make a part of these Sect. 6. But because the diversity of Civil Powers and frequent clashings of them in divers Nations maketh this hardly practicable therefore the highest Church-power is usually in National Assemblies And tho' I am far from the opinion of them who think that Church Government should be modelled according to the civil government of the Nation the contrary of which I have asserted elsewhere against the Learned Author whom I now dispute with yet in this particular it not only may but must be suited to the extent of the Civil Government This being no essential part of Church-Government nor instituted but a Circumstance of it determinable by necessity and conveniency On the same Score where a Congregation could have no other to Associate with it might act Independently and be blameless 6. Tho' Christians should so divide themselves into particular Churches as they may attend the Ordinances together ordinarily yet is not this meeting together but their being under the particular Inspection of the same Officers that maketh one particular Church For 1. One Congregation may encrease to that number that one place cannot contain them and yet continue one Congregation till they be regularly divided Thus it was in some of the Ancient Churches 2. Where Parochial Bounds are so large as all the People cannot always travel to one place the Pastor or Pastors of the Church may well have places more convenient for some of them where he or they may Administer the Ordinances to them sometimes as in Chapels of Ease and yet they all continue one particular Church 3. It is a frequent case with Families that but a part of them at one time can leave the House to wait on publick Ordinances and the rest at another time yet are they one Congregation 4. In a time of Persecution where the Flock is but small and might easily be contained in one House the Danger of numerous Meetings may be such as it may be needful that but a part of them should come together at once and that by turns as we are necessitated at this time to do This doth not make divers Congregations All this considered we are little concerned whether in the Primitive Times there were but one Chuâ—ch in a City or more Whether those called Churches did meet in one place or not as long as the one Party cannot prove that each Meeting was ruled Independantly by it self nor the other that a Diocesan Bishop ruled over more Churches than one and over their Presbyters Sect. 7. Before I part with this dâ—scourse of the Dr's about the Unity of Churches I take notice of his confident Asserting p. 226. the impossibility of the change of Church-Government so suddenly from its first institution even though the Church fell into Heresies very soon yet this change could not be The same thing he had asserted before and I have answered it Praef. Sâ—ct 9. His further considerations to enforce what he had said are not weighty to wit That Government is so nice and tender a Point thâ—t they cut of whose Hands it was taken by those who usurped it would certainly have complained This he enlargeâ—h upon But I answer 1. It may be they did that they did not is not proved by the silenâ—e of History A Negative Argument here is not concludent especially considering the Lameâ—ess of the History of the first Centuries and what we have of it is by those who had a Hand in the Usurpation 2. He doth not consider that Men might Sleep while others were robbing them as Christ foretold Matth. 13. 25. 3. We may rationally think that Government in the Church which then was no Lordly Dominion but a painful Ministery or Serviâ—e and made unpleasant by the cross Humors of them that needed it most was not then so â—ice and tender a Point to honest and well-meaning Presbyters as it is now to our aspiring Church-men they were Men of another stamp they were willing to lie by if the work were done and they might think that others might do it better than they this is not to justifie them but to take off mens wonder at this and Men of higher parts and Spirits might easily by degrees wrest Power out of the Hands of as good men as themselves who were not so fore-seeing as they should have been nor so tinctured with Ambition as they though other ways good and eminent Men. And we need the less wonder at this when we consider that this thing was not done suddenly but by insensible steps in the space of three or four Hundred Years Cyprian whom the Dr. layeth most weight on in this matter lived in the third Century even then we deny that Diocesan Episcopacy was setled What the Dr. saith under this Head of the Plurality of Congregations in the several Cities that seemeth to prove Episcopal Power over Presbyters shall be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next Section where it is more proper Also what he here saith against popular Election is to be considered in its place because I would not confound Subjects so divers SECT III. Whether Diocesan Episcopacy be lawful THE Second Plea for Separation that the Learned Dr. considereth is the Vnlawfulness of Diocesan Episcopacy which he taketh a great deal of pains to prove to be 1. Primitive 2. Not repugnant to any Institution of Christ 3. That its Discipline as exercised in England doth not overthrow the Being of Parochial Churches All this he manageth Sect. 8 c. I might shun this whole Debate having above disowned this as a Plea for Separation except in so far as we are required to own it But because we look on this Episcopacy as unlawful to be used or owned I shall examine what the Dr. saith in defence of it This is done already to much more advantage than can be expected from me by the learned Auther of No Evidence for Diocesan Churches or Bishops c. and the defence of that Piece under the Title of Diocesan Churches not yet discovered in the Primitive Times which might supersede all that I have to say and shall make me say the less referring the Reader to these two most Learned Books yet lest there should be an hiatus in this Disâ—ourse I shall not wholly decline this debate with the Doctoâ— Sâ—ct 2. Mr. b's Frame of Church-Government which the Dr. disproveth p. 242 243. being singular himself can best defend it wherefore I leave it and shall attend the Dr's proof of the three particulars above mentioned first asserting a few things that may clear our way 1. That it is not the Name of Bishop that we quarrel it being applied in Scripture to all the ordinary ruling Officers in the Church as distinguished from her Servants the Deacons Phil. 1. 1. and the Exercise of it called a good Work 1 Tim. 3. 1. and applied to all the Elders of Ephesus Act. 20. 28. 2. We meddle not with their Titles and Revenues those are the Magistrates
fitness for the Communion he saith 1. The greatest offenders abstain of themselves and they that come are usually the most devouâ— 2. If Debauched Persons come it is upon some awakening of Conscience Then both which nothing can be said more contrary to common experience 3. He saith This doth not defile right Communicants That is true and therefore it is no cause of Separation but it is the Churches fault and should be amended 5. and 6. Some Presbyterian Churches and the Church of Constantinople were for a Time without Discipline This is no imitable Example SECT V. The National Constitution of the Church of England debated HAving now examined what the Dr. saith for Diocesan Episcopacy I proceed to consider the next ground for Separation pleaded by some to wit the National Constitution of the Church of England I have above declared that I look on this as no ground for Separation yea nor cause of complaint if it be taken sano sensu Though I think every organized Congregation hath a governing power in it self yet this power is not Independent but Subordinate to the Association of such Churches These Associations may be greater or smaller one contained in another and so subordinate to it as the Conveniency of meeting for Discipline doth allow and because the Association of Churches in a whole Nation containeth all the Churches in it and may all meet in their representatives for the governing them all in common This we own as a National Church wherefore on this Head I have no debate with the Dr. except in so far as he is for National and Provincial Officers in this National Church Archâ—bishops and Bishops put but Provincial and National Synods in the place of these and I shall contend no further I shall not then medle with the substance of this his Discourse but only note a few things Sect. 2. The First thing that I take notice of is p. 289. Where the Dr. maketh the institution of the Apostolick Function in the Hands of twelve Men to be an Argument against Churches Power of governing themselves This proveth nothing for the ordinary Government of the Church must be regulated by what the Apostles appointed which is an abiding thing not by their own governing the Church which ceased with them Next p. 290. he saith the Succession of Bishops from the Apostles is Matter of Faâ—t attested by the most early knowing honest and impartial Witnesses which I deny and have disproved The next remark shall be upon p. 291. where he pleadeth for Bishops joining together and becoming one National Church he shuneth mentioning a Primate under and in whom they unite and this he seemeth to vindicate from making way for Papal Vsurpation and and Universal Head of the Christian Church by its being intended for the good of the whole so united and no ways repugnant to the design of the Institution and not usurping the rights of others nor assuming more than can be managed This he saith an Vniversal Pastor must do and he therefore mentioneth this that any one may see that the force of this reasoning will never justifie the Papal Vsurpation I cannot for all this see that it is more justifiable or consistent with Christ's Institution to unite a National Church under a Primate than to unite the Universal Church under a Pope Save that the one is a further remove from Parity that Christ instituted and so a greater Evil than the other but magis minus non variant speciem To clear this I shall run over these Four qualities that he mentioneth in their uniting under a Primate and consider whether they do agree better to him than to a Pope The First is it is intended for the good of the Whole so Vnited If we judge by Intentions no doubt this intention will be pretended to by the Papists also and is de facto as much pleaded by them and with as specious pretences And if we consider the reallity of the thing sad experience sheweth that neither the one nor the other doth conduce to the good of the whole but is improved to Tyrannizing over mens Consciences and Rending and Harassing the Church for the sake of superstitious Concepts of corrupt Men. Sect. 3. The Second This Vnion is no way repugnant to Institution This he should have proved we deny it Let him shew us more Institution or warrant for a Metropolitan than for a Pope If we should own Bishops as Successors to the Apostles yet an Arch-bishop a Metropolitan a Patriarch a Pope must still be beside Institution except the Dr. will own an Imparity among the Apostles and so be for Peters Supremacy The Third is That in this Vnion there is no usurping the Rights of others I say there is as really as there is in the Papacy for it is the Right of every one of Christ's Ministers to govern the Church in equallity of power with the rest this is taken from them and put into the hand of a Bishop and that right that the Bishop hath usurped from the Presbyters the Primate usurpeth from him and the Pope doth no more but usurp the same from all the Metropolitans and Patriarchs that they had usurped from these under them The 4th is not assuming more than can be managed Nothing but prejudice could hinder a man of the Doctors understanding to see that the Bishop assumeth more power than he can manage as really as the Primate or the Patriarch yea or the Pope doth For as the Pope cannot administer the Word and Sacraments and Discipline of the Church to all Christians in his own person no more can a Primate to a whole Nation nor a Bishop to a Diocess consisting of many thousands of People and hundreds of Congregations And as the Bishop can do all this by the Parochial Clergy for Word and Sacraments and by his Chancellors Archdeacons c. for his Discipline such as it is And as the Primate can rule a whole National Church by his and the Bishops Courts So can the Pope rule all Christian people ut cunque by Cardinals Patriarchs Metropolitans Bishops by his Legate or other Officers of his appointment I challenge the Doctor or any man to shew such a difference between a National Officer and an Oecumenick Officer in the Church as maketh one lawful and the other unlawful The Pope's usurping a Plenitude of Civil Power and more grosly abusing his pretended Church Power will not make this difference For we speak of a Pope and Primate as such abstracted from all Accidents of such an Officer in the Church Sect. 4. Pag. 292. He seems to expose the framing of Church-Government too much to the reason or rather fansie of Men when he saith That Vnion being the best way to preserve the Church the preservation of which Christ designeth by his Institution we may reasonably infer that whatever tendeth to promote this union and to prevent notable inconveniences is within the design of the first Institution tho' it be not
contained in express words The Papists are dull if they cannot out of this principle hammer out a Pope as well as the Doctor can frame a Bishop or Arch-Bishop This Inference as thus loosly set down is no way to be admitted because Christ hath not provided for the unity and preservation of his Church by leaving it to Mens will or wholly to their reason either but by his own Institutions to be wisely managed by the Officers that he hath appointed in his house Unity is then to be preserved Divisions and Heresies to be prevented by the painful and faithful preaching of the Gospel by Christs Ministers in their several particular Charges by private and publick Instructions and Admonitions By their joynt Concurrence in censuring and drawing out the Sword of Discipline against stubborn Offenders These are Christs Institutions and will be effectual when he is pleased to bless them and this blessing we are to expect on his own appointed means not on mens Devices But we deny that Unity in the Church is to be preserved in any way that men in their Wisdom think fit and particularly that it is to be preserved by setting up Arch-Bishops and Bishops in the Church These being none of Christ's means appointed for that end It is often seen that means thus devised of Men by Crossing of Christ's Institution either fail of their end or by mending one evil make a worse Peace and Unity is sometimâ—s and in the case in hand procured to the Church with the bearing down of Piety and shutting out of Purity Sect. 5. I dislike one Particle of that Definition that he giveth of the National Church of England diffusive p. 299. to wit he saith It is the whole Body of Christians in this Nation consisting of pastors and people agreeing in that Faith Government and Worship which are established by the Laws of this Realm Had he put the word of God insteâ—d of the Laws of this Realm I should have fully assented to this description But against that Particle I have two Exceptions 1. The Civil Law is accidental to the Church and is neither a constituent part of its essence nor a necessary adjunct of it The Church hath been without it and I hope he will not say That if the Laws were taken away the Church is unchurched for that 2. This makeâ—h the Church of England a variable and mutable thing as the Laws of men are for if Presbytery if Anabaptism If Independency Popery Socinianism and what sort of Religion you can name either as to Faith or Worship or Government were established by Law They that are of that way should then be the Church of England which is not only absurd but a dangerous notion in such a critical time as this I hope the Doctor did not design a fair retreat by this if Popery which God forbid should come to be establiâ—hed by Law The Papists were the Church of England and all the Ties that men are under to the Church of England by theâ—r Oaths and Subscriptions should oblige them to be Papists and all the True Sons of the Church must turn with the Law as the Weather-cock doth with the Wind This is like to be pleasing Doctrin to many But I pâ—rceive the Doctors design by this fine new notion is To let men see how easily the Church of England is distinguished from Papists on the one side and Dissenters on the other which makes him wonder at them who cannot tell what is meant by the Church of England If Men wondred much before they may wonder far more now what is meant by the Church of England when they see her painted in so changeable colours as that she may be one thing now and another next year and another the third year and so on The Scripture placeth the Moon under the Churches Feet and the Twelve Stars Apostolick Doctrine on her Head as her cognizance and Glory but the Doctor hath advanced the Moon to her Head that she must be known by it what he will do with the Twelve Stars I know not He is more favourable to the Papists and Dissenters they are to be known by their Conformity or Nonconformity to Scripture not to the Laws of the Land But if Papists or Dissenters should happen to get the Law on their side what will that party be that is now the Church of England It seems the Doctor is fond of this notion for he hath it up again p. 300. to the question how comes it to be one National Church He answereth because it was received by the Common consent of the whole Nation in Parliament as other Laws of the Nation are and is universally received by all that obey these Laws And thus he cleareth our Mists about the Church of England He had debated much with Mr. B. owning a Christian Kingdom but not a National Church but here he homologateth all that Mr. B. had said for the Parliament owning the Faith maketh a Christian Kingdom but it is some other thing that maketh a National Church to wit the Collective Body of all the Congregations of a Nation agreeing in the same Faith and Worship and Government as it is held forth in the Word of God. If the Doctor say thiâ— leaveth room for every party to call themselves the Church for all pretend to have the Word on their side I answer This is not to be denied for till the Lord cure our Divisions about truth and about his Ordinances we are not like to come to a decision of that question Who is the Church For all Congregations are parts of the Church and these that are nearest to the Scripture rule are the truest part of the Church The Apostle decided that Controversie who is the Circumcision the Dialect of some in that time for who is the Church not by the Laws of men but by the truth of God that they owned Phil. 3. 3. The Doctor hath found out a new Mark of the Church that Bâ—llarmine hath not though he hath more than enough to wit They that have the Law on their side are the Church Sect. 6. He telleth us that the representative Church of England is the Bishops and Presbyters of this Church meeting together according to the Laws of this Realm to consult and advise about matters of Religion This is saith not of the Convocation at Westminster but of the Consent of both Convocations Here I observe 1. That the Law of the Land is so constitutive of a Church to this Author that without it there is neither diffusive nor representative Church Then what becometh of the Apostolick Church and that of the first 300 years and of the Greek Churches under the Turk yea and of the Protestant Church of France where their Prince is not only Christian but most Christian And yet his Law does not favour that Church 2. I have shewed before that the Convocation can make no Church National representative The Presbyters and Churches of the Nation being
so insufficiently represented there 3. Neither do I understand how the Consent of two Convocations that never meet personally together can be called a Church or National representative Church I thought a Church had been a Meâ—ting not a consent of men A Personal Concurrence in some Religious Acts not a mental consent about them Bodies are requisite to make a Church as well as Souls Sect. 7. I pleâ—d not for Mr. B's Constitutive Regent part of the Catholick Church though an Oecumenick Counsel if it could be had might better challenge that Name than the Pope and I think Christs Headship over the Catholick Church dâ—th not answer to what is debated about to wit a visible power super-intending all the Inferiour Church powers on earth We own a Catholick diffusive visible Church but wish rather than hope for one representative for we are perswaded the Pope hath no title to such a headship But the question between him and Mr. B. being about a visible representative or regent Head of the National Church of England I have shewed that consent cannot stand in this room and therefore bringeth in the Arch-Bishops Bishops and Presbyters summoned by the Kings Writ whose Conclusions must be enacted by a Parliament Against this National Head I object 1. That it hath no Warrant to represent the Churches of the Nation of which before 2. He seemeth above to make two such Convocations and so there must either be two Churches of England or the one Church of England must be Biceps and so a Monster 3. This consent or Convocation call it what you will is not a regent head of the Church of England it medleth only with makeing rules for Government which is none of the Churches work she is only ministerially to execute Christs Laws but doth not govern by receiving Appeals censuring the Maleversation of inferior ruling Churches inflicting Censures c. Sect. 8. Mr. B. asketh whether the rules that unite the Church of England be Divine or Humane The Dr. answereth Sect. 22. The Church is founded on a Divine Rule but requireth a conformity to the rules that she hath appointed as agreeable to the Word of God. This I conceive is not to answer the question he should have told us in which of the two rules their unity lieth We know that all Churches as well as these of New-England which he mentioneth if the Magistrate own them have civil Priviledges annexed to Church Orders but that is still wide from the question whether these Orders be Divine or Humane Doth the Church or do the Churches of New-England make Orders for observing Ceremonies in God's Worship devised by Man and place their unity in that It remaineth then still that if the National Unity of the Church of England be made by Divine Rules that either are expresly or by Consequence in Scripture we are members of it and will in all these joyn with it but if they place their unity in observing rules that have no Warrant from Scripture if we cannot joyn with them in so doing we do not separate from them but they in so far separate from us and from all the pure Churches of Christ. Sect. 9. He maintaineth p. 305. against one of his Opponents who had objected That the Church had no power to make Laws about Foederal Rules teaching Signs and Symbols c. That such a Church hath power to appoint Rules of Order and Decency not repugnant to the Word of God and that all setled Churches are for this I reply 1. He doth not answer to the Objection I hope all Rules for Order and Decency are not about Foederal Rites and teaching Symbols Ordering the natural Circumstances of Worship comprehendeth the one but not the other 2. It is false that all setled Churches appoint Rules for such Order and Decency as consisteth in Religious Ceremonies teaching Symbols and such like 3. It is also false that all setled Churches appoint Rules of Order and Decency even in the Circumstantials of Religion so as to exclude all from their Priviledges and to incite the Magistrate to punish them who do not conform to these Rules as he alledgeth other Churches use to rule by holding forth light and Perswasives not to impose with rigour and force on the Consciences of men Nor do they concern the Magistrate but where some notable violations of the Law of God otherwise not to be restrained doth require it 4. It is a false supposition that our Imposed Rules about Ceremones are not repugnant to the Word of God but this is not the place of that Debate SECT VI. The Peoples Right of Electing their Pastors THe last of these four Pleas that the Reverend Author ranketh under the first Head and which he alledgeth some make use of for separation is That the people are deprived of their right in the choice of their own Pastors This he proceedeth to Sect. 24. I do not make the depriving the people of this power a cause of separation though I reckon it a notable Grievance and earnestly desire a redress of it and pray that the Lord may move the Hearts of Rulers to defend the people in this their Right against them that take it from them But our work is now to defend this Right of the Members of the Church against the Doctor 's Assaults But before I come to this I shall shew 1. What this Right is that they have in Electing their Pastors 2. From whom they Derive it 3. What ground we have to think that they have such a Right Sect. 2. To shew what this Right is I assert 1. That the people have no Right to bestow the Benefice on their Pastor nor to elect him to it unless either it be their own gift or the giver of it hath transferred that power on them It is Election to the Office not to the Benefice that we debate about which if the Doctor had considered he might have spared a great deal of his following Discourse It is true the Magistrate ought to provide for the Church so as the person regularly chosen may enjoy the Benefice but if the Magistrate please to reserve it to his own disposing there is no Remedy the people must either chuse the man that may have the maintenance if he be tollerably qualified or they must provide for him themselves And so when a Patron giveth a Maintenance on these terms That he have the chusing of the person who shall enjoy it the Church should either reject it and provide for their Minister another way or chuse the person that the Patron presenteth But this Patronage is a sad Grievance to the Church devised in Satan's Kitchen saith Beza confess fid c. 35. it is an oppressing of people in their Spiritual Rights and in that which concerneth their Souls A greater bondage than if the whole Parish were obliged to eat nothing but what the Patron pleaseth And it had been less blame-worthy if these Donors of Church Livings had kept their Gift
by lawful Authority men who are zealously and godly affected may not with any good conscience approve them use them or as occasion requireth subscribe to them let him be Excommunicated ipso Facto and not restored untill he repent and publickly revoke these his wicked Errours The Dr. hath a subtile distinction here between but affirm which term Mr. B. had used and affirm One would think that affirm and no more added to it signifieth no more than but affirm But the Dr. saith that affirm signifieth these circumstances which according to the common sense of mankind do deserve Excommunication viz. that it be done publickly and obstinately What ground the Dr. hath for this criticism I know not I am sure his citation out of Augustine that a man is born with till he find an accuser or obstinately defend his opinion saith nothing of the sense of the word affirm Neither do I think that our Courts will be ruled by Augustine or the Dr. either If a man with the greatest modesty imaginable being asked why he doth not Conform shall say he cannot do it with a good conscience he falleth under the plain letter of this Law and goeth against the express words of it and this is the least that a modest man can say unless he will say I will not do it and that will be called obstinacy and so bring him under the Law in the Dr's own sense But if the man as a modest man may give reasons for his Non-conformity when men require him to Conform every word he saith will bring him under this Excommunication Sect. 3. Another answer that the Dr. bringeth against this Plea is pag. 368 369. where he tells us of the opinion of Canonists that such an excommunication is but a commination and cannot affect the person till a sentence be past applying it to him and that men under such excommunication are not obliged to execute it against themselves by withdrawing from the Church I shall not contend about this though one would think that such excommunication as he describeth were rather ipso Jure than ipso Facto and that excommunication ipso Facto bringeth one under the sentence as soon as the fact is committed But to let that pass this excommunication declareth what we are to expect and the frequent yea general execution of it putteth most part out of capacity to come to Church and may justly alarm the rest to seek a retreat for themselves in time It is as when an act of banishment is passed by the Magistrate the party is so far loosed from his Obligation to that Society that he may with a good conscience withdraw before he be violently transported sure such excommunication and the fact which we neither deny nor are ashamed of are enough to loose our tie that we had to the Church Sect. 4. He answereth a question Can these be called Schismaticks who are first excommunicated by the Church He saith they may in two cases 1. When there is just cause for the sentence Reply I deny not but such are to be condemned for their giving just cause for such a sentence and it may be on the same ground they may be called Schismaticks but to call men Schismaticks for not joining with a Society that hath cast them out seemeth to be such a figure as when men are called Fugitives who are justly banished but I will not contend about words If the Dr. can prove our excommunication just let him call us what he will. The instances he giveth make nothing for that none of these Churches require sinful terms of Communion imposing mens devises in the Worship of God and then excommunicate men for not submitting to them His second case in which excommunicates are Schismaticks is if they set up New Churches which he proveth from the instances of the Churches that he had before mentioned Reply He now supposeth the excommunication to be unjust else this case were coincident with the former And in that case I distinguish his assertion The unjust excommunication is either for an alledged personal fault or for a principle of Religion unjustly called false Again it is either past against one or few or it is against a great multitude a considerable part of a Church or Nation If it be for an alledged personal fault where it is hardly supposed that a great part of the Church can be concerned I do not say that such may set up new Churches It is fit such should quietly wait till they can be cleared they having in that case no ground to charge the Church with any fault in Doctrine Worship or Discipline but in the mis-application of a true and right way of Discipline But where the unjust excommunication is for a sound principle falsly called errour and it also reacheth a great part of the Church Ministers and People I see no reason why they should not have the Worship of God among themselves let men call it setting up of new Churches or what they will. For 1. It were strange if the half of a Church or Nation or near so many should be obliged to live without the Ordinances of God for the Caprice of some ambitious Church-men who excommunicate them because they will not dance after their Pipe. 2. In this case the Orthodox had been Schismaticks when they were excommunicated by the Arians and set up New Churches 3. Christ should oblige his People to live without his Ordinances because of their love to the purity of them What the Author objecteth out of Augustine is not to be understood of our cases but for private men excommunicated for falsly-imputed crimes not for any thing of their Faith for he bids them keep the true Faith without Separate meetings Sect. 5. Our Author proceedeth in the end of page 371. and forward to consider another Plea made for separation to wit scruple of Conscience which I think none do make the sole ground of separation but they have a ground for their scruple If that ground be good it will warrant the scruple and the separation too if not it can do neither And therefore I shall not insist on this as a plea distinct from what I have already defended I suppose the Author that mention it intend no more than I say only they may rationally maintain that a scruple not sufficiently warranted in a person otherwise sober and sound about a matter indifferent or not intollerably evil tho' it doth not free the scrupler from all blame yet may oblige the Church not to impose with rigour the things so scrupled on such a person The Dr. here doth not act the part of a Disputant nor a Casuist but of somewhat else that I shall not name For when it had been pleaded that these scruples are great of long standing not to be removed without very over-powering impressions on mens minds He answereth by a harange full of contempt of his adversaries that a little impartiality and consideration would do it but that