A Sober Inquiry Into the Reasonings of the Serious Inquiry, Part 2 · Chapter 5

A Sober Inquiry Into the Reasonings of the Serious Inquiry · Part 2 · Chapter 5

p. 231CHAP. V.

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

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

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

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

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

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

God lays very little stress upon Circumstantials, undetermined by himself; but there imposers lay the main stress; And God lays very great stress upon Circumstantials by himself once determined, but there, (I thank you), our Enquirer lays very little. And there is Reason enough, and to spare, why God should lay p. 232great weight upon the smallest matters which he has commanded, but not half enough why Men should lay such a stress upon their Pleasures, as to venture the Churches Peace upon them, unless it could be made out, that they had Authority from God to do it warrantably, an Infallible Spirit, to do it exactly, and infinite Charity, to guide that Authority, without which, to entrust any Creature with such a Power over Circumstantials, were but to put a sword into it's hand, that would kill some, wound many, and at last Destroy himself.

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

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

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

That the Servant is sometimes more severe then the Master, we are taught from Gehazie's sin, and may we never learn it from his Leprosy. 2. Kin: 5. 20, My Master hath spared Naaman this Syrian, but as the Lord Liveth I will run after him, and take p. 233somewhat of him. And there was another Servant in the parable, who laid a great stress upon a few Deniers, when his Lord laid less upon many Talents; And would have pluckt out his fellow servants throat for a sorry Circumstance, when he had the face to beg Indulgence in the substance. And we are sufficiently lesson'd that it's better to address the Lord himself, then the Steward; ever since the Syrophenician met with such churlish treatment from the Disciples, and so gracious a Reception from our B. Saviour: such are some of our Church men, who Lye baiting at and worrying of the Magistrate night and day, to exact the rigour of Conformity and the penal Statutes, as if all Religion were utterly lost, unless their Circumstantials were preserved, Sacred and inviolable, whatever become of Gods Circumstantials.

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

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

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

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

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

(1) Then we ought not to judge that God has little regard to p. 234any of his Commands, because the Matter of them abstracted from his Authority, is little; for we must not conceive that Christ sets little by Baptism, because the Element is plain fair water; or little by that other Sacrament, because the Materials thereof are common Bread, and Wine: nor to set them of, must we varnish them with pompous Pageantry, as if any thing were necessary to Buoy up their Repute, or beget an awful Reverence to his Institutions, besides his Authority, For 1. Though the things in themselves be small, yet his Authority is great. As God appears great in creating little things, his power conspicuous in employing little instruments to Archieve great effects, so is his Authority very glorious in enjoyning small observances: 2. Though the Things be small, yet God can bless them to great purposes. 2. King. 5. 11. Naaman was in a great Huff, that the Prophet should prescribe so plain, and mean a way for his Recovery: he expected some Majestick procedure in the Cure, that the Prophet should come out, and stand, and call on the Name of the Lord, and strike his hand over the place. This had been something like! but to send him away ingloriously, with all that train, and bid him Go wash in Jordan seven times, was not to be endured by a Person of his ranck. and quality. Are not Abana, and Pharpar, the Rivers of Damascus better then the waters of Israel? may I not wash in them, and be clean? And he went away in a Rage! But we are to judge that to be best, which best reaches the End; Healing Jordan, then ineffectual Pharpar. 3. If the things be small, then the grace, and mercy conveyed by them, may be had at cheaper rates; And shall it be objected to Gods Ordinances, as their Reproach, which is their real Glory? Baptismal water may be had a thousand times cheaper, then the Popes Holy water, shall that be it's crime, when 'tis a thousand times more useful?

(2) Nor are we to judge that God lays little stress upon his institutes, because he does not immediately avenge the contempt and neglect of them upon the Violaters. And yet such is the unworthiness of Reprieved sinners, that they have formed one of their strongest Arguments for the Continuance of Corruptions in Gods worship, because he breaks not out upon them with present Destructions. 8. Eccles. 11. Because sentence against an evil work is not speedily executed, therefore the heart of the sons of men is fully set in them to do evil: whereas, 1. Such an Argument would equally conclude that God lays very little stress upon Murder, Idolatry, Sacriledg, nay Schism itself. 2. God will find a time soon enough to reckon with all those who bolster up themselves in these presumptions, and take an unworthy occasion to be therefore Bad, because God is so Good: All the threatnings that are upon Record, will certainly find out, and lay hold on the Despisers of his sacred institutions; And who to Accommodate their Doctrines to the Genius of the age, and humour the People with a Religion agreable to their Customs, must remember. 5. Math. 29. whosoever shall break one of the p. 235least of Christs Commandements, and teach men so, shall be called lease in the Kingdom of Heaven. 3. God has not left himself without a witness that he is a Iealous God, in the matters of instituted worship: for though Nadad, and Abihu might plead that it was a small matter, a meer trifle what fire they used, so long as they kept close to the substance of the Command; yet God let them know, that he that offers strange fire to the Lord, may be consumed with strange fire from the Lord: And under the state of the Gospel, he has given such evidence of his displeasur… herein, as may justly Alarm us out of our security. 1 Cor. 11. 30. For this cause many are weak, and sick among you, and many sleep.

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

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

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

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

(5) Nor yet ought we to form such conclusions, that God lays little stress upon his positive precepts, because he lays a greater stress upon moral precepts in themselves. As it would be an injury to conclude that any Church lays little weight upon the observation of the Lords day, because when one of its own instituted festivals, is coincident with that Day, the ordinary service thereof gives place to the proper service of that festival; when all that can possibly by the wit of man be inferred thence is but p. 236this, that the Church may have a Less respect for the one, then the other: so would it be injurious to conclude, That God has very little respect to his own institutions, because he may suspend their exercise pro hic, & nunc, rather then the duties imperated by a Moral precept: Mint, Anise, and Cumine, are inconsiderable things, compared with the weightier matters of the Law, judgment, Mercy and Faith, and yet our Saviour tells them, 23. Math. 23. These ought ye to have done, and not to have left the other undone.

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

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

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

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

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

p. 237(9) Nor are we to think that God lays little stress upon a Commandement, because he little regards those observances, which superstition, folly, Tradition, Custom, have ascribed to it, which were never comprehended in it: yet such is the process of our Enquirers Arguments: He instances in some superstitious Additament to the Command, which God never required, and thence concludes very learnedly that God lays very little stress upon the Command; let him therefore have leave to infer; God laid little weight upon the observation of the Sabbath day, because the supperstitious Jews were halter'd with an erroneous opinion, that they were bound tamely to sit still, and offer their Naked throats to their enemies Naked swords upon that day, which folly indeed God little regarded.

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

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

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

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

The Enquirer tells us from Maimonides, that there were some things in the Iewish Law, that were primae intentionis, such as God required for themselves, as being intrinsically good: others that were secundae intentionis, only required for the sake of, and in order to the former: Now his own judgment herein he acquaints us with, in these words. The first kind that were essentially good, were absolutely necessary: and could never be otherwise, such we call Moral duties: the latter kind were of so indifferent a Nature, as th… they might not only not have been commanded, but also insome cases having been Commanded, they may not be a duty: but either he, or his Mr. Maimonides are quite out. For. 1. The Acts of Affirmative moral praecepts may in some cases become no duties, the Command it self abiding in it's full force; yet none will say that p. 238God lays little stress upon the Acts of affirmative Moral precepts: Thus the Acts of affirmative positive precepts may become no duty, yet none can say, that God lays little stress upon the Acts of obedience to a positive precept. 2. If this wil prove that God lays little stress upon positives, because they are required only for the sake of, and in order to the former: Then it will evince that God lays little stress upon all the means which he has appointed for his great ends: for the means, as they are, means are only valuable for the sake of, and in order to the end.

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

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

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

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

§. 4. Although the Acts of positive Commands may give place p. 239to the Acts of Moral precepts, when both cannot consist, yet when ever we can possibly perform both, we can omit neither without sin.

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

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

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

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

§. 1. By the instance of the Jews: Who have now generally received that Maxime, Periculum vitae dissolvit Sabbatam, (though they were a great while before they understood it and sondly smarted for their Ignorance.) To which I shall need to say no more, then 1. This Instance was as ackwardly applied as can be imagined: He would prove that things Commanded may become no duty: and he instances in that which never was Commanded. He undertakes to prove that God lays very little stress upon a positive Command, and he brings an instance, that God lays very little stress upon their Superstitions. 2. I would seriously enquire of this serious Enquirer, whether God did really allow them the liberty of self preservation, and Defence upon that day? If he did; then it was their own superstitions ignorance, and foolish fancy, that debarre'd them the use of their liberty: If not; then whenever they defended themselv's they sinned; for sin is the Transgression of a Law. And then let the Question be new Modelled: whether God lay any stress upon sin? 3. If ever the Jews had such light into that Maxime, as to Interpret it thus: The danger of life dissolves the Sabbath, that is, disannuls the Command, their light was gross darkness: And they ran from Superstition, to Prophaness; the common Reel of those who to avoid one extream, run into the opposite. The true intent of the Maxime being no more then this: That self-defence on the Sabbath seem'd to be a violation of the Holy Rest of the day, but really was none: It being Casus reservatus, an Exception, not from the Law, but in the Law; thus our Saviour. 12. Math. 5. Have you not read in the Law, p. 240that the Priests in the Temple prophane the Sabbath, and are Blameless? Now it cannot be, that a real prophanation of Gods Ordinance should be free from all Blame: but the meaning is, That the Priests by virtue of their Office were obliged to do such Acts of bodily Labour on that Day, which in their general Nature were servile works; And as they had an appearance of prophanation in them, so they had really been so, had not the special Command, of sacrificing on that day, secured them from the contracting of guilt by such bodily Labour: wherein there was no violation of any obligation, but only Minor, & Debilior obligatio, cessit majori, & fortiori: And for this he is loaden down with Authorities in our Synops. Critic. in Loc. Polluunt: non verè, sed impropriè, & quo ad speciem so Maldonate. Violâsse Dicuntur, quia ea fecerint, quae nisi cultus Dei excusaret facere non lieuisset, opera nempe genere suo servilia; cujusmodi sunt sacrificia mactare: so Menochius: And Grotius fastens the Interpretation with this Reason:,. Quia licet Polluant foreign, contra legis tamen foreign nihil admittunt.

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

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

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

p. 241§. 1. His first instance that comes home to his purpose, is in the Passeover And the summe of his Reasonings from thence is thus much. This was a great Sacrament instituted by God himself upon weighty Reasons. (perhaps to awe Mens childish minds into a greater Reverence of the Deity) Made a statute for ever throughout their generations, and the soul that observed it not was to be cut of from among his people, 12. Exod. 11. And the most minute Circumstances are defined, amongst other that they should eat it, with slaves in their hands, shooes on their feet, and their loyns girt. By which expression is plainly intimated (and accordingly they understood and practised) that they should eat it, in the posture of standing; yet when th…y were come into the Land of Canaan, they ate it sitting, … lying, according to the usual Custom of feasting in those Countries. And this change continued till the times of our Saviour without any reproof from God; And our Saviour himself conformes to them herein, and in the same posture eats the Passeover with his Disciples: I shall only offer these few things in answer. 1. That there appears nothing in the institution of acommand to eat the passeover standing; that which carries the greatest face of probability is, that God enjoyned them to have their slaves in their hands, and their shooes on their feet, that they might be ready for a march, at Gods signal, and word of Command: which they might have, and yet sit at the Passeover, unless it be such an impossible thing to s…t with our shooes on; or that they could not hold their staves in their hands, as well sitting, as standing. 2. That the Jews understood, and practised accordingly, is a precarious, groundless, and self contradicting fiction: for what practise of theirs could possibly evidence that they understood the words to enjoyn standing, when he confesses, that when they were come into the Land of Canaan, they are it …tting or lying? unless he dreams of some such practise in the Wilderness, when ther was no Passeover. 3. Suppose a Command for standing; yet it might be only pro hâc vice; whilst that posture might be symbolical of their hasty departure out of Egypt: and that sitting should ever after enure, when providence should allot them more setled Habitations; A posture more accommodated to express the fixed condition of the Church in the Promised Land. 4. If God commanded them to eat the Passeover standing throughout their generations, without any exception in the Canon of the institution, without any dispensation from the Institutor himself, then they did most certainly transgress, were guilty of sin; continued in, lived in, dyed in sin, through all their generations, for sin is nothing else but a transgression of a Law; and then our B. Saviour himself had transgressed his Fathers Law which he came to fulfil; And thus blasphemy must be added to folly, to make way for an Argument that may secure the Imposition of Ceremonies. I shall therefore conclude with more reason thus: Christ ate the Passeover in a Table-gesture, therefore God Allowed it, rather then thus, God forbad sitting, and yet Christ sinn'd not, though he ate it sitting;

From hence I will thus Argue with our Enquirer: Either God p. 242commanded the Jews to stand at the eating of the Passeover in all ages, or not: If he did so command them, no cunning will excuse them from sin, who ate it sitting: If he did not so command; Then this instance comes home to his purpose, just as his others did: for it can never prove, that God lays little stress upon Commanded Circumstantials, because he laid so little upon uncommanded ones.

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

§. 2. His next instance which comes home to his purpose, is in David, who distributed the Priests into Orders for the conveniency of their ministration: and besides that, he institututed Instrumental Musick to be used in the worship of God, without any Commission from God that Appears: But this instance is further from home then any of the rest. For. 1. That one word of his [that Appears] will destroy his whole Argument: For it was not simply necessary, that it should Appear to us, at this distance of time, and under our present dispensation, That every Prophet, or pious Reforming Prince, had a commission in particular for every Alteration he then made in, or about Gods worship: for seeing we know they had a standing Prohibition upon Record, not to Add to, or take from Gods institutions: it is supposed that they were Armed with such a Commission, and received particular instructions from the Divine will, though the wisdom of God saw it not good to exemplify those Commissions, and Instructions; It was enough that when God Authorized any such extraordinary Commissioners to Regulate the concerns of his service, they produced their sealed Letters Patents to that age, and people who were concern'd to obey them, 2. David did not ordain Priests, and Levites, he created no new Order, or Office, of his own head, and heart, all he did was this: seeing the whole Number of the Priests must attend upon the Sacerdotal, as the whole Body of the Levites upon the Levitical service, and yet all could not at once engage therein without confusion and distraction, he casts them into regular Courses, that in successive Revolutions they might all share in the work and duty, 3. David was an Eminent Prophet, who received directions from God in affaires of less moment, and as I cannot easily believe it, that God would call him to an employment without sufficient advise how to manage it, so neither can I conceive that so holy a Person would enterprize any thing of this Nature, without such p. 243advise, when he might so easily have it from God: And that which fully satisfies me herein, and may do as much for another, that is not highly concern'd to quarrel plain Scripture, is this. That when David had order'd the Levites. 1. Chron. 23. 4. 5. 6. And the Priests. Ch. 24, And the Singers, Ch 25. And the Porters. Ch. 26, And the Captains and Prin…es of the Tribes, Ch. 27. And was come at last to give his Son Solomon particular directions about the Temple. Ch. 28. the Scripture tells us. v. 12. 13. That David gave to Solomon his Son, the Pattern of the Porch, and of the houses thereof, and the Pattern of all that he had by the Spirit; Also for the Courses of the Priests, and Levites, and for all the work of the service of the house of the Lord: And v. 19. All this (said David) the Lord made me understand in writing, by his hand upon me, even all the works of this pattern.

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

And this is farther evident, in that Solomon, a Prince of great power, and wisdom, yet was so punctual, and precise in this very thing, to order the Courses of the Priests, and Levites, according to Davids Rubric. 2. Chron. 8. 14. He appointed also according to the Order of David his Father, the Courses of the Priests to their services: and the Levites to their Charges, to praise, and Minister before the Lord, as the Duty of the Day required; for so had David the Man p. 244of God commanded. Where we may observe first, that what David commanded herein, was not as King, but as the Man of God, a Prophet, or one Commissioned by God for that service: and secondly, that David could not bind his Successors, by any Determination of his own, meerly as a Prince, and therefore their obligation to follow that pattern, did arise from the Authority of God.

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

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

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

1. It is a falshood very opprobrious to the great Law-giver of the Church, that he ever instituted, and yet slighted what he had instituted, whilst it continued in for…e. 'Tis true indeed, God always slighted Hypocrites, who offer'd those Sacrifices, and they became vain oblations, as to any benefit they had from, or by them; but his own Ordinance he never slighted till Christ p. 245the Grand Propitiation had answered all their ends, and pretensions.

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

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

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

(1) The falshood of it: The words may be interpreted as spoken either by way of concession, or commination. 1. By way of concession. I will not reprove thee for thy Sacrifices. q. d. Quantum ad externa Sacrificia satis estis occupati: says a learned Person. I have no cause to rebuke you on that account, for you do your duty, you are very deligent in them: God slights not Sacrifice, but he requires a better Sacrifice, that of righteousness: 2. By way of Commination. And there is no greater argument of Gods Displeasure then when he threatens to leave a people without reproof for their Neglect of duty: Thus. 4. Hos. 17. Ephraim is joyned to Idols let him alone. God's not reproving for omission of a duty, or commission of a sin, is a sorry Reason that God lays little stress either upon the duty, or the sin: Thus again. p. 24614. Acts. 16. God is said to have suffer'd all Nations to walk in their own ways. Gods keeping silence at, and non-reproof of sin, when once it shall be interpreted an indulgence of sin, his future rebuke in Thunder, and Lightning shall convince mistaken Sinners of the folly of their comment upon the Text of Gods forbearance. And this seems the true sense of the place we are upon. For, v. 21. God uses parrallel language; These things hast thou done, and I kept silence, but I will reproove thee.

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

§. 4. Another Instance is that mentioned. Math. 12. Whereupon the occasion of the Disciples rubbing the ears of cor… on the Sabbath day: and Christs justifying their fact from the example of David, who ate the shew-bread, in a case of extremity. Christ tells the superstitious Pharisees, I will have mercy, and not Sacrifice: But this will not do his work: For. 1. The plucking of the ears of corn, in a case of extremity, was not forbidden by the Law; so Grotius: Neque negat Christus, opus esse famulam, sed ex circumstantiis ostendit, factum hoc Discipulorum, Legis sententiâ non comprehendi; est ergo Questio, foreign, statús scripti, & voluntatis: Christ denies not that it was a servile work, but from the due Consideration of circumstances he proves, that this fact of his Disciples was not included in the meaning of the Law: So that the Question is between the Letter, and the Equitable construction of the Law: 2. The same Answer to the other instance of Davids eating the shew-bread? A nnon Legistis? si legistis, hoc licitum esse didicissetis: si non legistis; pudent vos ignaviae vestra. Have you not read? (says Christ) If you have read it, you must needs have learned that this fact is Lawful: If you have not read it: you may be ashamed of sloathfulness, David ejusque Comites pars necessitate pressi, quā nunc premuntur Discipuli mei, secerunt contra foreign, Legis De Panibus: neque tamen secisse censentur contra foreign. Sequitur ergò nec Discipulos meos quicquam hoc facto adversus legis sententiam committere. i. e. David and his Companions, being urged with the same Exigence wherewith my Disciples are now urged, Acted against the Letter of the Law concerning the shew-bread; yet are they not to be thought to have transgressed the true p. 247intent, and meaning thereof; It follows therefore that my Disciples by their fact have not violated the intendment of the Law. 3. That our Saviour tells them he will have mercy, and not Sacrifice, has no difficulty in it, because. 1. Negatives are often put for Comparatives: I will have mercy, and not Sacrifice, is no more then I will have mercy rather then Sacrifice, when I cannot have them both. There's no Question but if an Act of Mercy, and an Act of instituted worship. should stand in Competition, all Circumstances concurring: the Act of instituted Worship ought to give place; we will suppose a Congregation assembled for the publick Worship of God, and at the same time a fire breaks out, the Church is not only Allowed, but obliged to omit the publick worship at present, and to employ their endeavours towards the quenching of the fire: And he will render himself somewhat more then rediculous that would infer from hence, that God lays little stress upon publick Worship: or that God lays less stress upon the Churches Worshipping him in publick, then upon the preserving of a House: but only that the work of mercy must be now performed, or the season is lost for ever: whereas the Worship of God may be reassumed. So that all the business is, That a circumstance of undetermined time is of less weight in Gods Account, then an Act of Mercy, or Charity. 1. Cor. 1. The Apostle tells them: That Christ sent him not to baptise, but to preach the Gospel: that is not so much to baptise, as to preach: which yet will never inforce, that Christ lays little stress upon the Ordinance of Baptism: our B. Saviour. 4. Luke. 26. acquaints his Disciples. That he that Hates not Father, and Mother, cannot be his Disciple And yet it's true too, that he that Hates his Father or Mother cannot be his Disciple: But by hating▪ is meant only less loving; He that loves not Father and Mother less then me cannot be my Disciple: Now let the Reader judge, how absurd it would sound in his ears, to hear such Doctrine: That God lays very little stress upon our filial affection, and duty to Parents; A Doctrine worth it's weight in gold to such a Jew, that would plead Carban against Commandment, and evacuate the precept of God, by his own Traditions.

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

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

p. 248If this (says he) was the case, and condition of things under the old Testament, where God seemed so punctual in his prescriptions. so rigorous in his Animadversions, and where: he danger of …rring Capitally from the design of those institutions, by the least Deviation from the line of Divine Revelations was so great; then certainly in the New Testament where the Divine wisdom hath express't far less concern for such little points, may the minds of men be secure from such superstitions fears wherein we must fairly examine. 1. the Antecedent, 2. the Consequence, 3. the Reason of the Consequence.

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

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

(3) The Reason of his consequence follows: Because (forsooth) in the N. T. the … wisdom has express't far less concern for such little points. But I expected to be informed where Christ has express't for less … for the… points: I do not know how 'tis possible to express far less co…rn, then a very little: But he p. 249that put words into the Fathers mouth so lately, may make the Son also speak what he pleases, and both of them to bear false witness against themselves.

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

If a tender, and loving Husband at the point of death should recount to his beloved Spouse, all the former evidences of endearing affections, and withal tell her that he expected nothing in lieu of so great love, but that he might live in her memory, when he is dead and gone, by one only observation; surely the words of a dying friend would live in the living friend, and if there had been ever any true conjugal affection, it would operate strongly to be punctual in that single observance: our B. Saviour when he was just ready to give himself a price of Redemption for Many, institutes his last Supper, with the greatest punctualness Imaginable; and being ready to Dye, Commands all his faithful Followers—Do this in Remembrance of me. And is it not a hard case if his Church cannot afford to be tyed up precisely in this one thing? We read. 22. Luk. 14. That Iesus sate down, and the twelve Apostles with him, and v. 19. he took bread, and gave thanks, and brake it, and gave it to them, saying foreign, Do this in Remembrance of me! Now it's a great Question made by some, what should be the Antecedent, to this Relative [foreign] and the Reverend, B. Morton a great Patron of Ceremonies in p. 250his Treatise of the Sacrament, cites some Josuites thus: [Hoc facite:] ad omnes praecedaneas Christi actiones refertur. And as Chemnitius upon 5. John. 28. foreign: Rectè (inquit ille) foreign, ad Totum Complexum eorum, qua hactenus dicta sunt refertur: so say I; this Relative [foreign] in the institution of that Sacrament, ad totum Complexum eorum quae hactenus dicta, & facta sunt refertur. Do this▪ relates to the whole complex of all those things which Christ had done before. And if so, then it includes sitting down: Or the Application of our selves to the Table in a posture suited to a Feast; which agrees best with the celebrated Rule of decency, seeing there's no Nation under heaven shall kneel at their meals; yes (says that Learned Bishop) but I will except Time, and the posture of sitting; and excepting these two Circumstantials, foreign, is referred to all the rest: But then I would reply. 1. That there was no necessity to except Time; Because it neither was, nor possibly could be included in the Command, Do this: for all men that have any Ambition to speak congruously agree it to be non-sense, to say: that Time can be done. It must be some action here to which this foreign must relate. 2. If he will needs except the Action of sitting down, I ask Quo warrant…? why should one Ante… dent Action be excepted more then all the rest? And if one, why are not all the rest foreprized? The Papists have excepted the whole Cup from the Laity; the Reverend Bishops have excepted sitting; and then why may not a third except breaking▪ a fourth. Blessing? and then come the Quakers, and the Learned Grotius with a Non semper communicandum per symbola; and shut out the whole institution: I confess I never liked these exclusions, ever since I saw first one parcel, and then another excluded, till at last there was a clean House: And thus by our Enquirers Maxime we have made a fine Sacrament of it, under pretence that Christ lays little sires… upon circumstantials under the New Testament: Little stress did I say? Nay None at all; For if God layd very little stress upon them under the Old Testament, and the Divine wisdom has express't far less concern for them under the New; I cannot guess, what that something should be, that is far less then a very little, but a meer Nothing;

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

And it was but Reasonable that a person so polite, and terse in his style, should employ all the flowers of Elegancy p. 251to embellish it, and therefore for it's greater ornament, he will now use a Figure, which some by a hard Name call foreign.

It has been hetherto taken for granted by all that I have met with, that the Apostle Circumcised Timothy some good while before he wrote any one of his Epistles, and somewhat longer before he wrote those wherein he proclaims the danger of Circumcision. The first Epistle that he wrote was that first to the Thessalonians: And (not long after) the second to the same Church: The postscripts to both which, Date them from Athens, where we find him Acts. 17: But the learned Dr. Lightfoot judges, and I think upon clear grounds, that they were penned a year after, and written from Corinth. But whether from Athens, or Corinth, both must needs be written after the Circumcision of Timothy, which we find Acts. 16. 1. In his journey to Lystra and Derbe: And the Learned Estius is of the same judgment with our own Learned Doctor: The Learned Whitaker also concurrs thus farr with them. Qu. 6. contra Humanas Tradit: p. 415. Novi Testamenti Canonem non fuisse tum editum cum Paulus hanc Epistolam ad Thessalonicenses scriberet (he speaks of the second Epistle written the same year with the former) imò ne ullos quidem N. T. libros tum fuisse scriptos affirmo, excepto solo Matthaei Evangelio, & (si irenaeo credimus) etiam Matthaei Evangelio Antiquiores fu…re hae duae. If then these two Epistles were the first he wrote; and they written from Athens, according to their postscripts, or from Corinth, as indeed they were; It's certain that they, and therefore all the rest, must be written some time after the Circumcision of Timothy;

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

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

In which carriage of his he has beyond all exception demonstrated to us, that all Ceremonial Appendages are perfectly s…bordinate, and ought to yeeld to the designs of peace, charity, and edification, as the greater good: yes this is Demonstration: infallible Demonstration! Demonstration which puts the Controversy beyond all exception, and the poor Non-conformists are siderated with the violence of it. And yet to speak plain English, here's nothing but pittiful trifling: For. 1. This Irrefragable Demonstration is reared upon a rotten foundation; that Paul wrote his Epistles first, wherein he declaims against Circumcision, and then afterwards Circumcises Timothy. 2. All that he has built upon that foundation is as rotten. That all Ceremonial Appendages are perfectly subordinate, and ought to yeeld to peace, charity, and edification: let me observe. §. 1. If these Ceremonious Appendages b… p. 252so perfectly subordinate to those great ends; then how will it prove that God lays very little stress on them? Just as if some superacute Philosopher should undertake to prove, that because eating and sleeping are perfectly subordinate to Health, and life, therefore we ought to lay very little stress on them.

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

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

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