indifferent in it self, and having a real tenden­cy to a greater good, who can by no means subscribe that the Church has such a power to take away my liberty: I have taken notice, that in the Ancient Bibles of this Church, the Contents of Psalm 149. ran thus; The Prophet exhorteth to praise God for his Love to his Church, and for his benefits. But in the latter days we had got high ranting Language, The Prophet exhorteth to praise God for his Love to his Church, and for that power that he hath given to his Church over the Consciences of Men: This is no little Ad­dition. 5. They will tell him, that the number of Non-confor­mists was considerable from the very Infancy of the Refor­mation, though it could not be expected that their names should be inserted in the Church Calender amongst the Confessors; [Page 58] and that Non-conformity has run a line parallel with the Natio­nal Reformation to this day.

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

Some Men hate Reformation as the Bear hates the Stake. They pretend, that the Reformation of the Church will discompose the State: But the best way to preserve the Iron, is to scowr away the Rust: A dirty Face may be Wash'd, and yet the skin never rub'd off; and the House swept, and never thrown out of the Windows: They plead again, That no Reformation can be made, but what will notably diminish the Revenues, Grandeur, and Credit of the Church. And this Objection has more real weight in it than all the rest. This is the Capital grievance, Hinc illae Lachrymae! But does it not argue ae Saleable and Mercenary Soul, that would Barter away Purity for Pluralities? The most severe Reforma­tion would leave too much, if any thing, for such an Objector; what ever have been the specious Pretences, this has been the real obstruction of an effectual Reformation; Kings and Parlia­ments have always been inclinable towards a Redress of Exorbi­tances; but the Covetousness and Pride of Churchmen have ever impeded their Pious endeavours. A Parliament in Queen Eliz. Reign, as we read in Dr. [...]llers Ch. History was bringing in a Bill against Pluralities; and A. B. Whitguift sends a Letter to her Majesty, signifying they were all undone Horse and Foot [...] it passed: Observe how he deplores the miserable state of the Church. The woful and distressed estate, whereinto we are like to fall, forceth us, with grief of heart, in most Humble manner to [...]ave your Majesties most Soveraign Protection.—Why what [...]s the [...]ter? were they making a Law against Preaching? No! or against Common-Prayer? By no means! what ailes then the distressed Man?—why, We therefore not as Directors, but as Humble Remembrancers, beseech your Highnesses favourable behold­ing of our present state, and what it will be in time, if the Bill against Pluralities should take place. No question it must be utter extirpation of the Christian Religion: Thus in another Letter to the same Queen he complains with Lamentations that would soften a heart of Marble. That they have brought in a Bill gi­ving liberty to marry at all times of the year, without restraint: well, but if men be obnoxious to the evil all times of the year, why should they not use the Remedy that God has appointed all times of the year? The Apostle who tells us, Its better to marry [Page 59] then burn, did not except any time of the year. But why may not a Parliament make a Law, as well as the Ecclesiastical Court give a License, that it shall be Lawful to marry at any time of the year? Ay but the Parliament will make the Law for nothing, whereas those other will have Money for their Lice [...] ­ses. But he proceeds,—Its Contrary to the old Canons, con­tinually observed by us. Why but is it not Contrary to the old Canons to take Money for a License? Yes! but—It tendeth to the slander of the Church, as having hitherto maintained an Er­rour. And now you have the bottom of the Bag: All Reforma­tion must touch the Clergy either in their Credits or Profits; and it were better never to put a hand to that work, then to touch either of those with a little finger.

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

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

1. Qu. If there be such a dangerous affinity between the Church of England, and the Romish, how came it to pass that the blessed Instruments of our Reformation, A. B. Cranmer, and others, laid down their lives in Testimony to this against that. I meddle nor with his dangerous Affinities, nor C [...]nsanguinities, nor whe­ther [Page 60] they come within the Prohibited Degrees or no; what I am concern'd in, is his argument, which may receive this short Answer. They laid down their lives in testimony against those Errours wherein they differ'd, and not against those wherein they might be agreed: They might possibly agree in many, and yet differ in so many as might cost them their Lives: There was difference enough to justifie their opposition; and yet there might be Agreement enough to justifie a modest complaint.

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

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

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

The Church of England (I say it again) is departed from Rome, but yet it may be true, § 1. That some amongst us have laid such foundations, as being regularly, and proportionably advanc'd in their superstructures, will either re-introduce that Abomina­tion, or condemn Cranmers separation. In the grand Debate, p 92, 93. The Reverend and Learned Divines lay down these Rules. 1. That God has given not only a Power, but a Command [...]lso of Imposing whatsoever shall be truly Decent, and becoming his Worship. 2. That not Inferiours, but Superiours must judge what i [...] truly Convenient, and Decent: Now allow but the Pope, and [...]is Consistory these favourable Concessions, (and it cannot [Page 61] reasonably be deny'd them by those who claim them) and all their Injunctions will be justified; and Cranmer with his Brethren found Will-sufferers, who charg'd their persecutors to be Will-worship­pers: The Pope commands us to worship an Image, nor termina­ting our Adoration therein, but letting it slide nimbly through that Medium to the Adorable Object which it represents; and all this as August, and Decent, and a great exciter of Devotion, a mighty mover of Pious Affections: I suppose my self to be one of those Inferiours, who scruple the lawfulness of this practise: He who is my supposed Superiour, asks me, whether I do not own it my Duty to Worship God? I plainly own the Affirmative, but I am not satisfied in the Mode of Adoration. He answers readily, The Modes of Worship are but indifferent Circumstances, in their use very Decent, and commanded too by those who have power to Impose and Iudge what is truly Decent: I Rejoyn again, This is very strange Do [...]trine, I have drunk in other apprehensions from my Mothers Milk: But he stops my Mouth, and turns me to the very Page, where some of our most eminent Divines of late years do plead on their behalf, what he pleads on his.

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

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

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

I confess, I have been puzled what Answer to give to a Ca­villing Popish Priest; when he asks so pertly, why the Priest may not put his Fingers in the Childs Ears, in Token that it shall hearken diligently to the Word of God; why not put Salt upon the Childs Tongue, (methinks I see how the poor wretch screws and twist; up its Mouth) in Token that its Speech shall be seasoned with Salt, as well as make an Airy Cross over its Fore-head, in Token that it shall confess a Crucified Christ: [Page 62] If we will give scope to our wanton extravagant fancies, and set our pregnant inventions on work, we might easily excogitate a thousand such pretty ingenious knacks, as might bear some Ima­ginary Allusion to some Spiritual Grace or Duty; but amongst them all I wonder no lucky Fancy never stumbled upon't, to put a Decent Banner, with St. Georges [...]ss upon't into the Childs Hand, in Token that it should manfull, (and not like a Child) fight under Christs Banner.

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

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

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

What design of Reconciliation with Rome, and upon what terms Grotius carried on, is pretty well known by this time of day: That he had a Party here in England, or expectations of one, his own words testifie. Aequis multis non displicuisse Grotil Propace Labores, N [...]unt Lutetiae, & in omni Gallia multi, [Page 63] multi in Poloniâ, & Germaniâ, in Angliâ non pauci, pla [...]idi, pacis Amantes, Discus. p. 16. There were I see by this, a Company of Loving, Sweet-natur'd, Tractable Souls here in England, that would have step'd half way over the Ditch to meet his Holiness: Especially since Mr. Mountagues time, who informs us, That the Controverted Points (between England and Rome) are of a lower and inferiour Nature, which a Man may be ignorant of, without peril of his Soul, and may resolve to oppose this or that without peril of perishing for ever. That Images may be used for instruction of the Ignorant, and excitation of Devotion: And that the Church of Rome has ever continued form upon the same foundations of Sacraments, and Doctrine instituted by God.

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

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

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

The spight of the Roman Faction against Protestancy as such, has so eminently discovered it self, under whatever denomina­tions they have been differenced; that none of them have cause to boast of it, or be ambitious to tast further of it: It were well improved, if they who are Objects of their implacable spight, could learn to love more, and agree better amongst themselves: The Papists think themselves excusable in persecuting all, when [...] Protestant so suriously persecutes another, they know no Rea­son [Page 64] why they should love us better than we love our selves: And truly against whom their spight is hottest is hard to judge. If we compare the Cruelties of the Parisian Massacre [...]ith the Butcheries of the Irish Rebellion; we shall find the true Reason why they flew more in Ireland than Paris, was, because there was more to be slain: The Fire may go out for want of matter, but I dare say, never for want of a good Stomack to its Food: In short, their spight is there the greatest where they can shew it most; as to one that's very hungry the biggest Dish is ever the best: The Papists judge of the Object of their hatred, as one did of Tullies Orations; The longest is to be sure the most Excellent: And yet I conceive the Enquirer to be quite out in this matter. The Papists may spight the Church of England upon the ac­count of its fair and vast Revenues, great Dignities, marvellous Honours, Wealth, Splendour, and whatever is desirable to the Eye, because hereby the Church is able to vye with her; and yet their malice upon the pure account of Religion may be greater against other lesser, weaker parties, whose Principles stand more directily in opposition to those of Rome: I do not doubt but our Enquirer could bring better Arguments than these, to prove the distance of Religion between the Two Societies, for this I am sure is too weak, unless it may appear, that their spight is levelled against the Church, meerly on account of those Principles wherein she differs from Dissenters.

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

I know very well, that many Men do oppose the Introduction of Popery, and there's cause for't: There's a Popery that would take away their Wives, and some fear it, and others hope it upon that account: There is a Popery that would subject them to a forrein Metropolitan, and make them trot to Rome upon every [...]leevless errand; that would let strangers like Locusts and Cater­pillers into the Land to eat up every green Herb; that would drain the Thames into Tyber, and derive all the Blood and Spi­rits of the Nation into another Channel. Caesar had rather be Primus in Villâ, quam Secundus in Romā. Every one may soon­er hope to learn A B C, than to arrive so far as P: A distance [Page 65] then there is, and yet the opposition against Popery may not prove the distance so great, but there may be too great an A­greement: The State of Venice did once expel the Iesuits, and yet they expelled not Popery; the French were long before they entertained the Decrees of Trent, yet still they were Popish: I quote them for no more than this; that its evident there may be fierce opposition upon some particular accounts, when yet there may be a great Harmony upon other accounts: Many oppose a Popery coming Top and Top Gallant, that yet would compound for a Popery upon handsome Terms.

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

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

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

That Protestant Dissenters were instrumental to procure such [Page 66] a Toleration for Popery, is therefore a slander so unworthy, that none would have forged, but they who never baulk an Officious untruth, when it may subserve their main design, to render the Non-conformists Odious; that so the instruments of their de­struction may not be fetter'd with the reluctancy of their restif Consciences.

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

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

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

§ 1. That its not the main considerable in Conscience, that it be Comfortable, but that it be so upon solid grounds. The Apostle Peter, 1 Ep. 3. 15. commands us to be ready to render a reason of the hope tha is in us. If the reason of our hope, comfort, and confidence, be not as strong, as the building is high, the Towr­ing Edifice will tumble down upon our own heads: It behoves us to be as solicitous about the spring of our Comforts, as the sweetness of the streams: And I am the more earnest with this Enquirer to look after the comfortableness of his own Con­science, for as for the Religious and Orthodox Divines of this Church, I doubt not both of the purity and peace of their Con­sciences) because 1. He allows no other Election, then Gods deter­mining absolutely of temporal Blessings, p. 74. But the Church of [Page 67] England Art. 17 having described a particular Election to Ever­lasting Life, from Gods Everlasting purpose; tells us. That the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to Godly persons, and such as feel in themselves the working of the Spirit of Christ. He then that disowns this Doctrine, must needs want one main ground of a pure and comfortable Conscience. 2. They who own Justification by works, want another bottom of a comfortable Conscience. So the Church of England, Art. 11. Wherefore that we are Iustified by Faith only, is a most wholsome Doctrine, and full of comfort: All peace then is founded in Grace: In Gods Grace as the Fountain whence it springs, and in the Operations of Grace upon the Soul, as the Evidences of that Grace in God; and though men may bless themselves in Evil, and flatter them­selves when they find prosperous Iniquity, yet if any one be a lyar, a persecuter, a hater of Godliness, and Godly Men, a slanderer, &c. God speaks no peace to him; and therefore its more adviseable to boast less of a comfortable Conscience, and mind the things that belong to a comfortable Importance.

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

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

The Enquirer might therefore well have spared this odious and invidious discourse, had he not found it necessary, first to make a Man of Clouts, and then execute it: And yet his Victory can­not be great, in trampling on those that lye on the ground, and can be laid no lower, but in their Graves, for to Hell he cannot [Page 68] send them. Two needless things he will say to this Objection, for he is full, Et si non aliqua no [...]uisset [...] esset.

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

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

§. 1, When he [...] [...] the Church of Rome, sure the Prote­stant Dissenters must expect no Quarter: The Papists do indeed hold, That the efficacy of Sacraments depends upon the Intention of the Priest; but that it depends on the Condition of the Priest as to Holiness, they assert not. I shall produce one evidence of many. Tolet de instructione sacerdotis, lib. 1. cap. 92. pro­pounds this Question. Quando licet à ministris malis accipere Sa­cramenta? When, or in what case is it lawful to receive the Sacra­ments from wicked Ministers? And the very moving of the Que­stion implies, that at least at sometimes, and in some cases, its lawful; but this will more fully appear from his Answers, which he gives. 1. Negatively, ‘A non-toleratis ab Ecclesiā non licet ullum Sacramentum accipere etiam necessitatis tempore,’ Its not lawful to receive any Sacrament from those who are not tole­rated by the Church, no not in case of necessity. Here is Doctrine to his own hearts content, and wherein the Jesuite may assure himself of our Enquirers suffrage. A Non-conformist amongst them may not Baptize, or Administer the Supper, though the Salvation or Damnation of never so many depended on it. And yet when the Casuist thinks better on't, he will except Baptism, and perhaps the other Sacraments in the Article and point of death [...]. A ffirmatively. ‘A m [...]lis ministris, dum non sequa­tur aliquod grave scandatum possumus sacra recipere, Nam Ec­clesia ipsos tolerat. & ipsi ta [...]a administr [...]ntes sibi solis nocent.’ We may receive Sacraments from wicked Ministers (such as he there describes) provided no grievous scandal follow upon it; for the Church tolerates such as these, and when they administer the Ordi­nances, they hurt none but themselves. Nay he quotes Pope Nick. to back him. Isti sunt sicut fax a [...]censa quae alios illuminat, & se consumi [...]; & unde aliis commodum exhibent, sibi dispendium prae­bent mortis: These evil Ministers are like a burning Torch, which enlightens others, though it wast it self; and destroy themselves by that very means whereby they advantage others: but at last he comes [Page 69] to this. ‘Ab his quibus ex officio incumbit, sive sint parati, sive non, licet petere, & accipere Sacramenta, five ex necessitate five non quia ille ex officio tenetur quandocunque petiero mini­strare, nec ego jus meum à mitto ex illius malitiâ.’ We may de­mand, and receive Sacraments from those, whose duty it is to Ad­minister, whether they be prepared or not; whether it be in a case of necessity or not; Because su [...]h a one is bound by virtue of his Office to minister when I demand it, and I cannot loose my right through his malice. Navar indeed cells us, That Mortale est peccatu [...] Au­dire Missam, aut Recipere Sacramenta, à notorio Concubinario. That its a mortal sin to hear Mass from a notorious Whore ma [...]erly Priest; but honest Suarez corrects that preciseness, and clears it up, that That Prohibition is repeated by the Council of Con­stance. So that in this one point, the Papists are as Orthodox as our Enquirer can reaso [...]bly desire, and have laid no Stone of offence at which any on [...] might stumbl [...] into separation. They do indeed hold, That Holiness is necessary in a Priest necessitate praecepti, and I hope even [...]e will not deny that, but that they held i [...] not absolut [...]ly necessary, necessitate medii, so as that the absence thereof will make a nullity in all Ministerial Acts, or render them utterly veid, and of none effect; and that's as much as he can prove. The Papists then are taught no such matter.

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

If a Preacher shall constantly Preach Heresies, and damnable Doctrines, such as the ent [...]rtainment of them would destroy my Soul, must I venture the ruine of it out of civility and run the ris (que) of being damned for fear of one of those Theological Sc [...]r­crows, which men have set up to fright us into Compliance. Can I in Faith expect that God will deliver me from Evil, [...]hen I lead my selfinto Temptation? Can I hope that he will preserve my Judgement untainted, when I expose my self to be practised upon, by the cunning insinuations of a sly deceiver, and set my self as a mark for Satan to shoot at? Mr Harding I remember presses the Reverend Iuel with this. Be the Bishop of Rome's life never so wicked, yet we may not sever our selves from the Church of Rome. The Learned Man Answers from Cyprian, ‘Plebs obsequens praeceptis Dominicis, & Deum metuens, à peccatore praeposito separare se debet. ’ A People that obey Gods commands, and fears him (not only may, but) ought to separate from a wicked Minister, Art. 4. And yet he under­stood the Principles of Protestants as well as our Enquirer. [Page 70] But let Cyprianus Africanus go which way he pleases, we have a greater than he, Cyprianus Anglicus, who in his discourse with Fisher, from that Text, Rom. 16. 20. Mark them which cause divisions amongst you: Observ [...] to [...]. That [...] [...] [...] [...] the causer of the Division is the Schismatick.

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

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

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

And the rather, because, if by my imprudent choice I should destroy my Soul, the sin and guilt will lye upon my self alone; [Page 71] but if I should ruine it by the neglect of timely escape, none can give me security that he will answer for my folly before the Judge of all the Earth.

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

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

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

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

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

1. If the Preaching of the present Age be not better than that of the former, I would fain know the Reason why the Homilies are in no greater Reputation. And so would I too! In those Ancient Sermons there are Two things especially remarkable; the Phrase or Cloathing, and the matter or substance of them. 'Tis true, Time, and the growing refinings of the English Language have superannuated the former; but why the latter should also be­come [Page 72] obsolete, I would as fain know a Reason as himself; and that from himself, who is best able to account for his own Actions: I assure him I would not exchange the Old Truth for New Phra­ses, and Modern Elegancy: I had rather see Plain Truth, in her sober homely garb, than gawdy error spruced up with all the fi­neries of the Scene and Stage.

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

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

2. Arg. All Protestants abroad admire the English way of Preaching, insomuch as some forrein Congregations, [...] I am credibly informed, (that was wisely inserted) d [...]ray the charges of the Tra­vels of their Pastors into England, that they may return to them in­structed, in th [...] Method of the English Preaching. For the Logick of this Paragraph I shall not so much as examine it, All Prote­stants admire English [...]reaching, for some Congregations send to be instructed [...]n't. There's the all and some of this Argument. Again, Protestants admire English Preaching; ergo they ad­mire the Conformists Preaching; for All Dissenters preach in an unknown tongue. Again, they send them hither to be instru­cted in the method of English Preaching; all the excellency then lies in the method, which is to Preach without Doctrine, Reason, and Use: And now methinks I hear a Pastor of a Con­gregation in Holland, returning home with a flea in his Ear, and gi [...]ing an account of the expence of his time and charges; Be­loved! [Page 73] we have been sadly mistaken all this while, for our Synod of Dort was a pack of silly ignorant fellows, that knew not how to make God Iust, unless they made him Cruel; or Man humble, unless they made him a Stock or a Stone: As for us, we are inform­ed, that we are not true Ministers of Iesus Christ, as wanting a thing, I think they call it Episcopal Ordination, and if any of us should become Ministers there, we must be re-ordained, though a Priest from Rome shall not need it: and therefore by consequence your Baptism is a nullity, all our Ministerial acts void, and of none effect, your Churches are not true Churches, your Reformation was began in Rebellion, continued in Schism, and thus I have got my labour for my pains, and naught for my labour.

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

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

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

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

[Page 74] None of them but do praise God for the Learning, sound Judge­ment, solid Preaching, holy Lives, which are to be found among the Conformable Clergy, but can he rear his Triumphant Arches to their praises upon no other foundations, then the ruines of other mens credits.

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

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

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

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

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

Yet there is one Salvo for their credits, which all the Fraternity of Gentlemen-Raylers do use to bring themselves off, and heal all again, when at any time they have most unconscionably over­lasht: [Page 75] and that is, when they have pour'd out all the contempt and scorn, have heap'd up all the slanders and reproaches that they can make or rake together, then to make an Honourable Retreat, and tell you, they do confess there may be one or two that may be innocent.

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

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

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

1. Their Sermons are generally about Predestination. About it? [...]; what a word was that for a wise man? The Church of England in her 17th. Article propounds the Doctrine of Predestination to be believed by us, according to the Scriptures; that which is the matter of Faith, ought to be the subject of our Preachings, 1 Cor. 4. 13. we believe, and therefore we speak. And yet I am confident that our Enquirer, and his like, preach more, write more, and make more noise about that se­rious point, then the Non-conformists, I presume I may have heard my share of their Sermons, and yet I can assure the Reader. I never heard that Doctrine professedly handled in my life; I speak not this in their excuse, or commendation, no, 'tis their just Reproof, and were I meet to give them their due, I would speedily come out of their debt: what shall the great Truths of the Gospel, the Articles of the Church of England, the famous [Page 76] St. Austin be trampled in the Dirt by the Foot of Insolence, and shall a pretence of I know not what modesty, unwillingness to offend them that are resolved to be offended, stop your mouths? Reverend Sirs! Its high time to awake, and plead the cause of God, least he give you up to reproach and contumely, because you have left his truth so.

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

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

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

Our Union with God and Christ have been cleared up from the Scriptures, to stay the Stomacks, and give some present satis­faction to the Holy Ardency of True Believers; and yet though the thing in its own Nature be Cognoscible, yet so glorious are [Page 77] the Priviledges that flow from it, such the Mercies which issue out in Eternal Life, that we freely confess our Ignorance; Eye has not seen, nor Ear heard, nor has it enter'd into the Heart of Man, (such poor Men as we are) to conceive all those Com­forts which lie in the bosom of that Relation, and which God has laid up in store for those that are in Covenant with him. Whatever is Received, must be so according to the capacity of the Recipient; we do not thinck that the Ocean can be put into nar­row mouth'd Vessels; when God shall raise our Faculties, and en­large our Capacities, that we can hold more, he will give more; and therefore leaving the sublime speculative Gnosticks to their own fancies, we shall bless God for what we know, and humbly aspire after greater Measures of Divine Light

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

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

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

And here first we meet with Discourses of God, his Nature, and Attributes: Which if some of them found not so, they have left unintelligible. Such a Nature as they have contrived, such Attributes as they are graciously pleased to assign to him; so that Tertullians complaint is not more frequently than justly repeated. God shall not be God, but upon such Terms as Man shall prescribe. And then of the Reasons of Religion. Yes no doubt you are the [Page 78] Men, and all Wisdom shall die with you. What a sad Case had Re­ligion been in, if these Eminent Men had not been raised up to set Religion upon its proper Basis, and unsettle it from the feeble foundations upon which former Ages had erected it? But then they give us Arguments for contentment, under persecution perhaps, such as would make a Man weary of his life, and al­most Petition to be Hang'd. And of Reverence too; consisting in uncommanded postures of bowing at the Naming of Iesus, wor­shipping towards the East, and Altar; and of Submission, viz. Of Private Reason and Conscience to the Publick, But of all, and of all they excel when they Treat of th [...] Eternal Reasons of Good and Evil; A Point admirably fitted to the Capacities of the vul­gar, which nothing but unskilfulness could make a Man bold enough to undertake the unfolding of. An dantur Aeternae Ratio­nes Boni & Mali, in mente Diviná indispensabiles? Oh how the Ladies sit and admire this profound Theology! Notions which cannot be Characteriz'd better than in Gondib [...]rts Phrase,—To charm the Weak, and pose the Wise. But then they Treat of the Nature of Faith And how there's nothing a justifying and saving Faith as such, but what the Devils can shew for it: And to con­clude of Charity too, to all of their own Cue, to a hairs breadth, with Denunciation of Fire and Faggot, to all that come not up to their Apices Iuris, and jump not in, with every Iota, and Tittle of Conformity: I had almost forgot their discourses of Obedience to Magistrates; I suppose this Enquirer has not very long Treated of that Subject; the meaning of it is, so long as they are well paid for their pains: O Emperour (said one) Defend me with thy Sword, and I'le Defend thee with my Quill! Could you blame him? It will cost more to maintain an Army, than a Penny worth of Quills: Notwithstanding all these Bravadoes, the World must see, if their Eyes be not out, that Dissenters give more real obedience to Magistrates, for bare life, and un­certain liberty, than some do for all these Revenues, which pu­blick Indulgence has loaded them withal; for when the Finger of the Magistrate is put forth to touch them, not in skin or bone, but some sorty Accident, they are ready to make good the De­vils charge, and curse him to his face.

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

Here then needed no Quarrel; we can rejoyce in, and Bless God for the Graces, as well as Gifts; the Piety, as well as the Learning of our Brethren who differ from us. Nay we can pray to God to double his Spirit upon them in both respects, and for those who deride the Grace and Spirit of God, we can pray that [Page 79] God would give them a sounder mind: We pray that there may be such burning and shining lights found amongst all them that profess the Reformed Religion, however in small matters varying, as may confound Atheism and Popery, with whatsoe­ver is contrary to found Doctrine and Godliness; but yet this Compassionate Enquirer, that he may not be uncivil, nor pass by the door of a Non-conformist without a Salute, will call in, and say a word or two to them, when he has first given us a Rea­son why he will Treat them like Christians.

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

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

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

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

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

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

[Page 80] 1. Two things then he has to say; And the first of them is Three things alone.

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

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

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

What must Enemies expect from this Man, who has no mercy an his Friends? There are many Holy and Learned persons, now within the Bosom of the Church, who having considered the terms of enjoying the more publick exercise of their Ministry, have overcome the difficulties of Subscription; and do yet retain their former Orthodoxy, and sobriety of Conversation; These per­ [...]ons knowing what Conscience is, do exercise great tenderness towards it in their Brethren, who cannot get over their rubs, and obstacles; and these, if I mistake not, are the Glory of the Church of England, for purity of Doctrine, and piety of Con­versation, for all true Learning, and useful knowledge; Against these persons, The Enquirer has a desperate stitch, as those that undermine the Church which they should uphold: that is, if they condescend never so little to a tender Conscience, in one of those little institutions, which themselves cal indifferent, the whole Church must presently fall about their Ears: but if the Church were built upon Christ the Rock, and not upon the Wool­packs of Ceremonies, such condescension would never under­mine it: These are taxed also with debauching their Office. And indeed if the Office of Ministers be to become Informers; If Preach­ing the Gospel be nothing but to make a P [...]ther about Ceremonies, [Page 81] I hope they will debauch it still; but that any of these do debauc [...] their Lives, and are thereupon more acceptable to Dissenters, is a lo [...]d falshood, only to let us understand, how wel he has learned Christ.

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

2. But he has somewhat further to say then all this: If imper­tinent, and fantastical talking of Religion, endless scrupulosities, censorious, and rash judging our Superiours, Melancholy sighing, going from Sermon to Sermon, without allowing our selves time to meditate on what we hear, or to instruct our Families, be the main Points of Religion, then the Non-conformists are Holy Men. And now I hope the Reader is abundantly satisfied, that the En­quirer has otherwise Learned Christ, than to render Evil for Evil, that he dares not furnish Atheism and Prophaness with an Apologie: That he makes a Conscience of affording a spectacle to evil Men: That [Page 82] he dares not (for a World) dress Religion in a Phantastical Habit. that Boys may laugh at it: This is his Constantines Robe which he casts over scandalous Commissions.

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

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

It had been a more Important Enquiry, than any he has yet made, whence such an exulcerated Spirit should proceed? The Gospel is a Message of Peace from the God of Peace, by the Prince of Peace, to the Sons of Peace; which Gospel breaths nothing but healing Counsels, drops down the Balmy Dews of Gentleness, Meckness, Patience, Long-suffering, Charity; and if I might borrow an [...]ld Maxime at second hand from him: ‘Aut hoc non est Evangelium aut nos non sumus Evangelici:’Either Charity is not Gospel, or our Enquirer is an Infidel.

It's a grave Axiome in the Law; That his Cause ought more to be favoured, who only seeks to avoid wrong, than his that seeks to get Gain. The Dissenters humbly plead the Benefit of it: They grudge them not their Preferments, and Accumulated Dignities; they neither envy nor seek their Great things: They only depre­cate Ruine till they shall deserve it: It's only from a Prison, not for a Palace that they Petition: When others have got the Two Swords, the Secular and the Spiritual, they only crave the pro­tection [Page 83] of the Defensive Shield: And think they may with some Reason demand of them who Deifie the freedom of Humane Will. that they may be indulged in the freedom of their Consciences regu­lated by the Word of God.

CHAP. II.

WHen Adrian VI. was pressed by the clamorous Im­portunity of the German Princes to Reform the Clergy, he answered very gravely, That a Refor­mation was necessary, yet the danger of Reforming all at once was so dreadful, that he resolved to pro­ceed step by step. Some Wise Men smiled at the cautious Advisement of his Holiness, and said, They hoped he would not break his shins for hast, but deliberately make a hun­dred years at least between every step

The same prudence which this politick Pope used in his ad­vance towards a Reformation, our wary Enquirer uses in his ap­proaches towards the Causes of Separation. Hitherto we have been entertained with certain Romantick Imaginary Causes, and now he will give us a gentile Treat with the Real ones.

But of th [...]se, some are more remote, others near hand; these come by the running Post, those by Tom Long the Carriet. Thus your Poching Fellows, when they have found the Hare sitting, go round about, and about the Bush, till they have screwed themselves into a convenient Distance, and then give poor Pus [...] Club Law, and knock her dead upon the Form.

1. Now the first of these Remote Causes is; That it was the mis­fortune, and is the great disadvantage of this Church, that it was not well confirmed, and swadled in its Infancy, it conflicted with Serpents in its Cradle, and underwent a severe persecution.

What he understands by that old Blind Heathenish Beldame Fortune, I cannot tell. The Scriptures have taught us to believe, That the Hairs of our Head are all numbred; and therefore much more the Heads of the Martyrs: That a Sparrow falls not to the ground without the Providence of our Heavenly Father. Much less the Blood of the Saints, which is more precious in his sight than many Sparrows, But this is only a Shibboleth, which serves for [Page 84] a Certificate that he is no friend to the immutable Counsels of God.

However this early persecution must needs have a considerable influence upon the Churches present weakness; for thus Mephi­bosheths Nurse, making more hast than good speed, in her fright and flight threw down her Nursery, and he became lame to his dying day.

It was therefore politickly done of Licurgus (thinks the En­quirer, when he had framed the Body of the Spartan Laws, to pre­tend an occasion to Travel; and having first taken an Oath of the People, that they should make no alteration in that Government (either in Church or State) till his return, he resolvedly never returns again.

If the old Masters of Ceremonies could have perswaded the people to some such subscription, that they would never alter their Inventions till their return, and then had sentenced them­selves to a voluntary perpetual Exile, it had been a successful piece of self denial to cheat a Nation into Uniformity, no less honourable to themselves than grateful to thousands.

But thus the Case stood with the Church in its Infancy. King Edward VI. dying Immaturely, (too soon says the Enquirer, too late says Dr. Heylin) Q. Mary succeeded him in the Throne, and so the Church was put upon difficulties and trials, before its Limbs and Ioints were settled and confirmed.

Persecution has hitherto been esteemed one of the Churches best friends, whereof it has been often afraid, but never hurt: Such was the constant experience of the Primitive Christians: Exquifi­ [...]ior quaque, crudelitas illecebra magis est secta, plures efficimur quo­ties metimur, sanguis Martyrum est semen Ecclesia. The cruelties of Enemies does but more encrease the Number; the oftner the Church is mowed down, the thicker it comes up, and there's no Seed thrives so well as that which is steeped in the Blood of Martyrs, That which Christians lose by the wind of persecution, is only their Chaff; that which the fire of Tribulation preys upon, is only their Dross. The Marian Fiers did the Church this one good turn, that it melt­ed down much of that imposing Spirit and Lordly Temper, which reigned in some Church-men over their dissenting Bre­thren, which Bishop Ridley confessed at the Stake: That Tree which is of Gods Planting, takes deeper Root by shaking, and if it loses any Ceremonious Leaves, let them go, the Tree will bear better and sweeter Fruit with out them.

Could Persecutors have seen how much good the Wise God would extract out of their evil, they would never have aggravated their own damnation, to be the instruments of the Christians Sal­vation: But malice is so quicksighted to do mischief, that it's Blind in the reasons of doing it; and makes such hast to her end, that she stumbles in the means; Thus Nero's fingers itcht to be burning of Rome; but that he knew it would arise a more glorious Phoenix out of its own Ashes; which could the Devil himself consider, he would never be content Tribulos metere, [Page 85] dum nobis spinas serit, to sow us Thorns, and reap himself a crop of Thistles.

All this while we are waiting to see how he will make it out, that This early Persecution did any real hurt to our Infant Church; And after some Preambles and Introductions, he will doubtless come home to the point: And first, By reason of this Persecu­tion (you must understand) a great number of the Ministers, and other Members of this Church, were driven into other Countries for refuge, and shelter from the Storm, I hope their finding refuge, and shelter was no part of their misery: but is was seasonably remembred; for if the Ministers, and other Confessors of this Church, found such Cordial Entertainment amongst the Re­formed Churches beyond the Sea, if ever the like sad provi­dence should send them hither, they may expect to meet with proportionable welcome, and not be remitted with their Beards half shaved, and their Coats dock't, with a Paper pinned at their Backs, intimating that they are Fugitives, Schismaticks, and Rebels.

But still, Quid hoc ad Iphicli Boves? what is all this to the matter? oh now it comes! There they were tempted with Novelty, and distracted with variety of Customs and Ri [...]es, before they were well instructed in the reasons, or habituated in the practise of their own. And hereupon they brought home with them forreign fashions: The meaning is this, Reader! Religion travailed too young and raw, and drunk in the Ceremonies of the Reformed Churches, and she cannot be dis-infected to this day: A little matter will blow this dust out of the Readers Eyes, and let him see the egre­gious trifling of this Harangue.

§ 1. He supposes that those exiled Confessors, did but chop, or Barter one Ceremony for another; as suppose they carried out with them The Cross, they exchanged it for Cream, or if they went out in the Surplice, they returned home in the Friers Coule: As if the Competition had been between two Ceremonies, which as Candidates vyed, which should be most for Edification, and the Adorning Religion: whereas, they who improved their afflicted state to the best advantage, left their Ceremonies behind them, and brought no other home in their rooms: Alas! to what end should they bring more to England? this had been to carry Coals to New-Castle; or to what end steal from the Refor­med Churches? which had been meerly to rob the Spittle.

§ 2. Those Holy Men made not the forreign Churches the Rule or Reason of their Reformation in Worship; but their help, to lead them to the Common Rule of Reformation; They that were reduced to Primitive poverty, might be allowed to emulate Primitive purity. It was no wanton humour, but a sence of Duty, begotten by awaken'd Conscience, rouz'd up by their affliction, which brought them to a self-denying compliance with the Insti­tutions of Christ: It would break the proud heart of them that live in Ease and Triumph, to imitate their patience and resolution, whose return to Gospel-simplicity, they can so pleasantly deride.

[Page 86] § 3. Its a scandalous reproach which he throws upon the English Reformation, as if it lay in Rites and Ceremonies, and such kind of inventions. Before (says he) they were well in [...]red to the English Reformation, they became enamoured of the Rites of other Churches: The Reformation lay not in preserving Rites and Ce­remonies, but in purging them away: so far purged. so far refor­med; you may call the Scar upon the Face, it's Healing, if you please: but I will rather chuse to call it, a foot-step, or relique of the old former wound: nor will I call the dust behind the door part of the Houses cleanliness, and yet I dare not impose, let others call them as they please: this is evident, That those things wherein the Reformation consisted, were opposed by the Papists, but the Ceremonies were not opposed by the Papists, therefore our Re­formation consisted not in Ceremonies.

§ 4. No less is the reproach cast upon those famous Exiles▪ that they were enamoured of the Rites of other Churches; we read indeed 2 Kings 16. 10. 11. That King Ahaz in his Journey to Damascus, saw an Altar there, which pleased his Humour, and he sent to Urijah the Priest, the fashion of the Altar, and the pat­tern of it, according to all the workmanship of it, and he like a tractable good-natur'd man, that would not offend the King for a small matter, built an Alter according to all that King Ahaz had sent from Damascus: but our banished worthies imitated not the Example, it was not the opposing one Ceremony to another, but the opposition of all Ceremonies which was their Glory.

But our Enquirer is resolved they shall be in an Errour, and which looks something like Charity, he will convince them of it too.

1. Their first weakness was, That they considered not whether those other Rites were better, so long as they were newer and fresher. A groundless charge! new or old, fresh or stale, was nothing to them, it was Ceremonies as such which they rejected; And if he can evince, that the present Dissenters have derived from the Transmarine Churches any Rite or Ceremony, which is not of Divine Institution, they are not so enamoured of it, but they will presently deliver it up into his hands, to be dealt with at discretion.

2 Another failing was, that they observed not, That there are oftentimes reasons to make one form necessary in one place or people, and not in another, when its possible they may be both in­different.

They observed without his information, that the circumstan­ces of time and place in general, were indifferent; but they ob­served not, that new invented Rites were necessary in any time or place, to present the grace and duty of the Gospel; They knew well, that all Christs Ordinances were Decently to be Ad­ministred; and they knew as well that there was no need to in­stitute New Rites or Ceremonies to create a decency, to conciliate a respect or reverence to any of Christs Ordinances: If we must have New Rites, to render Christs Ceremonies decent and comely, [Page 87] then we must have New Rites also invented to render those Humane Ceremonies decent and comely; and so infinitely forwards, others to make those latter decent and comely, because we cannot imagine the wisest man on Earth able to contrive a more perfect Ceremony then Christ has done: And thus we must have a Lace to make the Garment decent, and then an Edging to make the Lace decent; and then we shall make Religion a Suit, as fanta­stick as that Princes, who fitted it with Loop-holes, like Argu [...] his Eyes, and then hung a Needle at every Loop-hole to make all decent.

I have heard of a Taylour (from France no doubt) that was sent for to take measure of, and make a Corde robe for the Moon; she was then very slender, as being in Conjunction with the Sun, and when at the Fortnights end he brought her home her Gown, she was grown so Corpulent, that it would not meet by a Third part of her Circumference; The poor man was sadly ashamed, blamed his Spectacles, and with more Circumspection, takes measure of her Ladyship, and when he came to try her Stayes, she was grown so slender, that she looked like a shrimp in a Lobsters Symarr: Now the Moon is the Church, which accor­ding to the measures which our modish Fashion-mongers take of her, must at every Change and Full, appear in new Accou­trements: And as Nations have differing Attires each from other, and the Winters-freeze differs from the Summers-stuff; so the same Church must have a Mourning Worship, and a Wed­ding Worship, accommodated to her outward accessions or de­clensions in Wealth and Riches.

The external Condition of the Church does vary, but her God is the same; her joy may be turned into sorrow, her sorrow into joy; she has her fasting, as well as her feasting days; solemn Humilia­tions, and solemn Thanksgivings, but her Worship continues still the same; Though the Worshippers may alter their garbe, yet the Worship which respects the immutable God, is immutable like him­self: If new things pleased our God, it were our duty to study new things. If he shall declare for Summer Ceremonies, and Winter Cere­monies, we must provide accordingly; but if with him there be no variableness nor shadow of turning, that Worship and Service which we offer to him, ought to observe the same fixedness and stability.

3. Another of their follies was, that they could not hit upon the right rule of Reformation. It was their unhappiness, that this Enquirer was not then born to direct them to it; which advantage the present Age may enjoy, if we be not wanting to our selves; And it is this: That those differing forms be fitted to the Humour and Custom of the People, and made consonant to the civil Constitu­tions: A Rule had need be straight, or else whatever is framed by it will be crooked: Now 1. For the Humour of the People: This has sometimes the sad fate to be decryed as the cause of Deforma­tion, and now the happiness again to be as much cryed up for the rule of Reformation; which if it be varied according to the ebbing and flowing of this Euripus, must needs be changed half [Page 88] a score times in four and twenty hours. 2. Custom has I confess a fairer plea, some persons of no small Learning, pretending it to be the only rule of decency in things indifferent, In p. 31. our Enquirer intimates, That the Constitutions (of a Church) by Time are digested into Customs, and made natural. Now if Custom be the only rule of decency, then the Churches Constitutions ought to be of no things but what are naturalized to a People by Custom, and thereby made decent, unless he has a power also to command All things te be done undecently, and then leave to be made comely by long usage, and continued Custom; but if the Churches Constitutions, her power to impose and judge what is decent, be the Rule of Decency, and the Reason of our Obedience, then Custom is not the only Rule of Decency.

How much better were it, that the peoples fluctuating Hu­mours, odd Customs, and the Churches Constitutions, were all re­gulated by the Word of God; which is equal, insallible, and im­partial: Equal, and therefore we shall not be to seek for our Worship upon every accident; infallible, and therefore we may safely confide in its direction; and impartial, and so abets no party, favours no faction or worldly interest, but faithfully and fully delivers out to us the mind and will of God: Whereas our Enquirers rule, must prove the Author of all mis-rule and con­fusion amongst the Churches of Christ, when Humours shall cross Customs, Customs thwart Humours, and perhaps Civil Consti­tuiions shall retrench both Customs and Humours.

One instance will a little enlighten us in his design and mean­ing. Where (says he) the Reformation had not at the first the Coun­tenance of the Civil Government, there the Reformers were constrain­ed to enter into particular confederations with one another, from whence Presbyterian Government seems to have taken its rise. Say you so? then I know who will assume; But for the first three hundred years after Christ all along through the purest Primitive times, the Christian Reformation had not the Countenance of the Civil Government, and therefore they enter'd into particular Con­federations; from whence the Presbyterian Government had its rise. I cannot certainly tell, and therefore dare not conjecture, whe­ther these particular confederations, be not a kind of New La­tine, for the solemn League and Covenant; but this I will say, That t [...] [...]anks of the Classis are ordered to be returned to this Gentleman for his Learned Argument to prove, the Presbyterian to have been the Primitive Church-Government.

All this while it remains a great mystery, how these poor Exiles prejudiced the English Reformation; And therefore in the first place he will give us some light into it by a plain and familiar il­lustration. As the Children of Israel, even when they had Bread from Heaven, Angels Food, longed for the Onions and Garlick of Aegypt, remembring how sweet they were to them, under their bit­ter Bondage; so these Men retained as long as they lived a lingring after those entertainments which they found then very pleasant, when the other was denied them. The foundation of this ingenious [Page 89] illustration lies in these Two Things. First, That the Rites and Ceremonies of England were Manna, Bread from Heaven, Angels Food: And Secondly, That the Worship of the Refor­med Churches without these Ceremonies were Onions and Gar­lick, he must have an Ostrich-Stomack that could concoct them, unless they were first m [...]erated, and dissolved in a Menstruum of Ceremonies: Now the parallel is so self-evident, that we shall only need to gather what drops of it self, and not to shake the Tree: For 1. As the Manna was of Gods own appointment, so we must not question but the Ceremonies also were. 2. The Manna was Angels Food, and as whenever An­gels will cloath themselves with a Garment, they cannot as­sume one of more Congruity than Light; so whenever they shall please to condescend to a Treat from Men, they cannot be ser­ved up with a more agreeable Dish than Ceremonies; And then 3. As the Manna was despised, and accounted dry Meat, so are these Ceremonies too; and therefore as wise Fathers take away their Childrens Meat, if they will not eat their Bread; so the Fathers of the Church think it wisdom to deny their Children Spiritual Food, if they will not down with the Cere­monies, or let them fast till they have a better Stomack: But the parallel comes off very lamely at last: For the Manna lasted only whilst the Church was in the Wilderness, and ceased as soon as they entered the Land of Canaan; whereas the poor afflicted and persecuted Churches knew none of those Rites, but surfeited of them in the day of her Rest and Prosperity: And therefore to have carried on the Humour, he might have feigned one thing more as well as all the rest; That those Exiled Worthies lived all the fourty years of their Banishment upon no­thing but Rites and Ceremonies, but when they came to the Land of Promise, the Manna ceased.

We have heard a long narrative of the cause of Non-conformity from the Exiles in Queen Maries days; which had it been deli­vered without colour or fraud, had amounted to no more than this naked little, when the Righteous God saw it necessary to unchain the Devil, and let him loose upon the Englis [...] Prote­stants to exercise their Graces, and correct their Follies; he gave some of them Christian Courage to abide by the tryals; to others of them Christian Wisdom to secure themselves by fligh [...]: Had all fled, the Truth had wanted Witnesses at home for the present; had all stay'd, the Truth had wanted Successors for the future; they that fled, found the Care of God attending them, and the Mercy of God as a Harbinger going before them, to provide them first a Room in the Hearts, and then in the Houses of their Brethren: Where being eman [...]ipated from the prejudices of In­ [...]eterate Custom▪ got from under the D [...]resse of Imposing Power; humbled by afflictions, and made more willing to bear the Yoke of Christ, and finding the Reforming Churches a tolerable Counter­pane of the New Testament Worship, many of them not consult­ing with Flesh and Blood, came off from Ceremonies, content [Page 90] to Worship God with the same Measure of Decency prescribed▪ and practised by Christ and his Apostles.

When therefore he tells us, that those Fxiles received a Tin­cture of those other Rites before they had well imbibed, or sufficiently understood the Reasons of the Church of England. He says no more tha [...] that the Rationale of the Liturgie, and the Compassionate En­quiry, were not then written; for where else to find the Reasons of the Church, for imposing Ceremonies, I am yet to seek.

2. A second Cause of this evil effect is: The bad and incompe­tent provision made for a learned and able Ministry in the Corpora­tions, and generality of the great Parishes in England.

But before this Incompetency can possibly be remedied, it must be known what is a Competency for a Learned Minister, for some that are Learned enough, are also Able to spend five times more than the people are worth, or can spare.

Two things are here considerable, which have exercised our Enquirers politick Head-piece.

The Grievance, and the Redress of the Grievance.

1. For the Grievance. The multitude of Opinions that deform and trouble the Church, are generally hatch'd and nursed in the Cor­porations and Market Towns. Nay not only the dissatisfaction with the Rites and Ceremonies, but the con [...]ulsions and confusions of the State took their Origin from the bad Humours of th [...]se greater Socie­ties. But how easily might all this mischief have been remedied, had he pursued his own Primitive Rule of Reformation. viz. Modelled the Rites and Government of the Church to the Humours and Customs of the People. But his meaning was; That Refor­mation should be accommodated to the Humours of the Villages, where the people mind nothing of Religion, (as he thinks) but not of the Market Towns, where they are intent upon New Fashions: But the Reader must look on these as the lesser sports of his Wit, and the dilations of a pregnant Fancy; for the true Reason of all the dissatisfaction about those Rites, has been the want of good ground for them in the Word of God, and the main cause of the troubles that have ensued thereupon, has been the unreasonable and unseasonable imposition of them upon the Consciences of Men.

But our Enquirer is otherwise minded, and he imputes these Con [...]ns and Confusions.

§ 1. To the Fullness and Luxury of these great Towns. Well! have a little patience till he can procure his Proclamation against Trade, and to shut up the Shops, and that will most effectually take down their Greace, and humble their haughty Stomacks, and they will grow tame and manageable: But then another diffi­culty will arise, how they should maintain a Learned and able Ministry, and allow him such a Revenue as he shall confess to be a Competency; but is not this inconvenience to be found in the Country Towns and Villages? No! They are for the most part quiet, and peaceably comply with establish'd Orders; for they are tired with hard labour, and never trouble themselves no [...] others▪ [Page 91] but apply themselves to Till the ground, and earn their Breat with the sweat of their Brows. Let them have liberty to be poor, and pay their Tithes, and they concern themselves little in Religion, or the saving of their Souls; they go by the old Rule, Si Mun­dus vult vadere sicut vult, Mundus debet vadere sicut vult: These Creatures indeed will make fit materials for Uniformity to work upon; you may put the Bridle in their Mouths, and clap the Saddle on their Backs, and ride them till they are broken winded and foundred, and they will neither wince nor complain; and yet there are some sowr Lads and knotty pieces amongst these too, that will not budge a foot, nor yield an Ace further than Conscience informed from the Word of God shall command them.

§ 2. In these great Towns they have leasure to excogitate Novel­ties, and Spirit, and confidence to abet them; and here there is great concourse of people, where Notions are more easily started, and Parties sooner formed for the defence of them: Where the dividing Notions have been most started. I cannot infallibly tell; but I am sure the richest Corporations find themselves something else to do than to excogitate Ceremonies, or other Novelties; and whether Convocations have always sat in the great Towns or lit­tle Villages, is easily determined.

§ 3. The misery of all is; That in these great Towns where was most need of the most liberal maintenance: so pittiful a Pittance is left to the Curate or Minister, that he can scarce afford himself Books to study, nor perhaps Bread to eat, without too servile a de­pendance upon the benevolence of his Richer Neighbours, by which means either his Spirit is broken with Adversity, or the dignity of his Office obscured, or he tempted to a sordid [...]nnivance at, or com­plyance with their follies, and so like Esau sells his Birthright for [...] Mess of Pottage.

The bottom of the Grievance in plain terms is this: If the Clergy could but once procure a Revenue settled hard and fa [...]t upon them to their minds, (which what it is, neither we, nor perhaps themselves ever knew) had they but more Wealth to support their Grandeur, out of the hard labour of the poor drudging Moyls, that tug hard night and day to get Bread, had they but Midas his Option, or Fortunatus his wishing [...] ▪ that every thing they touch'd might be Gold; they would then make the Ble [...]-aprons Lacquey it, and trot to the Courts by their Horse sides, and it does them good but to imagine how they would firk their lazy Hides, and curry the s [...]abbed Humour of Non-conformity out of them: Thus much of the Malady; the Remedy follows.

2. The Remedy of this insupportable Grievance in short is this. That a Law be made, that all Corporations, Market Towns, and great Parishes, provide a Maintenance for the Vicars▪ in proportion to London; for till some such course be taken, it will be in vain to expect, that the Church of England, or the best Laws of Religion, should either obtain just Ven [...]ration, or due Effect.

[Page 92] So far am I from envying them their Honours, Revenues, and desired Affluences, that I could be content they had the Nine parts, and the poor Tenth only left to the Land-lord, as a small quit-rent in memory that the whole was once his own: But what security can we have, that that also will not be demanded in time to make up a Compotency; for Trade is too great, Corporations too rich, every one has too much, only the Clergy have just nothing till they have got their Competency, which is nothing less than the whole.

This was the glorious design managed by the Council of Trent, when the Church was so unmeasurably rich, that it maintained abundance of Cardinals, every one carrying the Port and State of a King; so many Arch-bishops, Bishops, Priests, besides the infinite numbers and swarms of Religious Persons, all endowed with ample Revenues, and yet they made a Begging Decree; much would have more; Cujus avariti [...] totus non sufficit Orbi [...]. That all the Faithful should be exhorted to give largely to the Bishops and Priests to maintain their Dignities. But the Parliament of Paris, a wise and foreseeing Assembly, abhorring this Mendi­cant Trade, and knowing well, that your counterfeit Beggers hide Luxury under the Covert of Rags, and remembring possi­bly that of Solomon. Prov. 13. 7. There is that maketh him­self poor, and yet there is no end of his Substance; gave this cen­sure of it.

That this had been good indeed, if they did serve the people as they [...]ght, and were really in need; for so St. Paul exhorts, That he that is instructed, should give some part of his goods to him that in­structs him; but when he that bears the Name of a Pastor does in­tend any thing rather then to instruct the people, the Exhortation is not proper; and the rather because Ecclesiastical goods formerly were for maintaining the Poor, and Redeeming Slaves; for which Cau­ses, not only the Immovables, but even the Ornaments of Churches, and Holy Vessels were Sold. In the Mosaical Law, God gave the Tenth to the Levites, who were but the 13th part of the people; but the Clergie now, who are not a Fiftieth part, have gotten already the Fourth part, and doth still proceed to gain, using many Artifices therein; Moses having invited the People to offer for the service of the Tabernacle, when as much was offer'd as did suffice, forbad them in th [...] Name of God to offer any more; but here will be no end found till they have all, if Men will continue still in the Lethargie: If some Priests and Clergie-Men be poor, it's because others are ex­cessively rich, and an equal distribution would make them all rich abundantly. Hist. Trent. Counc. p. 821. Again [...]b. p. 540. For a Synod to put their hands into Mens Purses to [...]intain Curates, seemed strange, both for the matter and the manner; for the matter, because the Clergie was superfluously rich, and rather indebted to the Laity: For the manner, because neither Christ nor his Apostles did ever compel Men to make Contributions, but only gave power to receive them that were voluntary; And he that reads St. Paul to the Corinthians and Galathians, shall see the Masters treatment of the [Page 93] Oxe that treadeth [...]ut the Corn; and the duty of the Catechised, to­wards him that Catechiseth, yet so that those Labourers have no Action by rigour of Law, nor any Chancery to relieve them.

It was a notable Constitution of the wise and potent Prince ‘Catolus M. constitut. fol. 73. Ut decimae Populi dividantur in quatuor partes, id est, una pars Episcopo, Alia Clericis, ter­tia pauperibus, quarta Ecclesiae in fabricis applicetur, ut in Decretis Gelas [...]i P. continetur:’ That the Peoples Tythes should be divided into four parts, one whereof should maintain the Bishops; a second the Clergy-men, a third should maintain the Poor, and a fourth should go to the repair of Churches: Now if the Church-Wardens and Overseers of the Poor, should have all their Levies raised out of their Tythes, which was the first and best use of them, what a peal of sacriledge should we have ringing about our Ears continually: Let me soberly propound a few Quaeries.

1. Qu. Whether they who are for a moderation in Reforma­tion, a mediocrity in coming up to the Primitive purity, ought not to be as real for a moderation and mediocrity in main­tenance? It seems to be very disproportionable to cry out for a Mean in Trading, a moderation in Preaching, moderation in Reforming, and yet to be immoderate for Revenues. A lit­tle I see will serve of any thing but riches. Let men have but enough of wages, and they can be content with little enough of work.

2. Whether it be rational to proceed in this matter ascendend [...], to bring up the lean Vicarages to the Corpulency of fat Parso­nages, or descendendo, to reduce the gouty Benefices to the mo­dicum of the m [...]agre Vicarages, and not rather to make an Equa­lity, that they may both meet in the half way?

3. When a Market Town or Corporation is low, and not able to maintain its poor, the Law enables the Justices of the Peace to bring the Neighbouring Village under Contribution; and they who understand what Charity is in a mean estate, are glad since there is so sad occasion to demonstrate their Charity, to lay hold on it: Let it therefore be enquired, why the poor Corporation Vicars ought not to be augmented out of the richer Parsonages of the Neighbourhood? But many will cut a large Thong out of anothers Hide, who will be sure to spare his own Skin; and they whose Tails sweep the ground, will not lend an Inch [...]o him [...]hat is docked close by his Buttocks.

4. Whether the poor Vicar ought not rather to be relieved out of the rich Clergy-mans Excrements, then out of the life-blood of the Laity? If the Revenues of Pluralists and Prebends, with other such useless Creatures, were annext to the ill provided places, all would be well; but the Daughters of the Horse­leach cry still, give, give, and yet they are ready to burst with blood.

5. Whether it be not more agreeable to the Prim [...]ive times▪ and the na [...]ure [...] [...] Christian Religion, that the [...] [...]uld hav [...] some dependance on the People as to Temporal▪ [...] [Page 94] depend so moch on their Clergy in Spirituals? we consider the Inconveniencies of a depending Clergy, but not the greater ones of having them absolute and independent: who having got a set­tled Maintenance, defie their Benefactors, contemn those that drudge to maintain their splendid Equipage, and torment their Consciences, who keep the Woolf from their Doors: The mid­dle way is therefore best. That so much be settled as is absolutely necessary, and leave them to stand upon their good behaviour for superfluities: since he that is rich, and able to contribute libe­rally this year, may become poor, and need Contribution the next; and its not equal to be compelled to Charity when he can­not discharge his Debts.

6. Whether it be not a most scandalous reflection upon the English Clergy, which he intimates p. 39. That the motives and invitations of the most judicious Clergy, to undertake the work (viz. the charge os the flock) is from the most liberal maintenance?

7. Whether the healing of the Clergies Poverty, will not cure them of their Laboriousness in Preaching? and whether doubling the Revenues will not single the Sermons? I have read of a poor Vicar, that being taken notice of by the Bishop for an industrious Preacher, to encourage him in his work, he gave him a good bulkie Parsonage; but observing that he began presently to slac­ken his pace, and come to once a day, he sends for him, expo­stulates the Case with him, why he should work less now he had more Wages, to whom he answered ingenuously, Parv [...] l [...]quun­tur Curae, ingentes s [...]upent.

8. Whether it was advisedly spoken by our Enquirer, to com­pare a Ministers Condescension to his scrupulous people in the matter of Ceremonies to Esau's selling his Birth-right for a Mess of Pottage? for if the Minister should happen to cut short his Common Service to gratifie his Patron in hopes of a Dinn [...]r, the worst he can make of it is, that he fells a Mess of Pottage for a Sunday-Pudding, And if a Ministers Birth-right consist in Rites and Ceremonies, he that gives a Mess of Pottage for it, will cer­tainly buy it too dear.

3. The third cause is the late Wars: And for proof hereof he will desire the Reader to look no further back, then the late Wars between this Kingdom, and the States of the Low-Countries. But why no further back? we used to be lead back as far as the late Civil Wars; but our Enquirer was better advised then his Rea­der perhaps is aware of: It had not been safe to follow truth too near the Heels, least it should have dasht out his Teeth.

But into what a perplexed Dilemma has he brought the Church of England? If we have Peace with Holland; and there­with Trade and Commerce, then comes in all the new fangled Commodities▪ Ceremonies and Rites of forreign growth, exotick Customs, jack-in-a-boxes; If we have War with them, then the Reins of Government are remiss, and Non-conformity grows apace: for that (says he) the Contempt of Religion is greater, and the state of the Church worse at the end, then the beginning of th [...]se [Page 95] Wars: Could we but onderstand the mystery that lurks under that word Religion, and that I [...]rgon and Cypher [the state of the Church] we might easily return an Answer. By Religion then understand Ceremony, by the state of the Church, understand, its power to crush, and ruine all that comply not with those Ceremo­nies, and then it's very true, that Wars are a great Enemy to Re­ligion: Every thing is so far to be reputed evil as it crosses, and so far good as it advances the Trade of Ceremonies and Impositions: If Navigation and Merchandise be Essential to the flourishing state of the Nation, yet if they stand in the way of Ceremonies, damn them as Schismatical; and Wars and Blood-shed, and the beggering of the Nation▪ if they would but promote Ceremo­nies, were amongst the choicest desirables: However the reme­dy is cheap and easie:, 'Tis but parting with the Flag, the Sove­raignty of the Sea, (which our Enemies would have perswaded us were but a Cer [...]mony) the fishery, the East-India Trade, and per­haps two or three more such inconsiderable necessaries, and we might have secured our Innocent Ceremonies, and the Church­men swagger'd over the Consciences of Dissenters.

He that has a mind to interpose in a discourse of Wars, may possibly get a broken Pate for his pains; otherwise the Valour of the English Nation, has so justified it self in our Naval Engage­ments, that it needs not be ashamed to look back upon its be­haviour; but I shall only observe as I pass on these few things.

1. That the Ecclesiastical Histories observe to our hand, that the Wars between the Emperour and the Persians, proved a means to check those persecutions which the Arians raised against the Orthodox: And if the great Governour of the World will over-rule publick Calamities, to render the condition of persecuted Christians tolerable, we have the more reason to admire his powerful wisdom, who out of so great an Evil could extract so great a Good.

2. I must call to mind one of our Enquirers grave sentences; ubi solitudinem feccrunt, pacem vocant: That which some men count Peace, is nothing but havock and desolation. Like some great Enclosers, who having depopulated all about them, and left nothing but the bare Ribs, and naked Skeleton, of some­times flourishing Farms, bless themselves that they are [...] from the noise of the obstreperous Carters. Thus when our Eccle­siastical projectors, shall have ruined Trade, routed the Con­scientious, and forced peaceable Dissenters into deserts; beg­gar'd Corporations, those Nests of Schism, they may applaud themselves for profound States-men, that they have wrought out their own Ease, with the miseries of the People.

3. Wars may reasonably contribute something to a just and well bounded Liberty of Conscience, for how could a Prince expect his Subjects should hazard their lives in his righteous cause and quarrel▪ and open their Purses wide to maintain the War, when either they must lose them in his Service, or if they return ha­ving survived apparent dangers, be trampled upon at home, [Page 96] by those who have all the while sat still at ease, wrapt up in warm Furr, and security. There's no great difference whether a man be slain by chain-shot, or a single Bullet; And yet a gene­rous Spirit would accept is as moreEligible to meet a noble death in the Field, fighting for his Prince and Countrey, then to languish and pine away an inglorious Life in servitude, under Ecclesiastical Impositions.

4. If the effects of War were lamented, as letting in Debau­chery and Prophaneness, tolerating immoralities, antiquating the practice of Religion▪ we should mourn with him that thus mourns: But when we shall have an Oration of the Evils of the War, and at last, the great one is, that it makes people not so fond of Ceremonies, whereas Peace and Prosperity multi­plies them, it's enough to make a people entertain thoughts less evil of the one, and less honourable of the other: for thus the Spartans made the lives of the People so intolerable in Peace. that they might more readily engage in Wars abroad. And indeed such mis-representations of the reasons of things, have made the World desire like the Salamander, [...]ar for its Element, that they might not dwell in the hotter fire [...]f Persecution in a more moderate Climate called Peace; for a Person of Honour that in defence of his Country has come up to the mouth of a Canon, and come off with renown, to be slain by an Ecclesiastical Canon, would make him resent his fall with regret, and dying, bite the ground.

4. The fourth, and indeed the greatest cause of all these mischiefs, is a pestilent evil, known by the name of Trade: This Kingdom of Great Britain is an Island, which as by its situation it has the greatest need of, so the greatest advantage by Com­merce. That which Nature made a Necessity; Art and Industry have turn'd into a Virtue: That as we cannot live comfortably without it, so we are capacitated to live Gloriously by it: To speak of its usefulness to English men, were to be as imperti­nently absurd, as that Soldier who would needs De re Militari c [...]ram Hanibale diss [...]rere, read a Lecture of Tactics, to one of the bravest Captains of his time for Courage and Conduct; and he may seem almost as vain that should commend it, as he would be impious that should disparage it.

B [...] Trade be irreversibly doomed for an intolerable evil, may we ask with Pilate, pray what evil has it done, has it intro­duced the sins of the torrid Zone? or made those wickednesses Denizons, that were peculiar to hotter climates? has it im­poverisht the Subject, or lessen'd the Revenues of the Crown? no! nothing of al thes [...]; but it has feloniously, and of its ma­lice forethought, brought down the price of Ceremonies, which are the staple commodities of the Kingdom: But did not the dear Ceremonies come over by Shipping too? they are not drugs of our own growth, and therefore in Civility, we are obliged to car [...]y a [...] [...]spect [...]owards [...], that brought us home so ri [...] [...]; bu [...] consider, shipping was useful [...]ill it [Page 97] has landed this sraught, and then like Iulius Caesar, burn them all, that they may never export so precious a Commodity.

In drawing up a charge against this Trade, our Enquirer looks like the very Picture of Modesty: He seems to say, O utina [...] nescirem Literas! He could almost wish (had it not been too great an injury to the world) that he had not been so Eloquent: If he might do it without offence he would take the boldness to say; that is, I [...] the Merchants would not be angry to have an Embargo laid upon their Ships, and their Goods seized. He would say some­thing—Nay, pray Sir speak out; the Merchants will exer­cise so much self-denial sure for once as to be beggered. Why then this is the something he would say. That the vast increase of Trade does vsually reflect some inconveniences upon Ecclesiastical Affairs: The most favourable Indictment surely that ever was drawn up against an evil of so pernicious consequence in all the world. 1. They are but inconveniences; and what Commodity is there but is attended by some small inconveniences? 2. They are but some inconveniences neither, as perhaps, that one of the wealthy un governable Fanaticks cannot be called to account in the Ecclesiastical Courts, because he is extra quatuor Maria, or so. 3. It's not always neither, though usually that these fatal effects follow it; for sometimes an Eclipse, or Quartile A spect may be disappointed of its malignant influence, by the interposition of a more bening Planet. 4. Nor has Trade a direct spleen against the Church, it does but reflect its malevolent Beams; now you know that Radius reflexus langu [...]t. 5. Nor is Trade, quà Trade, in it self considered, but the increase, and the vast increase of Trade that has all the guilt upon it; so that if we could perswade Merchants and Tradesmen, either not to Trade, or not to thrive of their Trades, it would prevent all this mischief, and I durst undertake to perswade one half of them at least to this latter, if that would reconcile them to him. 6. And these Inconveniences are but to Ecclesiastical Affairs. Religion will not be prejudiced, nor Holiness suffer I hope; but there are some Affairs, whatever they are, that some Ecclesiasticks are a brewing, will not work so well: In one word it's all but Cere­monies.

The most Christian King is all this while endeavouring to settle Factories and Plantations for Trade abroad, and to gi [...]e [...]t all possible encouragement at home. And indeed they say, he has a very wise Council about him; who verifie the old Proverb, That the French are wiser than they seem; and they tell him, that whatever Quarter he carries with these Church-men, who have ever private desings of their own distinct from the general inte­rest of that Monarchy; yet Navigation and Trade must be encou­raged, and let the Priests fume and fret, or whine, and put the finger in the Eye, all's one, he will settle commerce for all the idle chat of Kirk-statesmen: But to speak truth, I do not hear, that the Clergy there, whether Regular or Secular, have these dreadful apprehensions, That the Rise of Trade will be the Fall [Page 98] of the Church▪ and perhaps the Reasons of things they differ. They have Legions of Ceremonies, and may well spare some [...] tered Companies; their Commons are stock'd sans Number, and if they were a little stinted, the rest would thrive the better; but should we lose a Brace, or a Leash, we were half undone; and yet I am confident, that Wise and Valiant Prince, would sell us a dozen of the best Ceremonies he has in his Empire, for one half of our Trade, and thank us into the bargain.

We should smile at the tenderness of the Gentleman that would throw himself, and hopes away, to satisfie the impotent longing of a Green-sickness Girl; and others would as much smile at us, should we sacrifice the Wealth and Strength of a Nation to the Humour of those, who for a few Ceremonies which apprized by indifferent persons, are not worth one of our Plantations, would loose both: But if the Trade of a Nation be os no more concern­ment then to be cast away for such trifles, all we shall gain by the hand, is an Additional Reason why they are c [...]lled Beggarly Rudiments.

You are therefore satisfied that it was mannerly done to scrape a L [...]g to the Merchants before he would propound so harsh, and displeasing a business: He would do it without offence, if he might be so bold! He envies no mans wealth; Its far from his thoughts to wish the Tide of Trade dammed up; offended! I wonder who could find in his heart to be offended at such civility? such potent charms of Rhetorick are able to perswade them to Moor up their Ships for ever, rather then import any of those Holland prohibited Commodities.

Readers, you are now to give your Attendance to a most elo­quent Oration, wh [...]ch is the Embalming of Trade, before it be converted to Mummy: for thus the Orator!

Trade is hugely advantageous to the publick as well as private per­sons, in many respects, It much raises the parts, and sharp [...]s the Wits of a Nation by forreign Conversatious; It opens a passage to the discovery of other Countries, and of the works of God and Man, of Art and Nature; Its the great Incentive, and Instrument of Hu­mane Society. It makes all mankind of one Bedy, and by mutual intercourse to serve the occasions, supply the needs, and minister to the delight and entertainment one of another, It enlarges the minds of Me [...], [...] well as their fortunes, insomuch that any Nation is unpolite, unbred, and half barbarous without it; It inures men to hardship and danger, and instructs them in subtlety, and all the Arts of living and self-security, It adds much to the Beauty, Power, and Strength of a Nation, and to the Riches and Revenues of the Prince.—Dixi!—And yet all this notwithstanding—Ay! there's one evil in't which we little dream of, which out-weighs all those Convenien­cies, Inlargement of Trade hath usually been attended (he must crave leave to say it) with as much latitude of Conscience: then some mens Consciences have above 70 degrees of South and North Latitude. And the heat of that, with as much coldness and indifferency in R [...]gion. It's commonly observed to introduce great diversity of [Page 99] Opinions, and consequently to abate of Mens Zeal for, and Reve­rence of an uniformity in what was before established. And there­fore better the publick were undone, Mens Parts and Wits made as dull as a Beetle, forreign Discoveries left to the pragmatical Dutch, all Commerce with other Worlds interrupted, and the Bri­tains once again excommunicated from the rest of Mankind: Better a thousand times Mens Fortunes and Hearts were broken, the Glory of the Nation stained, its s [...]rength shattered, the Ex­ch [...]quer exhausted; than Uniformity in some little things endan­gered, one Ceremony disparaged, the Wills of some Clergie-men crossed, which might shorten their days, or one pair of Organs put out of Tune, which would make them grumble like a pair of Scotch Bag-pipes.

And to speak the truth, all the great ends of Trade might be se­cured by Ceremonies, and an exact uniformity in them; for it will wonderfully sharpen Mens wits, and make them both as keen and blew as a Razer, to find out every day some happy new con­ceit: Pope Vitalian was the Man that Glories first to have taught Mankind the Art of Worshipping God with a Box of Whistles. Society will be maintained by being all of a piece at home, and instead of forreign discoveries, an Inquisition will better search out the Terra Iucognita of Conscience, and let this Enquirer be one of the Lords Inquisitors of that Holy House; and the strength of the Nation would be better secured, if the Train'd Bands were un­taught all their old Postures, to the right and the left, and knew nothing but face about to the East. The Beauty of the Nation will be so enhanced, that we shall shine with a painted face of Re­ligion: And the old Controversie between Marc Liberum, and Mar [...] Cla [...]um, will be for ever determined, and that on the right side; which out of Zeal to the Honour of the incomparable Gro­tius, every devout person is bound to pray for; nor shall the Seas any more be prov'd of their Blood, which have fought to assert their Right to that Rolling Empire.

It was then seasonably, and well thought on, to propound to us the Wisdom of the Lacedemonians, who that the Laws and Government might not be disturbed with Novelty; absolutely for­bad Trade or Traffick, or so much as Travelling into other Coun­tries, lest the Citizens should barter away their own Laws and Cu­stoms, for those of other Cities. But then I doubt [...] Laws were about the great things that concerned the Nations being. They did not make Laws, That every Mans Hair should be of a length, and then swear the people to observe them, and forbi [...] Trade, lest they should bring in the Geneva Cut, and destroy Periwigs: And besides all this, they prohibited Travel as well as Trade; as good leave all the doors of a house open, as one, and stop never a leak, as not all, for one will sink the Vessel. Now how to restrain Travel deserves more consideration; and there­fore let it be remembred, that Trade and Travel are no otherwise evil, than in their mischievous consequence; and could we se­parate the gra [...]d inconveniences from them, they would not [Page 100] be Mortal; seeing then we Trade more into Holland. and Travel more into Italy, simple Travel cannot be so destructive as com­pounded Trade.

These Arguments Cook'd up in good Language, may perswade all Men to step out of the way, and throw themselves over the Bridge in convenient season; for what can be impossible to these Arts? But he had told us p. 35. That there are oftentimes Reasons that make one form necessary in one place and people, and not in ano­ther. And therefore his Reasonings from Sparta will hardly go current in England: Some say Sparta was a free State, and there­fore it may not hold in a Monarchy; and others say, these were the fundimental Laws of their Magna Charta, which they would secu [...]e by abridging Trade and Travel; and not some odd Artic [...]i Cl [...]ri, what Garments their Priests should wear upon Holy-days.

But never was Man in such a distraction between his remaining pity to the distressed Merchants, and his yearning Bowels to the precious Ceremonies; so has the Merchant himself been di­stracted in an Aphoretick Debate between his Lading, and his Life, till at last dear Life overcame the stickle of combating Objections, and over board went all his Merchandise: Thus this Compassionate Person would not have Trade die, but yet he must have Impositions live; and where are those grave Head­pieces that can reconcile these differing Interests? Why yet he hopes that the English Reformation is such, that it may rather gain than lose Proselytes, by being confronted with any other Institutions: And there is no question but under its present Advantages it would do so, did not the severity of Impositions, and rigorous exacting of things which at best are but indifferent, at most doubt­ful, and to many sinful, against which standing Caveats have been entred from the beginning of the Reformation, a little marre the sweet air of her truly beautious face, and thereby ren­der her not altogether so surprizing.

But as the Case stands, from whence should we hope for this numerous Offspring of Proselytes? From amongst the Papists? Alas, they have conceived greater hopes of us: That their Tyber shall swallow up our Thames, before our London shall Proselyte their Babylon: And they are encouraged in their hopes, be­cause [...] say our Ceremonies are a Bridge over the Narrow Seas, not to let all the Women of Europe into England as we fan­cy, but to admit Rome amongst us with all its Retinue of Pom­pous Nothings, From the Reformed Churches then? Alas, they are satisfied in their Primitive simplicity, they content themselves that their Churches are True Churches, their Ministers Gospel Ministers; and though they may perhaps make a Journey now and then to learn English Preaching, they think it not worth the while to fetch Fire: The Expedients propounded to recon­cile Trade and Uniformity, are as follow.

1. That there may be such Laws provided, and such care taken, that the one (I suppose he means Trade) be not discouraged, nor [Page 101] the other (Discipline no doubt) corrupted. I have been studying what further Acts of Uniformity this Gentleman would have enacted; whether with the Grave Recorder he would introduce the Spanish Inquisition, or revive the Act [...]r Banishment, or extend the Statute of Praemunire to every one that shall keck at a Ceremony; I hope God will pour out the Spiri [...] of Wisdom and Understanding, of Counsel, and the fear of the Lord upon our Legislators: we may make Rods to whip our selves upon [...]r Chil­drens backs; and the Teeth of Posterity may be set on edge with those sowr Grapes, which though the Fathers did not eat, yet they planted the Vines that bore them. But what would he have? Why he would have a more simple way of Agriculture attended to, as it was amongst the Spartans, and this Nation formerly: Really if it had not been for these Spartans, I cannot tell what we should have done: But it's always thus when Divines will be Statesmen, and dictating to their Superiours▪ Scholars sit up late at their Studies, till the Cocks and their Brains begin to crow, and what uncouth whimseys breed in their Heads? There was once amongst us an odd Generation o [...] Folk, we call'd 'em Adamites. and they would level all things, reduce all things to the mode of Paradise; such another Capri [...]io is our Enquirer, who though he will not reduce Religious Affairs as high as the Apostle, yet Trade must be carried higher, and new modeled Secundum usum Spartae. I am a thinking what we should do with our Wool, which was once the staple commodity of the Nati [...]n till the Ceremonies carried it; when we have spun it, wove [...] it, and worn as much as we need, what must we do with the rest? I should never have guessed, but that there's an Old Stuff set off with a New Name, they call it Episcopacy revived, and that must employ the remainder.

I have heard of a supercilious Spanish Dom, who being ask'd by his Friend, How the English men lived? Answered, Oh they live by selling Ale to one another. The Answer was unpardonably scandalous, yet agreeable to the Morose Humour of that people: But to this very pass must we come, when the design against Trade takes, to Barter Food for Raiment; and both for Cere­monies.

2. His next expedient is; That every one have so much Charity towards the Governours of his own Countrey, and th [...] Church, as to think them both as wise and honest as in other places. And let me add: A great deal honester and wiser too. We hope our Gover­nours are so wise, and tender of their Subjects, as to allow them their Consciences, the only thing God has reserved to himself, and that they are ambitious to preserve intire for him; which will sweeten all that cost and pains they are at in the Service of him, whom Divine Grace has set over them: But the highest opinion we can possibly entertain of the Wisdom and Sincere Pie­ty of our Governours, may well consist with a Humble Petition, to be excused in that one thing the Immediate Worship of God.

As it does not imply that I am wiser or better then every man [Page 102] whose Religion I cannot own in every particular, so neither doe it suppose that I entertain low thoughts of the Legislators Wisdom, because I cannot subscribe to his Tendries, whilst I patiently submit to his penalties, for it must needs be supposed that I judge him vested wi [...] Authority from God to govern me, and wise in annexing a Sanction to his Law so equal, that I may submit to it, whose preceptive part I cannot discern so to be.

I have heard some plead in justification of the Severities infli­cted on the Jesuites in Q. Elizabeth and K. Iames his Reign, that they suffered not for Religion, but disturbing the Govern­ment, we humbly beg the same savour; Let not our Worship be accounted a Breach of the Peace, ipse fact [...], but if the matter be disloyal, or the Consequences turbulent and tumultuous, we have no farther to plead in our own behalf.

3. A third expedient is, That we impute not all the distractions of m [...]ns minds, and the quarrels against the Church, to the bad­ness of its Constitution, since this point of Trade hath such an in­fluence, as we see both in the nature of the thing, and in the effects of it. I have no power to compound for the Trading part, and presume he has as little to treat on the behalf of the other part. The blame of our Distractions, Divisions and Quarrels, will lie whe [...] they [...]ught, let him or I lay them where we please; If Trade brings in multitudes of Opinions, yet that those Opinions make quarrels, is because perhaps one needless Opinion is made Cock of the Dung-hill, and Crows over all the rest its equals, and may be its betters. I think impartially there's blame on all hands, and if we could wave that sorry way of excusing our selves, by accu­sing others, we were certainly in a fair way of Healing: yet one [...]uint he has left unproved to the Charity of his well-disposed Reader, viz Th [...] Trade in its own Nature has such an in­fluence upon our Distractions.

4. His last remote Cause is from the Papists and Atheists, who both, though upon several grounds combine their malice against the Church

1. And first for the Papists: concerning whom he will treat of two things: first, why they are such Enemies to our Church; and then wherein the Fnmity discovers it self.

§ 1. What is the reason that these Papists should be such im­placable En [...]mies to this Church? did we ever go about to Blow up the Pope and his Consistory with Cun-powder? or ever Massa­cre a Hundred Thousand of his Catholicks in Ireland? Oh no! It was a higher, or a deeper cause, no matter which, whilst our Enquirers penetrating Head can reach it.

1. Th [...] decent order of our Church shames their Pageantry: Rome has a Brazen-face of her own; and I assure this Gentleman for all his C [...]nfidence, it's not a little matter will serch the blood into her [...]heeks. She has cause enough to blush, but she wants a bore-head; though the blood of Thousands of Protestants lies upon her Conscience, yet it appears not in her Looks: [Page 103] But before our Enquirer upbraid them with their Pageantry, it will be necessary that he gives us the Nice critical difference between Ceremonies Decency and Pageantry; for if the definiti­ons of both be not fixed to a hairs breadth, either the Papists will prove their Theatrical pomp to be Decency, or our Ceremonies to be Pageantry; If all mystical Rites be Decent, they will shew us Twenty for One; and will hardly be made to bl [...]sh for their pe­nury; or to envy our greater p [...]y. But if they should be found a piece of Pageantry, they have infinitely out-done us, but with­all, its no great commendation to have but little Pageantry in Gods Service.

2. The Dignity of the Church shames theirs: Dignity is a Term of Art, and capable of several meanings: If by Dignity we should (as we ought) to understand, A real essential worthiness, arising from something excellent in the account of God; then this Church has so out-stript her, that she ought not to be named in the same day and year. But if we speak with the Vulgar, and take this Dignity for some external glory shining out in secular Lu­sire, which is that currant signification, which Custom, the Master of the Mint, has stampt upon It, I doubt she will hold up her Head, and not be dasht out of Countenance; she can prod [...] her purpuratos patres, her Cardinals, (Princes fellows) her Digni­taries, she can produce you her Acolytes, dancing attendance upon her Decans; her Deacons footing it after her Priests, her inferiour Clergy bo [...]ing before her mitred Prelates; and al [...] these orderly Reverencing their Metropolitan, but then she boasts unmeasurably, that she has an Ecclesiastical Head to be the Center of Union to all those; so that whether you run up the scale from the poor Ostiary to the Exorcist, and so upwards, or down the Scale from the supream infallible Noddle, moving, all the inferiour Wyers, she will brazen it out, and never hang down her Head.

3. The An ient Gravity of our Church reproves theirs: I am sorry for the Honour of our Church, which I truly Reverence, that this Gentleman in vying with Rome, should pitch upon those particulars, wherein if we do excel, and carry the day, it will be no such Victory as to challenge a Triumph; and yet such is the dubiousness of the case, that perhaps we may lose the day: I do not yet hear that Rome has disclaimed Antiquity to be one of the marks of the true Church: and know something of her presumption in applying into her self: Let any Antiquity short of Scripture Epocha, be fixt upon, and she will make a sorry shift to scramble through many a tiresome Century, and scuffle to come as near the Apostolical days as some others: Both sides I think have play'd at the game of Drop-father, so long till they are weary, and forced to confess, that some things now in usage, were unknown to the Fathers, and many things practi­sed by the Fathers, which we have silently suffered to grow ob­solete by desuetude.

I look upon these things as matters of course and form, to [Page 104] look big, and set the best foot before: for if ever we confute Rome with an Army of hard words, Decency, Order, Antiquity, Gravity, they must be such as the Word of God has made so. It must be a Decency warranted by God himself, either from the Light of Nature, or Scripture; an Order of Christs Establishment; a Gravity exemplified from the Apostles; and an Antiquity which was from the Beginning; and when Scripture is once made sole Umpire in the Quarrel. As the Church of England will certainly run the Papist out of all distance, so the Non-conformist will begin to put in his stake, and perhaps win the Plate.

§ 2. If you ask how the Church of Rome undermines our Church, he answers.

1. She furnishes other parties with Arguments against it. It were much easier to evince, that the Euquirer has rather borrowed his Arguments from Rome, then Rome lent one to the Non-conformists: I think there's not one Arrow he can shoot against them, but I can shew him where't was borrow'd, or shotten from a Jesuites Quiver: where was that Argument taken from Axes, Halters, Pillories, Galleys, Prisons, Consiscations, as some express it, or as he more concisely, Executing the Laws, borrow'd, but from Rome? The Scripture knows it not, the better sort of Heathens abhorr'd it, Protestants disown it, Pa­pists only glory in it.

And whence was that argument for Active unlimited Obedience to all things commanded by the Church, borrowed; for though it becomes no mouth so well as his that can boast of Infallibility, yet still we are pressed with the same Argument, and in the last resort Publick Conscience must carry it. I am sorry this impru­dent person should give any one occasion to say further, that some of us at home, have furnisht Rome with Arguments against the Reformation, Arguments from the Scripture, Rome has none; from the nature of the thing, not one; but some have put into their Hands a left-handed Dagger, which does mischief enough, it's called Argumentum ad Hominem. Thus when we are earnest with them to throw away their Oil and Cream; they bid us, throw away our Cross; If we desire her to reform her Cowles and Copes, she calls to us to reform our Surplice. When we in a friendly way caution them not to feed upon the Devils flesh, they answer, As good eat his flesh as the Broth he was boiled in.

2. She is all for blind Obedience at home; but preaches up ten­derness of Conscience abroad. And what the difference is between blind Obedience, and Obedience meerly on the account of the Com­mand, I would willingly learn: And if any can shew us a better reason for the things commanded and enjoyned then that, we shall return him thanks.

If I might now borrow the Enquirers place so long as whilst I [Page 105] propounded a few Enquiries, I would immediately resign to him his Province.

§ 1. If the enmity between the two Churches be so great as is pretended, what was the reason that so many Stars of the first magnitude in this Orb, were in Conjunction with the Dragons Tail? why were they so ready to yield him his Western Patriar­chate, and all within the first four hundred years? which will at once bring England under his Subjection: though I much que­stion whether the Grand Seignior will have so much good nature as to resign him the Eastern Patriarchate so easily.

§ 2. If the Church of Rome be this Churches Enemy, is she not then concerned to get more Churches to be her Friends? It's a wild Humour of some Church-men, that they will disoblige all the world, provoking every ones hand against themselves, whilst their hand is against every one; If Rome be an Enemy, she is a potent, malicious, subtle, and United Enemy, and it concerns a Church not to be divided at home, when her Ene­mies are united abroad: and to combine with the forreign Pro­testants in Love, were an excellent way to prevent the Combi­nations of Romes hatred.

§ 3. It would be enquired, If Rome be such an Enemy, what should be that which provokes her wrath and indignation? what that should be that makes the envious Snakes, wherewith An­tichrists head is periwigg'd to hiss and spit out their Venom? Does she Storm and Rage because we have retained two or three of her fine Ceremonies? that cannot be the Origin of her spight! They are those things wherein the Church of England, and Non-conformists are mutually agreed, that Rome opposes this Church in, and they are those things wherein this Church symbolizes with Rome, wherein she differs most from the Non-conformists.

When the Heathens triumphed in the great feats of their Maxi­mus Tyrius, and Apollonius Tyanaeus, the Christians answered. That whatever good effect their Religion ever had upon the Lives of Men, was owing to those Principles and Truths, which it had in Common with Christianity; Thus will Dissenters plead, That whatever success this Church has had in its Ministry upon the Souls of Men, is due to those fundamental Truths and Do­ctrines of the Christian Faith, which she obtains in Common with the Reformed Churches: On the other side; The Roman Faction persecutes and undermines this Church upon grounds equal to all the Reformed Churches, and this Church is angry (at least) with Dissenters for those matters wherein she seems to approach too near Roman corruption.

2. We come now to the Atheists; A Generation so abomina­ble, of whom we may yet say as was said of the Astrologers in old Rome, Hec genus hominum semper vetabatur, & semper in urbe nostrâ retinebitur; A people always banished, yet never departed from the City; such a Tribe are these Atheists. Every one has a hard word for them, yet many entertain them: you shall not meet with a Man in a Thousand, but will liberally tail at [...] damned [Page 106] Machiavellian policy, which yet according to the proportion of their little wit, they strive to imita [...]e: which tempt me to think, th [...] they hate not so much his Knavery, as they [...]epine at their ownf [...]lly, and judge not his politicks so evil, as they are vext tha [...] they cannot equallize him; That they Nibble at his principles, because they cannot reach his Wit.

It is but a slender evidence that another is in the right, because Atheists are so grosly wrong; And yet to declaim against Atheism, has these considerable Advantages: First▪ some think they may be securely Atheistical themselves, if they can but flourish with a few ingenious Sentences against them; and a witty Libel against such, is a sufficient Purgation for him that has a Talent to ex­pose the rest of Religion: Secondly, it's a plausible Argument that that Religion must needs [...] excellent, that has the worst of Men for its Enemies, and they must certainly be adjudged wor­thy persons who are so Zealous against such Impiety; what Man of Charity would suspect Irreligion to wear the Cloak of f [...]rvency against Atheism? And yet it's common to hear it hotly prosecu­ted in the Pulpit, by some who come warm from that S [...]rvice to the practise of it. I dare [...] it to the judgement of the im­partial world, whether he be not a [...]in to a practical one who dis­putes for a God, and then tears Men in p [...]eces for worshippin [...] [...]im, according to the best Light they can get from Scripture an [...] [...]a­ture? And in [...] a manner, as wher [...] ▪ [...] they ca [...] find no [...], but that 'tis not their [...]on? and p [...]ly was their own to [...] not many years since, and pr [...]ly had [...]een so still, had they not been purchased into a better?

There are Three Questions here to be res [...]ved. What Atheism is? Whence it comes? And wherein does it oppose the Church, and contribute to a separation from it?

1. What Atheism is, and who is the A [...]st? And this is as needfu [...] an Enquiry, a [...] any of those [...], wherewith h [...] tormenced us in the [...]ast Chapter: I assure the Re [...]der, It is a word of a Volatile Nature, and Versatile Signification, as any that gives us trouble with its double meaning. In Germany an Atheist once signi [...]ed a Person that medled with the Pop [...]s Mit [...]r, [...] the Monks fat Bellies: Epic [...]s of old some think was [...] with Atheism, because he could not swallow Poly [...]heisme: [...]t home some conclude he must be an Atheist that s [...]ruples the Ius Divinum of Ty [...]hes: And if he shall detein a Ty [...] Pig, he is a Sa­crilegious Atheist to boot: Formerly it border'd upon Athei [...]m to have denied the Divine Right of Episcopacy; but I see one may question that now, and yet be a Christian: What then an Atheist is? I shall leave to the Industry of this Enquirer.

2. But from whence this Atheism should proceed, is a Que­stion that has been so fully Answered by a Learned and Honoura­ble Pen of lat [...]. I shall not need to repeat any thing: Yet this is obvious; That when Preachers Preach against Preaching, their Auditors may easily stumble into a belief, that what they Preach is not much material to be believ'd, when they had rather it [Page 107] should not be Preach'd at all, than not under their Formali­ties: If ever I should hear a Tradesman bitterly inveigh against Trading; that it never was a good World since there was so much Trading; that we never had peace since we had Markets twice a week; that there can be no peace or settlement expected, so long as Men may lay out their Money, and buy their Goods where they pleased, let such a one be dealt with as severely as the Enemies of Trade can wish. I shall not plead his Cause: To this if we shall adde▪ that when the World takes notice, that they who are called the Men of God, and are therefore supposed to know most of him, to be most like him, and to represent him [...] their lives as a Holy, Merciful, Tender, and Gracious God, a [...] they present him in their Doctrine▪ shall yet with unwearied fury prosecute Men to Poverty, P [...]ison and Grave, meerly for non­com [...]lyance in those things which themselves have invented; they give great occasion to Atheistical inclinations to say in their Hearts, As good believe no God, as one so cruel and unmerci­ful, as his own [...] repr [...]sent him to us.

3. But the last is the most important Question: How, or where­in does Atheism under [...] the Church? or contribute to separati­on from it? That Atheism does oppose all Religion as such, was never doubted, in that it takes away the great Principle pre-sup­p [...]sed to all Religion. That there is a God; but how it does particularly oppose the Church of England, so far as she differs from others, is I conceive the present Question. It is somewhat difficul [...] to imagine, that they who have put off Humanity, should scruple to put on an [...] gat [...] of obtaining Conformity. They who have renounced on [...] God, will easily own a Thousand Cere­monies; what were it to them i [...] all the Numerous Rites of Rome were introduced, could they but get the sense of a Deity obli­tera [...]ed out of their Consciences, that they might sin without the stings and twinges of an approaching Judgment, which is the prefection they aim a [...]? Their Heaven has no God in it, their Hell no Devil in it; It must be a strange Imposition which an Atheistical Throat cannot swallow; he that is of no Religion, (as I said) can subscribe to any Religion, to which those Principles are very cognate, which are contrived to avoid persecution under all Forms and Constitutions: How therefore they should be such grand Enemies to Conformity, I wait to be resolved. 1. The Atheists (says he) will not set th [...]ir [...] against a Fanatick, they must have higher Game: By this Argument our Enquirer has de­monstrated himself to be no Atheist; yet I would not have him trust much to it; I suppose too they have found higher Game than Ceremonies, when they open their black mouths against God himself. 2. They inflame the Causes of Divisions, provoke Mens Passions, and exasperate Mens Minds one against another, He has spoken more truth than perhaps he is aware of in these few words: I have ever suspected, and now have warrant to utter my suspi­cions, that it is a spice of Atheism that exasperates Men against those who quietly and peaceably Worship God Blessed for ever.

[Page 108] 3. They scurrilously traduce all that's serious; and what they cannot do by Manly discourse, they endeavour by Buff [...]onry: Thus these blind Bettles that rose out of filth and ex [...]rement Buz about the World. And now I am sure where to find the whole Club of Atheists. Amongst those Churchmen who blaspheme the Office of the Divine Spirit as a Noise and Buz: Amongst those who openly scoffe at the Beauty, Loveliness, and Preciousn [...]ss of a Re­deemer: Amongst them who have no better way to confute the satisfactoriness of Christs death, then to make God like an Angry Man when his passion's over, and has glutted himself with re­venge; amongst them who can no otherwise describe the Zeal of Christ for his Fathers House, then by the furies of a Iewish Zealot.

He has now dispatch'd the remote Causes of separation; and if the Reader complains, that amongst all these Causes he hears not a syllable of that grand Cause of all Divisions, the needless im­posing of things doubtful or sinful, as the Terms of Union and Communion with the Church: Let him have a little Patience, he may find it in its proper place, viz. amongst the nearer, imme­diate, direct, and proper Causes of separation, whither we now follow our Enquirer.

CHAP. III.

HItherto our Author has acted with good Applause the part of a Compassionate Enquirer; he will now alter his Properties, and play the other part of the Passio­nate Enquirer. He has worn the Person of a Friend long enough; and will now put on the severer Habit [...]f a Iudge, and then he is resolved some body or other shall smart sort it, though that belongs properly to the Lictor's or Beadle's Office.

There is only one small matter which he would bespeak, and if he could procure it too of his Reader, he need not doubt the happy issue and success of this Discourse; and that is a certain Commodity which Men call Candour; a very scarce and dear Com­modity it is grown, since the Writers of this Age Appealed from the Tribunal of their Iudicious and Learned, to the Chancery of their Courteous and Candid Readers.

If any should be so Critical as to enquire, what this Candour [...]s; he may understand that it is a Native Whiteness of Judge­ment, [Page 109] that has not yet received the Prejudicate Tincture of any Colour, but retains its Indifferency and Neutrality to every Customer. Such a Mind the Reader is desired to bring to the Perusing of this Chapter; that he be neither Black nor Blew, his affections devirginated neither with Ass. nor Diss. but a meer Rasa Tabula. But how much of this Candour might pleasure him, is a great Question; for if a small Quantity would serve his occasions, no more then may incline one to think he never ex­pected a Bishoprick, or more then a first-rate Benefice, for writ­ing this elaborate work; I have just such a parcel of Candour lying by me, that will exactly fit his turn, But this will not do! He has bespoke so much of his Reader. That he will believe, it is not any delight he takes to rake in the Wounds of his Brethren and fellow Christians, that prompts him to this undertaking: A Can­dour to believe all this? It must be a stretching white-leather Candour indeed that will reach to the Belief of such Incredibles. That he that makes Wounds does not delig [...]t to rake in them; that he that forges Crimes, takes no pleasure in divulging them, that he who reproaches his Brethren most passionately, tenders their repute; That he who would ruine Mens Bodies, has such a Com­passion for their Souls: I confess I cannot furnish him wi [...]h such a Lot of Candour; but if I meet with Apella the Jew, or any other Candid Wise-acres, that have enough to spare, he may possibly hear further.

Proceed we therefore to the next, and immediate Causes of the Distractions of the Church of England.

1. The first assigned Cause, is popular rashness and injudicious­ness. Whom he should intend by the people, that are so rash and injudicious, I am at a great loss in my Conjectures: One division of a Kingdom, is into the Soveraign▪ and his Leige People. Now it must not be the People in this notion, that are so hair-brain'd, for that would include the Clergy: Again, the Subjects of a Kingdom may be divided into the Nobility, and the Common People: but neither under this notion must rashness and injudi­ciousness be charged upon the People, for besides that, this would still reflect upon the Inferiour Clergy, it would also cast reproach upon the Peoples Representatives. There is therefore another distinction of us all, we are all either of the Clergy, or the Laity, that is in plain English, the Populace or V [...]lg [...]: and there is good ground for this classical distinction, not only be­cause we hear of Sermons ad Cl [...]rum, that is, to those who are Gods Lot, Portion, and Inheritance; and others ad Populum, the common Herd and Drove of Animals: but because we read of old, such a division made by the Learned and Iudicious Pha­risees, Joh. 7. 49. Have any of the Rulers or Pharisees believed on him, but This People, that kn [...]ws not the Law, is accursed. And yet it will be thought scandalously harsh to fix the guilt of popular rashness and injudiciousness, upon the people in this Acceptati [...] ▪ for under this denomination will come, not only the Nobility and [...]try of a Nation, but the Prince himself, unless he should [Page 110] take on him the Office of the Priesthood. We must therefore find out Another sort of People that must bear the burden of this re­proach; That which comes next to my thoughts, and offers fairest to assail the difficulty, is the distinction between the Con­formists and the Non-conformists; and thus we shall need to seek no further for this grand Cause of Non-conformity. The Non-conformists are a Rabble-rout of rash and in [...]udicious People: And there needed not half so many words to assert it, though twice as many will not prove it.

This Cause Of Popular rashness, is like the Chamaeleon, which they say accommodates i [...]elf to the nearest Subject, and will re­semble all Colours save one, only it's not susc [...]ptible of that, which our Enquir [...]r wants most, Candour: For the Dissenters complain of the in [...]udiciousness of the People, the rashness of their Censures, how little they understand their principles, how wrongfully they interpret their practices; and [...] at last, it wheels about t [...] [...] a reason of Conformity.

There is no Theme upon which School bo [...]s are more frank in th [...]ir [...] inv [...]ctives, then of the common People, That it is [...], [...] [...], A Hydra with many Heads, ann [...]er i [...] no [...]e of [...]hem▪ [...] Consliu [...], vel Ratio, vel [...], vei D [...]gentia, so saith [...]is Comp [...]re the great Roman Orator.

But I admire h [...] thes [...] M [...]n of Wit and Iudgement would live. [...]f the People w [...]om they so undervalu [...] as not worthy to wipe their Sh [...], d [...]d not Moil and Toil, and Plow and Sowe, and Spi [...], that they might lie at ease, arrayed like Solomon in [...]ll his Glory.

The method of our Enquirer in managing this business, is this: First, he will [...] to the purpose, then a little nearer to the purpose, and l [...]t of all close home to the purpose.

1. That which he says to the purpose, is this: When weakper­sons judge of the Determinations and Counsels of wiser men, and those that pierce no further then the meer surface of things, pas [...] a Ve [...]dict upon those whose Iudgements are profound and deep, there [...]n no good issue be expected.

The Vulgar indeed do not wear the Head-pieces of States men, nor the Helmets of Commanders, they have no need for, and there­fore no [...]st of them, they pretend to no Authority to inspect the secrets of State, to dive into the Intrigues and Mysteries of Go­vernment; but yet under correction, they are a de [...]ree remo­ved from Beasts; and pretend and plead a right to judge of their own Actions, as they are accountable to the Divine Majesty. They are not concern'd to enquire upon what reasons the Legisla­tors shall bring in a Law, but they are concern'd to enquire into the Lawfulness of the thing, that they may give a more Humane, chearful, and rational Obedience. Understand me in things especially relating to the immediate Service of God, and their Acceptance with him therein: In other things, they can part [...]ith th [...]r [...]n Right; and though the Command should prov [...] [Page 111] unrighteous, they may righteously submit; but in matters of Reli­gion they ought to be conducted by more manly Arguments.

Gods Worship, is a Service reasonable, and if I must not use my Reason there to judge of its lawfulness, it had been an Advan­tage to be made, what some would make us, [...]rutes: for as he that has lost his smell, has this to comfort himself withal, that as he enjoys not the satisfaction of the worlds perf [...]mes, so he is not tormented with its Stinks. Thus though the Beasts have not the contentment of en [...]anchised Reason, so they are discharged the cumber and torment which necessarily arises from restraint put upon the dictates of Right Reason. I shall never therefore reconcile the contradictions of those who cry up a Rational Clergy, and yet at the same time revile a Rational Laity.

There was once one Virgilius Bishop of Saltzburgh, that held an odd Opinion, that there were Antipodes, the Pope it seems suspecting some dreadful Heretical pravity to lurk under that uncouth Opinion, convenes, condemns, executes him for a downright Heretick: Our Enquirer protests, He can by no means commend the Zeal of the Bishop. Its like there was some of that popular rashness and iniudicious [...]ss in it: but what would [...]e have had the poor honest man h [...]e done? Su [...]scribe that twice two make f [...]ve and [...]? or against [...]athematical Demonstra­tion swear, and d [...]clare. That the Glob [...] of the Earth has no Dis­meter? I grant [...]hat weak persons ( [...] we are all so weak) ought to suspect themselves, and give very much to the Counsels and Reas [...]ns of wiser men: But to deny our Reason in its most easie velitations, and famili [...]r instances, for fear of being Schisma­ticks, or causing Distractions is but a Whimsey, or a Wind-mill got into some mens Heads; and as it came in, so let it come out again at its leisure.

But this example of Virgilius was unto vardly applyed; for if the good Bishop had on his side Demonstration against Papal d [...] ­termination, as it proves that th [...] private reason may be more Orthodox then the publick, so I dare refer it to any ordinary B [...] ­dy to judge, whether in case any Distra [...]tions or Separations had followed in the Church thereon, the Pope or the Bishop had been the Culpable cause of th [...]m? The latter for asserting that which was simply impossible should be otherwise; or the former, for executing hi [...] as an Heretick for not denying a demonstrabl [...] verity?

2. But now he will come nearer to the purpose. I assure him he had need; for hitherto we have been a filthy way off, Its an Ob [...]rvation not more ancien [...] then true, That the same thing seldom pleases the many and the few. And a wise Observation it was, whoever first observed it to the World! I once heard a Grave [...] in the Pulpit, after all the Civil Prefaces of the Learning, Piety, and Orthodox of that Father, quote St. Austin for such another Observation, not more Ancient then true. Omnes homi­nes sunt pec [...]atores! All the Question here will be, whether the many or the fe [...], are more probable to be in the Right! Oh no [Page 112] doubt the few: for the many are the People, the Vulgar: why then I refer it again, whether popular Iudgement can be the Cause or Reason of Non-conformity, when the many are infal­libly of that Religion which the Law allows and encourages, and the few ever of that way which is discouraged and perse­cuted.

But (says he) wise men generally take middle Counsels; That was indeed a little nearer the purpose, if not too near; for hence the World will discern, that many Church-men are none of the wisest, who are all for high-flying or high-trotting Counsels: But what are those middle Counsels? He tells us in the Instance of Erasmus, who was the Glory of his Time and Countrey, for the sagacity of his Wit, and simplicity of his Temper; and he indeed hung in the middle between Popery and Protestantism; or as some say, between Heaven and Hell; so that hence we learn another secret, what are those middle Counsels, which wise men would take, if occasion served; but then I doubt the many, and not the few, would entertain those middle Counsels.

I meet with this moderation the word, at every Corner, but moderation the thing is as gre [...]t a rarity as Candour; moderation in Ceremonies that's a Vice; hence we hear of these famous Ser­mons: Conformity according to canon justified, and the new way of moderation reproved. A Sermon preached at Exon, ir the Ca­thedral of St. Peter. At the Visitation of the Right Reverend Fa­ther in God Anthony—This is that moderation our Enquirer attacques so briskly, p. 25. charging the best of Clergy-men with debauching their Office, and undermining the Church; but now to be moderate like Erasmus, between Canterbury and Rome, that's your commendable Temper.

And such a Religion did Calvin fear, like the Interim of Ger­many, the Articles of H [...]n. 8. [...] of Zeno, the [...] of Heracli [...]s, the [...] of Constance. Such a one as was too high for this World, and too low for the Next, such a one as whether or no it provided a Heaven in the other world, would make a Purgatory of this; Calvin was taught when to be Zealous, and when Remiss, to be Zealous in Gods cause, and Remiss in his own, which seems somewhat a better frame then theirs, who are [...]re and [...]ow for their own inventions, but as Cool as Patience it self in the concerning Truths of the Gospel.

To prove the moderation of our Church, and that she cuts by a Thred, (or by Threds) between both these extreams; he pro­duces an Argument both from Papists and Protestants; Those of the Church of Rome cannot but confess all is good in our Liturgy: Protestants on the other hand generally acknowledge the main to be good; And so between them both, give a glorious testimony to this Church as guilty of neither extrea [...]. There is nothing more Chil­dish then to use an Argument, which with the same ease may be retorted as used; for those of the Roman Church condemn the Liturgy as defective in necessaries and fundamentals, and Pro­testants complain of many Redundancies and Superfluities; and [Page 113] so between them both, they charge her as guilty of both the Ex­treams.

But I am afraid he has promised himself more respect from Rome, then they will allow her. If they will confess that all is good in the Liturgy now, I am sure they would not have confest so much, when it pray'd to be delivered from the Tyranny of the Bi­shop of Rome, and all his detestable Enormities. But if it hath been so well amended to gratifie the Papists, give it one amend­ment more to gratifie the Protestants, that they also may say, There's nothing but what is good in the Liturgy.

I have read, that when the Embassadour of the Duke of Bran­denburgh presented his Mandate in the Council of Trent, he shewed his Masters good Affection to, and Reverence of the Fathers of that Synod, They answered very discreetly, That the Council had heard his discourse with great content, especially that part of it, wherein the Elector doth submit himself to the Council, and promiseth to observe the Decrees of it, hoping that [...]is deeds will be answerable to his word. But here (as the Historian obser­ves) the Council pretended a promise of Ten Thousand, when the bargain was but for Ten. The Embassador proffer'd Re [...]erence, and they accept of Obedience. And thus the Fathers of the Coun­cil of Carthage, giving an account to Innocent I. that they had condemned C [...]lestius and Pelagius, desired him to conform himself to their Declaration: He commends them in his Answer, that remembring the old Tradition, and Ecclesiastical Discipline, they had referred all to his Iudgement, whence All ought to learn whom to Absolve and whom to Condemn. An usual and pious allure­ment of the Church of Rome, which yielding to the Infirmity of her Children, maketh shew to believe, that they have performed their Duty. By the same Artifice would our Enquirer wheadle the Non-conformists into a good mood, to acknowledge the Liturgie to be good in the main, and that there are only some redun­dancies which they would have taken away.

3. And now at last he will come home, and close to the pur­pose, That which I chiefly intend (says he) is, that a great part of men have not their minds Elevated above the Horizon of their Bo­dies, nor take an estimate of any thing, but by its Impression upon their senses: from whence (say I) it must needs follow, That most men Judge of the Excellency of a Religion, as it approves it self to their Carnal Interests, and Ambitious Expectancies; and if that will make to the purpose to prove, that popular injudici­ousness is a Cause of s [...]paration from the Church, let him make his best of it: some think it proves the contrary.

Two things he will spend his Rhetorick upon as he goes along. The Excellency of the Liturgy, and the Excellency of his own Preaching; which last we have had enough of to sa [...]iety, if not to nauseousness, very lately.

The Excellency of the Liturgy lies, in being composed plainly, gravely, and modestly, no Turgid or swelling words, no novelty of Phrase or Method, no Luxurian [...]y of Wit or Fancy: And might [Page 114] not this have passed for proof of the Excellency of the Homilies? If the plain Composition, the Gravity, the Modesty of the Homi­lies, innocent of all turgid or swelling expressions, free from no­velty of phrase, or curiosity of m [...]thod, could not procure a reprie­ve, but they are condemned to silence, and instead of them, we are all for Artificial Composures, suggar'd phrase that will melt in the mouth; And meth [...] such as brings Forreigners to Eng­land to be instructed in it, Quaintness of Expression, and Luxu­rianey of Wit and Fancy▪ why then was not the Liturgy a little lickt over, and trimm'd up more sprucely? But if those Cha­racters of Plainness, Gravity, Modesty, humble Expressions, Ordi­nary Language, be the Glory of the Prayers. why not of the Preach­ing also? the old Homilies were too course Spun for modern Ears to hear, the phrase too heavy and common, the method cryp­tic and obscure; but Preaching is now more finical, and accom­modated to the Itching Ears of well-bred Christians, we are got into the mode of Lovedays Letters, and Cassandra and Cleopa­tra; as if God did not understand strong lines, as well as the La­dies, and as if we were not as much obliged to tell the People their duty, as God our wants in small English.

Popular Rashness and Injudiciousness are great evils as it ap­peats; but how to apply a proper and suitable Remedy to the evil is all the skill. And first, the Church of Rome (says he) have a Cure for this; they appropriate all Iudgement to the Clergie and deal with the rest of Mankind as Sots and Idiots. But the Church of Eng­land mak [...]s not her self the Mistress of Mens Faith, or imposes upon their understandings; she [...]eaches that our Saviour hath delive­red the Mind of God touching the points of Necessary Belief plainly, and in other lesser matters she allows a Iudgement of Discretion. And will not this Iudgment of Discretion, or Indiscretion be­come a cause of all those Divisions, Separations and Schismes, of which so loud a peal has been rung in our Ears? And is not this a New Name for Popular Rashness and Injudiciousness? Oh (says he) since the peace of the Church often depends upon such Points as Salvation does not, and [...]nce in m [...]ny of these every Man is not a Competent Iudge. but must either be [...]n danger of being deceived him­self, or deceiving others▪ or of necessi [...]y [...] trust some body wiser than himself, she recommends as the safer way for such private persons to compl [...] w [...] publick determinations▪ and in so advising she jointly consults the Peace of the Chu [...]ch, and the Quiet of Mens Conscien­ces. These ma [...]ters seem very Artificially put tog [...]ther, and the taking them asunder will discover their weakness. 1. Let me have a solid Reason given, why the Peace of the Church should be laid upon those things which Salvation depends not upon? Is the Peace of the Church [...]rown so cheap and vile that it should be sold for things unnecessary? One while he cries up Peace so high, p. 108. That he protests, if a Man must suffer Martyrdome he thinks it equally acceptable to God to lay down a Mans life for preservation of the Peace and Unity of the Church, as in Testimony against flat Idolatry: Are they not to be admired that value Peace more [Page 115] than their Lives, and yet will venture it upon indifferent things? Are they not more to be admired, that extol Peace so highly, and yet sacrifice it to their own meer wills and pleasures: But is not this yet the greatest wonder, that Peace should depend o [...] that which Salvation does not; and yet he will sacrifice his Life for it, as soon as against that, upon which his Eternal Damna­tion depends? 2. If Men be not Competent Iudges of their own Actions, what is become of that Iudgement of Discretion, where­with we were even now gratified? Is this the Iudgement of Dis­cretion, to surrender our Consciences upon Discretion? The Ro­manists, who appropriate all Iudgement to the Clergie, and deal with the rest of Mankind as Idiots and Sots, could have said no more, then that Men are not Competent Iudg [...] of their own good: And if we may not be allowed a liberty to judge for our selves in those lesser matters debatable amongst Christians; much less in those greater matters which they say admit of no debate: And how much our Authors Cure is better than that of the Romanists I know not; I think they are both worse then the Disease. 3. Why is not the danger of trusting others, as great as trusting to the Word of God? Mine Eyes may be presumed to see for my con­duct as faithfully as another Mans; and my own Conscience will probably be as faithful to my Eternal concerns as any ones I could find. And I have tried it, that it's much easier to obtain a moral certainty that I have the Mind and Will of God, then that I have grasped the Mind of any Church from their most Au­thentick Articles, or Confessions of Faith. 4. Why should others be troubled, that I am not so wise as they? It's none of my trouble that they use their liberty without dispising, whilst I exercise that which God has given me without judging. If we must trust others in composing Worship and Divine Service for us, Terms of Communion of Christians, where is then the difference between That, and the Popish Implicit Faith? This will make the People Sheep indeed, but silly ones I am sure; such is my weakness, I can see no difference between Blind Obedience, and trusting others with the determination of it; or between Im­plicit Faith, and trusting others as the Reason of my Belief; either then here's no Remedy, or one worse then the Disease: The Dis­ease at worst is but to enjoy a liberty in those things Christ left free; nor is there any necessity that freedom should be [...]; and the Remedy, to trust others blindfold with our Consciences, whom we have no assurance will be over tender of them; and if we had▪ have no Commission from Christ to intrust them any where but in his own hands.

But what now if the people be foolish, proud, and contentious; what remedy has the Church [...]? Why she only declares them guilty of sin and cont [...]macy, and casts them out of Communion But [...]hat if they be humble, and meek, and peaceab [...]e, only cannot by searching, studying, praying, discoursing see the lawfulness of the imposed Terms of Communion? Must the Church declare them contumacious, and cast them out of Communion? It may [Page 116] tempt us to think that is no Remedy of Gods prescribing, that deals alike with humble and pround, the peaceable and conten­tious. But for all this demureness, I doubt there are other Re­medies besides a Declaration, other Weapons besides Paper Pellets. There is a Significavit, a Writ de Excommunicato Capiendo, de Har [...]tico Comburendo. An Oath of Abjuration, a Warrant of Distress, if they submit not to those Impositions, upon which Salvation depends not; and in their judgements, such as are sin­ful, and then damnation is hazarded by them.

I have often admired the modesty of the Church of Rome: She never put any Man to death: She never burnt any at a Stake: It's not for Holy Men, Men of Peace to shed Blood, to be In­struments of Cruelty; No, the Church only delivers them over to the Secular Power, and what he does with them, how he treats them she knows nothing: Thus having drawn in the Magistrate to do her Drudgery, she wipes her Mouth, washes her Hands, and protests she is Innocent of the Blood of these Men.

An Objection was timely foreseen that might be made against his Discourse, and like a person that knew how to be friendly to himself, he has put it in favourable and gentle Terms.

This will equally extend to all other Reformed Churches, as well as our own, and might have brought forth all the evil we complain of, and impute to it in former Ages as well as now; for the generality of the People were not much wiser then now.

That is, the Protestant Churches have their Members as lya­ble to mistake beyond Sea, as ours on this side; they have Pri­vate Reason as well as we, and a Iudgement of Discretion too; and so had the Primitive Times too; Christians then were equally in danger of being seduced by their own injudiciousness, and yet the one continued in much peace, and the other still conti­nues so, without the Remedy of Imposing Mystical Ceremonies: Nay, to speak properly, without the Disease of Impositions: The not imposing doubtful things as the Terms of Communion, were with them the Prophylacticks of Schisms and Divisions, and the im­posing of them (which is strange) is the Therapeutick of Schisms and Divisions, to which he answers two things.

§ 1. That other Churches found the effects of Ignorance and Ar­rogance more or less as well as we: To which might be returned; That they found it not in those things which they left free; but if at any time they laid the weight of the Churches peace upon unnecessaries, they found in proportion the same effects of the same Cause, which we have found: But (says he) that was to be ascribed not to the happiness of their Constitutions, but to the unhap­piness of their Conditions. I confess I am not altogether of his mind; it was mainly due to the happiness of their Constitution there were fewer Contentions, because fewer Bones of Conten­tion; and less of Divisions, because they united upon a Scr [...] ptural, and therefore secure bottom.

That the Church of Corinth needed a check for her Divisions, is very true, and a smart one she deserved: And 'tis as true too; [Page 117] That the Apostle had not Recourse to our Modern Remedies, to exert his Apostolical power, to silence the Clamour by dar­ting the Thunderbolt of Excommunication against the weaker Party; and yet he had a far more specious pretence, then any Church Governours can now justly Claim: His Apostolical Com­mission to Plant and Water Churches, which would have com­manded Reverence to his Person, and conciliated Authority to his Determinations; and yet he either had no such power, or durst not use it, but took the Healing way, tolerating things to­lerable, and pressing them mutually to Love and Peace under their various apprehensions about Mint, Anise and Cummi [...]. But yet he thinks, That the Reason why Primitive Christians, whilst under persecution, had one Heart and Mind, was, because they submitted their private Fancies to publick Safety: Which is only the assigning of an Imaginary cause for a Real one. Primi­tive Christians, whilst surrounded with Adversaries, were of one Heart and Mind in the main, and the true Reason was, be­cause their dangers and pressing fears had not yet let in that Pre­latical Imposing Spirit into the Guides of the Church, which Ease and Liberty afterwards produced. And though we dare not charge our Divisions upon Peace, Plenty and Liberty, which are great Mercies to a sinful people; yet we would lay the Saddle upon the right Horse, the blame at the right door; 'Tis not the injudiciousness of the People, who are willing to be quiet, and accept of rest upon tolerable terms; but the obstinacy of Clergy­men, who make their own Wills, the reason of their Injunctions, not considering that all mens Intellectuals are not of one size and height; and yet as if Consciences were to be fooled with, Mens Souls sported with, they necessitate the People either to act against their Light, or to fall under the severe lash of a Poenal Statute.

§ 2. That these Evils broke out no sooner (says he) is due to the contentment generally took in their first Emerging out of the Dark­ness and Superstitions of Popery: Very true! they were so full of Admiration at what God had done for them; that they consider­ed not what further to ask God to do for them: so transported that they were out of Egypt, that they never considered how short the Wilderness was of the promised Land; And hence he might have answered himself, p. 13. If there be such a dangerous Affinity between the Church of England and Rome, how came it to pass that Cranmer and Ridley, &c. laid down their Lives in testimony to this against that? Rome was not built, nor will it be destroyed in one day. Our first Martyrs laid down their Lives in Testimony that Rome was guilty of dangerous Doctrines, but not that we had nothing remaining that needed a Reformation.

2. A second cause is, That a great part of this Nation having been leavened with Iewish Superstitious or Traditions, hath thereby been indisposed to an uniform reception of, and Perseverance in the Reformation of Religion held forth by this Church.

When I first read the charge of Judaism brought in against the [Page 118] Dissenters, I remembred what I had met with in the virulent Titles of some Lutheran Book: Calvinus Iudaizans; Calvinia­norum Nesterianismus; Calvine-papismus; No [...]us Calvinistarum Deus; to which we may add, Calvine-Turcismus, and some others. I began to cast about in my thoughts for the reason of such an Imputation: Have they set up an Image of the Aaronical Priesthood? Have they their High-Prie [...], their inferiour Pries [...] and Levites, attired in the Linen Ephod? with all the Accoutre­ments of the Aaronical Wardrobe? And that they may more exactly symbolize therewith, have they provided for their Priests an Altar? settled upon them a Levitical maintenance? and to carry on the parallel have they erected Temples distinguisht by sacred Apartments? Have they their Holy, and most Holy place, Chancelled in for the greater Reverence of the sacred Mysteries? to secure them from the Approaches of the prophane and injudi­cious Rabble? and have they all these enclosed within Holy Ground? And the rather beacuse Dionysius assures us, That the Christians in his time, had solemn Temples like the Iews, and the Chancel severed with special sanctifications from the rest of the Church: whereas (says he) the Christians of the first Age made their Assemblies both in such private places, and in such simplicity as the Apostles did: I considered again, whether the Non-con­formists had not introduced a pompous padag [...]gie of Ccremonies▪ and imposed them upon the People? whether they might not parhaps have instituted some Feasts and Holy-days, upon an old Judaical account, as of the Circumcision, Purification? or whether they had not appointed some Office, or solemn special Service for Lustration of Women after Childbirth, in correspon­dence with the Iewish Purifications of Women after their unclean­ness? whether they observed any sacred time Analogical to the Passover, or had any Foot-steps of the ancient distinction of Meats into clean and unclean? Or any thing that might give cause of suspicion, that they had by a [...] revived Moses his extraordinary Quadragesimal Abstinence? or whether they in­troduced Temple instrumental Musick, whether loud sounding Cymbals or Organs, having such good proof in Durantus his Rationale, from that Text, Let every thing that hath Breath praise the Lord! And when I could find no track of reason for the charge upon these accounts, I went to enquire of the Enquirer.

And it does appear (by his talk) that a more secret and myste­rious Judaisme then all this, has of old been rooted in this Nati­on, that no Ecclesiastical Pick-axes have been able to extirpate it; for (says he) the greatest difficulty that Austin the Monk found here, was to bring the Inhabitants from the observation of Easter, and some other Rites according to the manner of the Iewish and Eastern Churches; to that of the Roman and Western: and the doing it, cost the lives of twelve hundred Monks, who stubbornly opposed his Inovations.

This Austin was certainly a Formal Fop as ever this poor Na­tion was harassed with. Two third parts of his whole Ministe­rial [Page 119] or Apostolical work, was Ceremony; for upon these condi­tions he propounded Peace to the Britains. If you will in these three things obey me, In celebrating Eastar in due time: In Bapti­zing according to the manner of the Roman Church, and in Preach­ing the Word to the Nation; all other Ceremonies, Fashions and Customs, though they be contrary to ours, yet we will willingly bear with them. Was not this a person of great moderation? But why not condescend in those two, as well as all the rest? Oh, its the Re­ligious policy of Rome, to reserve as much of Ceremony, as like a Quit-rent, will serve to Recognize the Papal Soveraignty; and that point of Soveraignty alone will in due time fetch in the other. To own that Churches power to impose, ics Jurisdiction to award terms of Communion, though but in one single instance, is the de­livery of a Twig and a Turf, which give her Livery and Seis [...]n of the Conscience in the name of the whole Man. But if Austins Reformation was so Ceremonious in it self, and so bloody in its effects, which are, if not inseparably, yet commonly linked to­gether: If he could have spared their blood. they could well have spared his Ceremonies.

But was this Austin so great a Saint, that he must be quoted for the famous Reformer of Judaisme? or were those Martyrs of Bangor such wicked Jews, that the Non-conformists should be their Spawn? No, This Austin made our Ancestors only Romanists, he found them Christians before; and perhaps of a better, and more generous race of Religion, then that he engrafted upon the old Stock. Then it seems that Christians, however Iudaizing in one instance, may be of a Nobler temperature then an old doting Ceremony­monger, that for a meer Caprice, would mingle their Blood with their Sacrifices: But how does the Example come home to the pur­pose? Austin was mad upon his Ceremonies? The Britains were tenacious of their Easter: wherein are Dissenters concern'd in their quarrels, who neither dogmatize with the Quarto­decima­nes or Quinto-decimanes? Let the one plead Traditions from Papias and St Iohn, with the Eastern, the other pretend the Pope and St. Peter, with the Western Christians, we can be con­tend they should scuffle it out, about Goats-Wool, or Moon­shine in the Water.

Our Enquirer nevertheless, will give us an Anatomy of Non­conformity, and lay open their principles to view, that it shall appear that a vein of Iudaism [...] runs through the whole Body of Dissenters.

1. The first Vein is: Their great Hypothesis is, That nothing is lawful in the Service of God, but what is expresly prescribed in the Scripture. Which proposition needs many limitations, before the Dissenters will Father it, and when it is so limited, they will challenge him to prove, that there's the least Capillary of Judaism in it: And 1. If by Nothing he understand no meer Circumstance, as of general time, place, he may know what they have told the World a thousand times, they hold many such things lawful, which are not prescribed particularly in the Scripture; but if by [Page 120] Nothing he will understand no Ceremony, being an outward and visible sign of inward and invisible Grace; they do assert, that no such thing is lawful in Worship, but what is prescribed in the Scripture. 2. If by in the Service of God he mean, only an action accompanying Gods Worship, not of Religious Application, but such as is common to civil and ordinary affairs, they deny it any principle of theirs, that nothing may be done in time of Worship, by the Worshippers, that is not commanded by the Scriptures. But if by in the Service of God, be meant, so in it, that it is part of it, they own it to be their avowed Judgement, that nothing is lawful in the Service of God, as a part of wor­ship, which is not commanded by God himself. 3. If by expresly commanded, be intended, what is literally and Syllabi cally so; they disown it as any Hypothesis of theirs: But if by expresly com­manded be intended what is either [...], or by just conse­quence derived thence, they are ready to justifie it without fear of Judaizing, That nothing, no outward visible sign of inward and invisible Grace, is lawful in the Service of God, as a part of that Service, which is not expresly, or by just and clear con­sequence prescribed in the Scripture, not excluding whatever help from the Light of Nature, to give us a fuller prospect into the Mind of God in his Word. Nor ought this to be stigmatized as a principle peculiar to the Iews, but common to them, with all other true Worshippers of God, from the beginning of the World. To impose a part of Worship, is not only an Imposition upon Man, but upon God. The Imposer does not only compel Man to offer, but God to Accept what is offered: for seeing the End of All Worship is Acceptation with him whom we Worship: this End must influence our whole Worship. And this is suppo­sed by the Church of England, who prays, (or invites to pray) for true Repentance and the Holy Spirit, that those things may please him which we do at this present: Now it's neither our own Fancies, nor the Will of Men, but the Word of God that is a Competent Declaration of what will please our Creatour. Dis­senters plead further: That the same God, that Iealous God, who Commanded the Iews not to add to Gods Commands, com­manded it upon Reasons common to all Mankind. It was well urged against the Iews by the Learned Author of Orig, Sacr. p. 214. That the meaning of that strict Prohibition, Deut. 12. 32. was no other, then that Men should not of their own Heads offer to find out new ways of Worship, as Jerobo [...]m did; but that Gods Reve­lation of his own Will, in all its different degres, was to be the Adequate Rule of the way and [...]rts of his own Worship. And I would fain know of the Jews, whether their own severe and strict prohibition of things, not at all forbidden in the Law of God, came not near the adding to Gods Law? Again, God having given no rule to direct us in excogitating and imposing new Worship, it's impossible but we should mistake; or if we should hit now and then upon some happy contrivance, we must thank his blind God­dess fortune, rather then the fruitfulness of our own Understan­dings: [Page 121] And this loose principle would make the World a Pan­theon, or encumber it with a [...], and would multiply Religions according to the multitudes of the Churches, as they of old multiplied their Idols, according to the number of their Ci­ties. They do also still believe from Heb. 3. That Christ was faith­ful to him that appointed him the Lord of the Church, in making all necessary provisions for the encreasing, confirming, and perfecting their Graces, for their Comfort, Edification, and all spiritual necessities, without any new Additional Contrivan­ces for those ends: Nay they say yet further; that as these new ways and parts of Worship, do impeach Christs faithfulness in discharge of his trust, so they do invade his Regal Office too, in making new Laws to bind the Conscience; An usurpation which no Earthly Prince would endure; For when a Prince has Establisht his Laws, though he supposes that the Inferiour Ma­gistrates must have time and place to execute them in, which are left at liberty according as emergency in particular cases shall invite to determine them, yet he allows them to make no new Laws, upon pretence of necessity to execute the old ones, nor to institute new Observances, under colour of more effectual managing old Customs: And it seems reasonable that the People should not practise what Ministers may not Preach; nor the Church impose what it cannot command in Christs Name; but it can only use Christs Name to urge whatsoever he has commanded them; nay the Enquirer, when perhaps he did not think of af­ter mischief, told us p. 4. That we incur St. Pauls Anathema, which he denounces against him (whosoever he be, nay [...]f an Angel from Heaven) that shall Preach any other Doctrine, then what hath been received: And if the Church has received any such com­mand to invent and impose Ceremonies, she can tell us where others may read it as well as her self. And to conclude at present, they say, That this one Principle granted, That the Church may impose upon her Members whatever is not expresly forbidden, does either put the Body of Christians under a more heavy Yoke then that of the Iews, or else torment them with fears, that they may be so: And indeed supposing this exorbitant power to im­pose parts of Worship or Ceremonies, or any of these things in Debate, the condition of the Iews was much more desirable in this respect then that of Christians. For,

§ 1. Their Law-giver was Iehova, who had an absolute and unlimited power over them, and they that are Gods Creatures will not grudge to be his Servitors: He was Lord paramount of Worship and Conscience, and might he not be allowed to do what he would with his own? He is the God of the Spirits of all Flesh and shall they not live in subjection to him, who expect to live in a King­dom with him? Since there is a necessity of obedience, it sweetens it unspeakably, that it's both Interest and Priviledge to obey; and that he who requires obedience is their God, a God whose Will is the Rule of Righteousness; and therefore the most satisfactory Reason of his Commands, and his Creatures Duty; And Im­plicit [Page 122] Obedience is then Honourable, when God calls for it.

§ 2. As their Law giver had [...], Authority to Com­mand, so he had [...], a power to influence the weakest Elements. He was [...], and had absolute Sovereignty, and [...], one of Almighty power, which was a dou­ble encouragement to the observers of his precepts: For 1. He was hereby able to secure the Obedient in his Service; upon which Account Christ claims the Legislative Power over Conscience. [...]am. 4. 12. There is one Law-giver. who is able to save, and to destroy, 2. By this Power he could render efficacious these Rudi­ments, which in themselves were but beggerly Ordinances: and produce by them Spiritual and Supernatural effects. And I am [...] the rather to think that God has not committed the [...]ral Power of instituting, much less the Sovereign Power of im­posing Religious Ceremonies and Observances, because he has not communicated that other Power to bless their own appointments, [...]or invigorate them with success: God may well be allowed to Command what he pleases, seeing be can and will bless whatsoever he Commands.

§ 3. Their Law-giver was Faithful, one to whom they might securely commit their Consciences, one with whom they might [...]ith the greatest satisfaction of Heart commit their Souls; He [...]hat has a sole right to any thing will be faithful in keeping it, because 'tis his own, and who may better be entrusted with the Guardianship of Worship and all Religion, then their Owner? But though we ought not to be Censorious, yet we may, and ought to exercise some prudence and caution to whom we resign our selves in matters of Religion, though the best of Men, not knowing how they may use us. but well knowing, that we may more easily Captivate ourselves to the Will of an Imposer, then being once enthralled, vindicate our selves into our Christian Liberty: Or if for no other Reason, yet for this, because they are but Men.

§ 4. The Jewish Yoke was a determinate Yoke: It was Onus, but Determinatum. A Burden, but a stinted Burden: It's no small alleviation to the Labourers toyl, when he knows his work; to the Traveller, that he knows his Journeys end: The fews had their work before them, but upon the Modern Principle: The burden of Christians is Indefinite, which is but a better word for Infinite: The Truth is, in these Humane Impositions we see the beginning, but no Man knows the end of them; it's a Nemo scit. Our load must be bounded with no other Limits then a Churches Will; and that Will perhaps bounded with no other then its Power, since it's Canoniz'd for good Divinity, That the Church may impose whate­ver is Decent, and that the Church is Iudge of what is Decent; though who the Church is, is not so certain.

§ 5. Their Law-giver was one of known and approved Ten­derness, who either apportioned his work to their strength, or their strength to his work; he fitted the Yoke to their Neck, and [Page 123] their Neck to the Yoke. The main thing that renders Christs own Yoke so easie, his Burden so light, is, that as his Authority im­poses, so his strength supporta. Men may lay heavy burdens on our Shoulders. but where there is most need, cannot touch them with one of their Fingers.

§ 6. Their Law-giver was one, who in all his Impositions consulted their own good and benefit, as wel as exercised his own Authority: The Iews wrought hard indeed, but their work had much of wages in't. The design of their Mystical Rites and Cere­monies directed them to a Saviour. Legal Administrations well order'd, were Gospel Priviledges: Before Christ came Ceremo­nies were Illustrantia, such as discovered the Person, Nature, Office and Grace of the Messiah; a Candle is better then no Light; but to us they are all Obscurantia, such as darken the state of Christianity. As before the Sun-rising, the Prodromous Clouds, whose edges are fringed with Gold, comfort us with the hopes of an approaching greater Light, which when the Sun is up, do but darken the Horizon. Thus did Ceremonies illustrate Christ at the Annuntiation, but obscure him at his Advent.

It will be needless further to Vindicate the Dissenters: I shall leave them to the Enquirers Patronage; who by the same Rea­son, that he justifies the Church of England from Popery, will I hope clear the Non-conformists from Judaism, p. 12. All (says he) is not to be accounted Popery which is held or practised by the Church of Rome: Nor (say I) is all to be accounted Judaism which was either the principle or practise of the Iewish Church, p. 13. Nor is it reasonable to say such a thing is received from the Church of Rome, because it is there to be found, unless it be found no where else.

And as little Reason to say the Dissenters have received this Principle from the Jews. [That no Worship is lawful (for that is their Principle) but what is prescribed by the Scripture] unless it were found no where else. But this was a Principle so clear in the Light of Nature, that Numa the great Ritualist of Heathen Rome, durst not hope that ever his Ceremonies would ever ob [...]ein a­mongst a people that had Fyes in their Heads, unless he had, or pretended to have, a Conference with his Goddess Aegeria. Thus the Palladium of Troy, that Mystick Ceremony, in which the Fate of their City was wrap'd up, is supposed to have come down from Minerva; the famous Image in Diana's Temple, 'Acts 19. 35. is supposed to be [...], fallen from Jupiter; and whilst the World was filly enough to be imposed upon by those little Ar­tifices, we had scarce a New Shrine, Altar, place of Pilgrimage erected, but upon pretence of some rising from the Dead, or an Angel from Heaven, or a Letter from the Virgin Mary, or some such Pious Frauds and Religious Cheats, which the Priests had at their Fingers ends.

Let us now consider the Enquirers Discourse upon this Prin­ciple. That all absolutely necessaries are so determined, we readily grant, (says he) and that all those Rites prescribed by our Saviour are [Page 124] necessary to be obserued, we will yield them; but that nothing is lawful but what is to be found so prescribed, we utterly deny. And so do we! Let that end the Controversie: When Rethoricians have flanted it out in fine Language, and Ruffled a little in Phrase, apposite words and expressions they have satisfied their Office, and are not obliged by the Rules of their Art, either to state the Question, or speak to it: Something may be practised which is not prescribed that we grant; but from something to every thing is too great a Leap for Bucephalus: From practising to prescribing is another large stride; from Circumstances to Cere­monies is a third; from Civil things to Sacred is one more; from Indifferent to Necessary Conditions of Church Communion may go for another; and from the common Accidents that attend the Worshippers as Men, to Parts of worship, are Inferences which we can neither make to lead or drive.

2. We come now to a second Judaical Principle: That all Princes and Law-givers are bound to conform the Municipal Laws of their several Dominions to the Institutions of Moses. This indeed has a strong taint of Jewish Leaven in't; which they who plead so Zealously for the Ius Divinum of Tythes, and Holiness of Places, because Moses once put off his Shooes may do well to advise upon; the Non-conformists for ought I know are little concern'd in't. We grant that there is no necessity that the Temporal Sanction even of the Moral Law it self, should be the same under the Go­spel, that it was under the Administration of Moses: That the Violaters of the Lords days Holy Rest should be stoned, as the infringer of the Sabhath was of old; the Adulterers should be punish'd with Death, or a Blasphemer endure the same now which then was exacted. Law-givers do consider the tempers and dispositions of their Subjects in these matters; we are no further concerned herein then to pray, that they who moderate the Affairs of the Empires of this World, may be directed with Wisdom from above, may order all things in a subserviency to his Glory by whom they Reign, and the publick peace, welfare and prosperity.

3. A Third Instance is in Excommunication. Which (says he) they hold must be by a Synod or Presbytery, and the Prince as well as the People must be subject to the Sentence. Here are several Que­stions that invite our serious debate; as 1. What is the proper Seat of the power of Excommunication? 2. Who are the proper Ob­jects of this Power? 3. Whether to fix the power of Excommuni­cation be a Judaical Principle? And 4. Whether a Prince may come under the Edge of that Sword? Any one of which would require more room then I have allotted my self to turn in: What I shall say is this.

1. That the Synod or Presbytery are the Seat of Excommunica­tion, carries as fair proof at least, as the Chancellor who is a Lay-man, or at best a Deacon of no Scripture Institution, can show for himself by Divine Right.

2. That all scandalous persons are lyable to that Censure, is [Page 125] true in the general, but that it may not be executed upon a Su­preme Magistrate, arises from peculiar Maximes of Govern­ment, upon which the safety of a Kingdom depends: I know not that this is a Principle of the N. C. for my part I disown it.

3. That this was a Jewish Principle to excommunicate their Kings, I do not certainly know, nor date positively determine: That they received any such standing Law from God I do not find: That a High-Priest did once actually separate a King upon the score of his Leprosie, we read, and that others perhaps would not do as much if a Prince pleased not their Humours we have no security: I should shrowdly suspect their Inclinations this way, whoever they were, that inse [...]ed this Doctrine into our Bibles; which we find in the Contents of the 149. Psalm. The Prophet exhorteth to Praise God, for that Power he hath given to the Church to Rule the Consciences of Men: Which they refer to v. 5. and the following. Let the Saints be joyful in Glory; let them sing aloud upon their Beds. Let the high Praises of God be in their Mouth, and a two edged Sword in their Hand; To execute vengeance upon the Heathen, and punishments upon the People: To bind their Kings with Chains, and their Nobles with Fetters of Iron. If this be the Power God has given the Church over the Consciences of Men, the Non-conformists did not insert it, and wish it may be expunged the Bible.

4. He must by no means omit their Superstitions about the Lords day; which must be called a Sabbath too, though such Name is no where given it; either in the New Testament, or any An [...]: Writer that he knows of. Here are two Branches, the first de N [...] ­mine, the second de Re.

1. De Nomine; whether the Lords-day may be called a Sab­bath, especially with the usual Epithete, The Christian Sabbath? That it must be so called (as he falsifies) the N. C. assert not: That it may be so called, they are willing to enter a sober discourse with him when he is at leisure. A Sabbath in general, signifies no more then a Day of Rest. And he that owns the day may be called the Lords-day, must needs own it to be a resting day, and by consequence a Sabbath day; and the greatest fault herein is, that it's good in English, but stark naught in Hebrew. Nay there's somewhat more will follow, This day of which we speak, is called the Lords-day. Rev. 1. 10. I was in the Spirit on the Lords-day. And the reason of the Appellation is this, because the Lord Iesus has a special interest and propriety in that day: As the great standing Ordinance of the Gospel is called the Lords-Supper, 1 Cor. 11. because it was instituted by Him, and was to be devoted to Communion with him; so this day is called the Lords-day, because it was determin'd by him, and ought to be dedi­cated to him in his Service and Worship, that we may approve our selves eminently the Lords Servants, upon that day which is eminently the Lords-day. And if so, it will challenge the Title, not only of a day of Rest, but Holy Rest: And if Men were not swarming full of Crotchets and Idle Whimseys, and Superstiti­ous [Page 126] Dotages, they would never scruple to call that a Holy Sab­bath day, which they must confess a Holy resting day.

But how came this precise qualm over our Enquirers heart, that he is so skittish at the word Sabbath, because forsooth it's not given the Day in the New Testament? They have some sin­gular priviledge, and prerogative surely, that may institute what Officers, what Offices they please, though neither Name nor Thing be found there, nor print nor mark of the least Foot-step, when the poor Non-conformists may not use indifferently an in­nocent word, which signifies no more in it self, then he will acknowledge to be found there.

But how is this a point of Judaism; or how one of the nea­rer causes of separation? If it be, we may confidently say we have imbibed both from the Liturgy of the Church, which teaches the Minister to rehearse the Fourth Commandment. Remember the Sabbath-day to keep it Holy; and then enjoins us all to pray, Lord have mercy upon us, and incline our hearts to keep this Law; but if this Word, this Dactrine, be of such pernicious a contagion, as to insect us with Judaism, and Non-conformity; we have need of another, miserere [...]i Deus! for keeping it.

That this name Sabbath, applyed to the Christian Holy-day of Rest, is found in Ancient Writers, I shall not urge. Ignat. Epist. ad Magnes. Let every one of us keep the Sabbath spiritually, not in bodily case, (only) but in the study of the Law. Not the Author of the Sermons de Tempore, (none of Austins, for any mans word will go further then his) for so we rightly sanctifie the Lords Sabbath, as the Lord hath said. In it thou shalt do no manner of work; but this I shall say, that he that denies it to be a Day of Holy Rest, it's no great matter what he calls it. And he that owns it such, must be most rediculously obstinate, that denies it may properly be so called.

2 We come to the dispute De Re. And first he charges the N. C. That the Lords-day amongst them, must have all the Nicety of Observation that the Iewish Sabbath had: and which is yet worse such Observation thereof is made one of the principal parts of Re­ligion.

What the Non-conformists hold and practise in this point, is so well known from their Writings and Conversations, that no man can possibly slander them, but he must do it against his Conscience; which had the Enquirer attended to it, would have tought him other Language: what was the practice of the best Christians who lived up in any good measure to the Holiness of their Profession, that is the practice of the Non-conformists; and wherein they come short, have cause to be humbled in the sight of God: If any Ind [...]viduals have added any Jewish Au­steri [...]ies, or invented any Superstitious severities to make the day a Legal Yoke, we wish they may be no more favou­ra [...]ly dealt with, then those other Additions that have been made to Religion.

[Page 127] For the publick Service of the day, I shall give the Reader a piece of Clemens Rom. lib. 2. cap. 59. On the Lords-day frequent more carefully the Temple of the Lord, that ye may praise God who made all things by Iesus Christ; whom he sent unto us, and suffer­ed him to dye for us, and raised him from the dead; for what can excuse him with God, who meets not to hear the saving Word of God concerning the Resurrection. On which day, we pray thrice, stand­ing, remembring him who after three days rose again.

For the private observation of the day, the same Author lib. 5. cap. 9. thus. We admonish you, Brethren and Fellow-Servants, that you fly vain words and filthiness, pleasant jests, & [...]. for on the Lords days, which are our days of Rejoicings, we do not permit you to do or speak any thing not savoury; for the Scripture s [...]h, serve the Lord with fear.

St. Hierom commends the Aegyptian Monks, that they designed the Lords days wholly to Prayer, and reading the Holy Scriptures. The Author of the Sermons De tempore. This day is called the Lords-day, that in it abstaining from all earthly works, and worldly pleasures, we should only give our selves to the service of the Lord: Let us therefore Brethren, observe the Lords day, and sanctifie it, as it was commanded them of old concerning the Sabbath. If our Enquirer had the trimming up of this Author, he had dressed him up for a Marane, a baptized Jew. Chrysost. on Gen. 2. God from the beginning did insinuate unto us this instruction, to set apart, and separate one whole day in the Circle of every Week, for spiritual exercises; And in Homil. 5. on Math. Let us prescribe this as an unmoveable Law to our selves, to our Wives and Children, to set aside one day of the Week, and that wholly to hearing, and laying up of things heard. Isidore Hispalensis: The Apostles therefore ordained the Lords-day to be kept with Religious Solemni­ties, because in it our Redeemer rose from the Dead, which was therefore called the Lords-day, that resting on the same from all Earthly [...]ts, and temptations of the World, we might intend Gods holy Worship, giving this day, due Honour for the hope of the Re­surrection we have therein.

But because our Enquirer admires the Piety of former Ages in this our Britain, I shall come a little home, and see what were the publick Constitutions of our own Nation. Leg. Inae. cap. [...]. An. 692. Si servus operetur die Dominied per praecep [...] domine sui, sit liber; & Dominus emendet 308. ad Witam: si [...]servus sine testimonio Domini sui operetur. Corium perdat, (i. e. vapulet) si liber operetur ipso die, sine iussu Domini sui, perdat libertatem: If a Servant work on the Lords-day at his Masters Command, let him be free, and his Master be fined thirty shillings, If a Servant without his Masters Order do any work, let him be whipped. If a freed Man work on that day, without the Command of his Master, let him lose his Freedom.

‘Concil. Bergham, cap. 10. An. 697. Si in vesperâ praecedente Diem solis, postquam sol occubuit, autin vesperâ praecedente Diem Lunae, post occasum solis, servus ex mandato Domini sui opus [Page 128] aliquod servile egerit, Dominus factum octaginta solidis Luito.’ If a Servant on the Evening before Sunday, after Sun-set, or on the Evening before Monday, after Sunset, shall do any servile work by Order of his Master, let his Master pay for his fault 4 pounds, c. 11. If a Servant on those days shall travel, let him pay to his Master si [...] shillings, or be whipped, c. 12. If a Free-man be guil­ty of the same offence, let him be liable to the Pillory.

Excerpt. Egb. Archiepiscopi Eborac, An. Chr. 750, c. 36. God the Creatour of all things made Man on the sixth d'ay, and upon the Sabbath he rested from all his Labours, and sanctified the Sabbath for the future signification of the sufferings of Christ, and his rest in the Grave; He did not rest because he was weary, who made all things without Labour, whose Omnipotency cannot be wearied; and he so rested from his Labours, that he made no other Creatures then he made before; He made no other Creatures after­wards, but whatsoever he made, he makes them every year, to the end of all time; He createth men in their Souls and Bodies; living Creatures and Beasts, without Souls; The Soul of Man is given by God, and he renews his Creatures, as Christ saith in the Gospel, My Father worketh hitherto, and I work; Christ suffered for us in the sixth Age of the World, and on the sixth day, and reformed lost Man by his Sufferings, and the Miracles which he wrought, He rested in the Sepulchre on the Sabbath-day and Sanctified the Lords­day by his Resurrection; for the Lords-day, is the first day of the New World, and the day of the Resurrection of Christ; and there­fore it is Holy, and we ought to be his, spiritually keeping a Sab­bath-day, Sabbatum Sabbatizantes

‘Leg. Presbyt. Northumbr. Mereaturam in Die solis exercere, & Curias allicubi celebrare prohibemus, opus etiam quodlibet, & omnimodam vectionem, sive in plaustris, sive in equis, sive in aliis oneribus ferendis, Qui contra hoc deliquerit solvat,’—We forbid any to Trade, or keep open Courts on the Sunday, and also all other work whatsoever, and all manner of Carriages, whe­ther with Carts or Horses, or in bearing any other Burdens: he that transgresses this Decree shall pay—‘nisi sit viator necessitate compulsus, vel ob cibi inopiam, aut ex caus [...] evitandi mimi­cos.’ Except he be a Traveller compelled by necessity, either by the want of Food, or to avoid the Enemies. Reader, whether this be Judaism or no, I shall leave to thy more sedate judgement; but it is a mighty strong temptation rather to be one of those old Iews, then one of the new Christians.

‘Leg. Eccles Canut. An. Christi 1032. Die quidem Dominico, mercata concelebrari, Populive conventus Agi, (nisi stagitante necessitate) planissimè vetamus. Ipso Die sacrosancto, praetereà à venationibus, & opere terreno prorsus omni, Quisque abstineto.’ We do absolutely forbid all Markets, and Assemblies of the People to be kept on the Lords-day, (except in case of urgent necessity) and more­over. Let every one refrain from Hunting, and from all other earthly business upon that sacred day.

A little now for diversion let us step over the Seas, and look in­to [Page 129] the temper of the times, under the Reign of Charles the Great: ‘Statuimus secundum quod Dominus in lege praecepit, ut Ope­ra Servilia diebus Dominicis non Agantur, sicut, & bonae me­moriae Genitor meus (Pipinus) in suis Synodallbus edictis man­davit, i. e. Quod nec viri Ruralia opera exerceant, nec in vineâ colendà, nec in campo Arando, vel foenum secando, vel sepem ponendo, vel in sylvis stirpare, vel arbore caedere, vel in Pe­tris laborare; nec comus construere, nec hortum laborent, nec ad placita conveniant, nec venationem exerceant:’ We ordain, as also the Lord hath commanded in the Law, that no ser­vile works be done on the Lords-day. As also our Father of happy memory, in his Synodal Edicts hath commanded, that is to say, That Men neither exercise the labours of their Farms, neither in dressing Vineyards, nor in Plowing, nor in Mowing Grass, or in laying a Hedge, or to grub up, or cut down Trees, or to labour in Quarries, or to build a House, or to order a Garden, or to hold pleas, or to practice Hunting. ‘Item foeminae opera Textilia non exerceant, nec Capillent; vestitús non consuant, vel Acu­pictile faciant, nec lanam Carpere, nec linum battere, nec publicè vestimenta lavare, nec verveces tondere, habeant li­citum, ut omnimodis. Honor & Requres diei Dominicae ser­vetur,’ Let not Women practice Weaving; let them not take pains about their Hair, nor mend their Cloaths, nor work Needle-work or Point; nor Card Wool, nor Heckle Flax, nor wash Cloaths openly, nor Shear Sheep, That the Honour and Rest of the Lords-day may by all means be secured. Const. Carol. M. fol. 32 It will be time now to draw to a conclusion, when I have noted:

§ 1. It looks like a piece of great disingenuity to Bait Dissen­ters like Jews, for the indifferent use of the word Sabbath, be­cause not found in the New Testament, and at the same time to worry them with Barking words, and Biting penalties, for not practising upon that very day. Humane Ceremonies, which (name and thing) are perfectly strangers to the New Testament.

§ 2. It seems so far from a next cause of Non-conformity, Re­ligiously to observe The Lords-day, that it were rather an Allure­ment to Conformity, when we observe the Church so strictly commands her Children in the Rubrick, After every Command­ment, Kneeling to ask God mercy for their transgression of the same. And if the Dissenters were of this Enquirers principles, they must be obliged to be Non-conformists, till the Liturgy in that particular should be Reformed.

§ 3. Its highly disingenuous to upbraid them with the less strictness of some of the Reformed Churches abroad in this one point, when they are not allow'd to vouch their principles and practices in twenty others.

§ 4. It deserves a most serious Enquiry, whether any Church did long maintain any splendour of Practical Religion, that grew remiss and loose in the Consciencious Observation of the Lords-day.

§ 5. Whether the strict and Religious attendance to the [Page 130] Worship of God on that Day, be a cause of Non-conformity or no, is uncertain; but this is certain, that the loose and formal observation of it, has been a direct and immediate cause of that Atheism and Prophaneness, and perhaps of those Iudgements which have broken in upon us.

§ 6. It ought to be matter of serious Humiliation and Re­pentance, both to the Conformists and Non-conformists, that between them both, they have suffered Piety to decline in their hands, by a visible degeneracy from the strictness of former time, in Sanctifying Gods name on his Holy-day.

§ 7. It ought to be considered, That they who of late times have written against the Divine Right of that day, have yet spo­ken so honourably of, and pleaded for, the Holy use of the day, as will justifie greater Reverence to the day, then I fear the Non-conformists are guilty of. The Learned Brerewood, Tract. 1. p. 47. I confess, It is meet that Christians should on the Lords-day abandon all wordly affairs, and dedicate it wholly to the Hunour of God. The B. of Ely, p. 255. Devout Christians, who are so piously affected, as that on the Lords-days, and other Holy-days, they do resolve to retire, and sequester themselves from secular business, and ordinary pleasures and delights, to the end they may more freely attend the Service of Christ, and Apply their Minds to Spiritual and Hea­venly Meditations, are to be commended and encouraged; for the doing thereof is a work of Grace and Godliness, and acceptable to God.

§ 8. It would be enquired, whether it have not a greater Tincture of Judaism, to enjoin other days for Holy-days, which have no f [...]ting in Gods word, then to spend the Lords-day in pursuit of those things which concern our Everlasting peace, which is clearly warranted thereby: B. Andrews urges this against Trask. The Apostles kept their Meetings on that day; on that day they were [...], i. e. held their sacred Synaxes, their solemn Assemblies: to preach, to pray, to celebrate the Lords Supper, [...], The Lords Supper, on the Lords-day; for these two words only, the Day and the Supper, have the Epithete of [...], in the Scripture, to shew that its alike in both.

5. A Fifth Instance of their Judaical Principle is their Doctrine of Absolute Predestination.

This Doctrine has perplext the Enquirer beyond measure, he would mention it every where willingly, but knows not where to mention it pertinently: It was lately one of the Pretended, or Apochryphal, and now its become a Real and Canonical, nay a near and immediate Cause, or at least the just sixth part of a Cause of separation.

I shall for once suppose, that all the Non-conformists are Sub­lapsarians: Now let him show me that Article or Doctrine to which this Church requires subscription, relating to the Decrees of God, to which a Sublapsarian cannot freely subscribe.

The 17 Art, of the Church speaks without question her fense [Page 131] in this matter: Predestination to life, is the Everlasting purpose of God, whereby before the foundations of the World was laid, he hath constantly decreed by his Counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ ou [...] of Mankind, and to bring them by Christ to Everlasting Salva­tion.

It were more for this Gentlemans comfort and credit, to write a serious and Compassionate Enquiry into the Pretended and Real, the Remote and near Causes of his own conformity to that Doctrine which he so pleasantly derides. And with what Engines, Machines, Screws and Pulleys he could hale his Conscience to a Sub­scription: The old Device was good. Lingud juratus sum, mente juravi nihil: It's a happy freedom of Spirit, a blessed enlargement of mind to subscribe any thing, and believe no­thing.

Two things there are which ought to have been cleared; first, that the Doctrine of predestination is a Iewish Prin­ciple, secondly, that it's a Cause, or a piece of a Cause of Non-conformity.

For the former he makes it out thus: He that seeks the source of so odd an Opinion, can in my [...]ind pitch no where more probably, then upon the absolute Decree of God to favour the Posterity of Abra­ham for his sake: Alas Poor Man! And had the Church of Eng­land (thinks he) no more wit, then to talk of an Everlasting Pur­pose before the foundation of the World, of a constant Decree to de­liver from Curse and Damnation some that he had chosen out of Mankind, and bring them to Everlas [...]ing Salvation, from such a Ridiculous Ground? But the difficulty was, how to make this a piece of Judaism; and when Men set themselves insuperable Tasks, they must rub through them as they are able.

The Second will yet be more difficult: For many Conformists have been, and are Sublapsarians. and some Non-conformists Subter-Sublapsarians: And the Enquirer told us p. 7. That the Articles of the Doctrine of our Church do with such admirable pru­dence and wariness handle these Points, (the Five Points) as if par­ticular respect was had to these Men, and care taken that they might Abundare sensu suo. So necessary it was our Author should con­fute his own Contradictious Cavils!

Well! Whether this Church, the Iewish Church, the Non-con­formists, or any, or all, or none of them be of this opinion, yet it is a most monstrous one! For (says he) The N. T. has often assured [...]s, that at the great day God will judge the World in Righ­teousness, and that without respect of Persons, he will render to every one according to his Works. Wonderful! And are the Sub­lapsarians all this while to seek, how God may be righteous in the Great Day; if he Derceed to give Grace to some Men which he ne­ver owed them, and left others to perish under the Fruits of their own Apostacy and unbelief?

6. The last Instance is their superstitious observation and inter­pretation of Prodigies.

[Page 132] The Works of God are all Admirable, those of Creation Glo­rious, those of Providence Mysterious; we have reason to Re­vere his Greatness in all that he doth them; his Wisdom in all, in that he can; his Goodness, in that he will make them Bow to subserve his own Counsels, and Purposes, in working together for good in them that love him. To fetch our Creed from that Book of Providence we allow not, it's well if we can make Gods use of them to awaken a sleepy World to Repentance.

The greatest Prodigy that has startled me of late, has been a Story that many tell us: That in several places in the Nation the Graves have been seen to Open, and many old Hereticks to have risen, and walk'd, and talk'd, and preach'd, and printed Books; whom we verily believed to have been as dead and rotten as their Heresies. Thus I remember Lirinensis calls Coelestius, Prodigiosum Pelagij Discipulum, That Prodigious Scholar of Pelagius: Some­thing was useful to have been said about Prodigies, and it must come in here, or no where, and therefore let it pass for a Iewish Opinion, and a sixth part of one whole Cause of Non-conformity.

[3] He reckons Pre [...]udice amongst the causes of our distra­ctions, and let it passe for a third: There is a sound sense, in which our Enquirers Notions may be very true, could we be but so happy as to hit out.

Tertullian complained sadly of those insuperable prejudices against the Christian Religion, under which they all gro [...]ed. Non s [...]lus aliquod in Causa est, sed Nomen. It was the Name of a Christian that was their greatest Crime. Bonus Vir Cajus S [...]jus tantum quod Christianus. A poor Woman amongst the Ignorant Devoto's of Rome, was instructed by her Ghost [...]y Father, that the Hugonots were all Monsters: It hapned that one of her Neigh­bours spying a Protestant passing by, told her, That Man is a Hugonot: It's imposible replyed she, He looks as like a Man as ever I saw one in my life. Thus are Dissenters by prejudice and partia­lity sentenced and executed in the peremptory Judgements of Many, before their Cause is heard, or thy admitted to a fair Defence and Tryal.

I shall therefore spare my common place Book, and reserve my stores for more important occasions, and at present borrow our Enquirers more refined Collections (for they will serve any Mans turn) to evince that prejudice is a Cause not why there are so many Non-conformists, but that there are no more.

This Prejudice alone was able to Seal up the Eyes of the Gentile World against the Sun of Righteousness, when he shone upon them in his brightest Glory, and to confirm them in th [...]r blind Idolatries, when the God that made Heaven and Earth gave the fullest discove­ries that it was fit for Mankind to expect.

Upon the Account of this, the Jews rejected that Messias, they had so long expected, and gloried in before he came, though he exactly answered all the Characters of Time, Place, Lineage, Doctrine and Miracles that their own Writings had described him by.

[Page 133] No wonder then if the Non-consormists suffer under Preju­dice amongst those that have not only seen their Doctrine stig­matized with the odious Marks of Judaism, their Churches with the Brand of Schism, their Persons with Treason and Rebellion, but also had been formed into a Combination against them; and so had both their Consciences and worldly Interest engaged against them and it.

For few have the generosity, and strength of mind to bear up against the Torrent of Times, or confidence enough to oppose the Impetuousness of common Vogue, or prevailing Opinion. There are not many that have the sagacity to discern the true Images of things, through those thick Mists that cunning Politicians cast about them, It's very ordinary to take the Condemnation of any Person or Party for a sufficient Proof of the Accusation, and to think the Indictment Proved. It was enough both with the Jews and Gentiles against our Saviour, that he was condemned as a Malefactor: The Ignominy of his Cross was a greater Argument against him with the Generali­ty, then the excellency of his Doctrine, or Evidence of his Miracles was for him.

The Arguments against Non-conformity were not weighed, but numbred: An Impeachment of Accumulative Disorder, Schism, Faction, Judaism, Popular Rashness, and Disobedience to Magistrates, was formed against them, and still there was more in the Conclusion then [...]uld be made [...]ut by the Premises, and in the Sum Total, then in the Particulars of which it consisted; for though no Point of all these could be proved against their Doctrine, Worship or Discipline, yet they must be so upon the whole, This being Agreed, the Cry is then, Crucifige! Destroy it Root and Branch.

To all which add, that it was the corrupt interest of some to deceive others into an ill Opinion of the Reformation, partly as being enra­ged, that any sparks of Primitive Purity should be left unquench­ed, which might burn up their vast hopes they had conceived of dividing the spoil amongst themselves: Partly being conscious to themselves, that by Reason of their no more then Declamatory, Vulgar and Puerile Abilities improved from Apothegms and Proverbial Sentences, they could not be fit to fill any considerable place in a Church Reformed according to the Scriptures; nor yet to content themselves with a private station in a persecuted Society; they therefore chose to fall in, where they might be entertained as useful Tools, and rewarded for their singular Talents of Re­viling.

And when once it is come to that pass. That by this Craft we get our Livings, (one, two, or three) like the Silver-smiths of Ephe­sus, no wonder if the Apostolical Doctrine and Government be cried down, and the Great Diana of Pauls-conformity, cried [...]p sooner then built. The sum is this; some men are blindly led by their Edu­cation, and care taken that they never come to a view of the Dissenters principles; others by Interest, forced to espouse that Religion that has the fairest Dowry; A third sort, by their Re­putation, [Page 134] that they may not seem to have been in an Errour; And when all these Causes shall (as they too frequently do) hap­pily concur, such an associated and complicated Temptation, will form a prejudice strong enough to oppose the clearest De­monstrations, and to stir up so much rancour and malignity, as shall incessantly persecute mis-represented Truth.

I will add one word from the Learned Author of Orig. Sacr. and conclude. It cannot be conceived. That many out of Affecta­tion of Novelty, should declare themselves Christians in the Primi­tive times, when so great hazards were run upon in the professing ofit: Few soft spirited men, and lovers of their own [...]ase, but would have found out some fine distinctions, and nice evasions, to have reconciled themselves to the publick Laws, and such things which the Primitive Christians so unanimously refused, when tending to Idolatry and Prophaneness.

An ordinary Judgement will soon determine, whether party may more plausibly complain of being pressed down with unrea­sonable prejudices. They that will appear in the Quality of Dis­senters, must stem the violent Current of prevailing Example, inveterate Custom, whilst others have nothing to do but skull away with the Tide, when it comes in, with the Celeusma of Queen­hithe, westward hoe! Lambeth hoe! Dissenters must storm the Turn-p [...]kes of Reproach, Poverty, and those more formidable ones of the displeasure of Friends, and wrath of Superiours. smoaking out in Imprisonment, or other penalties, besides the Ecclesiastical Chariti [...]s of Excommunication: The rest have no­thing more to do, but patiently and meekly submit to Prefer­ments and Dignities; And if they can but compass such a mea­sure of self-denial, as to renounce ruine and misery, and rise to such a height of contentment, as to be willing to enter upon Ease and A [...]luence, the worst is over, and their greatest pre­judices conquered.

4. The last cause of the Distractions and ill Estate of this Church, is the want of true Christian Zeal, and of a deep and serious sense of Piety. And the Enquirer wishes that it be not the greatest as well as the last. And so do I too! for the want of Zeal for Gods Com­mands, makes us so scalding hot for Humane Constitutions. The want of such a Zeal for the Authority of Christ as a King, makes us so bold to Invade his Office. The want of Zeal for the Per­fection of Scriptures, makes us so Zealous for unscriptural Tradi­tions. The want of Zeal for the substance, makes us so Zealous for Ceremonial shadows. When all those Spirits, that Holy ardour of Soul, that flame of Affection which ought to be expended in the love of God, and his Law, is evaporated in Airy spe­culations, contentions for, and impositions of new Inven­tions.

This Cause is plainly in the number of those, which like the Weathercock, conform to every gust of Wind, It is Communis juris, and therefore the first occupancy creates a Title.

What was it made the Primitive Church so unanim [...]s that it [Page 135] was not crumbled into parties, nor mouldred away in Divisions, nor quarrelled about Opinions, nor separated one part from another, upon occasion of little scruples, but because the turbulent [...]pirit of Imposition was not yet raised, nor ambitious domineering over the Faith and Consciences of the Brethren, had not yet got any considerable Head? It's true there was a spice of this encroaching Humour found amongst the Iudaizing Christians, who would needs obtrude their Ceremonies upon the Gentile Converts, as necessary to Communion with the Church; but the divinely inspired Apostles were ready at hand to check the growing Evil, and vindicate the Churches from the servi [...]ude [...]f beggarly Rudi­ments. It's true, Diotrephes his fing [...]rs it [...]hed to be tampering; but the Beloved Disciple that lay in his Masters Bosom, who was privy to his meek and gracious Temper, and knew how displea­sing such imperiousness was to him, gave an early and timous rebuke to the Attempts and Essays of Praelatical Arrogancy; and indeed he could not but remember, and was concern'd in it, how smartly Christ had snibb'd Aspiring Church-men.

That there was so much Tranquility therefore amongst the Primitive Christians, was not that they were without differing apprehensions; for mens parts were no more alike, nor th [...]ir Educa­tions more equal, then now: But because there was a Spirit of Condescension to, and mutual forbearance one of another. The strong, either in Knowledge or Authority, did not trample upon the weak; There was then some diversity of Eupressions, in which the Pastors of several Churches delivered themselves, (for there were neither Homilies nor Li [...]urgies) yet they did not dispute themselves into parties, because they made not their own Senti­ment; the Test of Orthodoxy, nor their private Faith the pu­blick standard and measure, to which all Christians should be tyed to subscribe; They allowed a latitude in things not funda­mental, nor had learned the modern Artifice of Fettering Con­sciences in the Chains of Assent and Consent, to the Dogmats of a prevailing party.

In those days me [...] were sincerely good and devout, and set their Hearts upon the Main; the huge consequence and concern of which, easily prevailed with those Holy men, to over-look other mens private Opinions: They were intent upon that wherein the power of Godliness consisted, and upon which th [...] Salvation of Souls depended; and so all that was secure, they were not so su­perstitiously concerned for Rituals, either to practice them, much less to impose them; They would not stake the Churches Peace against Ceremonies, and then play it away rather then not be Gamesters. They considered that they had all one God, one Faith, one Baptism, one Lord Iesus Christ; and never insisted upon one Posture, one Gesture, one Garment, one Ceremony: They, Good men! found enough to do to mortifie their Passions, to bear their Burdens of Afflictions and Persecution, to withstand the temptations of the Devil, and the contagion of evil Examples; And had no strength to spare, nor superfluous time to [Page 136] wast, to Conn the Theory of Ceremonies, and practice new devices.

But when men grow cold and indifferent about great things, then they become [...]ervent about the lesser; when they give over to mind a holy life and heavenly Conversation, then they grow fierce Dispu­tants for, and rigid Exacters of the sul [...] Tale of Ceremonies. Thus when the Scribes and Pharise [...] became so violent for the necessity of washing hands, they little regarded the cleansing of their Hearts; They that will make things indifferent to become necessary, the next news you hear of them is, that they make things necessary to become indifferent: when men cease to study their own hearts, they become very studious how to vex and tor­ment other mens; for then they have both leisure and confidence enough to trample upon their inferiours. Then it shall be a grea­ter sin for a Monk to lay aside his Cowle, then his Chastity, and to be a scrupulous Non-conformist to the Laws of Men, then a scandalous Non-conformist to the Laws of God.

In short (that I may say the same thing over again, which I have twenty times already said, and that I may convince the Reader that I have read Erasmus de (opi [...] v [...]orum, as well as his famous piece of the Art of Preaching) Then, and not till then, do the little Appendices of Religion grow great and mighty matters in mens esteem, when the Essentials, the great and weighty matters, are become little and inconsiderable; which I had had little need to have mentioned, but for the sake of those Elegant and Modish words, Appendices and Essentials, which in an Eloquent Ora­tion ought not to have been forgotten.—Dixi!

That there are Distractions in the Nation. Divisions amongst Christian Brethren, and a separation from the present Church of England in various degrees, is evident; The Industry of our Enquirer in Tracing out the Causes of them, has been very com­mendable, though his success has not been answerable. Had he pleased to approve himself a skilful and impartial, as well as a serious Enquirer, he had certainly directed us to one cause more, which for want of Ariadnes Threed, in the Anfractuous wind­ings of this Labyrinth, he has quite lost himself, and his Travels. Honest Gerson of old has notified it to the non­observing World, and from him I shall recommend it to the Reader.

There, can be (saith he) no General Reformation without the Abolitions of sundry Canons and Statutes, which neither are, nor reasonably can be observed in these times, which do nothing but en­snare the Consciences of men to their endless Perdition, no tongue is able to express what evil, what danger and confusion, the neglect and contempt of the Holy Scripture, (which doubtless is sufficient for the Government of the Church, else Christ had been an imperfect Law-giver) and the following of Humane Inventions, hath brought into the Church. Serm. in die circ. part. 1. 'Tis that which has ever been lamented, and by all moderate persons complained of: That unnecessary Impositions, have been made the indispensi­ble [Page 137] conditions of Church-Communion, without precept or pre­cedent from the Word of God.

To this cause had he reduced all our Divisions, he said more in those few plain words, then in all those well coucht periods wherewith he has adorned his Discourse, and darkened Coun­sel. As the matter of Law arises out of the matter of Fact, so the Justice of the Non-conformists Cause, appears from the terms that are put upon them in order to Communion; If the Terms be unjust, it will justifie their Cause; If they have sinfully ma­naged their Cause, its goodness will not justifie their Persons; what Dissenters usually insist upon for their Justification, I shall reduce to these Heads.

§ 1. They plead, that some things are imposed upon their Faith, tendered to Subscription, as Articles of Faith, which are either false, or at best, they have not yet been soo happy as to discover the truth of them: In Art. 20. They are required to subscribe this Doctrine, The Church hath power to Decree Rites and Ceremonies; which Clause of the Article, as we fear, it has been by some indirect means shuffled into the Article, it not being found in the Authentick Articles of Edw. 6. so it proves also, that the Terms of Communion have been enlarged since the first times of the Reformation.

They object also against that Doctrine in the Rubrick; That it is certain from the Word of God. That Children Baptized, and dying before the Commission of actual sins, are undoubtedly saved. The Scripture, the Protestant Churches, nor any sound Reason, have yet given them any tolerable satisfaction of the Truth of the Doctrine about the Opus operatum, of Sacraments: That Doctrine laid down in the Catechism; That Children do perform Faith and Repentance by their sureties, is also as great a stum­bling to our Faith, and we cannot get over it: How the Adult should believe and repent for Minors, or Infants Believe and Repent by Proxie. I omit many others.

§ 2. They plead, that they are not satisfied in the use of any Mystical Ceremonies in Gods Worship, and particularly they judge the use of the Cross in Baptism to be sinful: A Sacra­ment of Divine Institution according to the definition of the Church in her Catechism, is an outward and visible sign, of an inward and invisible Grace given unto us, ordained by Christ him­self, as a means whereby we receive the same, and a pledge to assure us thereof: where we have 1. The matter of a Sacrament, An outward and visible sign of an inward and spiritual Grace; 2. The Author of a Divine Sacrament, Christ himself 3. The End of it: to be a means to convey the thing signified, and a pledge to assure us of it. Hence it's evident. that it's simply impossible that any Church should institute a Divine Sacrament, because they can­not give it a Causality to those Graces it is instituted to signifie: Nevertheless it's possible for Men to institute Humane Sacra­ments; which shall have the Matter of a Sacrament, That is an outward Visible Sign of an inward Spiritual Grace; and they [Page 138] may pretend to ascribe an effect to it also to stir up, to excite, or encrease Grace and Devotion: And yet because it wants the right efficient Cause, it's no lawful Sacrament, though it be an Hu­mane Sacrament; Such an institution (say they) is the Sign of the Cross. An outward Visible Sign of an inward Spiritual Grace, Or­dained by Men as a means to effect whatever Man can work by his Ordinance. Here is the matter without Divine Signature, which is the thing they condemn it for.

3. They plead, that since Communion with the Church is sus­pended, and denyed but upon such Terms as take away Christian Liberty in part, and by consequence leave all the rest at Mercy; they dare not accept of Communion upon those Terms: There are some things which God has in the general left free and indiffe­rent, to do or not do; yet at some times, and in some Cases it may be my great sin if I should do some of them, as when it would wound the Conscience, and destroy the Soul of a weak Christian: If now I shall engage my self to the Church, that I will never omit such an indifferent thing; and the Soul of that weak Christian should call to me to omit it, I have tyed my Hands by engagement, I cannot help him, though it would save his or a thousand Souls out of Hell, because I have given away my free­dom to the Church.

4. They plead, that they ought not to hazard their Souls in one Congregation, if they may more hopefully secure them in another; for that their Souls are their greatest concernment in this World and the next: Now say they, there's no Question but Men Preach such as they Print with pubiick allowance; and there­fore they ought to provide better for their Souls elsewhere: Especially they say, That the Doctrine of Justification is Articu­lus stantis vel cadentis Ecclesiae, an Article with which the Church falls or stands: This Article, say they, in the Parish where we live is quite demolish'd by the Doctrine of Iustification by Works; we are bound therefore to provide for our safety and depart; and when we are once out, we will advise upon another Church, not which is tolerable, but which is most eligible, and in all things nearest the Word.

5. They plead, that there's no obligation upon them to own the Churches Power to impose new Terms of Communion; un­less the Church can prove her Power from Christ: it's not for them to disprove it; it lies upon her to prove it, and to prove it substantially too, or else it will be hard to prove it their duty to own it.

6. They say, the World is pestered with Disputes about Worship, about Religion; and therefore since all cannot be in the right, they are willing to go the safest way, and Worship God accor­ding to his Word: If the things disputed be lawful to be done, let 'em be so; they are sure its lawful to let 'em alone; and they think there's no great hazard in keeping to Scripture Rule, nor can believe that Christ will send any to Hell, because they did not Worship God in an External Mode, more neat and spruce then God commanded.

[Page 139] 7. They pretend, that the things imposed are parts of Wor­ship, which none can Create but God, nor will God accept of any but such as are of his own Creating; and whether they be Integral or Essential Parts they do not know, but in the Worship of God they find them standing upon even ground, with those that are certainly Divine: or at least as high as Man can list them.

8. They do not find that God ever commanded the things im­posed, either in general, in special, or their singulars; If God has commanded a Duty to be done, the Church must find a place to do it in; but though the Church must find a place for the Duty, a time for the Duty, she may not find new Duty for the time and place.

9. They are the more cautious of all Ceremonies, because the old Church of England, in her Homilies Serm. 3. Of Good Works tell us: That such hath been the corrupt inclination of Man, su­perstitiously given to make New Honcuring of God of his own Head and then to have more Affection and Devotion to keep that, then to search out Gods Holy Commandments, and do them.

10. They say, they have read over all the Books that have been written in justification of those things, and they find their Argu­ments so weak, their Reasons so futilous, that setting aside Rhetotick and Railing there's nothing in them, but what had been either answered by others, or is contradicted by themselves, which hardnes them in their Errour, who are gone astray into the right way.

11. They say, it's their duty to endeavour a Reformation ac­cording to the Word, which if others will not, they cannot help it, and hope they will not be angry with the willing.

CHAP. I.

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 con­tending 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 Reli­gion, 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 sur­render 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 Dis­pensatories, and out of those stores, promises us the choicest Medicines that may fit the Patients Case, and seem most practi­cable: And we cannot pray for a Physician better qualified, [Page 141] 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 great­est 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 in­vite 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 preven­tion: 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 Enqui­rer 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 unque­stionable 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; Eleu­therius 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 [...]esta­ment, 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) per­fect, 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 [Page 142] 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 desi­red▪ 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 An­tidote, 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 [...]p­on refuse instruction, and oppose their private Opini [...]ns to the pu­blick Wisdom: whereas, did these Men see further into things, they would then dis [...]ver a reason, of [...]any things they are now dissatis­fied 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 pri­vate 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 Wor­ship: 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 [...].

[Page 143] § 2. He answers Secondly. If it had come timely, yet the Re­medy is worse then the Disease, we esteem it better if one be ne­cessary, 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 acci­dent, took an occasion to fall into a [...], which elevating his B [...]ain [...]bove its natural and dull temper, to a due height re­quisite▪ 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 Endea­vours, and the Gentleman is at once delivered from his Di­stra [...]ion, and t [...]at [...]reater madness, Poetry: The King having lost the satisfa [...]tion he conceived in his Airy Fancies, and va­luing a Mad Vi [...]oso before a sober Logger-head, threatens to hang 'em up every Mothers Son, unless they did presently reco­ver him again to Wit, by putting him bes [...]des it: such Mounte­banks 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 de­ceive, 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 Spi­rit, 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 confes­sing a fallibility of judgement, should yet as peremptorily bind their Deoretals upon the Consciences, as if they not only pre­tended 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 [Page 144] Fists: when we hear of the Publick Wisdom and Conscience, and both fallible; and yet like Moses his Rod, swallowing up the pri­vate 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 In­fallible 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 con­firmed to us by Autopsy; for whatever have been his Determina­tions 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 [...] & [...], 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 univer­sal 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 [Page 145] 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 hu­mour 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 for­mer part seeing well that Men are grown too Pursey to be crambt up with the Religious observation of the Lords-day, has pru­den [...]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 Do­ctrine; that can teach men by their writings or practice, how they may retain these vanities, and never throw off their Bap­tismal 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 to­gether 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 Roma­nists, 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 Phar­mocopaeia 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 ad­ded a few drops of the Spirits of Vitriol; And yet the last Edi­tion 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 pri­mitive design, to silence all disputes, and stop the mouth of all gain-sayers; when all is done, there's no Argument convin­ces so effectually as Stone-dead; The wild-Irish themselves will [Page 146] 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 Hal­ters: 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 perse­cuted, 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 [...]i­cted, 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 per­swaded to practise it our selves: Had we but now an exact Defi­nition of Cruelty, we should soon be satisfied whether the En­quirer 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 Tole­ration, 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, what­ever 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, Athe­nagora [...], and Tertullian, who pleaded for a Toleration of their Innocent profession: It is the main ingredient in that famous [Page 147] 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 de­stroyed 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 swee­tens 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 privi­ledge 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, For­n [...]cation, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulation, Bitterness, Strife, Seditions, He­refies, 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 To­leration in Ceremonies, and the Tolerating of Idolatry? that knows not the nice difference between Tolerating every thing and no­thing? 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 Ap­ply 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 Commu­nion 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 con­tempt, and recommended it to a probationary experiment; self­preservation would make a harsher medicine then this go mer­rily 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 proportion­able widening the foundation: But let us hear our Betters.

§ 1. For my part (says he) If such a Course please our Gover­nours, I have no mind to oppose any thing to it. They are infini­tely obliged to him, surely, that if they please to shew kind­ness 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 [Page 148] 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 for­warded 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 mul­titudes of unnecessary Conditions, are like him that receiving a clear Estate of Inheritance from his Father, leaves it encum­bred, 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 ex­pectation. 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 appearan­ces 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 Na­ture [Page 149] 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, Alexan­ders 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 ac­cidents 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 Comprehen­sions, 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 Imagi­nation: 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 ten­derness; 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 ampli­fying 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 [...], 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 [Page 150] 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 Dis­senters, 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 expe­dient 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 Controver­sie 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 authori­tatem eâdem facilitate, contemnitur, quā proponitur; What­soever 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 Ad­vice, 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 fur­ther. 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 condi­tions without sin, the Imposers may abate of the Conditions with­out [Page 151] sin, and therefore they are the proper Subjects of Instructi­on: 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 com­monly 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 Instru­ctions? 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 Instru­ctions look very like those of Spain, who use to exhort and in­struct the poor wr [...]tches caught in the Iron Claws of the Inqui­sition; 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 In­quisition; which is just the plea of the Papists for all their Barba­rities: 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.

SChism is an Ecclesiastical Culverine, which being over­charged, 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 neces­sity to secure and establish their own Acquists over m [...]ns Con­sciences, 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 Do­minicis, & Deum metuens à peccatore praeposito separare se debet. A people fearing God, and Conscienciously obsequious to his Com­mands, (not only may, but) ought to separate it self from a scan­dalous 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 Pri­mitive times, was esteemed a Crime so unpardonable, was, be­cause the Church made no other Terms of enjoying her Commu­nion, 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 Com­munion 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 [Page 153] 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 ne­cessary 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 Careful­ness 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 suffi­ciently 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 co­ver 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 [...],

[Page 154] § 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 recon­cile all minds: and to requite his kindness, I will repay his obser­vation with this other; that they either are not the Apostles Suc­cessors 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 separa­tion, 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 Shep­herd smitten, and the Sheep scatter'd; whereas, he that espouses Re­ligion 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 plea­sure 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 [Page 155] 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 hea­vily charged the Churches, having sprung from Ceremonies, from needless Impositions, from unnecessary Terms of Commu­nion; They who take such pleasure to beget th [...] one; may be pre­sumed 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 sequi­tur 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 illustra­tion proceeds hitherto but very oddly, for there, the quarrel was, who should have the Child, and be reputed the true Mo­ther 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 Mo­ther 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 Wheelbar­row 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 condes­cending 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 moye­ty, 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 de­struction: 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 Apo­cryphal 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 [Page 156] 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 themsel­ves 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: [...], ch. 12. v. 25. That there may be no Schism in the body, [...]. 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 defini­tion 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 de­parts 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 Con­gregation 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 institu­tion; but I shall wave these and many more, till he has discan­ted 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 him­self, nor being cast out of the Society, remains still a Member of it. This is indeed too true, And hence it is, that many Chur­ches [Page 157] 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 reluctan­cy: 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 Con­dition, 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 law­fulness 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 pre­cious life preponderates and turns the Scale of the will, yet none will condemn that poor Merchant of too little affection to his Mer­chandise. 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 joynt­ed: for it ought to be defined a departure from a particular Church of Christ; to distinguish it from such a Constitution, as is either [Page 158] 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 forbea­rance 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 insti­tuted 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 Do­ctrines 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 insti­tuted, 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 Com­munion 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 so­lemnly 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 Mem­ber of such National Church or Constitution, because it pas­ses for a Current Maxime. That the Church is in the Common­wealth, [Page 159] 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 with­out 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 im­plicite 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 contri­vance; 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 accord­ing 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 Sa­viour, when the case was put, found out a middle way betwixt Di­vorce 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, [Page 160] 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 hun­gry 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, [...], 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 sub­scribe, 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 ap­parent 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 re­quired 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 Com­munion; for not only in Reason, but in Religion too, that Maxime admits of no Release,▪ Cautissimi cujusque praeceptum, quod du­bitas 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 [Page 161] vain desire to know more then is revealed, they have attempted to devise things, of which we have no Light neither from Reason nor Revela­tion; neither have they rested here, but upon pretence of Church Au­thority (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, Admi­nistration 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 pre­scribed 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 dange­rous; 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 consi­deration. 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, ‘quamcun­que 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.

[Page 162] 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 preach­ing, 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 law­ful 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 pre­tence 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 be­yond 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, & secun­dum 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 Eng­land, shall either out of choice, or necessity, transplant him­self 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 Vil­lages, and far more differing from the Parochial Usages and Cu­stoms, 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.

[Page 163] § § 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 just­ly 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 vio­lations 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 with­draws, 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 Schis­matick; 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 vi­tious, 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 Rea­son to suppose any Man to be a Hypocrite in the matter of sepa­ration, 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 un­clean, 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 separa­vation, [Page 164] 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 separa­ted 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 Roma­nists, 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 re­plies 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 Rea­sons, 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 Dis­senters, 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 Ro­mish 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 [Page 165] up in the most holy faith, but nothing of the nature of the abomi­nable 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 se­parating 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 be­cause they are satisfyed that the things required unto Commu­nion as the antecedent conditions of it, or to be practised in commu­nion as the mattor of it are indifferent in their use and applica­tion, 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 im­pregnable 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 visi­ble 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: [Page 166] and have reason to fear that some who provoke them to assert the sinfulness of the terms, will make such an Assertion an unpar­donable 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 presum­ptions, such as may s [...]agger a person of good judgment and dili­gence: 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 per­sons 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 Wor­ship, 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 ne­cessary 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 toge­ther, 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 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 [Page 167] may when he pleases speak his three things, which if they be per­tinent 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 unne­cessary, 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 Con­ditions: 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 Au­thority. 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 be­fore 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 bur­densom 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 trans­gressed 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 com­manded, 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 bon­dage; 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 Commu­nion 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 with­out [Page 168] 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 com­manding, 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 possi­ble, 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 ju­stific any separation; concerning the burdensomness we have spo­ken 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 suspi­cions 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 im­posed 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 impo­sed 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 occa­sioned 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 Ido­latry [Page 167] was committed in; and therefore we have Reason to su­spect 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 waver­ing; thinking there can be no great difference between those Re­ligions, where there is so great a Symbolizing in outward modes and Ceremonies.

3. They are sure that all uncommanded worship is forbidden wor­ship, 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 confes­sedly 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 sepa­ration: 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 suspensi­on 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 pre­gnant 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 pret­tily 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 beg­ging 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 confu­tation 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 [Page 168] 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 un­lawful 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 con­demn them are confessed to be too blame in clogging their Com­munion 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 Church­es [Page 169] will justifie and acquit that person of the Guilt of Schism, who being found in the faith, holy in his life, earnestly plead­ing, 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 parti­cular 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 remo­tionem 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 in­different, 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-ne­cessity of some of the Terms is no sufficient warrant of separation: which fault is an argument some call an Ignorance of the Que­stion, 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 con­junct 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-neces­sity 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 Conse­quence, 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 there­fore 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, [Page 170] 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 Com­mand of God, do become at that time, and under those circum­stances 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 in­form 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 im­position; 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 be­cause 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 [...] con­stitution, he posts us over to the Introduction, and w [...]en we come to turn over this Introduction, there's an honest we [...]l­meaning 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 opi­nion 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 Coun­try, 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 [Page 171] motion; Let this Church admit of the use, and practise of some things not absolutely necessary, yet neither in their nature sin­ful, 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 chil­dren.

All this while I distrust not the Readers A [...]umen to see the Sophistry; He would make it out there's no Church which ad­mits not some determinations, not strictly and absolutely neces­sary; 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 war­rant 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 govern­ed, more peaceably and inoffensively manadged, the Ord [...] nances more methodically and orderly administred, and the spiritual and eternal welfare of souls more effectually ad­vanced.

(3) The third and last thing he will say is, that somethings are necessary to t [...]e Constitution and administration of a parti­cular Church, that are not in themselves necessary absolutely consider­ed; 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 bet­ter 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 argu­ment 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 Commu­nion 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 demon­strandum.

He has been told over and over again, that many things not ne­cessary in themselves, may become necessary pr [...] hic & nunc, but then they must be thus qualified, before they can be fit mat­ter of a Churches determination. 1. They must be neces­sary one way or other, Antecedently to the Churches deter­mination; 2. The necessity must extend as far as the deter­mination: 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, [Page 172] 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 Ima­ginary Exigencies as an Engine of ambitious spirits to try con­clusions upon mens Consciences, or practise upon their [...]ame­ness, 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 deter­mined 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 im­possible to meet no where. But if the divine will hath not deter­mined 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 deter­mined 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 compre­hended under that General precept. Let all things be done de­cently 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 sing­ing of Psalms, and in every Religious Exercise, seeing that pre­cept enjoyns all things to be done decently and in order. And we [Page 173] 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 com­prehended under the Rule.

Nevertheless our Enquirer is resolved he will give us two In­stances of this Truth that some things are necessary to the Consti­tution, 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 accom­modation 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, [...]. Now let him try his skill to conclude a power to impose things un­necessary from this fact of theirs, who only imposed things ne­cessary.

§ 2. That a Council had the Immediate assistance of the Holy Ghost, and might more safely adventure upon such an Imposi­tion, then any particular or National Church, who as they have no promise, cannot in faith expect any such extraordinary dire­ction; 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. [Page 174] 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 cir­cumcised 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 reinfor­ced their scatter'd squadrons from certain of the Sect of the Phari­sees who believed, (v. 5.) saying, That it was necessary to Circum­cise 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 stran­gled, 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 Contra­cted 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 Profes­sors 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 Ca­non was in force, and the sharpest edge set on it, I question not but that the Gentile Christian might have eaten the [...] 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 [...], fragments, or portions of the sacrifices sent to me by the Heathen Relation, or of those things that were killed by sus­ [...]ocation: [Page 175] 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 debau­cher 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 De­cree. 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 in­dispensable 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 hu­mour'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 Ca­nons 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, expe­cting 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 them­selves, (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 Monarchi­cal, or Aristocratical, Episcopal, or Consistorial. This seems very dangerous Doctrine, for now it seems Episcopal government is de­graded of its old pretence to a jus Divinum: And now the Presby­terian 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 margi­nal reading; his Chethib, and Keri, do strangely vary, and its like to [Page 176] 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 go­vernment, which I sincerely think to be both best in it self, and Apostolical for it's Antiquity: Thus the Author of the Introdu­ction, 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 reputa­tion; 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 Igno­rance. 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 con­trary 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 irrecon­cileable 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 re­quired Episcopacy should be a Thing indifferent: but the neces­sity 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 abso­lutely 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 spe­cies, 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, [Page 177] 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 govern­ment 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 Administra­tion 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 him­self and his friends. If Episcopal government be best in it self, how will he thence conclude the Churches power to Impose in­different things, unnecessary things; which are not best in them­selves? But if Episcopal government be indifferent, and unne­cessary 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.

IT was my Unhappiness to read of one; who, to an excellent Discourse of the influence of Adams Trans­gression upon the misery of mankind, made this Blas­phemous 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 contemp­inous transgres [...] of a common Order and Discipline, is no small of­fence 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 Com­mands, 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 offer­ed up as a Holocaust, to the peace and unity of the Church, in those flames they have kindled: But he comes to explain him­self: 'Tis not that the Ceremonies should become a Burnt-offer­ing to Peace; but that the Consciences of the Dissenters should be Sacrificed to the Ceremonies: or, which is more to his pur­pose, 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, be­cause their temptations are less pressing, and so being more easily avoidable, have less to plead in their excuse, or Defence, But [Page 179] an Imposing spirit, alwayes turns the wrong end of the Perspective­glass, 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 occa­sion: Little, when their Imposing is vindicated; and Great, when the Neglect of them comes to be punished. Little, or no­thing, 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 perpe­tuate our Divisions, nor intail quarrels upon innocent poste­rity, who are not yet imbroyled in our Contentions; upon the account of those things, which the Church may well spare with­out any eclipse of her Glory; part with, without Impeach­ment 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 acknow­ledge 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 de­mand 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 war­rantable. Had the Popes Terms been much lower, they had been much too high for our Ancestors to come up to: And [Page 180] 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 pu­blick, 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 Autho­rity. But who can measure the Sphere of the Magistrates Autho­rity, 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 circum­stances 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 Magi­strate 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 ulti­mately, 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 dister­minated 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 Magi­strate, 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 Circum­stance; 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 Prin­ciple will bear a mans charges through all the Turks Do­minions, and make any man a free Citizen of Malms­bury, [Page 181] when once Conscience is sacrificed to the Deity of Le­viathan.

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 dif­ference; 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 esta­blishment 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 contri­ved piece of Mechanism, have certainly fitted him to this Hy­pothesis: 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 Renoun­ced 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 [Page 182] dispute it fairly with him, whether the Terms of Communion be the same that were from the Beginning? If the Church of Rome be war­rantably deserred, because her matters stand not in the Primitive posture: They that can make the plea, will expect the same privi­ledge. 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, Ge­stures, 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 indiffe­rent, 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 out­ward 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 Sa­crament 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 My­stical Ceremony come short of this Description, whose declared end is, To stir up the dull mind of man to the remenbramce of his du­ly 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 sal­vation. 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 [Page 183] 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 Scrip­tures: 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 Ma­trimony, 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 Super­stition.

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 di­stance; though it would not be so prudent to preach this Do­ctrine where the Popes great Horse sets his foot: All the use I shall make of it is this little: That if the introduction of Pagean­try 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 ob­serve how the Romanist will belabour him with his own Cudgel: p. 122. Its the custom of those that have a mind to quarrel, to ag­gravate, 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 Catho­lick Church upon, they would be so far from seeing Reason to perpe­tuate 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 Consi­deration 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 De­clamation 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 Eng­land [Page 184] 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 Commen­surate Rule of all Religious Worship, and if they do not part with thus much of their faith, they must live in a Contradi­ction 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 par­ticular; 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 ra­ther subscribe like Brutes, then run the risque of being persc­uted 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 Giz­zard, the other the Liver stuck under the wings of his Sacerdotal Habiliments, from one of his Rectories to the other, to give Di­sturbance 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 [Page 185] our private to the publick wisdom; this is that blessed state where­into 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 doubt­ing 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 Eng­land 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 consi­derable, but let our Consciences be concerned about no other; no other Sacraments, no other Rule of Life, no other Devo­tion, 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 per­formed his promise well enough, but for his fidelity, the Dis­sentets sadly complain of him: I shall therefore crave the li­berty 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 ap­pointment 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 Canton­ed 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 [Page 186] Church then Christ hath instituted?

§. 4. Whether it be an apparent invasion of, and open re­proach to the Regal Office of Christ, for any Society of his to in­stitute either new Officers or new Offices, for the Govorning and Administring that Society, which the head hath not al­lowed.

§. 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 Con­formed, be not a Corruption, which ought to be Reformed by those Laws?

§. 6. Whether if a Church shall peremtorily refuse to re­move such Officers, Offices, Ordinances, superadded to the E­vangelical Law: A person that shall separate from its Commu­nion 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 a­void 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 du­ty, 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 per­petually 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 solemn­ly to do all that Christ requires him to do, and not contra­dicting such engagement by Conversation, arguing him of prae­valent 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 [Page 187] not approved by the Word of God, he shall adjoyn himself to some other particular Church, where the Doctrine of Christia­nity 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 indiffe­rent things above their indifferent Natures, and make them Holy in their use, and relation, appropriated to Gods imme­diate Worship, and impose them as the Terms of exercising the Ministerial Office?

§. 17. Whether any Church hath power to institute new de­dicating, 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 re­nounce all such lawful endeavours, upon pain and peril of cast­ing out of Communion; I may not wave the society of the cor­rupt 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 mo­destly 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 lit­tle, 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 pur­chased? 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 [Page 188] 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 pri­vate 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 Insatia­ble 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 ano­ther, 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. ‘Sa­crum 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 [Page 189] 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 accep­table 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 In­tegrals; his essential parts, Body and Soul remain: Thus he may cut off even what he pleases of Religion, all Worship, all Sacra­ments, 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: [...]; What's far more beautiful then our own Reason? And he Answers: [...]. 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 beau­tiful 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 peacea­bly 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 whe­ther 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 [...], 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 [Page 190] 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 Con­cerns, 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 di­versity 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 Consti­tutions in pieces? I doubt we shall never put them right together again; or must we have no Peace till all the propensities and incli­nations, rooted and riveted in our Beings, Natures Tempera­ments, besides that second Nature growing out of Custome, be stor­med? The Terms of Peace will be next to desperate this way. What then, must the prevailing party commit a Rape upon the intelle­ctuals 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 Re­cantations before they have cause for't? Alas this is but to Pro­selyte 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 Sen­timents which they have contracted from insuperable weakness, or less happy Education, whilst they are good men, good sub­jects, good Christians, sound in the Faith, and Worship God no worse then the Scripture commands them. And he that [Page 191] 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 with­out 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 conside­rable to his design: Who affirms how St. Basil dissembled the Coesseu­tiality 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 Autho­rity, 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 per­fectly insignificant, unless they could nick the very [...] 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 excel­lent 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 Condescen­tions 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 [Page 192] 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 re­buked 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 Condes­cention 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 con­descend to the Clergy, and then it supposes them to be the stub­born 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-confor­mists 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 Constitu­tions, [Page 193] 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 Sal­vation.

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 Sacra­ments, 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 Com­mands, 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 an­swer 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 fan­gles, 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, deter­mines to pay it, and works a Miracle to enable Peter to pay it. An unanswerable Argument that Non-conformists are not exempt­ed 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 [Page 194] 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, accommo­dated his Ordinances to the Jewish Customs, therefore the Non-conformists who have no power over worship, may accom­modate their practices in Worship to the present Customs St. Basil concealed his judgment in a great Truth Therefore Non-con­formists 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 Iudg­ment to the private Conscience are wholy irregular; yet since he has appealed to Conscience, to Conscience he shall go; whose deter­mination 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 indiffe­rent, 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 wor­ship shall Commence at Nine, or ten a clock, or whether it shall be celebrated in a house of Timber or stone, in which De­termination 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 com­manded, 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 Instru­ments 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 [Page 195] 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 concur­rence 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 Pro­fession, or open practise, when such forbearance shall be compen­sated 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 Spi­ritual 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 Con­sciences 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 pru­dently, that therefore I ought to sit still. 5. I am much dissatis­fied how it should follow from hence, what he makes his con­clusion: That we may change any Rite or Ceremony that we have a great kindness for, for one more grateful to others: [Page 196] 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 Asser­tion 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, there­fore we may practise Ceremonies, which I am either fully sa­tisfied 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 Law­ful. He that Commanded me not to judge my brother, did not command me to Imitate him.