Is it enough not to contradict them and that we are not obliged to believe them then an Atheist is agreed in the Article of the Godhead if he has but wit enough to keep a good tongue in his head And the Socinian is agreed in the Article of the Trinity the Papist agreed too in the Article against Transubstantiation provided always they can but bite in their sentiments nay the Protestants at Rome are agreed in the Articles of Trent the Christians in Constantinople are agreed in the Alchoran for I think they do not believe them and yet have so much wit as not to contradict them Here they torment us with new-coyned Distinctions of primary and secondary affirmative and negative Articles some more refined others of an inferiour Alloy Well then let us suppose that the negative secondary the Articles of the lower Classis are not necessary to be believed in order to salvation Are we agreed in the primary affirmative and those of the highest form I doubt not for granting that the Dissenters assent to them and the Assenters dissent or suppose on the other side the Conformists agree to them and the Nonconformists disagree 't is all a case they are in the same degree of distance from each other Now the plain truth is this The Dissenters generally agree with that book which is commonly called the 39 Articles which was compiled above a hundred years ago and this book some men call the Church of England but then they are far from Agreement with the leading Clergy-men of this generation who as near as we can ghess do constitute the Church And this is certain that the Rulers and Teachers of the Church do really differ from one another and therefore Dissenters must needs differ from some of them but which of them is the Church we know not If both parties the Church must necessarily be of two Religions and so this pretended agreement is not real and sincere but notional speculative and imaginary 2. 'T is further supposed that the disagreeing parties are yet agreed in the substantial parts of worship To which I must answer 1. That we know of no Commission no Charter granted by Christ to any Church to institute any parts of worship at all whether substantial integral or circumstantial or by what other devised terms they be distinguished or confounded 2. Nor have we heard of any Rule assigned by Christ to warrant them how to disterminate the substantial parts of worship from the Integral or the integral parts from the circumstantial How easie a thing were it to demolish a substantial part of worship pretending it to be only a circumstantial part or to magnifie something of their own which they have drest up like worship and then exact Conformity to it and Union in it in the Name of Christ for it 's a common observation That when they would wheadle us into Compliance then every thing is but Circumstance but when they proceed to chastise us for Nonconformity then the same things are nick-named substantials matters of moment such as without which no Church no Government no Worship can possibly breathe or subsist And yet if the matter were well searcht into perhaps we are not so clearly agreed in the substantial parts of worship An outward visible sign of an inward and invisible grace whereby a person is dedicated to the profession of and subjection to the Redeemer is a substantial part of worship If it be instituted by Christ 't is a divine lawful part of worship and he will bless it If only appointed by man out of his great tenderness to supply the defects of Christs Institution this is also a part of worship but humane it has the matter and outward form only wanting the right efficient cause it wants that which should give it the stamp of Authentical and warrantable worship Again we see with our eyes worshipping towards the Altar the East and at the sound of the word Jesus and these things are made the Motive of worship if not something else perhaps no Canon enforce these but yet they are generally practised by all that hope to make earnings and good wages out of the Churches preferments Now whether the Conformists exceed the Canons or the Nonconformists fall short of them 't is still the same case and there will be the same or greater difference than if the former kept level with the Rule and the other came short of it or the latter came up to the Rule and the other transcended it The Doctor will tell us That to bow at the Name of Jesus is no more than going to Church at the Tolling of a Bell Defence p. 864. and is very facetious and pleasant with his adversary T. G. drolling about Whittingtons Bells and Meg of Westminster p. 867. nor ought any man dare to check the excellent wit of these Repartees only it had been wisht he had bestow'd a little fancy on Whittingtons Cat but I assure the Doctor in many indifferent mens judgment the Objection is not so easily dofft off for why may not an Image give warning to the eye when to worship God as well as a Bell to the Ear 'T is true indeed the Papists have preferred an Image higher than to be Motivum Cultûs but the question is Whether they do not sin in applying it to this lower use to make it an ordinary stated Motive to worship If they do how shall we excuse our own Adorations if not why do we not introduce Images into our Churches as well as these other of bowing towards the Altar c which if once our Church-men shall venture upon as with equal reason they may do they 'l find them not a Bell to Toll Dissenters into the Church but thousands of Assenters out of it Besides his Illustration is very lame though witty enough for the Bell tolls out of worship to Convene the people to the worship of God but the sound of the word Jesus is used in the midst in the height in the heat of worship when the soul should be most firmly ardently intent upon its Devotion and not sit listning and watching as Whittingtons Cat watcht the Mouse there 't is for you for the casual starting of a word and the dropping of two syllables But if it be a duty to give external reverence to God when ever the word Jesus is named there 's more need of it in our ordinary Converses and the secular affairs of this world when those divertisements distract our minds from the actual thoughts of God which might be retrieved by this Doctrine and so that word might do the service of another Bell I mean that which in Popish Countries goes Ting tang ting tang before the Hoste when carried to the sick or dying from which all that meet it are obliged to take the hint and fall down and worship The moderation of that Canon 1640 which recommends bowing towards the East or Altar is very commendable In the practise or
deny themselves in a greater matter than things strangled and blood rather than give offence to their weak Brethren without troubling the Church to make any Decree about them And when this Canon was in its greatest force and vigor the Gentile Believers might have eaten the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privately yea in company where no offence would be given or taken for what was the Jewish Convert concern'd what another should eat at home either of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fragments of heathenish Sacrifices presented to him by his Relations or of those things killed by suffocation But alas the Case is otherwise with us for such is the necessity of the Cross the white Garment kneeling at the Supper c. That the omission of them shall silence and suspend a learned faithful laborious Minister of Jesus Christ ab officio beneficio from his work and wages 7. The Apostles add no penalty neither pecuniary corporal or spiritual to afright men into compliance with it but contented themselves to have commanded in the Name of Christ and of his true Church they made not those necessary things the conditions of ministerial or lay-communion Significavits Writs de Excommunicato Capiendo were not then invented nor till a long time after that the Lady Churches having lost the true spiritual Sword began to arm themselves with secular power to back and set an edge upon their Dictates 8. This Decree was onely negative not positive a restraint from the use of some but not an imposition of any It was onely This you shall not Do not This you shall Do which kind of Canons are much easier than the other Conscience may better be tyed up from acting in a hundred than forced to act in one particular A negative precept restrains us from acting at any time in any Case an affirmative always obliges but obliges not always to act in every Case But things at home are much otherwise where we are commanded both what to do and what not to do and are still constrain'd to act even in those things we apprehend against the command of God either in general or special 9. Lastly It appears from the Apostle Paul's After-writings that when this Decree had a little gratified the Jewish Converts weaned them a little from their old customs and usages whereof they were so tenacious mollified their morose and rugged tempers sweeten'd and endear'd them towards the Gentiles it expired of course as to what obligation it received from man and lay among those obsolete Canons which were not regarded because antiquated for when the reason of an humane Ecclesiastical Law ceases the Law itself ceases without any formal Repeal which because some expected should have been more solemn they will not be beaten out on 't but it 's still in force Thus have we seen the Vanity of the Doctor 's Supposition which he would persuade us is the Apostles viz. That there was a necessity of one fixed and certain Rule notwithstanding the different attainments among Christians Which I am not afraid to call vain being so dark that we neither know whether the Rule must be of Divine or Humane Institution what the matter of it must be nor is it proved by Reason or any Scripture argument but what is ultimately resolved into that Decree made at Jerusalem which I have now fully shewn will do him nor his Cause any service SECT III. The Dissenters Plea from Rom. 14. and whether the Doctor hath spoken Reason to invalidate their Reasonings from hence THe Reverend Dr. having toiled hard to prove the necessity of a fixed standing Rule notwithstanding the different attainments of Christians about unnecessary matters and caught nothing to reward his pains bethinks himself of an objection that Dissenters might possibly make which he thus words for them Doth not the Apostle in the 14th Chapter of his Epistle to the Rom. lay down quite another Rule viz. only of mutual forbearance in such Cases where men are unsatisfied in Conscience Yes he doth so and the same Rule he lays down in the verse before the Drs. Text That if any were otherwise minded they should wait and not Act the Church should wait and not impose but leave them to the instruction of God To which the Dr. gives an intimation of a general answer That there was a vast difference between the case as it stood then at Rome and the case as it stood at Philippi For sayes he The Church of Rome consisted most of Jews where they did not impose the necessity of keeping the Law on the gentile Christians And therefore in this case he perswades both parties to forbearance and charity But now in those Churches suppose at Philippi for one where the false Apostles made use of the pretence of the Levitical Law being still in force to divide the Churches there the Apostle bids them beware of them and their practices as being of a dangerous and pernicious consequence So that the preserving the peace of the Church and preventing separation was the great measure according to which the Apostle gave his Directions and that makes him insist so much on this advise to the Philippians that whatever their attainments were they should walk by the same Rule and mind the same things I have often observed that when men are pinch't with plain Scripture they use to twist and twine and turn themselves into all shapes to get out of their streights and they have no more ordinary way of evasion than to fancy some imaginary various Cases upon which a various judgment must be made and a various Rule laid down to serve the present turn which is most notorious in this answer The Apostle acted like a prudent governour says he and in such a manner as he thought did tend most to the propagation of the Gospel and good of particular Churches To which some would reply that then there are a great many in the world that have acted like fools But my general answer is that the Apostle acted upon higher Reasons than those dictated to humane prudence even the infallible guidance and immediate direction of the Holy Ghost Divine directions and the supernatural counsels of the H. Spirit are well consistent and had he only gone upon thinking as the Dr. fancies I had rather have built my faith and practice upon one of his thinkings than upon one of the Drs. full perswasions 1 Cor. 7.40 I think also that I have the Spirit of God And he was not deceived in so thinking But for a particular answer § 1. The Doctors Reason why the Jewish professors at Rome did not impose on the gentile Christians the necessity of keeping the Law of Moses is this Because we do not find they did so And is not this an ingenious course for a person of his learning to suppose the main foundation upon which he builds the variety of the case with no other proof but that he does not find it so I do not find a
the honour of Christ and the peace of the Church he may give proof of his great understanding but not his conscience In the mean time the Doctor might have done well to suspect his own great interests in the world before he had reflected on their little ones § 5. Another branch of his Advice is Not to harbor or foment unreasonable jealousies in peoples minds concerning us i. e. That we are not hearty and sincere in the Protestant Cause To this I only say I shall never hereafter entertain one thought that the Church of England is marching towards Popery for since I read this Sermon and the definition of the Church of England therein I despair of ever knowing who or what the Church of England is Pope Pius the fifth used to say when he was a Bishop he was pretty sure when a Cardinal he began to doubt but when Pope he absolutely despaired of his salvation I have sometimes thought it easie of late I found it hard but now I see it impossible to understand this secret As for his advice we do thankfully accept it and shall not harbour or foment one unreasonable if they will be sure not to give in reasonable suspicions of their inclinations that way And we do humbly intreat them to give us no more grounds for our jealousies than they needs must for if they do though we may be so modest as not to foment them in others it will be difficult not to harbour them in our selves For if whilst they cry out we are all undone for want of unity they continue the impediments which obstruct it and when they thunder against separation they continue the cause of it If they speak hard words against Popery and give harder blows to Protestancy both at home and abroad or if whilst they give the Papists a gentle fillip they reach dissenting Protestants a sound rap if they will still proceed to represent all but themselves as silly in their Principles seditious in their practises and disloyal in their designs we may perhaps perswade the people to say little but they will pay it with thinking § 6. Lastly He concludes with this Advice Not to run the hazard of all for a shew of greater liberty to our selves This advice may be wholsome for ought we know and we may take it when we understand it At present we know not what we have worth the keeping if our Consciences be once lost If he intends we should not hazard substances for shews we shall hearken as far as we may but if he means we should not be wrought upon by the Papists to petition or endeavour a general Toleration his advice is already taken and so becomes our praise we have not done it we shall not do it though their continued provocations and persecutions tempt us daily to it and some are ready to say What matters it by whom we are undone if we must be undone but it 's very wonderful that wise men can yet see no difference between a little moderation and universal toleration nor can distniguish between the toleration of Idolatry and forbearing two or three Ceremonies An universal Toleration says the Doctor is like the Trojan horse which brings in our enemies without being seen It was well rymed however because Toleration of Popery will bring in our enemies most visibly No! it 's secret connivence under hand encouragement that brings 'em in in Masquerade which open toleration would bring in bare-faced and naked The Doctor is afraid lest by setting their gates wide enough open to let in all their friends they should bring in their enemies Such are the wise Notions that Kirk-statesmen have in their heads to shut out their friends for fear of letting in their enemies when they can come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and can pick the locks of Oaths Tests Subscriptions by a Papal dispensation Let then the Gates be well watcht the horses belly well searcht the Doli fabricator Vlysses the great Engineer of the Intrigue well examined and old Father Sinon not suffered to equivocate with good King Priam Trojdque adhuc stabit Priamique arx alta manebit As I abhor cruelty towards all men upon the sole account of Religion so shall I never plead for Indulgence to any who discredit Religion with such practices or mix it with such Principles as disturb Government and destroy the ends of all society the Magistrate is the Peace-keeper and is intrusted by God to suppress and punish the violaters of it Nor do I fear what advantage the Romanists would get upon us by that Connivence which they enjoy if their Temporal hopes from a worldly interest were less and their fears of being brought to condign punishment for their Treasons were greater and they might have been past the hopes of the one and the fear of the other if some of our Clergy-men had not unseasonably and some say unreasonably insisted upon certain Imaginary priviledges to the obstructing of the Justice of the Nation But if folly be such a catching disease the only antidote will be to teach 'em more wisdom If boldness in Religion give our enemies advantage let not prudent zeal be discouraged If contentions will do 'em such great service remove their causes by following the Rule not as the Dr. has warp't it but as the Apostle left it to walk by the Canon of the Word so far as we have attained and if any man be otherwise minded to leave him to Gods instruction and wait till he shall reveal his mind farther unto him The Conclusion THus have I at length rub'd through the Reverend Authors Discourse and upon a Calm Reflexion on my work do not think I can displease any one more than my self Such is the common fate of eager Disputants that whilst they would reach a knock at their Antagonists they lose their blow and wound themselves so easie it is while we are scribling to forget that we are dying and that our Sand runs faster than our Ink If the late change of Ink-horns into Inck-glasses had but taught us how frail and brittle we all are it had been the most innocent significant Ceremony that ever was invented I could wish there were a General Auditors Office erected to take the Account what all Disputes amount to and 't is probable the Total would be this That the Contenders have lost more than ever their Readers gained Thus zealous Gamesters win and lose awhile till at last the Box gets the stakes and it s well if the unconcerned by-standers come off savers And yet when we condemn and seem to bewail our wranglings we go on and wrangle still like little children that scratch and bite and cry together But the Dissenters have one Plea That in these Piracies they are not the Aggressors but stand purely on their just Defence If the Winds could be quiet the Waves would not tumultuate but poor Neptune bears the blame of all the Mutinies in his Kingdom when Aeolus only is guilty of the disorder If their Opposers could hold their hands the Dissenters would easily rule their tongues and pens and would silently suffer silent persecution That which goes to the quick is this That men cannot be content to shoot their keen arrows except they poyson them with bitter words like the Serpent that pierces with his teeth and infuses his venom along with his biting It is far more easie to pluck up the Flood-gates than having once done it to shut 'em down again We have seen the beginning of a Controversie which may perhaps outlive our Funerals and the next age may lament those wounds which the present has got but sleeps it out and feels not But if we must or will reciprocate this Saw of Contention what need to go down to the Philistins to sharpen the Polemical Cutlass when we have a file at home will give it too much keenness I owe the Reader and my self this debt of Justice to profess That I have not to my knowledg gratified any base lust in this my Answer I have steered by the compass of Truth and have not vered willingly from it though perhaps I have not always made the point I aimed at I must further profess That I have those awful thoughts of the Reverend Doctor whose Tract I pretend to Answer that he has equalled most and excelled many of those Worthies who have maintained the Protestant Cause against insulting Rome but in this Cause he has gone below himself and many others which I do not impute to any want of Controversial skill but the intrinsick weakness of the Cause he defended and the real strength of that he oppugned and seeing further than others into the true state of the Controversie he discerned the feebless of other mens Arguments but yet through the iniquity of the matter could find out none better of his own And lastly I must openly profess after all I can hear or read against the Cause of Nonconformity I am more confirm'd that all the wit of man can never prove the Dissenters in their way of worship guilty of the Mischiefs of Separation nor justifie the exacters of such terms of Communion as are no way commanded by the word of God no way necessary to the executing of those Commands but they must remain still guilty of the Mischief of these Impositions FINIS
it been done in our case all differences might have been composed 2 The Dissenting Brethren say p. 15. That they agreed in those things which contained the Substance of the Service and Worship of God in the Directory according to the Preface and were confident they should agree in the Confession of Faith so that here was nothing but a Punctilio of Government about which they differ'd 3 The Committee p. 19. render this Reason why the desire of their Brethren could not in Terminis be granted Because it held out a total Separation from the Rule as if in nothing it were to be complied with nor their Churches be Communicated with in any thing which argued Church-Communion and that more could not be done or said against false Churches wherein though they might be mistaken yet it shews upon what Reasons they proceeded but the Persons against whom the Doctor disputes neither plead for nor practice a total Separation nor do any thing that may imply the Parrochial Churches to be false Churches 4. The Committee or Sub-Committee had many things to urge which the Doctor cannot make use of against the Dissenters as 1. That they were now endeavouring a further Reformation according to the Word of God and therefore there was more ground for Hope more reason for Patience to see what the Issue of their Consultations might prove And herein perhaps the Dissenting Brethren might be a little too hasty and nimble with them who knows but matters might have been adjusted to their satisfaction But things are much otherwise with us For 1. they are so far from Reforming according to the Word of God that they own it not for a perfect Rule of Reformation 2. They have taken up their Rest and will not proceed one Step farther not to King Edward's Beginning nor Queen Elizabeths Beginning much less to what Posture things were in at Christ's Beginning 3. When they had power in their hands by His Majesties Commission to have reformed the Liturgy to have eased the People of their Burdens they would not Abate an Ace of their Pretensions but rendred the Terms of Communion more severe and difficult 4. The Parish Churches are meer Minors and under Age they move by the Motions of others cannot Reform themselves but are strictly tyed up to the Rubricks Canons and Constitutions of the Convocation so that we have not the same Reason to hope for their Reforming of Worship according to the Word of God 5. And yet this shall not be any prejudice to them for if they shall do so though it were to morrow or a year or ten years hence we stand ready to fall in with such Reformation And farther 2. the Committee did plead That they had both of them Covenanted to endeavour the nearest Conjunction and therefore for their Oaths sake were bound to part with as much of their Right as with a good Conscience they could foregoe But Dissenters are under no such Obligation that they know of to endeavour such Conjunction with them who obtend their meer Wills to their Edification and some pretend farther That they are under a Solemn Covenant to endeavour a Reformation according to the Word of God in their respective places and stations and therefore ought not to comply with any Declensions and Departures from such Reformation 5 the Committee were willing That some Expedient should be endeavoured how to bear with Dissenters in the Particulars wherein they could not agree But we see no such expedient endeavoured after nor once thought of nay declared against notwithstanding the many Humble Petitions for Peace that have been presented to them notwithstanding His Majesties Gracious Declaration about Ecclesiastical Affairs and the Parliaments Inclinations to shew some favour to tender Consciences nay they have declared against any Condescentions and are daily provoking Magistrates to the utmost Rigour and are like the immovable Bank to which if the Dissenters will not wholly come over the Boat and the Bank must never meet 6 Such was the tenderness of that Committee that we find not so much in a dozen Convocations For first they offer That such as through scruple or error of Conscience cannot joyn to partake of the Lords Supper shall repair to the Minister and Elders for satisfaction which if they cannot receive they shall not be compel'd to Communicate in the Lords Supper provided that in all other parts of Worship wherein there was an agreement they joyned with the Congregation 2. They offer p. 22. That such as are under the Government of the Congregation where they live not being Officers shall seek satisfaction as before which if they cannot receive they shall not be compel'd to be under the power of Censures from Classes or Synods provided they continued under the Government of that Congregation How joyful at how thankful for such Moderation would thousands of poor English-men be if they might enjoy the Benefit of such a Canon to save their Persons from a Prison their Estates from Ruine and their Families from Desolation 7 The Sub-Committee do readily acknowledge That Schism consists not in every diversity of Opinion and Practice but in an open Breach of Love and that no Uniformity is necessary to prevent Schism p. 47. But the Doctor would make us believe p. 32. That men may please themselves in talking of Peace and Love under separate Communions but sad Experience shews the contrary 8 The Committee p. 48. think the Dissenting Brethren wrong them in saying That they make those Impositions upon the people as qualifications for receiving Sacraments whenas they desired no more than that the people appeared to be Orthodox But certainly here 's something more than Orthodoxy required of us even in the judgment of their own Test of Orthodoxy as a qualification for receiving Sacraments and we must Submit to the Sign of the Cross in the one Sacrament for our Infants and Kneeling in the other as necessary to our own receiving them when neither the one nor the other were mentioned by the Assembly 9 The Committee expresly declare they would not have the Dissenting Brethren walk by their Rule farther than as they had attained But the Doctor is for the Rule of Severity waving the great Rule of Charity notwithstanding the different attainments of Christians 10 The Committee profess their Wonder p. 49. That their Brethren should impute it to them as if they arrogated to themselves a power in Ecclesiastical Assemblies to determine and impose circumstantial matters Seeing say they our Proposition doth mention nothing but Agreement in Substance But the Doctor supposing that we are agreed in the Substantials of Worship with him yet presses us to come to the Churches Rules in those things which they themselves call Circumstantials 11 The Committee p. 49. desires That the matters of Offence may be particularly expressed professing their earnest desire as much as in them lay to remove whatever may hinder comfortable Communion that there may be no just cause of Separation But the
present Dissenters have particularly expressed the matters of their Offence and cannot obtain a removal of them neither for Love nor Money and it 's a very hard World when neither of those two Wedges will drive 12 And they say farther That the Honourable Houses may find out more for Reformation than haply the Assembly have Advised or themselves yet concluded so that they will be willing to be farther instructed in the things that belong to the Churches Peace But our good Masters have set up their Hercules's Pillars and Engraven on them Ne plus ultra so that now Hope it self is become hopeless Patience worn to the Stumps and all Endeavours out of breath for after Cheese and Canon comes Nothing 13 Whatever the Altercations and Debates between the two Parties were in the Sub-Committee yet the Resolve at last which is the main if not only thing considerable was this Decemb. 15. Resolved upon the question That they which agree in the substance of the Worship in the Directory according to the Preface and agree in the Confession of Faith and with the Doctrine of the Reformed Churches contained in their Confessions and writings as we do who differ from those Brethren in matters of Discipline shall have the benefit of the Indulgence In short It may be a plausible but no righteous Method to take the Arguments of the Committee which were only conclusive in the Case before them and perhaps not there and to applie them to our present Case which is quite another thing And yet when all is said that can be said in this matter it must be confessed there were undue heats and animosities between the Brethren both standing too high upon their Pantables which deserves to be lamented and not Imitated and drawn into Argument and Example to justifie the inflexible Rigour of the present Terms of Communion SECT VIII Philip. 3.15 Considered How the Doctor rids himself of the danger of the Context His second Question propounded and answered like the former that is not at all His Discourse about Conscience examined THe Author of the Discourse was very apprehensive that the Context would be urged against his interpretation of the Text and therefore to save us a labour he has from thence formed an objection for us against his own Doctrine which we thankfully acknowledge and accept whatever may be said says he as to other Pleas for their present practices my Text it should have been the verse before it seems to afford the strongest of all that men are to be pressed to go no further than they have already attained and not to be strained up to an Uniformity beyond the dictates of their Consciences but to be let alone as the Apostle directs in the foregoing verse If any one be otherwise minded he must be left to God and that manifestation of his will he will be pleased to give him This Objection to say truth is drawn up with as much integrity as we could well expect For the Counsel for the Defendent is hardly to be trusted to draw up the declaration for the Plaintiff One small exception we have against his wording our Plea and 't is but a small one We say not that men are not to be pressed to go further than they have attained provided they be only pressed with such Arguments as are proper for the conviction of Rational Creatures For thus would our Blessed Savior have them pressed who was the grand exemplar of all moderation and meekness Luke 14.23 Compel them to come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let tender Consciences be thus compelled and spare them not we shall never complain of this force this violence But there is a more savage and ferine Method of Compulsion like that of the Gentleman who courteously invied his poor Tenants to a Christmas dinner by a Bum-bailiff and Tickets of green-wax which filled his house indeed with guests but spoiled all the mirth of the Feast A Hawk will never make a good sign for a Dove-Coat We would not have men pressed and oppressed with Club-Logick as a procedure unsuitable to the nature of Christianity And now we abide by the Objection If God himself has given the Indulgence what man has power to take off the Seal or why should the Church trouble it self and others with doubtful Canons when they that have not attained to satisfaction about them have the condescension of God to plead for the suspension of their own Acts during such dissatisfaction Now this knot the Doctor will untie or cut or break And the clearing of it he says will give a full answer to the second enquiry viz. what is to be done if men cannot come up to the Rule prescribed But is not this very much about and about the Bush why should he give himself the needless trouble to enquire so scrupulously what is to be done in case men cannot come up to the Rule when the Apostle has already given us a short but plain answer to it namely that they are to be left to God for farther instruction But the Doctor is not satisfied with this Answer and therefore he will answer it in these particulars Answer it yes just as he did the former question by speaking never a word to it Had he been pleased to have answered the Question what is to be done he should have resolved us first What means are to be used to reclaim them that cannot come up whether fair or fowl Christian or barbarous whether corporal penalties are to be suspended or the Dissenters whether they are to be left in Gods hands or taken into the Gaolers clutches Secondly By whom this must be done that is to be done as what they are to do who are dissatisfied what course they must take to attain more knowledge of Gods mind and Will in that matter that so they may enlarge their practice according to the improvement of their understanding Let it not then be ill taken if we put a few questions about this Question I. What must they do to whom a Rule is prescribed by Men about their worshiping of God who cannot come up to it And surely if pride and interest had not muddied it the Answer had run very clear They ought to examine and try that Rule by the word of God to beg of him instruction in any point wherein they may possibly be otherwise minded than he would have them And in the mean time to forbear for whatsoever is not of faith is sin that is whatever a man does and is not persauded that it may be lawfully done II. What must be done by Church Governours if men cannot come up to their establisht Rules and thus much of the Answer is exceeding obvious 1. That they had better sit still and do nothing than rise up and do mischief Let 'em do no more harm than good and let them be doing 2. That if they must need have more work to do let 'em be sure they have a Commission