A Sober Inquiry Into the Reasonings of the Serious Inquiry, Part 1 · Chapter 3

A Sober Inquiry Into the Reasonings of the Serious Inquiry · Part 1 · Chapter 3

p. 108CHAP. III.

Where the more immediate Causes of Distractions, viz. Rashness of Popular Iudgement, Iudaisme, Prejudice, want of true Zeal, are considered, and the Enquirer manifested to have been something ridiculous.

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, p. 109that 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 p. 110take 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 foreign, … …, 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… p. 111unrighteous, 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 p. 112doubt 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. foreign of Zeno, the foreign of Heracli…s, the foreign 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 p. 113so 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 p. 114not 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 p. 115than 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 p. 116tempt 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; p. 117That 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 p. 118Dissenters, 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 foreign 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 p. 119or 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 p. 120Nothing 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 foreign, 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: p. 121And this loose principle would make the World a Pantheon, or encumber it with a foreign, 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 p. 122Obedience is then Honourable, when God calls for it.

§ 2. As their Law giver had foreign, Authority to Command, so he had foreign, a power to influence the weakest Elements. He was foreign, and had absolute Sovereignty, and foreign, 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 p. 123their 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 foreign, 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 p. 124necessary 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 p. 125true 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 p. 126Dotages, 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.

p. 127For 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 p. 128aliquod 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 p. 129the 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 p. 130Worship 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 foreign, i. e. held their sacred Synaxes, their solemn Assemblies: to preach, to pray, to celebrate the Lords Supper, foreign, The Lords Supper, on the Lords-day; for these two words only, the Day and the Supper, have the Epithete of foreign, 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 p. 131in 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.

p. 132The 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.

p. 133No 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, p. 134that 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 p. 135was 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 p. 136wast, 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 p. 137conditions 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 p. 138may 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.

p. 1397. 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.

p. 140PART. II.