FOr the underſtanding and right ſtating of this Queſtion, I will ſuppoſe theſe two things;

1. That a Chriſtian may be a Magiſtrate; this I know many do deny, grounding themſelves upon that Diſcourſe of our Saviour to his Diſciples, Ye know, ſaith he,Mat. 20.25. that the Princes of the Gentiles do exerciſe Dominion over them, and they that are great, exerciſe Authority upon them. But it ſhall not be ſo much amongſt you: from whence they inferre, that all who will be Chriſts Diſciples, are thereby forbid any exerciſe of Temporall Sovereignty. And I remember amongſt many other of the Primitive Writers, who were of the ſame opinion, Tertullian in his Apology doth expreſly ſay, Nos ad omnem Ambitionis curam frigemus, &c. We 1. Chriſtians, ſayes he, have not the leaſt Taint of Ambition, being ſo farre from affecting Honours, that we look not after ſo much as the Edileſhip, which was the loweſt Magiſtracy in Rome; and afterwards of Tiberius, Tiberius, ſayes he, would have become a Chriſtian, if either the world did not need, or it were lawfull for Chriſtians to be Emperours. Many other expreſſions there are both in Tertullian, Cyprian and Origen, to the ſame purpoſe. But becauſe the Practice of the Chriſtian world, down from Conſtantines time, even in the moſt Reformed Churches, hath carried it in the Affirmative for Chriſtian Magiſtracy; and the contrary Doctrine, beſides the Gap it opens to all Civill Confuſion, is built only upon ſome remote Conſequences from Scripture, rather than any direct proof. I will therefore admit that a Chriſtian may lawfully exerciſe the Higheſt place of Magiſtracy, only, as the Apoſtle ſaith in another caſe, in the Lord, i. not extending his Commiſſion farther than the Word of God doth warrant him.

1. I will ſuppoſe that there are ſome things in their own Nature Indifferent, I mean, thoſe Outward Circumſtances of our Actions; which the Law of God hath left Free and Arbitrary, giving us only generall Precepts for the Uſe of them either way: Such are, Do all things to the glory of God, And, Do what makes moſt for edification, and the like, which Rules whoever obſerves, may in things Indifferent, either do or forbear them, as he in his Chriſtian Prudence ſhall think Convenient.

Of theſe Indifferent Things ſome are Purely ſo, as the Time and Place of meeting for Religious Worſhip; which ſeem to me, to be ſo very Indifferent, that they cannot without great violence, be wreſted to any ſuperſtitious Obſervance; and therefore concerning theſe I do not diſpute.

Other things there are commonly ſuppoſed Indifferent in their own Nature, but by Abuſe have become occaſions of Superſtition: ſuch as are, Bowing at the Name of Jeſus, the Croſs in Baptiſme, Pictures in Churches, Surplices in Preaching, Kneeling at the Sacrament, ſet Formes of Prayer, and the like; All which ſeem to ſome Indifferent in their own Nature, and by any, who is perſwaded in his Conſcience of the Lawfullneſs of them, without doubt may lawfully enough be practiſed; yet I hold it utterly unlawfull for any Chriſtian Magiſtrate to impoſe the uſe of them. And that for theſe Reaſons.

Firſt, Becauſe it is directly contrary to the Nature of Chriſtian Religion in generall, which in every part of it is to be Free and Unforced; for ſince the Chriſtian Magiſtrate cannot, as I think now all Proteſtant Writers do agree, force his Religion upon any, but is to leave even thoſe poore Creatures the Jews and Mahumedans, to their unbelief (though they certainly periſh in it) rather than by Fines and Impriſonments to torture them out of it; then much leſſe may he abridg his Fellow Chriſtian, in things of leſſer Moment, and which concerne not the ſubſtance of his Religion, from uſing that Liberty in ſerving God, which his conſcience prompts him to, and the Nature of his Religion doth warrant him in. For God as he loves a chearfull giver, ſo likewiſe a chearfull Worſhipper, accepting of no more, than we willingly performe.

Secondly, And more particularly. This Impoſing of Things Indifferent, is directly contrary to Goſpel-Precept. Our Saviour doth in many places Inveigh againſt the Rigid and Impoſing Phariſees, Matth. 23. for laying yoakes upon othe • s, and therefore invites all to come unto him for Freedome, Take my yoake upon you, ſaith he,Matth. 11. for it is eaſie, and my burden is light. And, If the Sonne ſet you Free, Ioh. 8.36. then are you Free indeed. Where by Freedome I do not only underſtand Freedome from ſin, but from all Humane Impoſitions; ſince the Apoſtle Paul doth ſeem to allude unto this place, in that Command of his to the Galatians, Stand faſt in the Liberty, wherewith Chriſt hath made you free, and, Gal. 5.1. be not again entangled with the Yoake of Bondage; where, that I may prevent an Objection, I will grant, that by Yoake of Bondage, he underſtands Circumciſion and other Jewiſh Ceremonies; but from thence I will draw an unanſwerable Argument againſt the urging of any other now upon a Chriſtian Account; ſince that the Moſaicall Ceremonies which had ſo much to plead for themſelves, upon the Account of their Divine Originall; and which, even after they were fullfilled by our Saviour, ſtill remained indifferent in their Uſe, and were ſo practiſed by Paul; yet when once they were Impoſed, and a Neceſſity pleaded for their Continuance, the Apoſtle Writes ſo ſharply againſt them, exhorting the Galatians to ſtand faſt in their Liberty, as part of our Saviours purchaſe. If this, I ſay, was the caſe with thoſe Old Rits, then much leſſe can any now Impoſe an invented forme of Worſhip, for which there cannot be pretended the leaſt warrant that ever God did Authorize it. And it ſeems altogether needleſſe, that the Jewiſh Ceremonies, ſhould, as to their Neceſſity at leaſt, expire and be abrogated, if others might ſucceed in their roome, and be as ſtrictly commanded, as ever the former were. For this only returnes us to our Bondage again, which is ſo much the more intolerable,Iac. 1.25. in that our Religion is ſtiled the Perfect Law of Liberty: which Liberty I underſtand not wherein it conſiſts, if in things Neceſſary, we are already determined by God, and in things Indifferent we may ſtill be tied up to Humane Ordinances, and Outſide Rites, at the pleaſure of our Christian Magiſtrates.

To theſe Scriptures which directly deny all Impoſition, may be added all thoſe Texts, which conſequentially do it, ſuch as are Do to others, as you would have others do to you: And who is there that would have his Conſcience Impoſed upon? And, You that are ſtrong, Rom. 14. bear with the Infirmity of the weak; Whereas this practiſe will be ſo farre from eaſing the Burden of the weak; that if men are at all ſcrupulous, it only laies more load upon them. Theſe Scriptures, with many hundreds the like, ſhow that this kind of Rigour is utterly inconſiſtent with the Rules of Chriſtian Forbearance and Charity, which no Chriſtian Magiſtrate ought to think himſelf abſolved from: Since though as a Magiſtrate he hath a power in Civill things, yet as a Chriſtian, he ought to have a care that in things of ſpirituall concernement he grieve not the minds of any, who are upon that Relation, not his Subjects, ſo much as his Brethren: and therefore ſince they have left their Naturall, and voluntarily parted with their Civill, they ought not to be entrenched upon in their Spirituall freedome: eſpecially by ſuch a Magiſtrate, who owning the ſame Principles of Religion with them, is thereby ingaged to uſe his Power, only to ſupport, and not to enſnare them: to Bound perhaps, but not to abridg their Liberty; to keep it ind • ed from running into Licentiouſneſs (which is a Morall Evill) but not to Shackle, Undermine and Fetter it, under pretence of Docency and Order. Which when once it comes to be an Order of conſtraint, and not of conſent, it is nothing elſe but in the Impoſer, Tyranny; in the perſon Impoſed upon, Bondage: 1 Cor. 7.23. and makes him to be, what in things appertaining to Religion we are forbidden to be, viz. The ſervants of men. Ye are bought, ſaith the Apoſtle, with a price, and manumitted by Chriſt, be you not the Servants of men: which prohibition doth not forbid Civill Service, for he ſaid alittle before, Art thou called while thou art a Servant? Verſe 21. care not for it; but if thou canſt be free, uſe it rather, Implying, that Civill Liberty is to be preferred before ſervitude, yet not to be much contended for, but held as a matter Indifferent; but when once our Maſters, ſhall extend their Rule over the Conſcience, then this precept holds valid, be ye not the Servants of men.

Thirdly, It is contrary to Christian Practiſe, of which we have many remarkable Inſtances:

1. The firſt ſhall be that of our Saviour Chriſt, who was of a moſt ſweet and complying diſpoſition; he ſayes of himſelf, that he came Eating and Drinking, i. e. doing the common Actions of other men; and therefore he never diſdained to keep company with any, even the meaneſt and moſt deſpicable ſinner; his retinue conſiſting for the moſt part of thoſe the Jewes called, 〈 in non-Latin alphabet 〉 , i. ſinners in an eminent and notorious manner; whom as a Phyſician he not only cured; but as a mercifull Prieſt ſought out to ſave. Yet when his Chriſtian Liberty came once to be invaded, he laid aſide his gentleneſſe, and proved a ſtiff and peremptory Aſſertour of it. To omit many paſſages, of which his Story is full, I ſhall mention but one,Matth. 25. and that was his refuſing to waſh his hands before meat. This was not onely a thing in it ſelf Indifferent, but likewiſe had ſome Argument from Decency to induce, and a conſtant Tradition from the Elders or Sanhedrim to enforce it, who at this time were not only their Eccleſiaſtical, but their Civill Rulers: Yet all theſe Motives, in a thing ſo innocent and ſmall as that was, would not prevaile with our Saviour to quit his Liberty of eating with unwaſhed hands. And in defence of himſelf, he calls them ſuperſtitious fools, and blind guides, who were offended at him; and leaves two unanſwerable Arguments, which are of equall validity in things of the like nature. As

1. That this was not a Plant, of his Fathers planting, and therefore it ſhould be rooted up; whereby our Saviour intimates, that as the Phariſees had no divine warrant to preſcribe ſuch a Toy as that was, ſo God would at laſt declare his Indignation againſt their Supererogatory Worſhip, by pulling it up Root and Branch. From whence I gather this Rule, That when once Humane Inventions become Impoſitions, and lay a Neceſſity upon that, which God hath left Free; then may we lawfully reject them, as Plants of mans ſetting, and not of Gods owning.

2. The ſecond Argument our Saviour uſes is, That theſe things did not defile a man, i. e. as to his mind and conſcience. To eat with unwaſhed hands was at the worſt, but a point of ill manners, and unhandſome perhaps or indecent, but not an impious or ungodly thing; and therefore more likely to offend nice ſtomacks, than ſcrupulous conſciences. Whoſe ſatisfaction in ſuch things as theſe our Saviour did not at all ſtudy. From whence I inferre, That in the Worſhip of God we are chiefly to look after the Subſtance of things; and as for Circumſtances, they are either not worth our Notice, or elſe will be anſwerable to our Inward Impreſſions; according to which our Saviour in another place, ſayes, O blind Phariſee, Matth. 23.36. cleanſe firſt the Inſide of the Cup, and of the Platter, that ſo the outſide may be clean; hereby implying, that a Renewed Heart, will be ſure to make a changed and ſeemly behaviour; whereas the moſt ſpecious outſide is conſiſtent with Inward Filth and Rottenneſſe. So that they who preſſe outward conformity in Divine Worſhip, endeavour to ſerve God the wrong way, and often times do only force Carnal and Hypocritical men to preſent God a Sacrifice which he abhorres; while to others that are more Tender and Scrupulous, they make the Sacrifice it ſelf unpleaſant, becauſe they will not l • t it be, what God would have it, a Free-will-offering.

2. My ſecond Inſtance ſhall be the Reſolution of the Apoſtles in that Famous and Important Quaere, concerning the Jewiſh Ceremonies, whether they were to be Impoſed or not. After a long dispute to find out the Truth ( 〈 in non-Latin alphabet 〉 ,Acts 15. ſayes the Text) Peter directly oppoſes thoſe Rites Why, ſayes he, do ye tempt God, by putting a Yoke upon the Neck of the Diſciples? Intimating that to put a Yoke upon others (and to Impoſe in Things Indifferent is certainly a great one) from which, God hath either expreſly freed us, by commanding the contrary: or elſe tacitly freed us, by not commanding them: This is nothing elſe but to Tempt God, and to pretend to be more Wiſe and Holy than he. Again, James decries thoſe Ceremonies, upon this ſcore, leaſt they ſhould ( 〈 in non-Latin alphabet 〉 ) be troubleſome to the converted Gentiles; implying, that however men may think it a ſmall matter, to Impoſe an Indifferent thing, yet indeed it is an infinite Trouble and matter of Diſquiet to the Party Impoſed upon, becauſe he is thereby diſabled from uſing his Liberty, in that which he knows to be Indifferent.

Upon the hearing of theſe two, the Reſult of the whole Councel was, that the Brethren ſhould not be Impoſed upon, although the Arguments for conformity were much ſtronger then, than now they can be; becauſe the Jews in all probability, might thereby have been the ſooner wonne over to the Chriſtian Perſwaſion. The Decree which that Apoſtolical, and truly Chriſtian Synod makes is very obſervable,

1. From the Stile they uſe, It ſeems good (ſay they) to the holy Ghoſt, and to us, — ſo that whoever exerciſes the ſame Impoſing Power, had need be ſure he hath the ſame Divine Authority; for feare he onely raſhly aſſumes what was never granted him.

2. From the Things they Impoſe, It ſeems good, &c. (ſay they) to lay upon you no greater burden than theſe neceſſary things; That you abſtain from things offered to Idols, from Bloud, from things ſtrangled, and from Fornication. Whence I obſerve,

1. That they call their Impoſition 〈 in non-Latin alphabet 〉 , a weight, or burden; which is not unneceſſarily to be laid on the ſhoulders of any.

2. They ſay, they forbid onely 〈 in non-Latin alphabet 〉 — Theſe very Neceſſary things, to ſhow, that Neceſſary things only, and not Indifferent, ſhould be the matter of our Impoſition.

For whereas ſome gather from hence, that the Church, i. where a State is Chriſtian, the Chriſtian Magiſtrate, hath a power to obliege men to the doing of things he commands, though in their own Nature they be indifferent; becauſe they ſuppoſe that the Apoſtles did ſo, as for example, in forbidding to eat Blood, therefore conſider.

1. That this is quite contrary to the Apoſtles ſcope, whoſe buſineſſe was to Eaſe and Free, and not to Tie up their Brethren; and therefore they ſay, they meerly do lay upon them things very neceſſary.

2. That all thoſe things they forbid, were not Indifferent, but long before prohibited by God, not only in the Ceremonial, but in his Poſitive Law, and therefore obligatory, whereupon the Apoſtles call them Neceſſary, i. things neceſſary to be forborn, even before they had made any Decree againſt them. As

1. 〈 in non-Latin alphabet 〉 , i. The meat of things offered to Idols: To eat of them was not in all caſes Indifferent; for to do it with conſcience of the Idol, i. intending thereby to worſhip the Idol, this was a thing againſt the ſecond Commandment. But if a man was convinced that the Idol was nothing, and therefore the meat, though conſecrated, was Free to him: Yet if his weaker Bro • her was offended; he was then to abſtain in obſervance of Chriſtian Charity and Condeſcenſion: But if the Eater himſelf did doubt, then was he to forbear for his own peace and quiet's ſake, for to eate, while he was unſatisfied whether it was lawfull or not, was nothing elſe but to condemn himſelf, as the Apoſtle ſayes, He that doubts, is (not damned, as we render it, but 〈 in non-Latin alphabet 〉 —) condemned, i. Self-condemn'd if he eat, becauſe he doth that which he inwardly doth either not approve, or elſe at leaſt ſuſpects, that it is not lawfull: ſo that the Caſe of eating 〈 in non-Latin alphabet 〉 , being ſo nice, and ſo apt to be miſtaken: the Apoſtles do make their Prohibition Univerſall, as that which was moſt ſafe, and leaſt ſubject to ſcruple.

2. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Blood; i. e. Fleſh with the blood; or, as ſome, Raw fleſh; and Things ſtrangled; to eat theſe was not indifferent, but prohibited long before by God, in his Law given to Noah. And therefore the Apoſtles Prohibition here, is not to be interpreted, as their giving a Temporary Law, with reſpect had to the then Conſtitution and oeconomy of the Jews (as ſome weakly and withou • ground from Scripture, imagine) but rather as a Reviving and Reenforcing an old Law, which being given by God to Noah, both then was, and ſtill is Obligatory to all his Poſterity, God having no where diſpenſed with it.

3. Laſtly, 〈 in non-Latin alphabet 〉 , if you render it Fornication, then it is evidently contrary to thoſe Precepts of Purity, Holineſs and Perfection, which God every where requires. But if you expound it, as many learned men do, Ʋnlawfull Copulations; then the Prohibition enforces upon us the obſervance of thoſe Laws concerning Marriage, which are recorded in Levit. 18. and which is evident, are not in their own Nature indifferent, ſince marrying with our Mother, Siſter, or Daughter, the Heathen Plato, and the Grecian Laws condemned even by the light of Nature. And God, there in that Chapter, calls the contrary Practices, Abominable Cuſtomes; for which he threatens to root even the Heathen out, —v. 27. ad ſin.

From what has been ſaid out of this Inſtance, I conclude, That ſince, 1. The Apoſtles, though divinely inſpired, yet did not impoſe any Rites upon the Church, by their own proper Power, but joyn themſelves with the Holy Ghoſt, as being Acted and Commiſſioned by him. Since, 2. They uſe no Arguments from Decency to juſtifie their impoſition, nor lay any Unneceſſary Burden upon any, by forbidding or enjoyning things purely Indifferent, but onely prohibit ſuch things, as they call, and it is clear from what has been ſaid, that they were Neceſſary. And laſtly, ſince the Retaining ſome of the more Innocent and leſſe Burdenſome Ceremonies of the Jews, in point of Order and Convenience only, would in all probability have been the readieſt means to bring • hat Preciſe and Superſtitious People unto a Compliance with the Goſpel; and without doubt for that reaſon would have been enjoyned, had the Apoſtles conceived they had any power to have medled with them. Hence I conclude for Perſons, 1. Who have no ſuch Authority. 2. In things much more indifferent. And laſtly, Where the Neceſſity of conforming is nothing neer ſo preſſing and urge • t. For ſuch, I ſay, to take upon themſelves an Arbitrary and an Imp • ſing Power, it is altogether Ʋnwarrantable, and conſequently ſinfull.

3. My laſt inſtance ſhall be that of the Apoſtle Paul, who was of an Univerſally Complying carriage; he ſayes of himſelf, That he became all things to all men, even to Jews as a Jew, 1 Cor. 9.19, 23 Act. 16. &c. with many more words to the ſame purpoſe. And to ſhow his Liberty, he circumciſed Timothy, though a Greeke, that he might gain the Jews in thoſe parts. But when once a Sect of men roſe up, who began to preach the Neceſſity of Circumciſion, he doth in many places ſharply inveigh againſt them, calling them doggs, evil workers, and in deriſion, 〈 in non-Latin alphabet 〉 , or the Conciſion; and concludes his Epiſtle to the Galatians, with bidding them to beware of ſuch, as laboured to boaſt in their fleſh, i. ſought to bring them unto a Conformity in thoſe outward Ordinances. Nay ſo jealous and preciſely carefull was that Apoſtle of this great Chriſtian Priviledge and Charter, viz. Freedome in Indifferent things; that he could not brook ſo much as Peter's ſuſpicious carriage in that particular, but for his Diſſimulation, and pretending to be leſſe Free, than he was; Paul ſayes, That he openly reproved him to his Face. Gal. 2. And for other Falſe Brethren, who crept into their Aſſemblies, meerly to ſpie out their liberty, and without doubt, uſed the ſame Arguments for Conformity, which many do now; the Apoſtle ſayes, He reſiſted them, and yeelded not to them ſo much as for a moment And that he might for ever preſerve his Galatians from being enſnared, and brought under bondage again, he leaves them the Caveat, I mentioned before, Stand faſt in your liberty, &c. From whence I inferre, that ſo long as a thing is left Indifferent, though there be ſome ſuſpicion of Superſtition in it, we may lawfully practiſe it, as Paul did Circumciſion: But when any ſhall take upon them to make it Neceſſary, then the thing ſo impoſed preſently loſes not its Liberty only, but likewiſe its Lawfulneſs; and we may not, without Breach of the Apoſtles Precept, ſubmit unto it: becauſe we thereby do own, that thoſe whoſe injunctions we obey, had a power to i • poſe; and ſo, by aſſenting, we become abetters and pro • oters of their Ʋſurpation.

4. My laſt A • gumen • againſt Impoſitions, ſhall be taken from the Inconveniences • hat attend ſuch a practiſe. For though I lay little ſtreſs up • n • uch kind of Arguments (becauſe Truth is to be tried by its Evidence, and not by its Conſequences) yet becauſe, 1. In Principles, on which moral Actions are grounded, the Inconveniences do uſe • o be weighed, and that Doctrin for the moſt part ſeems moſt True, at leaſt moſt Plauſible, which is attended by feweſt Inconveniences: and becauſe, 2. The Oppoſers of Liberty, have v • ry little elſe to urge for themſelves, but by pretending the many inconveniences tha • flow from it. Therfore I ſhall clearly prove that many more Abſurd, and more Deſtructive and Fatal Conſequences attend the Doctrin of Impoſitions, then the Doctrin of Chriſtian liberty. As

1. The firſt Inconvenience is, the Impoſſibility to fix a point where the Impoſer will ſtop. For do but once grant, That the Magiſtrate hath power to impoſe, and then we lie at his mercy, how farre he will go. For the Marriage of Miniſters, holy Ʋnction, Conſecrating the Hoſt, &c. are as indifferent in their own nature, as Uſing the Croſs, or Surplice. And if the Magiſtrate hath indeed lawfull power to Impoſe, he may as well Command thoſe, as theſe: eſpecially if he be convinced that they are either Decent or Convenient; at which door have entred in all thoſe groſs Fooleries, which are in the Popiſh worſhip: any of which, take them ſingly, and apart from the Circumſtances which determine them, ſo they are Indifferent, and may, for ought I know, be conſcientiouſly obſerved. But put them together, and conſider the Power which Impoſes, and the End which continues them, ſo they are the groſſeſt Idolatry, and the vileſt Tyranny that ever yet was practiſed. For we are for the moſt part miſtaken in the Notion of Popery, if we ſee a Surplice, or a Croſs, or Organs, or Bowing, we preſently cry out. Popery: wheras I think it a more manifeſt ſign of Popery to forbid theſe things, as we do, under Penalties, than to practiſe them with Freedome. If I underſtand any thing of Antichriſt, his Nature ſeems to me to conſiſt in this, That he Acts in a way contrary to Chriſt, i. e. in ſtead of a ſpiritual, he brings in a Deviſed Worſhip; and in ſtead of Freedome, layes a Conſtraint even upon our Devotion. So that, as John in his Revelation ſayes of him,Rev. 13. Men ſhall neither buy, nor ſell, who have not his mark; i. who do not ſerve God in that outward way, which he commands. So that whoever doth own the Doctrine of Impoſition, though in the ſmalleſt circumſtance of Worſhip, he brings in the Eſſence, though not the Name of Popery; and layes down that for his Foundation, on which all the Will-worſhip, which this day reigns in the world, is bottomed. For what ever opinions we have concerning the Neceſſity of Bowing, Kneeling, or the like, while they ſtand confined to our private practiſes, they are at worſt but Hay and ſtubble, 2 Cor. 3. which will periſh at the day of account, though he that doth them may very well be ſaved. But when once a man goes further, and not content. with his Perſwaſions, envies his Brother that Liberty, which he himſelf deſires to enjoy; and ſeeks to obtrude his Conce •• s upon others, who perhaps are not ſo well ſatisfied as he is: Whoever doth this, becomes Impious to God, by invading his Sovereignty, and lording it over another mans Conſcience; and likewiſe injurious to men, by preſſing ſuch things, as are only Baits to the Careleſſe, and Traps for the Conſcientious. I know very well, that the Argument is ſpecious, and often urged— Why ſhould men be ſo ſcrupulous? Moſt pleading for Ceremonies, as Lot did for Zoar, Are not they little things? But I anſwer, 1. That a little thing unwarrantably done is a great ſinne. 2. That a little thing unjuſtly gained, makes way for a greater: and therefore we ſhould not let the Serpent get in his Head, how beautifull ſoever it ſeems, leſt he brings in his Tail, and with that his ſting.—How curious even almoſt to Superſtition, our Saviour and his Apoſtles, eſpecially Paul, were, I have already mentioned; by whoſe Example we are lit • le profited, if we do not learn, that in Impoſi • ions we are not ſo much to conſider how ſmall and inconſiderable the thing impoſed is, as how lawfull it is: Not, what it is in it ſelf, as whether it tends, and what will be the Conſequence of its Admiſſion. For the ſmaller the thing impoſed is, the more is our Chriſtian Liberty invaded, and conſ • quently the more injurious and ſinfull is its impoſition.

2. The ſecond Inconvenience is, that it quite inverts the Nature of Chriſtian Religion; not only by taking away its Freedome, but likewiſe its ſpirituality, our Saviour ſayes, that God will now be worſhipped not in ſhow and Ceremony, but in ſpirit, and in truth; whereas this D ctrine of Impoſitions, places it in ſuch things, in the obſ • rv • nce of which, Superſtition will be ſure to out-do Devotion. But true Religion like the ſpirits of wine or ſubtle eſſences, when ev • r it comes to be Opened and Expoſed to view, runs the • azard of being preſently diſpirited, and loſt. In the ſervice of God there is a vaſt difference, between Purity and Pomp, between ſpirit and ſplendour, whereas • he Impoſer only drives at and improves the • a er; but on the former is altogether ſecure and careleſſe, as is evid •• t in thoſe places, where Ʋniformity is moſt ſtrictly practiſed.

3. Thirdly, This Doctrine making no proviſion at all for ſuch as are ſcrupulous and tender, ſuppoſes the ſame meaſure of Faith in all; whereas nothing is more clear than, as the Apoſtle ſayes concerning Things offered to Idols, ſo concerning Ceremonies, I may ſay, that All have not knowledge. But to this day many there are utterly unſatisfied with the Lawfulneſſe of any, and moſt are convinced of the Ʋſeleſneſſe of them all. Whoſe Conſciences, how erroneous ſoever, yet are to be Tenderly and Gently dealt with; leaſt by our Rigid commanding what they can by no means comply with, we bring them unto that Dangerous Dilemma, either of breaking their Inward Peace and comfort, by doing outwardly what they do not inwardly approve of: or elſe of running themſelves upon the Rocks of Poverty and prejudice, by diſobeying what is commanded. For though we are upon all occaſions to ſuffer gladly, yet let not Reuben ſmite Ephraim; let us not receive our wounds in the houſe of our friends; for then our ſufferings will be ſharpned from the conſideration of the Unkindneſſe; that our Brethren ſhould put us upon the Trial of our Faith and Patience, eſpecially in ſuch things, which while the Impoſor calls Indifferent, he thereby acknowledges, that they may very well be ſpared.

4. The laſt Inconvenience is, that by Impoſitions, eſp • cially when the Penalty is ſevere, we ſeem to lay as much weight and ſtreſs upon theſe Indifferent things, as upon any the moſt material parts of our Religion. This Rigid Irreſpective obtruding of ſmall things, makes no diff • rence at all between Ceremony and Subſtance. So that a man who were not a Chriſtian at all, would find as good, nay perhaps better uſage from the Impoſer; than he who labouring and endeavouring to live up to other parts of Chriſtian Faith, ſhall yet forbear to practice theſe Ceremonies: Which is not only Harſh and Cruel, but very Incongruous dealing, that a Jew or Mahumedan, ſhall be better regarded, than a we • k and ſcrupulous Chriſtian. This is nothing elſe, but to deal with Chriſtians, as Jephtha did with the Ephraimites, to kill them for no weightier crime, than becauſe they cannot pronounce Shibboleth.

To thoſe Inconveniencies I might adde the certain decay of the growth of Religion as to its inward Purity, while there is this Diſguiſe and Mask of needleſſe Ceremonies upon it to keep it under; but thoſe which I have already urged, are ſo great, that thoſe which are commonly inſiſted upon by men of another Perſwaſion, are not at all to be put into the Balance with them; as will appear by this brief Anſwer to their main Objections.

1. They object that this will be the way to beget all manner of Diſorder and Confuſion; that every man will have a ſeveral Faſhion and Cuſtom by himſ • lf; and for want of Ʋniformity and Ceremony, the Ʋnity and Eſſence of Religion will periſh. But I anſwer,

1. Doth any plead for Baal? He that will abuſe the Principle of Liberty, to juſtifie his Licentiouſneſſe of life, let him know that the Magiſtrate bears not the Sword in vain, but has it to cut off ſuch offenders. If you ſuffer as Chriſtians, ſaith the Apoſtle, r • j • yce at it; 2 Pet. 1.4. But let none ſuffer, as a Thief, Murderer, 〈 in non-Latin alphabet 〉 . i. a ſeditious perſon, or State-Incendiary, or as a buſie Intermedler in other mens m • tters: for he that doth theſe things ſuffers juſtly; nor can he plead any thing from the Gospel, which is a Rule of ſtrictneſſe to exempt him from Puniſhment. But

2. This Diſorder, which is ſo vehemently and ſo Tragically aggravated, and for the prevention of which, Ceremonies muſt be invented and forced, is indeed nothing elſe but a Malicious and Ill ſounding name, put upon an excellent and moſt comely thing, i. e. variety. For as God, though he be a God of Order, hath not made all men of one countenance, and in the world hath given ſeveral and divers ſhapes to many things, which yet are the ſame for ſubſtance; ſo in the Aſſemblies of his people, who all come to Honour him, and agree in the Eſſence of his Worſhip, why ſhould we doubt, but God will be well pleaſed with their variety in Circumſtances? The exerciſe of which not only their Conſciences do prompt, but God himſelf doth induce them to, becauſe in his Word he hath not preſcribed any one outward Form, that all ſhould neceſſ • rily agree in; but in ſuch things hath left them to the Dictates of thei • own Spirits, and the guidance of Chriſtian prudence; which Variety is ſo far from being a Confuſion, that nothing can be more Comely and Harmonious, as ſerving to ſet out the Indulgence of God, the indifferent Actings of the holy Spirit, and the Liberty of the Saints, who preſerve Ʋnity in mind, without Ʋniformity in Behaviour.

2. The ſecond Objection is, the practice of the Jewiſh Princes, who as ſoon as ever they were inſtalled in their Kingdoms, ſet upon reforming the Houſe of God, and impoſing upon all a Form of Worſhip: which ſince all Scripture is written by Divine Inspiration, and for our Inſtruction, Rom. 16. ſe • ms to be a leading caſe that Chriſtian Princes ſhould imitate them, and do ſo likewiſe. But I anſwer.

1. Though Arguments taken from Analogy are of very little weight, when Poſitive Precepts are required, yet I will grant, that the Piety of the Jewiſh, is, and ought to be exemplary to the Chriſtian Magiſtrates,—but withall I deny the Inference, ſince the Jewiſh Princes, when they Reformed Religion, they therein followed a Divine Law, which did command it from them, and which, in the minuteſt circumſtances, had provided for uniformity of Worſhip: from which Rigor and Reſtraint all Chriſtians are abſolved, and therefore it is very unconcluding to Argue from the Jews, who had; to the Chriſtian Magiſtrate, who wants Divine Authority. To this is alſo object • d.

3. That ſince things Neceſſary to the worſhip of God, be already determin • d by God, and over them the Magiſtrate has no power; if likewiſe he ſhould have no Power in Indifferent Things, then it would follow, that in things appertaining to Religion, the Chriſtian Magiſtrate had no power at all—which they think to be very Abſurd—ſo the Reverend and Learned Mr Hooker, and Dr Sanderſon. But I anſwer,

1. That it is no Abſurdity at all, that Princes ſhould have no more power in ordering the things of God, than God himſelf hath allowed them. And if God hath no where given them ſuch an Impoſing Power, they muſt be content to go without it. But in this caſe, where will the Chriſtian Magiſtrate find his Warrant, the Scriptures being utterly ſilent, that he is now to take ſuch Authority upon him, which, b • cauſe the thing concerns not man, but the Worſhip of God, had it been thought neceſſary and Fit, would certainly not have been omitted.

2. It is ſo far from being an Argument for Impoſitions, to urge that the thing Impoſed is Indifferent, that there cannot be a ſtronger Argument againſt them: ſince it is as requiſite to Chriſtian Practice, that Things Indifferent, ſhould ſtill be kept Indifferent, as Things Neceſſary, be held Neceſſary, — As I have already proved.

Laſtly, It is much more ſuited to the Nature of the Goſpel, that Chriſtian Princes ſhould reform Religion, rather by the example of their Life, than by the ſeverity of their Laws; and if they may ſhow their power at all in this caſe, it ſhould rather be by Subſtracting, then by Adding. — By taking away all impertinencies, which may hinder the Progreſs of it, rather than by obtruding unwarrantable Methods, to tye all men up to ſuch Outward Forms; as may make Piety ſuſpected only for Policy diſguiſed.

Much more might be ſaid for this from Authority, but I willingly wave it. For i • Scripture and Reaſon will not prevail to hinder Impoſitions, I have no cauſe to expect that any ſentences from Antiquity ſhould. — Only this is certain, that all the Writings of the Chriſtians for the firſt three hundred years, are full of nothing elſe but ſuch Arguments as evince a Liberty, more Abſolute and Univerſall than I contend for. And likewiſe it may be of ſome weight, that the Churches Doctrine was then more pure, their Diſcipline more ſtrict and ſevere than now; and yet they had nothing but Mutuall Conſent, either to Eſtabliſh or Protect it, the Magi • trates being all againſt them. — But when once Conſtantine took upon him to manage the Affairs of the Church, and by Penall Laws, ratified and confirmed Church-Orders. — He laid that foundation of Antichriſtian Tyranny, which preſently after him, his Son Conſtantius exerciſed againſt the Aſſertors of the Trinity: and, the Churches worldly power encreaſing as faſt, as the puri • y of Rel • gion did decreaſe, the Biſhops of Rome within a few years, gained to themſelves, and have ever ſince practiſed ſeverely againſt ſuch, whom th • y call Hereticks, i. Deniers of their Factious Doctrine; and oppoſers of their moſt Ungoſpel-like, but indeed moſt Politick and Prudentiall impoſitions.

Whoſe furious and bloudy-Tenets have, like ſubtle Poiſon, run through the Veines of almoſt all Profeſſors; ſcarce any ſort even of Proteſtants, allowing to others that Liberty of Religion; which at the beginning of their Sects, they juſtly challenged to themſelves. Nor is there any Hope, that the world ſhould be freed from Cruelty, diſguiſed under the name of zeal, till it pleaſe God to informe all Magiſtrates, how far their Commiſſion reaches, that their proper Province is only over the Body, to repreſs and correct thoſe morall vices, to which our Outward man is ſubject: But as for Chriſtian Religion, ſince it is ſo Pure and Simple, ſo free from State and worldly magnificence, ſo Gentle and Complying with the meaneſt Chriſtian, and withall ſo remote from Harſhneſs, Rigour, and Severity; there the Magiſtrate moſt conſults Gods honour and his own duty, it being ſtrict to himſelf, he leavs all others in theſe Outward Ceremonies, to their Inward Convictions. Which Liberty, is ſo far from weakning, that it is indeed the ſecurity of a Throne; ſince beſides gaining the Peoples Love (eſpecially the moſt Conſciencious and ſober of them) it doth in a ſpeciall manner entitle him to Gods Protection: Since in not pretending to be wiſer then God, he gives Religion the free and Undiſturbed Paſſage, which our Saviour ſeems by his Life and Death to have opened for it.