of Puritans P. 102. he sheweth that the same Canons being now Nine Years after ratified by Parliament The Bishops began to urge Subscription more severely than before which made many Dissenters keep their private Meetings in Fields Words their Friends Houses c. And may not one rationally think that the Jesuits might in their own way prompt the Bishops to this Severity as well as the Dissenters not to yield to it Sect. 20. The notions that Jesuits have of Spiritual Prayer mentioned p. 15. some of them extravagant enough the learned Dr. useth as a repreach to the Non-conformists how rationally let the VVorâ—d judge seeing we never vented nor owned such Fancies only we think Set Forms of Prayer unfit to be used where Ministers are tolerably gifted to pray without them and that all the praying that we read of to have been either practised or commended in the Apostolick Church was without Book the Spirit not the Book helping their Infirmities even as to what they are to pray for or the Matter of Prayer Rom. 8. 26. When he saith p. 16. that It is not improbable the Jâ—suits were the first Setters up of this way in England â—nd that it was never known here or in any other Reformed Church before this time If he meâ—n Prayer without a set-Set-form if he mean any thing else it is not to the pâ—rpose it is a rash and untrue Assertion Was ever Prayer without Book condemned by any Râ—formed Church Yea Can any Reformed Church be instanced where it hath not been and is not used Or let him mention a Reformed Church that hath restrained Extemporâ—â— Prayer and imposed a set-Set-form But this Debate he resumeth afterward and till then we shall leave it it doth not savour of tha◠〈◊〉 regard to the Spirit of Prayer that is promised to be â—â—ured out on the people of God Zâ—â—h 12. 10. to mock the using oâ— his help to pray wiâ—hout a Book as a Charm Effectual with jâ—dicious Pâ—ople and to jeâ—r the zeal and warmth of Devotion that appeareth in it Many know the Advantage of what he thinketh but a Fancy let him abound in his own Sence for De gustiius non est 〈◊〉 If by meâ—ns of this manner of worshipping God the Division wonderfully 〈◊〉 as he saith I hope it was not the Debauched nor Unserious that were so taken with that way and therefore this Encrease was no reproach to it Sect. 21. He citeth the Admonition given in to the Parliament 14 Eliz. of which he saith the Authors Mr. Fâ—ller's Church History p. 102 103. maketh Mr. Thomas Cartwright Author both of the first and second Admonition would have neither Papists nor oâ—â—ers eâ—â—strained to communicate I do not understand whether any person should be constrained to partake of the Lord's Supper for I suppose that is meant otherwise than by forcible perswasions which is the Compulsion meant Luk. 14. 23. Brugensis saith it expresseth viâ—â—â—vangelij so others That Ordâ—nance was never appointed by the Lord to be a Test of a Man's Profâ—ssion while he is uncapable to improve it to higher ends But if the Admonition plead for Tolerating of Popery I have not the book by me and therefore cannot determine in this we are far from approving it Though we think we have a Right by the Gospel not only to Toleration but further Coâ—ntenance for our way yet if we might chuse we had rather be under the severest Peâ—secution than have the least hand in obtaining Liberty to that Idolatry We must not do yea nor wish Evil that Good may come What he citeth out of Archb. Whit gift and Archb. Grindal p. 17 18. I look on as Invectives against the Non-conformists of the same stamp with his own they are Parties and therefore not to be adduced as Witnesses Dr. Sutclife saith no more than we will say that our Divisions give advantage to the Papists Let them who are the culpable Cause of the Divisions look to it The Prophecy cited out of Mr. Solden is to the same purpose and needeth no other Answer Sect. 22. The politick hellish Advices given by the Jesuit Contzen and Seignior Ballarini make nothing against us at all tho' he filleth p. 19 20 21. with them for all that can be thence inferred is That they labour to divide Protestants and this Dâ—vision falleth out according to their wish Now the Division hath its Rise from the Impositions of one party that assume the Name of the Church and the Scruples of another party If the Church impose that which is lawful and necessary and the other party scruple that and so divide in that case the Dissenters must bear the blame of the Division and are guilty of co-operating with the common Enemy in ruining the Protestant Religion But if the Church by Her Impositions burden the Consciences of Her Members with things that She counteth Indifferent i. e. Needless and the Scruplers reckon as unlawful and have just ground so to do then the blame of Separating and of helping the Papists to ruin our Religion lieth at the Church's door wherefore all this might have been spared Let the learned Dr. soundly refute our Principles and then cast what blame he will on us but till that be done which we expect not let him â—ake heed where the blame will be laid when the Secrets of Men shall be judged It may be observed in these Advices that the Jesuits as their Master the Devil often doth speak some Truths out of a bad end Sect. 23. Next he cometh p. 22. to reproach us with the Indulgence that was granted March 1671-2 as being procured by the Papists If any Non-conformists had a hand in procuring Liberty which I do not believe to them I think their Brethren will disown them in that Act. That Papists had a hand in it is not improbable both for their own ease and to make the Difference among Protestants the more conspicuous But was it fit that we should forbear a necessary Duty because of their ill Design We did not join in the practices of the Church before that but worshipped God after his own Institution without Humane Ceremonies All the Change in our way on that Occasion was that what before we had done in corners and with hazard then we did safely and openly and what fault was in this But One saith that the Presbyterians suspected the kindness and joined with the Conformists like wise Men and refused the Bait Who said so or on what Ground I know not we went no further from the Conformists than Conscience of Duty had made us do before but it had been a strange thing if when Liberty was granted us to worship God in his own way we had then joined with a Superstitious Worship which we could not do before If that Author mean That Presbyterians were then willing to concurr with the Conformists as their Protestant Brethren in all things lawful to disappoint the Designs of the common Enemy we approve of that
as at other times Wherefore either this imposing must shut out all Prayer or it is a needless thing and so unlawful in the Church Argument 4. Imposing set Forms on the Ministers of the Gospel is a restraining if not making void the Charismata the Gifts of the Spirit that the Lord hath furnished his Ministers with for the benefit of the Church For clearing and confirming this Argument I offer these Considerations 1. The Lord hath furnished his Church with Gifts that are needful for her edification There was a large pouring out of the Spirit at first Act. 2. 1. and tho' that degree and manner and some of the uses of it be ceased yet the thing it self shall never cease Isa. 59. 21. for without the Gifts of the Spirit the Church could not subsist 1 Cor. 12. 3. It is by the Holy Ghost that we must profess Christ preach him pray in his Name c. Hence Christ sent the Spirit in his own room when he left off to manage the Affairs of the Church in his person as he had done on earth in the days of his humiliation and the Spirit is on this account called by the Ancients Vicarius Christs 2. The Gifts of the Spirit are particularly given to the Ministers of the Gospel for assisting them to manage their work for the Churches advantage For these Gifts are mentioned with reference to them and their work and the fruit of their work as is clear Eph. 4. 8 11 12. 1 Cor. 12. 28. with 1. having discussed of diversity of Gifts the Apostle there sheweth to whom especially they are given 3. The ordinary Ministers of the Gospel have their interest in these Gifts and a share of them tho' differently as well as the extraordinary For both sorts are mentioned in both the places last cited Sect. 6. 4. The Spirit is given to Ministers and people as for other supplies so to assist them in right managing the work of Prayer and that not only to assist as to the manner of praying or praying Graces and Affections but as to the matter of Prayer to furnish the mind with fit and pertinent Pâ—tions Rom. 8. 26. The Spirit not only helpeth our Infirmities by making intercession with Groans but on account that we know not what to Pray for as we ought The Spirit also giveth utterance Act. 2. 4. 1 Cor. 1. 5. 5. It is the will of Jesus Christ that his Ministers should make use of the Gifts that he hath given for their proper ends to wit the Edification of the Church that they should pray for them improve them and use them yea lean to the help of the Spirit not to the Book for helping their Infirmities This is clear from Rom. 12. 6. 2 Tim. 1. 6. Ministers must give account to their Master of the Use and Improvement of their Gifts this is clear not only from the Parable Mat. 25. 19. Tho' Theologica Parabolica is said not to be Argumentativa yet none denyeth that an Argument may be brought from the Scope of a Parable which here is to shew that God will reckon with men about their using and improving what he entrusteth them with But the thing is evident of it self for this giving of Gifts to Men cannot be imagined to be that men may use them or not as they will or as other men will but for the ends they were given for 7. It is Christ's appointment that none should be in the Ministery but Gifted Men they must be apt to teach 1 Tim. 3. 2. That is fit for their work in all the parts of it 8. The Imposing of set Forms doth hinder the exercise of the Gifts that Ministers have received and so hindereth that Edification that the Church should receive by that means This cannot be denyed when ever they use set Forms there is no use of these Gifts All these put together may warrant us to conclude that imposing of set Forms on Ministers of the Gospel is a restraining yea in a great measure a making void of these Gifts that are given them to profit with all I conclude this with the opinion of Wickliff that to bind men to Set and Prescript Forms of Prayers doth derogate from that liberty that Christ hath given them Full. Ch. Hist. lib. 3. cent 14. Pag. 133. Sect. 7. The Proof of the second thing that I undertake to wit That it is unlawful for Ministers to submit to such a restraining of their Gifts by such Impositions as was mentioned It followeth from what hath been already discoursed all the Arguments for the former Assertion do also prove this for they ought not to worship God in a manner that is neither warranted by any necessity nor by Christ's allowance that were to worship God by the Prescript of Mans Will alone Neither is it lawful to serve God in the way that the Apostate used used but was never used by the Church in her best times Nor ought we to cross the design of Prayer by our way of praying nor to make void the Gifts given to profit the Church by All which this way of being Tied up to set â—orms hath been proved to be guilty of Sect. 8. The next thing to be proved is â—ur sixth Proposition to wit That it is unlawful to worship God by a Frame of Service that is not warranted in the word both as to its matter and manner This I prove 1. From Christ's condemning the Traditions of Men as vain Worship Mat. 15. 9. They taught these Traditions e. i. saith Lucas Burgensis in locum they followed them and taught others to follow them The same Author calleth these Mens Traditions that are so of men that they are not of God or are devised by Man ibid. So also Vatâ—blus Erasmus Maldonate Tirinus Piscator Calvin and Chemintius say here is meant whatever is brought into Religion without the Word Now it is maniâ—est that a Frame of Divine Service not warranted in the word falleth under this general head 2. The Lord condemneth all Worship offered up to him that he hath not commanded Jer. 7. 31. where not being commanded but devised by Men is made the Ground on which that practice though otherwise evil also is condemned And Jeroboam's Frame and way of Service is condemned because devised Heb. created of his own Heart 1 King. 12. 33. 3. Even Reason teacheth that God ought to chuse how He will be Honoured or Worshipped by his Creatures He best knoweth what will please him and His Soveraignty in all things must especially appear in this that Himself is so nearly concerned in This is a Principle so rooted in Nature that among the Heathens they that contrived their Liturgies or ways of Worship behoved to pretend Revelation from their Gods to guide them in this It was never heard of among the more religious Heathens that Religion or the manner of worshipping their Gods was injoined only by mans Authority and devised only by him Yea in the so much magnified
their supposed peaceableness which he rejoiced in tho he could not obtain his first desire Sect. 18. That they at Frankford did compromise the matter as he alledgeth p. 13. I do not find Fuller saith p. 30. That Calvin's Letter struck such a stroke especially in the Congregation at Frankford that some therein who formerly partly approved did afterwards wholly dislike and more who formerly disliked did now detest the English Liturgy Our Author telleth us of Dr. Cox's setting up the Litany which put Knox in a rage so as he declaimed against the English Church as far as his Wit and Ill-will could carry him Woe to the World if such partial and false History carry the Day But we see what we are to think of the most ancient and remote History when so near our own time matters of Fact are so unjustly represented Fuller uâ—i supra telleth us That Dr. Cox a Man of high Spirit with some of his Friends arrived there and March 13. discompose the Model of their Service first answering aloud after the Minister and on the Sunday following one of his Company without the Consent and Knowledge of the Congregation got up into the Pulpit and there read all the Litany and Citeth for this Troubles of Frankford p. 38. whereat Knox highly offended Preaching from his Ordinary Text shewed the English Book to be Superstitious Vnpure and Imperfect Is here any thing of Rage or what did not become sober Zeal for God and his Ordinances which were interrupted in their peaceable Administration by a proud-Stranger intruding into the Pulpit without a call from the Minister or the Church Sect. 19. We are told by the Dr. ibid. from a Letter of Grindal to Ridley that the Church at Frankford was well quieted by the Prudence of Mr. Cox and others which met there for that purpose But a more Impartial Historian out of the Book that the Dr. pretendeth to follow tho he be no Non-conformist telleth us what a peaceable end this Debate came to even such an end as a bloâ—dy Victory useth to bring to an unhappy War And such a Peace as the Non-conformists in England at this day have under Prelatists of the same temper with Dr. Cox and such as the poor Jews had in Shushan when the King and Haman sate down to eat and drink Esth. 3. 15. The fore-cited Author p. 30 31. telleth how Cox prevailed by new Recruits out of England And Knox 's Party again by the Favour of the Magistrate and the French Minister And that Cox 's Party being depressed embraced a strange way to raise themselves and accuse Knox to the State of Treason against the Emperour and that in Eight places of a Book of his The seven last the Historian saith may be well Omitted The first is That he called the Emperour no less an Enemy to Christ than was Nero. This the Impartial Historian cryeth out on the Words being spoken some Years before in England by one that owned no Natural Allegiance to the Emperour that they should be charged on him by Men of his own Religion in Exile with him to the endangering of his Life And of this he saith alluding to Rachel's Words With great rather than good Wrestling have I wrestled and prevailed So was Mr. Knox advised by the Magistrate to depart not forbidden by the Congregation as the Dr. saith to Preach And those that clave to him were scattered Here is Episcopal Peace and here is a taste of the Spirit and Methods by which they carry on their Cause But further the sâ—me Author telleth us how harshly the Coxioens it is his own word used the other party ejecting their Church-Officers without taking any notice of them or asking their consent Also how they refused to let the matter come to Hearing or Arbitration by which he saith Cox's party lost much Reputation How they reproached the other as Schismaticks when they had made the Shism in a peaceable Church And after he telleth us how Cox's party brake among themselves about other things oftner than once and that to a scandalous heighth Which may be seen at length in the Author If this be convenient in a Congregation let any judge it is strange that the Dr. and Mr. Fuller both should Read these Historical passages with so different Spectacles Sect. 20. The Dr. telleth us Sect. 4. P. 13 14. That the Controversy was not carried out of England with them but as Hooper in Switzerland so they in Geneva and elsewhere got a better likeing of their Church-way than of Ours that being such as the Country would bear And it is hard to remove Prejudicâ—s especially when they have such Abetters whose Authority goes beyond any Reason with them And that is the true Foundation of our unhappy Differences that yet continue I have abridged his Words but given the full sence of them And now I shall Note a few things on this Discourse 1. He will not allow it it seems that Non-conformists of old or late have ever made the Bible the Rule of their worshipping God No they are meer Consuetudinary Men and soon taken with any new Fashion and so Obstinate that they will not part with any Custom when once taken up Thus he is pleased to picture those that dissent from him We expected more Charity from him 2. If Non-conformists cannot prove what they hold by Scripture and sound Reason let them lie under as much of his Reproach as he shall please to cast upon them But if they can I hope he will retract this rash Censure 3. If Custom did so far Influence these men methinks the Customs that they had first received in their native Country should have been a sufficient Antidote against all Foreign Infection to the contrary But their being taken with the way in other Countries rather sheweth that their former way was built on Custom and Education and that the Change was from Scripture Light that they had met with abroad which they could not resist 4. I have shewed before that they had these principles before they went abroad even in King Edward 6's Time there were not a few of that way 5. It is strange that all Countries beside England are so Clownish that they cannot bear the Pomp and Ceremonies of Divine Worship here used How then doth Popery get any Entertainment beyond Sea even among the Swâ—ssers which Religion will vie with Ours in outward Splendor If the Genius of a Nation did determine men in Religion as the Dr. insinuateth in this casâ— how is it that the Ceremonies are not used among the Protestants in France which is the pattern for Modishness and Gaiety to England and other parts of the World but this is so indigested a Notion that it doth not well become the Learning of Dr. Stilling fleet tho it be good enough for some to rant with over a Pot of Ale. 6. Whether our party or his be more guilty of Obstinate insisting on mens Authority in defiance of Reason let
of the Prophets is subject to the Prophets not to the People As for Pastors not now to be Elected but obtruded on the people and sâ—tled among them tho' in an undue way I shall not say that it is the Peoples part to separate meerly for the Insufficiency of the Minister if the Ordinances be Administred so as they can partake of them without Sin. That which can warrant withdrawing must be a Depravation of the Ordinances and that such as importeth my personal Action in partaking of that depravation of the Ordinance and not every defect or fault either of the Minister or the Ordinance What Mr. B. saith of peoples Duty to get the best supply they can which the Dr. taxeth him for is not meant of dâ—ferting or separating from a Parish meerly on Accompt of the defective Qualiâ—â—cations of the Minister but either of Occasional Communion with a better supplied Society which if the Dr. do altogether condemn he should Preach against the Throngs that resort to him and leave others under whose particular charge they are Or when withdrawing is founded on other good Grounds that people should chuse better qualified Pastors than those they leave What he saith himself must Explain and Defend What Mr. B. further saith of the warrantable Preaching of Silenced Ministers and of the Magistrates imposing Pastors obliging people to adhere to and own these and forsake their own Pastors settled among them in the way of the Gospel come afterward to be debated and hath in part been spoken to above Sect. 5. Argument 3d. They give directions to the People what sort of Ministers they should own and what not And doth not the Scripture so too We Affirm people to have a Judgment of Discretion both of their Pastors to be Elected and also of the Doctrine and Administrations of their Pastors already in possession of the chaâ—ge of their Souls And yet that they are not to separate from the latter for any defect save that which doth so vitiate the Ordinances as that it is their Sin to join in them And if the Dr. will not allow them this Judgment as he seemeth to deny it by his Sarcasm of which saith he to wit utter Insufficiency and Heresie the People are admirable Judges he must introduce implicite Faith and Obedience And by this Doctrine it had been a Sin in the People even to have left Rome it self for were not they admirable Judges of the Heresie and Idolatry of that Church He that chargeth other mens way so fiercely with a Tendency to Popery should take heed of giving ground for such a Reflection to be made on himself Our Lord doth not speak with such Contempt of the People as this Learned Dr. doth He saith My Sheep hear my Voice and they know not the Voice of strangers Joh. 10. 27. and 5. to deny this Spirit of discerning to the People of God is to make them Sheep in a literal Sense that men may Rule over them as Beasts I see not such Inconsistency in Mr. B's Words as the Dr. would make us believe while he speaketh p. 123. of withdrawing from the utterly Insufficient and Heretical and p. 124. that people are not warranted to withdraw for a Ministers personal Faults nor for his ministerial Faults while his ministration is not utterly untolerable if the Dr. can shew either the Falshood or Inconsistency of these Assertions we shall own it He also wrongeth Mr. B. and the Non-conformists while p. 124. he telleth us of Mr. B's outcries against the People as Heady Rash Câ—nsorious Proud Ignorant such as are ready to Scorn and Vill fy the Gravest and Wisest Preachers And hence He the Dr. inferreth that such are unfit to discern the Qualifications of Ministers I ask the Dr. if ever Mr. B. said that the People were all or generally such We deny not there are too many that deâ—erve severe Reproofs for such things and Mr. B. hath not been too sparing in his Censures of them but is there any shadow of reason for inâ—erring thence That all the People should be deprived of the Right that Christ by his Testament hath bequeathed to them It were as reasonable to say that because many men Misguide or Debauch away their Estates therefore no man should haâ—e the Power of managing his Estate Christ hath provided Discipline and Authority in his House to Curb the Extravâ—gancy of such persons and to restrain the Power of Election when it is mis-managed as is above-said And he needed not the Dr's and tâ—e â—â—elates device to prevent this mischief by putting the power of Election into the Hands of a Patron who may be a Papist Atheist or Enemy to Godliness and so less fit to chuse one to take the charge of mens Souls than any of the Persons described Sect. 6. And if Mr. B. say That the heady Persons mentioned are commâ—nly the most violent and will judge in spite of the rest Yet the Remedy that I have mentioned is for restraining of them and is like to do it betâ—eâ— than what the Dr. is for can do Neither doth Mr. B. nor any of us allow these heady persons to be the decisive Judges either of who of his side or who of our side are true and sufficient Ministers Which the Dr. might have known and so spaâ—ed much of his discourse which I shall not Transcribe That which Mr. B. telleth of many young rare injudicious Preachers in England was never look'd on as sufficient ground of Separation by it sâ—lf as the Dr. insinuateth But it is a sad grievance and these men withal imposing sinful Terms of Communion on the people for who greater Zealots for Liturgy and Ceremonies than they and there being many faithful and qualified Ministers laid aside from their publick work is it any wonder that people leave the one and cleave to the other The Ground that I have already laid down will justifie our withdrawing from the Ministers even in London however Grave and Learned they be and however Capacious their Churches be For even their sinful Terms of Communion are imposed Sect. 7. He alledgeth Sect. 9. That by this means Separation cannâ—t be kept out of any Church whatsoever This is true if the Dr. have liberty to make our opinion to be what he pleaseth to have it that he may the better refute it But if our opinion be rightly understood and if we be heard speak for our selves it is most false I hope there are Churches where the Ministers generally are sound in Doctrine and mix nothing with God's Ordinances as Terms of â—ommunion with them that is unlawful In a Word There are Churchâ—s where tho' Ministers be not faultless yet the ordinances are pure or if there be any thing amiss in the Ordinances people are not required to own it peâ—sonally From such we will not withdraw He bringeth Four Qualities that Mr. B. required in Ministers the want of which may warrant to withdraw from them Tolerable Knowledge That they be
imposing of them His reason of this is not so clear to wit Where there is no plain prohibition men may with ordinary Care and Judgment satisfie themselves of the lawfulness of the things required And there is no plain prohibition he saith of the Liturgy and Ceremonies We deny the imposing the Liturgy and Ceremonies to be as much in mens power as is the determining of Circumstances of Time and Place and such-like We deny also that men with the best Care and Judgment can see the lawfulness of every thing imposed in the Worship of God for of such things we now discourse that is not plainly prohibited For What if they be prohibited tho' not plainly It is too great peremptoriness to take upon us to teach the Spirit of God how to speak in Scripture if He expects Obedience from us the Dr. was in this strain also in his Irâ—nicum if we have any hint of His Will tho' never so obscurely so as we can understand that it is the Mind of God we are obliged to obey it Again we deny that want of either obscure or plain Prohibition is good ground to satisfie us about Religious Ceremonies that they are lawful though imposed by men It is enough that they are not commanded nor instituted Will Worship is condemned in Scripture and Can it be denied that what is not commanded tho' it be not plainly forbiddâ—n is Will-Worship And What Argument will the Dr. bring against most of the Popish Ceremonies but that they are not commanded Where is the plain Prohibition of them Sect. 5. Further we say That the Liturgy and Ceremonies are plainly enough forbidden tho not in particular yet in general terms The Traditions of men in Gods Worship are plainly forbidden Mat. 15. 7 8 9. Mark 7. 6 7 8. Gal. 4. 9 10 11. Col. 2. 20. which Scriptures and other Arguments proving them to be forbidden by God have been so fully managed against his Party without any Answer as may let the world see that neither Ordinary Care nor Judgment hath been wanting to find out the lawfulness of such Impositions and yet we cannot find it I shall not now repeat what I have elsewhere said to this purpose but intend to answer what the Dr. will please to say in defence of these his Lawful Impositions Sect. 6. The Dr. is at some pains to prove that the prohibition of these is not in the Second Commandment But if he would have convinced us of our Error he should have proved that they are neither forbidden there nor elsewhere by giving satisfying Answers to all our other Arguments but he is pleased to insist only on our Argument from the Second Commandment and to that as he is pleased to frame it he giveth an Answer such as it is I observe some mistakes in his treating of this Argument 1. That he expecteth that the Liturgy and Ceremonies should have been forbidden in words if they be forbidden that is that they should have been expresly named Will he forbear no Sin but what is named in one of the Ten Commandments What will he say of Fornication Incest Rebellion against Kings c. May be he will say these are forbidden expresly in other parts of Scripture Ans. So are humane Inventions in God's Worship as hath been shewed And beside it were impertinent to deny Fornication to be forbidden in the Seventh Commandment because it is not named there tho' it be in other Scriptures Even so it is here yea I suppose the Dr. will not think that whatever is not named in Scripture as a Sin is no Sin mispending the Sabbath day in sleep idleness play c. advising or commanding one man to murder another and many things of that nature are not named in Scripture and yet comprehended under general prohibitions Sect. 7. 2. His Question is very absurd How shall we come by the sence but by the words He must mean the words of the second Commandment And then I answer That we could never by this way know the sence of the seventh Commandment Fornication is a Sin Nor by the words of the sixth Commandment could we know it is a Sin to say to our Brother Thou fool Wherefore hath the Spirit of God written so much more Scripture holding forth Sins and Duties if we are only to look to the bare words of the Ten Commandments for learning the preceptive or directive part of His revealed Will His Commands are exceeding broad Ps. 119. 96. and therefore we are to look for more understanding from them than the words by themselves can afford us Ezra and the Levites read the words to the People and gave the Sence Neh 8. 8. It is our Duty also to read it and enquire into the sence of it One useful means of coming by the sence of the Commandments is to consider how they were expounded by Christ enlarged on by the Prophets and Apostles injoining and forbidding things of the same nature with what the words of the Commands do express and in general we must compare Scripture with Scripture if we would understand the meaning of the several parts of it It is strange that the Dr. and his Paâ—ty should deal so unequally they take a great deal of Liberty to impose things on the Church of God from a very general Command Let all things be done decently and in order Which words they practise upon at their pleasure devising Rites for the Worship of God and bringing This to warrant them tho' they can bring no such sence out of the words as that Crossing Kneeling c. are lawful But if we scruple any of their Inventions we must be obliged to give words of Scripture where they are expresly forbidden Sect. 8. In the Third place When his opposites alledge certain Rules for interpreting the Commandments he asketh Whether they be divine or humane I again ask him Whether doth he own them as sound or reject them as fallacious But to his question I answer They are by men collected out of the Scripture and therefore have Divine Authority tho' the frame of them be Humane as the Dr's Sermons I do not mean that at Guild-hall are divine Truths and of divine Authority tho' of humane frame and composure 4. One of these Rules is That where any thing is forbidden something is commanded We chuse after the generality of Divines rather to express it thus That in every Negative Precept the contrary Duty is commanded And in the Affirmative Precept the câ—ntrary Sin is forbidden His Answer is There is here a Command to worship God without an Image A Logician would say this is still a Negative Command for here the matter of this Precept is expressed Negative All Protestant Divines agree that the matter of the Second Command is the mâ—dus of Divine Worship Divine Worship it self being commanded and what is contrary to it forbidden in the First Commandment Now though this preceptive proposition of the Dr's Worship God be set down