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by an extraordinary concurrence of Gods power witnessed to by miraculous effects But God having now Broken that seal withdrawn the concurrence of his power we need no other evidence that it was only proper for the first planting of Christianity and is now long ago out of date 2.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
am I from envying them their Honours Revenues and desired Affluences that I could be content they had the Nine parts and the poor Tenth only left to the Land-lord as a small quit-rent in memory that the whole was once his own But what security can we have that that also will not be demanded in time to make up a Compotency for Trade is too great Corporations too rich every one has too much only the Clergy have just nothing till they have got their Competency which is nothing less than the whole This was the glorious design managed by the Council of Trent when the Church was so unmeasurably rich that it maintained abundance of Cardinals every one carrying the Port and State of a King so many Arch-bishops Bishops Priests besides the infinite numbers and swarms of Religious Persons all endowed with ample Revenues and yet they made a Begging Decree much would have more Cujus avaritiâ—… totus non sufficit Orbiâ—… That all the Faithful should be exhorted to give largely to the Bishops and Priests to maintain their Dignities But the Parliament of Paris a wise and foreseeing Assembly abhorring this Mendicant Trade and knowing well that your counterfeit Beggers hide Luxury under the Covert of Rags and remembring possibly that of Solomon Prov. 13. 7. There is that maketh himself poor and yet there is no end of his Substance gave this censure of it That this had been good indeed if they did serve the people as they â—…ght and were really in need for so St. Paul exhorts That he that is instructed should give some part of his goods to him that instructs him but when he that bears the Name of a Pastor does intend any thing rather then to instruct the people the Exhortation is not proper and the rather because Ecclesiastical goods formerly were for maintaining the Poor and Redeeming Slaves for which Causes not only the Immovables but even the Ornaments of Churches and Holy Vessels were Sold. In the Mosaical Law God gave the Tenth to the Levites who were but the 13th part of the people but the Clergie now who are not a Fiftieth part have gotten already the Fourth part and doth still proceed to gain using many Artifices therein Moses having invited the People to offer for the service of the Tabernacle when as much was offer'd as did suffice forbad them in thâ—… Name of God to offer any more but here will be no end found till they have all if Men will continue still in the Lethargie If some Priests and Clergie-Men be poor it 's because others are excessively rich and an equal distribution would make them all rich abundantly Hist. Trent Counc p. 821. Again â—…b p. 540. For a Synod to put their hands into Mens Purses to â—…intain Curates seemed strange both for the matter and the manner for the matter because the Clergie was superfluously rich and rather indebted to the Laity For the manner because neither Christ nor his Apostles did ever compel Men to make Contributions but only gave power to receive them that were voluntary And he that reads St. Paul to the Corinthians and Galathians shall see the Masters treatment of the Oxe that treadeth â—…ut the Corn and the duty of the Catechised towards him that Catechiseth yet so that those Labourers have no Action by rigour of Law nor any Chancery to relieve them It was a notable Constitution of the wise and potent Prince Catolus M. constitut fol. 73. Ut decimae Populi dividantur in quatuor partes id est una pars Episcopo Alia Clericis tertia pauperibus quarta Ecclesiae in fabricis applicetur ut in Decretis Gelasâ—…i P. continetur That the Peoples Tythes should be divided into four parts one whereof should maintain the Bishops a second the Clergy-men a third should maintain the Poor and a fourth should go to the repair of Churches Now if the Church-Wardens and Overseers of the Poor should have all their Levies raised out of their Tythes which was the first and best use of them what a peal of sacriledge should we have ringing about our Ears continually Let me soberly propound a few Quaeries 1. Qu. Whether they who are for a moderation in Reformation a mediocrity in coming up to the Primitive purity ought not to be as real for a moderation and mediocrity in maintenance It seems to be very disproportionable to cry out for a Mean in Trading a moderation in Preaching moderation in Reforming and yet to be immoderate for Revenues A little I see will serve of any thing but riches Let men have but enough of wages and they can be content with little enough of work 2. Whether it be rational to proceed in this matter ascendendâ—… to bring up the lean Vicarages to the Corpulency of fat Parsonages or descendendo to reduce the gouty Benefices to the modicum of the mâ—…agre Vicarages and not rather to make an Equality that they may both meet in the half way 3. When a Market Town or Corporation is low and not able to maintain its poor the Law enables the Justices of the Peace to bring the Neighbouring Village under Contribution and they who understand what Charity is in a mean estate are glad since there is so sad occasion to demonstrate their Charity to lay hold on it Let it therefore be enquired why the poor Corporation Vicars ought not to be augmented out of the richer Parsonages of the Neighbourhood But many will cut a large Thong out of anothers Hide who will be sure to spare his own Skin and they whose Tails sweep the ground will not lend an Inch â—…o him â—…hat is docked close by his Buttocks 4. Whether the poor Vicar ought not rather to be relieved out of the rich Clergy-mans Excrements then out of the life-blood of the Laity If the Revenues of Pluralists and Prebends with other such useless Creatures were annext to the ill provided places all would be well but the Daughters of the Horse-leach cry still give give and yet they are ready to burst with blood 5. Whether it be not more agreeable to the Primâ—…ive times and the naâ—…ure 〈◊〉 〈◊〉 Christian Religion that the 〈◊〉 â—…uld havâ—… some dependance on the People as to Temporal 〈◊〉 depend so moch on their Clergy in Spirituals we consider the Inconveniencies of a depending Clergy but not the greater ones of having them absolute and independent who having got a settled Maintenance defie their Benefactors contemn those that drudge to maintain their splendid Equipage and torment their Consciences who keep the Woolf from their Doors The middle way is therefore best That so much be settled as is absolutely necessary and leave them to stand upon their good behaviour for superfluities since he that is rich and able to contribute liberally this year may become poor and need Contribution the next and it s not equal to be compelled to Charity when he cannot discharge his Debts 6. Whether it be not a most scandalous reflection upon the
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
Officers Offices Ordinances superadded to the Evangelical Law A person that shall separate from its Communion in those things wherein it refuses to reform may without breach of charity be called a Schismatick § 7. Whether a Christian may act against the superseding Dictate of his Conscience and may give it up to be ruled by an Imaginary publick Conscience § 8. Whether seeing we have the unerring word of God to guide us to be mislead by our Leaders is a good Countersecurity against the Judgment of God § 9. Whether it be lawful to break the least of Scripture Commandments to purchase our Quiet with men or secure our own Repose in the world § 10. Whether the command of my Superiour will justify me in Murthering the Soul of my weak Brother when I may avoid giving the scandal in things indifferent § 11. Whether can the command of a Superiour make that no sin but a duty but without that command had been no duty but sin § 12. Whether a Minister of the Gospel may submit to have his Prayers and Sermons Composed for him by others And whether he be a Minister at all who is not able in some measure to discharge both to Edification § 13. Whether a Christian may without sin wholly and perpetually suffer his Christian Liberty to be determined one way though under future Circumstances it may be the command or God for a season to determine it the other way § 14. Whether a Christian Willing to subscribe to all that Christ has propounded to him to believe and to engage solemnly to do all that Christ requires him to do and not contradicting such engagement by Conversation arguing him of praevalent Hypocrisy but having given good proof before men of his Holiness ought to be denyed Christian Communion § 15. Whether upon such tendries made and their refusal only because he will not submit to new Terms of Communion not approved by the Word of God he shall adjoyn himself to some other particular Church where the Doctrine of Christianity is purely Preached the Sacraments duely Administred and the Conditions of enjoying all these and other the Ordinances of Christ honourable and easie such Departure from the one and Conjunction with the other be that Schism noted in the Scripture § 16. Whether any Church hath power to advance indifferent things above their indifferent Natures and make them Holy in their use and relation appropriated to Gods immediate Worship and impose them as the Terms of exercising the Ministerial Office § 17. Whether any Church hath power to institute new dedicating and imitiating signs and symbols whereby persons are declared and professed to be visible Cristians § 18. Whether being clearly convinced by the Word of God that there are Corruptions in a particular Church whereof I am a Member I ought not to endeavour in my place and Station lawfully to reform them And if a prevailing number in that Church shall not only refuse to reform but require of me to renounce all such lawful endeavours upon pain and peril of casting out of Communion I may not wave the society of the corrupt Majority and adhere to the more sober and moderate party who will reform themselves 2 His second task is to prove that something must be foregone for peace The design of this loose Discourse may de reduced to this Argument Small matters though truths or duties are to be sacrificed to peace But the things that Dissenters stick and boggle at are such small matters therefore they ought to be sacrificed to peace To which I only say at present That I modestly deny both his Premisses and do hope he will as modestly deny the Conclusion And perhaps some Sawcy Fellow or other will take up the Argument and give it one turn Small matters that are indifferences ought to be sacrificed to peace but the things imposed upon Dissenters in the judgment of the Imposers are small indifferent things therefore they ought to be sacrificed to peace or thus Those things which we account little we ought not make necessary to peace union 〈◊〉 the things which are in difference are in our own account little therefore we ought not to make them necessary to peace and union Something then we would give for peace and more then we can modestly speak of If it were to be had for Money we should not think that Gold could buy Peace too dear though Truth may But may we humbly enquire of the Enquirer whether he have this Peace to sell And at what rates it may be purchased I have Carefully not to say Curiously perused his whole Discourse and I must confess to the Reader that I am so far from understanding how the Market goes that I suspect he knows not his own Mind Page 131. He tells us We must be at some cost to purchase it and part with something for it Well! but what is that something Will Petitions Supplications Prayers Humbling our selves at his Footstoole procure us Peace No! That something is nothing Men are not so mad as to part with such a rich Commodity as Peace for an old song of Petitions What is it then Oh! pag. 130. He told us from Erasmus That Peace was not too dear at the price of some Truth Very good Will then telling half a dozen round Lyes procure us our Peace or the renouncing half a score Scripture-truths or so Oh but we are commanded to buy the Truth not sell it Net to do evil that good may come And besides that Peace will never wear well nor last long that is purchased with the loss of Truth To war with God or skirmish the Scripture is no approved method to secure Peace amongst our selves Well then pag â—…32 He tells us We must subdue our passions and castigate our heats And I think we have had pretty good Coolers then we must take in our sailes lighten the ship cast overboard the Fardles of our private fancies and opinions And we are Content to cast overboard any thing that is purely our own only if any of the Rich Lading of Truth should be packt up in those Fardles we humbly pray that may be spared If our own private personal Concerns were only called for he should find the Non-conformists as one man saying sin autem Jonas ille ego sim projicite me in Mare ut tempestas desaeviat Pray throw us into the Sea only do not throw any concern of Christ nor Reformation after us Well! then he would have us offer something to those touchy Deities of Custom and Vulgar Opinion But really these are a Couple of such Insatiable Idols it were cheaper to starve them then feed them we may Maintain Bell and the Dragon at as easie rates What is it then we must part with for peace At last it comes out with much ado Loath to confess till just turning off the Ladder for these are his Last words under this head pag. 137. In a word that we part with all that
and Christian way then all these put together To bear with one another to leave judging censuring despising persecuting to leave men to those Sentiments which they have contracted from insuperable weakness or less happy Education whilst they are good men good subjects good Christians sound in the Faith and Worship God no worse then the Scripture commands them And he that cannot Indulge his brother sound in the Fundamentals and walking together with his brethren so far as he has attained let him prate of peace till his Tongue akes 't is evident he would not purchase Peace with Shoobuckles The Apostle has recommended this expedient to us by his own example 1 Cor. 9. 20 21. which the Enquirer could see to quote and not to understand Unto the Iews I became as a Iew that I might gain the Iews To them that were without the Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without the Law To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some It seems the Blessed A postle had not yet learnt to snickle the private Conscience with his publick Authority That which he quotes from Greg. Naz is indeed more considerable to his design Who affirms how St. Basil dissembled the Coesseutiality of the Holy Chost and delivered himself in Ambiguous Terms on that point least he should offend and loose the weak The Reader will conclude by these instances that though the Enquirers designly open to condemn the Dissenters yet his Mediums do strongly plead their Cause We are illustrated with an Apostle with a famous Bishop both eminent for their Condescentions to the weak such as laid not the stress of the Churches Peace upon their own Wills or A postolical power or Ecclesiastical Authority nor defined too severely Controverted points and yet when he comes to the Application the duty of yelding is pressed upon the Dissenters Whose coming up in a hundred points were perfectly insignificant unless they could nick the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Canon-Conformity I would ask the Enquirer whether the Dissenters ever pleaded to be gracified in so weighty a point as the Coessentiality of the Holy Spirit Or whether Ambiguity or a handsome equivocation there must be one of those things we must give for Peace If neither of these he might have spared Bafil if not for our sake yet for his own And out of all these excellent Materials we expected he should have composed a Speech to the Reverend Bishops My Lords I have humbly set before your discerning judgments the great example of the Great St. Basil and the greater instance of the famous Dr of the Gentiles persons whose Authority in the Church and wisdom to manage that Authority was without disparagement equal to the same Qualifications in your Lordships And yet their hearts so humble when their places were so high their Condescentions greater then their Exaltations carries somewhat in it of that Divinity which bespeaks your Imitation They would become all things to all men though sin to none They were ambitious to wiâ—… the weak by Meekness and not to wound the weak by Majesty The way of Peace lyes plain before you stâ—…p to them in things Indifferent who cannot rise to you in what they call sinful your yeelding to the weak will be your strength And whilst you gain tender Consciences to the Church you will gain Immortal honour to your selves Let it be the glory of your lives that you have made up our Breaches and not the Epitaph of your Tombs That the way of Peace you have not known He comes now to the Grand example indeed that of our Blessed Saviour which if it be but faithfully alledged and Congruously applyed must silence all dispute and conquer the must restif reluctancy Let us then hear how Christs example leads us to Conform 1. Christ complied with the Rites and Customs he found What right or wrong 'T is true he complied with those he found because he found such Rites and Customs as were warranted by the Law He was Circumcised True It became him to fulfil all Righteousness He did eat the Passeover Very true He was made under the Law He wore their Garments spoke their Language No doubt of it He was a Jew by Birth and approved himself a Minister of the Circumcision for the truth of God 2. He condescended to the very humours of that stubborn people True Not by Imitating them not assuming the person of a Iewish Zealot but mildly reproving their irregularities He came not in the blustering Whirlwind nor in the terrible Earthquake but in the still small voice of Evangelical Meekness He came not to break the bruised reed nor quench the smoaking flax but rebuked his mistaken Disciples that they understood not the spirit of the Gospel nor what a temper it called for that they must needs fetch fire from Heaven to Consume the truly Schismatical Samaritans when they should rather have Castigated their own heats and calmed their own passions which were kindled from a worse fire I expect still how he will accommodate this Condescention of our Blessed Saviour to his purpose for either the Dissenters must be those stubborn people and then if the Clergy will imitate their Lord and Master they must condescend to their very Humours or else Dissenters must in imitation of Christ condescend to the Clergy and then it supposes them to be the stubborn and inflexible party Besides Condescention in Inferiours to Superiours will be very improper Language 3. He used their phrase in his Discourse And the Non-conformists speak as proper English as their Wit serves them that they cannot Adorn their conceptions or cloath their thoughts in thunder 〈◊〉 ping Phraseology may perhaps be their Misery but certainly not their Sin 4. He observed their Feasts We Question it not He came to do his Fathers will and amongst other particulars that also of observing what ever Ordinance was of Divine Institution But the Render must know here 's a secret Argument couch't in these words against Non-conformity which I will ingenuously own and 't is this The Jews had instituted a Feast in Memory of the Dedication of the Temple Now this Festival had not the character of Divine Institution and yet this Feast our Saviour solemnized and who then can be so refractory as not to observe the Holy-Dayes and consequently all other Humane Constitutions which bear no direct Repugnancy to the Law of God I shall neither assert at present that this Festival had Divine Warrant nâ—…r deny that it was properly of a Religious Nature but this I return That it appears not that our Saviour performed any Act or spoke any Word that may be interpreted or Construed an approbation of that practise All that appears is from 10 Iâ—… 22 23. And it was at Jerusalem the Feast of the Dedication and
Monsieur de la Motte In his late Motives to his conversion p. 108. 109. D'oâ—… vient done disent ils qu'il y a si peu de personnes qui quitent la Religion Romaine que de ceux qui l'ont quitée pour embrasser la Protestante on en voit une grando partie qui y retonrnent qui font comme on dit leur Recantation Whence comes it say the Romanists that so few quit the Roman Religion and that of those who have forsaken it to embrace that of the Protestant we see many that Return back and as we say make their Recantation To which he gives this Answer Ie pourrois â—…lleguer mille Raisons particuliers pour lesquelles plusiturs illustres Protestans ont 〈◊〉 Religion en France quin'est plus à la mode dit on â—…n ce Païs-là â—…nt embrassé la Romaine je dis seulement en general ce qu'il est facile de remarquer dans les particulieres que â—…'est l'interest qui les ment les retient qui les fait changer quiles empeche de rechanger I could give a thousand particular Reasons for which some eminâ—…nt Protestants have â—…uited their Religion in France which say they is Now no longer the mode in our Country and have Embraced the Romain Faith But I only say this in general which is very easy to Observe in the particulars That it is meer Interest that Allures them first and then fixes them That makes them change and then hinders them from a Rechange The pension of a thousand Crowns as he goes on which they promise to a Minister in Case he will renounce his calling is a most violent temptation § 3. I could tell the Enquirer of those that have deserted their station in the Church of England and have given their Reasons for it and embraced a persecuted Reformation I could tell him of many young Schollers eminent for piety and learning who have rather chosen a retired estate and mean Condition then those allurements which would make many a mouth water at them But let every man stand or fall to his own Master I am not qualified to judge either way but this I will say that whosoever shall Reason the one way or other will find his Argument Inconclusive and I have known so much in my small Observation and known some men too well then either to be much Confirmed in my judgment by their presence or stagger'd by their Absence 3 There are men of as clear understanding as good life and as Comfortable consciences in the society of this Church as are any There else to be found And if I should say there are Persons of as clear understanding as good life end as Comfortable consciences in the society of the Non-conformists as are any where else to be found I should discover a vanity equal to that of the Enquirer I cannot be of every mans Religion that is of a much clearer understanding then my self unless I resolve to be of twenty Contradictory Religions at once Nor can I judge it my duty to Imitate every one of a holy life further then in his Holiness Nor of every mans way that pretends to a Comfortable Conscience in his way because I see some fitch in Comfort to their Consciences from the greatest provocations or grossest delusions Besides it 's no part of the clearness of mens understandings to be wiser then the Scriptures or to study Reasons why they ought to destroy all that are not of the same Intellectual stature with themselves Nor does it add to their Holiness that they can persecute others whose lives are Holy Nor to the solid Comsort of their Consciences that they endeavour to weaken the Comfort of other mens and I will further add that since my own Conscience can only directly witness to my self it can never be allowed Credence with Another if I deny it its proper work and Office in Another But we have met with this Braggadochian Pyrgopolinias before whether the Reader is referred if at least he shall judge so inconsiderable a Trifle to merit further Consideration 4 The things objected against this Church are but at most disputable Matters because all wise and good men are not Agreed upon them but that which is sub judice and yet under dispute cannot be called evil till the dispute is ended and the decision made against it To which I crave leave to Answer 1. That then some of the greatest and most important points in Religion must be called disputable seeing all wise men and some good men are not Agreed upon them 2. If the matters he still sub judice and cannot be called evil till the dispute be ended why are the Non-conformists Executed before condemnation for I hope he arrogates no such partial Tribunal to himself that the things in controversy shall be reputed undecided when he would justify the one and yet decided when he would Condemn the other 3. We say the things are already decided by Scripture long ago if that may be Judge and if any other Judge be set up the Condemned party will appeal thether as the Highest Court of Judgment in matters relating to Conscience and the Immediate worship of God where alone they ought to be Judged 5 The things scrupled in this Church are such as the like may be found and Complained of in any Church of the whole world at least since the Apostles times To which I say 1. That I have been too much beaten to the Game then to be Overborn by the Enquirers Daring Confidence and do smoothly deny the Matter of Fact Many particular Churches may be found at this day where Mystical Ceremonies are not found much less made the Terms of Communion But he has two wide Creep holes at which he will escape 1. That we choose wath National Church we will It seems then A particular Church and a National Church are Terms that Measure each other And thus if we instance in the Ancient Albigenses Waldenses or the present French Churches he may reject the issue because they are not National Churches And all the Churches for three hundred years after Christ because they were not National 2. He will undertake this taske If he may have the History and knowledg of that Church whatever it be or was since the Apostles times as we have of this I Commend his discretion 〈◊〉 knows it difficult to get the Church-History of other National Churches so full as we have of our own 2. If the Churches in the Apostles times had none of these things now scrupled we shall rather chuse and such choise is our Duty to Conform to their patterns then any junior and more green-headed Constitutions They are the Apostolical times and Churches of whose constitutions we have infallible Records which we propound for our Exemplars and he will be tryed by Any Others if we will bate him them for which we thank him I am now expecting a serious Proposition and he
concerning the manage of the Christian Religion so that it was impossible that either Church Government should be Lawfully administred or publick Worship duely performed because the Apostles were negligent in informing the Emperour of his power or he careless in performing his duty I wonder that amongst all the Apocryphal Epistles of Christ to Agâ—…arns or Paul to 〈◊〉 we meet with none of the Apostles to Nero. That whereas their Lord and Master had left them in great hast and either through the â—…urry of business had forgotten or littlenâ—…ss of the things had neglected to settle his Churches nor had passed any Laws concerning the manage of Religion for want of which politick constitutions they were in a lamentable confusion the worship of God lying at sixes and sevens the Government of the Church meeâ—… Anarchy none had power to Command none were obliged to obey every one did that which was rigâ—…t in his own eyes none had power to impose or compel the rest to submit to such Terms of Communion as were necessary besides those few and plain ones appointed by Christ himself And for as muâ—… as they were altogether by the â—…ars about indifferent things and they had no Rules in their Law-â—…ooks to determine these intricate matters They do therefore humbly beseech his Imperial Majesty that he would Review and Revise their Religion and add such other mystical Ceremonies significant of Gospel grace wherewith his well-known piety could not but be intimately acquainted and that he would take speedy and effectual care with these vexatioâ—…s Tender Consciences who scrupled eating of meats because once prohibited by the Law of Moses and straightly charge and Command that none should gratify them in â—…heir weakness and take such other and further order about their Religion as he in his Royal wisdom from time to time and at all times hereafter should judge meet and expedient And his Petitioners shall humbly Pray c. But to satisfy that Assertion I shall offer further these pariculars 1. It cannot appear that the Roman Emperours had any such Commission as is supposed to make that no duty which God had made a duty To make it no sin to give offence which otherwise had been a sin nor to add New Terms of Communion or to shut out of the Church those whom the fundamental Laws of Christ would receive 2. This principle of his Reflects most scandalously upon the greatest Temporal Mercy which God ever vouch safed his Churches I mean the Christian Magistrate for it implies that the condition of Christians was much more easy under the Pagan then under the Christian Magistrate Then says he the Christians had a great deal of scope and room for mutual condescension but now they are crowded up by restrictions Then the Worship of God was not clog'd with needless Ceremonies but now it 's incumbred with New Terms of Communion I might then have relieved a weak Conscience But the case is quite othâ—…wise says he now there 's a Law in being Then I might have used my liberty in indifferent things and only be restrained by Prudence and Charity but now I am debarred of it by the will of Authority This I say is a scandalous Reflexion For God has promised Christian Princes as Nursing Fathers to the Gospel-Church to secure and protect them and the Enquirer makes them Step-fathers tempting us to think that we have got no such great Bargain by the change 3. It 's clear that the Apostles had as much power to order the meer Circumstances of worship and Church-government as was needful to their exercise and actual performance or else all their determinations were sinful 2 The next priviledge of this tender Conscience is That it becomes the Magistrate so far to consider the satisfaction of peoples minds as well as the safety and peace of his Dominions as not to make those things the matter of his Laws which he forâ—…sees mens weakness will make them boggle at This is his Concession wherein he needed not have been so Timorous For when the Magistrate is settling the Civil peace of his Dominions he needs not concern himself whether the people will skew or no. But as if he had been affraid he had conceded too far he wisely limits the concession As unless there be weighty Reasons on the other hand to counterbalâ—…ance that consideration And they must be weighty Reasons indeed that will counterballance the edification and Salvation of weak yet sincere Christians that will counterballance the peace and safety of his Dominions Indifferent things will hardly weigh against these but what are those ponderous things that will make the scales even against these why 1. Such things which though some scruple are necessary to Government yes by all means when things necessary to Government are put in the ballance with the peace and safety of his Dominions they ought to turn the beam but this is freely granted that if mens scruples would overturn Government they must scruple on at their own peril But now we are ready to join issue with him upon this point That the things scrupled are neither necessary or any ways advantageous to the Being well-being or Glorious being of this or any Government The Roman Empire was in its greatest Glory at its highest pitch when the Apostles Baptized without the sign of the Cross and preacht without the Holy Garment The Christian Religion naked and plain as Christ left it had not the least evil or malignant influence upon the peace of that Empire Though it was the Policy of its enemies then to clap all the Commotions that arose upon other accounts upon the back of the Christian Doctrine It was the popular cry These are the men that have turned the world upside down And when the Judgments of God broke out upon them for their persecutions still to clamour Tollitâ—… Impios Christianos ad Leones Away with such Fellows 't is not sit they live a day Nay it 's evident that many Nations have prospered both in war and peace by land and sea who never knew the Ceremonies and none the better for them 2. Such things which are grateful to the greater or more considerable part of the subjects Those are such things which counterballance tender Consciences and the peace and safety of his Dominions I suspect the Enquirer to be a raw Statesmâ—…n as well as a crude Casuist what would he have a Prince destroy one half of his subjects to graetify the other half The Apostle has offered a rational expedient that the one may be gratified and yet the other not destroyed 14. Romans 3. â—…et not him that eateth despise him that eateth not And let not him that eateth not judge him that eateth They to whom Ceremonies are so grateful sawce may have their fill of them and must they needs compel squeaâ—…ish stomacks to feed on the same Dish The gratefulness of Ceremonies to some mens fancies is no solid Reason why a consâ—…rable though not the more