whilst the World was filly enough to be imposed upon by those little Artifices we had scarce a New Shrine Altar place of Pilgrimage erected but upon pretence of some rising from the Dead or an Angel from Heaven or a Letter from the Virgin Mary or some such Pious Frauds and Religious Cheats which the Priests had at their Fingers ends Let us now consider the Enquirers Discourse upon this Principle That all absolutely necessaries are so determined we readily grant says he and that all those Rites prescribed by our Saviour are necessary to be obserued we will yield them but that nothing is lawful but what is to be found so prescribed we utterly deny And so do we Let that end the Controversie When Rethoricians have flanted it out in fine Language and Ruffled a little in Phrase apposite words and expressions they have satisfied their Office and are not obliged by the Rules of their Art either to state the Question or speak to it Something may be practised which is not prescribed that we grant but from something to every thing is too great a Leap for Bucephalus From practising to prescribing is another large stride from Circumstances to Ceremonies is a third from Civil things to Sacred is one more from Indifferent to Necessary Conditions of Church Communion may go for another and from the common Accidents that attend the Worshippers as Men to Parts of worship are Inferences which we can neither make to lead or drive 2. We come now to a second Judaical Principle That all Princes and Law-givers are bound to conform the Municipal Laws of their several Dominions to the Institutions of Moses This indeed has a strong taint of Jewish Leaven in 't which they who plead so Zealously for the Ius Divinum of Tythes and Holiness of Places because Moses once put off his Shooes may do well to advise upon the Non-conformists for ought I know are little concern'd in 't We grant that there is no necessity that the Temporal Sanction even of the Moral Law it self should be the same under the Gospel that it was under the Administration of Moses That the Violaters of the Lords days Holy Rest should be stoned as the infringer of the Sabhath was of old the Adulterers should be punish'd with Death or a Blasphemer endure the same now which then was exacted Law-givers do consider the tempers and dispositions of their Subjects in these matters we are no further concerned herein then to pray that they who moderate the Affairs of the Empires of this World may be directed with Wisdom from above may order all things in a subserviency to his Glory by whom they Reign and the publick peace welfare and prosperity 3. A Third Instance is in Excommunication Which says he they hold must be by a Synod or Presbytery and the Prince as well as the People must be subject to the Sentence Here are several Questions that invite our serious debate as 1. What is the proper Seat of the power of Excommunication 2. Who are the proper Objects of this Power 3. Whether to fix the power of Excommunication be a Judaical Principle And 4. Whether a Prince may come under the Edge of that Sword Any one of which would require more room then I have allotted my self to turn in What I shall say is this 1. That the Synod or Presbytery are the Seat of Excommunication carries as fair proof at least as the Chancellor who is a Lay-man or at best a Deacon of no Scripture Institution can show for himself by Divine Right 2. That all scandalous persons are lyable to that Censure is true in the general but that it may not be executed upon a Supreme Magistrate arises from peculiar Maximes of Government upon which the safety of a Kingdom depends I know not that this is a Principle of the N. C. for my part I disown it 3. That this was a Jewish Principle to excommunicate their Kings I do not certainly know nor date positively determine That they received any such standing Law from God I do not find That a High-Priest did once actually separate a King upon the score of his Leprosie we read and that others perhaps would not do as much if a Prince pleased not their Humours we have no security I should shrowdly suspect their Inclinations this way whoever they were that inseâ—…ed this Doctrine into our Bibles which we find in the Contents of the 149. Psalm The Prophet exhorteth to Praise God for that Power he hath given to the Church to Rule the Consciences of Men Which they refer to v. 5. and the following Let the Saints be joyful in Glory let them sing aloud upon their Beds Let the high Praises of God be in their Mouth and a two edged Sword in their Hand To execute vengeance upon the Heathen and punishments upon the People To bind their Kings with Chains and their Nobles with Fetters of Iron If this be the Power God has given the Church over the Consciences of Men the Non-conformists did not insert it and wish it may be expunged the Bible 4. He must by no means omit their Superstitions about the Lords day which must be called a Sabbath too though such Name is no where given it either in the New Testament or any Anâ—… Writer that he knows of Here are two Branches the first de Nâ—…mine the second de Re. 1. De Nomine whether the Lords-day may be called a Sabbath especially with the usual Epithete The Christian Sabbath That it must be so called as he falsifies the N. C. assert not That it may be so called they are willing to enter a sober discourse with him when he is at leisure A Sabbath in general signifies no more then a Day of Rest. And he that owns the day may be called the Lords-day must needs own it to be a resting day and by consequence a Sabbath day and the greatest fault herein is that it 's good in English but stark naught in Hebrew Nay there 's somewhat more will follow This day of which we speak is called the Lords-day Rev. 1. 10. I was in the Spirit on the Lords-day And the reason of the Appellation is this because the Lord Iesus has a special interest and propriety in that day As the great standing Ordinance of the Gospel is called the lords-Lords-Supper 1 Cor. 11. because it was instituted by Him and was to be devoted to Communion with him so this day is called the Lords-day because it was determin'd by him and ought to be dedicated to him in his Service and Worship that we may approve our selves eminently the Lords Servants upon that day which is eminently the Lords-day And if so it will challenge the Title not only of a day of Rest but Holy Rest And if Men were not swarming full of Crotchets and Idle Whimseys and Superstitious Dotages they would never scruple to call that a Holy Sabbath day which they must confess a Holy resting day But how came
this precise qualm over our Enquirers heart that he is so skittish at the word Sabbath because forsooth it 's not given the Day in the New Testament They have some singular priviledge and prerogative surely that may institute what Officers what Offices they please though neither Name nor Thing be found there nor print nor mark of the least Foot-step when the poor Non-conformists may not use indifferently an innocent word which signifies no more in it self then he will acknowledge to be found there But how is this a point of Judaism or how one of the nearer causes of separation If it be we may confidently say we have imbibed both from the Liturgy of the Church which teaches the Minister to rehearse the Fourth Commandment Remember the Sabbath-day to keep it Holy and then enjoins us all to pray Lord have mercy upon us and incline our hearts to keep this Law but if this Word this Dactrine be of such pernicious a contagion as to insect us with Judaism and Non-conformity we have need of another miserere â—…i Deus for keeping it That this name Sabbath applyed to the Christian Holy-day of Rest is found in Ancient Writers I shall not urge Ignat. Epist. ad Magnes Let every one of us keep the Sabbath spiritually not in bodily case only but in the study of the Law Not the Author of the Sermons de Tempore none of Austins for any mans word will go further then his for so we rightly sanctifie the Lords Sabbath as the Lord hath said In it thou shalt do no manner of work but this I shall say that he that denies it to be a Day of Holy Rest it 's no great matter what he calls it And he that owns it such must be most rediculously obstinate that denies it may properly be so called 2 We come to the dispute De Re. And first he charges the N. C. That the Lords-day amongst them must have all the Nicety of Observation that the Iewish Sabbath had and which is yet worse such Observation thereof is made one of the principal parts of Religion What the Non-conformists hold and practise in this point is so well known from their Writings and Conversations that no man can possibly slander them but he must do it against his Conscience which had the Enquirer attended to it would have tought him other Language what was the practice of the best Christians who lived up in any good measure to the Holiness of their Profession that is the practice of the Non-conformists and wherein they come short have cause to be humbled in the sight of God If any Indâ—…viduals have added any Jewish Austeriâ—…ies or invented any Superstitious severities to make the day a Legal Yoke we wish they may be no more favouraâ—…ly dealt with then those other Additions that have been made to Religion For the publick Service of the day I shall give the Reader a piece of Clemens Rom. lib. 2. cap. 59. On the Lords-day frequent more carefully the Temple of the Lord that ye may praise God who made all things by Iesus Christ whom he sent unto us and suffered him to dye for us and raised him from the dead for what can excuse him with God who meets not to hear the saving Word of God concerning the Resurrection On which day we pray thrice standing remembring him who after three days rose again For the private observation of the day the same Author lib. 5. cap. 9. thus We admonish you Brethren and Fellow-Servants that you fly vain words and filthiness pleasant jests 〈◊〉 for on the Lords days which are our days of Rejoicings we do not permit you to do or speak any thing not savoury for the Scripture sâ—…h serve the Lord with fear St. Hierom commends the Aegyptian Monks that they designed the Lords days wholly to Prayer and reading the Holy Scriptures The Author of the Sermons De tempore This day is called the Lords-day that in it abstaining from all earthly works and worldly pleasures we should only give our selves to the service of the Lord Let us therefore Brethren observe the Lords day and sanctifie it as it was commanded them of old concerning the Sabbath If our Enquirer had the trimming up of this Author he had dressed him up for a Marane a baptized Jew Chrysost. on Gen. 2. God from the beginning did insinuate unto us this instruction to set apart and separate one whole day in the Circle of every Week for spiritual exercises And in Homil. 5. on Math. Let us prescribe this as an unmoveable Law to our selves to our Wives and Children to set aside one day of the Week and that wholly to hearing and laying up of things heard Isidore Hispalensis The Apostles therefore ordained the Lords-day to be kept with Religious Solemnities because in it our Redeemer rose from the Dead which was therefore called the Lords-day that resting on the same from all Earthly â—…ts and temptations of the World we might intend Gods holy Worship giving this day due Honour for the hope of the Resurrection we have therein But because our Enquirer admires the Piety of former Ages in this our Britain I shall come a little home and see what were the publick Constitutions of our own Nation Leg. Inae cap. 〈◊〉 An. 692. Si servus operetur die Dominied per praecepâ—… domine sui sit liber Dominus emendet 308. ad Witam siâ—…servus sine testimonio Domini sui operetur Corium perdat i. e. vapulet si liber operetur ipso die sine iussu Domini sui perdat libertatem If a Servant work on the Lords-day at his Masters Command let him be free and his Master be fined thirty shillings If a Servant without his Masters Order do any work let him be whipped If a freed Man work on that day without the Command of his Master let him lose his Freedom Concil Bergham cap. 10. An. 697. Si in vesperâ praecedente Diem solis postquam sol occubuit autin vesperâ praecedente Diem Lunae post occasum solis servus ex mandato Domini sui opus aliquod servile egerit Dominus factum octaginta solidis Luito If a Servant on the Evening before Sunday after Sun-set or on the Evening before Monday after Sunset shall do any servile work by Order of his Master let his Master pay for his fault 4 pounds c. 11. If a Servant on those days shall travel let him pay to his Master siâ—… shillings or be whipped c. 12. If a Free-man be guilty of the same offence let him be liable to the Pillory Excerpt Egb. Archiepiscopi Eborac An. Chr. 750 c. 36. God the Creatour of all things made Man on the sixth d'ay and upon the Sabbath he rested from all his Labours and sanctified the Sabbath for the future signification of the sufferings of Christ and his rest in the Grave He did not rest because he was weary who made all things without Labour whose Omnipotency cannot be wearied and
enquired whether it have not a greater Tincture of Judaism to enjoin other days for Holy-days which have no fâ—…ting in Gods word then to spend the Lords-day in pursuit of those things which concern our Everlasting peace which is clearly warranted thereby B. Andrews urges this against Trask The Apostles kept their Meetings on that day on that day they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. held their sacred Synaxes their solemn Assemblies to preach to pray to celebrate the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords Supper on the Lords-day for these two words only the Day and the Supper have the Epithete of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture to shew that its alike in both 5. A Fifth Instance of their Judaical Principle is their Doctrine of Absolute Predestination This Doctrine has perplext the Enquirer beyond measure he would mention it every where willingly but knows not where to mention it pertinently It was lately one of the Pretended or Apochryphal and now it s become a Real and Canonical nay a near and immediate Cause or at least the just sixth part of a Cause of separation I shall for once suppose that all the Non-conformists are Sublapsarians Now let him show me that Article or Doctrine to which this Church requires subscription relating to the Decrees of God to which a Sublapsarian cannot freely subscribe The 17 Art of the Church speaks without question her fense in this matter Predestination to life is the Everlasting purpose of God whereby before the foundations of the World was laid he hath constantly decreed by his Counsel secret to us to deliver from curse and damnation those whom he hath chosen in Christ ouâ—… of Mankind and to bring them by Christ to Everlasting Salvation It were more for this Gentlemans comfort and credit to write a serious and Compassionate Enquiry into the Pretended and Real the Remote and near Causes of his own conformity to that Doctrine which he so pleasantly derides And with what Engines Machines Screws and Pulleys he could hale his Conscience to a Subscription The old Device was good Lingud juratus sum mente juravi nihil It 's a happy freedom of Spirit a blessed enlargement of mind to subscribe any thing and believe nothing Two things there are which ought to have been cleared first that the Doctrine of predestination is a Iewish Principle secondly that it 's a Cause or a piece of a Cause of Non-conformity For the former he makes it out thus He that seeks the source of so odd an Opinion can in my â—…ind pitch no where more probably then upon the absolute Decree of God to favour the Posterity of Abraham for his sake Alas Poor Man And had the Church of England thinks he no more wit then to talk of an Everlasting Purpose before the foundation of the World of a constant Decree to deliver from Curse and Damnation some that he had chosen out of Mankind and bring them to Everlasâ—…ing Salvation from such a Ridiculous Ground But the difficulty was how to make this a piece of Judaism and when Men set themselves insuperable Tasks they must rub through them as they are able The Second will yet be more difficult For many Conformists have been and are Sublapsarians and some Non-conformists Subter-Sublapsarians And the Enquirer told us p. 7. That the Articles of the Doctrine of our Church do with such admirable prudence and wariness handle these Points the Five Points as if particular respect was had to these Men and care taken that they might Abundare sensu suo So necessary it was our Author should confute his own Contradictious Cavils Well! Whether this Church the Iewish Church the Non-conformists or any or all or none of them be of this opinion yet it is a most monstrous one For says he The N. T. has often assured â—…s that at the great day God will judge the World in Righteousness and that without respect of Persons he will render to every one according to his Works Wonderful And are the Sublapsarians all this while to seek how God may be righteous in the Great Day if he Derceed to give Grace to some Men which he never owed them and left others to perish under the Fruits of their own Apostacy and unbelief 6. The last Instance is their superstitious observation and interpretation of Prodigies The Works of God are all Admirable those of Creation Glorious those of Providence Mysterious we have reason to Revere his Greatness in all that he doth them his Wisdom in all in that he can his Goodness in that he will make them Bow to subserve his own Counsels and Purposes in working together for good in them that love him To fetch our Creed from that Book of Providence we allow not it 's well if we can make Gods use of them to awaken a sleepy World to Repentance The greatest Prodigy that has startled me of late has been a Story that many tell us That in several places in the Nation the Graves have been seen to Open and many old Hereticks to have risen and walk'd and talk'd and preach'd and printed Books whom we verily believed to have been as dead and rotten as their Heresies Thus I remember Lirinensis calls Coelestius Prodigiosum Pelagij Discipulum That Prodigious Scholar of Pelagius Something was useful to have been said about Prodigies and it must come in here or no where and therefore let it pass for a Iewish Opinion and a sixth part of one whole Cause of Non-conformity 3 He reckons Preâ—…udice amongst the causes of our distractions and let it passe for a third There is a sound sense in which our Enquirers Notions may be very true could we be but so happy as to hit out Tertullian complained sadly of those insuperable prejudices against the Christian Religion under which they all groâ—…ed Non sâ—…lus aliquod in Causa est sed Nomen It was the Name of a Christian that was their greatest Crime Bonus Vir Cajus Sâ—…jus tantum quod Christianus A poor Woman amongst the Ignorant Devoto's of Rome was instructed by her Ghostâ—…y Father that the Hugonots were all Monsters It hapned that one of her Neighbours spying a Protestant passing by told her That Man is a Hugonot It 's imposible replyed she He looks as like a Man as ever I saw one in my life Thus are Dissenters by prejudice and partiality sentenced and executed in the peremptory Judgements of Many before their Cause is heard or thy admitted to a fair Defence and Tryal I shall therefore spare my common place Book and reserve my stores for more important occasions and at present borrow our Enquirers more refined Collections for they will serve any Mans turn to evince that prejudice is a Cause not why there are so many Non-conformists but that there are no more This Prejudice alone was able to Seal up the Eyes of the Gentile World against the Sun of Righteousness when he shone upon them in his brightest
Officers are evidence sufficient that he has made some Laws of Ecclesiastical nature and that he has been defective therein becomes not Christians to Assert 2 The Apostles says he ibid. gave certain directions suited to the Conditions of the times and places and people respectively but never composed a standing Ritual for all aftertimes Which will be put beyond all dispute by this one Observation That several things instituted by the Apostles in the primitive Churches and given in Command in their sacred writings were intended to be obliging only so long as Circumstances should stand as then they did and no longer Where we have two things that challenge Consideration § 1. His Doctrine That the Apostles game Certain Directions suited to the Conditions of the times places and persons respectively but never composed a standing Ritual To which I say 1. If by a standing Ritual he mean a Portuis a Liturgy a Mass-book a Ceremonious Rubric The Rules of the Pye or the like it 's very true and that which the Non-conformists do gladly accept the Confession of but if by a standing Ritual he understand fixed Laws suited to the Condition of the Church in all Ages under all the various dispensations of Gods providenâ—…s we deny it and expect his proof § 2. His evidence is this This 〈◊〉 observation will put 〈◊〉 beyond all dispute It 's a happy observation and deserves a Hecatombe for its invention that will silence all dispute in this matter but what is it That several things instituted by the Apostles in the primitive Churches and given in Command in their sacred writings their Epistles were intended and so Construed only to be obliging so long as Circumstances should stand as they did and no longer To which I answer 1. That there were indeed some temporary Ordinances such as were to expire with the Reason and occasion of their institution but then there was also sufficient evidence that it was the will of God that they should expire and cease such was that Command of Anointing with Oyl 5. Jam. 14. which was sealed and attested by an extraordinary concurrence of Gods power witnessed to by miraculous effects But God having now Broken that seal withdrawn the concurrence of his power we need no other evidence that it was only proper for the first planting of Christianity and is now long ago out of date 2. His one observation comes infinitely short of putting this question out of dispute with any wise man for what if several institutions were temporary will it follow that none were perpetual what if some were suited only to those times shall we thence conclude there were not enow suited to all aftertimes There were extraordinary Apostles are there therefore no ordinary Pastors and Teachers Or must a Nation be at all this vast charge to maintain Humane Creatures what if some Rites were momentany Are there not Sacraments in the right use where of Christ has promised to be with his Ministers to the end of the world such wherein we are to shew forth the Lords death till he come It 's as easy to say all this of Baptism and the Lords Supper that they were calculated only for the Meridian of those days and some are not ashamed to say it as of any other order or constitution of Christ by his Apostles whose temporary nature is not expressed or evidently implyed in the temporary Reason upon which it was built 3. The Epistles of the Apostle to the Corinthians as a Church shews what ought to be the order and Government of every Church The occasion of writing those Epistles might be and was peculiar to them and so was the occasion of writing all the rest but thâ—… Design is Common to All. Nor ought any one to dare to Distinguish betwixt temporary and perpetual institutions where the Scripture has not furnisht us with sufficient ground for such Distinction 4. As there never was a more pernicious and destructive design managed by the Prince of darkness then the Rejecting the Scriptures as the only Rule of Faith worship and all Religious obedience so the Mediums where by 't is carried on is the very same with that of this Enquirer There are an absurd Generation amongst â—…s in this Nation to whom if you Quote the Apostles Authority in his Epistle to the Corinthians For the standing and perpetual use of the Lords Supper will give you just such another Answer Wâ—… do you think 〈◊〉 dwell 〈◊〉 Câ—…th what is 〈◊〉 Eâ—…le to the Corinthians to us whâ—… are English men and so it seems unconcern'd Thus the Papists justify their half Communion Serenus Cressy Chap. 12. p. 137. in Answer to Dr. Peirce his Primitive Rule of Reformation we acknowledg says he Our Saviour instituted this mystery in both Kinds That the Apostles received it in both Kinds That St. Paul spâ—…aks as well of Drinking c. But the General Tradition of the Church at least from his Beginning will not permit us to yeeld that the Receiving in Both Kinds was esteem'd as necessary to the essence of the Communion or Inâ—…grity of the participation of Christs Body and Blood But let us see what service his select Instances will do him to prove his Doctrine Of this Nature says the Enquirer were the Feasts of Love the Holy Kiss the order of Deaconesses To which I return 1. The Feasts of Love and the Holy Kiss were not as all Institutions of the Apostles All that the Apostle determined about them was that supposing in their Civil Congresses and converses they salute each other they should be sure to avoid all levity wantonness all Appearance of evil for Religion teaches us not only to worship God but to Regulate our Civil Actions in subordination to the great ends of Holiness the adorning of the Gospel and thereby the glorifyinâ—… of our God and Saviour I say the same concerning the Feasts of Love The Apostle made it no Ordinance either temporary or perpetual but finding that such a civil Custom had obtained amongst them introduced we charitably believe for the maintaining of Amity amongst them and seeing it sadly to degenerate amongst the Corinthians He cautions them against gluttony drunkenness all excess and ryot to which such Feasts through the power of corruption in some and the Remainders of corruption in the best were obnoxious which is evident from 1 Cor. 11. 21. One is hungry another is drunken The Apostle Paul 1 Tim. 2. 8. Commands that Men pray every where Lifting up Holy hands Can any rational Creature Imagine that he has thereby made it a duty as oft as we pray to elevate our hands That was none of his design to that Age or the present But under a Ceremonial phrase he wraps up an Evangelical duty As if he had said Be sure you cleanse your hearts And if you do lift up your hands let them be no umbrage for unholy souls 2. Concerning Deaconesses I can find no such Order or Constitution of the Apostles It 's true
scrupulosities and discharge conscience from any Regard of the Authority of God in his positive Laws and institutions A work infinitely grateful and eternally obliging this prophane and Atheistical Generation who had rather keep ten of their own then one of Gods Ceremonies And with such Sophistry did the Archenemy prevail upon the less wary Minds of our first Parents Ye shall not surely dye The Command is meerly Positive no eternal Reason of evil in the thing And God Lays little very little stress upon Circumstantials secure but the main Let there be no Schism between you and never trouble your selves about these institutions which are but secunda intentionis And he is seconded notably by the Enquirer p. 161. All Ceremonial Appendages and such were the Trees of Life and Knowledge in Paradise Circumcision and the Passeover under the Law Baptism and the Lords Supper under the Gospel are perfectly subordinate and ought to yeeld to the designs of Peace Charity and edification And yet these poor deluded ones found to their cost that He who represented God As a Captious Deity as the Enquirer with great seriousness words it proved himself A Captious Devil and that it had been more their Intetest to have Credited Gods most severe threatnings then Satans most sugred promisos But if it be true That God lays so very little stress upon his own we need not Question but Men will lay at least as little upon their institutions If God be so indifferent and remiss we hope we shall not find them rigorous for seeing Magistrates are called Gods such as hear some considerable part of his Image and borrow of his Authority they will no doubt represent that God to us truly as he is A God of Mercy grace and pitty and not watch Advantages against their Creatures but so long as the Main of subjection is provided for and the substance of their Institutions observed Alterations may be made in lesser matters without their offence That the Servant is sometimes more severe then the Master we are taught from Gehazie's sin and may we never learn it from his Leprosy 2. Kin 5. 20 My Master hath spared Naaman this Syrian but as the Lord Liveth I will run after him and take somewhat of him And there was another Servant in the parable who laid a great stress upon a few Deniers when his Lord laid less upon many Talents And would have pluckt out his fellow servants throat for a sorry Circumstance when he had the face to beg Indulgence in the substance And we are sufficiently lesson'd that it 's better to address the Lord himself then the Steward ever since the Syrophenician met with such churlish treatment from the Disciples and so gracious a Reception from our B. Saviour such are some of our Church men who Lye baiting at and worrying of the Magistrate night and day to exact the rigour of Conformity and the penal Statutes as if all Religion were utterly lost unless their Circumstantials were preserved Sacred and inviolable whatever become of Gods Circumstantials The Title of this Chapter Modestly asserts only thus much that God lays very little stress upon Circumstantials But the continued Tenor of his discourse labours to make it out that he lays very little upon some of his own precepts the True and clear stating therefore of Circumstantials in the Question would be above half way towards its Answer Under the Mosaical Law God commanded that they should offer to him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juge Sacrificium or the Daily Burnt-offering and in this case the Coulour of the Beast provided it was otherwise rightly qualified was a meer Circumstance Such as God laid no stress upon and that Man had proved himself an Ardetious superstitious Busy-body that should curiously adhaere to any one Colour but for the Heighfer whose ashes were to make the water of separation there the colour was no Circumstance but made by Gods Command a substantial part of the service To be Rod was as much as to be a Heighfer for when circumstances have once pass't the Royal Assent and are stampt with a Divine seal they become substantials in instituted Worship The Question then ought to have been whether God have any regard to his own positive Laws or whether he be so indifferent about his own institutions that he lays little stress upon our obedience to them But this had been too broad English a little too uncivil for any that would carry fair correspondence with the Scriptures and therefore let it be mollified and stand as it does Whether God lay very little stress upon Circumstantials in Religion In deciding this Question he had done very ingenuously and fairly to have told us from whence we are to take the measures of that stress and weight which God lays upon these things which because it was not for his Interest yet may be much for the Readers I shall endeavour to clear up these two things first from whence we ought not and secondly from whence we ought to fetch these measures 1 From whence we ought not to take the measures of the stress which God lays on them 1 Then we ought not to judge that God has little regard to any of his Commands because the Matter of them abstracted from his Authority is little for we must not conceive that Christ sets little by Baptism because the Element is plain fair water or little by that other Sacrament because the Materials thereof are common Bread and Wine nor to set them of must we varnish them with pompous Pageantry as if any thing were necessary to Buoy up their Repute or beget an awful Reverence to his Institutions besides his Authority For 1. Though the things in themselves be small yet his Authority is great As God appears great in creating little things his power conspicuous in employing little instruments to Archieve great effects so is his Authority very glorious in enjoyning small observances 2. Though the Things be small yet God can bless them to great purposes 2. King 5. 11. Naaman was in a great Huff that the Prophet should prescribe so plain and mean a way for his Recovery he expected some Majestick procedure in the Cure that the Prophet should come out and stand and call on the Name of the Lord and strike his hand over the place This had been something like but to send him away ingloriously with all that train and bid him Go wash in Jordan seven times was not to be endured by a Person of his ranck and quality Are not Abana and Pharpar the Rivers of Damascus better then the waters of Israel may I not wash in them and be clean And he went away in a Rage But we are to judge that to be best which best reaches the End Healing Jordan then ineffectual Pharpar 3. If the things be small then the grace and mercy conveyed by them may be had at cheaper rates And shall it be objected to Gods Ordinances as their Reproach which
bene instituta sed non necessaria ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malè usurpantur è conspectu tollant ne ponant offendiculum Caecis A Notable Lesson to all Kings to remove out of the way such things however at first well instituted yet not at present necessary when they are commonly abused that they become not a stumbling block to the Blind Where we see the incomparably quicksighted Huge could find a Scripture to justify Hezekiah and yet it was very farr fetcht from 27. Deut 18. Cursed be he that maketh the blind to wander out of the way And yet he has a clearer vindication of Hezekiah's fact from Scripture where speaking of their Burning Incense to the brazen Serpent he thus expresses himself Quod inter illa erat quae Dei solius honori Reservata extra Templum usurpari non licâ—…bat Which Incense being in the number of those things which were peculiarly appropriated to the worship of God might not be Lawfully used out of the Temple 30. Exod. 38. Whosoever shall make like unto it to smell thereto shall even be cut of from his people But what need all these circumlocutions when God commanded his people 34 Exod. 13. To destroy the Altars break the Images cut down the groves of the Nations for that he is a jealous God That wise and discerning Prince could easily see the Command reach't all the Instruments and utensils of Idolatry especially those found amongst his own people his people in Covenant for whom thus to transgress was to provoke him to his face § 3. But his great instance is from Hezekiahs celebrating the Passeover otherwise then God had Commanded in that one fact he finds several branches of his variation from the first institution As 〈◊〉 He caused the Passeover to be kept by all Iudah and Israel on the second Moneth though it was not according to the divine Institution but done by the advice of his Council upon pious and prudential Considerations 2. Chron. 30. 5. Old Objections must be content with old Answers 1 Hezekiah had sufficient warrant from the word of God to celebrate the Passeover at that time pro hâc vice the people being under those Circumstances 9. Numb 10. 11. If any man of you shall be unclean by reason of a Deod body or be in a journey afarr of yet he shall keep the Passeover unto the Lord. The fourteenth day of the second moneth at even shall they keep it That we may reach the full Intendment of this Deuteronomy or after Law we must carefully attend to the occasion of it In v. 6. There were certain men that were defiled by a Dead body that they could not keep the Passeover on that Day the day of the institution this was a case seeming inconsiderable and such whereon our Enquirer would have said very little stress made no bone of it being a Circumstantial a Nicetie about the Time but the people being more Consciencious brought the case to Moses and he sound it so weighty that it needed the Resolution of God himself v. 8. stand still and I will hear what the Lord will Command concerning you Why what needed that Had he not all Kingly power within himself had he not his Council of the seventy two might he not have first Determin'd it to be a Circumstantial and then have determin'd what he pleased about a sorry Circumstance or was he so meanly instructed in the extent of his Royal authority and how little stress God laid upon these circumstantials well nevertheless he will consult the Lord for a Determination of the case whereupon God gives him that command which we have already heard v. 10. 11. wherein I observe 1. That though that Question was propounded only concerning that particular case of a Person unclean by a dead Body Yet the gracious God who well knew that many other incident cases of the like Nature would emerge out of the various providences which they would come under in aftertimes and that they would still be at a loss for resolution about their Duty therein Answers also concerning him that was in a Iourney or farr from home which Philo understands De peregrinatione in Regionem à Judaeà longè Dissiâ—…am the very case of the ten Tribes in Hezekiahs time 2. That under these enumerated particulars of being defiled by a dead body or in a journey were comprehended all other irregularities which might render them uncnonically meet to observe the Passeover It a statuit Philo. says our Synopsis qaia eadem est Ratio omnium There 's a Parity of Reason which reaches all other cases This then was the case of the ten Tribes they were afarr of kept from the worship of God by many pressing Circumstances for which God in this provisional post-Law had taken care And for Iudah they were defiled all things out of course worship decayed the Temple polluted Sacrifices neglected and universal disorder and therefore under the case of defilement by a dead body God makes provision for them also for eadem est ratio omnium thus v. 3. They could not keep it at that time because the Priests had not sanctified themselves sufficiently Impedimentum hic erat illi simile nempe justum illi enim Dies mensis primi quibus Phase erat Observandum Templo expurgando consumpti sunt And both Protestants and Papists Junius Piscator Estius Lyra Martyr vindicate Hezekiah's proceedings from that General Law Numb 9. 2 Whereas the Enquirer would insinuate that the King did all this by the advise of his privy Council he may know that there was another Council of more Authority in the concerns of Religion which being appointed by God himself might more reasonably have been consulted once more I will hear Grotius de jure Belli Pacis Lib. 1. cap. 3. §. 20. Haec cum ita sint tamen Aliqua judicia Regibus Adempta Arbitror mansisse penes Synedrium 70 virùm quod divino imperio à Mose institutum ad Herodis tempora perpetuâ cooptatione duravit Itaque Moses David Iudices Deos vocant judicia vocantur judicia Dei judices dicebantur non humanâ sed Divinâ vice judicare imò apertè distinguuntur Res Dei à Rebus Regis 2. Chron. 19. 11. ubi Res Dei monentibus doctissimis Hebraeorum Judicia exlege Dei exercenda intelligi debeant Although these things be thus yet I conceive that some judicial matters exempted from the Kings Cognizance were under the jurisdiction of the Sanedrin which being instituted by Moses at the Command of God endured in a Continual succession to the days of Herod and therefore both Moses and David call the Iudges of that Council Gods and their judgments are called the judgments of the Lord and the Iudges are said to judge not in Mans Name but in Gods And hence is it that the Matters of God and the Matters of the King are apparently distinguished 2. Chron. 19. 11. where by the Matters of
out of Heaven and a Key to let them in again 4. They that have been ejected by that 〈◊〉 find no evil consequences in their ejected state In the Primitive times it was therefore terrible because Christ abbetted his own Ordinance administred for his own Spiritual Ends in his own Regular way but now Men dare not trust Christ with his own Work but have supplied his vengeance with a Significavit a Writ de Excommunicato Capiendo delivering Men over to the Sheriff whom thereby they call the Devil by craft but otherwise the Excommunicated Person cats his Bread and drinks his Wine with a Chearful Heart because the Lord has accepted him 3. That so few frequent the Church is because they have either been scoffed or railed or beaten out of doors or barred out by Conditions not comporting with Scripture Rule and Warrant Men know that Christ must be their Judge to him they must give an account of their Souls and Worship in the Great Day and therefore they are willing to Worship God according to his Will revealed in his Sacred Word unless any can give them Counter-security to save harmless and indemnifie them before his dreadful Tribunal And if they must suffer for such resolved adherence to a Scriprure Religion they have only this humbly to reply Daveniam Imperator Tu Carcerem Ille Gehennam Christ threatens a Hell the Law only menaces a Goal 4. That the Liturgy was then counted a principal part of Gods Worship we cannot help We judge that none but God can make the least much less a principal part of Gods Worship God only knows which way he will be Worship'd with Acceptation And it is our grear Happiness that he has acquainted us with that Will of his in his Word to which we apply our selves for our Directory and are not sollicitous about Apocryphal Rubrics As to matters concerning Religion Nature Teacheth no further than the Obligation to the Duâ—…y but leaves the particular determination of the manner of Obedience to Divine Positive Laws So we are instructed from the Author of Origin Sacrae p. 171. 5. That it is now become the great point of Sanctity to scruple every thing was not spoken with that regard to Honesty and Truth as might have been expected from a Compassionate Enquirer They scruple being Holier than Christ has commanded them wiser in matters of Religious Worship than the Scriptures are able to make them They scruple giving up their Consciences to those whom they see no great reason to trust till better evidence be given how they regard their own They scruple all Retreats in Reformation and all Retrograde Motions towards Evangelical Perfection and Purity and they with our Enquirer would scruple a little more this overlashing That it 's an Essential part of some Mens Religion to be Censorious And a great point of Sanctity to scruple every thing Let him then continue to Lament the change and we will pray that God will make a more through change reducing Doctrine Worship Discipline to the Word of God the only Rule of Reformation PART I. CHAP. I. A Sober Enquiry into the Apocryphal Causes of Non-conformity pretended by the serious Enquirer St. Augustin and the Synod of Dort Vindicated the Articles of the Church of England Cleared The Learning Preaching and Conversations of the N. C. modestly justified against the scandalous Reflections of the pretended Compassionate Enquirer but without Recrimination AFter a very short Epistle or to speak Canonically that which stands instead of the Epistle to very little and a tedious Introduction to much less purpose the Enquirer falls full drive upon the Causes of the separation from the English Reformed Church In imitation of the French Embassadors Musicians who would needs give the Grand Seignior a fit of Mirth but were so cruelly tedious in tuning their Fiddles that the Sultans Patience was quite worn out and he could not be perswaded to hear the first Lesson Now the Causes are either Apocryphal and pretended or Canonical and Real and it 's a wonder to me when his Invention was once broached that he did not feign this for another Cause of separation that such Heterogeneous Causes should be bound up together in the same Volume and Covers For these Apocriphal Causes let it not beget another scruple in your Captious Heads whether they are pretended by Dissenters or only pretended by this Enquirer to be amongst their pretences for it will come all to one there being some collateral matters which it shall go hard but he will entice or force into the Discourse or else the Reader might have sung whâ—…p Barnaby and Retreated to his Recreations the longest Holy day in the Year 1. The very first of these pretended Causes is some Blame they lay upon the Doctrine of the Church and the main if not the only thing excepted against in this kind is That the Thirty Nine Articles are not so punctual in defining the Five Points debated in the Synod of Dort as they could wish Just as your common Hackney Versifiers or Water Poets make one Verse for the Reason and the other for the Rhime sake so was this Objection mounted against the Doctrine of the Church for the sake of his precious Answers wherein he will find or make as handsom an occasion as impertinency will admit to vilifie St. Austin and the Synod of Dort It will be extreamly difficult to give our Enquirer a satisfactory Answer in this Point Shall we say This is not the main thing in the Articles excepted against by Dissenters He will readily Reply However then you tâ—…itly grant that this is one of your little Cavils Shall we say This is not the Only thing they scruple he will return nimbly Then it seems you consess this to be one though not the only thing you Boggle at Really if I know how to content him I would do it and the best expedient that offers it self at present is this Answer 1. That the Church has other Doctrines not contained in the 39 Articles imposed on the Faith of Subscribers and perhaps the scruple may lie against them 2. That the 39 Articles contain other Doctrines besides those relating to the five Points debated 〈◊〉 the Synod of Dort as that of Art 20. The Church hath power to decree Rites or Ceremonies And that of Art 34. Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies or Rites of the Church ordained only by Mans Authority And what now if the quarrel should lie against one of those And I am the rather induced to suspect they may hesitate in these particulars because I have heard some of them privately Speak and seen others publickly Print that though they can practise such things which being in their own Natures indifferent remain under all their concurrent Circumstances lawful yet they cannot find where the Church has any Commission to impose them They can assert and use their Christian Liberty and yet cannot subscribe to
which the present necessity did restrain 4. Churches are not to feighn necessities and Imaginary Exigencies as an Engine of ambitious spirits to try conclusions upon mens Consciences or practise upon their â—…ameness and therefore the necessity ought to be such as carries its own evidence along with it There are many things which the Divine Authority had determined as to its â—…id and sort which yet are not so determined in the Inâ—…viduals now when a Church meets with any of these she must come to a determination for otherwise the Divine Commands cannot possibly be reduced into act nor our duty Exercised Thus he has commanded his Churches to assemble themselves together for publick worship he has appointed them Ordinances wherein to receive mercy and grace from him and Officers to administer the Ordinances in the Church the Church therefore is obliged to do whatsoever is necessary to the doing of her duty Thus Goâ—… having obliged them to worship they must come to an agreement about the place meerly because 't is impossible to meet no where But if the divine will hath not determined in specie man cannot under the most specious pretence of decency or adorning the worship institute any thing because it wants some head of a Divine Command to which to reduce it Thus God having given no Command to any Church to worship him under sensible formes and signes of Invisible Grace no Church has power to Institute any such and worship God by them For in this case Divine wisdome Love and Authority have demonstrated themselves and setled Enow to answer Gods Ends and ours If he had said as often as you baptize besides the washing with water which I have commanded you see that you make some figure over the face of the person to be baptized and not determined the figure whether Hexagonal pentagonal or the like the Church must come to a conclusion about some figure or the duty must for ever lye fallow But a General Command that all things be done decently and in â—…der will never introduce these Symbolical Ceremonies because the Command may be satisfied without them or any of them they are â—…ot necessary so much as by disjunction whatsoever is comprehended under a Divine precept is a necessary duty at least by disjunction Antecedent to any Command of any Church but these Ceremonies are not necessary in any sense antecedently to the Command of a Church and therefore are not comprehended under that General precept Let all things be done decently and in order And indeed if they were the sign of the Cross would be a necessary duty not only in oâ—… at Baptisme but in the Lords Supper in every prayer in alâ—… preaching in singing of Psalms and in every Religious Exercise seeing that precept enjoyns all things to be done decently and in order And we may presume that our Saviour with his Disciples and Apostles performed All divine service in the most decent congruous and edifying modes and yet they never practised that or any other Ceremony of that sort and therefore they are not comprehended under the Rule Nevertheless our Enquirer is resolved he will give us two Instances of this Truth that some things are necessary to the Constitution and administration of a particular Church that are not in themselves necessary absolutely considered And if he thinks it worth the while he may give us two hundred for we are perfectly unconcerned in them all 1 The first instance is in the Apostles times the abstaining from things strangled and blood was by the Council of Ierusalem adjudged and declared necessary to be observed by the Gentiles in order to an accommodation between them and the Iews and yet I suppose scarce any body thinks the observation of that Abstinence so Enjoyned necessary in it self Let us apply it either then the abstaining from Ceremonies must be adjudged necessary in order to an Accommodation between our Church and other Protestants or the obsâ—…rving of them be adjudged necessary in order to an accommodation between us and the Romanists which he would chuse I am not informed But let us Examine a little his great Instance § 1. It was adjudged and declared necessary to be observed saâ—… he Therefore say I it was enjoyned because first necessary and not made necessary by the Injunction The thing was not unnecessary before the Synâ—…dal Letters nor the Council at liberty to have determined the contrary unless an accommodation between Jew and Gentile was a thing unnecessary 15. Acts 28. It seemed good to the Holy Ghost and to us to lay upon yoâ—… no greater burden then those necessary things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now let him try his skill to conclude a power to impose things unnecessary from this fact of theirs who only imposed things necessary § 2. That a Council had the Immediate assistance of the Holy Ghost and might more safely adventure upon such an Imposition then any particular or National Church who as they have no promise cannot in faith expect any such extraordinary direction and we hope that no Church will assume equal power to impose unless they could produce equal authority for their power in which the Consciences of Christians might securely acquiesce It would be strange language from a Synod It seemed good to the Holy Ghost and to us to lay upon you no other burdens then these necessary things that yet observe all Ceremonies of our appointment § 3. The people might reasonably conform to that decree which had their own Antecedent consent and the more patiently bear the burden which was not imposed upon them without themselves for this Canon was not only sent to the Churches by the order of the Apostles and Elders and the whole Church v. 22. but what ever obligatory power there was in it from man It ran in the name of the Apostles Elders and Brethren But alas the Case is otherwise with the poor Churches in reference to impositions of late Ages who know no more what Impositions shall be laid upon their Consciences then the poor horse is acquainted whither his Master intends to ride him § 4. This was a Decree not to burden them but to case and relieve them not to pinch the Gentiles but to discharge them of those servile loads which some Judaizing Converts would have imposed on them we read v. 1. That certain came down from Iudea which taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved And when Paul and Barnabas opposed this Tyranny yet such was their Zeal for their old Ceremonies that they reinforced their scatter'd squadrons from certain of the Sect of the Pharisees who believed v. 5. saying That it was necessary to Circumcise them and Command them to keep the Law of Moses At last the Case comes before the Council and they determine against these Judaizing Bigots That their blind Zeal should not be the measure of what was necessary or unnecessary and yet not to
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 't was 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 mucâ—… 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 't is 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 ingratiateâ—… 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 â—…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 Taâ—…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 meerly to â—…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 â—…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 â—…ne Mysâ—…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 Worsâ—…ippers may perhaps suffer some 〈◊〉 â—…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 an 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 disâ—…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 thâ—… 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 Athanaâ—… 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 â—…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 't is as true prâ—…scribere falsum â—…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 practâ—…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 deâ—… my future claim or be pleaded in Bar to my right 4. When â—…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 Nay 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 Charity 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 Taâ—… amongst them with his Iron â—…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