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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54793	Speculum crape-gownorum, the second part, or, A continuation of observations and reflections upon the late sermons of some that would be thought Goliah's for the Church of England by the same author.	Phillips, John, 1631-1706.; Defoe, Daniel, 1661?-1731.	1682 (1682)	Wing P2111; ESTC R21006	25,619	41

Speculum Crape-Gownorum THE SECOND PART Or a Continuation of OBSERVATIONS and REFLECTIONS Upon the Late SERMONS Of some that would be thought GOLIAH's FOR THE Church of England By the same AUTHOR LONDON Printed for R. Baldwin 1682. The Second Part of Speculum Crapegownorum in a Dialogue between Priestlove and Meryweather Priestlove I Say and I still say that had it not been for the Observator and Heraclitus the Nation had been ruin'd ere this Mery. How Friend Priestlove Priestlove Nay how me no how 's for 't is very true Mery. Not so hasty For will you prefer a Brace of Quacks to a whole Colledge of able Physitians Priestlove I prefer no Quacks Mery. Yes you do For the Observator and Heraclitus are a couple of meer pretending Quacks they find the Nation labours under a Scorbutick distemper and they come with their French Congies and cry Me cure de State Me cure de State when they know no more of State-Physick unless it be to Draw a Blister than Horse-Leeches Priest I care not for that I stand to my first Assertion still Mery. This 't is not to consider for in so saying you dishonour the whole Society of the Crape-Gown Order of D. D's and B. D's and the more inferior sort of Rectors and Vicars who have now undertaken to be the State Physitians themselves And do you think that the Applications of Bow Church Sermons Guild-hall Sermons Assize Sermons and Anniversary Sermons are not much more wholesome for the present distempers of the State than the Euphorbucum and Cantharides of the Observator and Heraclitus Priest Both Applications may be good in their kinds Mery. Oh Sir but the Levites pretend their Licences from Heaven which th' other can never lay claim to So that the other are meer Intruders and whether the Levites do not practice beyond their Skill and Commission is much to be question'd Priest The Scripture commands obedience and submission to the Government they are commanded to Preach the Scripture therefore they are commanded to Preach Obedience to the Government Mery. That is to say in Civil affairs they are to Preach General Obedience to the Laws and the Government but thence it does not follow they are to be Judges of the breaches of that Obedience For were it otherwise they were to take their Texts out of Polton and not out of the Bible For example were the difference between the People and the Magistrate whither the Statute of Jeofails or the Habeas Corpus Act were to be Repeal'd what have they to do with that No more than the Pinner of Wakefield Would it not be fine sport to hear the Pulpits ring with the Habeas Corpus Act or the Statute of Jeofails You are commanded to obey the Statute of Jeofailes you are commanded to obey the Habeas Corpus Act Job 36.21 In like-manner what have they to do with Associatians and Addresses as they are the Disputes of State For let them talk till their Lungs ake they can never prove by Scripture that either political Associations or Addresses are forbidden in reference to the English Government But if the Prince shall once declare his particular dislike to such proceedings then are they to press a general Obedience to his Will and Pleasure so far as is consentaneous to Divine Writ Priest Who shall be Judge of that Mery. The very definition of a Christian Loyalty it self That is to say That vertuous and inviolable Fidelity which the Subject ows to his Lawful Prince by vertue of the same Obligations and Ties by which he is bound to God And this is that true Christian Obedience which every true Minister of the Church ought to inculcate into the hearts of their Hearers by the force of pure Divinity not Arguments of State which are fluctuating and inconstant in regard that Reason of State and alteration of Government may alter the case of Obedience upon various occasions in so much that in the quick Turns and Revolutions of the latter end of H. 8. Ed. 6. Queen Mary and Elisabeth some of the greatest promoters and Practisers of Politick Obedience were asham'd at last of their frequent compliance and retir'd out of the way as you may Read in the History of the Reformation it self Priest You have given a nice Distinction of Loyalty pray make it out Mery. The first is that Christian Obedience which is due to the supreme power by the Law of God so far as may stand with the Sacred Interest of Salvation The second is an Obedience upon the moral motives of Human Interest to the Law of Man which may sometimes impose commands which a sincere and upright Conscience may in some measure scruple at nay positively deny a submission to as in the case of the Three Children or by a late fresh example in the case of the late times when even temporal obedience was refus'd by all that adheard to the King whom dire necessity did not compel to it Priest The late Times what d' ye talk of those Usurpers Mery. However to talk like a Divine it was a Supreme Power tho' set over us for our sins and our punishment And most certain it is that both we and the Calvinists agree in this That Etiam Infideli Magistratui obediendum est with safety of Conscience I only speak this to shew that men are not to urge upon the Conscience so severely that were so nice of it themselves Priest Well but then to the second Mery. The second which is an Obedience to commands enjoined by the Politick Constitution and Frame of Government I think there is no Dissenter in England that would not be accounted a Rebel but would confirm it to his Prince with his Heart his Hand and his Purse And this is properly call'd Loyalty Loyaute Legalidad all from the Latin word Lex which acts according to the Laws of Nature and Policy as being due first to those Laws and then to the Minister of those Laws as the derivation of the Word plainly implies Which being the chief satisfaction to the Civil Magistrate it seems hard that Ecclesiastical Jurisdiction should make such a heavy clutter for her far less inconsiderable mite of a coercive power Just as if one and the same man owed the secular claim a Hundred thousand pound and the Ecclesiastical pretensions Twenty pound the Secular Magistrate should be bound to give no Release for the whole Hundred thousand pound because the same person requested the Ecclesiastical Jurisdiction to abate Five pound of her Twenty Priest Is there nothing then due to the Church of England Mery. Yes the Noblest Tithes of the World the Tithes of Unity Love and Charity Priest Why do they not pay them Mery. Pay ' em They dare not come nere ye Up ye get into your Pulpits as into so many Beacons where ye raise such a Flame that they 're afraid of the Countries coming in upon ' em But doubtless had that method been us'd by those who have taken another

course of teaching true Christian obedience without reflexions flames and virulency that Vnion had been long since accomplish'd which the Protestant Interest at present so much laments Priest Tush they 're a stiffneck'd Generation that will never conform Mery. No There 's one Mr. Read by name has fairly lead the way You will not let him read the Liturgy of England in a Church where would you have him read it upon the top of the Monument Or what would you have him do with those Souls that have commited themselves to his charge and are so well satisfi'd of his conduct to Heaven Will you hear his own words He tells ye first That he has advis'd with his Brethren in the Ministry who did acknowledg the lawfulness of using the Liturgy in the Ordinary Lords-day-Service That his Principles are these That Obedience to the Majestrate in things Lawful is a duty That a form of Prayer is lawful And that Communion in such Churches is lawful Now why must Grand-Juries and Petty-Juries be put to the trouble to vex and torment such men as these and deter them from their good intentions Priest Because of the Law Mery. As to that Law for I know you mean the last Law against seditious Meetings I have this to say First I do not find that the makers of that Law do assign the least breach of Political Obedience against the Dissenters only there is a Supposition that an Insurrection may be hatch'd at such a Meeting So that as long as there is no such thing done as the Law supposes where there is no Transgression there can be no Punishment So then it remains that this Law was obtain'd by some part of the Clergy for their own advantage and to render themselves the more formidable to their Dissenting Brethren In the second place it was never yet known in this World that ever any Civil Magistrate or Supreme Power made a Law with an intent to punish any good man This Law against Dissenters punishes many a good man therefore never intended by the Supreme Power against the Dissenters Now that the Dissenters are good men I prove from David's own description of a good man in Psalm 15. where putting the Question to himself Vir bonus est Quis He answers first as to the Civil Government Qui ambulat integre exercetque justitiam That is He that behaves himself dutifully and obediently toward the Civil Magistrate and justly toward his Neighbour Now that the Dissenters are at least outwardly under the guard of these descriptions of good men is plain for that no Informer complains against them for the least breach of Civil Obedience either in Word or Deed as to any other Law but only the single act of Nonconformity to this Statute So then the Statute not being intended against them as being good and vertuous men and conformable to the Civil Government they can be guilty of no Nonconformity to the commands of the Civil Power For the Civil Power by this Act enjoyns nothing but Peace to be kept with the breach of which no Informer as yet hath taxed them That the Dissenters are not guilty of any Nonconformity to this Act in referrence to the Ecclesiastical Power I offer thus The Statute enjoyns the Exercise of Religion according to the Liturgy of the Church of England which contains no more than only Truth If then the Dissenters speak and pray according to Truth they exercise according to the Liturgy of the Church of England The Psalmist therefore proceeding in the next words after he has declared who does well in Civils tels us who does well in Spirituals That is to say Qui loquitur veritatem ex animo suo He that speaks Truth from his heart But the Dissenters do speak Truth nay the Truth of Truth Divine Truth and therefore exercise according to the Liturgy and as such they are good men and so to be accompted in foro Ecclesiastico Now then put it thus Never any Law-givers ever made a Law with an intent to punish any man that speaks Divine Truth But this Law against Dissenters punishes many a man that speaks Divine Truth Therefore never any Law-givers intended this Law against the Dissenters And the same Argument holds for the Hearers as well as the Speakers for that the hearing of Divine Truth is as Lawful as to speak it So then if the Dissenters as intended by the Act were to be punished they are Transgressors but the Dissenters not being intended by the Act are no Transgressors Therefore the Dissenters are not to be punished by the Act. Or thus If the Dissenters as not intended by the Act are not to be punished they are Innocent but the Dissenters as not intended by the Act are not to be punished Therefore the Dissenters are Innocent The reason why they are not intended by the Act is because they are Loyal to the Civil Government and Obedient to the Spiritual for that they Speak and Preach Divine Truth And then That the Dissenters Preach Divine Truth is easily thus proved The Church of England Teaches Divine Truth the Dissenters teach the same Doctrine with the Church of England Therefore the Dissenters teach Divine Truth From whence we may inferr that to persue such Vast Numbers of People under the Notion of Dissenters with the Lash of a Law that assignes no breach of publick disobedience or Publick disturbance no detriment to the Publick Revenue or forbidden Acts of private injury but only the supposition of an Offence deduced and inferred from the bare separate Excercise of Divine Worship seems an extremity too much simpathizing with uncharitable worldly Interrest that misses more the separated Purse than the seperated Person The moderate Party themselves confess that as to those who purely and out of Conscience refuse to conform their Circumstances are hard And it is as hard that of all the Penal statutes these that have the fairest plea to soften them should be so loudly awakened to their Offices when those against the crying sins of the Nation and more destructive to Government lye dreaming out a Lazy Being for want of Employment And indeed Friend Priestlove the case seems much the harder in regard that the Turk in the present height of his Tyranny and Popular reverence of his Mahumatisme yet lets the disconsolate Greeks have the free Exercise of their own Religion which is all the happiness they have to boast of in this World Priestlove I care not for your Greeks or your Jews neither I tell you the Presbyterians are a company of Traytors and Plotters Does not the Observator and Heraclitus tell yee so and do not the streets ring of their Plots Merry Truly you are well hope up with two special Fathers of the Church of England What if they should tell you that the Moon were made of Green-Cheese would you believe ' em Priest Yes that I would so long as they wrote against the Presbyterians Merry Well but where are these