A Sober Inquiry Into the Reasonings of the Serious Inquiry, Part 2 · Chapter 3

A Sober Inquiry Into the Reasonings of the Serious Inquiry · Part 2 · Chapter 3

p. 178CHAP. III.

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

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

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

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

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

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

Those sins, which men count small, are therefore great, because their temptations are less pressing, and so being more easily avoidable, have less to plead in their excuse, or Defence, But p. 179an Imposing spirit, alwayes turns the wrong end of the Perspectiveglass, which shrinks a Mountain into a Mole-hill, and a Bulky-Minster, with all its Cathedral Apurtenances, into a Chappel of Ease, where twenty Nobles per Annum will not Defray the Charges of a Ceremonious Conformity.

All things are Little or Great, as they serve the present occasion: Little, when their Imposing is vindicated; and Great, when the Neglect of them comes to be punished. Little, or nothing, till the yoke is fastened on; and then weighty, when once their Conscience is shakell'd with Canonical obedience.

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

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

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

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

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

§ 1. There may be a just Cause, where there is not an equal Cause of separation: There may be a great latitude in the terms of Communion, and yet all injustifiable, and there may be great variety in the Reasons of separation, and yet all may be warrantable. Had the Popes Terms been much lower, they had been much too high for our Ancestors to come up to: And p. 180though the Terms of this Church are lower then those of Rome, yet they are something too high for Dissenters, who humbly plead that they have just cause for a peaceable Departure, since they cannot peaceably Abide in the Society.

§. 2. Upon our Enquirers Principles, it had been as lawful for our Ancestors to have continued in Communion with the Roman, as for Dissenters to conform to the present demands of this Church. For let me have a clear Answer, why their Private Wisdoms, ought not to be sacrificed to the Publick Wisdom in Queen Maries Reign, as our private wisdom resign to the publick, under our present Circumstances? For in this Case, we consider not the lawfulness, or unlawfulness of the Terms as they are in their Naked selves; but where the final Decision shall rest, whether they be lawful or unlawful? Now the Enquirer tells us, page 168. Its enough to warrant our obedience, that the thing is the Command of the Superiour, and not beyond the Sphere of his Authority. But who can measure the Sphere of the Magistrates Authority, unless we could take the just Diameter of it? Again page 178. The Result of all will be, that instead of prescribing to the Magistrate what he shall determine, or disputing what he hath concluded on, we shall compose our minds, and order our circumstances for the more easy, and cheerful compliance therewith. What Rivers of precious Blood had this Doctrine saved, had it been broached in Q. Maries dayes: That men must not dispute what the Magistrate has concluded on: And though he thinks to heal all this by saying page 166. That God has made the Magistrate a General Commission, and made no exception of this kind, (meaning as far as Circumstantials, and those things that God himself has not defined) yet this will not salve the difficulty, because 1. Who shall judge what is a Circumstantial, and what a Substantial; what an Integral part only, and what an Essential part of Religion? Where shall we lodge the determination ultimately, what God has defined and not defined? If the Magistrate! Then our Ancestors are gone by the Common Law. If the private person, we are all in statu quo. 2. God has no where disterminated Circumstantials, from Substantials in the Magistrates Commission; for though our Enquirer has excepted the one, yet it is by his private Authority, which binds not the Magistrate, His Commission is Patent, and therefore it may be read. 13 Rom. 1. Let every soul be subject to the higher powers, &c. This Commission does no more except an Obedience, then a Circumstance; he that will put in the one, may at pleasure insert the other, and he that will except the one, may and will, except the other. So that I conclude, or at least see no reason why I may not; that according to this Enquirers sentiments, had providence allotted us our habitations under a Prince of the Roman Communion, we might have practised all his Injunctions, without warrant to plead our Consciences in Bar: which Principle will bear a mans charges through all the Turks Dominions, and make any man a free Citizen of Malmsbury, p. 181when once Conscience is sacrificed to the Deity of Leviathan.

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

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

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

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

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

4. Instead of such things as were from the Beginning, it prescribes those things that had their beginning from private Interest, and secular Advantages: It has been a piece of policy of our Duellers to escape the Laws, to cross the Channel, and fight it out upon Callice Sands: If our Enquirer will go with me thither I would p. 182dispute it fairly with him, whether the Terms of Communion be the same that were from the Beginning? If the Church of Rome be warrantably deserred, because her matters stand not in the Primitive posture: They that can make the plea, will expect the same priviledge. The Learned Author of the Irenicum p. 121. assures us, that it is contrary to the practice and moderation then used, to deprive men of their Ministerial functions for not conforming in Habit, Gestures, and the like: and he adds his pions wishes: That God would vouchsafe to convince the Leaders of the Church of this Truth It will be less material therefore, whether the things so …ifly insisted on, had their beginning from private Interests and secular Advantages, for if they were not from the beginning, is't little to us where they had their rise.

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

5. They make seven Sacraments. And at our Equirers Rates may make sevenscore: What is a Divine Sacrament, but an outward visible sign, of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof: And let him define a humane Sacrament more appositely if he can. Then an outward visible sign of an inward and spiritual grace ordained by man himself; as a means whereby we receive the same grace. And wherein does a Mystical Ceremony come short of this Description, whose declared end is, To stir up the dull mind of man to the remenbramce of his duly to God, by some notable and special signification, whereby he may be edified. Nor is there any thing wanting but the Royal assent, the Divine stamp of Authority to make it a Sacrament as accomplisht at all points as those which are declared Generally necessary to salvation. And if the Papalins erroneously judge their five ordained of God, and we confess ours are not so; all the difference is this; That they are mistaken, and act proportionably to their mistake, and we see better, and yet act disproportionably: But the truth is, many of their most Learned Writers freely own their five Sacraments to be no more then Ecclesiastical Traditions and Mystical Ceremonies; such as the Sign of the Cross, though to set them off to the eye, they honour them with the August Title of Sacraments: Thus Petrus a Soto. Omnes illae Observationes sunt Traditiones Apostolicae, quarum principium, Author & origo, in Sacris Scripturis inveniri non potest. Cujusmodi sunt, Oblatio sacrificii Altaris, unctio Chrismatis, in vocatio Sanctorum, Orationes pro defunctis, totum Sacramentum Confirmationis, ordinis Matrimonii, Paenitentiae, …nctionis extremae, Merita Operum, necessitas p. 183satisfactionis, enumeratio peceatorum facienda sacerdoti. We are to account all those Observations. Apostolical Traditions, whose Beginning, Author and Origine, are not found in the Holy Scriptures: Such as are the Oblation of the sacrifice of the Altar, the Anointing with Chrisme, Invocation of Saints, Prayers for the Dead: The whole Sacrament of Confirmation, of Orders, of Matrimony, of Penitance, of extreme unction; the merits of Good Works, the necessity of satisfaction, and Auricular confession.

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

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

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

That the Causes of separation from the Church of Rome were pregnant, every way clear and evident, we do therefore agree: And that the Reasons of separation from the Church of England p. 184are not so great, but then neither is the separation so great; for as we agree in the fundamental Articles of Religion, so we may quickly agree in all the rest, when some of a more fiery temper will let their Mother Alone to exercise to all her Children such an Indulgence as is agreeable to their various Measures of light in lesser concerns. But (says our Author) It's quite otherwise in the Church of England. For.

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

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

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

4. This Church keeps none of her Children in an uncomfortable estate of darkness; for we must know that there's a twofold estate of darkness, a comfortable, and an uncomfortable estate: Now the Comfortable estate of darkness, lyes in trusting others, submitting p. 185our private to the publick wisdom; this is that blessed state whereinto he would wish his best friends: But the unconfortable state is, that Remedy which is Practised in Spain and Italy for the Cure of Church Divisions. An excellent Remedy it is, but it comes too late to do any good here: The difference between them was observed before, either to be born blind, or made blind, to have no Conscience, or prohibited to exercise it; to have no eyes, or not to use them; and in my private opinion there's no great comfort in either of them.

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

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

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

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

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

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

§ 3. Whether any Church hath authority from Christ to institute any other Ordinances of fixed and constant use in the p. 186Church then Christ hath instituted?

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

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

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

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

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

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

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

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

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

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

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

§. 15. Whether upon such tendries made, and their refusal; only because he will not submit to new Terms of Communion p. 187not approved by the Word of God, he shall adjoyn himself to some other particular Church, where the Doctrine of Christianity is purely Preached, the Sacraments duely Administred, and the Conditions of enjoying all these, and other the Ordinances of Christ, honourable and easie; such Departure from the one, and Conjunction with the other, be that Schism noted in the Scripture?

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

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

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

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

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

But may we humbly enquire of the Enquirer, whether he have this Peace to sell? And at what rates it may be purchased? I have Carefully, not to say Curiously perused his whole Discourse; and I must confess to the Reader, that I am so far from understanding how the Market goes, that I suspect he p. 188knows not his own Mind. Page 131. He tells us: We must be at some cost to purchase it, and part with something for it. Well! but what is that something? Will Petitions, Supplications, Prayers, Humbling our selves at his Footstoole procure us Peace? No! That something, is nothing: Men are not so mad, as to part with such a rich Commodity as Peace for an old song of Petitions. What is it then? Oh! pag. 130. He told us from Erasmus, That Peace was not too dear at the price of some Truth. Very good! Will then telling half a dozen round Lyes procure us our Peace? or the renouncing half a score Scripture-truths. or so? Oh but we are commanded to buy the Truth; not sell it: Net to do evil that good may come. And besides that Peace will never wear well, nor last long that is purchased with the loss of Truth. To war with God, or skirmish the Scripture, is no approved method to secure Peace amongst our selves. Well then, pag …32. He tells us, We must subdue our passions and castigate our heats: And I think we have had pretty good Coolers; then we must take in our sailes, lighten the ship, cast overboard the Fardles of our private fancies and opinions: And we are Content to cast overboard any thing that is purely our own; only if any of the Rich Lading of Truth should be packt up in those Fardles, we humbly pray that may be spared: If our own private personal Concerns were only called for, he should find the Non-conformists as one man; saying, sin autem Jonas ille ego sim, projicite me, in Mare ut tempestas desaeviat: Pray throw us into the Sea, only do not throw any concern of Christ, nor Reformation after us: Well! then he would have us offer something to those touchy Deities of Custom and Vulgar Opinion. But really these are a Couple of such Insatiable Idols, it were cheaper to starve them, then feed them; we may Maintain Bell, and the Dragon at as easie rates: What is it then we must part with for peace? At last it comes out with much ado; Loath to confess till just turning off the Ladder, for these are his Last words under this head, pag. 137. In a word that we part with all that which is no essential point of our Religion, for Charity which is. I am heartily sorry that Peace is not to be had upon easier terms! But especially that Charity, a Lady of so much Debonaireté, that seeks not her own, much less to rob another, that … not to look so Big, and stand upon Terms; should enflame the Reckoning: It is not, it cannot be Charity, I know her Temper too well; that requires Conscience, or Truth should be sacrificed upon her Altar: A true friend she is to Truth, and no less to Peace, and will wait on her usque ad Aras and no further. No! It's the Tyrian Idol Meloch that old Canibal and bloodsucker, that delights in Humane Carnage; For thus we read in Q. Curtius, that when they were in a great straight. Sacrum quod quidem Diis minime Cordi esse Crediderim, jam multis saeculis intermissum, repetendi quidem Autores erant. Which we may accommodate in the Translation thus, Some there were that perswaded the State to Revive an old and obsolete Statute, which since the time of Ancient Persecutions had lyen D…rmant, and p. 189to sacrifice Freemen to the Common safety; but for my part, though you count me a Heathen Writer; I can never believe, according to those notions I have of the Gods, that such Cruelties were ever acceptable to their Deities. I would have Peace upon any terms that are Reasonable, but to part with all that in Religion, which he shall say is no essential part of it, is a very hard Chapter. We may chop off a mans Legs, Arms, put out his Eyes, cut off his Nose, and yet though thus miserably dismembered and mangled in his Integrals; his essential parts, Body and Soul remain: Thus he may cut off even what he pleases of Religion, all Worship, all Sacraments, all Discipline, and leave us but Faith, Hope and Charity, there's as much as is essential to our Salvation, and then dispose of the rest.

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

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

I confess it cost me a Smile when I read his improvement of p. 190the Apostles exhortation. Surely (says he) he did not mean we should only accept of Peace, when its offered us for nothing, or be quiet till we can pick a quarrel, but that we should be at some cost to purchase it, and part with something for it: The old something still! Why, we are willing to part with all our outward Concerns, we will give skin upon skin, will neither Gods Terms, nor the Devils please him? Only we would not part with our Consciences instructed from the Scriptures, the Soveraingty of Christ, the Perfection of the Written Word; and is all this Nothing?

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

There are hardly (says he page 1. 1.) any two persons perfectly of the same apprehensions, or stature of understanding in the whole World. So much difference there is in mens Constitutions, such diversity of Education, such variety of Interests and Customs, and from hence so many prejudices and various Conceptions of things, that he that resolves to yeeld to no body, can Agree with no body. What now is to be done in this perplexed Case? Must we take our Constitutions in pieces? I doubt we shall never put them right together again; or must we have no Peace till all the propensities and inclinations, rooted and riveted in our Beings, Natures Temperaments, besides that second Nature growing out of Custome, be stormed? The Terms of Peace will be next to desperate this way. What then, must the prevailing party commit a Rape upon the intellectuals of the depressed Minority, and Marry them afterwards to make them amends: Yet still there is a Tower called Assent and Consent, can never be forced by assault What then, must the lesser number openly profess themselves Convinced, and make Recantations before they have cause for't? Alas this is but to Proselyte a few Hypocrites, who are not worth the whistling! Or must we tarry till we come to Heaven, where we shall be of one mind? Oh our Enquirer is not satisfied in that point to Plerophory, some thin… so indeed; but he wisely keeps his faith to himself, What course must we then steer? Why we must castigate our heats, take in our sailes, lighten the ship, and offer sacrifice to the touchy Deities of received Custome and Vulgar Opinion, with all the fine stuff you heard before: But surely there's an easier, cheaper, more honourable and Christian way then all these put together: To bear with one another, to leave judging, censuring, despising, persecuting; to leave men to those Sentiments which they have contracted from insuperable weakness, or less happy Education, whilst they are good men, good subjects, good Christians, sound in the Faith, and Worship God no worse then the Scripture commands them. And he that p. 191cannot Indulge his brother sound in the Fundamentals, and walking together with his brethren so far as he has attained, let him prate of peace till his Tongue akes, 'tis evident he would not purchase Peace with Shoobuckles.

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

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

My Lords! I have humbly set before your discerning judgments the great example, of the Great St. Basil, and the greater instance of the famous Dr: of the Gentiles, persons, whose Authority in the Church and wisdom to manage that Authority, was (without disparagement) equal to the same Qualifications in your Lordships; And yet their hearts so humble, when their places were so high, their Condescentions greater then their Exaltations, carries somewhat in it of that Divinity which bespeaks your Imitation. They would become all things to all men, though sin to none; They were ambitious to wi… the weak by Meekness, and not to wound the weak by Majesty. The way of Peace lyes plain before you, st…p to them in things Indifferent, who cannot rise to you in what they call sinful, your yeelding to the weak will be your strength. And whilst you gain tender Consciences to the Church, you will gain p. 192Immortal honour to your selves. Let it be the glory of your lives, that you have made up our Breaches, and not the Epitaph of your Tombs; That the way of Peace you have not known.

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

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

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

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

4. He observed their Feasts. We Question it not; He came to do his Fathers will, and amongst other particulars, that also of observing what ever Ordinance was of Divine Institution: But the Render must know, here's a secret Argument couch't in these words against Non-conformity, which I will ingenuously own, and 'tis this: The Jews had instituted a Feast in Memory of the Dedication of the Temple. Now this Festival had not the character of Divine Institution; and yet this Feast our Saviour solemnized, and who then can be so refractory as not to observe the Holy-Dayes, and consequently all other Humane Constitutions, p. 193which bear no direct Repugnancy to the Law of God? I shall neither assert at present that this Festival had Divine Warrant, n…r deny that it was properly of a Religious Nature, but this I return, That it appears not that our Saviour performed any Act, or spoke any Word, that may be interpreted, or Construed an approbation of that practise. All that appears is from 10 I…. 22, 23. And it was at Jerusalem the Feast of the Dedication, and it was Winter, and Iesus walked in Solomons porch: How shall we draw in Christs conformity from these words? It was Winter; Ergo Jesus approved the Feast. He walked in Solomons poreh: Ergo, he condescended to that usage! The business was no more then this: Christ went up and down doing good, and seeking all occasions for that great end of his coming into the World: Where most Fishes were, there he threw his Net; where the greatest Confluence of People were gathered, there he preached: He took them where he could find them; they would not come to him, he would go to them; whatever was the Lawfulness of that Feast, or the occasion of their assembly, Christ could make a Holy advantage of it, to preach the Gospel for their Salvation.

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

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

7. When a certain Tribute was demanded of him, he first proves he was not oblidged to pay it; yet least he should offend them, determines to pay it, and works a Miracle to enable Peter to pay it. An unanswerable Argument that Non-conformists are not exempted from Ta…es and Subsidies: But what's their Coine to their Conscience? It may seem a piece of unpardonable boldness to say that Dissenters go beyond this pattern: And yet 1. they plead no Immunity from Assessments. Nor 2. pay their Levies p. 194meerly to …id offence, but out of sence of their duty, Nor 3, can they raise Money so easie as by Miracle, they are glad to work hard for it; and yet they endeavour to get their Silver ready against it be called for; and if their Persens, or Purses may serve their Prince, they know nothing too precious for his service, that under the Auspices of his Gracious Government, they may lead a quiet and peaceable life in all Godliness and Honesty.

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

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

After many an Impertinent paragraph, The Enquirer starts a New Question, which, though I never once dream't of it, shall have that attendance it deserves. If I am perswaded that such p. 195an opinion is more true, then that which is publickly owned, (so long … the … doctrine of Christianity is not in dispute) may I … rather conceal if, then dis…urb the Church? The case is I confess before▪ mean …, and the best assistance I can contribute to it's Resolution, is to recommend him to the Apostle. 14. Ro. 22. Hast th… Faith; have it to thy self before God! upon which Text our Enquirer descants notably. 1. By faith in the Text (says he) the Apostle means not the Doctrine of Christianity. For then the Meaning should be, That he that understands the great Doctrine of Christianity should conceal it: well, but what hurt in a concealement? St. Basil was just now applauded, for dissembling the Coessentiality of the H. Spirit: which, if the Athana… Creed say true, is one of the great Doctrines, of Christianity, necessary to be believed for salvation. 2. By Faith (says he) is not meant the Habit of saving Faith: we Agree to it! And are glad he can find such a thing as a Habit of saving Faith. 3. By Faith is meant only a perswasion of the …awfulness of such a thing in it self indifferent. I shall not contradict, yet let me say. 1. That though it be a Confessed Truth. that … … interdum licet, yet 'tis as true, pr…scribere falsum▪ …unquam licet: Though I may conceal a Truth sometimes, I may never assert a falshood. I may forbear to say there are Antipodes, yet may I not say, or subscribe, or swear there are none, and yet these are none of the essentials of our Religion. Negative precepts bind us semper, and ad semper; that is, there can be no case put wherein, no time assign'd when it may be Lawful to deny or renounce the smallest Truth, or violate the least of Gods commands by my practise. 2. Though I may conceal my judgment, or suspend my practise, in some of these lesser matters, yet when a sweet concurrence of inviting Circumstances shall call for my asserting that truth, or pract…sing that duty, I am then to assert the one, and practise the other. In some cases I may wave an Explicite Profession, or open practise, when such forbearance shall be compensated with a greater Good, when a little Time shall pay the Truth, and Gods Glory, Interest, and make amends, for the lucrum Cessans, and damnum emergens, the Spiritual loss sustained, or Spiritual advantage delayed 3. Though I may conceal, or suspend as aforesaid, yet I ought not to give away my Christian liberty, nor commit any Act, or Acts, that may de… my future claim, or be pleaded in Bar to my right. 4. When …he Consciences of Christians are notoriously hazarded by my silence, or forbearance, when I am in danger of betraying my Brother to Errour, or hardening Another in his, I have need of much wisdom and prudence how to speak and act, but speak, and Act I ought; for it's a most monstrous cheat, to urge the Manner of a duty, against the Duty it self; As that because I ought to Act prudently, that therefore I ought to sit still. 5. I am much dissatisfied how it should follow from hence, what he makes his conclusion: That we may change any Rite or Ceremony that we have a great kindness for, for one more grateful to others: p. 196Nay, if Any Ceremony I have in my worship not Commanded by Christ, may do him a kindness, I have no such kindness for it as to disoblige him, nor shall he need to send me back one of his beloved ones in Exchange, I shall never feel the want of it. But now the Reader must be entreated to use his eyes: The Assertion was that it is Lawful to Conceal my opinion (when the main Doctrine of Christianity is not in dispute) rathet then disturb the peace of the Church: from whence he would wisely infer, therefore we may practise Ceremonies, which I am either fully satisfied are sinful, or not fully satisfied that they are Lawful: for this is the upshot:—That we may comply with the Laws in being, so they be not palpably Contrary to the Scriptures or Common Reason; It very amazing to me, that I cannot conceal what I think true, unless I must assert what I judge false: nor bite in my sentiments about Anothers unlawful practise, but I must practise with him: I may suppress my judgment that such a thing is sinful, and yet not dare to deliver my judgment that it is Lawful. He that Commanded me not to judge my brother, did not command me to Imitate him.

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

And to conclude, the Reader shall now know at a word the Lowest price of Peace. That we part with all that, which is no essential point of our Religion, for Charity, which is. This is the Lowest penny, take it, or Leave it, try the world, and mend your selves, where you can. But 1. It's palpably ridiculous, to oppose p. 197Charity to any point, or part of Religion: As if charity, which is Commanded by the principles of our Religion, should cross those principles: Charity Commands a Religious person to stoop to all in his private concerns, but requires not that Any Principle of Religion should stoop to it. 2. It's weakly supposed, that it's the Concern of Charity, that we be of one uniform practise in the Minutes of Religion, when her highest, and noblest exercise is to Embrace those that differ from us in sinless practises. For I cannot yet understand, what Interest Evangelical Love has to reduce us to an uniformity in Rites, and Ceremonies; And do know that Protestants who differ in the lesser points of Religion, as to principle, and practise, do yet maintain a more entire and cordial love amongst themselves, then the Papists who are cudgelled by the Iron rod of the Inquisition into a precise Indentity, in their little fopperies.

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

She confesses that Christ did institute both the Eating of the Bread, and the Drinking of the Cup; but withal affirms, that He that eats the flesh of Christ, receives the Bl… … per concomitantiam. Drinking is not Essential to the Sacrament, and therefore she has upon prudential grounds, (as she thinks) appropriated that Moity to the Priests, who need it most, and love it best: And in the judgment of Grotius, Both Bread, and wine may be spared, as he Leardnedly Determines upon that Question. An semper communicandum per Symbola? And 'tis but suitable to what he endeavours to evince (as our Enquirer cites him pag. 163) That the Magistrate Exceeds not his Commission when he interposes, for the Determination of the Circumstantials of Religion. And seeing bread and wine in his judgment are not essential to that Ordinance; By his own, and our Authors p. 198principles, the Magistrate may (for some time at least) prohibite both: for if the Magistrate has a power from God to Determine the Circumstantials, he must be supposed, to be Judge what are so, and thus we may have all our Religions Justitutions distinguish't, and determined away in a Moment. For though at present whilst we are under the care of faithful Governours, we are secure of the essentials; yet we have granted A principle in this Generation, which may utterly Eradicate all positive and instituted worship in the Next; And we hold all the Ordinances of Christ upon precarious Terms; that is, we are fiduciaries of that grand Depositum, till some men shall please to call for it, and then like the Traditores of old, must resign and betray the concerns of the Gospel.

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

(1) That the things now scrupled in this Church are such as were heretofore submitted to, by the most Leading-men of those that now depart from it: To which I shall very briefly return these few particulars. 1. That the Non-conformists are not led by Men, further then as they have Authority in the Name of Christ to Lead them. The Leaders or Pastors disclaim all other conduct, then by Gospel direction; their power is Ministerial, not Despotical, And their people disclaim all such Leaders, as would Lord it over their faith, and take away the Judgment of Discretion over their own Acts. It's a very uncomely fight to behold a Drove of Rational Creatures with their Consciences Tayled to one …e horse, and so conducted to a Faire, there to he sold for peace, and Expediency. 2. With equal Reason the Dissenters will plead, That the worship which they now use, is the very same that was lately used, and practised by some of the most Leadingmen Amongst the Conformists; And is it not a wonder that whether men go backwards or forwards, yet both shall form an Argument for Conformity. If they have sometimes been Non-conformists, and are now reclaimed, that shall conclude for Conformity, because they must be supposed to have their eyes Anointed with some excellent Collyrium, and to see better; If they were once Conformists, and become at last Dissenters, yet that will conclude full as well for Conformity, because they once saw better: such shuffling arguments would with equal Truth serve the occasions of the Dissenters too. Many of the Conformists were once Non conformists, and therefore we are no worse now, then they were then; and Many of the Non-conformists were once Conformists, and therefore having tryed the difference are more competent Judges which way of worship is nearest the Rule. And though both these ways of Reasoning are none of the best, yet if there be any Advantage, the latter carries it: because there can be no such Arguments from worldly Interest the one way, which p. 199may possibly have a stroke the of other; few are Ambitious to be starved, and as few that are so irreconciliable to preferments. 3. Not former Apprehensions, but present Light into the mind of God from his word, ought to be our Immediate, and next Director in our worship of him: Men may change, as times and external Accidents change, but the Rule of Religion is unchangeable, and abides for ever.

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

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

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

§. 2. This Argument is borrow'd, or stollen from the Papists, who use and urge it every day against the Protestants; I shall propound and Answer it in the words of Monsieur de la Motte. In his late Motives to his conversion: p. 108. 109. D'o… vient done (disent ils) qu'il y a si peu de personnes qui quitent la Religion Romaine? & que, de ceux qui l'ont quitée pour embrasser la Protestante, on en voit une grando partie, qui y retonrnent, & qui font, comme on dit, leur Recantation? Whence comes it (say the Romanists) that so few quit the Roman Religion? and that of those who have forsaken it, to embrace that of the Protestant, we see many that Return back, and as we say make their Recantation? To which he gives this Answer. Ie pourrois …lleguer mille Raisons particuliers pour lesquelles, plusiturs illustres p. 200Protestans ont … Religion en France, quin'est plus à la mode, (dit on) …n ce Païs-là, & …nt embrassé la Romaine, je dis seulement en general, ce qu'il est facile de remarquer dans les particulieres, que …'est l'interest, qui les ment & les retient, qui les fait changer, & quiles empeche de rechanger. I could give a thousand particular Reasons, for which some emin…nt Protestants have …uited their Religion in France, which, say they, is Now no longer the mode in our Country; and have Embraced the Romain Faith: But I only say this in general, which is very easy to Observe in the particulars, That it is meer Interest that Allures them first, and then fixes them; That makes them change, and then hinders them from a Rechange. The pension of a thousand Crowns (as he goes on) which they promise to a Minister, in Case he will renounce his calling, is a most violent temptation.

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

(3) There are men of as clear understanding, as good life, and as Comfortable consciences, in the society of this Church, as are any There else to be found. And if I should say, there are Persons of as clear understanding, as good life, end as Comfortable consciences in the society of the Non-conformists, as are any where else to be found, I should discover a vanity equal to that of the Enquirer. I cannot be of every mans Religion, that is of a much clearer understanding then my self, unless I resolve to be of twenty Contradictory Religions at once: Nor can I judge it my duty to Imitate every one of a holy life, further then in his Holiness: Nor of every mans way that pretends to a Comfortable Conscience in his way, because I see some fitch in Comfort to their Consciences from the greatest provocations, or grossest delusions; Besides it's no part of the clearness of mens understandings, to be wiser then the Scriptures, or to study Reasons, why they ought to destroy all that are not of the same Intellectual stature with themselves. Nor does it add to their Holiness, that they can persecute others whose lives are Holy; Nor to the solid Comsort of their Consciences, that they endeavour to weaken the Comfort of other mens; and I will further add, that since my own Conscience can only directly witness to my self, it can never be allowed Credence with Another, if I deny it its proper work, and Office in Another, But we have met with this Braggadochian p. 201Pyrgopolinias before, whether the Reader is referred, if at least he shall judge so inconsiderable a Trifle to merit further Consideration.

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

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

2. If the Churches in the Apostles times had none of these things now scrupled, we shall rather chuse, and such choise is our Duty, to Conform to their patterns then any junior and more green-headed Constitutions. They are the Apostolical times and Churches, of whose constitutions we have infallible Records which we propound for our Exemplars, and he will be tryed by Any Others, if we will bate him them, for which we thank him. I am now expecting a serious Proposition, and he sends us this offer: That since there is no Grand Master of Religion p. 202concerned in the Controversies between us, nor any violation of the Laws of God in our Complying with the Laws of this Society, and since Mahomet must either go to the Mountain, or the Mountain must come to Mahomet, i. e. one side or other must yeeld; we will be perswaded to think it reasonable, that the subject should submit to the Governour, and opinion give place to ancient Custom, and Novelty to the Laws in being. This is his friendly Motion, and one so Modest, that we would be perswaded to think it reasonable, If he had given us Reasonable arguments to be perswaded; which that he has not I think is Evident from what has been already said, with these further Considerations.

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

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

§. 3. Though Opinion, and Custom may fight it out for me; yet let the proudest Ancient Custom bow down to the institutions of Christ. It has ever been as a Common, so a successful Peliey to clap hoary Periwigs upon juvenile innovations, to conciliate some Reverence to their Antique Looks: Errour has often a more wrinkled face then, Truth, but Truth alway's Carries p. 203the Graver aspect. They that Imp their pin-feather'd inventions wich plumes borrowed from Time's wings, do not Teach them to fly, but flutter, Antiquity is like Romulus his Assylum, where all pursued Corruptions take sanctuary; 'Tis the grand Borrough, and safe Retreat of superstition, when fetretted out of her Lurking-holes of Counterseit Reason. He can say very little for his opinion, that cannot plead Antiquity, Custom, and such like Mormo's: Thus the Aquarian Hereticks pleaded Custom to use water mingled with wine, in the Eucharist, whose folly Cyprian thus Censures. Victi ratione, opponunt consuetudinem; quasi Consuetudo Major esset veritate.Being beaten at the weapon of Reason, they fetch out the old Rusty sword of Custom; As if such aBilbao sword durst try its edge against the tryed scimitar of Truth: such a roat does Tertullian give these childish pretences. Consuetudo ab aliqua ignorantiâ, vel simplicitate initiam sortita, in usum per successionem Corroboratur; & it a adversus veritatem vindicatur, sed Dominus Noster Jesus Christus, veritatem se, non Consue…udinem cognominavit: Haereses non tam Novitas, quam veritas revineit, quodcunque adversus veritatem sapit, erit haeresis, etiam vetus consuetudo, A Custom of Base and dunghil Extract, yet gaining some Repute by Long usage, and prescribing for it's gentility time out of mind, grows sawcy, and Malapert against Truth it self: But our Lord Iesus Christ called himself by the Title of Truth, not of Custom; The clearest conviction of Heresy is not by the leaden Lesbian Rule of Practise, but by the Golden Rule of the Scriptures. Errour, is Errour still, and will be so, of plebeian Bre…d and Ignoble parentage, though it has purchased a coat of Armes, scrapes acquaintance with some Ancient families, and would make it out, that it came in with the Conquerour.

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

p. 204§. 4. Since there must be a yeelding in order to peace, then surely they have all the Right, and Reason on their sides to have the Honour of the Condescension. Who Consess that the Matters in difference are Indifferent in themselves. such as where in no grand Matter of Religion is concerned; rather then they who ate bound up by immoveable persuasions, that they are sinful. 2. They who are most Remote from the primitive simplicity, and not they who have no higher Ambition, then to perform all things which, and as Christ has Commanded. 3. They who have made the Additions, which Cause the Divisions; and not they who only take up their Religion, as near as they can, as they found it delivered, and recommended to them, by the unerring word of God.

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

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

6. They who have already given some specimens of their Condescensions to the Romanists, by Removing some exasperating passages, and it may be hoped, and expected that they will take a few steps towards a Compliance with dissenting Protestants. For as the Author of the Irenicum observes well. p. 132. That which was laid as a bait for them (the Papists) was never intended as a Hook for those of our own Profession. And therefore to conclude this Chapter, I will take the freedom to Quote that Celebrated Son of the Church for a Theological Notion, whom he has already quoted … Philosophical one. Dial. 5. p. 399. speaking of the Papacy as the Kingdom of Anti-Christs, he has those Notable words. Which we knowing so experimentally, not to be Compassed by Needless Symbolizing with them, in any thing; I conceive our best policy is, Studiously to Imitate them in nothing; but for All indifferent things to think the worse of them for their using them. As no person of Honour would willingly go in the known garb of Any Lewd, and infamous person; whatsoever we court them in, they do but turn it to our scorn, and Contempt, and are the more hardned in their wickedness; wherefore seeing that Needless Symbolizing with them, does them no Good but Hurt, we should Account our selves in all things indifferent, perfectly free, to satisfy, and please in the most universal manner we can those of our own party; nor p. 205Caring what opinions, or Customs, or outward formalities, the Romanists, or others have, or may have had from the first Degeneracy of the Church, which we ought to Account the more hid…ously soiled by the Romanists; using them; but supporting our selves upon plain Scripture, and solid Reason, to use, and profess such things, at will be most. Agreable to us All, and make most for the safety, and welfare of the Kingdom of Christ; for this undoubtedly. O Philopolis, is the most firm, and true Interest of Any Protestant Church, or state whatsoever.