Two letters containing a further justification of the Church of England against the dissenters the first by one of the reverend commissioners for the review of the liturgy, at the Savoy, 1661 ; the second by Dr. Laurence Womock, Archdeacon of Suffolk, author of the Verdict upon melius inquirendum.

THESE FOR THE REVEREND Dr. LAUR . WOMOCK , Arch-Deacon of Suffolk , At his House in the Colledge of ELY . Good Mr. Arch-Deacon ,

HAving read over [ your Verdict upon the Dissenters Plea ] with equal Profit and Delight , I hasten to give you my hearty Thanks ; not so much for obliging me with your distinguishing Kindness , and discriminating Respect , ( which I have ever had from you for somewhat more than Twenty years , ) as for obliging all the Fathers , and the Regular Sons , the Legislators , and the Laws of the Church of England , by your most satisfactory Defence of those few Ceremonies and Rites in the Publick Worship , which many Parliaments and Synods , ever since the Reformation , have thought it their Duty to approve of , and their Wisdom to authorize for the Common Good .

And in good earnest , if the Author of the Melius Inquirendum , with whom you deal , has either Grace , or good Nature in proportion to his Talents of Wit , and Learning , ( wherewith 't is great pity the Spirit of Discord should be adorn'd ) I take the confidence to say , He is not your Enemy , but your Convert ; who will sooner or later ( I do not speak without ground ) publickly thank God and you , for pulling that Beam out of his Eye , which long had hinder'd him from discerning , what by the Light which you have given him , he sees most clearly .

I know your Performance is so sufficient , it needs not any man's Addition , and much less mine to recommend it . But seeing you call upon me for that , which I hold due to your Friendship , and which I cannot but afford you , as a small Testimony of mine , I herewith send you a short Rejoinder unto that part of the Reply of the Non-Conformists , ( I mean the most Learned of their Perswasion ) who were Commissioned by his Majesty to meet and treat at the Savoy in the Year 1661. upon a Review of our English Liturgy , contained in the Book of Common Prayer , ) which is the nearest of kin unto the Subject you are upon , and which you conceive may be of use , to be premised by way of Preface , to a second Impression of your Verdict upon the Melius Inquirendum .

The Commissioners of the Episcopal Party , in Justification of the Liturgy . &c. against the Commissioners for the Dissenters , were pleased to declare themselves in these very words , ( as they are printed in the Grand Debate , 1661. page 92. )

The Episcopal Commissioners .

[ Before we give particular Answer to these several Reasons , Rule 1. it will not be unnecessary to lay down some certain General Premises , or Rules , which will be useful in our whole Discourse . 1. That God hath not given a Power only , but a Command also , of imposing whatsoever is truly Decent , and becoming his Publick Service , 1 Cor . 14. After St. Paul had ordered some particular Rules for Praying , Praising , Prophesying , &c. he concludes with this General Canon , Let all things be done {αβγδ} , in a fit Scheme , Habit , or Fashion , decently ; and that there may be Uniformity in those decent Performances , let there be a {αβγδ} , Rule , or Canon for that purpose . ]

The Commissioners for the Dissenters . Their Reply .

Repl . As to your first Rule we Answer , ( 1. ) It is one thing to impose in General , That all be done decently , and in order . This God himself hath imposed by his Apostle : And it 's another thing to impose in Particular , That this , or that , be used as Decent , and Orderly . Concerning this we add , it is in the Text said , Let it be done , but not let it be imposed : Yet from other Scriptures , we doubt not but Circumstances of meer Decency , and Order , ( as determined Time , Place , Utensils , &c. which are common to Things Civil and Sacred , though not the Symbolical Ceremonies , which afterwards we confute ) may be imposed with the necessary Cautions and Limitations afterward laid down . But , ( 1. ) If any Usurpers will pretend a Power from Christ , to impose such Things on the Church ; though the Things be lawful , we must take heed how we acknowledge an Usurped Power by Formal Obedience . ( 2. ) A just Power may impose them , but to just Ends , as the preservation and success of the modified Worship or Ordinances . And if they really conduce not to those Ends , they sin in imposing them . ( 3. ) Yet the Subjects are bound to obey a true Authority in such Impositions , where the Matter belongs to the Cognizance and Office of the Ruler , and where the Mistake is not so great , as to bring greater Mischiefs to the Church , than the suspending of our Active Obedience would do . ( 4. ) But if these Things be determined , under pretence of Order and Decency , to the plain destruction of the Ordinances modified , and of the intended End , they cease to be Means , and we must not use them . ( 5. ) Or if under the names of Things Decent and of Order , Men will meddle with Things that belong not to their Office ; as to institute a new Worship for God , new Sacraments , or any Thing forbidden in the General Prohibition of Adding , or Diminishing ; This is an Usurpation , and not an Act of Authority ; and we are bound , in Obedience to God , to disobey them . ( 6. ) Where Governours may command at set Times , and by proportionable Penalties enforce , if they command when it will destroy the End , or enforce by such Penalties as destroy or cross it , they greatly sin by such Commands . Thus we have more distinctly given you our Sense about the Matter of your first Rule .

The Rejoinder .

§. I. R. I. pag 56 , 57. but in the Grand Debate , p. 92 , 93. &c. I. Whereas we premised , in our Answer to the Exceptions of the Dissenters Five General Rules , as very useful to the clearing of all our following Discourse ; They grant the First of those Rules , tho' at the very same time they would fain elude it .

The Conformists first Rule defended . 1 Cor . 14.40 . First , They grant that God himself hath imposed by his Apostle , That all things be done decently and in order . Or ( to express it in our words , which the Dissenters h●re omit , but do no where deny , ) That God hath given , not a Power only , but also a Command of imposing whatsoever shall be truly Decent , and becoming his Publick Service .

They only say , ( that they may not be silent , and may seem at least to differ , where 't is hard to disagree , ) It is one thing to impose in General , that all things be done decently and in order ; and another thing to impose in Particular , that this , or that , be used as Decent and Orderly .

To which Reply I rejoin , First , That an Universal Collective being Naturally resolvable into a D●stributive Universal , of which indeed it does consist , ( according to that of Aristotle , {αβγδ} ) and it being a Maxim agreed by all , That there is no real difference inter Totum Integrale , & singulas Partes simul sumptas ; It cannot but follow , That to command that All things whatsoever , ( without an Exception of any One , ) be done decently , and in order , is all one as to command ( by unavoidable Consecution , ) that this , or that Thing , be done decently , and in order .

And a Command of Things in General had been in vain ( to say no worse ) without including the Particulars which the General comprehends .

Secondly , If the pretended Difference shall be pretended rather to lye between the Doing of Things Decently , and the Using of them as Decent ; or between in Order , and Orderly ; How very hard were they put to it to make some shew of a Reply ? For the Using of a Thing is one kind of Doing , and {αβγδ} is equivalent with {αβγδ} . If things are done Decently , then the Use of those Things must needs be Decent .

And since when Things are done as decently , as God himself does either mediately , or immediately require . Nothing more is exacted from our Dissenters , I cannot tell to what purpose they change the Phrase , unless they want what to say , which is more material .

Thirdly , If they mean by the Phrase , [ let This or That be done as Decent , or Orderly ] not the Thing which is commanded to be Decently done , but the Mode or the Fashion , in which the Decency is to consist , ( thereby intending to put a difference between St. Paul's meaning and Theirs , ) their subtilty is as useless even to all their own ends . For inasmuch as God commandeth that Things be thus , and thus modified , he unavoidably commandeth this , or that modification . And this is evident in the Expressions , {αβγδ} , in which the Emphasis of the Precept does chiefly lye . Whereof the former does clearly signifie , the fitness and comliness of the Fashion wherein the Things are to be done : The latter notes a Rule or Canon , according to which they must be done . Uniformity being a Thing , than which there can be nothing more decent in Publick Worship . And Uniformity cannot but follow our common Conformity to the Rule which Gods Command we now treat of , does ( for that Reason also ) oblige us to . But of this our Dissenters thought not good to take notice of ; and we will not be so sharp as to tell them why .

Secondly , What they presently adde , ( It is said in the Text , Let it be done , but not , let it be imposed ; ) we should not have expected indeed from any , much less from them , who had so openly confessed in the words going before , That this , God himself hath imposed by his Apostle .

For , ( 1. ) Can they think the Word of God so contrariant to his Will , that what he imposeth on men himself , himself will have to be not imposed ? Or dare they say He imposeth not simply , what they say , He imposeth by his Apostle ? Or is it not lawful for their Superiors , whom God hath commanded them to obey , to impose upon them for their Observance , what they acknowledge is imposed by God himself ? This were a peevishness unexcusable , to disobey the Command of God , for it 's being inforced by that of Men ; and even by that Rank of Men , whom God hath invested with a Power , to punish refractory Men for their disobedience .

Secondly , If they think that those words [ Let all things be done ] do not any way import , [ Let all things be imposed to be done decently and in order , ] they will ( besides the Absurdities we just now mentioned , ) set themselves at a distance from all the Protestant Churches in Europe , which in their Publick Confessions of Faith , have still expounded that Scripture to our Advantage .

For as in the Harmony of Confessions , They assert the

Esse Ritus aliquos honestos , ordinis causâ oportet . Sax . Conf . Art. 20. Confer aliàs atque alias . §. 17. Ap. 210. ad p. 231. Nunquam Ecclesia Dei caruit Ceremoniis , nec carere potest . Zanchy de Relig . L. 1. Thes . 2. pag . 420. Vide etiam Calvin in 1 Cor . 14.40 .

B. Harm . Conf Sect . 7 sub Finem . Confess Wirt Art. 35. Saxon Art. 20.

C. Conf . Suev . c . 14. Confer Harm . Conf . Sect . 19. Ap. 269. ad p. 298.

Necessity of Rites and Ceremonies themselves in the Church of God , and urge this Scripture for their Assertion ; so when Humane Traditions ( as they call them ) are once established by Authority , & ex praecepto Dilectionis , 't is worthily said , they are to be reckon'd , not so much Humane as Divine . And whosoever does reject them , contemns not only the Authority of Men , but of God , whose is every Tradition , ( says the Protestant Church of Suedeland ) which , is of profit to the Church , and contradicts not the Word of God . Now that by Humane Traditions , they understand Humane Laws , is very plain , by what follows throughout that Chapter , more of which will be said in its proper place .

Thirdly , Let it suffice that the Dissenters do very liberally confess , That from other Scriptures , ( if not from this ) they do not doubt but meer Circumstances of Decency and Order , as Time , Place , Utensils , &c. may be imposed . And then it matters not what Cautions they are pleas'd to lay down , or how far they are necessary in their opinion ; since whatsoever is imposed according to the Scriptures by just Authority , and which by consequence , our Dissenters are strictly obliged to obey , The Dissenters Cautions added to the Conformists first Rule . is very rationally supposed to have been done with such Caution as is required , and by very long experience is perfectly known so to have been . The first of their Cautions concerns not us ,

1. Who cannot by Impudence it self , be affirmed to obey an usurp't Authority , whilst we obey that Authority by which our Liturgy is injoyn'd . But their Caution severely reflects on them that gave a cheerful Obedience to all the Usurpers of Authority , and that in Things the most confessedly unlawful , though now they boggle at those Things which they themselves confess lawful , and that for no better Reason , than that they are publickly imposed , however imposed by an Authority they cannot accuse of Usurpation .

2. Their second Caution is as impertinent ; that is to say , it hits not us or our Cause . For as it is a just Power by which our Liturgy is imposed , both in the whole , and in every part ; so the whole is imposed unto none but just ends . To which if the Means do not eventually or effectually conduce , it is only an unhappiness , not a sin in the Imposers ; who cannot be guilty of inferiour Mens perversness , whilst they obstruct such proper Means in their natural tendency to the End.

3. Our Dissenters third Caution is either an Impertinent , or ( which is eminently worse ) a most Seditious Insinuation . For , nothing is imposed in all our Liturgy , but what does belong unto the Cognisance and Office of the Rulers , by whom 't is imposed . Nor is there any mistake at all , much less so grievous , as to bring greater mischiefs to the Church , than they will do by the suspending ( so they call the refusing ) of their Obedience ; which , when they had power , was no more Passive , than 't is Active now they have none .

4. Our Dissenters fourth Caution is nothing better than their third . For the Things we now speak of are so far from being determined , under pretence of Order and Decency , to the plain destruction of the Ordinances modified , and of the end that is intended , that they confess them to be lawful , ( which they could not be possibly , if they were such as are here described , ) and all the Governours of the Church do believe them good . Good , I mean , for the Uses to which they serve .

5. Our Dissenters fifth Caution is every where as bad , and somewhat worse in the Conclusion . For neither did our Governours ( by whom our Liturgy is imposed ) intermeddle with Things not belonging to their Office , under the names of Things Decent and of Order ; nor did they institute any new Worship of God , new Sacraments , or any Thing forbidden in the General Prohibition of Adding or Diminishing . All these ugly Suppositions are Gratis dicta , and as easily denied , as they are obtruded . But yet as often as the People can be induced to believe or suspect such Things , ( by the sly insinuations of such Pretenders and Preachers as they admire ) they will make worse use of what they read in the Conclusion , [ That this is an Usurpation , not an Act of Authority , and we are bound in obedience to God to disobey them . ] We well remember on what pretences many poor Christians were beguiled to think it their duty to rebel .

6. What is meant by such Penalties as destroy or cross the end , with ( another repeated Intimation in their sixth and last Caution , ) we very easily conjecture , but will not say 'till they speak out .

The Episcopal Commissioners , Their Second Rule .

[ Not Inferiours , but Suporiours must judge what is Convenient and Decent : They who must order that All be done Decently , must of necessity first judge what is convenient and fit to be ordered ] .

The Commissioners for the Dissenters . Their Reply .

Your second Rule also is too crudely delivered , and therefore we must add , ( 1. ) A Judgment is a Sentence , in order to some Execution ; and Judgments are specified from the Ends to which they are such Means ; when the question is either , What Law shall be made , or what Penalties shall be Exercised ? The Magistrate is the only Judge , and not the Bishop , or other Subject . In the first he exerciseth his Judicium discretionis , in order to a Publick Act. In the second he exerciseth a Publick Judgment . When the question is , What order pro tempore is fittest in Circumstantials , for this present Congregation ? The proper Presbyters or Pastors of that Congregation are the directive Judges , by Gods appointment .

( 2. ) The Magistrate is Ruler of these Pastors , as he is of Physicians , Philosophers , and other Subjects . He may make them such General Rules , especially for Restraint , to go by , as may not destroy the exercise of their own Pastoral Power ; as he may forbid a Physician to use some dangerous Medicine on his Subjects , and may punish him when he wilfully killeth any of them : But may not , on that pretence , appoint him what , and how , and when , and to whom he shall Administer ; and so become Pysician himself alone .

( 3. ) When the question is , Who shall be excluded from the Communion of a particular Church ? The Pastors of the Church ( or Congregation ) are the first proper Judges .

( 4. ) When the question is , Who shall be excluded from , or received into the Communion of All the Associated Churches , of which we are naturally capable of Communion ? The Associated Pastors , or Bishops of these Churches , in Synods , are Judges : Beyond this , there are no Judges .

( 5. ) When the question is , Whether the Laws of Magistrates , or Canons of Bishops , are agreeable , or not , to the Word of God , and so the Obedience is lawful , or unlawful , the Conscience of each Individual Subject is the Judge , per Judicium Discretionis , as to his own Practice .

And if Men had not this Judgment of Discerning , but must act upon absolute implicite Obedience ; then first , Man was ruled as unreasonable ; secondly , the Magistrate were made a God , or such a Leviathan as Hobbs describeth him : thirdly , and then All Sin might lawfully be committed , if Commanded , But we are assured none of This your Sense .

The Rejoinder .

Having no Fault to find in our second Rule , The Conformists second Rule defended . to wit , That Superiours , not Inferiours , must judge what is Decent and Convenient : And that They who must order that All Things be done Decently , must of necessity first judge what is Convenient and Decent to be ordered . ] The Dissenters are content to say in General , that This second Rule is too crudely delivered : Neither naming in what respect it is imperfect , nor how it ought to have been compleated ; but to fly from the Force of so great a Truth , as they dare not directly dispute against , nor yet are willing to comply with . They add some Passages of Diversion , whereof the most ( if not All ) are perfectly nothing to the purpose , and only demonstrate their Ambition to Rule their Governours as they list . First they seek to evade the Rule , The● Dissenters Additions to 〈◇〉 Conformists second Rule . by saying a Judgment is a Sentence in order to some Execution . Which if they say in the Lawyers sense , 't is true enough , but impertinent : If in the sense of the Rule before them , then it is not so much as true . For the internal act of Judging what is Decent and Convenient in the Publick Service of the Church , or in the Publick way of God's Worship , is neither the Sentence it self in order to Execution , nor the giving of a Sentence in order to it ; but differs just as much from it as the {αβγδ} , from the {αβγδ} . But thus it seems the Dissenters had need to say , that they might make themselves a passage to the Impertinence coming after . For though no other question can naturally arise from our second Rule , then what is decent or indecent , what convenient or inconvenient ; yet they wave that question only , to which along they should have spoken in this place of their Reply , and choose to speak of such other questions , as of which they , think it most for their turn to speak of .

As , What Law shall be made ? Or wh●t Penalty shall be executed ? Who shall be excluded from the Communion of a Particular Church ? Or who from the Communion of the Associated Churches ? Whether the Laws of Magistrates , or Canons of Bishops , are agreeable or not to the Word of God , and so the Obedience lawful or unlawful ?

But what is all this to our second Rule , That not Inferiours , but Superiours , must judge what is Decent or Convenient ?

Had they the Courage to have given a Categorical Answer , or had they not ? If they had , two words would have served to let us know , whether they consented , or not consented . If they had not that courage , we cannot imagine a Reason for it , unless they were of this Opinion , ( but durst not own it ) That in the Publick Service of God , no Superiours more than Inferiours are to judge what is decent or convenient . But now to follow them in the Subjects to which they lead us from our Rule , we must tell them they do amiss in dividing the Magistrates from the Bishops , since in the making of our Canons , or Ecclesiastical Constitutions , the Bishops make nothing valid without the concurrence of the Magistrate . It is by the chief Magistrate , to wit , the King , that Convocations of the Clergy ( consisting not of Bishops only ) do gain the force of a Law to their Constitutions . But those which now our Dissenters contend against , have several times been establish't by Acts of Parliament besides ; and so are strengthned by all Authority Ecclesiastical and Civil . Now seeing they have made this good Confession , that when the question is , What Law shall be made , or what Penalty shall be executed ? Not any Subject , but the Soveraign , ( for him they must mean by the word Magistrate here , where they oppose it to the word Subject ) is to be the only Judge . We do beseech them to remember they themselves are but Subjects , and therefore no Judges at all ( by their own Confession ) of either the Laws which are establish't , or of the Penalties inflicted on such as break them , much less the Soveraign or Supream , to whom the last Resort lies . But ( for ought we see yet by their next Addition ) Although the Magistrate is confessedly the only Judge , both for the making of Laws , and for the executing of Penalties , ( they do not say for appointing what the Penalties shall be ) yet they resolve to be his Censors , in case the Laws or the Penalties are not such as they approve of , and at several turns his Judges too . For as the Chief Magistrate ( however assisted and advised by the Lords Spiritual and Temporal , as well as by all the Representatives both of the Clergy and of the Laity , who are not Lords ) were only to judge of some general Laws : They say themselves are the Judges by God's Appointment , ( if they are Presbyters or Pastors of such or such a Congregation ) what order pro tempore is fittest in Circumstantials for this present Church or Congreation . Insomuch that their meaning must needs be this , ( if they pretend to speak sense ) That they alone are the proper Judges in their peculiar Congregations , whether the Laws of the Magistrate , concerning Order in Circumstantials , are sit to be observed , or not observed . As , whether the Surplice shall be worn , or not . Whether in Baptizing Infants , the Sign of the Cross shall be used , or omitted . What posture or postures the Congregation is to be in , ( upon their Knees , or on their Tails , as King James his word was , ) in the Act of receiving the Mystical Body and Blood of Christ . What order shall be used in the Reading of Common Prayer . Or where a Prayer shall be added , and where left out . In these , and many other things , wherein an Order ●●th been set , and a Law hath been made by Supream Authority , the Dissenters will be the Judges whether such Laws should be made or not ; although they had said a little before , The Magistrate is the only Judge where the question is , what Law shall be made . And ●gain they will be Judges , whether such Laws are to be violated , or kept ; however made by such Authority , as they acknowledge to be over them , and also made of such Matter , as they acknowledge to be lawful , because indifferent in it self before commanded . But with what mental Reservations they do acknowledge Him their Ruler , they do sufficiently imply in that Addition to the Rule , where they will not be appointed by any Ruler , either what , or when , or how , or to whom they shall administer . But comparing themselves to Physicians , and whatsoever they dislik'd , to a killing Medicine , they plead they are not bound to obey their Ruler , whensoever He commands them to kill their Patients . But we speak of such Laws as do oblige only to that which they themselves esteem lawful . And when we name the Chief Ruler , we exclude not the Bishops and other Pastors of the Church , from whom the chief Ruler receives advice ; and these ( we hope ) are such Physicians , as the Empiricks of the Clergy ought not in modesty to condemn . But they fear not to advance , in their last Addition , a great deal further out of the way , in constituting each Individual Subject and his Conscience ( as they call it ) to be the Judge , ( as to his own particular practice ) whether the Laws of the Magistrates , or Canons of Bishops , are agreeable , or not , to the Word of God ; and so the Obedience lawful , or unlawful . The extravagance of this is as evident as pernitious . For howbeit on a Supposal that Laws or Canons should command us to hate our Betters , or to Rebel against our Governours , to covet or invade our Neighbours Goods , the meanest Plebean would apprehend its Contrariety to the Scriptures , and could not but know himself bound to obey God rather than Men ; yet when Things are commanded , like those we speak of , which Malice its self added to Wit , cannot pretend to be forbidden by any Scripture , and are commanded by that Authority which God hath commanded us to obey ; it is not for any private Person , much less the meanest , and most ignorant , to be the Judge of the Convenience , much less of the Lawfulness of such Commands .

The intent and tendency of the Doctrine , held forth here by our Dissenters , is as visible , as destructive , being delivered ( as it is ) in such general terms . For the most stupid of the People , who do least understand the Word of God , or what Conscience is , are taught by this Doctrine to think themselves the proper Judges of Laws and Canons , as well as Scripture ; and that it is their Christian Duty to disobey what they dislike , if they can get to be perswaded it is unlawful , which they generally mistake for the Work of Conscience ; though the Suggestion many times is nothing else but of the Flesh , or of the Spirit which is now working in the Children of Disobedience . Whereas in the Harmony of Confessions , Obedience is required to all Commandments of Men , Vid . Harm . Conf . Sect . 17. a. Cap. ad Calcem . which do not flatly disagree with the Word of God . [ Qui nihil sui quaesiverit , atque utilitati publicae se penitùs Consecravit , Is nullo negotio videbit , quaenam legi Dei respondeant , quae minùs . ] Suev . Conf . l. 14.

And whether they disagree , or not , will very easily be seen by any Reader , who seeks not his carnal and private ends , but gives himself up to the publick Good . All which put together , shews the ill meant Impertinence , which concludes the Fourth Section of our Dissenters .

For since we allow to every man his private Judgment of Discretion , and do only require him to know its Bounds , ( that under pretence of such a Judgment the Word of God may not be frustrate , in that it says , Ye must needs be subject , and obey Them who have the Rule over you , &c. ) And since our Rule , which is pretendedly opposed in their Fourth Section , is only touching things decent , or things convenient ; the Absurdities which they infer from their own most groundless and unaccasioned Hypothesis , is in good earnest so unexcusably beside the purpose , that they confess they are assured none of this is our Sense .

The Episcopal Commissioners , Their Third Rule .

[ These Rules and Canons made for Decency , and urged by Superiours , are to be obeyed by Inferiours , 'till it be made as clear that now they are not bound to obey , as it is evident in general , that they ought to obey Superiours ; For if the exemption from Obedience be not as evident as the Command to obey , it must needs be Sin not to obey .

The Commissioners for the Dissenters , Their Reply .

To your Third Rule we add , It is first considerable what the thing is , and then how it is apprehended , if it be lawfull , and well commanded , and to be obeyed , It is no Ignorance , Doubt , or Errour of the Subject that can exempt him from the Duty of obeying ; but it may ensnare him in a certainty of sinning , whether he obey or disobey : For as God commandeth him to obey , and also not to do that which Man commandeth , when God forbiddeth it ; so he obligeth the Erroneous , first to lay down his Errours , and so to obey . But if a Thing be forbidden of God , and commanded of Man , and one man erroneously thinks it lawful , and that he should obey , and another is in doubt between both , it is neither a Duty , nor lawful for either of them here to obey : For Man's Errour changeth not God's Law , nor disobligeth himself from obedience ; but this man's Duty is both to lay by that Errour , and to refuse obedience : But if the question be only of the Order of such a Persons Duty , we Answer ; If the Thing be really lawful , and obedience and duty , then he that doubteth , or erreth , should if possible , suddenly lay by his Errours , or Doubt , and so obey ; but if that cannot be , he should first go about the fittest means , for his better information , till he be resolved , and so obey . And so on the contrary , if really the Thing commanded be unlawful ; if he be sure of it , he must resolve against it ; if he hesitate , he is not therefore allowed to do a Thing forbidden , because he is ignorant : For his Ignorance is supposed culpable it self ; but he is first to consult , and use the best means for his Instruction , 'till he know the Truth , and in the mean time to suspend his Act. But yet because of humane Frailty , between several Faults , we must consider , when we cannot avoid all that we would , in what Order most safely to watch , and to avoid them . And so when I have done my best , and cannot discern whether a Command be just , and the Thing lawful or not ; If it have the face of Idolatry , Blasphemy , or some hainous sin , that is Commanded , & our Disobedience have the Appearance , but of an effect of involuntary Ignorance , it is more excusable in us to fear the greater sin , and so to suspend , 'till we are better satisfied , than to do that which we suspect , to be so heinous a sin , though indeed it prove no sin ; so on the contrary , if our Disobedience be like to bring Infamy or Calamity on the Church , and our Obedience appear to be but about a very small sin , if we doubt of it , it is more excusable to obey , than to disobey , though both be faulty , supposing the thing indeed to be unlawful , and we discern it not .

So that your Rule of obeying , where you are not as sure , &c. is an unsure Rule , unless as we have fullier cautioned it .

The Rejoinder .

Our Third Rule it seems is so every way Cogent , The Conformists third Rule defended . that the Dissenters do not gainsay it by any means ; but only add several things , which partly add to its Confirmation , and partly are nothing to the purpose , for which they would be thought to use them .

First , They luckily confess ( and we thank them for it ) That if the Matter of the Canon be really lawful , and well commanded , and to be obeyed , it is no Ignorance , Doubt , or Errour of the Subject , that can exempt him from the Duty of obeying . And if ( however ) it may insnare him in any certainty of sinning , whether he obey or disobey ( which they irrationally affirm , unlike Scholars or Divines , and less like Christians ) yet to obey in that case , were the lesser evil . And {αβγδ} , would be as true in this case , as in any other . So that our Rule remains good ( for ought they have said , or can say to the contrary , ) That if the Exemption from Obedience be not as evident , as the Command to Obey , it must needs be sin not to obey . What they add touching a Thing forbidden of God , and commanded of Man , is unexcusably impertinent to the Matter in hand . The present subject of our Discourse being a Thing not forbidden by God or Man , but commanded rather by both . Immediately by Man , and mediately by God , who commandeth Obedience to all such Commands .

Again , They openly confess , ( though they seem afterwards to be sorry for the necessity of that Confession ) That if the Thing be really lawful , and so Obedience a Duty , then he who doubteth , or erreth , should ( if possible ) suddenly lay by his errour , or doubt , and so obey . Only hereunto they add , ( to make some room , a Loop-hole at least , for a liberty to Rebel , ) If that cannot be , ( and such wants of Ability they are delighted to suppose , ) he should go about the fittest means for his better Information , 'till he be resolved , and so obey . Whereas the contrary is clear , that having no Doubt at all , whether the Word of God is True , when it earnestly commandeth him to submit himself to every Ordinance of Man for the Lords sake ; and having no Doubt at all whether it is lawful to do what God bids him in plainest terms . He is first bound to that which he is sure is his Duty ; and his Refusal of which he is as sure to be his sin ; and then to seek for Information , whether the Thing whereof he doubts , is indeed unlawful . For in that he does but doubt it , it may be lawful for ought he knows ; and hence it follows unavoidably , That unless a Prohibition is found in Scripture against the wearing of a Surplice , against the Sign of the Cross in Baptism , against the Gesture of Kneeling at Receiving the Holy Sacrament , and that as evident as the Precepts for being obedient unto Governours ; It is not any Man's saying , That such or such a Commanded Rite hath the face of Idolatry , ( which he who says can never think ) that can excuse him from sin in Disobedience .

So as the Rule is still firm in the first part of it , ( because so firm in the second ) That Rules and Canons for Decency , made , and urged by Superiours , must be obeyed by Inferiours , 'till it be made as clear , that now they are not bound to obey , as 't is evident in general , that they ought to obey Superiours . And that we may not disobey the lawful Magistrate upon any other account , than their commanding us to sin , is universally the Doctrine , as well of Ancient , as Modern Divines .

V. Harm . Conf . § 19. 2 p. 271. ad p. 298 , Necessariò obediendum , nisi Jubentibus peccare .

Confer Sanderson de Leg . Hum . oblig . praelect . 7. Bohem . Conf . c . 15. Nostri non ità animati sunt , ut Ceremoniarum Causâ dissidia ulla commovere velint , etiamsi aliqua non admodùm necessaria esse judicarentur , modò Deo non sunt contraria , &c.

Conf . Sutv . cap . 14. Nè iniquis quidem Legibus cunctabitur parere Christianus , modò nihil jubeant Impium . Juxta illud Christi , si quis te adegerit ad Miliarium unum , ito cum eo duo .

Saxon . Conf . Art. 20 & 23. Confer . Cont . Wirtem . Art. 35 Tertium Officium est Magistratus Politici , etiam addere Legi Naturali aliquas Leges .

Sint determinationes Circumstantiarum Legis Naturae .

Sitque Harum Legum Custos in puniendo .

And thus our Third Rule , in both its parts , remains unshaken by Dissenters .

The Episcopal Commissioners , Their Fourth Rule .

[ Pretence of Conscience is no exemption from Obedience ; for the Law , as long as it is a Law , certainly binds to Obedience . Rom. 13. Ye must needs be subject : And this pretence of a Tender gain-saying Conscience cannot abrogate the Law , since it can neither take away the Authority of the Law-maker , nor make the Matter of the Law in it self unlawful : Besides , if pretence of Conscience did exempt from Obedience , Laws were useless , whosoever had not the list to obey might pretend Tenderness of Conscience , and be thereby set at Liberty , which if once granted , Anarchy and Confusion must needs follow . ]

The Commissioners for the Dissenters , Their Reply .

Neither Pretence of Conscience , nor Real Errour of Conscience , exempteth from the Obligation to obey ; though sometime it may so ensnare , as that obeying of the Two shall become the greater sin ; so also real Errours , or pretence of Consciscience will justifie no man for obeying , when it is by God forbidden .

The Rejoinder .

Having hitherto been large in the main Particulars , The Conformists fourth Rule defended . we may well be the briefer in those that follow , especially in the fifth Paragraph , unto which their Reply is extreamly short . They confess our fourth Rule , ( though they touch not the Reasons of it , ) That neither pretence of Conscience , nor real Error of Conscience , exempteth from the Obligation to obey . But so partial they are to the darling sin , the sin of Disobedience to Publick Parents , as to affirm That the pretence or real Errour of Conscience may so ensnare , as that the obeying , of the Two , shall become the greater sin . Whereby they give us just occasion of returning four Things .

First , It implies a Contradiction for any Man's duty to be his sin : Much less can it be a more grievous sin , than his Refusal to do his Duty .

Secondly , Nor can we imagine any such Case wherein a Man can be brought to a necessity of sinning , whether he obey , or not obey , what just Authority hath injoyned . Indeed of Evils not Moral , the least are to be chosen ; but of two Moral Evils , no man ought to choose either . Which yet they pretend a sad necessity of Doing , and so encourage thereby their Disciples to do it . So strangely favourable they are upon all Occasions , to whatsoever may conduce to , a new Rebellion , that they are still seeking for Arguments to make it as lawful as they may ; nor only lawful , but needful too .

Thirdly , Conscience ( properly so called ) cannot stand with such Errour , as they suppose . For Conscience signifying knowledge , must cease to be such if it be erroneous , and is indeed an erroneous Opinion only . We cannot erre concerning that , whereof we have a full knowledge , and whilst we have it . So as by errour of Conscience is only meant Errour of Opinion , according to the Vulgar and Catachrestical way of speaking . And if they mean any thing else , they must tell us what . But no such errour of Opinion can either abrogate a Law , or null that Authority by which 't is made , or make the Matter of the Law become unlawful . And therefore let a man's doubting be what it will , as whether it is lawful to wear a Surplice , or the like ; yet being quite out of doubt , whether God hath commanded him to pay Obedience to his Superiours , 't is clear he must follow his greater light ; and so he cannot sin possibly in his wearing of a Surplice on that account . For he prefers what he knows , to what he doubts of , and values his light above his darkness ; whereas that which the Dissenters desire to teach him , is to love darkness rather than light ; rather to stick at a Ceremony , which God hath no where forbidden , than to obey the lawful Magistrate , which God hath every where commanded . Nor can a Man's doubting so much as excuse his not doing what he is ●id , when some Prejudice or Lust has ●een the Cause of such doubting .

But Fourthly , Pretence of Conscience 〈◇〉 but Hypocrisie , which cannot excuse a Disobedience , or deserve an Indulgence for it . And very remarkable it is , That they who pretend Scruple of Conscience , when commanded by just Authority to submit to the use of Things indifferent , are the very same Men who made no scruple in the World , to swallow Sacriledge and Schism , Rebellion and Murder , and ( as Accessaries at least , ) even Regicide it self ; and that when Commanded by an Authority , ( if They were at all Commanded ) the most unjust to be imagined . Nor can we be sure they have repented , until they publish it as much , as their sin .

Besides , it is the Doctrine of the Protestant Churches abroad ( as well as ours ) That the more Conscientious a Christian is , the more he submits to the Laws of Men , which do not run cross to the Laws of God .

Hinc fit ( says the Original ) ut Civilibus Legibus quae cum Pietate non pugnant , eò quisque pareat promptiùs , quò fide Christi fuerit imbutus pleniùs .

The Episcopal Commissioners . Their Fifth Rule .

[ Though Charity will move to pity , and relieve those that are truly perplexed , or scrupulous , yet we must not break God's Commands in Charity to them ; and therefore we must not perform Publick Services undecently or disorderly , for the ease of Tender Consciences . ]

The Commissioners for the Dissenters . Their Reply .

O! That you would but do all that God alloweth you ; yea , that he hath commanded you for these ends ! How happy would you make your selves , and these poor afflicted Churches ! But as to the Instance of your Rule , we Answer ,

First , When the Indecency and Disorder is so small , as that it will not cross the ends , so much as our Disobedience would , we are here so far more conformable and peaceable than you , as that we would even in God's Worship , do some things indecent and disorderly , rather than disobey ; and so should you do rather than destroy your Brethren , or hinder that Peace and Healing of the Church : For Order is for the thing ordered , and not contrarily . For Example , There is much disorder lyes in the Common-Prayer-Book , yet we would obey in it , as far as the ends of our Calling do require . It would be undecent to come without a Band , or other handsom Raiment into the the Assembly ; yet rather than worship God not at all , we would obey if That were Commanded us ; we are as confident that Surplices and Copes are undecent , and kneeling at the Lord's Table is disorderly , as you are of the contrary ; and yet if the Magistrate would be advised by us , ( supposing himself addicted against you , we would advise him to be more charitable to you , than you here advise him to be to us : We would have him ( if your Conscience require it , ) to forbear you in this undecent , and disorderly way : But to speak more distinctly .

First , There are some Things decent and orderly , when the opposite Species are not undecent or disorderly .

Secondly , There are some Things undecent and disorderly in a small and tolerable degree ; and some Things in a degree intolerable .

First , When Things decent are commanded , whose Opposites are not indecent at all , There , Charity , and Peace , and Edification may command a Relaxation ; or rather should at first , restrain from too Severe Impositions . As it is Decent to wear either a Cloak , or a Gown , a Cassock Buttoned , or unbuttoned , with a Girdle , or without , to sit , stand or kneel , in Singing of a Psalm , to sit or stand , in hearing of the Word read or Preached , &c.

Secondly , When a Circumstance is undecent or disorderly , but in a Tolerable Degree , to an Inconvenience , Obedience , or Charity , or Edification , may command us to do it , and make it not only Lawfull , but a Duty Pro hic & Nunc , while the praeponderating Accident prevaileth . Christ's Instances go at least as far as this , about the Priests in the Temple breaking the Sabbath blamelessly ; and David's Eating the Shew-bread , which was Lawfull for none to eat ordinarily , but The Priests : And the Disciples rubbing the Ears of Corn ; ( I will have Mercy & not Sacrifice , ) is a Lesson which befits us to learn ; when Two Duties come together , to preferr the greater , if we would escape Sin : And sure , to keep an able Preacher in the Church , or a private Christian in Communion is a greater Duty , Caeteris paribus , than to use a Ceremony , which we concieve to be Decent : It is more orderly to use the Better Translation of the Scripture , than the Worse , as the Common-Prayer-Book doth ; and yet we would have no Man cast out , for using the Worse : It is more orderly , decent , and Edifying , for the Minister to read all the Psalms , than for the People to read each Second Verse ; and yet we would not cast out Men from the Church , or Ministry Meerly for that Disorder ; It is more orderly and decent to be uncovered in Divine Worship , than covered ; and yet rather than a Man should take cold , we could allow him to hear a Sermon , or Chapter , covered : Why ( not much more ) rather than He should be cast out ? But let us come to the Application ; It is no undecent disorderly Worshipping of God , to Worship him without our Cross , Surplice or Kneeling in the Reception of the Sacrament .

First , If it were , then Christ , and his Apostles had Worshipt undecently and disorderly . And the Primitive Church , that used not the Surplice , nor the Transient Image of the Cross , in Baptism ( but in an Unguent ) yea , the Church for many Hundred Years , that received the Sacrament without Kneeling .

Secondly , Then if the King , Parliament , and Convocation should change These Ceremonies , it seems you would take your selves Bound to retain them ; for you say you must not Worship God Undecently : But that they may be changed by Authority , our Articles determine , and Therefore Charity may well require the Magistrate to change them without any wrong to the Worship of God .

Thirdly , we appeal to the common Judgment , of the Impartial , whether in the Nature of the thing , there be any thing that tells them , that it is Undecent , to pray without a Surplice in the Reading Place , and not undecent to pray without in the Pulpit : And that it is undecent to Baptize without Crossing , and not to receive the Lord's Supper without : And that it is undecent for the Receiver to take the Lord's Supper without Kneeing , and not for the Minister to give it him standing that prayeth in the Delivery .

The Rejoinder .

Our fifth and last Rule is this , § 7. R. 5. p. 60. 61 The Conformist's fifth Rule defended : [ We must not break God's Commands in Charity to Men , and therefore must not perform his Publick Service indecently , or disorderly , for the ease of tender Consciences . ] Which Rule our Dissenters are so farr from refuting , or denying , that they choose rather to say , we walk not by it . But they say it after their manner , without the appearance of any proof ; and as proofless is that which follows , where they preferr their disobedience before the Deceny and order we observe ; and as savoring more of Charity , than the Commands of their Superiors . But how far they are estranged from Christians Charity , they have demonstrated too plainly to need our help . And as by many others , so by this , their seventh Paragraph , wherein they say in broad Terms , ( without respect to the praecept of fearing God and the King ) that there is much disorderliness in the Common-Prayer Book ; that our's is an indecent disorderly way . This ( I say ) shews their want , not of Judgment only , and Meekness , but of Charity also . For our Liturgy being known to have been established , in four or five Protestant Monarchs Reigns , and strengthned by many Acts of Parliament , as well as approved , and daily used by the most eminent in the Land , both for Knowledge , and Piety , and Peaceableness of Mind , It follows from that , it 's defamers , do most punishably censure the Law it self , by which our Liturgy is establish't , and Spit in the face of that Authority , from which that Law receives it 's force . And most unchristianaly condemn , as well the King , and the Nobility , as the Fathers , and Doctours of the Church , with the most , as well as the best of our English Gentry , ( who choose to serve God by our publick Liturgy ) even for serving God so , as the Law enjoins . Perhaps not considering , how they fall under the Penalties of the known Laws inforced , which were they only let loose upon them , would send them presently to Jayl , without Bail and Main prize , and keep them there for six Months ; and make them forfeit to the King for their first offence in this kind a whole years profit of all their Spiritual Promotions ; which the more they do censure for want of Charity , the more effectually they prove that themselves have none .

Secondly what they say of their readiness [ to advise the Magistrate ( supposing he were addicted to them against us , ) to forbear us in our indecent , and disorderly way , if our consciences required it , ] we wish we were as able , as willing to believe : But our many years suffering's under your several Persecutions , casting us out even by Thousands , for our Conformity to the Laws , Ecclesiastical and Civil , ( in our Adherence to the Liturgy , which they and their Masters had voted down ) have made us unable to believe what now they tell us in our Prosperity . They may remember how the Usurpers were Several times incens't against us ; and by whom we were accused either as Cassandrian or Grotian Papists . And what was boasted by Mr. White ( the meroiless Chair-man of the Committee set up for mischief to the Regular Clergy , ) that they had sequestred little less than 8000 Ministers , in little more than four years ; We may judge also by your Books against all manner of Toleration , and in defence of their Scotish Covenant , how little Liberty they would yield us , had they the Power they once usurped , who now do challenge so great a Liberty , to all that are of their way .

Thirdly , They acknowledge the Indecency of coming to Church without a Band , or any other handsom Rayment : And yet they say , they would obey , if that were commanded them , rather than not Worship God at all . Would they but use the like reasoning in other Instances and Cases , as well as in that , we might enjoy our Blessed Canaan , without a Canaanite to Infest or disturbe our Peace . And here we pray them to consider , ( seeing some of their Party have professed they would reject from the holy Sacrament , such as should offer to receive it with their Hats upon their Heads , notwithstanding that by Law it is not particularly forbidden ) whether we may not as well , ( and with a great Deal more Reason , ) reject such Persons from the Sacrament , as will not Kneel at the Receiving ; We being particularly commanded , and by a Law still in force , to give it only to such as kneel .

Fourthly , Their first supposition of things decent being Commanded , whose Opposites would not be undecent , is either Nothing to the purpose , and therefore signifies nothing with us , or else 't is but a supposition , which shew's that they are of one mind , and all their Governors of another . And that they very much prefer their private Judgments unto the publick , appears as by their first , so by their Second supposition . But by their favour , it is not a greater duty to keep an able Preacher in the Church ( who imploys his ability in doing mischief to Church and State , ) or a private Christian in communion ( who despises Dominion , and speaks evil of Dignities ) than to use a ceremony which we conceive to be decent , when confessed to be lawfull by the most rigid of themselves , and also Commanded by that Authority which God commandeth us to obey . Let our Dissenters shew us how they can neglect to use the Ceremony which is Commanded by Law and Canon , without disobedience to that Authority by which that Law and Canon is made , and they shall have our consent to their Hypothesis .

The next thing that follows , is gratis dictum , and receives it 's Rejoinder from what was said by us before . Very vain Repititions of the same sense in other Colours we are content should be their peculiar .

Fifthly , Their Application ( as they call it ) is most ridiculous ; and seems to imply their not considering ( what they cannot but know ) that many things may be decent , however some more than others , according to the place we live in . And which is most fit of several Decenies to be chosen , not the Dissenters , but their Governors are to determine . But being established by Law , Things are not decent only , but necessary ; and that establishment is the Thing we still consider , although ( for ought we yet see ) they still resolve to undervalue it . 't is true indeed , the Magistrate may change such Laws , when ever Charity shall require : But when 't is Charity so to do , not the Subject , but the Magistrate , must be the Judge . And all we plead for is this , that Subject's Submit unto the Law untill He change it .

Sixtly , We do not say it is indecent to pray without a Surplice , but to pray with it we say is decent . And where Commanded by Authority , we say 't is more ; even as necessary to do it , as to obey them who have the Rule over us . ( Heb . 13.17 . ) Get Authority to appoint some others Vestment , and we shall chearfully leave off this : But till that can be effected , our Dissenters are to use it as well , as we . And the same is to be said concerning any other Thing , which being indifferent in it self , and judged to be decent by our Superiours , does cease also to be indifferent when made the matter of a Law .

Good Mr. Archdeacon ,

You have the thing you call for , and now may do with it what you please . I wish our separating Brethren , whom we do at once Love and are Angry with , ( for so are Parents with their own Children , and even Husbands with their own Wives , upon like occasions , ) were as much ours as we wish them ; and as desirous of our Communion , as we are really of Theirs . I wish with all my heart , they had our preferments with our Minds ; I wish they had our Conformity to the Laws we live under , ( which are the Laws we live by too , ) upon Condition that you and I might live by no other Bread , than what we beg at their Dores , or earn with our own Hand . For what sincere Lover of God , and of God's Vicegerent , of Prosperity also and Peace , throughout the whole Church , and State of England , would not purchase the Uniformity ; and so the Unity of our Church-men , with the dearest possessions this World can yield us . I know that many of our Dissenters are men of excellent Parts , as well natural , as acquired ; however , their Passions and Prepossessions do often move them to write and reason , exceedingly unlike , and below themselves . Alas their Mouths cannot be Stopt , nor their Pens stinted , nor their Inventions put to a Nonplus either by All we can say , or that can be said : But Time , and Experience , sad Meditation , and Recollection , may happily make them to become their own Converts . Were I to help them for my life in so good a work , I would beseech them with Importunity , to weigh the Praeface to the First Sermon of the most learned , the most Judicious , and the most Humble Bishop Sanderson , and in particular , that part of his 23th Section I here subjoin .

The Reverend Arch-Bishop Whitgift , & the Learned Hooker , Men of great Judgment , and famous in their Times , did long since foresee , and accordingly declared their fear , that if ever Puritanism should prevail among us , it would soon draw in Anabaptism after it . [ At this Cartwright , and other the Advocates for the Disciplination Interest in those daies , seemed to take great offence ; as if those fears were rather , pretended to derive an Odium upon them , than that there was otherwise any just cause for the same ; protesting ever their utter dislike of Anabaptism , and how free they were from the least thoughts of introducing it . But this was only their own mistake ; or rather Jealousie : For those godly men were neither so unadvised , nor so uncharitable , as to become Judges of other Mens thoughts or Intentions , beyond what their Actions spoke them , ] They only considered as Prudent men , that Anabaptism had it 's rise , from the same Principles the Puritans held , and it 's growth , from the same Courses they took , together with the natural tendency of those Principles and Practices thitherward ; especially of that one Principle , as it was by them misunderstood , that the Scripture was adaequata agendorum regula , so as nothing might be lawfully done without some express warrant either from some Command , or Example therein contained . The clue whereof , if followed on as far as it would lead , would certainly in Time carry them as far as the Anabaptists were then gone . But if it was no vain fear , the unhappy event hath proved , and justified them : Since what they feared is now come to pass , and that in a very high degree . Yet did not they see the Thread drawn out to that length as we have seen it ; ( The name of Quakers , Seekers , &c. not then heard of in the World : ) But how much farther it will reach , none can say ; for no man yet ever saw the bottom of the Clue .

After this little {αβγδ} from so Incomparable an Author , ( which alone is enough , if duly ruminated upon , ) I add no more of mine own , than that I am without Ceremonies , Your Most Affectionate Brother and Servant In our one great Master JESUS CHRIST .

A Fresh Inquiry Into the PLEA of the NON-CONFORMISTS , &c.

SECT . I.

THey plead that some things are imposed upon their Faith , tendred to subscription as Articles of Faith , which are either false , or at least , they have not yet been so happy as to discover the truth of them . In Article 20. they are required to subscribe this Doctrine , [ The Church hath Power to decree Rites and Ceremonies . ] Which Clause of the Article , as we fear it hath been by some indirect means shuffled into the Article , ( it not being found in the Authentick Articles of Edw . 6. ) so it proves also that the Terms of Communion have been enlarged since the first Times of the Reformation .

The Answer .

The Articles of the Church of England are not imposed under Oath , nor required to be received with a like affection and piety as the holy Scriptures are ; nor to be believed as Articles of Faith , further then they can approve themselves to be contained in the Holy Scriptures : For the Sixth of those Articles declares thus ; [ Holy Scripture containeth all things necessary to salvation , so that whatsoever is not read therein , nor may be proved thereby , is not to be required of any man , that it should be believed as an Article of the Faith , or be thought requisite and necessary to salvation . The moderation of the Church of England herein is evinced in another Treatise , viz. The Proselyte of Rome called back , &c. p. 7. to the 10.

There is no Protestant Church of any creditable denomination , more moderate and ingenious in this point then ours is . To keep them from Sects and Corruptions , and tie them up close to the Doctrine of the Augustan Confession , Abra . Calo . System . p. 885. &c. we find it decreed among the Lutherans , Nemo quicunque sit , That no man whatsoever shall be admitted to any Office or Ministry , in their Churches , Schools , or otherwise ; nor shall any such be tolerated therein , unless they shall approve and receive such a body of Doctrine ( as there mentioned ) and shall persevere therein , and neither by word nor deed oppose the same . And it is further decreed and established , That if any shall be but suspected as contradicting those Doctrines , and the unanimous consent therein , if they refuse to be better instructed , and give no place to the Fatherly admonitions of others ( their Superiours ) they shall be removed from their Offices or Employments , or else their names shall be signified , that due execution ( of punishment ) may proceed against them as persons refractory and contumacious . And 't is their practice too , upon occasion , to make their Ministers and Professors to renounce such opinions as are declared to be erroneous , sub jurisjurandi sacramento , even under the Sacrament of a solemn Oath .

And the Calvinists are no less strict in this point . Anno 1617. The Proxies or Deputies to be sent from the Provinces to the National Synod , ( as is expressed in the Form of the Letters written à Synodo Victoriacensi in Brittain ) are tied to this Solemn Engagement , Promittimus coram Deo , &c. that is , We do promise before God , that we will submit our selves to all things which shall be agreed and decreed by your holy Assembly , and will execute the same with all our power ; because we are persuaded that God presides over it , and that he will direct you by his Holy Spirit according to the rule of his Word , into all truth and equity .

Here we have a promise of submission made before God , ( by a kind of implicit Faith and blind Obedience ) to the Decrees of a Synod of Calvinists before the Convention of it : And this is grounded upon a Divine persuasion ( else with what confidence can they prom●se before God : ) That God would preside amongst them , and direct them into all truth and equity . The Church of England requires no such subjection .

As to the twentieth Article ; They object first , against the Substance , and secondly against the Superfoetation of it since the time of Edward VI .

1. That the Church hath power to decree Rites and Ceremonies . This , they say , is false ; or at least a truth which hitherto they have not been able to discover . This is a bold Charge against the Church of England ; That she obtrudes a falshood to be subscribed . But doth it not argue an affected blindness in these Dissenters , that they will not see the Churches Power ; or else a malicious obstinacy that they will not acknowledge it ? But

To clear the Article , it will not be amiss to declare what we mean by Church , and what is intended by Rites and Ceremonies , which we assert the Church hath power to Decree and establish .

As to Rites and Ceremonies Disput . 1● . ex Ep. ad Rom. T●e● . 21. David Rungius for the Lutherans ) tells us , That the necessity of Order and Decency , which the Apostle injoins ; doth require that there should be some Ceremonies in the Church ; and among the Calvinists it is the peremptory assertion of Zanchy De cul●u Dei externo . Thess. ● . in p. 385. , That the Church of God on Earth , never did , or ever can want Ceremonies , cum sine Ceremoniis , &c. because the Faithful can neither grow up into one body , nor perform any publick Worship to Almighty God , without them .

Hereupon De dog . Rit . & Guber . Eccl. Christ . in princ . Grotius has very well observed , That the Christian Church , as established by Christ , and propagated by his Apostles and their Successors , is a Body joined together , not onely in Opinions as the Sects of the Philosophers : nor in Rites and Ceremonies only , as the Pagans of old : nor in Government onely , as the People of Poland : sed in tribus his vinculis colligatum , but ( a Body ) bound up together in all these three Bonds of Union .

To this effect Jac . A●min . Disp . priva● . Thess. 56. others have observed , that there are two sorts of Laws prescribed to the Church of God ; some concern the very essence , life and substance of Christianity , and the necessary Acts ( and Duties ) of Faith , Hope , and Charity . And these are the primary , the principal and fundamental Laws of Christs Kingdoms ; these are of Christs own Institution and appointment ; and for any Church to pretend to a power herein is Usurpation .

In reference to these Laws and Ordinances , the Church hath but the Office of an Ark , to preserve and keep them ; and of a Pillar , to support and declare them to the World .

Other Laws are secondary and suppletory , having respect to the circumstances of those principal Acts and Duties , and tending to the more facile and commodious observation of them . These Laws may be called positive and inservient for that reason ; and the whole Legislative power of the Church consists in making Laws of this inferiour nature .

In quart . praecept . in p. 671. To this purpose Zanchy observes a twofold Power given to the Church , one definite and determined , quatenus scilicet , determinata & praescripta habet mandata , ultra quae non licet progredi . Inasmuch as it hath Commands determined and prescribed , which it ought not to transgress . And such is the Power which the Church hath in preaching the Word and administring the Sacraments , &c.

The other Power of the Church is indefinite , and more ample ; whereby according to the circumstances of time and place , and as shall seem most expedient : She may appoint many things of their own nature indifferent , that may make for good Order , Decency , and Edification . [ Sub Ceremoniarum nomine complecti quicquid externe geritur ad cultum divinum celebrandum , religionisve causa peragitur , saith Comp . Concert . Tit . 27. ar . 1. Joan Bunderius . Under the name of Ceremonies , is comprehended all that is outwardly acted in the celebration of Gods Worship , or performed for Religion sake . But this definition takes in all Gods external Worship ; even the Holy Sacraments are Ceremonies in this sense and notion : Whereas the Rites and Ceremonies we treat of , have their Scene in a lower Sphere among things indifferent . Such are ,

The Time of Publick Worship , not onely as to the ordinary proportion , but likewise as to extraordinary occasions , for Fasts and Festivals . The Persons , in their several stations and parts of the Ministration : The Place , with all the Furniture of Books , Utensils , and Ornaments thereto belonging : The Forms of all particular Offices and Administrations : The Ministerial Habit ; and the Gestures both of Priest and People respectively in the performance of Divine Service : with all Observances , Actions , and Circumstances of Deportment ( pro hîc & nunc ) in Religious Assemblies , which may be judged more commodious to procure Reverence and Devotion , or to add Solemnity to Gods Publick Worship and Service . These in the general , are called Rites and Ceremonies ; and as to the Specification and particulars of them , they are in the Churches power , and are left to the prudence and care of Governours to determine and set in order .

But we meet with Complaints in many Holy men and learned Authors , That the Church of God hath been made a Theatre of Ceremonies , P. Martyr . ad 1 Cor . 4. m . p. 56. Luther ad Gal. 5. in p. ●27 . many of which are unintelligible , and some of them opposite to the Word of God ; and yet , in these , men place their righteousness and holiness ; and in these , consist the whole Practice of their Piety . These Ceremonies are made matters of Merit and of Merchandice too ; Remission of Sins and other Spiritual Effects are attributed to them : they are made so essentially necessary , as if Christ could not save us , nor be served at all , without them .

The Grievances which have afflicted godly minds upon this account do arise . 1. From the number and multiplicity of these Ceremonies . 2. From their Futility and Lightness . 3. From the necessity and value that hath been put upon them . And lastly , From the use and end that hath been assigned them . And indeed they are not onely vain ( as our Saviour calls them ) but pernitious , when through the high esteem men have for them , 1. They do depretiate Gods Word and Ordinances . 2. When they incumber and justle out Gods substantial Worship and Service . 3. When men rely upon them in an expectancy of grace and life from them , as if the use of these could supply the want of Reformation and amendment .

That we may not split upon this Rock , we have certain marks given us by the great Apostle to steer our Course and Practice by ; and those marks are four . The Ceremonies ordained , must be , 1. Expedient . 2. Decent . 3. Significant . 4. Prescribed by Authority .

1. They must be expedient : and that requires two things : 1. That they be few and easie . 2. That they be safe and inoffensive .

1. They must be few and easie , because we are not under the Law but under Grace ; and Christs Yoke is easie , his Burden light . Whereupon he hath knit together the Society of Christian People [ novi populi ] by Sacraments , in number few , in their observation easie , and in their significancy most excellent , saith S. Augustine : Ep. 118. in princip . who therefore towards the end of his 119. Epist. complains , Epist. 119. that the Religion , which the Mercy of God had made free , was so oppressed with servile burdens , through the presumption of men , that the condition of the Jews was much more tolerable than that of Christians : Multitudo Ceremoniarum suffocat potius opera Spiritus ; a multitude of Ceremonies doth rather choak the fruits of the Spirit than refresh them , saith Catharinus : for they are like the leaves upon a Tree , Ibid . quae si nimis densa sunt , succum fructibus suffurantur , ut nequeant maturare ; if they be too thick , they steal away the Juice from the Fruit that it cannot ripen . Many times by their multiplicity , and the burden of them , they do both obscure and hinder Gods substantial Worship , Ritibus operosis distenti praecepta Dei minus curare solent , Ad Marc. 7. vers . 8. saith Grotius , such as are busied in troublesome Rites and Ceremonies , care so much the less for Gods commands . But this objection lies not against the Church of England , whose Rites and Ceremonies in a strict sense are but two or three ; and very easie . We must remember therefore , that Religion is not therefore to be stript naked , because hypocritical Professors will dote upon her outward Ornaments , to the neglect of her substantial Worship . To such we must say as our Saviour did to the Scribes and Pharisees in a like case ; These things ought ye to have done , and not to leave the other undone . As these Rites and Ceremonies must be few and easie , so

2. They must be safe and inoffensive ; and the Apostles rule of expediency was given more especially upon this account . The Jews and Gentiles respectively had their federal Rites , characteristical and distinctive notes of their several Religions . These were now ( upon the promulgation of the Gospel ) become matters of indifferency in their own nature ; yet very inexpedient to be continued . For the use and practice of them had been apt to harden the Jews and Gentiles , and make them more obstinate in their several Professions ; and to tempt Christian Converts either to Judaize , or to think it innocent enough to conform to the Custom and Religion of the Gentiles .

It was a Rite among the Gentiles to eat of things offered to their Idols in their Idols Temple , and thereby to testifie their communion with such Idols . Now though the Apostle did account an Idol nothing , and to eat of things offered to Idols a matter of indifferency , yet he told them it was highly inexpedient for Christians to use those Rites ; for the Practice would tempt others to think they did it in honour to the Idol , that they were friends to that way of Worship , V. Grot . ad 1 Cor . 8.10 . &c. 10.32 . Et Bullinger . ad 1 Cor . 8.10 &c. 10.28 . that there was no harm in it , and that they had more Gods than one ; and that the God , they profest especially to believe in , did not disallow , what they saw , these his pretended servants did not abhor : and so this practice might be apt to inthral some , and insnare others into Idolatry . Hereupon St. Austin Apud Bedam ad 1 Cor . 8. in fol. 130. Col. 2. a ● . resolves touching the Conversion of Pagans . Si quaeritis , &c. If you inquire how Pagans may be won , how inlightned and brought to salvation ; forsake their Solemnities , forsake their trifling and superstitious Ceremonies : that if they will not consent to our truth , they may be ashamed of their own falshood .

De cultu externo . in p. 382. Zanchy hath very well observed , that though we are obliged by the Law of Nature to worship God with external worship , yet it is not lawful to worship him as the Jews were commanded to worship him , because their sacred Ceremonies were appointed for their Discipline onely till Christs coming ; So that he who should reduce Hoc enim derogasset veritati , rei , & evangelio Christi . Calixtus ad Gal. 5. them again to practice , should deny Christs coming , and renounce his Christianity . So that in matter of Rites and Ceremonies in the Practice of Religion , that injunction of the Apostle binds inviolably , Give no offence to the Jew , by hardening him in his persuasion ; 1 Cor . 10.32 . nor to the Gentile , by tempting him to play the Jew ; nor to the Church of God , by seeming to communicate in their Worship , either with Jew or Gentile .

2. These Rites and Ceremonies must be decent . And for the Rule of decency , the Apostle directs us to have recourse to Nature or common Paulus utitur symbolis , prout ●a significare apud eos reperit , cum quibus agebat . P. Mart . ad 1 Cor . 11. p. 150. 1. m . Custom . 1 Cor . 11.13 , 14.

This direction was of some necessity to confront the Custom of the Gentiles , who had Rites in their Religious Worship , which were dishonest . They worshiped 1 Cor . 10.20 . Devils , to whom they offered themselves for Slaves , and their Children for Sacrifices . They had a God of Turpitude Inter res indifferentes ponitur scortatio — quod passim agentibus indifferens haberetur , nec flagitium judicaretur adolescentem scortari , quin apud ipsas pars aliqua religionis & cultus numinum in prostitutione corporum poneretur . Calixt . in Act. 15.28 . [ Baal Peor ] and many of their Rites were such as are not to be named among Christians , [ v. Bonfrer . ad Exod . 32.6 . especially ad Numb . 25.3 . ] The men put on womens apparel , and the women such as used to be worn by men : and this was in honour of the Deities they took upon them to worship Grot . ad Deut. 22.5 . . This induced the Apostle to call so earnestly for all things that are honest and decent , among Believers , especially , at their Religious Assemblies , and in the performance of Gods Publick Worship Rom. 12.17 . Phil . 4.8 . 1 Cor . 7.35 . And that is the sum of his Discourse , 1 Cor . 11. Wherein saith Bullinger Ad 1 Cor . 11. in p. 131. b . , there is nothing else delivered , quam Publica quaedam honestas , ut decorem & modum in vestitu , totoque corporis habitu servemus , Liquet satis Apostolum agere de velatione solum cum versaretur in sacris ; & respici aliquid quod attinet ad foeminam respectu Dei potius quàm respectu mariti . Lightfoot . maxime in coetu ecclesiastico , in quem colligimur ut humiliemur , ut peccata nostra deploremus , ut verbum vitae & veritatis audiamus , utque puris precibus fide ac veritate ipsum numen demereamur : quibus rebus quam non conveniat luxus & superbia nemo est qui non videt . Summa huc spectat , ut decorum in Ritibus conservetur . P. Martyr ad 1 Cor . 11. in p. 1. The Apostles discourse , saith he , is of publick Honesty , that we should observe a Decorum in our Vests , and the whole disposition of the Body , and especially in Church Assemblies where we meet together , that we may be humbled , that we may bewail our sins , that we may hear the Word of Life , and by pure devotion in Faith and Verity , win the favour of God . And there is no man but sees that Pride , Luxury , and all Undecencies are very opposite to that effect . But

2. Decency implies more then common Honestè illud fit , quod cum pace & Disciplinâ fit . Ambros . in Ep. ad Cor . 1. ● . 14 . Honesty . The Rites we use in Gods Worship must be grave and solemn , suitable as well to the Majesty we adore , as to the Offices we perform in his Service .

1. David and Solomon his Son , have given us an instance as to the Place of Gods Worship . When his People were in the Briars God was well content to dwell in the Deut . 33.16 . Bush : But when they were setled in Peace and a flourishing prosperity , then a stately Temple was to be prepared for his Solemn and Publick Worship ; 1 Chron . 22.5 . 2 Chron . 2.5 , 9. The house which I build must be great , wonderful , and exceeding magnifical . And why ? For great is our God above all Gods . Hereupon it follows with great reason , Habet enim hoc humanus affectus , ut quae communia sunt minus revereatur , quam quae habent aliquam excellentiae discretionem ab aliis . Petr . à S. Joseph . Idea Theol . Moral . cap . 1. Resol . 3. in p. 37. God is greatly to be feared in the assembly of the Saints : and to be had in reverence of all them that are about him , Psal . 89.7 . Wherefore he urgeth , Give unto the Lord the glory due unto his name : worship the Lord in the beauty of holiness , Psal . 29.2 . And this occasions the Church to make that invitation in our entrance upon our Publick Service , See Rev. 4.9 , 10 , 11. O Come let us worship and fall down and kneel before the Lord our maker , Psal . 95.6 .

2. There should be some congruitie in the external Rites of our Worship , to testifie the inward reverence and affection we have for the God whom we serve ; and also a congruity and suitableness to the duties which we are to perform ; Sancta sanctè . a worthiness in all other solemn addresses , as well as in receiving the holy Sacrament of our Lords blessed Body and Bloud . 1 Cor . 11.29 . His condescention to be Incarnate hath not depretiated his Majesty , nor lessened his Greatness ; but heightned our obligation to a greater duty and observance . Upon these clearer Revelations which we have received , Mal . 1.11 . our Worship indeed should be more spiritual , but not at all the less solemn or celebrious . The Rites and Ceremonies with her external Worship , S. Augustin terms the vesture of the Church . And she should be clothed as becomes the Kings daughter , and the Spouse of Christ . Psal . 45. She may be all glorious within , and yet have her clothing of wrought Gold . Upon the coming of the Empire into the Church , there is promised such a glorious state and face of things , as is resembled to a new Heaven , and a new Earth ; and when the Kings of the Earth should bring their glory and honour into ●t , Rev. 21.2 . with the 24. it was also promised that the Church should be prepared as a Bride adorned for her husband . Hic ea cum novo cultu procedit , latè conspicna , Grot . ad loc . & fulgore suo hostibus aciem oculorum praestringens , saith Grotius , so conspicuous in her Worship and the beauty of holiness , that her splendor should dazle the eyes of her Adversaries . In short , when we approach Gods presence we must remember we are not in an earthly Court , but in a holy Temple . All our actions therefore , and our deportment should not be light , ludicrous , or histrionical , but grave , serious , and reverent ; not such as befits a Stage , but such as becomes the Altar . And care must be taken that the splendor of external Forms may not detain the mind , not eclipse and lessen that inward and spiritual Worship , which they are designed to promote and heighten .

3. These Rites must be significant ; if they be dumb , Instit . l. 4. c . 10. Sect . in p. 765. idle , and insignificant , they are not onely useless , but nugatory and ridicul●us . Certum est ceremonias omnes corruptas esse & noxias , nisi per eas homines ad Christum dirigantur , saith Calvin , It is certain that all Ceremonies are corrupt and hurtful , unless they direct men unto Christ . If they be not significant they cannot reach the end of their institution , which is Gods Glory , and the Churches edification . That they may make for Gods glory , they must not be against his Word ; for his Word is his Will , and what is done against his will is done to his dishonour . V. Rivet . in Decal . in p. 187.1 . These Rites therefore must in their use be inservient to the moral law , and be as helps in the nature of Objects to promote our spiritual duty .

It is therefore a great mistake , that because they are reckoned among things indifferent , therefore they are but like chips in Porridge . When we call them indifferent , we do not mean , that they are neither good nor bad in any sense : but that they are betwixt Commands , and Prohibitions : 't is no Sin to omit , nor bounden duty to perform or use them ; yet such things they are , as by a Prudent use , may be very profitable and of good advantage . These Rites and Ceremonies were invented , saith P. Martyr , In 1 Cor . 4. m . p. 56. 1. a. s. partly that we might transact Divine Matters with the greater Decency , partly that they might be signs , whereby we might manifest and profess the inward Piety of our Minds , Et aliquam eruditionem divinarum rerum per sensus acciperemus , and by our very Senses receive some kind of instruction in Divine Matters ; And that Learned Author saith further , That Ceremonies are the more laudable , In 1. Cor . 11. p. 150. 1. m . Si sint instar Concionum ; if they be like Sermons to put us in mind of our Duty . That Learned Protestant was far from condemning significant and Teaching Ceremonies ; for this was it that all Rites and Ceremonies in the Church should aim at . Why of old , did they rent their cloaths , but to shew their indignation ? Why did they put on sackcloath and ashes , but to express their humiliation , Bullinger ad Gal. 2. m . p. 32.2 . and their sorrow ? Why did James , Cephas , and John give Paul and Barnabas the right hand of fellowship , but to be a sign and evidence of their Concord ? Did not the Holy kiss , and the Feasts of Love among the Primitive Christians , put them in mind of that accord and charity , that ought to be betwixt them ? By a threefold dipping or sprinkling of the Baptized , they profest their Faith in the Blessed Trinity ; and by standing at their Prayers betwixt Easter and Whitsontide , they did assert the Article of the Resurrection . And why did St. Paul give order , that Men should be uncovered , and the Women cover'd in the place and at the time of God's Publick Worship ; but that the very Rite and Ceremony might proclaim the Modesty of the one , and the Reverence of the other ? So that if we look upon these Rites and Ceremonies , as the Wisdom of God and his Holy Church would have us , this is the end of their appointment and observation , To awaken the Senses , to whet the Memory , to fix the Understanding , to inflame the Affections , to encourage and exalt Devotion , and make it ( according to the occasion ) either more retir'd and severe , or more exultant and festival ; as St. Austin says of the Lord's Nativity , That upon the annual Revolution of it , Epist. 119. in Princ . it ought Festâ devotione significari ; to be celebrated with a Festival Devotion .

4. These Rites and Ceremonies must be prescrib'd ; some Rites and Ceremonies are suggested by Natural Religion , and that makes them so spontaneous and familiar , that we are apt , upon all occasions , to practice them , without any other Authority or Monitor , besides the light of Nature ; such are the lifting up of the hands and eyes to Heaven , when we stand in need of help or blessing . There is a sursum Corda imply'd in all these Natural and Arbitrary Gestures . But in other Matters , if every man should be left to do what is right in his own eyes , we should have no Publick worship Tolle Ordinem , miscebis caelum terra . Musc . ad 1 Cor . 14. ult . Vide . , no Solemn Assembly for it ; some would be for the Ninth , some for the Tenth , some for the Twelfth hour : Some for the Field , some for the Barn , some for the Tabernacle ; one would sit , another stand , another loll ; one would be Mute , and another vent himself in an unknown Tongue , or in a canting and unintelligible Language ; and in this tumult and distraction of Parties , we should become Barbarians to one another , and seem to worship a God of Confusion , and not of Peace and Order . To prevent which , all the parts of God's Worship are to be perform'd in a due and commodious Order and Method ; and to this effect there must be a standing Rule , a just Authority , and a due Appointment ; V. Lightfoot ad 1 Cor . 14.26 . The Order must first be duely made , and then carefully observed .

1. For this cause left I thee in Crete ( saith St. Tit . 1.5 . Calixtus ad locum . Paul to Titus ) that thou shouldst set in order the things that are wanting . The foundations were laid , and the men instructed in all the Articles , which concern'd the sum of Salvation ; what concern'd , the Government , the Order and Decorum of the Church , These things were yet wanting : and great care was to be taken lest these Cretians should forget the Truth they had been taught , or suffer themselves to be drawn from it by perverse and wicked Teachers ; Therefore to supply what was requisite to the Conservation , external Discipline , and Ornament of the Church of Crete , Titus was left there and impower'd by the Great Apostle .

Such Orders we find made among the Corinthians , 1 Cor . 7.11.14.16 . and among the Colossians , Col. 2.5 . And when such Orders were made , the Apostle was very strict to have them observed , 2 Thess. 3.11 , 14. Let all things be done decently , and according to order . 1 Cor . 14. ult . {αβγδ} . According to appointment . Hammond . He had scattered some Notions about Rites and Ceremonies in the former part of his Epistle ; but here he collects all into one short sum : He does establish an Order {αβγδ} ad totam ecclesiae tum Liturgiam tum disciplinam resero . Grynaeus ad Colos . to avoid Confusion and preserve a Decorum in God's publick Worship and Service ; and this , Mr. Calvin Ad locum . makes the Rule , Ad quam omnia quae ad externam politiam spectant , exigere Convenit ; which is to measure all things that belong to the outward Polity and administration of the Church .

The Power to Decree and make such Orders is lodged in the hands of such as are in Authority . The Bishops , Act. 20.28 . 1 Cor . 4.1 . Hebr . 13.7 , 17. Mar. 16.19 . c . 18.17 , 18. Act. 15.23 . 1 Cor . 7.17 . who are called Stewards and Rulers , who have the Keys of Christ's Kingdom intrusted to them , A power of Jurisdiction both Directive and Coercive . This power we find exercised by single persons , and persons Convened in Councils whose Authority is of greater extent and veneration . The rest will I set in order when I come , saith St. Paul , 1 Cor . 11. ult . from whence Grotius does very well infer , Grot . ad 1 Cor . 11. last . that the Apostles had Right and Authority to appoint such things as served for Good Order , the Liturgy of the Church , and the Ministery about Holy things . Haec est Origo Canonum , qui dicuntur Apostolici ; Here , saith he , is the Original of those Canons , which are called the Apostles , which tho' not ( all ) written , yet were brought into use by them . And we see St. Paul invested Titus with the like Power ; Tit . 1.5 . For this cause left I thee in Crete , that thou shouldst set in order the things that are wanting . This charge the Apostle gives , that no man might think Titus undertook any thing of his own head , or the desire of vain glory Crocius ad locum . Tit . 1.5 . ; but according to the mind , and at the command of the Apostle , saith Crocius .

But it may be objected , That the Apostles and Apostolick men were inspired of the Holy Ghost , and did act by Revelation Considers what Mr. Calvin writes on Act. 21.23 . He calls it , Stultam indulgentiam , vitio non carebat gelus ille : vix longo tempore Apostolis revulsa fuerit haec superstitio , These Expressions do not speak immediate inspiration in those Apostles and Governours . . To this I answer , If they had done all by immediate Inspiration , there had been no need of Ocular Inspection : But St. Paul did not only receive Information touching the state of particular Churches ; but he comes to see their temper , and observe their wants , and what will be most convenient for their present Condition , before he offers to establish Orders to regulate their practice ( 1 Cor . 11. the last ) The rest will I set in order when I come V. Dicson ad 1 Cor . 11.34 . . But if he had made Orders by Revelation , he might have done it at a distance . That the Apostles had Revelations is out of question . And that they took pains to search the Scriptures , and had been instructed in them by Christ himself , cannot be denied . Regner . a Mansvelt . Adversus Anonymum Theologo-Politicum . Cap. 14. in pr . 't is certain also , That after such instruction and search of Scriptures , as wise men , they knew how to use their Reason better than others of their quality . Hereupon when they Taught , ( being endued with more than a vulgar stock of Grace and Divine assistance ) they propounded , not only those Revelations which they had received ; but also whatever they had attain'd to under the Discipline of Christ , and by a continual search of Scripture , and the Prudent use of Reason . And so in a different respect , they may be call'd Prophets and Divine Doctors . V. Calvin ad 1 Cor . 14.6 . That Title was due to them as they had their Prophetical Revelations : This as they confirm'd their Doctrine after an infallible manner , both by a Divine assistance above the vulgar rate , and by holy Scripture , and their own Reason And thus did St. James , Act. 15.13 , to 20. .

But that St. Paul did not order all things by immediate Inspiration , is evident from his own Text , 1 Cor . 7.25 Ego dico , non dominus , i.e. ex authoritate mea ; non quod Dominus non consentiat ; sed quod authoritatem ejus de hac re in Scripturâ non invenio . Bruno . . And herein Mr. Calvin Calv . ad 1 Cor . 7.25 . ubi non habuit expressum Dei praeceptum , sibi tribuit decisionem . Aret . ad . 1 Cor . 7.10 . makes him an example of a faithful Teacher , Fidelis hîc veracem Significat , qui non tantum pio zelo agit quod agit , sed etiam Scientiâ praeditus est , & purè & fideliter doceat ; such a one as is a Man of Truth , who acts , not only out of a pious Zeal , but out of a pure and stedfast Knowledge . Neque enim in doctore sufficit bonus animus , nisi adsit prudentia & veri cognitio ; For a good meaning is not sufficient in a Teacher , unless he be endued with Wisdom and the knowledge of the Truth . It will be a very hard matter to prove that Titus ( who had Authority to make Orders in the Church ) did act by inspiration : Tit . 1.5 . The whole Epistle which St. Paul wrote to him ( being a kind of Ritual , or System of Canons for his direction in the management of his Episcopal Office ) speaks otherwise . And yet if we speak of a more general assistance of the Holy Ghost , I doubt not , but the Bishops and Prelates of the Church , when they weigh and establish their Decrees and Canons , according to the Rule of God's Word , have a fair Title to it , Prideaux Lect . 22. m . p. 356 , 357. from the Promise of our Saviour , Mat . 28.20 , Loe I am with you always to the end of the world .

This Power is essential to the Church , and inherent in the Governours thereof , who did exercise the same when there was never a Christian Magistrate in the world . 't is true God was pleased to supply the want of such Civil Administrations by a miraculous assistance We have Examples in Ananias and Elymas . Act. Chap. 5.5 . ; for such as were delivered up unto Satan by the Censures of the Church : He had Power grievously to afflict them , and many times did torment them bodily V. Hammond on 1 Cor . 5.5 . Notes e , f . How long this miraculous assistance lasted ; or whether it be in any measure in the Greek Church ( now under Persecution ) as some affirm Rycaut . , I shall not take upon me to determine .

But this I am sure of , Christ did not intend to leave his Church exposed , and like an Orphan ; for he has promised her , Thou shalt suck the breast of Kings ( Isa . 60.16 . ) that is , ( v. 10. ) Kings shall minister unto thee . And to the same purpose , ( Isa . 49.23 . ) Kings shall be thy nursing Fathers , and their Queens thy nursing Mothers ; which signifies ( saith Mr. Calvin ) their Ministery and obsequiousness to protect and succour the Church of God : Uncle observandum est , &c. Ad Isa . 60.16 . Ad Isa . 49.23 . Whence we may observe , saith he , That besides the common Profession of the Faith , there is required of Princes something more : because God gives them Power and Authority to Protect the Church , and to advance God's Glory . This indeed concerns all Men : Ibid . but for Kings , the greater their Power is , the more they are obliged to lay out themselves [ for the Interest of the Church ] and the more carefully to regard it . Unde Videmus , saith He , quàm alien sunt à regno Christi , &c. Idem ad cap . 60.10 . Hence we may see , how repugnant they are to the Kingdom of Christ , who would take away the Authority and Power of Kings [ in Church affairs ] that they may transfer it upon themselves .

But here we are to observe , that the Power of Kings in Ecclesiastical matters , is not Privative but Cumulative , not design'd , or intended by Almighty God , to infringe or weaken the Authority of the Church ; but to fortifie and assist it . To this purpose the Professors of Leyden tell us , Synopsis pur . Theol . Disput . 50. Thes . 40. it is the Duty of the Prince or Magistrate , to settle the Worship of God according to his Ordinance by the Ecclesiastical Ministery ; and when it is setled , to preserve it intire and pure , per judicia Ecclesiastica , and when corrupt or depraved , to reform it , by the advice and judgment of Ecclesiastical Officers , and as much as in him lyes , to prevent and suppress all Seducers and false Teachers , that would hinder the practice and progress of true Religion . August . contra Crescon . l. 3. cap . 51. In hoc enim reges sicut eis divinitùs praecipitur , Deo serviunt , in quantum reges sunt , si in suo regno bona jubeant , mala prohibeant : non solum quae pertinent ad humanam Societatem , verumetiam quae ad divinam Religionem : Herein Kings serve God according to his Command , when they enjoyn what is good , and forbid what is evil ; not only in things relating to Humane Society , but in Matters of Religion . And this is all the accompt needful to be given to that inquiry , what we mean by the Church , in this Article .

That the Church hath a Power to decree and settle Rites and Ceremonies to support her own Government and Administrations ; and to promote the publick and solemn Worship of God , may be proved irrefragably out of the premisses .

1. What things are needful or expedient to be decreed , appointed and settled in the Church to support her Government and Administrations , and to promote God's publick and solemn Worship , those things the Church hath a Power to appoint , decree , and settle ; otherwise Christ hath not been faithful in his House , is deficient in things expedient and necessary , and has not provided for the well-ordering of his Church and Kingdom .

But some Rites and Ceremonies are expedient and needful to be decreed and settled in the Church , to support her Government and Administrations , and to promote God's publick and solemn Worship . This has been proved already , by Reason and Authority in the former part of this Disquisition . I shall add but one or two Authorities more ; the first shall be Mr. Calvin's , who delivers himself fully , in the point ; Hoc primum habeamus , saith He , Calv . Instit . l. 4. c . 10. Sect . 27. Let us lay down this for a Rule , That if in every Society of Men we see some government necessary to preserve the common Peace and Concord : if in the performance of all Matters , some rite or other is in force , which it concerns the publick honesty , and humanity it self not to reject : that is more of especially to be observed in the Churches of God , which being best supported by the well-composed Constitution of all things [ therein administred ] when they are without Concord , they fall to nothing : wherefore if we regard the safety of the Church , we must take care of St. Paul's Injunction , that all things be done decently and according to order and appointment . But seeing there is such diversity in mens manners , so great variety in their Minds , such opposition in their Wits and Judgments : No Government can be firm and stedfast , unless it be establisht by certain Laws : Nec sine statà quadam formâ servari ritus quispiam potest ; Nor can any Rite be preserved , without some set Form . Huc ergo qua conducunt leges , tantum abest ut damnemus , ut his ablatis , dissolvi suis nervis Ecclesias , totasque deformari , ac dissipari contendamus ; Such Laws therefore and Decrees as tend to this effect , we are so far ( saith he ) from condemning , that if these be taken away , we may avouch that the Nerves and Sinews of the Churches are dissolved , and that they are all deform'd and shattered to pieces : Thus Mr. Calvin ; and we find it by sad experience ; whereupon Whitaker does acknowledge , Controvers . 3. Concil . quaest. 1. Habuit Ecclesia semper authoritatem leges ecclesiasticas condendi , & sanciendi , easque aliis imperandi , ac eos puniendi , qui non observarent : The Church had always a Power and Authority to make Ecclesiastical Laws , and to establish them , to injoyn them to others , and to punish such as would not observe them .

2. That Power which hath peculiar Officers assigned , and special Rules prescribed to direct the exercise of it in the Church , That Power is invested in the Church ; otherwise that assignation of Persons , and Prescription of Rules would be nugatory , trifling , and to no purpose .

But to direct the exercise of appointing and settling Rites and Ceremonies in the Church peculiar Officers are assigned , and special rules prescribed . Of the Officers assign'd to exercise this Power in the Church , we have said enough already ; and of the Rules prescribed , I shall add no more than what is said by one or two Protestant Writers , upon that Text , 1 Cor . 14.40 . Let all things be done decently and according to order ; Hinc colligere promptum est , saith Mr. Calvin , from hence we may gather , That those Ecclesiastical Laws which concern Discipline and Order are Pious , and not to be accounted humane Traditions ; because they are grounded upon this General Command , and have a clear approbation as out of the mouth of Christ himself . D. Dickson ad locum . My next Authority shall be out of David Dickson , a Scotchman and a Presbyterian ; He reckons it the seventh Precept touching Good Order ; Ut decorum observetur in personis ad publicum Conventum Ecclesiae accedentibus , & in rebus ad publicum cultum necessariis : ut omnia cum gravitate , & modestia , sine Superstitione , & sordibus peragantur ; & partes Cultus Divini inter se ita Ordinentur , & temporibus suis disponantur , ut Dei gloriae , & aedificationi Ecclesiae inserviant Maximè ; That a Decorum be observed of all Persons that come to the Assemblies of the Church , and in all things allyed to the Publick Worship : that all things be performed with Modesty and Gravity , without Superstition , and a Clownish sordidness ; and that all the parts of Divine Worship be so ordered among themselves , and so disposed to their proper times , that they may be inservient , as much as is possible to the Glory of God , and the Edification of the Church : This is an Apostolical Precept .

3. That Power which the Church exerted from the beginning , and has exercised in all after-Ages , That Power the Church is invested with ; ( if not , let them shew us some defeasance , or forfeiture of it . ) But a power to appoint and settle Rites and Ceremonies the Church did exert from the beginning , and has exercised in all after Ages . St. Paul exercised this Power in appointing ; Their Method and course of Prophesying , their weekly Collections for the Poor , that they speak not in an unknown tongue , unless they do interpret ; that the Women keep silence in the Church , that the Men be covered , and the Women uncovered in the time and place of Publick Worship . And 't is the affirmation of the most Learned and Judicious Sanderson , De legum Human Oblig . Prael . 7. p. 288. V. Zanchy in 4. Praecept . p. 695. 2. f . edit. Neostad . Palat . 1597. Posse de novo leges Condi , de Ritibus , de Rebus , & Personis Ecclesiasticis , omnibusque Sacri cultus externi Circumstantiis , ad Ordinem , honestatem , & aedificationem spectantibus , extra eas , quae sunt à Christo & ejus Apostolis traditae in Sacris literis ; adeo Manifesta res est & rationi Consentanea , ut perversi judicii , obstinatique animi suspitione aegre se liberaverit , qui siccus & sobrius id negaverit ; That new Laws may be made concerning Rites , Things , and Persons Ecclesiastical , and all the Circumstances of our external holy Worship concerning Order , Honesty , and Edification ; besides those delivered in holy Scripture by Christ and his Apostles , is a thing so manifest , and agreeable to reason , that he will very hardly free himself from the suspition of an obstinate mind and a perverse judgment , who shall soberly deny it .

And this Power is of necessity to be perpetually in the Church ; because such Rites and Ceremonies are not perpetual ; For they are of things in their own nature indifferent and alterable ; and there may be a just Cause ( if the Church thinks good ) to alter them ; and consequently there must be a constant Power in the Church to appoint , or alter them accordingly as occasion serves . And this is the judgment of the Learned Whitaker , De Script. Sacr . Controvers . 12. q . 6ta in statu quaestionis : m . pag . 384. Fatemur Apostolos in singulis Ecclesiis Ritus aliquos atque Consuetudines , ordinis & decori Causa , Sanxisse , non autem scripsisse : quia hi Ritus non erant perpetui futuri , sed liberi , qui pro Commodo & temporum ratione Mutari possent : we acknowledge , saith he , that the Apostles did in all Churches establish some Rites and Customs , for order and decency sake ; and yet did not commit them to Writing : Because these Rites were not to be perpetual , but free , and such as might be changed , in regard of the time and benefit of the Church . See Ad 1 Cor . 14. ult . Hemmigius .

4. That Society whose Custom and Practice in matter of Rites and Ceremonies ( not repugnant to God's Word ) is a Supersedeas to all objection , and ought not to be disputed , that Society hath a Power to appoint Rites and Ceremonies ; I say not repugnant to God's Word ; for Custom is not pleadable in God's Church without Right , or against God's Word ; for Consuetudo sine veritate est vestustas erroris ; Custom without Truth is but the dotage of Errour .

But the custom and practice of the Church in matter of Rites and Ceremonies ( not repugnant to God's Word ) is a Supersedeas to all objection , and ought not to be disputed . This is St. Paul's own Argument ( 1 Cor . 11.16 . ) in a Matter of Ceremonies , the Womans vail in the time and place of Publick Worship ; If any man seems to be contentious , we have no such custom , neither the Churches of God . Quae sententia , tam ad contentionem , quam ad velandi ritum referri potest , which Sentence may as well be referred to the contention , as to the Rite of Covering the head , Ad locum . saith Bullinger . Duabus securibus disputationes amputat , saith Grotius , He cuts off Disputes with two Hatchets , Apostolical Institution , Ad locum . and the Custom of the Churches . Quod per omnes Ecclesias receptum est , to call that in question which is received among all Churches , est {αβγδ} , is the part of such as are contentious . And as Bullinger very well observes , Hoc ultimo hujus negotii loco , Ibid . This being added in the last place , by the Apostle , to conclude the whole matter , Vehementèr potuit eorum pungere Mentes , qui non omninò praefract atque deploratae erant pertinatiae : " It might have nettled them exceedingly , who were not altogether stubborn , and despetately obstinate .

To conclude this Matter , Christ hath settled in his Church a Power to make Laws , and appoint Rites and Ceremonies , for the decent and orderly performance of all her Administrations ; and such as do otherwise than these Laws Command , with a contemptuous and disloyal mind , Mr. His Treatise of Conscience , and in his Commentary upon the Galatians , Chap. 2.3 , & . Perkins has declared them guilty before God , in sundry places of his Works . For that general Rule of the Apostle , Let all things be done decently and according to order , must be look'd upon with the same Reverence as if it dropt from the Lips of Christ himself , saith Mr. Calvin . This is the foundation upon which the whole Ecclesiastical Discipline is built , saith Hemmingius . Ad 1 Cor . 14. ult . And from hence it is confirm'd , that the Pious Constitutions of the Church are so far forth Divine , as they serve to Edification , by their decency and good order . Whereupon they bind us to Obedience , saith he , in that respect , Etiam jure Divino , even of Divine Right . When St. Austin therefore had received this advice from St. Aug. Epist. 118. in Princip . Ambrose , [ whatsoever Church thou comest into , observe the Customes of it , that thou may'st not be a Scandal to others , nor others to thy self , ] This saying of that holy Father St. Austin often thought on , and always embraced it as an Oracle from Heaven . Ibid . And concludes from thence there is no better Rule or Instruction for a discreet and sober Christian to follow , than to do as the Church does where e're he comes : Quod enim neque contra fidem , neque contra bonos Mores injungitur , indifferenter est habendum , & pro eorum inter quos vivitur Societate servandum est : For that which is injoyn'd , if it be neither against the Faith , nor against good Manners , it is to be esteem'd as a thing indifferent , and ought to be observed in regard of their Society , with whom we do converse . And so much for the Power of the Church to decree and injoyn Rites and Ceremonies .

As to the Superfaetation of this Article , That it is not found in the Authentick Articles of K. Edward the Sixth ; and so the Terms of Communion have been enlarged since the first times of the Reformation . To this I answer ,

1. That the Corinthians and the Cretians might have made the like objection , as well against St. Paul as against Titus ; because all things were not presently settled at the first plantation of the Gospel , 1 Cor . 11. last . Tit . 15. Much may be abolisht in an instant , but such as pretend to Reformation , and yet to nothing but pull down , they will never edifie the Church , but most certainly deform it . Rome we say , was not built in one day . The Apostle left something unsettled till a further consideration , 1 Cor . 11. last . And when he departed from Crete , he left Titus his Vicar , saith Crocius , V. Hierome & Joan . Crocium in Tit . 1.5 . to supply what the shortness of his stay would not allow him to and as St. Hierome observes , to super-correct what he could not then bring to perfection . Zanchy In 4m praeceptum . m . p. 696. 2. f . Edit. Neostad . Palat . 1597. observes very well , That it is the Duty of the Bishops to take care of the whole Church , and whatsoever may conduce to the welfare of it , whether it be in point of life and manners , in the Ministery of the Word and Sacraments , or in the Disc●pline of Pennance , or in the wants of the Poor , or in matters of Ceremonies ; and to give diligence , that whatsoever has been constituted in such matters , either by the Lord himself , or by his Apostles , or by the after-Church , may be observed . But if there be any thing that is not appointed , and yet may concern the edification of the Church : Let Laws be appointed concerning those things , that they may be confirmed in the Name of the whole Church , and by the Authority of Pious Princes , and be observed of all , [ respectively subject to their Jurisdiction . ]

2. I Answer , That according to the Common Prayer-Book in King Edward the Sixth's time , the Church injoyn'd the Priest at the Consecration of the Eucharist , to sign the Elements with the sign of the Cross ; and so if she did not declare her Power in her Articles , yet she declared it sufficiently in her Practice ; In ordering the Priest to make the sign of the Cross upon the Symbol , in the Patin and Chalice , she did exercise her Power in decreeing and practising that Rite ; which has since been taken away , ( tho' it has proved of very little consequence ) to avoid Scandal ; and consequently , the Terms of Communion have been somewhat contracted since those times , and not inlarged , as is pretended . However that Rule of St. Epist. 118. Austin will certainly hold , His enim causis , id est , aut propter fidem , aut propter Mores , vel emendari oportet quod perperam fiebat , vel institui quod non fiebat : For these Causes , that is , either for the Faith , or for Manners sake , that ought to be amended which was done amiss , or appointed to be done , which was not done at all .

But this is not all ; in this Section , They object also against the Doctrine in the Rubrick , That it is certain from the Word of God , That Children baptized and dying before the commission of actual Sin , are undoubtedly saved . The Scripture , the Protestant Churches , nor any sound Reason , have yet given them any tolerable satisfaction of the Truth of the Doctrine about the Opus Operatum of Sacraments . That Doctrine laid down in the Catechism , That Children do perform Faith and Repentance by their Sureties , is also ( saith he ) as great a stumbling to our Faith , and we cannot get over it . How the Adult should believe and repent for Minors , or Infants believe and repent by Proxy . Thus the Dissenters .

The Answer .

1. The silence of other Protestant Churches ( if they be all silent ) herein , is but a Negative Argument from Authority , and that 's of no validity . But we are sure the most Learned amongst Protestant Writers do favour this Article ; The Form of a Sacrament , they say , is the Sacramental Conjunction of the signs and the things signified , which Conjunction consists not only in the signification , and obsignation , but also in the exhibition of the things signified by the signs . So Wendelin ; Theol . Christ . l. 1. c . 20. Thes . 9. & 11. And he makes the effect and end of the Sacraments to be not only , The Confirmation of our Faith in Christ ; but also the Obsignation of his gracious Promise touching our Communion with him , and our participation of the benefits purchased by his death . And particularly among the effects of Baptism , Zanchy reckons these ,

Lib . 1. de Baptis . m . p. 404 , 405. 1. Our admission into Covenant with God .

2. Our ingraffing into his Church and the Communion of Saints , which are the Faithful .

3. The Remission of Sins , and the Imputation of Christ's Righteousness .

And Calvin upon those words [ 1 Cor . 7.14 . else were your children unclean ; but now are they holy ] Comments after this manner , This is a high point of Divinity : For it teacheth that the Children of the Faithful are segregated from others by a special Prerogative , and are accounted Saints in the Church . And to reconcile this with those other words of the same Apostle , Eph. 2.3 . We are all by nature children of wrath ; He saith thus , Aequalis est igitur in omnibus naturae conditio , The condition of nature is alike in all ; They are all obnoxious both to sin and death eternal . But this privilege which the Apostle attributes to the Children of Believers , that flows from the benefit of the Covenant , upon the intervention whereof , the malediction of Nature is blotted out : and they are consecrated to God by Grace , who are Prophane by Nature . From which Testimonies we shall draw an Argument presently , that Children baptized and dying before actual Sin , are undoubtedly saved . But first let us consult the holy Oracle .

The Scripture tells us , That Christ tasted death for every man , ( Hebr . 2.9 . ) for Children . ( vers . 14. ) And to what end did he do this ? to reconcile them , ( vers . 17. ) to sanctifie them , ( v. 11. ) to free them from the bondage of the Devil , ( v. 14 , 15. ) and to bring them unto glory . ( v. 10. ) Can Christ fail of his end without any Obstacle in the Subject ? Has he done enough to save a drunken Noah , an incestuous Lot , an idolatrous Manasses , and a perjur'd Peter ; and yet left a poor innocent Babe without a Remedy ?

't is our Saviour's comfortable assertion , with a gracious invitation thereupon ( Mat . 19.14 . ) Suffer little Children , and forbid them not , to come unto me : for of such is the Kingdom of Heaven . If these Dissenters be of a Cross-opinion , That of such is the Kingdom of Satan ; They should in modesty keep their faith to themselves , till they can find a better proof than the Post-poning of Esau , whose person notwithstanding Learned Men do think was saved . In the Discourses of our Saviour , little children are Candidates for Heaven , and set forth as a pattern to such as shall undoubtedly inherit it , ( Mat . 18.3 . ) and he tells his Disciples , ( v. 14. ) It is not the will of your Father which is in Heaven , that one of these little ones should perish ; which in all Reason must be understood of little Children literally , according to the first intention of the words .

But ( 2. ) Baptism is the Laver of Regeneration . ( Eph. 5. Tit . 3. ) Hereupon St. Peter makes his Exhortation to the People , Repent and be baptized every one of you , in the Name of Jesus Christ , for the remission of sins , and ye shall receive the gift of the Hoy Ghost . For the promise is unto you and to your children . ( Act. 2.38 , 39. ) Whence I argue thus , such as are admitted to the benefits of the Covenant , ( remission of sins , and the imputation of Christ's righteousness ) and do neither break the Conditions , nor put a bar to the virtue of it , They are undoubtedly saved : But Children baptized , and dying before actual Sin , are such . Pueri enim fidelium ideo servantur , quia in foedere Dei sunt & sancti , saith the Learned Zanchy . De Rel . Christ . Fides cap . 15. Sect . 15. & cap . 14. Sect . 2. The Children of the Faithful are therefore saved , because they are in the Covenant of God and holy . For ( as he hath it in another place ) what is acted ( at our Baptism ) outwardly , Symbolum ejus , is the sign or symbol of that which the Holy Ghost worketh in our Souls .

3. Children so dying , have no guilt upon them but Original ; if Christ has not saved them from that , He has not broke the Serpents head in them ; He has not blotted out he hand-writing that was against them , not taken it out of their way , V. Col: 2.13 , 14. nor nail'd it to his Cross for them ; then the Antidote is not so extensive and powerful as the Poison ; the Old Proverb stands still in force against them , ( Ezek . 18.3 , 14 , 2O . The Fathers have eaten sower grapes , &c. ) Christ iS an insufficient Mediator , and defective in his Institutions . For there is no other means appointed for their Salvation besides Baptism ; and if that be not effectual to them to that end ; then either Christ is defective in his Priestly Office , and has not made an expiation for their Sins ; or in his Prophetick Office , and has not revealed his Father's Will concerning the means of their Salvation ; or else he is defective in his Kingly Office , not a Compleat Law-giver , having not prescribed what is sufficient for their Salvation : All which ass ; ertions are absur'd , erroneous , and impious .

We are told , that touching the Opus operatum of the Sacraments , they have , as yet , received no tolerable Satisfaction ; and we need not wonder at this , if we consider how hard a matter it is to please them in any thing . Yet instances we have of this Opus operatum , as 't is wrought in the Body , and why may not these help us to apprehend what may be done in the Soul ? How was Naaman cleansed of his Leprosie ? He was commanded to wash seven times in Jordan : He did so , and his flesh came again as the flesh of a little child , and he was clean , 2. Kings 5.14 . This was ex opere operato ; and the means was appointed by the Prophet . Thus was the blind man restor'd to his fight ( Joh . 9.6 , 7. ) Thus were the ten Lepers cleansed . ( Luk . 17.14 . ) Thus was the Woman healed of her bloudy Issue , Mark 5.29 . Here was Opus operantis too . V. 34. Thy Faith hath made thee whole . and thus the Plagues of a whole multitude were healed : ( Luk . 6.19 . ) These by a means of their own choosing , the other by means of Christ's prescribing .

This opus operans & opus operatum , is a School distinction ; and tho' not found in his summs , 't is as old as the Prince of School-men . And the great excellency of that sort of Writers appears in their Distinctions , whereby many times they clear great difficulties in few words . This brevity makes them many times obscure ; and that obscurity oftentimes makes them liable to misconstruction ; and so it has happened in the Case before us . Sacramentum dicitur conferre gratiam ex opere operato , quia praeter exhibitionem signi forinsecùs adhibiti , non requiritur bonus motus interior in suscipiente . The Sacrament is said to confer Grace , ex opore operato , because besides the use of the outward sign there is required no inward good motion in the Receiver ; saith Biel , Lib . 4. Sent . dist . 1. q . 3. and Paludanus 8. L. 4. dist . 1. quaest. 1. to the like purpose , Non requiritur in Sacramentis novi Testamenti ut homo se disponat , sed dispositio efficitur ab ipso Sacramento ; & hoc est conferre Gratiam ex opere operato : In the Sacraments of the New Testament , it is not required that a man should dispose himself for them ; but the good disposition is wrought by the Sacrament ; and this is to confer Grace ex opere operato . This Doctrine is most absur'd and Scandalous ; because it makes all Pious Dis ; positions , all worthy Preparation for the Sacraments , needless . In opposition therefore to this Doctrine , the Reverend and Learned Davenant Deter . 23. in fine . has thus determined , Sacramenta non esse nuda signa , sed gratiae exhibitiva ; The Sacraments are not naked signs , but they do exhibit Grace ; yet so , that this Grace is not wrought in the Minds of men ex opere operato Sacramentorum , but through the Ordinance and Operation of God alone , who in the right use of Sacraments , does always perform , that which he hath promised .

There is another sort of School-men more Orthodox in their sense of this Distinction , and the Opus operatum of the Sacrament ; They say the Sacraments are a means to confer Grace upon such Receivers as are worthily prepared to receive them . Wherefore when they say , the Sacrament confers Grace ex opere operato , their meaning is not that it confers Grace as it is a kind of natural action , but as it has a Divine Institution , and an infallible promise to that effect , so saith Estius In 4. Sent . d . 1. Sect . 5. Col. 2. litera F. And because That Promise is conditional requiring a due preparation in the Adult , it follows , not from this Phrase rightly understood , that according to the opinion of Catholicks , the Sacraments are effectual without any good Motion in the Receiver .

18 dist . 2. ar . 1. p. 67. Col. 3. p. princ . ad resp . ad 5m in fine Artic . A Sacrament is Causa conditionalis , says , Argentina , a conditional cause ; and all the Power and causality of the Sacraments in respect of Divine Grace , is from Divine Institution , and from the Covenant , which God hath made with his Church . And De natura Causae conditionalis est , quod non observatâ Conditione ; 't is the nature of a conditional cause , that if the condition be not perform'd , the effect does not follow : but if the condition be perform'd , the effect follows infallibly .

In short then , They say Grace may be produced in the Soul two manner of ways , either ex opere operantis ; which is by the elicite and acceptable Devotion of the Church , and the work of the Ministery , or the meet and worthy disposition of him that receives the Sacrament . Labat Theol . Schol . tom . 6. pag . 70. & Petr . a S. Joseph Idea Theol . Sacram . p. 41. Or else it is produced ex opere operato , by virtue of the Sacrament it self , as of Christ's institution , and by the application of the external work , by the Power whereof ( according to God's Ordinance and Promise ) Grace is given . Now I suppose we my safely say , That Grace is confer'd by the Sacrament of Baptism both these ways .

1. As it is a part of God's Worship , in genere Orationis , under the Genus of Prayer , so it procures Grace , ex opere Operantis , Per modum impetrationis , by way of impetration .

2. As it is a Sacrament of Christ's Institution . So it confers Grace , ex opere operato , by way of Exhibition , conveying , through the divine Benediction and Compact , that Grace which it doth consign , and which Christ hath promised to his Church .

But here two Rules are very useful and necessary to be observed :

1. That in the operation of the Sacraments ( as in all other of God's Ordinances ) The excellency of the Power is of God and not of us . ( 2 Cor . 4.7 . ) and who can deny the effect when we have God's fiat for it ? when he said , Let there be light , there was light ; So it was at the Creation of the external light ; and so it is at the Creation of internal light , when God is pleased to put forth his Power to that effect . ( 2 Cor . 4.6 . ) And methinks , Those men should easily be satisfied about the opus operatum of the Sacrament , who are of opinion , that we are merely passive in the work of our Regeneration ; that it is wrought in nobis sine nobis , wrought in us , ( but ) without us , and that irresistibly .

The Second Rule is , There is Suffragium Ecclesiae , cujus personam Minister sustinet : & stipulatio bonae conscientiae . 1 Pet . 3.21 . That we must not Substitute the Opus operatum to supply the neglect , or want of Moral duty , and a worthy disposition in the Adult ; for in such , to make the Sacrament effectual , there must be no bar of a deadly Sin , ( as the Schoolmen call it ) but a fit and worthy disposition for the Sacrament . For tho' the Sacrament hath a power of it self , through Christ's institution and promise , to produce Grace , yet that it may actually , produce it , 't is necessary that the Receiver puts no Obstacles Petra S. Joseph ubi supra . , but if he be adult , i.e. ( of age ) that he dispose himself by some meet and fitting acts to receive it . By means of the Sacraments , saith Holden De Resolut . Fidel . l. 2. c . 4. Sect . 1. p. 302. , God confers his Grace upon such as being worthily prepared , are made partakers of them . And Franciscus à Victoria Sum . Sacram . p. 5. , semper & infallibilitèr , omnibus & singulis digne ea suscipientibus conferunt gratiam : The Sacraments do always and infallibly confer Grace upon all and every man , who worthily receives them .

The next Objection is against the Docrine of the Catechism ; That Children do perform Faith and Repentance ly their Sureties . This they say is so great a stumbling to their Faith , They cannot get over it . But we know full well that some of these Dissenters will scruple at little things , stumble at a straw , and yet so full of agility at other times , they can nimbly leap over a block , that very Block upon which they made their Soveraign a Sacrifice to their tender Consciences .

How the Adult should believe and repent for Minors ; or Infants believe and repent by Proxy , They cannot understand . And 't were well if this were the only thing wherein they could plead a want of understanding . But Peter Martyr In 1 Cor . 7. will tell them , Fides in liberis , qui suscipiuntur dùm parvuli sunt , non requiritur , vel ad id , ut Christiani sint , vel ad remissionem peccatorum ; Faith is not required in Children who are Baptized , while they are little ones , neither to obtain Remission of Sins , nor to make them Christians ; This is true of an actual Faith , and a personal disposition ; yet they have a Title to such a Faith as is of good advantage to them . To this purpose we have the Judgment of Mr. Perkins , and in him the opinion of the Ancient Church . 't is objected that Infants have no Faith , and consequently , That Baptism is unprofitable to them . To this objection he answers thus , some think they have Faith , On the Galat . c . 3. p. 263. as they have Regeneration , that is the inclination or seed of Faith . Others say , That the Faith of the Parents is also the Faith of their Children : Because the Parents by their Faith , receive the Promise of God , both for themselves and their Children : and thus to be born in the Church , of believing Parents , is instead of the Profession of Faith . To this second Opinion , ( saith that Pious and Learned man ) I rather incline , because it is the ancient and received Doctrine of the Church ; I wish our present Dissenters would be so Sober and well advised , as to follow his Example .

For receiving the Sacrament of Baptism , Faith and Repentance are said to be the qualifications in the Adult : To Infants they are supplied by the Faith and Piety of the Church in general ( as well as by their particular Sureties respectively ) ; and where there is an absolute necessity for it ( because God is not wanting in necessaries ) 't is piously credible , that the supply is made by the High Priest of our Profession Hebr . 2.14 . with Rom. 5.12 , 15. Sicut Adamus fuit porta & fons peccati & mortis , ita Christus justitiae & vitae . — Gratia Christi potentior est ad salvandum , quam Offensa Adami ad perdendum , &c , David Dickson . ad Rom. 5.12 . & 15. Vide Calixtum , &c. ; and sure these Dissenters will allow him to be a good Proxy for them .

Have they forgotten that Levi paid Tythes in the loins of Abraham ? was not that as great a matter as this they stumble at ? Let them tell us how the Adult do transgress and Sin for Minors ; and how Infants do transgress and Sin by Proxy ; and we shall be able presently to remove their scruple . If the Adult themselves may receive advantage by the faith of others , V. Exod . 32.11 , 14. & Numb . 16.48 . as undoubtedly they may ( Mat . 9.2 . ) how much more Infants , who are neither capable of Sin , nor of Grace , but upon the account of their Relations under guilt , or under Covenant . ( 1 Cor . 7.14 . ) But we must look upon that person as a cruel Step Father , who gives his Child nothing but a Stone , when he wants Bread , and instead of Fish a deadly Serpent .

Dissenters Second Section .

THey Plead , that they are not satisfied in the use of any Mystical Ceremonies in Gods Worship ; and particularly they judge the use of the Cross in Baptism to be sinful . A Sacrament of Divine Institution , according to the definition of the Church , in her Catechism , is an outward and visible sign of an inward and spiritual Grace given unto us , ordained by Christ himself , as a means whereby we receive the same , and a pledge to assure us thereof . Where we have ,

1. The Matter of a Sacrament , An outward and visible sign of an inward and spiritual Grace .

2. The Author of a Divine Sacrament , Christ himself . 3. The End of it : to be a means to convey the thing signified , and a pledge to assure us of it . Hence ( they say ) it 's evident , that it 's simply impossibe that any Church should institute a Divine Sacrament ; because they cannot give it a Causality to those Graces it is instituted to signifie : Nevertheless it 's possible for Men to institute Humane Sacraments ; which shall have the Matter of a Sacrament , that is an outward and visible sign of an inward spiritual Grace ; and they may pretend to ascribe an effect to it also , to excite , to stir up or increase Grace and Devotion : And yet because it wants the right efficient Cause , it 's no lawful They should have said , no Divine Sacrament . Sacrament , though it be an Humane Sacrament .

Such an institution ( say they ) is the sign of the Cross ; An outward visible sign of an inward spiritual Grace , Ordained by Men , as a means to effect whatever Man can work by his Ordinance . Here is the matter without Divine Signature , which is the thing they condemn it for .

Answer .

Here we see they profess themselves unsatisfied ; and indeed it 's a very hard task to satisfie such as study more to contend and make themselves scrupulous , then to be quiet and to do their own Business . They are unsatisfied , that the Rites and Ceremonies of the Church are not Divine Sacraments ; which the never did pretend a Power to institute . They are unsatisfied at the use of Mystical Ceremonies in God's Worship : But so was not St. Paul . The Wife is subject to the Husband , saith He , Ergo gerat insigne subjectionis , let her therefore wear her veil , the badge of her subjection , saith Mr. Calvin . And he speaks of an external Rite in sacred Assemblies ; and we are taught that this is to be observed in such Rites , that they be suitable to admonish us of our Duty , ut Ceremaniae sint instar Concionum ; that Ceremomonies may be like Sermons , which is then done when we have an account of their Mystical meaning , saith Pet . Martyr . In 1 Cor . 11. p. 150. 1. m .

But the great scandal they pretend to take , is at the sign of the Cross in Baptism . But God forbid , saith the great Apostle , that I should glory save in the Cross of our Lord Jesus Christ ; And I cannot persuade my self , that he who worthily glories in the Meritorious Cause of his Redemption , will abhor the sign of it as sinful , or be offended at it .

If we inquire after the Antiquity of this Badge , we shall find it in the Banner of our Militia from the time of the first Christian Emperor Church Story tells us , That when Constantine had gathered an Army in France and Britain to repress the Tyrant Maxentius , He was afraid of his Charms , wherewith he was supposed to have vanquished Severus ( whom Gal. Maximinus had sent against him formerly . ) And as he stood in doubt what to do , He cast his Eyes often up to Heaven ; and saw a brightness therein , about Sun-set , in the likeness of a Cross , with certain Stars of equal bigness , which afforded this Symbol ( like an Inscription in Latin Letters ) In Hoc Vince , that is , In this shalt thou overcome . After this Vision , His Banner was made in the similitude of a Cross , and carried before him in his Wars ; the Tyrant Maxentius was Conquered and Drowned . And to ascend higher , some think this was the Cognizance of Christians from the first Plantation of the Gospel , being mention'd by the most ancient Writers of the Church . Zanchy De Redempt . p. 447. 1. fin. Naostad . Palat . 1597. concludes from the Practice in Justin's time , that the mingling Water with Wine in the Eucharist , came from Christ and his Apostles . The sign of the Cross is a Ceremony of as long a standing ; wherefore the use of it , upon all occasions , in all times , over all parts of the Church , is to be ascribed to the Apostles ; as a very Reverend and Learned Man observeth Epilog . l. 3. p. 342. And St. Austin , has given us a Rule that does assure it , Quod Universa tenet ecclesia , nec à Conciliis institutum , sed semper retentum est , non nisi authoritate Apostolicâ traditum rectissimè creditur . That which is held , ( or practised ) by the Universal Church , and was never appointed by any Council , but always held and maintain'd , is most justly believed to have been delivered ( at first ) by Apostolical Authority . For such an Universal Effect must have a Cause equally Universal . The Apostle tells the Ephesians of their being seal'd to the day of Redemption , Eph. 4. 30. Whether the Church took occasion from those words , to appoint that Ceremony to be used in Baptizing , I am not able to determine : But the Prophet Ezekiel tells us of a man with an Ink-horn by his side , who was commanded to set a Mark upon the foreheads of such as did sigh and cry for the Abominations , that were done in Jerusalem . ( Ezek . 9.4 . ) Now says Deodati ( that Learned Minister of Geneva ) because the word Mark in Hebrew is Thau , and that the same word is the Name of the letter T. which letter in ancient Hebrew Characters , is made in the figure of a Cross ; hence some Ancients ( saith he ) have believed , That this Mark was a sign of the Cross , which figured Christ's Blood , the only Mark of Salvation to Believers . If any Credit be to be given to this suggestion , the sign of the Cross upon the forehead has been of longer use than is imagined . 't is true , that Learned Professor says , there is no certainty in it ; but he does not say 't was superstitious to be done , or sinful to believe it . Some Mark there was , and 't was of some importance ; and so is this Ceremony now in question .

We read ( Jos . 22. ) That the Children of a Reuben , Gad and Mannasseh , built a great Alter upon the Borders of Jordan ( for which they had no Divine Warrant , nor did they pretend to it . ) Hereupon the Congregation of Israel took offence , and leavyed War against them . But before they entred into any act of Hostility , they thought it reasonable to expostulate , & debate the matter fairly with them ; which they managed in these words : [ What trespass is this , which ye have committed against the God of Israel , to turn away from following the Lord , in that you have builded you an Altar , that ye might rebel this day against the Lord ? To this heavy charge those Tribes return'd this Calm and sober Answer . The Lord God of Gods , He knoweth , and Israel , He shall know , if it be in Rebellion , or in Transgression against the Lord , that we have built us an Altar to turn from following the Lord , if to offer Sacrifice thereon , save us not this day ; ( and ) let the Lord Himself require it : And if we have not done it rather , for fear your Children should say unto our Children , in time to come , Jordan is the border that divides between us and you ; ye have no part in the Lord ; no right or title to the benefits of his holy Altar ; Therefore we built this Altar , not for burnt offering , nor for Sacrifice , but to be a Witness between us and you , and our generations after us , that we have an interest in the Lord as well as you , a right to approach his Altar , to perform our Service at it , and receive the benefits thereof . And they called the Altar ( Ed , ) a Witness ; for it shall be a witness between us , that the Lord is our God as well as yours . By this Story , we see , that Altar was erected as a Monument , not for a Remedy of what was , but for a Caution against what might be hereafter . And to apply this Matter of Fact to our present purpose , was not the Cross the Altar upon which our Blessed Lord offer'd Sanguinem Crucis eum vocat , eò quòd in illiûs arâ essusus est . Grynaeus ad Colo . p. 81. up Himself to God , as a Sacrifice of a sweet smelling savour , to expiate our Sins , and make an attonement for the World . Now we know very well , there are a Generation of Men that say of us ( and will say 't of our Children after us ) that we are Out-casts to the Common-wealth of Israel , Schismaticks and Separate from the Body of Christ , and the Communion of the Catholick Church ; that we are Enemies to the Cross of Christ , and have no interest in his Ordinances , or right to the benefits of his Death and Passion . In answer to which objection or Cavil , we can alleadge , that we have the Copy , the Representation of that Altar ( upon which our B. Saviour suffered that shameful , that painful , that accursed Death for us ) the sign of the Cross was made upon our Foreheads ( when we were dedicated to him at our Baptism ) : not that we are drawn from our duty and allegeance to God by it , or expect any supernatural Grace or Virtue from it , or intend to pay any manner of devotion to it : but to assert our own priviledge , and relation to our Crucify'd Jesus , to be a Symbolical Protestation of our faith and affiance in him , a Memorial of the solemn Profession we have made to own and serve him . This is our Ed , our Witness to this purpose ; And , as far as I am able to discern , no less commendable in our practice , than that was in those Tribes .

But these Dissenters tell us , 't is impossible that any Church should institute a Divine Sacrament ; and they have good Authority to back them , no less than the Suffrage of Trent Sess. 7. Can . 1. De Sacram . to bear them out in this assertion ; which has denounced Anathema to all that shall say otherwise : Si quis dixerit , Sacramenta novae legis non fuisse omnia à Jesu Christo , Domino nostro instituta , Anathema si● : If any one shall say , That All the Sacraments of the Gospel ( which they call the new Law ) were not instituted by Jesus Christ our Lord ; let him be accursed .

But ( they say ) 't is possible Men may institute Humane Sacraments , An outward and visible sign of an inward and spiritual Grace ; and they may ascribe an effect to it also , to excite and increase Devotion ; and yet because Christ is not the Author of it , ( they say ) it is no lawful , ( which is but a begging of the question , for they should only say , it is no Divine ) Sacrament : tho' it be a Humane Sacrament . Such an Institution ( they say ) is the sign of the Cross ; The Matter of a Sacrament , without Divine Signature ; which is the thing they condemn it for .

Now the question is , whether this Condemnation be just , or no ? The other day , as I remember , I saw a Pack of Cards , which according to this account may very well be call'd a Pack of Sacraments ; for each Card had the matter of a Sacrament , that is an outward and visible sign , of some inward and spiritual Grace , in the Martyr Sir Edm. Godfrey . ( whose barbarous Murder they were design'd to represent ) ; and sure the Ingenious Contrivers of those Cards , intended some effect from them , to excite , to stir up , to increase Grace and Devotion by the sight of them , viz. an utter abhorrence of Treason , and all Popish Principles which lead to it ; And must this poor Pack of Cards be condemned to the Flames for the ingenuity of the Author ? I am so far from being the Executioner of such a Sentence , that I wish such another Pack to represent the horrid Mischiefs of Schism and Sedition , to teach our Children for the time to come , to have the Practice , and Doctrines , which lead to it , in utter detestation .

That such mystical Ceremonies , or symbolical Representations are not sinful , I am fully convinced ; because they are good for the use of edifying . For whatsoever is apt to inform me , and put me in mind of my Duty , and to excite me to perform it , That is certainly for my Edification ; because to inform , to admonish and excite , is to edifie 1 Cor . 8.10 . . And that some Mystical Ceremonies are of this Nature , is too notorious to be denyed . Est homini Connaturale , ut per sensibilia ad Cognitionem intelligibilium deveniat , Bon Joan . Comp . 3. Part . c . 6. p. 349. 2. says a Person well verst in the Prince of Schoolmen . T is Connatural to Man by the help of sensible things , to arrive at the knowledge of such things as are intelligible .

This I learn from all the Prophets , Amos has his Basket of Summer fruit , ( Amos 8.2 . ) Jeremy , his Seething-Pot , and the Rod of an Almond Tree , ( Jer . 1.11 , 13. ) Ezekiel has his Roll , his Seige , his Chain , his Fire , his Wheel , and his Razor ; All these Representations in Vision , for the Service of God's People , and the interest of Religion . And the great Prophecy concerning the state of the Christian Church is displayed in Mystical and Symbolical Representations . Shall I quarrel with the Book of the Apocalypse , and the seven Golden Candlesticks , because they are full of Mystical Ceremonies , and some men may erroneously fancy , they put them in mind of seven Sacraments ? I will not .

But to see how far the force of prejudice and a superstitious conceit will carry these men ! By their invention Daniel's Chamberwindow is made a Sacrament . The opening of it towards Jerusalem was the outward and visible sign ; The inward and spiritual Grace was his faith and affiance in God , with his Zeal for God's Holy Temple and Worship . Yea , so unreasonable and extravagant is this their Act of Condemnation , it will reach all the most Pious accomplishments of Holy Men ; the Practice of Piety , the Whole Duty of Man , the Saints everlasting Rest , the Institutions of Mr. Calvin ; I confess , I cannot say so of those many Books which these Dissenters have written and sent abroad , to shake the People , and unhinge the Government , to foment Faction , and disturb the Peace of Church and State . I cannot say it of such ( that they are outward and visible signs of an inward and spiritual Grace ) : but of every Pious and Learned Book , I say , it will fall under this their rash and unadvised Condemnation : It is a Humane Sacrament ; that is , it has the matter of a Sacrament , which is an outward and visible sign of an inward and spiritual Grace ; and the Author ( whoever he be ) will hope for some good effect from it , ( else he is ill advised to make it Publick ) , to excite , to stir up , to increase Grace and Devotion by it , and whatever Man can work by his Discourse , and Ordinance ; and yet ( according to these Dissenters Notion and Logick ) because it wants the efficient Cause to make it a Divine Sacrament , it must be unlawful , it must be sinful ; for 't is upon this accompt , they do ( here ) judge the sign of the Cross in Baptism , to be so , and so condemn it .

What he means by a Divine Signature , is a matter of some question : if some institution or promise to annex Grace to it , we understand it not ; But if he understands by Signature , some impression , that discovers something of God's Attributes , we say with the great Apostle , 1 Cor . 1.18 . with 24. That the Preaching of the Cross sets forth the Power of God , and the Wisdom of God . There is this Divine Signature upon all Creatures : For the invisible things of God from the Creation of the world are clearly seen , being understood by the things that are made , ( Rom. 1.20 . ) The Heavens declare the glory of God ; ( Psal . 19. ) And every Rational Creature should Echo to that Declaration , and say , When I consider thy Heavens — Lord what is Man .

For a Sacrament properly so called , that is a Divine Sacrament ( in the sense of the Church ) , That is a thing of another Constitution . For ,

1. It must have Christ for its Author ; all Ordinances of Divine Worship design'd to exhibit , to seal and convey supernatural Grace are of his Institution ; because Eorum tantum est signum instituere , qui jus habent promittendi signatum , & potentiam applicandi ; He only has power to appoint the sign who has right to promise , and power to apply the thing signified . In this we are agreed .

2. As we are agreed in the Author , so in the Matter of a Sacrament ; Sacramentum est sacrae rei signum , saith St. Austin . A Sacrament is the sign of a thing Sacred ; yet not every such sign ( for then we should multiply Sacraments beyond reason ) but such a Sacred thing as sanctifies the Receiver ; Sacramentum propriè est signum rei sacrae in quantum est sanctificans ; Properly a Sacrament is the sign of a thing Sacred , inasmuch as it is ordain'd to Sanctifie .

3. We are agreed in the effect and end ; that God by the Mediation of his Sacraments , gives his Grace to such as are worthily prepared for them , and made partakers of them .

4. We are , I hope , agreed too , as to the Constituents of a Sacrament . To the making of a Sacrament , the word is required , the word of Consecration , the operative word , ( Sermo operatorius , as St. Ambrose calls it , ) Accedit verbum ad elementum & fit Sacramentum ; the word apply'd to the Element does make a Sacrament , saith St. Austin . We acknowledge , saith Zanchy , that a Sacrament is a visible sign : But of what ? of an invisible Grace . But whence has it this ( habitude ) to be a sign of such a thing ? De Relig . Christ . Fides . p. 253. f . from the word of Christ's institution , saith Zanchy .

From hence 't is evident , that the sign of the Cross is far from the Nature of a Sacrament in the proper Notion of the Church . For ,

1. It has no office of Consecration to hallow it , no word of Prayer or Benediction bestow'd upon it .

2. It has not Christ for its Author ; we do not find , we do not say He gave it institution to that effect .

3. It has no internal sanctifying Grace for its Matter . And from hence it will undeniably follow ,

4. That it does not confer , convey , or exhibit Grace , as the end of its appointment .

It is the Resolution of Fran . Hallier Defens . Eccles . Hierarch . c . 2. Sect . 3. Pag . 85. ( a sober and learned Sorbonist ) Nullum signum practicum gratiae habitualis , ex opere operato eam Conferens , instituere potuit Ecclesia : The Church cannot institute any practical sign of habitual Grace , that can confer , that Grace , ex opere operato ; because it is in the Power of God alone to confer habitual Grace upon us : Nor can the Church of God appoint any sign to confer supernatural helps and motions of Grace , ex opere operato ; because Actual Grace is no less supernatural than habitual , and God is equally the Author and Dispensor of them both . And secondly , saith He , we cannot understand how any spiritual or supernatural effect should follow upon the putting of any sign , unless we have some Covenant or Divine Promise to warrant us , that such essect is annext to such a sign : but ( saith he ) we have no Testimony either of Scriptures , or Councils , or Fathers , to assure us of any such Promise .

And for the sign of the Cross in Baptism ( wherein we are now particularly concern'd ) it has no peculiar reference to God , or the sacred Rite of Baptism : but to the Congregation into which we receive the baptized , and to the duty as to the end , unto which he is consigned ; that he should not be ashamed to confess , &c. This therefore is appointed to assert our Privilege , and the duty incumbent upon that account . So that in the use of this Ceremony , there is no Divine Authority presumed , no Consecration perform'd , no Promise pretended , no Grace expected among us . We cannot therefore be supposed to use it as a Suppletory Sacrament ; Nor ( tho' of very great Antiquity ) was it ever design'd to add any the least Melioration , Virtue , or Efficacy , to our Holy Baptism : but used as a Collateral Appendage and Contesseration of our solemn Engagement : to notifie our Relation to a Crucified Redeemer : to assert our interest in the Merits of his Death and Passion : to put us in mind of our Christian Profession , and to excite us unto our Duty . After this account , if the Offence of the Cross be not yet ceased , I shall add these further Considerations for the Reader's satisfaction .

1. These Dissenters make use of these words , Humane Sacraments , Symbolical Rites , Mystical Ceremonies , out of design to make a noise , to amuse and affright the scrupulous and common Reader . The word Sacrament is of a very large signification ; An Oath is call'd a Sacrament ; so is the Creed by St. Austin So is the Paschal Feast . Epist 119. , and the whole Christian Doctrine by Tertullian ; In the vulgar Latin , Marriage , is a Sacrament , Eph. 5.32 . so is the Incarnation of Christ ( 1 Tim . 3.16 . ) Nebuchadnezzar's Dream . ( Dan . 2.18 , 30 , 47. ) The seven Stars and Candlesticks ( Revel . 1.20 . ) The use of that word therefore ( whatever these Dissenters make of it ) is no matter of offence or objection in this case .

2. We may make a sanctified use of all Creatures , of all Works of Art , and of all emergent Accidents : This cannot in Reason be denyed ; for by this holy usage of them , we turn them into a Ladder ; and by them our minds ascend up to God . And such outward and visible signs have an aptitude to that effect . Signum est quod praeter speciem , quam ingerit sensibus , facit aliquid aliud in Cognitionem ( alias Cogitationem ) venire , saith St. Austin . A sign is that which brings something else into our thoughts and knowledge , V. Labat de Sacram . p. 5. & 6. besides that which it offers to our senses . And such signs , whether they be Natural or Arbitrary , if the things suggested by them or collected from them , be spiritual and heavenly , it makes no matter of consequence , whether they be called Mystical Ceremonies , Symbolical Rites , or Humane Sacraments ; For they are really nothing else but outward and visible things applied to a spiritual and heavenly use .

That such signs , or Humane Sacraments or Mystical Ceremonies ( call them what you will ) are , not only lawful , but laudable and of good use , is easie to evince . What if the sight of a Dial , puts me in mind , that my life is as a shaddow that departeth ? and if I make the like reflection upon the striking of the Clock ; and thereupon break out into this Ejaculation : [ So teach us to number our days , that we may apply our hearts unto Wisdom ] What sober Christian could blame me for it ? He was not an ill Man , who took occasion from the Feast at which he was entertain'd , to cry out , Blessed is he that shall eat bread in the Kingdom of God ; And our Saviour took occasion from thence to discourse of his great Gospel Supper . There may be much Divinity , and much Moral Duty , taught by Hieroglyphicks ; and Natural Religion taught the Ninevites to put on Sackcloath , to publish their sorrow and humiliation , Jonah 3.5 . to the 10th .

We have need enough of such helps ; and God himself directs us to the use of them . Go to the Ant , V. Lyserus Fornax Babilonica , p. 170 , &c. to learn Industry : and consider the Lillies of the Field , to avoid anxiety . And he teaches us to make this spiritual improvement , not only of the works of Nature ; but of Art also , and of emergent Accidents . He commanded that the Censers of Corah and his Accomplices , ( tho' abused to Superstition and Sacriledge ; yet should still be continued in use about the Worship of God ) that they should be made a Covering for the Altar , to be a Memorial , to prevent all Sacrilegious Usurpations of the Priests Office ( Numb . 16.40 . ) Hereupon Mr. Calvin observes ( as he had done before of God's Mercies and wonderful works , so now of his Judgments ) Statim excidere ac deleri ex cordibus hominum , nisi adminiculis quibusdam exerceantur in eorum Meditatione ; that they do soon slip out of the memory , and are soon blotted out of the hearts of Men , unless they have some helps for their exercise , in the Meditation of them . And ( he says ) This happens not only through their ignorance , but through their neglect ; we should therefore be more attentive to such helps of Memory as may keep us to our Duty . Another instance we have to the same purpose ( Numb . 57.10 . ) And the Lord said unto Moses , bring Aarons Rod again before the Testimony , to be kept , for a token against the Rebels ; and thou shalt quite take away their murmerings from me , that they die not ; Upon which words , the same Mr. Calvin takes notice , That men are forgetful and sluggish in considering the great Works of God , and many times they do wickedly Drown and Bury the Memory of them ; and therefore not without an Exprobation , God Commands that Rod to be safely kept as a sign of their Contumacy and Rebellion .

And it will not be amiss to take notice , that these Instances as well as that of the Altar erected by those Tribes , are in reference to Religion and God's Worship . All Rites and Ceremonies appointed in the Church , and about God's Worship , must be designed for Order , Decency and Edification ; Ut Retinacula sint & incitamenta Pietatis , that they may be stays , helps , and incentives unto Piety , says a Learned Lutheran Meisnet . . Such as are idle , insignificant , and unprofitable would be nugatory and ridiculous . But we must always remember , that whatever the Church appoints , she does not pretend to add to Divine Institutions ; but to assist our Infirmities in the use of them . It is not in her power to meliorate an Ordinance of God's appointment ; but to adorn the Solemnity to imprint our duty and heighten our affections to it . God's Sacraments cannot be made better in their own Nature : But the Faith , the Devotion and Piety of the Receivers and Worshippers may be more or less intense and vigorous , according to the impressions made upon their Faculties : And he that is not sensible of the force of words and visible signs to this effect , is too stupid and bruitish to write himself a Man .

There is scarce any Object but may be helpful to our devotion , and serve us to some spiritual and heavenly end and purpose ; and when there is none offer'd , we should study and make occasions to be heavenly minded . 't is a good Observation of Mr. Arrowsmith , in a Sermon before the House of Commons , ( on Revel . Jan. 27. 1646. 12.1 , 2. ) That besides the Natural , there is a spiritual use to be made of all the Creatures , ( and I will add , of all the works of Art , and of all occasional emergencies , ) Man's Soul ( says he ) is an Alembeck , in which , when the Creatures are laid like so many herbs , if there be any fire of Devotion within , many sweet Meditations may be distilled . Natural hearts are apt to make a sensual use of Divine things : but Spiritual hearts have an Art of making Divine uses even of Natural things , which ( says he ) we should all do well to learn . And may we not set up our Furnace in God's House ? May we not extract such Spirits and Essences in Matters of Religion , and Divine Worship ? Should we endeavour to be devout and heavenly-minded at all times , and shall we be prophane in God's House ? when we are about his Worship and Service shall we be prophane then , for fear we should be accounted Superstitious ? God forbid . Let us always bear in mind the Apostles Rule , and let our Practice make it ours ; Do all to the Glory of God .

To help the truely weak and conscientious over that , which these Dissenters have made so great a stumbling block , I mean the sign of the Cross ; I shall conclude this Section with a Meditation of that Polite and Learned Prelate ( Bishop Hall . ) His Subject is a Red Cross upon a Door , and his Devotions run out thus , [ Oh sign , fearfully significant ; this Sickness is a Cross indeed , and that a bloody one ; both the form and the colour import Death ; The Israelites doors , whose Lintels were besprinkled with blood , were passed over by the destroying Angel ; here the destroying Angel hath smitten , and left this mark of his deadly blow ; we are wont to fight cheerfully under this Ensign abroad , and be victorious ; why should we tremble at it at home ? Oh God , there thou fightest for us , Here against us ; under that we have fought for thee , but under this ( because our sins have fought against thee ) we are fought against by thy Judgments . Yet Lord , it is thy Cross , tho' an heavy one ; It is ours by Merit , thine by Imposition ; O Lord , sanctifie thine affliction , and remove thy vengeance .

Certainly there 's more Devotion and Piety in such Godly Meditations upon the Cross , then in quarrelling at the Innocent use of it ; And I am sure 't is no Superstition to use any thing for a help to heavenly Meditation ; but only then when I treat it with affections and a regard , above the true value of it ; and court it with Adoration . To conclude this Subject . If I be low of Stature , ( as Zacheus was ) and shall meet with any Tree , that lifts me up to a Salutary apprehension of my Saviour , I will neither make it my Idol by a Religious veneration , nor will I superstitiously reject it , upon a vain or pretended fear of becoming an Idolater at the sight of it . See more of this Subject , Sect . 8. at the end .

Dissenters Third Section .

THey Plead , That since Communion with the Church is suspended and denyed , but upon such Terms as take away Christian Liberty in part , and by Consequence leaves all the rest at Mercy ; They dare not accept of Communion upon those Terms . There are some things , which God has , in the general , left free and indifferent , to do or not do ; yet at some times , and in some Cases , it may be my great sin , if I should do some of them ; as when it would wound the Conscience , and destroy the Soul of a weak Christian : If now I shall ingage my self to the Church , that I will never omit such an Indifferent thing ; and the Soul of that weak Christian should call to me to omit it , I have tyed my hands by ingagement , I cannot help him , tho' it would save His or a Thousand Souls out of Hell ; because I have given away my freedom to the Church .

The Answer .

Tho' the Church does restrain our Liberty in part , yet the whole is not in danger ; because she does declare , That where there is no Sin in the imposition , of things Indifferent ( as to the nature of the things ) yet Authority may be excessive , as to the multiplicity and number of them . If the Governours of the Church , as the Pharisees of old , should lay heavy burdens upon other mens shoulders , and not so much as touch them with one of their own Fingers , there might be some colour for this Objection : But we know , They are the first , the most eminent and punctual , in the practice of what is injoyn'd ; and to think they will ever incumber and overload themselves with Ceremonies , is irrational . And God be thanked , we have a Prelacy so Moderate , so Discreet and Learned , there 's no ground to fear it . This Author was convinced of this ; and therefore he sets up his Consequence for a Bug-bear ; and so perhaps when the sky falls we may have a quarry for his jealousie .

The mean while we acknowledge that Christ hath purchased a Liberty for His Church : If the Son shall make you free , then shall ye be free indeed , Joh . 8.36 .

This is Liberty from a yoak of bondage : A yoak that had a heavy burden annext to it ; From the bondage of the Devil , the Superstition , Idolatry , and Uncleanness , with all the Pomps and Vanities , wherewith He had inthrall'd the wicked world ; from the Captivity and Law of Sin in our Members ; from the Curse of the Moral Law , and from the wrath of God , the fear of Death , and the bondage of Corruption upon that account ; From the Obligation of Moses Law , of the Levitical Rites and Ceremonies , with such Humane Traditions as had taken their rise from thence ; And altho by Analogy some Divines are wont to reduce unto this Head such Ceremonies as become matter of Superstition in their use , or burdensom for their variety and number ; yet this does not impeach the Authority of the Church , in commanding such as shall be deemed meet to adorn the Solemnity , and procure Reverence and Devotion , in God's House and Worship . 't was the design of our Redeemer to make us free from the bondage before mentioned ; but not to set us at liberty from a decent Habit , from a Reverent gesture , or from any innocent observance , which the Authority of Prudent and Pious Governours shall appoint .

For the liberty which Christ hath purchased for us is consistent with Civil Servitude ; ( 1 Cor . 7.21 , 22. ) Art thou called being a Servant ? care not for it . For he that is called in the Lord being a Servant , is Christs free-man . Therefore , when he saith ( in the next Verse ) Be not ye the Servants of Men ; His meaning is , as Bruno hath very well ex●rest it , ita quòd in vobis pereat servitus Chri●ti ; be not the Servants of Men , so as to ●bandon , lessen or depretiate the Service of Christ . Tho' ye cannot serve God and Mam●on , Christ and Belial ; yet ye may Fear ●od , and the King ; ye may serve them both , ●nd ye serve the Lord in your duty to your ●elations . ( Col. 3.24 . )

Christ came not to dissolve the Law be●wixt any Relations , but to tye their Mu●ual Obligations faster , tho' with the silken ●rings of Love and Charity . If we shoud ●nstance in all Relations , the matter of F●ct ●s evident .

1. Betwixt Masters and Servants , ( Ep● . 6. ● . Col. 3.22 . & 4.1 . )

2. Betwixt Parents and Children , ( Eph. 6.1 . Col. 3.20 , 21. )

3. Betwixt Husband and Wife , ( Eph. 5.22 , &c. Col. 3.18 , 19. )

4. Betwixt Prince and People , ( Rom. 13.1 , &c. 1 Pet . 2.13 , &c.

't is not probable , that He , whose Laws do enforce the duty of all other Relations with stronger ties of obligation and endearment , should leave his own House and Kingdom to be the only Stage for an unbridled licentiousness .

Things were never left so indifferent since the first Creation , as to leave any man without restraint . And did Christ purchase himself a Church with his own Blood , did he Espouse her to himself in a Covenant of Peace and loving kindness , and then abandon her to the Conduct of blind chance , to the extravagant Caprichoes and wild whimseys of Fanaticks , or to the Lust , Humour , or Ambition of Pretenders to Religion ? No ; He has establish'd a Regiment and Subordination ; And altho' the Government he has appointed be not Despotical but Ministerial , not Lordly , but Paternal and Fatherly ; yet hath h● invested his Pastors and Bishops with a Power to Order and Command 1 Tim . 5.17 . , and has put his Flock and his Disciples under an Obligatio● to obey Heb . 13.7 , 17. ; for Authority without Obedience , would be trifling and to no effect . Dic Ecclesiae Mat . 18.17 . has sometimes been the last resort in every difference . And the Sentence of the Church like the Oath of God ( for Confirmation of the Truth ) has put an end to all strife . For 't is God's solemn Promise to His Church ( Isa . 60.12 . ) The Nation and Kingdom that will not serve thee , shall perish .

And here we must observe a great difference between the Church of Christ , and some Civil Societies . For these may have their being first , and then frame their Government ; They are first free , and have all Jurisdiction Originally in themselves , and then they communicate the same to Kings or Magistrates . But the Church did not make it self , nor its own Government : but Christ , who is Prince and Head , did first appoint Rules and Orders , constitute Laws and Officers , by which his Church should be governed , and then did call and assemble it ; and wherein he hath determin'd any thing , we are obliged to look upon it as necessary to the support and well-ordering of that Society .

Whether such Orders were made by himself , or determined by his Apostles , ( who were immediately sent by him to that purpose ) makes no difference . For he spent Forty dayes with them after his Resurrection , instructing them about the Constitution and Government of his Kingdom , ( Act. 1.2 , 3. ) and after his Ascension , he sent down the Holy Ghost , to establish and impower them ; that is , not only to make them Prudent , but Infallible . Hereupon they did not only profess that they had the mind of Christ , ( 1 Cor . 2.16 . Gal. 1.12 . ) but that they acted all in his Name 1 Cor . 2.16 . 1 Cor . 5.4 . 2 Cor . 2.10 . , that is , by his Power , Commission and Authority . From hence it will undeniably follow , that such as come under this Apostolical Government , ( which is the Government of Christ's Kingdom ) have no Christian Liberty , but what is restrain'd and limitted by the Laws of that Government ; because that very Charter by which they claim their Liberty had establish'd that Government before They were called to be Christians , and admitted into that Society . I say , This Authority and Ecclesiastical Government , being antecedent to the Incorporation of all particular Churches , the Liberty of the Members ( being Subjects ) of Those Churches , must needs ( de jure ) be restrained by the Laws and Orders , which are inacted and appointed by That Authority .

What Those Laws and Orders are , have been declared already ; we shall add these further Observations of them .

1. They were occasional ; yet the occasions for their introduction were such , as will perpetuate the force and obligation of them . The Moral Law , which prescribes the Substantial Worship of God , teaches a double Duty , 1. To Glorifie our God . And , 2. To Edifie our Neighbour .

This gives the occasion and ground to the Rule of Significancy Suspicor eos judaizasse in confusâ vocum suarum Commixtione : Lightf . in 1 Ep. ad Corin . 14.2 . p. 86. Lightfoot . ; that in the Publick performance of Divine Worship and Service , we do all things with understanding ; 1 Cor . 14.15 . I will pray with the spirit , and I will pray with understanding also : I will sing with the spirit , and I will sing with the understandi●g also . Orabo spiritu , i.e. in demonstratione donorum spiritualium ; & Orabo intelligentia , i.e. ut intelligar ab aliis ; That is , I will make such a demonstration of my spiritual Gifts as shall be intelligible : Consider St. Paul's Discourse takes in Musical Instruments . 1 Cor . 14.7 , and 8 Verses . Here is a single instance in point of Language ; For prescinding from the consideration of God's Glory in the Churches edification , 't is indifferent what Language we use in our Prayers and Sermons : And by a parity of reason , not all Offices and Forms of Administration only , but all Rites and Ceremonies should be significant .

2. Under colour of Christian Liberty , many let loose the rains to their lusts and sensual appetites , were luxurious and libidinous even to a Proverb , accounting Fornication amongst things indifferent , as is generally observed by Learned Men . Apoc . 2.20 . And this was a noted Vice among the Corinthians ; insomuch as Corinthiari Prisci vulgato joco dicebant eos , qui voluptatibus & Scortationibus indulgerent & Lenocinium exercerunt , saith Bullinger ( ad 1 Cor . 6.68 Vid . Grot . ad locum . . ) they were wont to say of such as did indulge their Lusts and lived in carnal Pleasures , that they plaid the Corinthians . Others again , tho' they did not addict themselves to such leud and dishonest courses , yet would take liberty to walk contrary to the Decorum of civil Modesty and common Custom , whereof the Apostle has given several instances , ( 1 Cor . 11.4 , 16 , 21 , 22 , 34 , 35. ) and they would needs make Religion their pretence , and the House of God their Sanctuary for this Prophaneness . These unseemly and dishonest courses , gave occasion for that Rule of Decency .

3. Under pretence of extraordinary Gifts and sudden impulses of the spirit , some would start up ( and possibly at the suggestion of the Tempter , or the motion of Fancy ) to the interruption of more grave , modest , and solid Teachers , and to the disturbance of the whole Congregation ; [ Vid. Grot . ad 1 Cor . 14.27 , 34. ] Quando unus adversus alterum tumens , illo adhuc loquente , loqui tentabat , dissentionem faciebat , saith Haymo , & hoc Deo execrabile erat : When one man swell'd against another , and would attempt to speak before the words were out of the other man's mouth , this made Dissention , and was execrable to Almighty God . This occasion'd that Rule {αβγδ} : Let all things be done according to order .

4. When the Gentiles had cast off the yoak of their Heathen Superstition and Idolatry , and embraced the Faith of Christ , there were false Apostles , who made it their business to reconcile them to the Law of Moses ; And did tempt them to adopt the Foederal Rites of the Jews , yea , and of the Gentiles too , into their practice , with the Profession of Christianity : This was plausible upon the account of Christian Liberty , and the pretence that these things were now become indifferent ; but the Apostle observes the Practice , not only to be hypocritical ( and unwarrantable for that reason ) : but to be full of peril and hazard otherwise : And this gave rise to his Rule of Expediency .

2. These Laws and Rules as they were Occasional , so they are General ; and there was some reason for it : The same particular and special Rules would not suit with all Places , Times and Tempers . Several Nations have their several Manners , Humours , Customs ; and we see what is Veneration and Decency in one part of the World , is not accounted so in another . Hence we find variety of Rites , Forms and Customs in several Churches ; and those Churches are not to be blam'd for it , keeping to the General and Apostolick Rule . Absit ambitio , absit pervicacia , absit fastus & contemptus aliarum : adsit è conversò studium aedificationis , adsit moderatio & prudentia : & tunc in rituum varietate nihil exit reprehensione dignum , saith Mr. Calvin ( ad 1 Cor . 14.36 . ) Away with Ambition , away with Obstinacy , away with Pride and Contempt of others : and on the other side take in Prudence , take in Moderation , take in a care of Edification ; and then in the variety of Rites and Customs there is nothing to be reprehended . The Apostles Rule is general ; and the Prudence of Governours must deduce particulars ( as for decency , so for significancy and intelligibleness ) as occasion serves , suitable to the Circumstances of Times , Places , and Persons .

3. We may observe also , That these Laws , and Rules and Orders , being Apostolical , are , as to the Original , the root and ground of them , Divine , as if they came from the very Spirit and Mouth of Christ himself : So the Apostle , They are the Commandments of the Lord , ( 1 Cor . 14.37 . ) The Reader may reflect upon what was mentioned above , from Calvin , Hemmingius , Dickson , and Grotius , in Confirmation hereof . Calixtus glosses thus upon the words , [ Divinae voluntati Consentaneum esse . ] Let him know that 't is consonant to the Divine Will , that all things be performed , which the Apostle has prescrib'd , for Order and Edification . For that good order be kept is a Divine Command . But what order ought to be kept , this or that , is to be collected from the diverse Consideration of Persons , Times , and other Circumstances . Thus Calixtus . And Bullinger to the like purpose ; when the Apostle saith , Ad 1 Cor . 14.37 . If any one seems to be a Prophet , let him know , that what I write unto you are the Commandements of God ; He does clearly confirm , that all , which he had written of Prophecy , and the use of Tongues , and of Ecclesiastical Assemblies in general , non ex humana sed divina traditione scripsit ; He wrote it not upon any Humane , but a Divine Tradition . From hence it will follow in the last place .

4. That Laws made according to such general Rules , are necessary to be obeyed ; we must look upon them as having their approbation from the mouth of Christ , saith Mr. Calvin ; uti Supra , V. Pe●kins on Gal. 2. m . p. 190. 2. a. and ( Jure divino ) says Hemmingius , they do call for our obedience . And we have the suffrage of a great Council with the assistance of the Holy Ghost for it , Act. 15.28 . The things there injoyn'd , are call'd necessary things and accordingly Hierome glosses upon those words of St. Paul even now mentioned , 1 Cor . 14.28 Nihil suum tradere se dicit , sed Domini . Ambros . ad loc . . These things are the Commandements of the Lord ; that is , God has by me Commanded , quae factu sunt necessaria , those things which are necessary to be done . But as Calixtus and Malcolm have observ'd ( to give you the sence of them both in the words of the last ) Necessitas illa non suit absoluta , Ad Act. 15.28 . That Necessity was not absolute , but ought to be referred to the condition of the time , that there might be the nearer approach and better agreement in their course of life between the Jews and Gentiles ; Those things were necessary to be decreed respectively to the general Rules of Order and Expedience , to take off the aversion of the Jews , and to prevent the obduration of the Gentiles , and to promote their Coalition into one Body , their Association into one Communion in the Church of Christ . Brockman Tom . 2. c . 2.9.3 . p. 516. says roundly , Quod in se est liberum , Propter publicum Eccl●siae Decretum servari debet ut necessarium , non necessitate simplici & absolutâ , sed necessitate Ordinis & decori , teste Dei spiritu , Act 15.28 . That which is free in it self , upon the account of the Churche's Decree , ought to ●e observed as a thing necessary , not by a simple and absolute necessity , but by a necessity of Order and Decorum ; and he alleadgeth that very Text for it , Act. 15.28 .

Nothing therefore can be more evident than that our Liberty is restrained both by positive Laws , and a standing Authority .

I shall add yet further , That the Apostle did never set up any Liberty against Authority , never intended to subject Authority to the designs of false Apostles , or the pretences of the Spirit , or a tender Conscience . He gave this charge , ( Rom. 13.4 . ) Let every soul be subject to the higher Powers , and having the mind of Christ ( as he Professes ) he could not forget that decretory Sentence , He that will not hear the Church , let him be unto thee as a Heathen and a Publican . He was sometimes very indulgent out of his great Zeal to gain all that were or might be tractable : but when he observed a Faction came in as Spies to find out their Christian Liberty , in order to intangle them in a new yoak of Bondage , he opposed it with an inflexible stoutness by his Apostolical Authority . Again , when he saw others put a restraint upon the use of things indifferent , for fear of Sin , or of offending God , or on pretence of Religion , He severely checkt them as Superstitious , Col. 2.20 . Touch not , tast not , handle not . Whatever Faction was in vogue , he ever interposed his Authority to quench it . When Christian Liberty was invaded upon the account of necessity , in order to Justification and Salvation ; He commands them to stand fast in their Christian Liberty ; but then lest they should grow high and insolent , sleight the Examples of their worthy Presidents , and withstand the Laws of a just Authority , He refers them to their spiritual Guides , and injoyns them to follow their Faith and Practice , ( Hebr . 13.7 , 17. ) Phil . 4.9 .

Nor is this all , He asserts his Authority at a higher rate than this : He tells them he has [ Power enough ] in a readiness to avenge all disobedience , and to encounter such as were puffed up against his Clemency ; which makes him put it to their Deliberation what Method of Discipline He should use among them : What will you ? shall I come unto you with a rod , or in love , or in the spirit of meekness ? ( 1 Cor . 4. last . ) And if they will urge him to it , if he must use the Rod , He tells them he will not spare , He will use sharpness according to the Power the Lord had given him , to Edification , and not unto Destruction , ( 2 Cor . 13.10 . ) By excusing himself from this severity , He makes his threatning the more formidable , ( saith Oecumenius ) The Power of inflicting Censures , he ascribes to Christ ; and tho' this Power may by accident be destructive to the Flesh , yet it is certainly design'd for the benefit of the Church ; Nam punire peccantes aedisicatio Ecclesiae est , the Punishment of Offenders , is the Edification of the Church , while by the Punishment of such , others are rendred more stedfast and more approved , says the same Author , V. 2 Thes . 3.65.14 . when he made any Ordinances , he did expect a due observation of them ; Now , I praise you , brethren , that you remember me in all things , and keep the Traditions ( or the Ordinances ) as I delivered them unto you . ( 1 Cor . 11.2 V. Grotius , 1 ad Cor . 11.2 . . ) And 't is observed , These Traditions were not Dogmatical , but Ritual , and about things indifferent ; nor yet were they Perpetual , but Temporary , ( as Sclater Sclater . notes ) And when his Ordinances of this nature were neglected or despised , He could express himself like a Son of Thunder . Witness what he writes upon this Argument ( 1 Cor . 14.37 , 38. ) and he appeals to such as pretended to the Spirit , and to the gift of Prophecy , If any man think himself to be a Prophet , or Spiritual , let him acknowledge , that the things which I write unto you , are the Commandment of the Lord . But if any man be ignorant , let him be ignorant . The Apostle does here anticipate the prejudice of proud men , ( saith Sclater ) who had it in their hearts to object thus ; Seeing we are spiritual , we are able enough surely to judge of these things ; so that you shall not need to interpose your opinion . There were a sort of high-minded men , who thought themselves above the Apostles teaching ; and the only Wise men of all the Church , and therefore they prefer'd themseves above all others ; and here the Apostle does repress their Supercilious arrogance ( saith Aretius . ) Dickson calls them Sciolists ( for all their pretended Gifts , ) and tells us the Apostle does here contemn their affected ignorance , and a Precept being now given to the Governours of the Church , that they should acknowledge these Commands to be Divine , He remits these ignorant Contemners of them , to the Moderators of Discipline ( that 's the Phrase it seems among the Scotish Presbyterians ) to be dealt withal according to the Rule and Judgment of the Apostle . In settling these Rules and Orders , the Apostle seems to say , I have done my duty ; if any man will yet continue obstinate , and will not understand his own , Let him affect his ignorance at his own peril ; Nam spreta Authoritas Apostolica , Deum habet vindicem , saith Grotius ; for when the Apostolical Authority is despised , God is the avenger of it . Atque ita contentiosis qui acquiescere nesciunt , & nullum finem disputandi faciunt , fraenum injicit ( saith Calixtus : ) And thus he casts a Bridle upon the Contentious , who know not how to acquiesce , or make an end of their disputing . By all this it is evident , That the Apostle never set up any Christian Liberty against a just Authority ; never intended to subject Authority to the designs of false Apostles or Pretenders to the Spirit ; what he hath delivered in favour of weak Christians we shall consider anon .

In the mean while ( and in order to that ) it may be worth our inquiry , why the great Apostle should vary so much in his way of handling the same Argument . Of Circumcision and other Ceremonies , Synops . in Proleg . ad Roman . it is observable , he treats more mildly and gently in His Epistle to the Romans , but more severely and sharply a great deal in his Epistles to the Galatians and Colossians . Was it out of Condescention to their weakness at his first Writing , which was not to be continued , when success of time might have afforded them sufficient means of better Information ? So the Author of the Synopsis Proleg . ad Roman . thinks ; but then the Epistle to the Romans should be more early written , then the Learned do allow it was , Soto In Ep. ad Rom. c . 14.15 . p. 379. 1. is of Opinion , That the Mystery of St. Peter's Vision ( which directed him to converse with Cornelius and other Gentiles , Act. 10.10 , &c. ) was not yet published to the Romans , or at least that they did not understand the meaning of it ; and thence he Collects also , that the Council mentioned , Act. 15. was not then assembled . In the Epistle to the Romans the Controversie chiefly lay between Grace and Nature ; but in that to the Galatians , it was betwixt the Law and Faith , saith Ambianus , Argum . Ep. ad Rom. T●e Apostle was angry with the Galatians ; . because , tho' they were very well instructed , yet they were easily seduced . But he ought not to be angry with the Romans , but to commend their Faith , quia nulla virtutum videntes insignia susciperunt fidem Christi ( saith the Comment of St. Ambrose Prefat . ad Rom. ) because they had embraced the Faith , tho' they had seen no Miracles ; and tho' they mistook the sense , it was , because they had not yet been sufficiently instructed in the Mystery of Christ's Cross . The Epistle to the Galatians was written only to Gentiles ; that to the Romans , was written both to Jews and Gentiles , as S. Hierom Ad Gal. 5. has observed . The Jewish Converts tho' they embraced the Faith , yet they thought themselves still obliged to Moses Law , to abstain from certain Meats , and to observe certain days according to the Jewish Customs : On the other side , the Gentiles , ( and such as were better instructed in the Truth of the Gospel ) they embraced the faith of Christ , but would not be concern'd in those Mosaical Observances , to which they had never been addicted ; Hereupon heats and animosities did arise , which kindled into a despising and condemning of one another . Now in this Epistle to the Romans , it was the great Temper and Prudence of the Apostle to carry an even hand betwixt the two contending Parties , and amicably to compromise Et hoc egisse Paulum ut neuter populus offendereter , quo So , Utraque plebs privilegium possideret . Hieron . Ad Galat . 51. the difference ●etween them . We must remember St. Paul had not yet been at Rome : And altho' upon Information and Complaint from some other Churches , He gave Orders ( at a distance ) for the redress of some particular Miscarriages ; yet some other things he thought fit to reserve till his own personal presence should give him an opportunity to inspect the Temper and Conditions of the People , that he might be the better able to settle such Rules and Orders as should appear to be most convenient . Thus he did in the Church of Co●inth : Many undecent Carriages he corrected by his Epistle , Caetera autem quae ad aedificationem Ecclesiae pertinent , praesentiâ suâ Ordinare se promisit , ( saith St. Ambros . ad 1 Cor . 11. ult . ) Other things which concern'd the Edification of the Church , He promised to set in order by his presence . And thus de did touching the Church of Rome . Some Points of Doctrine he carefully stated ; as Justification by Grace , through the Faith , which is in Christ Jesus , &c. He Taught the Jew and Gentile-Converts likewise , how they should carry themselves respectively to one another ; That the strong should not despise the weak , nor the weak judge and condemn the strong . But these were Directions for Common use among private Christians : but for Decrees and Orders of publick use and practice , he gave out none to this Church ; because as yet , here was no Jurisdiction settled , no Laws made , no Governours appointed to put them in Execution . This Grotius Collects from Rom. 16.4 , 5 , & 17. This makes me believe , that there were then no Common Assemblies ( of Christians ) saith he , or no Presbyterie at Rome . Otherwise in stead of commanding to mark such as caused those Scandals , or Schisms , He would have had them Excommunicated . For when the Church is without such Government , single Persons can do no more than avoid familiar Conversation with such as live not according to the Rule of Christ . Thus Grotius Catharinus seems to Collect no less from the Apostles expostulation , Rom. 14.4 . Who art thou that judgest another man's Servant ? Cùm non sis Pastor aut Dominus ejus , seeing thou art neither his Pastour nor his Lord : and therefore thou hast no right to pass Sentence on him . And as much is to be concluded from the 22 Verse , Hast thou faith ? have it to thy self before God . Had there been a Bishop settled there , it had been their Duty in any Matter of Hesitation , to consult him , to resolve their Doubts , and settle their Persuasions ; But as yet there was no such Establishment ; hereupon he does advise them to be sincere in their Profession ; and to carry themselves uprightly between God and their own Conscience . Catharinus to this purpose saith thus ; Thou hast Faith ; that is , thou hast a clear knowledge of thy Liberty in matters indifferent : But have this Faith to thy self before God ; that thou mayest not hurt thy weak Brother . And this is always to be the Practice in such things as the Church does tolerate : They are to be dissembled or concealed , and we must yield to Infirmity , for a time , till the matter comes to be made more clear . But then we ought to dissemble or conceal ( our persuasion ) no longer , but freely to declare , and boldly to follow what the Church hath established : Thus Catharinus ; for then Obedientia praecepti est , our Obedience is under Precept , as Tolet hath observed Ad Rom. 14. p. 622. Vid . Soto ad Rom. 14. p. 382. Col. 2. Fir . 6. . The Apostle doth Predict and Promise them a happy Conquest over all adversary Power , whether exercised by subtlety and imposture or otherwise , Rom. 16.20 Vid . Grotium , & De la Cerda ad locum & Oecumen . . The God of Peace shall bruise Satan under your feet shortly . He means the false Apostles , Deceivers , and Disturbers of the Churches Peace , the signal Instruments of Satan ; and their overthrow should be by his speedy comming to them , to ordain what was wanting to their settlement .

The design of this Digression is to shew , that the Apostle did never give colour to set up Christian Liberty against the Laws and Authority of the Church . And 't is further evident , that the Church did from time to time prescribe and limit the use of things indifferent , as they judged it most expedient , to avoid Scandal , and promote Edification . And to this purpose they did observe times , and determine things , and distinguish persons .

1. They did observe times ; For the People of the Jews had been so long Wedded unto Moses , had so great a veneration for all his Laws , Rites , and Ceremonies , and these were so constantly inculcated into them every Sabbath Day ( as St. James observes , Act. 15.21 . ) That they could not suddenly be weaned from the Practice of them . And they were a People so perverse , stubborn , and inflexible , that St. Peter himself was pendulous and knew not well how to handle them : yea , tho' he had a Vision from Heaven to instruct him in his Duty that way ( Act. 10.10 . ) yet still he was sometimes afraid to own the Conversation of the Gentiles ; and as his fear had once betrayed him to disown Christ himself , so in this Case it betray'd him to disown his own Christian Liberty . Gal. 2.11 . St. Paul was pendulous too , and acted the same part for some time upon the same account ; for one while , to comply with their Zeal for the Law of Moses , He circumcised Timothy , ( Act. 16.5 . ) and purified himself with other Votaries , after the Rites and Custom of the Law , ( Act. 21.23 . ) But afterward he grew more resolved ( as he perceived the Jews grew more obstinate and malicious ) and would neither yield to have Titus circumcised , nor endure Peter's counterfeit compliance with the humour of the Jews , to the prejudice of the Gospel , Gal. 2 , 3.11 .

But when certain of the Sect of the Pharisees would needs intail Salvation upon Circumcision and the Law of Moses ( Act. 15.1 , 5. ) 't was high time to consult the Apostles and Elders about this matter ; lest the Gentiles in general should be discouraged from embracing the Gospel , and such as had embraced it already should be tempted to Apostatize from the Profession of it . The Council Convened at Jerusalem to decide this Controversie , determines in this Decree , That the Gentiles should abstain from meats offered to Idols , and from blood , and from things strangled , and from fornication , ( Vers . 29. )

Here is a restraint put upon the Gentiles in favour of the Jews ; and they restrain'd them in one practice which was amongst them , as a Foederal Rite of their Religion , eating in their Idols Temples , and of such meats as had been offer'd unto Idols ; These things of themselves were indifferent , ( as St. Paul proves at large , 1 Cor . 8.4 . and Chap. 10 , 25 , 27. And among these they reckon Fornication ; because ( tho' forbidden by the Moral Law ) it was lookt upon , as a thing indifferent among the Gentiles .

In order to a Coalition of Jews and Gentiles into one Communion , they would have the Gentiles so far to conform to the Jews in their daily and familiar Conversation , as to abstain from ( such things as the Jews did most abhor ) the eating of things offer'd to Idols , from blood , and from things strangled ; These were not necessary simply and in strict speaking , but indifferent ; yet being so highly expedient to the Edification and Unity of the Church , they were pass'd into the Decree as necessary things , Act. 15.28 .

Here was nothing determin'd as to the Point of Circumcision ; yet in this very Decree it was tacitly imply'd , That after the Death of Christ , neither Circumcision , nor the Sacrifices or Ceremonies of the Law , were necessary either to the Jews or Gentiles , toward the obtaining of Faith or Salvation . And yet to such Jews as became Christians , and lived in Palestine , they concluded the observation thereof so far forth necessary , till the Destruction of the Temple , that they might not seem to have lost their reverence for God's Commands , and by that means so alienate the minds of their Countreymen both from themselves , and from Christianity .

To decide the Case concerning the Ceremonial Law , St. Austin does distinguish three Periods of Times . The first , before Christ's Passion , wherein those Precepts were alive , in vigour and of great obligation . The second time was from the passion of Christ to the sufficient Promulgation of the Gospel , wherein those Precepts were dead , and did neither bind nor profit any body , yet they were not deadly : but tolerated and exposed to view as a Herse lay'd in state , till they might receive an honourable Burial , in the rubbish of the Temple . But when men began to pay an awful Reverence to this deceased Body of Moses , and to put their trust in it for Grace and Salvation ; then the Rites and Ceremonies of this Law became deadly , and began to stink , as false signs of a thing to come , which really was already past ; and then this Law was utterly exploded as an Imposture , and an object of Superstition . To this observation of times by the Apostles , I shall add but one thing more : There was a time when the Apostle thought fit to tell the Philippians , that in some Cases , they might ( then ) expect a clearer Revelation , Phil . 3.15 . But we being so well assured , that the perfect Canon of Scripture is Consigned to the Church , He will be in great danger of Enthusiasm , who now expects a further Revelation .

2. As the Apostles did observe times , so they did determine things . What things were determined by that Council , ( Act. 15. ) ( for a temporary observation among the Gentiles ) you have seen already : But the Capital question , that about Circumcision , was left undecided . At this the false Apostles and Sect of Pharisees took advantage . That Gentiles might be admitted into their Communion they did not deny , but would have Them made Proselytes of the Covenant , whereof Circumcision was the foederal Rite : This Sacrament therefore they must receive for their initiation , else they could not be saved ▪ ( as Act. 15.15 . ) This makes the Apostle write so sharply against Circumcision ( which in effect did imply an obligation to observe the whole Law , Gal. 5.

In short , Those Converts , whether brought into the Christian Church , from the Communion of the Jews or Gentiles , Their Case was this : The Jewish part of them had been Educated under the Discipline of Moses ; The false Apostles told them they were yet under the bond of that Dispensation , and some were so simple and weak as to believe them . Hereupon they had still an eye to those Jewish Rites and Sacraments , even in the use of Christ's own Institutions . They did Judaize in the Matter of Circumcision , and Paschatize in the Use of the Lord's Supper , wherein they had a greater veneration and respect for their old Passover than for Christ's Sacrifice ; and for this reason Dr. Lightfoot . Ad 1 Cor . 11.29 . the Apostle taxeth them , That in the Celebration thereof , They did not discern the Lord's Body . By this means the Apostle tells them they did renounce their part in Christ , and were faln from Grace , ( Gal. 5.2 , 4. ) And he says , as ill things of the Gentiles . For by the Rites and Ceremonies of their Religion , and particularly by their Feasts in the Idols Temple , they held a Communion with Devils . Now to see such as had taken upon them the Profession of Christianity , play the Jews and Gentiles , in addicting themselves to the Institutions , Rites , and Ceremonies of that Religion and Worship , which those Jews and Gentiles respectively did profess and practise , This was such a Scandal to the Conscientious and weak Disciples , the Apostle could not dissemble the resentment of it ; but tells them plainly , They did renounce Christ in it , they were faln from Grace , and were in Communion with Devils Gal. 3.4 . 1 Cor . 10.20 , 2● . , and Christ should profit them nothing ; and the Scandal they gave hereby might harden unbelievers , and betray weak Christians to fall into the same state of Condemnation 1 Cor . 8.9 , 10 , 11 , 12. . Hereupon they came to a determination , and did actually restrain the use of Christian Liberty in these things .

3. They did distinguish of Persons : among Christians , they found some that were weak , and some that were strong : The strong were those that were sound in the Faith ; they perfectly understood the extent of Christian Liberty , the nature and use of things indifferent : they could forbear or use them as occasion served , without hesitation or doubtfulness : They were offended at nothing ; The weak were such as had the Faith newly planted in them : They were Novices in Christianity , and their Faith being yet tender , was apt to be shaken by ill Documents and Examples . 't is an Observation of St. Hierom ( on Mat . 18.6 . ) Quòd qui scandalizatur , parvulus est : Majores enim scandala non recipiunt : He that is offended is ( weak , or ) a little one : for the greater ( strong in the Faith ) receive no offence , or Scandal : But all men had not this Faith , ( Rom. 14.2 . Ad Rom. 14. ) There were some weak ( saith Catharinus ) Qui metuebant , ubi omnis timoris cessaverat ratio , & volebant semper manere in legis lacte & elementis : Such as did fear where there was no reason at all for it ; and they would ( by their good will ) be always feeding upon the milk of the Law .

From This distinction of Persons , some things are observable .

1. That this weakness proceeds from ignorance , 1 Cor . 8.7 . Howbeit there is not in every man that knowledge . Then when the Church was an Infant , certain of the converted from Judaism did believe , and contend , that the Law was not antiquated by the Gospel ; but was rather to be observed together with it . Ad Rom. 14. in Princ . And these ( saith Soto ) the Apostle calls weak in the faith , quasi nondum satis progressos confirmatosque in cognitione fidei : as if they were not as yet sufficiently instructed and confirmed in the knowledge of the Gospel . And this brings great mischief to the Church ; saepenumero enim turbae in Ecclesiis oriuntur , ex eo , quod imperiti & ignari , nolint imperiti & ignari videri , sed peritiorum & doctorum locum occupent , saith Hemmingius In 1. ad Cor . c . 14.38 . , Debates and Factions in the Churches do , for the most part , arise from hence , that such as are ignorant and unskilful will not seem to be such , but will needs possess the place of the more Skilful and Learned . Unde enim turbae magnâ ex parte , ( saith Sclater ) nisi quòd imperiti nolunt imperiti esse , sed peritorum locum occupant ? 2 Ad Corinth . 14.38 . in Scholiis .

2. The second observable is this , That these weak ones are more prone to Superstition . Some renders the word Horat . Sum Paulo infirmior . i . e . Scrupulosior . [ weak ] by one that is more [ scrupulous , ] Si quis fuerit inter eos , fortassis Judaeorum genere , qui ob diutinam superioris instituti vitaeque consuetudinem , sit adhuc Superstitiosior , nec adhuc sic in eo fides adoleverit , ut omnem pristinae legis observationem excludat , &c. De la Cerda , ad Rom. 14. n . 1. & n . 3. Alius eni● , qui sc . est perfectus & firmus in fide , vacansque omni superstitione , he is persuaded he may lawfully eat all things : that is , he that is most free to use his Christian Liberty , is most free from superstition . For from hence there arose such contentions and disputes between the Convert Jews and Gentiles , illis reliquos damnantibus tanquam profanos & contemptores legis divinae , his vicissim habentibus illos pro imperitis & superstitiosis : saith Calixtus Ad Rom. 14. in Princip . ; They ( the Jews ) condemning the rest as Prophane , and Contemners of the Divine Law , These on the other side ( the Gentiles ) accounting them for ignorant and superstitious . For what signifies Superstition , but an immoderate fear ? ( saith Mr. Calvin In Act. Apost . 17.22 . ) Quo se anxiè torquent superstitiosi homines , dum sibi fabricant inanes scrupulos ? whereby Superstitious Men do torment themselves with much anguish , while they frame vain Scruples to themselves .

3. A man may lose the title of a weak brother , and the benefits indulged by the Apostle to such Persons . On the Ep. to the Galat . Ch. 2. p. 190. 2. D. 't is Mr. Perkin's distinction of Persons ; Some are weak , and some are obstinate . Weak ones are such , as having turned unto God , and carrying in their hearts a purpose in all things to please God , nevertheless do sundry things amiss , upon simple Ignorance , or bad Custom , till they be better inform'd . And a little after , This being always remembred , that weak ones truely turn to God , and carry in their hearts an honest purpose not to sin against his Laws at any time wittingly and willingly . Obstinate persons are such as profess the faith , and yet hold and practice bad things of wilful Ignorance , and of Malice . These Persons , ( saith he ) are not to be born with , nor to be respected .

1. After sufficient time and means of information , if a man will be offended , 't is supposed to be out of stubborness and Malice : Si ille qui scandalum accipit , vel quodvis aliud detrimentum ex ignorantia , fuerit eo usque admonitus , ut non possit jure & merito ignorantiam obtendere , jam ex malitia censetur Scandalizari ; Ad Rom. 14. p. 378. 2. f . saith Soto : If he that takes offence through ignorance , shall be so far admonish'd , that he cannot justly pretend ignorance , He is supposed to be offended out of Malice .

2. When from a modest Inquirer , out of a timerous scrupulosity , a Man comes to be Positive and Dogmatical , 2 Tim . 4.3 , 4. and will not endure sound Doctrine , but after his own Lusts shall heap up to himself Teachers , having itching Ears ; He can no longer pass the Muster for a weak Brother . As long as there is any appearance or probability , that a Heretick , a Schismatick , or Seditious person , and other persons of Pestilent Principles to the Publick good , are sick of ignorance , it is safe , and an Office of Charity to bear with them , and to admonish them of the truth with gentleness ; quoniam ignorantia medicabile est vitium , ( saith de la Cerda Ad Rom. 16. n . 35. . ) Because ignorance is a Medicable Vice : a fault that may be healed Quid ergo , licet esse in fide insirmum , licet in errore positum permanere ? Minimè : sed naevus non praecipiti , sed Prudenti Manu abstergendus , nec zelo praeter scientiam , sed remedio curandus ad conscientiam apposito . G. Ambian . Ad Rom. 14. p. 453. 2. D. , but ( saith he ) assoon as it appears , that such Persons adhere to their Sects , out of Pride and frowardness , out of affection and animosity , they are presently to be avoided , according to that of the Apostle , Haereticum , &c. A man that is an Heretick , after the first and second admonition , reject : knowing that he that is such is subverted , and sinneth , being condemned of himself . ( Tit . 3.10 , 11. ) and ( 2 Thes . 3.6 . ) We command you , that you withdraw your selves from every Brother that walketh disorderly , V. Grot . Ad locum .

3. When a man is pufft up with an Opinion of his own Knowledge , when he becomes a fierce Disputant , and a malicious Insidiator ; when he grows stubborn and despiseth Dominion ; when he does Dogmatize and Censure , and take the Scorner's Chair ; He does then Commence Schismatick ; and is by no means to be treated as a weak Brother , but as a Seditious Mutineer : For now , 't is evident , he dissents not out of weakness , but out of Pride , Animosity , and Stubbornness . Ferus could say , very truly and pertinently ( on Rom. 14. ) Non loquitur de his , quae ex impudentia , pertinatia , aut destinatâ malitiâ committimus : The Apostle speaks not of such things , as we commit , out of impudence , obstinacy , or prepensed Malice and Design . For , if he who takes offence , does it out of Malice : Nempe quòd vel nullâ offuscatur ignorantiâ , vel illa penitus , cujus potest facile convinci , sed aut per vafrètiem , aut per obstinationem Scandalizatur , neutiquam tenemur morem gerere nequitiae ejus , saith Soto : In Rom. 14. p. 378. 1. f . if he be not clouded with ignorance , or with such ignorance only as he may easily be convinced of , and yet is scandalized , either out of craftiness , or through obstinacy , we are by no means bound to satisfie his wickedness : For otherwise ( as he says ) we should be bound to connive at Hereticks , and ( for instance ) to abstain from flesh , for fear the Jovinians should take offence at us .

And because the Dissenters take Sanctuary , upon all occasions in the Fourteenth Chapter to the Romans , we shall the more particularly consider it . That the Doctrine therein delivered was peculiar to the Jews , is the affirmation of the Learned Estius Ad Rom. 14. p. 200. 1. , and he has it twice for failing ; and our Synopsis p. 291. 1 20. ad Rom. says the same after him . De Ceremoniis Judaicis , non Christianis Apostolus Loquitur : The Apostle speaks of Jewish , not of Christian Ceremonies , saith Matthisius Ad Rom. p. 659. : and Mr. Perkins Cas . of Conscience , B. 2. Chap. 12. Of Confession . V. Hieron . in 4. ad Galat . is of the same judgment ; For he saith , That Commandement ( Rom. 14.22 . ) was given by Paul for those times , when men were not fully persuaded of the use of God's Creatures , as Meats , Drinks , &c. but to these times it is not . Nor indeed can it directly be applied to us for this Reason .

The Apostle there gives Directions to accommodate the differences betwixt private persons : But among us the contest is , between Authority and Faction , the Church and Private Dissenters from her Communion . Now when from an indifferent action , or the omission of it , one of two Evils will necessarily follow , right Reason dictates , that I must so act or omit acting , that I may avoid the greater evil . But certainly , being under her Jurisdiction , 't is a greater evil to offend the Church Mat . 18.17 . than any private person or persons , who are but Members of it . And , as when the competitio● is betwixt them , I must obey God , rather than Man : So when the Competition is between the Church , and private persons , Common Reason will soon determine , which is to be prefer'd . The right stands presumptively for the Governing Party , who are in Possession of their Authority ; and I am certainly obliged in Law and Consci●nce to adhere and submit to them ; because the Law concludes , Melior est conditio possidentis Quia ille opinione Dominus est ; ad opinionem autem evertendam firmissimae reqùiruntur demonstrationes , ex re ipsâ petitae . Joan . à Felden . Annot . in Hu . Grot . de Jure B. & Pacis lib . 2. c . 23. Sect . 11. m . p. 117. ; They that are in Possession have the fairest Right : Especially where the Possession began upon so good a Title , and has been of so long continuance without interruption . Give none offence , saith the Apostle , neither to the Jews , nor to the Greeks , nor to the Church of God , 1 Cor . 10.32 . which we must interpret by that other Rule of the Apostle , Gal. 6.10 . Let us do good unto all men , especially to them , who are of the houshold of Faith . If I cannot please all , I must be sure not to offend the Church , to which I stand more strictly obliged than to any Conventicle or private Person whatsoever .

I would fain know also of these Dissenters , under what Form they will place themselves . If they be strong in the Faith , then they are so well instructed in the Nature of Christian Liberty , and things indifferent , they cannot be offended at the use or forbearance of such things : If they be weak , that weakness proceeds from i●●●rance , and a proneness to Superstition ( as was observed above ) : and 't is their duty to seek for better information , and acquiesce in the Sense and Resolution of Authority , when they have it . But they should do well to remember , there is another sort of Men , a Faction , that is a sort of obstinate Men , and how little value is to be set on such , we have heard from Mr. Perkins .

2. But it will be alleadged , that the Apostle will have us to receive him that is weak in the Faith ; but not to doubtful Disputations , ( Rom. 14.1 . ) We must use them gently as we do by sick persons , Matthis . ad Rom. 14. p. ●48 . the weakness of whose Constitution , will not indure stronger Medicaments ; we must apply remedies that are more mild , take care of their Diet , and attend them with great Care and Diligence . But we must not forget , that this was only a Temporary provision to keep the Peace among private Christians : Ad Rom. 14. p. 125. 2. m . Itaque suscipiendi erant ad tempus & non spernandi ( saith Catharinus ) quoad usque securis ad radicem poneretur ; They were not to be despised but to be received for a time , until the Axe was laid to the Root ; That is ( saith he ) until the Apostles had made a perfect Determination , and by that means had cut off those Leaves of the Law , which were without Fruit , and the wholsom Sap of Truth . We know it is the office of the Bishop , not only to instruct in meekness , but to reprove , rebuke , 2 Tim . 2.25 . c . 4.2 . Tit . 1.9 . and by sound Doctrine both to exhort and convince Gainsayers . And when Authority hath settled matters of difference . The Subjects Rule is express and Positive , ( Phil . 2.14 . ) Do all things without murmuring and disputing , V. Act. 16.4 .

3. But it is objected , as the charge of the Apostle , That no man put a stumbling block , or an occasion to fall in his brothers way , Rom. 14.13 . But this is to be understood of an Active Scandal , design'd , as a Mousetrap set and ready baited on purpose to entice and catch the unwary Mouse , as Tirinus Ad Rom. 14. ●●n . notes from the word . It is to be understood , saith Cajetan , of putting a stumbling block formally , Secundum propriam rationem Scandali , according to the proper account of Scandal to the Mortal ruine of another person . This Scandal is in a matter , that is in my own Choice and Power , Rom. 15.1 . And it is to be understood in Cases wherein Authority has not interposed her Determination ; for that does Supersede my Choice . 't is very well observed therefore by G. Ambianas Ad Rom. 14. p. 453. , That Liberty is Promiscuous both to the strong and to the weak , but with this Limitation , Ubi nec Pietas violatur Conscientiae , nec Ecclesiae temeratur Auctoritas ; where the Piety of Conscience is not violated , nor the Authority of the Church infring'd .

But here we must observe some Rules to direct our Practice .

1. I must not omit a Duty to avoid Scandal ; for that were to do evil that good may come , which the Apostle says is damnable , ( Rom. 3.8 . )

Nor 2. Can I properly be said to give Scandal by performing that which is my duty antecedently to that Scandal ; for then my duty should be my sin : and I should be under a necessity of sinning , whether I do my duty , or do it not ; which is absur'd .

3. Spiritual things which are necessary to Salvation Soto Ad Rom. 14. p. 580. are not to be omitted to avoid Scandal ; for then I should be bound to go to Hell to avoid Scandal : But Obedience to my Superiours is a thing Spiritual , and 't is necessary to Salvation , Rom. 13.5 . Hebr . 13.7.17 . I give no Offence in doing my bounden duty : But He that takes offence at it , He does it at his own Peril . If my Dissenting Brother doubts of the Authority that Commands the duty ; yet if I be well persuaded of it , I must govern my self not by His , but by the persuasion of my own Conscience , Rom. 14.5 .

4. It may be objected further , That the Apostle would have us do ( as he says he did himself ) Please all men : But we should remember there is a restraint put upon the duty : we must only please them for their good , that is , their Spiritual profit , that they may be saved , Rom. 15.2 . with 1 Cor . 10.33 . Quod ergo Saluti eorum Contrarium est , illis concedere non oportet , Ad Loc . says Mr. Calvin . I must not grant them that which is contrary , or prejudicial to their Salvation . I must therefore do nothing , That may ,

1. Encourage them to oppose Authority ; because this very Apostle tells me , that such as resist shall receive to themselves damnation , Rom. 13.2 . Therefore if I act Conform to the Rule of Charity , ( Rom. 14.15 . ) I must take care ( as the Apostle saith ) to please my Neighbour to his Good ; not to feed his humour and make him the more obstinate , as Vorstius hath well observed ; for that were to lay a new Scandal in his way , contrary to this very Apostle , Rom. 14.13 . 1 Cor . 8.9 .

Ad Rom. p. 686. 3. It must be for his edification ( Rom. 15.2 . ) Non tam ut grati simus assentando & palpando , quam ipsorum utilitati ac saluti inserviendo , saith Matthisius : Not so much to make our selves acceptable by soothing and flattering them , as by making our selves serviceable to their Salvation . This applying our selves to his edification , supposes him indeed to be weak , but it supposes him also to be tractable ; but if he be proud , an admirer of his own abilities , one that leans to his own understanding and will not indure sound Doctrine , He has no title to my tenderness or forbearance ; His Conversation is rather to be rejected by the Rule of this Apostle , 2 Tim . 4.3 .

4. I am so far to please him as is consistent with the Truth and Priviledges of the Gospel . Where these were wittingly infringed , the Apostle had not the least Patience to dissemble the resentment of it , no not for an hour , Gal. 2.4 , 5. with 14. And the Truth and Priviledges of the Gospel are no less infringed by the Interdict and Superstitious forbearance of a thing indifferent , than by the Injunction and Superstitious usage of it , Colos . 2.21 .

5. To this , I may add another Allegation ; The Apostle requires Christians to follow after the things which make for Peace , Rom. 14.19 .

But 1. 't is some comfort that in this case , he ties us not to impossibilities . And to humour some men in their Superstitious scrupulosities is little less , 't is a task too great for any ordinary virtue , a burden more intolerable than the Jewish yoak of bondage , such a Circumcision of all our freedom as would never suffer us to be at ease in any of our enjoyments . The worst of Tyranny is more eligible than such Anarchy and confusion , wherein every false Apostle or factious Teacher sets up a Tribunal and Supremacy for himself and such Disciples as he can draw after him , Paramount to the Judgment and Authority of his Superiours .

But 2. St. Paul is , in that place , prescribing an expedient for the Peace of Private Christians ; to which nothing can conduce more than a mutual tenderness and forbearance ; when the strong and more knowing do not despise the weak , for their ignorance and folly ; nor the weak and ignorant judge and condemn the more knowing for their freedom in the use of things indifferent . Nor ought one man to condemn or despise another , dum coelesti praecepto non obviet , Ferus ad Rom. 14. saith a Moderate and Learned Romanist , while he walks not contrary to any Divine Precept Nam legem regni Dei nemo Debet pro bono fratris violare . Soto ad Rom. 14. p. 379. 2. . But persons in Authority are to take care of the Publick Peace ; whereof there can be no better Preservation than Order Col. 2.5 . unde Rom. 15.4 . and Uniformity , in Submission to the Decrees of Governours . This made the Apostle so careful to deliver the Decrees to be kept , which were ordained by the Apostles and Elders at Jerusalem , Act. 16.4 . Optimum tunc fovendae inter Ecclesias Concordiae vinculum erat , servare quod per Apostolos fuerat transactum . In eo cùm diligens est Paulus , bonâ fide Cavet , ne quid oriatur turbae suâ culpâ , — Facit quoque ad disciplinae conservationem & pacis vinculum tuendum piorum , rituum Constitutio & dispositio , verbo Dei Consentanea . David Rungius Disput . 16. ex Epist. P. ad Romanos . Thes . 21. p. 320. saith Ad locum . Calvin . The best tie of Concord among the Churches in those days was , to observe and keep what had been transacted and determined by the Apostles , and Governours . In which St. Paul being very diligent , did faithfully provide that no disorder should arise through any fault in him .

That Synod gave an Example to after Ages , and taught them by Experience what course is best to follow ; and 't is that which all Protestant Churches do observe to this day . This is evident among the Calvinists ; for in the Fifth Chapter of their Discipline , under the Title , De Consistoriis , Art. 31. Where they prescribe a way for the ending of Controversies , which may arise concerning any head , whether of Doctrine , or of Discipline , when the matter is brought to a National Synod , They resolve thus , Hîc integra fiet & ultima per verbum Dei totius quaestionis decisio , cui si renuant omninò acquiescere , erroresque disertè abjicere , ab Ecclesiâ abscindentur : Here shall be made the intire and ultimate Decision of the whole matter in Controversie , by the Word of God ; and such as refuse to acquiesce in it , and to forsake their Errours , let them be cut off from the Communion of the Church .

The Apostle therefore does not enjoyn the Prince to lay aside his Sword to make Peace ; nor will he lay by his own Rod , when occasion serves to use it , ( 1 Cor . 4. last . ) for that is design'd for Edification as well as the spirit of meekness , ( 2 Cor . 13.10 . ) And they that were of a factious and untractable disposition , He did not advise the Christians at Rome to flatter or humour them for their Edification ; but to mark and avoid them , to shame them into Conformity , Rom. 16.17 . For in truth , when a Law is made and Orders given , ( and all care taken to give satisfaction touching the Equity of them ) then to walk disorderly 2 Thes . 5.14 . 2 Thes . 3.6 , 7 , 11. {αβγδ} . , is the part of absur'd and unreasonable Men , such as will keep no place , no rank , no Decorum ; and such are to be look'd upon as proud , stubborn , and of ill humour ; and St. Paul will have them treated accordingly , 1 Tim . 6.3 , 4 , 5.

But the Apostle himself seems to be much more tender in the point , as appears , not only by his general advice , but also by his personal resolution . It is good , saith he , neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weak , Rom. 14.21 . and 1 Cor . 8.13 . If meat make my brother to offend , I will eat no flesh while the world standeth , lest I make my brother to offend .

To this I answer , That many Expositors do restrain the words of the Apostle , to such Wine and Flesh as had been offer'd up in Sacrifice to Heathen-Idols ; and so the sense is clear and easie ; and I know no good Christian but would observe the Rule , if there were occasion for it . For , as S. Ambrose noteth upon ( 1 Cor . 8.13 . ) a measure is to be observed in those things which the Law allows us . Uxorem certè licet habere : sed si fornicata fuerit , abjicienda est : ita & Carnem licet edere , sed si idolis Oblata fuerit , respuenda est : It is lawful to have a Wife ; but if she commits Fornication , she is to be put away : so we may eat flesh ; but if it be offer'd up to Idols , it is to be refused : Thus St. Ambrose . But this concerns not us at all ; For we have no such flesh sold in our Shambles ; no such Wine in our Taverns , no such Heathen Feasts , no such Idols ( God be thank'd ) among us . But , I answer ,

2. The Apostle writes ( especially to the Corinthians ) as an Orator , by way of Hyperbole & exaggeration Non autem hoc dicit , quod hoc aliquo casu opus sit Grotius , & ex eo Synopsis . . We have the like kind of Expression Mat 5.29 . as Grotius has observed . There is apparently an Excess in it ; and 't is impossible that Rule should be observed to a general Satisfaction . This we may learn from St. Austin ; For ( as he hath it Epist. 86. m . ) Sicut quod ait Apostolus verum est , Malum esse homini , qui per offensionem Manducat ; ita malum est homini , qui per offensionem jejunat : As that of the Apostle is true , 't is evil to him that eateth with offence : so it is no less true , 't is evil to him that fasteth with offence . Hereupon De la Cerde Ad Rom. 14. n . 36. p. 320. Ex Origine . , doth very well observe , that sometimes it may be necessary to eat flesh and drink wine , to avoid Scandal ; lost by abstaining from such things as were Prohibited by their respective Laws , a man should fall under a Suspition , that he plays the Jew , or observes the Law of the Saracens . Wherefore in strict speaking , this branch of the Apostles discourse , is neither to be drawn into Practice or Argument . For one man ( as he himself hath told us , Rom. 14.5 . ) will observe a day , another will not , one man will eat ( Swines ) flesh , another does abhor it . Ponatur quod ille Scandalizetur de quolibet ? quid fiet ? Respondeo , tunc debet comedere , &c. V. Hugo Card . ad Rom. 14. & Soto ib . pa. 378. 2. a. f . I cannot satisfie them both ; for both are scrupulous , and both respectively offended at one anothers practice . To eat and not to eat ; to esteem a day , and not to esteem it ; These are perfect Contradictions ; and 't is impossible for any Charity , for the Charity of an Apostle , to reconcile his Practice to both their Scruples . St. Paul himself ( at last ) found this insuperable difficulty by Experience , upon the congress of the Jew , and Gentile Converts . Therefore instead of a charitable and prudential expedient ( which in this Case was impossible to find out ) He withstood St. Peter to the face , and with great integrity and stoutness , asserted the truth of the Gospel , and the extent of Christian Liberty . ( Gal. 2. ) And herein He left us ( His own Practice ) an example , to maintain our privilege ; and not to govern our selves by the timorous squeamishness , or pretended scruples of superstitious men ( which may be contradictory and endless ) but by the solid Rules of Truth , and the Prudent Resolutions of Pious Governours .

7. It may be further alleadged , that the Apostle would not have us make use of our Christian Liberty against Charity , ( Rom. 14.15 . ) 't is very true Charity should direct and moderate our Christian Liberty , that our mutual content may not be disturbed by the abuse of that Liberty : but rather , that we may Worship and glorifie our God with unanimity . Charity is a great Mistress within her own Jurisdiction ; and when positive Laws may be superseded , the Law of Charity will oblige us . But must the Church spend all her stock of Charity upon these Dissenters , while they have no love , no respect at all for the Church ? In reference to a private Neighbour , there is Debitum Charitatis , a debt of Charity : but in reference to my Governours there is Ferus , ad Rom. 13.8 . Debitum necessitatis , ( in respect of their Authority over me ) a debt of Necessity If my Brother be offended at what God has made my duty , there 's no Remedy , but that he la● aside his unjust Offence , and not that I lay aside my necessary duty . Mel . Inquir . pa. 348. . The Apostle tells us , That love is the fulfilling of the Law ; and certainly , if it be an Ordinate love , when it looks upon the Second Table , it will begin with the Practice of the Fifth Commandment . And it ought to be considered , that St. Peter speaks with reference to Authority , when he gives that injunction ( 1 Pet . 2.16 . ) As free , and not using your Liberty as a cloak of maliciousness , but as the Servants of God . My Liberty is like my cloak in this , that I may lay it down , or put it on , as occasion shall require . And it shews very little respect to my Superiours , if I will not lay aside my cloak to take an innocent walk with them into the House of God . And if , notwithstanding our Christian Liberty , ( Gal. 5.13 , 14. ) the Law of love does oblige us to serve all Men , sure it can never allow us to dispise our Governours , or their Commands . Besides there are other ways to express our Charity : Potest is qui infirmus est sufficienter instrui & doceri ; Fratrem bene agere ; quodque ejus facto offendi non debeat : The weak may be sufficiently instructed and taught , that his Brother does well , and that he has no reason to be offended at him ; Ad 1 Cor . 8. so saith Estius , and this will be the best instance of our Charity . Whereas if I encourage him in his disobedience , either by my Discourse or Example , I do certainly give him Scandal ; and that we are sure is against Charity . But what if my weak Brother will not lay aside his errour ? Correctio opus est Eleemosynae spiritualis , & propterea , quae locum habent in Eleemosyna , & ab ea excusant , habent etiam in correctione , ut excusent ab eâ . Paul . à Palat . In Mat . 18. Mat . 15. That Learned Man hath answer'd this question too ; Post quam sufficientem ac plenam instructionem , si adhuc in Scandalo perseveret , non erit illud scandalum datum sed acceptum ; After sufficient and full instruction , if he still perseveres in his Scandal , it will not then be a Scandal given , but taken ; for then it will proceed not out of ignorance , but out of malice : Quale erat Scandalum Pharisoeorum , quod Dominus in Evangelio docuit , non esse Curandum , Mat . 15. and such was the Scandal of the Pharisees , which the Lord hath taught us in the Gospel , is not to be regarded ; Thus the Learned Estius , ( ibid . )

And now I suppose , we shall not need to fear any objection from Christ's example in this Case ; tho' propound by the Apostle , Rom. 15.3.5 . For never could any Man be more tender of giving offence , ( whether by word or deed ) than he was ; and that he would have us to be so too , ( when the Party is to be treated with tenderness ) we may conclude from the severity of his Sentence upon such as do the contrary . ( Mat . 18.6 . ) But for all that great Compassion , which he had for his little ones , His weak and infirm Disciples , His Divine Wisdom was pleased to make a difference ; and he had his vae vobis , His Let them alone , His sharp reproofs , and his dereliction for the Scribes and Pharisees ( Mat . 25.12 , 13 , 14. ) And truely , we do not desire , much less dare we pretend to be wiser , or more charitable than our Lord and Master . Danda quidem opera est , quoad licebit , ne qua ex nostra dicendi ratione offensio nascatur : sed extremae insaniae foret , velle nobis prudentiùs Moderari , quam edocti sumus a Coelesti Magistro ; saith Mr. Calvin In Mat . 15.12 . : Care must be taken ( as much as in us lyes ) that no offence arise from the manner of our words ( or actions ) ; but it were a part of extreme madness , to think we can carry our selves more Prudently , than we are taught by our Heavenly Lord and Master . Christ knew very well that the Pharisees were offended at his Doctrine ( saith the Learned Luc . Brugensis : In Mat . 15.14 . ) Sed non judicabat operae pretium ut placandis illis intenderet , aut clariùs interpretaretur doctrinam contumacitèr rejecturis : But he did not think it worth the while to endeavour to pacifie them , or to give a clearer Interpretation of his Doctrine to them , who would reject it with Contumacy and stubborness . And a little after , Significat hîc porro Christus — Christ does signifie thus much to us , that such men are not so much to be regarded , as that their offence should greatly trouble us , who take occasion of offence from our Good , when the cause of it is solely in themselves . Yet there is some need of Judgment and Prudence , that we may distinguish betwixt the weak , who being offended out of ignorance , Mox se reddunt sanabiles , do quickly become Curable , and the Malignant and Contumacious , who study , invite and pick up Scandals , almost out of every word and action . Thus Luc . Brugensis .

The Dissenters go on thus .

There are some things which God hath in the general left free , and indifferent , to do or not to do ; yet at some times , and in some Cases it may be my great sin if I should do some of them ; as when it would wound the Conscience , and destroy the Soul of a weak Christian .

To this I Answer :

1. That the Pleas of Christian liberty and weakness , were never more abused than by such as have pretended to defend them . The abuse hereof against Sobriety and Temperance , have been taken notice of by the two great Apostles , V. Jud. Ep. Vers . 8. and Caveats entred by them both against it , Gal. 5.13 . 2 Pet . 2.10 , 18 , 9. See Soto ad Rom. 14.16 , 17. p. 379. The abuse hereof against Authority , St. Paul takes notice of Rom. 13. Unde non dubia conjectura Colligimus , fuisse tum quosdam inquietos , qui libertatem Christianam stare non putarent , nisi deturbata Civili Potestate . From whence we undoubtedly Collect , that there were unquiet Spirits in those times , who thought Christian Liberty could not stand wit●out the disturbance of the Civil Power , saith Mr. Calvin Argum . in Ep. ad Roman . . Hence St. Peter , As free , and not using your Liberty as a Cloak of Maliciousness , ( 1 Pet . 2.16 . ) freed by Christ from many yoaks , but not from that of subjection to God or to Superiours , and therefore not pretending to any such Liberty , nor covering Sedition , &c. under colour of Christianity , as the Gnosticks did Ham . , who said they were free from all Publick Laws , and despised Dominion , as St. Jude hath it ; but as the Servants of God ; ac proinde etiam eorum , servi , quibus Deus nos servire jubet , Grot . and therefore the Servants also of those , whom God commands us to serve . In short , when Christian Liberty is set up against Order , Decorum and common honesty , 't is set up against Authority , ( 1 Cor . 14. last . ) when it is set up against the common Methods of Edification and Peace , 't is set up against Charity ; ( Rom. 14.19 . ) when 't is set up against Temperance and Sobriety ; 't is made an occasion to the flesh , ( Gal. 5.13 . ) when it is made use of to palliate the designs of factious and ambitious men , 't is used as a cloak of malitiousness . In all these Cases there is Apostolical Authority to restrain our Liberty . And in Matters of Religion , what Liberty can we justly claim , more than what Christ hath obtain'd , and his Grace conferr'd upon us ? A Liberty to serve God acceptably ( in all instances of the First and Second Table ) with reverence and Godly fear ? Hebr . 12.28 . To this purpose Mr. Calvin In 1 Pet . 2.16 . observes , That St. Peter pronounceth them free who are the Servants of God , Unde colligere promptum est , hunc esse finem libertatis nostrae , ut promptiores & magis expediti simus ad obsequium Dei . Neque enim aliud est quam manumissio à peccato . Atqui peccato dominium tollitur , ut se in subjectionem justitiae homines addicant . From whence , saith He , 't is easie to Collect , that the end of our Liberty is , that we may be the more prompt and ready for God's Service ; and obey him with the greater expedition . Nor is this Liberty any thing else , but a Manumission from Sin . And the Dominion is taken from Sin , that men may render themselves up to the Subjection of Righteousness , Thus Calvin .

2. I must tell my weak Brother , that Christ hath establisht a Church , and placed me under Governours , and given them Authority to restrain and determine the use of my Liberty , according to their Christian Prudence , by such Rules , and to such ends and purposes as he himself has prescribed . And tho' he has left some things free , and indifferent in the general , yet it will certainly be my great Sin to do them unseasonably , as when I despise Authority , break good Order , and destroy the Unity and Peace of the Church ; for this will be an affront to Christ himself , who establisht such a Constitution ( in his Church ) long before I came into the Communion of it ; and hath said , He that heareth you heareth me ; and he that despiseth you despiseth me : And every Soul , which will not hear that Prophet , Act. 3.23 . shall be destroyed from among the People . Hereupon I take it for granted , that I am justified in my Obedience to the Voice of the Church by the Concession of this Author , ( which hath been mentioned already somewhere in the Margent of these Papers ) For ( saith He ) if my Brother will be offended at what God has made my duty , there 's no Remedy , but that he lay aside his unjust offence , and not that I lay aside my necessary duty . Mel . Inquir . page 348. which Rule , ( if well apply'd ) will ( very near ) determine the whole Case betwixt us .

I may add for the further information of such a Brother . That God expects , a solemn Publick Worship should be settled in his Church , and religiously perform'd to his Honour and Glory . That there can be no such , unless the use of our Liberty be retrench't ; for otherwise how shall we come to an agreement , for Time , Place , Forme , Gesture , Language , and all such other circumstances as are to be determined ? God hath therefore appointed Laws and Orders , and establisht Authority and Governours to this effect : That This Government and Authority is Divine and Sacred , and not to be controul'd but by a Warrant and Commission from some Authority that is Higher . That we must come to an agreement about time and place to celebrate and solemnize God's Publick Worship , our Author is very positive V. p. 273. & 275 , 276. of Melius Inquirendum . . For this Command ( saith He ) is so straitly bound upon the Consciences of all Churches , that tho' none should determine for them , nay tho' All should determine against them , yet are they under its Authority , and must come to an issue about it , ( but by what means is unintelligible , if there be none to determine for them , nay , if All determine against them , yet to an Issue , and Agreement , about it , come they must ) unless ( saith He ) they will draw the guilt of the neglect of worshipping God upon their Souls , with that wrath , which is due to so great contempt of the Divine Law . Thus our Melius Inquirendum .

Besides , I will tell this Brother , I cannot go to Church and be at home at the same time ; no more than I can make both parts of a Contradiction true : Wherefore that I may not continue pendulous , and be ever in suspense , and so make no use at all of my Liberty , I must determine my self one way or other . But if the Church , which I take to be wiser than my self , shall in some instances ( as she sees occasion ) determine for me , I will dutifully submit my self to her Authority . And he walks very uncharitably , who takes upon him to censure my Practice , or judge my Conscience for so doing . Ferus ad Rom. 14. For I know it is not this carnal liberty of the flesh ( to do or not to do ) that makes me a Christian ; But Righteousness and Peace , Humility , and other Virtues of Religion . And upon a full examination of Particulars , I am very well satisfied that the Rites and Ceremonies in use among us , are not introductive to any false Religion or Worship ; but rather a Bar against it , ( even against that of Rome , which by the ignorant ( and by no man else ) it is most suspected to favour . ) They gratifie neither the Opinion of the Jew , nor of the Gentile ; They lead neither to Idolatry , nor Superstition ; They are not ridiculous for any levity that is in them ; nor burdensome for their number ; and in short , they are not sinful ; because against no Law ; for Sin is the Transgression of a Law ; and where no Law is , there is no Transgression .

3. 't is the supposition of our Author , that this Liberty must hold in utramque partem , that we may Act or not Act , Determine , this or that way , or it can be no Liberty , ( pa. 3●9 . ) From hence I infer , that our Christian Liberty is more infringed by the Dogmatical Prohibitions of the Dissenting Teachers , than by the Prudent and Regular Impositions of Ecclesiastical Governours . For besides their want of Authority , over me ( which makes their pretended Power an Usurpation ) I am no more free under him that will not let me kneel ( for example ) then I am under him , that will make me do it . Nay , he that tyes my hands behind me that I may not Act at all , does restrain me more , than he that does but take me by the hand to guide me in my Acting . To this purpose we have the suffrage of David Rungius ( a Learned Lutheran ) who ( after a short Catalogue of some things indifferent in use amongst them ) tells us thus , Disput . 16. ex Epist. ad Rom. th . 45. p. 324. Haec & similia qui simplicitèr necessariò retinenda , vel necessariò abolenda docent , utrinque vim Libertati Christianae faciunt , & tanquam Pseudo-doctores , jugo traditionum humanarum nos captivare volentes , fugiendi sunt : These things and the like , such as teach , they are simply and necessarily to be reteined , or necessarily to be abolished , they do , on both sides , offer violence to our Christian Liberty , and they ought to be avoided as false Teachers , who would hold us Captive in the yoak of Humane Traditions . He that forbids me the use of things indifferent , does no less inthrall me then he , who requires the practice of them . And the Apostle , as he inveighs against the superstitious use of things , ( Gal. 4.10 . ) Ye observe days , and months , and times and years : ) so he does likewise against the superstitious forbearance of them ( Col. 2.21 . Touch not , taste not , handle not ) They that are so fierce for these Negatives , ( and have little besides their own Fancy to shew for it ) would draw us into the very same superstitions , which St. Paul condemns in the Colossians ; Col. 2.21 . And if they condemn the use of them as sinful , they are never the less superstitions , but much more intollerable .

4. The restraint put upon our natural liberty , by the Laws of the Church , is no Impeachment of our Christian Liberty . For Christian Liberty is a spiritual privilege peculiar to the Church ; and 't is seated in the Soul . Ubi clanculò tibi licuerit , fruere hoc jure , saith Soto Ad Rom. 14. p. 382. 2. & Peter Martyr In 1 Cor . 10. p. 145. 1. pp. , De rebus adiaphoris in animo libertas est servanda . The notice of our Liberty being matter of Faith , has properly respect to God , saith Mr. Calvin , Ad Rom. 14.22 . Ergo qui ejusmodi certitudine praeditus est , eum conscientiae tranquilitate Coram Deo contentum esse oportet , neque opus est venire in possessionem coram hominibus : He therefo●e , who enjoys a certainty hereof , ought to be contented with his Peace of Conscience before God , and needs not take possession of it before Men ; for as Soto Ibid . pa. 383. 1. Pr. , to the same purpose , Qui credit licitum esse Matrimonium , non Protenùs tenetur vxorem ducere . He that thinks the state of Matrimony very lawful , is not obliged presently to take a Wife .

2. Consistit libertas Conscientiae cum abstinentiâ non minùs quàm cum esu rei , & vice versa , saith D. Dickson Ad Rom. 14. 22. ; Liberty of Conscience consists no less in the use of things , than in the forbearance ; nor a whit less in the forbearance , than in the use of them . But till I be determined I am in suspense ; and while I am in suspense , I am in pain . I must therefore come to a Determination for my own ease . When I am determined , I am not then at Liberty ; yet herein I do but exercise my Liberty , not lose it . What Man ( well in his wits ) did ever feel the loss of his Christian Liberty , by putting a Gown upon his Cassock ? or a Surplice over both ?

5. I would desire such a Dissenting Brother to lay his hand upon his heart , and examine himself betwixt God and his own Conscience , whether the aversion he has to the present Constitution and Orders of this Church , does not proceed from some one or more of these ground , viz. either from want of Humility and Modesty in Himself ; or from want of Love and Reverence to the Governours ; or from want of a due examination of the nature , ends , and usefulness of the things establish't ; or from want of Candour and Ingenuity in putting a fair construction on them ?

For the very same Rites and Ceremonies , which we have in the Church of England are in use in all the Lutheran Churches with many others . And although the Churches under Calvin's denomination have not all that are practised amongst us , yet none are more strict than they in the Observation of such as they have establisht .

For Obedience to Authority is certainly the duty of God's Servants : St. Peter calls it well-doing ( 1 Pet . 2.13 , 15 , 16. ) and makes it as well a branch of God's Will , as an exercise of our Christian Liberty . For , as Mr. Perkin's ( on Gal. 4.28 . ) has very well observed , This is perfect Liberty , when man's will is conformable to the Will of God .

Nor does any Church think her Liberty impeach't by such Impositions . For the use and excellency of my Christian Liberty lyes in this , that it teaches me to be just and dutiful without constraint ; and so 't is no burden to me . I can comply with the Commands of my Superiors , and carry my Liberty along with me . And all the while I hold to the generous Resolution of the Apostle , 1 Cor . 6.12 . All things are lawful for me : but I will not be brought under the Power of any .

Knowing the Dominion I have over such indifferent things , I will gratifie my weak Brother as far as I am able , treat and instruct him with all ingenuity and freedom in the use of them . And if my Superiours shall think fit to retrench the Practice of my freedom in some particular Instances , ( that the world may see I am not under the sullen Spirit of fear and bondage , but acted by a free Gospel-Spirit , the Spirit of Power , of Love , and of a sound mind , ) I will conform my self to their Commands with so much ease , cheerfulness , and satisfaction , that it shall not look like a force or restraint upon me , but as an exercise of my Liberty , being very well assured for whose sake , and upon what account and Principles I do it . And ,

6. When I consider , that things indifferent may be well or ill used ( as Mr. Perkins has observed , and every Man's Experience can tell him ) I cannot but think my self happy in the Churches appointment ; for when she has determined my choice by her Injunctions , ( to stand or kneel for example ) if I perform it with alacrity and reverence , ( as I should do ) I find a satisfaction in my Humility and Obedience ; and I am the more obliged to my Superiours for the good use of my Liberty , which I might have used amiss ; and for making that which was but indifferent of its own Nature , to become of good advantage to me by her Authority . And yet such is my Christian freedom even in the use of these things , that while I practice them , I am not at a loss either for my liberty or my duty . I am not in bondage either to fear a Curse , or to hope for Merit , or to seek for ease of Conscience , or Salvation in them .

The Dissenter goes on thus .

If I shall engage my self to the Church , that I will never omit such an indifferent thing ; and the Soul of (a) weak Christian should call to me to omit it , I have tied my hands by engagement , I cannot help him , though it would save his or a thousand Souls out of Hell , because I have given away my freedom to the Church .

Answer .

That all Clergymen are engaged to the Churches , in which they are appointed to Administer is no new thing , no matter at all of wonder . For how else can the Church be secure of their fidelity ? How can she trust them with the Sacred Office ? This therefore is the practice of every Church of any creditable Denomination .

But when Men get into a vain of Scrupling , they can seldom or never find the way out of it . One scruple begets another like circles in a troubled water . Mr. Lib . ● . c . 19. Sect . 7 , 8. Calvin has pursued this Observation rarely well in his Institutions , to which I refer the Reader ; He concludes , when some superstitious opinion has cast a scruple into our heads , things that are pure in their own Nature , become contaminated and unclean to us ; and we can make use of nothing that God allows us , without perturbation and disquiet of mind . When a man begins to scruple at the Cross , soon after the Wedding Ring will pinch the Finger ; the Surplice will become an eye-sore , or a burden ; and bowing the Knee to our Heavenly Father ( at the Sacrament ) will be thought so hard a task , we shall not be willing to buckle to it . Nay , if we suffer our selves to be haunted with these fears , a Religious Oath , a Honorary Title , a Civil Salutation will be a Bug-bear to our jealous minds . 't is the duty of a Ghostly Father , or Spiritual Guid , not to foment , but to dissipate and expel such Scruples . And though they have voluntarily tyed up their hands for the Satisfaction of the Church , yet their tongues are let loose enough . Do they therefore lay open the Nature of things indifferent ? Do they declare that they may be used or let alone without Sin , till Authority does interpose about them ? Do they acquaint the People with the Power wherewith the Church is invested by the King of Saints ? and instruct them in their duty to that their Spiritual Mother , as the Spouse of Christ ? Do they represent the excellency and reward of obedience to Superiors , according to the Fifth Commandment ? and back their Discourses with their example to lead them unto Conformity ? These things they ought to have done , whatever they have lest undone .

Those Good Women of the Church of Corinth , might have scrupled at St. Paul's injunction of the Vail , and silence in the Church : They might have objected that it went against the grain of a tender Conscience , and their Christian Liberty , to submit to such impositions ; which were nothing else but some of the old Traditions amongst the Jewish Rabbins V. Lightfoot in 1 Cor . 11.5 . &c. 14.35 . ; They might have alleadged that Christ had made them free : that they had Innocency , as well as Confidence , enough to lift up their faces before Angels , and that for Sion's sake they could not hold their peace .

Whatever the Women did , we know there was among them a sort of bold Men , who thought they had good warrant to controul the Apostles Orders ; 1 Co. 14. And how does the Apostle encounter them , but by an allegation of God's gentle Nature , and the temperament of the Church according to it ; God is not the God of Confusion , but of Peace , Bulling . m . 1 ad Cor . 14. Ves . v. 33. as in all Churches ; and the impulse of his Spirit does not push men on to Contention , but to love and unity ; and are you , O ye Corinthians , V. 36. aggrieved at those Rites which are observed of all Churches ? Did the Preaching of the Gospel proceed first from you , that we must dance after your Pipe ? and are you the only wise men of the world , and are all the Churches else in dotage ? For those vain janglers , you so much admire , V. 37. I will not odiously contend with them . But if any of them be a true Prophet , and really endowed with those Gifts of the Spirits , which ye pretend to , He will easily perceive and acknowledge , that I do not vent my own passions in this matter , but the Commandments of the Lord , who without all doubt is contemned by such as will not obey our Prescriptions . But if any man be so prophane , V. 38. or blind with prejudice , that he will not , or cannot see it , let him be ignorant at his own peril . 't is not my part to contend , but to teach and admonish ; If he despiseth the Precepts of the Lord , which I have delivered , he betrays his own impiety ; and if he will not obey , but continue in his filthiness , let him be filthy still . Thus Bullinger Comments upon the Apostles expostulation . And 't is very material , that the Apostle writes this in justification of his own Orders prescribed for edification and decency ; and he writes thus not to the rude and ignorant populacy , but to such as being desirous to seem Prophets and Spiritual , studied more to introduce their own Mastership into the Church , than to acquiesce in the Doctrine Apostolical , In 1 Ep. ad Cor . 14. p. 598. as Musculus well observeth .

He that has St. Paul's Principles , and governs himself by those general Rules , which he has laid down as the Oracles of God , He may use the same expostulation to Dissenters . Such faithful Ministers , tho' they can compel none , yet they may call them to a voluntary amendment ; if they find them refractory they may say with a good Conscience , Qui obedire detrectet , Musculus ubi supra . detrectat ; He that denys to obey , let him deny it ; He that rejects the truth , let him reject it ; He that had rather perish ( in his perversness ) than be saved ( by being tractable ( as a little Child ) let him perish : I have done my part , if he refuse the Lord's Commands , let him see to it . Thus Musculus .

But do our Dissenting Brethren speak thus home to the Consciences of their followers ? Do they not love to draw Disciples after them ? and do they not many times speak Act. 20.30 . perverse things to that effect ? we are well assured there have been flattering Teachers , who have blest the People in their Seduction Isa . 9.16 . See the Orig . , that they might get the Vogue , and keep up their Power and Interest , to lead them against the injunctions of the Law , and the Edicts of Divine Authority . And by such courses 't is no wonder , if , with the Pharisees , they Proselyte their Disciples into Hell . Mat . 23.15 .

Do not some of our Dissenters give the like Scandal to their Disciples ? Do they not Dogmatize them into ill Principles , and encourage the Practice thereof by their Example ? Do they not fill their heads with doubts and jealousies , possess them with vain and superstitious fears , till they bring them to an avowed disobedience and separation from the Communion of the Church ? Do they not perplex their Consciences with endless scrupulosities about those minutes made Sin by their Doctrine , Mel . Inquir . p. 311. which else ( to use our Author's own words ) had been as innocent as a piece of powdred Bief and Turnips ; and such are the Rites and Ceremonies , which are in use among us , if they were as inoffensive in their Discourses as the Church is in the practice of them . Job . 40.8 . Do they not condemn the Church that themselves may seem Righteous ; and to justifie their own Schism , do they not quarrel at the Terms of her Communion ? They say God hath left something free , but they would leave nothing free ( in matters of Religion ) but their own Fancy . They make that Sin which God never made so : and that I do not slander them , you have their own instance in the sign of the Cross . Of which they do not speak so modestly as to say , they think , they doubt , or scruple : but positively and definitively they tell us , They judge it sinful : but by what express Law , or clear Deduction , they can never make us understand . They menage the Consciences of their Proselytes betwixt so much awe and boldness , that they can make them either take the hedge , or start at a shadow . They tickle them with a conceit of Liberty , while they inthrall them to their own Dictates , and put upon their Necks a yoak of their own making ; much heavier , than that of their Governours , which they attempt so strenuously to shake off . And when they are charged with such unwarrantable Practices to the Scandal of Religion , and the disturbance of the Publick Peace , where do they take Sanctuary but in the Temple of a Tender Conscience ?

Conscience , I confess , is a Centurion of great Command ; but yet 't is under another Jurisdiction , and must be accountable for her Conduct . Nor is her Liberty or Privilege so great as is imagined . For the whole Nature and force of Conscience is exprest in a Practical Syllogism , which consists of three Propositions according to the three Offices of Conscience . For instance ; He that will not obey the Church , is to be treated as a Publican and a Heathen : This is the Major Proposition , and our Saviour's express Revelation . But thou do'st not obey the Church : This is the Minor Proposition , produced and attested by the Conscience . Therefore Thou art to be treated as a Publican and a Heathen . This is the Third Proposition or Conclusion inserr'd from the other Two .

By this instance we see Conscience hath a threefold Office . 1. To Dictate and declare the Rule of the Law . This is call'd Synteresis . The Second is to Record and declare Matters of Fact ; and this is call'd Syneidesis . The Third is to give Sentence according to the merits or demerits of the Cause , and so to determine the Condition of the Person ; and this is called Crisis .

Here is all the Power that Conscience hath ; And 't is clear that Conscience hath no Liberty in any of these Offices . Not in the First : not a Liberty to call evil Good , or Good evil : not a Liberty to dictate or declare what every man please to be the sence or letter of the Law ; for then it should have a Liberty to erre and to deceive , by imposing that for a Rule of Law , which is not so . For Conscience ( in this Notion , that is , the Synteresis ) is obliged to take direction from the Light of Reason , and the Revelations of God's Will , and from Humane Laws consonant thereto ( for such Laws made by persons set over us in God's stead , must be obeyed for the Lord's sake : ) if the Conscience directs otherwise , it is erroneous , and leads to Sin , and binds over to Damnation , till it be corrected , and become conformable to its Rule .

Nor has the Conscience any Liberty in the Second Office , in reporting Matters of Fact ; for then it should have Liberty to misinform or tell a lie , in representing Matters of Fact otherwise than they are . Nor has Conscience any Liberty in the Third Office , in determining the Case ; for then it should have Liberty to be an unjust judge , to absolve or Condemn ; that is , to pass Sentence contrary to the Evidence and Verdict .

't is true an evil Conscience may , now , make use of many shifts , tergiverses , and evasions ; but at the Grand Assize , ( or time of Judgment ) God will beat it off from all its Subterfuges , and starting holes , He will rectifie and refine it , and make it a faithful Suffragan to him in that exercise of his Jurisdiction . For then the Synteresis , ( call'd sometimes the inward man ) shall fully consent to the Law of God , that it is Holy , and Just , and Good . Rom. 7. And for the breach of that Law ( which is Matter of Fact ) it will be a thousand witnesses . And in the issue of the Trial , it will subscribe to the Sentence of the Judge , in a due acknowledgment of his Justice , saying with the Angel out of the Altar , Even so Lord , God , Almighty , Apoc . 16.7 . true and just are thy judgments . Thus it will be at that great Day . And now , all the Liberty that a good Conscience has , or can pretend to , is a freedom from the Power of Satan , and the Law of Sin , from the rigour and yoak of Moses his Dispensation , to do our duty to God and Man , ( to work or forbear working ) without hesitation or scruple , according to the Injunctions or Permissions of the Gospel ; The measures whereof we have already given some account of , ( if I be not much mistaken ) to a reasonable Satisfaction .

Here , if it be a digression , it is very pardonable , to take notice of a sort of busie men , who seem to carry on a subtil Project ( and there are more than one o' foot ) under this disguise ( of Liberty of Conscience . )

They make love to natural Religion , choose her for their Mistress , and cry up her Discipline to so great a height , as if Christ and his Apostles came out of her School , and the Moral of the Gospel were to be taken from the Philosophy of the Heathens .

I know very well , we may borrow Jewels ●f the Egyptians , provided we do not turn ●hem into Idols , or value them above the Gospel-Pearl , which is truely Orient . For the Apostle tells us of the Heathens , that when they knew God , they did not glorifie him as God , That professing themselves to be wise , they became fools ; for their foolish heart was darkned , and they changed the Glory of the uncorruptible God , Rom. 1. not only into an Image made like to corruptible man , but also to birds and four-footed beasts , and creeping things ; and worshipped and served the Creature more than the Creator : In their Theology , which was that wisdom which had God for the object See Dr. Lightf . 1 Cor . 1. , They knew not God● and generally their Morals were as Corrupt as their Divinity Rom. 1.26 to 32. And Eph. 4.18 , 19. . Hence the Apostle saith , After that in the wisdom of God , the world by wisdom knew not God , it pleased God by the foolishness of preaching to save them that believe , 1 Cor . 1.21 .

Yet this Natural Religion is laid down with much Art , and embellished with great Commendations as an immoveable foundation for Liberty of Conscience . And this Liberty of Conscience is , by several Engineers , set up to supplant the present Church of England . And this done , the Great Mysteries of our Faith , and the Institutions of the Gospel will with little difficulty , be depretiated at the first , and at last utterly evacuated and exploded . Then the Socinian System , or Model of Divinity will pass for Currant ; and That by subtile Wits , will easily ( by degrees ) be reconcil'd to the Alcoran . And what will the issue be but this ? Men , at the long run , will be at a loss for their Religion . They will see the Holy Sacraments laid aside , if not trampled under foot , as obsolete or Temporary Institutions : the Mystery of the Blessed Trinity accounted a vain Speculation of doting Schoolmen : the Incarnation of the Eternal Son of God , an incomprehensible and unaccountable thing , and an Omnipotent Redeemer , with his satisfaction and pretious merits , but an useless imagination . And in fine what will all this amount to ? Pious and Sober persons will in time , not only be awakened , but offended at it ; and will think themselves highly concern'd also to search , ( tho' it be among the much Rubbish of the Church of Rome ) to find out the Primitive Christianity . This I confess will be the furthest way about ; but it will advance the Jesuits design as certainly , as if it were accomplish't by a shorter Method . Which would very well become the wisdom of our Governors to take into their most serious consideration .

But to return , Our great Patrons of Liberty , are wont to rely much upon that charge of the Apostle , Gal. 5.1 . Stand fast in the Liberty , wherewith Christ hath made us free , and be not intangled again with the ( or in a ) yoak of bondage . But what is that Liberty he writes of ? He is writing unto Gentiles . And the Gentile world , ( the creature ) which the Apostle mentions , Rom. 8.21 . was to be delivered from the bondage of Corruption , à jugo & servitute corruptionis Peccaminosae , from the yoak and bondage of a peccaminous or sinful corruption , Lightfoot . that is , from the Bondage of their lusts and depraved affections , ( under which they lay so long inthral'd ) into the noble Liberty of the Sons of God . This is a Liberty not of the brain , but of the heart : Freedom from the Power of Sin , to serve God , which is to reign ; and that is the glorious Liberty of God's Children : I shall run the way of thy Commandments , when thou hast set my heart at Liberty , Psal . 119.

The Liberty the Apostle speaks of , is opposed to a yoak : but 't is not to be understood of every yoak ; V. Joh . 1.12 . for there is a yoak of Privilege as well as a yoak of bondage ; such is Christ's yoak ; and this yoak we are obliged to take upon us . ( Mat . 11.29 , 30. ) This yoak is his Law , ( Mat . 28.20 . ) which consists of Two Tables ; and this yoak is made up of both . The Commands and Ordinances of the Civil Magistrate are a part of this yoak ; and we must submit our necks to that , 1 Pet . 2.13 , 14. Rom. 13.1 . The Orders and Injunctions of the Church are another part of this yoak , and we must put our Necks under that too , or else we are to be look 't upon as Publicans & Heathens . ( Mat . 18.17 . ) And that we may not be at a loss for the Church , our Saviour has committed the Keys thereof to certain Select Persons , that we may know who have the right and power to govern in his stead ; And to their Discipline we are to submit , 1 Cor . 5. 4 , 5. And Chap. 14.40 . This is a yoak which we must not shake off . Hebr . 13.17 , Obey them that have the Rule over you , and submit your selves : Mr. Calvin does not doubt at all but the Apostle speaks of the Governours of the Church ; and he says , He tells those Hebrews , Ad Hebr . 13.17 . that their ingratitude would bring those Governours grief and trouble , ut significet , to signifie , that we cannot be troublesom or disobedient to our Pastours , Sine propriae salutis jacturâ , without the loss of our own Salvation . Ad locum vide . And Gerhard is very full to the like purpose : The word signifies , to submit themselves by a most exact and obsequious Subjection . And he adds for all the Protestants of their Party , That there is none of them denys but Bishops are to be obeyed in their Office ; and not only when they Preach the Divine Law , but when they press such Ecclesiastical Constitutions as are introduced for order and decency . And altho' these do not immediately and of themselves , bind the Conscience , yet in the general they do bind , by reason of that general Precept , to obey such as have Rule over us . And that this is not a whit against the Liberty of Conscience , we have Mr. Calvin's Suffrage , who thus sums up our Christian Liberty In 1 Ep. Petrl . c . 2. v. 16. . In summa , est libera servitus , & serva libertas : Our Christianity is a free service , and a servile freedom . Nam sicuti servos Dei esse nos Oportet , ut hoc bono fruamur ; for as we ought to be God's Servants , that we may enjoy this benefit , so Moderation is required in the use of it . After this manner ( saith he ) liberae quidem sunt conscientioe , our Consciences indeed are free , fed hoc non obstat quin Deo serviamus , qui etiam nos hominibus fubjicit , but notwithstanding this , we must serve God , who hath also made us subject unto Men : Thus Calvin . Thus much of Christ's yoak ; which is not our bondage , but our privilege ; and ought to be our choice as it is our duty . The yoak of Bondage is twofold , 1. That of Moses's Law . 2. That of Satan's Tyranny .

1. Satan's yoak , is a yoak of Tyranny : for He is the Prince of the Power of the air , the spirit that worketh in the children of disobedience , Eph. 2.2 . This yoak is made up of the Pomps and Vanities of the wicked world , the Superstition and Idolatry ( with all the unclean and filthy practices which did attend them ) wherewith the Devil had inthrall'd the Heathen world . These Galathians , for a long time , had had their Necks under this yoak : but were now set at liberty by the light of the Gospel ; yet were there a sort of false Apostles , who for their own ease & advantage , made it their business to entangle them in another yoak , which they had not been accustom'd to , the yoak of Circumcision , and the Law of Moses ; and therefore he saith , Be not entangled again in a yoak of bondage , quia si vos fideles jam circumcidimini , idem est quod ad Idola Converti , quibus an●ea serviebatis , saith Bruno ; for if you , who are Believers should n●w he circumcised , 't is the same thing as if you should be turned unto the Idols you served before . To iterum non eandem servitutis speciem sed simpliciter & generalitèr iteratam servitutem significat , quasi dicat : Nolite iterum servire , ut pridem Idolis , ita nunc umbris & onerosis Ceremoniis , saith G. Calixtus : This word [ Again ] does not signifie the same kind of bondage , but simply and generally an iterated , or repeated bondage ; as if he had said , be not now again in bondage , to shadows and burdensome Ceremonies , as you had been formerly to dumb Idols . You are actually freed from one heavy yoak , be not intangled in another ; be not insnared and inthrall'd , so as to seek your ease , your pardon , your salvation , in another , which is of no more validity to that effect , than the former , which Christ hath therefore equally freed you from : But what is all this to the Rites and Ceremonies of the Church of England ?

He that will undertake , from the Doctrine of St. Paul , to impeach the Practice of the Church of England , in commanding the observance , of Rites and Ceremonies , and thereby restraining the use of our Christian Liberty in things indifferent , must make good these two Propositions .

1. That St. Paul has set up Christian Liberty above the Authority of the Church ; For in all things wherein the Church hath not interposed her Authority to determine our Practice , we have the use of our Christian Liberty as much and as fully as we can desire . But that St. Paul hath set up Christian Liberty above the Authority of the Church can never be made good as long as the Epistles to the Corinthians , to Timothy & Titus are extant & held Canonical .

2. He must prove , That , in the use of those Rites and Ceremonies , which the Dissenters impugn , we do renounce our Christianity , & are faln from Grace , That ( therein ) we have fellowship with Devils , and that Christ shall profit us nothing , but we must eternally perish in our practice : For those things which the Apostle inveighs against , He forbids upon this account , as is most evident from all those Texts of Scripture ; wherein he does professedly and peremptorily handle this Matter Col. 2.8 , 18. Gal. 4.11 . c . 5.2 , 4. 1 Cor . 10.20 , 21. Rom. 14.15 , 20. . But I do challenge the Prudence and Justice as well as the Charity of him who dares say , if you wear a Surplice , if you sign with the Cross , if ye kneel at the Sacrament , ye renounce your Christianity , and are faln from Grace ; ye have fellowship with Devils , and Christ shall profit you nothing , but ye must eternally perish in that Practice .

To conclude this Section , I must put the Dissenting Brethren in mind , That the charge or injunction they insist upon ( Gal. 5.1 . ) was not written against the Church , but against a Superstitious Faction , which opposed Apostolical Authority . And if they look upon the Superstition and Tyranny of the Church of Rome as a yoak of bondage , then , by a Parity of Reason , They are highly concern'd in the charge upon that account . For they do oppose that very Authority by which Christ hath ( once ) made them free from that yoak . Which Authority doth still , with the like Zeal and Courage , call upon them also , to stand fast in that Liberty : But if they will continue to give the Emissaries of that Church advantage , by their unreasonable Separations , to creep into their Conventicles , and make Proselytes with them , ( which I can see no way to be avoided , but by their Cordial return to the Communion of the Church of England ) the Scandal and burden must lye at their doors , if we he again entangled .

The Dissenters Fourth Section .

They plead , that they ought not to hazard their Souls in one Congregation , if they may more hopefully secure them in another ; for that their Souls are their greatest concernment in this World and the next : Now say they , there 's no question but men preach such as they print with publick allowance ; and therefore they ought to provide better for their Souls elsewhere . Especially they say , That the Doctrine of Justification is Articulus stantis vel cadentis Ecclesiae , an Article with which the Church falls or stands : This Article say they , in the Parish where we live is quite demolisht by the Doctrine of Justification by Works ; we are bound therefore to provide for our safety and depart ; and when we are once out , we will advise upon another Church , not which is tolerable , but which is most eligible , and in all things neerest the word .

The Answer .

That the Soul is a very pretious thing , whether we look into its Creation and Original , or into the Purchase and Redemption of it , we do readily acknowledge . We should not hazard it ; for 't was God's great care , and should be ours . But we must take heed , ( and we have a Proverb to admonish us , ) that we do not leap out of the Frying-pan into the Fire . For in this Case of Seperation , we may fitly ask the Question . What Authority have you for it , and and who gave you that Authority ? Whatever your Corner-stone be , we question whether your new erected Church will be built upon the Foundation of the Prophets and Apostles . Yet upon second thoughts , we find you have something to say out of Scripture for your practice . For we find you 1 John 19. They went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us : but they went out that they might be made manifest , that they were not all of us . We find you again , Acts 20.30 . Also of your own selves shall men arise , speaking perverse things to draw Disciples after them . And we find Predecessors of yours , 2 Cor . 11 , 13. and part of your Character , at least , is to be seen in St Jude's Epistle , Psal . 19. These be they who seperate themselves ; and whether Diotrephes was not the President of the New Colledge , you should do well to consider ; for he had an aspiring spirit , and was imperious , and ( as our Author observes of him ) his fingers itch't to be tampering ; P. 160. for he loved to have the preeminence and set himself to oppose Order and Apostolical Authority .

But there 's little satisfaction in following such examples . That Schism is a work of the Flesh , and excludes such as are guilty of it , from the Kingdom of Heaven , is the express Doctrine of the Apostle ( Gal. 5.20 . Voce Synonyma , {αβγδ} , Episcop . 1 P. Disp . 16. Thes . 2 ) 't is one of his Rules 2 Cor . 7.24 . Wherein a Man is called to the profession of Christianity ( whether in a state of Servitude , or freedom ) therein to abide ( so as he may abide the Servant of God . ) If my Christian Liberty dos not warrant , or allow me , to desert the Service of Man ( to whom I am antecedently ingaged ) much less the service of the Church , into whose Communion I was baptized , and under whose Jurisdiction I was bred and born . Quo pax & concordia Undique Constat inter Christianos homines , quaedam dissimulanda sunt , quaedam ferenda , quaedam benignius interpretanda , Saith the Learned De la Cerda : Ad Rom. 14. n 2. p. 105. That Peace and Concord may be kept on every side among Christians , some things are to be dissembled , some things to be tollerated , and some things to be favourably interpreted . Where there is nothing injoyn'd to the peril of our Souls , or the impeachment of our Salvation , we are oblig'd to keep the Unity of the Spirit in the bond of peace , not to break the Communion of the Church , but to observe the Orders and Decorum practised in it . 't is the Faith , which the Learned Zanchy profess'd and published , when he was 70 years of Age , in the name of himself and Family ; Cap. 24. Thes . 10. p. 152. Tho Defects and Errors are never to be dissembled , yet Peace and Communion is to be held with all Societies , as the true Churches of Christ , in which the Foundation and Sum of Apostolical Doctrine is reteined , and no manifest Idolatry admitted . Episcopius 1 Part . Disp . 16. Thes . 10. &c. ( who was no great admirer of Rites and Ceremonies ) says there can be no just cause of seperation from the Church , but what seperates from Christ , from God's Paternal favour and the Kingdom of Heaven . And seeing there can no such thing be charged upon this Church , 't is undoubtedly Schism to seperate from her Communion . Hence the very worthy Dr. Vindic . of Liturgies Pag . 21. Falkner makes this solemn asseveration : I account my self to have as plain evidence from the Laws of God and the constitution of the Christian Church , that Schism and unnecessary seperation is a sin , in the breach of Christian unity , as that Adultery is a sin in breaking the bond of Wedlock . And I account my self to be as certain , that if ever there was any unwarrantable separation , from any known Church since the Apostles time , the separation from the Church of England is really such : Since our Church is truly as free from any just exception , in its Constitution , Doctrine and Worship , as any other since that time , either was , or is . Thus that worthy Author .

But these Dissenters do alledge , That the Doctrine of Justification , is Articulus Stantis vel Cadentis Ecclesiae : an Article with which the Church falls or stands . And that in the Parish where they ( or some of them ) live , this Article is quite demolisht by the Doctrine of Justification by Works . But I must tell them that one Error broacht in one Parish ought not to make them desert the whole Establisht Church . That Error , tho grievous , cannot be deadly to them , that have all necessary truth laid before them , if they do cordially embrace and profess the same . The Error is only his , who , through the weakness of his Judgment , cannot discern that the necessary truth is not overthrown by it .

But because they alledge a Print and publick allowance , this reflects upon Authority and our Governors ; and therefore the Charge requires a more strict and punctual examination . And here we must premise .

That Justification without Christ's Merits and Mediation , or without Faith in his Blood , dissolves the Church of Christ , because there is salvation in no other . ( Act. 4.12 . ) The Christian Church is built upon the Foundation of the Prophets and Apostles , Jesus Christ himself being the chief Corner-stone . ( Eph. 2.20 . ) and other foundation can no man lay , then that is laid , which is Jesus Christ . ( 1 Cor . 3.11 . ) Fides est Caput & initium Christianismi , saith St. Austin . Ep. 105. Into this Olive-tree , we are ingrafted and stand by Faith : The Jews were broken off Rom. 11.20 . through unbelief .

But in Justification , we find several persons concerned : There is something attributed to God : Something to Christ , and something to Man himself .

1. God is lookt upon as the Author and Efficient , for who can forgive sins but God only ? I have blotted out , as a thick Cloud , thy transgressions , Isai . 44.22 . and Rom. 8.33 . Who shall lay any thing to the charge of God's Elect ? It is God that justifieth .

2. There is something attributed to Christ . We are to look upon him , as the Meritorious Cause and Procurer of it . He is said therefore to have loved us & to have washed us from our sins in his own Blood . ( Apoc . 1.5 . ) for by him we have received the Atonement , ( Rom. 5.11 . ) and for his sake God hath forgiven us . ( Ephesians 4. ult . )

3. There is something attributed unto Man : He is the subject of this great benefit , and some qualification is required in him towards his own justification . Christ is set forth to be a Propitiation , ( but it is ) through faith in his Blood : tho we are said also to be justified freely by God's grace . See Rom. 3.24 , 25. And with the heart man believeth unto righteousness ( Rom. 10.10 . ) and to the saving of his Soul . ( Heb . 10. ult . ) 't is out of controversy , on all sides , that Believers are justified freely through God's mercy , and that Believers are justified for the Merits of Jesus Christ . All the matter of Question amongst sober men is this , Whether in our justification , Faith be our own Act , whether considered as our Act , and as a lively Act , and fruitful of good works .

As we own no other Author of our justification but God , no other Merits but Christ , so likewise do we acknowledge no other Condition but Faith . But that is not a dead Faith , for St. James tells us flatly , that 's unprofitable . ( Jam . 2. ) This Faith must be an Evangelical Faith , which though the Holy Ghost , maks a Change , not only in our Relations , but in our Habitude , in our Hearts and Practice . ( Act. 15.9 . ) He that pretends to rem●ssion of sin before repentance , may with as much reason pretend to a Pardon ( as some do ) before he is guilty . We must not confound the Condition with the Cause either Efficient or Meritorious . The presence of some disposition may be requisite as a qualification in the person to be justified , and yet have no efficiency into his justification . I think it is agreed among all Men learned and sober minded , That t is a lively Faith , which is the Condition of our Justification . And if we be agreed in this , to wrangle about Notions , Quae & Quâ , is not of so great importance as to study to be quiet , and to follow the things which make for peace , and the things whereby we may edify one another .

't is true St. Paul ( in the matter of justification ) does exclude the works of the Law . ( Rom. 3.28 . ) But there are works of Faith . ( 1 Thes . 1.3 . ) Are they excluded too ? By what Law ? The Apostle prays , That the work of Faith may be fulfilled . 2 Thes . 1.11 . To say we , are justified by the efficiency of these works of Faith , That 's against God's Prerogative : To say we are justified by the merit of them , that is against Christ's Mediation : But will you deny the Presence and Concomitancy of them , to attend , to evidence and to attest our justification ? If it be Faith only , yet it is not Faith alone ; of all qualifications ( which the Gospel requires ) Faith must have the respect of Soveraign ; but it stands not with her Enemies to be solitary .

Faith therefore may be considered in a double Capacity . ( 1. ) Receptivè , as she has the Office of a Receiver . ( 2. ) Redditivè , V. Perkins Case of Consc . B. 2. Ch. 12. Ans. to 1. Q. P. 87. 1. B. In the first capacity she justifies the person , in the second she justifies her self , as some distinguish . But in this last sense , Mr. Perkins makes it the way and means to life . Eternal . as she has the Office of a Dispenser .

1. As a Receiver , ( so taken Joh . 1.12 . ) she receives Christ in all his Capacities and Offices , as a King , as a Priest , as a Prophet , in his state of Humiliation , in his state of Exaltation . In this Habitude or Capacity , to believe in Christ is the most Natural act of Faith , her Elicite Act , and as much a work , as is the Elicite Act of Hope , or Love , or of any other Virtue . The People ask ( John . 6.28 . ) What shall we do , that we might work the work of God ? Our blessed Saviour Answers : This is the work of God , ( the work commanded by God ( 1 John 3.23 . ) but to be performed by you ) That ye believe on him whom he hath sent . 't is Mans Duty at God's Command , and by his Assistance .

2. Take Faith Redditivè in the Capacity of a Dispenser so it is much more a work Cal . 5.6 . , and the Mistress of it : for so she disburses all her Talents ; and she sets all other virtues a work , and so pays homage to Christ in all Capacities . As he is a Prophet , so she hears his Voice , and own's his Doctrine ; as he is a Priest , so she trusts to his Atonement and relies upon his Merits and Mediation ; as he is a King , so sh● obey's his Laws , and observes his Institutions ; she renders up the whole Man to the dispose of his Redeemer , and makes him resolve with full purpose of heart to cleave unto the Lord , and to submit to all his Commands and Impositions . Take Faith therefore in the whole habitude and capacity of it , and ( for a qualification to justification and life ) I may say , 't is all in all : It comprehends ( the sense of the word is so large ) the whole Principle of Grace , and all the Effluxes and Egressions of it . Of Communion with God pag . 196. This Dr. Owen does acknowledge ; for speaking of Habitual Grace , which dwels in us and makes it abode with us , He saith thus , [ This , according to the dictinct faculties of our Souls wherein it is , or the distinct Objects about which it is exercised , receiveth various Appellations ; being indeed all but one New Principle of life . In the Understanding , it is Light , in the Will , Obedience in the Affections , Love ; in all Faith . ] He that desires to be fully satisfied in this point let him consult , the Learned and Judicious Divine , Mr. Thomas Hotchki's , He has also another part ready which deserves to be made publick . in his Second Part of a Discourse of Imputed Righteousness . Chap. 28. and especially the 29th . where he treats hereof solidly and p●rspicuously .

St. James gives us a double instance or example of Justification by works , Abraham and Rahab ; and concludes with a kind of demonstration , thereupon , ye see then how that by works a man is justified , and not by Faith only . ( Jam . 2.21 : to the end . ) We must not therefore deny the Proposition in every sense ; For it is more modest to throw that Epistle quite out of the Canon as Luther did , then to question the truth of this Doctrine in it . But does not St. Paul contradict St. James ? No , in no wise . For in Christ Jesus ( he tells us ) neither Circumcision availeth any thing , nor Uncircumcision , ( and these two divided the whole World ) but Faith which worketh by love , St. Paul does there discourse expressly of Justification . see Gal. 5.4 , 5 , 6. Ad Rom. 10.10 . p. 453. ( Gal. 5.6 . ) if nothing but Faith , which worketh by love , then no dead , nor idle , no other kind of Faith : and if not avail to any thing , then not to our Justification . And 't is the Observation of P. Martyr , Talem semper Apostolus describit fidem , cum de justificatione agit , quae necessario Confessionem , & opera bona habeat Conjuncta : Where the Apostle treats of Justification , he always describes such a Faith , as has Confession and Good-works necessarily joyn'd with it . Ad Rom. 10.10 . And Calvin upon the same Text tells us , That the Apostle notes there , which is the true Faith , from which this fruit ( of Justification ) flows , lest any man should pretend to an empty title of Faith instead of it ; For ( the true Faith ) ought so to affect the heart with the glory of God , that the flame may break out and appear openly . And a little after , Caeterum viderint quid respondeant Paulo ; qui nobis hodie imaginariam quandam fidem fastuosè jactant , quae secreto cordis Contenta Confessione oris veluti re supervacaneâ & inani supersedeat . Nimis enim Nugatorium est , asserere ignem esse ubi Nihil sit Flammae neque Caloris : Let them consider what they can Answer to St. Mr. Calvin Paul , who at this time do proudly boast of a certain imaginary , Faith , which being conteined secretly in the heart , Supersedes Confession ( and all good works ) as vain and needless things . For it is too grosly Nugatory and trifling to affirm there is a fire there , where there is neither heat nor fl●me . In the Doctrine of Justification let these Dissenters take Faith in the general Gospel-sense , or in the sense now mentioned from Dr. Owen , and there will be no Dispute , much less Offence about this Article .

But there are very Learned men , who return this Objection upon ( at least some of ) these Dissenters ; who overthrowing the remission of sins , do utterly demolish ( as our Author words it ) the Article of Justification , as well by Faith as by Works , and the necessity of New obedience . For if the satisfaction and death of Christ , were suffered and made in our stead , and formally made ours , they do certainly expiate all our sins , and free us from all guilt as well of Omission as of Commission . And upon this account being made , not only innocent ( as free from all Commissions ) but also actually just , ( as omitting no part of our bounden duty ) we have no need of Pardon or Remission ; because here remains no sin to be remitted . And then we have Christ's Obedience and Merits for a surplusage , and consequently have no need of Repentance or New obedience ; but a fair title to eternal life , upon Christ's account without them . So that this Authors Argument turns clearly upon themselves . For they who take away the necessity of remission of sins , do demolish the Article of Justification : But these Dissenters ( or a Sect of them ) do take away the necessity of remission , therefore they do demolish the Article of Justification ; which consists in remission . Rom. 3.7 , 8. Eph. 4 ult . Colos . 1.14 .

We appeal therefore to all Protestant Churches to judge how well they provide for their safety by departing from our Communion . Yet depart they will ; and ( as this their Advocate saith ) when they are once out , they will advise upon another Church , not which is tolerable , but which is most elegible , and in all things nearest the word .

But suppose you mistake the word ? 't is possible men may think themselves nearest , when indeed they are furthest off from it ; for you dare not pretend to be infallible . 't is Calvin's Ad Hebraeos . c . 10. 24. Observation , Tanta est ferè in omnibus Morositas — . There is among men such Morosity , Envy , contempt of others , and such an immoderate esteem of themselves , that were it lawful , every man would erect a Church to himself ; because he finds ( in his own disposition ) some difficulty to accommodate himself to the Manners of others .

Some thought themselves as near the Mark certainly , as these Dissenters ; See the confidence of Corah and his consederates Num . 16.3 . and such as follow their pernitious ways Ep. Jude v. 11. so near that they took upon them to controul the Orders ( about matters of Indifferency and Decorum ) of the great Apostle ; and t is worth our Observation to take notice how severely he checks them for it ; 1 Cor . 14.36 What ? Came the word of God out from you ? Or came it unto you only ? Objurgatio asperior , Calvin Ad locum . calls it , a sharp objurgation or chiding : but no more than what was needfull , to abate and blunt the pride of those Corinthians , who studying nothing but themselves , would defer , ( or allow ) nothing to the primary Churches from whom they had received the Gospel : But carried themselves ( saith D. Dicson Ad. loc . ) as if they had been the only Christians ( in the World ) to whom the Apostles had been sent , and to whom alone it did belong to judge of matters of Order and Decency in the Church . The Apostle therefore does justly expostulate with them ; Are you the prime and only Christians ? No , you are not ; there are other Churches besides yours , and of more Antiquity . It is not meet therefore , that you should despise them , their Customs , and practice , to do all things according to your own Way , Mode and Arbitrement . Thus the Learnud Calixtus . Calixtus ad locum .

To seperate from any Church of an Apostolical Constitution , ( which cannot be justly charged with Heresy , Idolatry , or the practice of any deadly sin , with allowance or without controul , ) as from a body full of Wens and Ulcers to the great scandal , of many of that Communion , is undoubtedly Schism . For the Church ( and such a Church ) is undoubtedly the Spouse of Christ ; Who gave himself for it , that he might sanctify and clense it with the wash●ng of water by the word : That he might ●resent it to himself a glorious Church not ●aving spot or wrinkle , or any such thing , Ep. 5.25 , 26. ●ut that it might be holy and without ble●ish : This is the end of Christ's dispensa●ion , tho not accomplisht to perfection till ●he comes to Heaven . The mean while if she be chaste and loyal , he does embrace and cherish her , not give her a bill of divorce for little faults and curable infirmities ; no more must we : Mr. Baxter himself could once tell the World , Preface to Mr. Hotchki's his exercitation of the forgiveness of sins . [ I confess , I have no great zeal to confine the Church to the party that I best like , nor to shut Christ out of all other Societies , and coop him up to the Congregations of those few , that say to all the rest of the Church , Stand by , we are more holy than you .

He therefore that seperates from , such an Orthodox Church , out of a real intent to be take himself to another , which he thinks more pure , he ought , to be very sure that it is so , ( and not to stand in need to advise about it , whether it be or no ) and he ought also to observe these two rules .

( 1. ) That he do not profess a total separation from it , much less to do it with reproach , as if it were not a Member of Christ's Body ; for that will defame the Spouse of Christ , of whose honour and safety Christ is very tender and jealous .

( 2. ) That he does it so , as may give no scandal to those truly pious , tho but weak ones , of that Communion which he d●serts . Solius enim puritatis Majoris amor tanti fieri non debet , quanti unius fratris infirmi Scandalum atque Offensio : For the love only of greater Purity ( When he may be personally as pure as he please ) ought not - ought not to be so much regarded , as the scandal and offence of one such weak Brother , when by such a breach of concord he gives scandal also to his Superiors , and by that means may hinder that Reformation , which in due time ( if need were ) his sober carriage and example might promote in that Communion . Hereupon the Apostle exhorts , ( Heb . 10.24 , 25. Vid Gerhard . ad Heb . 10. v. 24. ) Let us consider one another , to ( whet and ) provoke unto love and to good works . Not forsaking the assembling our selves together — but exhorting one another . He that forsakes the Church , whether it be out of a damnable neglect , or the fear of persecution , or a perswasion of greater perfection , falls soon into Schism and Apostacy ; and cannot perform that duty of Charity , which he is obliged to by his Christianity . Vult Deus adorari , & nos in verâ congregari charitate , saith Oecolampadius , In Dan . 6.11 . God will be worshipped , and will have us to be assembled in true charity : Qui ab Ecclesia Dei se scindit , non o●at versus Hierusalem , quando quidem illam non cupit reparatam , aqua ipse seperatur : He that cuts himself off from the Church , does not pray with his face towards Jerusalem ( as the Prophet Daniel did ; ) because he does not desire that ( the Church ) should be repaired from which he is seperated . Thus Oecolampadius .

These Dissenters may reform and purify the Church ( they are to advise about ) till they leave it naked , not only of Rites and Ceremonies , but also of useful Truth , faederal Conditions and holy Duties , as others have done , and do still to this day . Here Mr. Baxter shall vouch for me , and I will instance in the great Article of Justification . He charges ( not a small party ) with misunderstanding of the nature and use of Christ's Death and Obedience , Confutation of Dr. Lewis Moulins Dissertation in the Epistle Dedicatory ( as he says ) thinking that Christ obeyed or satisfied by suffering , or both , as in our persons , so that the Law takes it to all ends and uses , as done by us our selves as when a man payeth his debt by his Delegate : This opinion ( saith he ) if I understand it , blots out Law and Gospel at one dash . And he adds a little after , That from that Doctrine this opinion follows . That , we are justified before we believe , nay before we sin , nay before we are born , nay that it is an immanent Act in God , ( and therefore eternal ) and that Infidels are justified as Infidels . And a little after he says , The beginning of these mens misery is usually pride of their supposed graces , This leads them first to a seperation from their Brethren , and contempt of their Guides , next to Anabaptisttry , and at last they turn Antinomians and Libertines , and are given up to a Spirit of Madness . As Luther In Deut . 18. observ'd in his time , eo feruntur Spiritu Satanae , ut rideant doceri a nobis fidem & charitatem : They are carried with such a Spirit of Satan , that they deride we should teach them Faith and Charity . But to return to Mr. Baxter , who goes on thus , This was printed 1654. [ When men will so horribly abuse th Se on of God , as to make him a friend to sin , who hath done and suffered so much to destroy it , and to make his blood the chiefest defensative of transgression , and the price of a Lawless and Licentious life , which was shed to demonstrate God's hatred of sin , and to purge the Souls of men from its power and pollution , &c. It 's no wonder then ( as he concludes ) if God bears no longer , but do appear against them , from Heaven , Excommunicate them , and deliver them up to Satan the Spirit of Delusion . It appears by the Confutation of that Physician that Mr. Baxter thought , Dr. Lewis Moulin , had taken too strong a Dose of that pernicious Doctrine . And he tells us further , Ibid . that my Lord Brooks made this the Basis of all their Vanity , Pride and Insolence . They have the Spirit , and so know more than all the Learned , Pious , Godly men in the World . They have the Spirit they cannot sin , they cannot err . — Adultery is but an Act of the Flesh , but they are all Spirit and no Flesh . — In this case , if they be Traitors heady , highminded , &c. Who will wonder ? What may they not be carried up to by the imagination of the Spirit ? That Lord ( as Mr. Baxter cites him ) goes on with their Character and concludes : How can these ( things ) be spoken of Arminians , Socinians , or our Prelates ?

These Dissenters should resolve the World whether these be the more eligible , or only the tolerable party , they communicate with , in their separation from the Church of England . But because they Appeal to the word , to the word let them go : That word tells us of Prelates , and refers us to their Authority , and sets forth their Faith and Practice for our Pattern . Heb . 13.7.17 . It tells us also of false Apostles , deceitful workers , transforming themselves into the Apostles of Christ , 2 Cor . 11.13 , 14 , 15.

But it charges us not to follow their pernitious ways . And so I leave them .

The Dissenters Fifth Section .

THey plead , that ther 's no Obligation upon them to own the Churches Power to impose New Terms of Communion , unless the Church can prove her Power from Christ ; It 's not for them to disprove it , it lies upon her to prove it , and to prove it substantially too , or else it will be hard to prove it their duty to own it .

The Answer .

1. That Power , which the Church had from the Apostles she had from Christ ; for the Apostles ( as was proved above ) had the mind of Christ ; if they did not deliver what they had received , they were unfaithful ; And if they were unfaithful in this , they might be unfaithful in all the rest ; and so our whole Christianity will be call'd in question .

2. The Church hath not only made her Claim to a Power , but has bin in actual Possession of it for more than 1600. years without interruption . That Plea is enough , for Her to keep possession ; and many Rules of Law will Justify her in it , ( 1. ) Melior est conditio possidentis , He that is in possession has the best Title , and ( 2. ) Cum Partium Jura sunt obscura , favendum est Reo : When the Rights of the Parties Litigant or Contesting are obscure and doubtful , we are to savour the Defendant ; that is ; the Party , whom the Actor or Accuser desires and labours to thrust out of Possession , or lay a Guilt upon . And the Law says further in dubio favendum est Superiori imperanti ; in doubtful Cases we are to favour the Commands of our Superiors .

That the Church is not Bonae Fidei Possessor , and comes not honestly by her Title and Possession of this Power , cannot by the Rules of Law or Equity be determined by the Melius Inquirendum of an Adversary . The Actor , Aggressor or Plaintiff must bring his Writ of Ejectment to try the Title ; and ( if these Dissenters have not yet been sufficiently bafled in this attempt ) let them at last offer us substantial Proofs to this effect , and I dare promise them ( we shall not follow the example of this Author ) we will not be scurrilous , not droll or quibble upon him , about a substantial proof of circumstantial matters .

3. This Power is not pretended to be such a plenitude of Power as they claim in the Church of Rome , not a Power to all intents and purposes : No , not a Power to make any new Articles of Faith ; or institute any new Sacraments , or parts of Divine Worship : But only to make Orders touching Circumstances , Rites and Ceremonies in the publick performance of God's service , and the Administration of Discipline amongst the Members of the Church .

To me it is incredible that Almighty God should appoint an Order of men to be the Guides Heb . 13.17 . of Souls and the Stewards of his Divine Mysteries , and the means to bring them to Eternal bliss ; and yet not intrust them with sufficient Power for the due and worthy Administration of that Office . 't is the great charge laid upon Bishops to feed the flock of Christ , ( Act. 20.28 . ) And , in Scripture-sense , this is to be done not only , by Preaching the Gospel , but also by wholsome Laws and Discipline . Some means they must have to accomplish this end , which can be no other then a Legislative Power . And this is evident from Matt . 16.19 . What ever ye bind on Earth , &c. Which is understood not only of Absolution , but of Excommunication , and inflicting Censures . Vide Mat . 18.17 . And in those words of the Synod , Act. 15.28 . It seemed good to the Holy Ghost and to us to lay upon you no other burden than these necessary things . Hence it is manifest that the Apostles imposed a Law upon Believers , which they were obliged to observe ; else , they would never have called those things necessary and a burden . And why did our blessed Lord establish Superiority and Subordination in his Church , some Persons to Govern , and others to Obey ; but to keep good Order and prevent Confusion ; and this is no less needful in ours , then it was in the Apostles times ; This Power therefore is to be continued in the Church to the Worlds end . Matthew 28.

For a full and clear Demonstration hereof , These several particulars have been proved in some other Papers .

1. That Christ and his Apostles intended Unity , and to obtain and preserve that Unity , They enjoyn'd Order and Uniformity in Churches .

The late Proposal of Union reviewed and rectified . p. 3 , 4. 2. That the Apostles at their first preaching of the Gospel did not presently establish that Order , which the state of the Church did afterwards require .

3. That the Apostles expected such a settlement should be made , by such as were entrusted with the Government of the Church .

4. That they gave certain general Rules or Canons to direct the Governours of the Church in making such establishmenrs .

5. That they left it to the Judgment and prudence of Church-Governours to determine the particulars to be established in such cases .

Now let us lay these Principles together .

1. That the solemn Worship and Service of God cannot be performed without some Rites and Ceremonies , Without some Ceremonies it is not possible to keep any Order , or quiet Discipline in the Church . Of Ceremonies before the Common Prayer , &c. vid . as was observed above from Zanchy , Rungius , and others

2. That these Rites and Ceremonies are to be observed according to the Rules of Decency and Order .

And 3. That these Rules are to be adjudged and determined by such as are invested with Authority to that effect ; From hence it will follow unavoidably , that all Subjects and Members of the Church are obliged to obey such Laws and Establishments . For 't is most certain , where some are impower'd to Command , others are injoyned to obey ; else the Power given to Superiors were Nugatory , and given to no effect .

Whereas they mention [ New Terms of Communion : ] I confess the word New , to my self is somewhat scandalous : I am no over of Innovations in Religion ; tho the Addition of Collects and Forms of Prayer , ●pon emergent occasions is both frequent ●nd very usefull ; and alterations are al●owable too , when the change is of impor●ance , and does not argue Levity , or give ●andal . As to [ Terms of Communion , ] ●he expression may be equivocal . For my ●art I would have nothing establisht in the Church of God , but what has , at least , general Rules and Directions in Holy Scripture , and a just Authority , to warrant it . And this has been very carefully observed in all the Rites and Ceremonies establisht in this Church of England .

For any man to imagine , that these things make a new worship , is a very great mistake . Any thing added to Divine Institutions as essential , or substantial , and simply necessary , does change the worship , saith Zanchy and makes it another . De Redempt . Lib . 1. c . 16. p. 447. 1. edit. Neostad Palatin . In una side nihil Officit Ecclesiae Sanctae consuetudo diversa . Gregor . But what are added , yet only as things indifferent , Propter Ordinem , Propter Decorum , & ad edificationem ; ea substantiam Sacramentorum , eòque cultum non Mutârunt : Such things added for Order , for Decency and to edification , they change not the substance of the Sacraments ( for example ) nor the nature of the worship .

Now ( if I understand what he means by his Terms of Communion , ) I argue thus .

She that has a Power to appoint Rites and Ceremonies for edification , Decency and Order , she hath a Power to impose Terms of Communion : But the Church has a Power to appoint Rites and Ceremonies for edification , Decency and Order . Therefore the Church hath Power to impose Terms of Communion .

Besides the Proofs already produced , is not this evident in the Practice of all Churches ? Are the Terms of Communion numerically the same in the Greek and Latin Churches ? If we look into the constitution of the several Protestant Churches shall we not find variety of Customs , Rites and Ceremonies among them ? This Discord we cannot but observe in the Harmony of Confessions ; whether we examine Cambridge Edition of 1586. or Geneva Edition , 1654. and the Church of England declares her self in these words : Of Ceremonies before the Common Prayer . We think it convenient , that every Countrey should use such Ceremonies as they shall think best , to the setting sorth of God's honour and glory , and to the reducing of the People to a most perfect and godly living without Error or Superstition . Are the Terms of Communion the same among the Lutherans and Calvinists ? David Rungius ex Epist. Ad Roman Disput . 16. p. 324. The Lutherans reckon those things in the Catalogue of things indifferent .

1. To place Historical Images , ( or pictures ) in the Church for Ornament , and Commonefaction .

2. To use Stone-tables ( which they commonly call Altars ) in the Administration of the Lords Supper .

3. To adapt a peculiar kind of Garment to the Minister in his publick administration of the holy Office .

4. In the Administration of the Eucharist , either to break and divide little Cakes or Wafers , or else to make use of single small ones , fit for distribution .

5. In Baptism to use the Lessons of exorcismes , and the sign of the Cross .

6. To sing the Sacred Hymns , either in the German or Latin tongue , with the voice , or Musical Instruments .

Haec & Similia , &c. These and such like things , they who teach , that they are simply necessary to be reteined , or necessarily to be abolished , they do offer violence to Christian liberty on both sides , and are to be avoided as False-teachers , desirous to inthrall us in the Yoake of humane Traditions .

Notwithstanding this their Declaration , we cannot be admitted to their Communion unless we submit to the Terms of their establishment . And is not the case the same among the Presbyterians ? Why were the Directory , the Ordinance for Ordination of Ministers , And what was the Worcestershire Agreement ? Were there no Terms of Communion in it ? the form of Church-government for England and Ireland , Their Confession of Faith , and their advise for Catechisms ; were not all these designes to be imposed as Terms of Commmunion ? And I am sure they were new ones ; never heard of in the World , till the years 1645. 47 , and 48. and ( as , I remember ) before the year 1650. They were quite out of request , and laid in the dust . And have not the Independents their peculiar Terms of Communion too ? And are not these new likewise ? The Synod of Charenton 1644. takes notice of their Error , that they teach , Unamquamque Eclesiam suis propriis Legibus ita gubernari debere , &c. That every Church ought so to be governed by its own Laws , that , in matters Eccclesiastical , it be subject to no other , nor depend upon any other , nor is it bound to acknowledge the Authority of any Conference or Synods , in reference to its own Government and Administration . Of which Error that Synod of Charenton gives this Sentence , Esse hanc Sect●m tam Reipublicae , quam Ecclesiae perni●iosam ; absurdis quibuscunque insanisque Commentis viam aperire ; omnes iis medendi rationes tollere ; ac si illi sententiae locus esset , Posse tot Religiones fingi , quot Paraeciae privativè Conventus forent : That is , this Sect is pernicious both to Church and Common-wealth ; it opens a gap to all absurd and mad inventions whatsoever ; it takes away all the ways and means of healing them ; and if way should be given to that opinion , there would be as many Religions , as there are Parishes or private Meetings . By this we see that the Protestants of France do ●ot agree with the Independents of Eng●and about the Terms of Communion . But ●n truth if the business be sifted to the ve●y bottom , the Question is not so much a●out the Power it self ; ( For these Dissen●ers suppose it in all their own expedients , which they propose : ) but , really , the question is , What hands shall menage thi● Power . The Laws of Christ and his Apostles , of Church and State , have place● the Power in few hands , to make the Government the more Regular in it self , th● more safe to the King , and the more easy t● the Subject : But these Dissenters woul● put it into every Parish Priest , and so set u● ten thousand Independent Jurisdictions in the Kingdom . And such a Church as th● is most Eligible in their Conceit .

The Dissenters Sixth Section .

THey say , the World is pester'd wit● Disputes about Worship , about Religion ; and therefore since all cannot be i● the right , they are willing to go the safe● way , and Worship God according to h● word : If the things disputed be lawful ● be done let 'em be so ; they are sure it 's lawful to let 'em alone ; and they thin● there 's no great hazard in keeping ● Scripture Rule , nor can believe that Chri● will send any to Hell , because they did n● worship God in an external Mode , mor● neat and spruce than God Commanded .

Answer .

The World is pester'd with Disputes about Religion : Hereupon some men resolve they 'le trouble themselves with none at all . Wo be to them by whom this scandal is given ! I pray , from whence come these Wars and Fightings amongst us ? The Reformation silenced them , and setled Uniformity to establish Peace . Some men are of restless Spirits and can never study to be quiet , making it their business to disturbe the repose of Christendom . And all the Disputes for these 40. years , ( and we may say , ever since the Reformation , ) whether menaged by Pen or otherwise , have been commenced and carried on ( against this Church of England ) by the Jesuits and Dissenters . And upon what account this is done ( as to our Dissenting Brethren ) Mr. In his Apologetical Preface to his confutation of Dr. L. Moulin . Baxter has told us long ago in these words , [ Every one must needs reduce all others to his opinion as if his Judgment were the infallible Standard of Verity ; and so we have proved too proud and uncharitable , while we would be Orthodox overmuch . ] And a little after he gives good Advice , ( if he had been stedfast enough to follow it , ) I advise my Brethren , to prepare their weapons , against the Papists , and Socinians , and Antinomians . above all other Sects : and to associate speedily , and carry on all thetr work in Unity , if ever they will succeed .

2. 't is sure all cannot be in the right ; 't is fit therefore , we should take some pains to learn the safest way . But self-conceit and the private Spirit are the worst Guides in the World . He that is wise in his own eyes is very apt to put darkness for light , and light for darkness ( Isai . 5.20 . ) The Holy Ghost has observ'd this to our hands , and adviseth us therefore not to lean to our own understanding : For ( as that devout man said ) He that is his own Scholar has a Fool to his Master . The neerer the Fountain the clearer the Stream . God calls upon us to tread the Jer . 6.16 . good Old way ; sends us to the Law and the Testimony . Isa . 8.20 . But as he gave the word , so he gave the Preachers too . The Priests lips should preserve knowledge ; and they should seek the Law at his mouth . Mal . 2.7 . In difficult matters God did refer earnest and cordial Inquirers to the sentence of such as were in Authority , Deut. 1.7 Our Saviour did not slight that Order , wherein that Dispensation was on foot , but lik'd it so well ( as he did many other of those Institutions ) that he transcribed it into his Gospel , Matt . 23.2 . and adopted it into the practice of his Church . They sit in Moses Chair , &c. Obey them that have the Rule over you , and submit your selves . Heb . 13.7 , 17. Matt . 18.17 . And if a Dic Ecclesiae be of so great Authority ( in our Saviours account ) to decide our civil differences , much more those of a Spiritual and Religious nature ( as Schism and Heresie ) which belong more properly to her Cognizance Dr. Prideux Sect . 22. de Author . Ecclesiae in Rebus Fidei . cap . 3. p. 354. .

3. Whereas they say there 's no great hazard , I say there 's none at all , in worshipping God according to his word , and keeping to Scripture-rule ; provided we rightly understand it . For Luther Annot . in Deut . cap . 248. observes , there are two sorts of Prophets ( hinted at by Moses ) that should rise up against sound Doctrine . One should come in the name of the Lord , and bring the word of God and holy Scripture with them . Such should be the Jews in Christ's time , who alledged the Scripture against the Gospel , for the Righteousness of the Law ; and such should be Hereticks after them , &c. Men will wrest the Scriptures to serve their own Hypothesis .

Is any thing more clear than the Scripture-rule for Governors , that they set all things in order ( where it is not done to their hands ) and then to see , that ( in the worship and service of God ) all things be done decently according to that Order ? And that these are the Commandments of God . 1 Cor . 14.37 . And the Scripture-rule for such as are under Authority is as plain as words can make it , ( Heb . 13.7 , 17. ) and yet if there were no such Scripture-rule , common Reason would infer the Duty . Where some are impowered to give Orders , others are under an obligation to observe them : Else Authority is Nugatory and rid●culous , as has been observed formerly .

4. If the things disputed be lawful to be done , we are not of these Dissenters opinion , that 't is lawful to let 'em alone : but we believe the contrary . For if they do not dogmatize themselves and their followers into superstition ( which is highly probable , ) yet by their pretermission , and neglect of what is injoyned them , they break the Law , despise Authority , and give scandal to the Church ; and whether Hell may not●ly at the bottom of such disobedience , I leave it between God and themselves to judge . Gal. 5.20 . Does not God require and delight in Verity ? And can there be Unity without Obedience ? Does he not require us to avoid Offences , and follow Peace , especially with his Church ? Is not Schism a work of the Flesh as well as Murder , or Adultery ? Is not a wilful and groundless separation from the Mystica● Body of Christ , a separation from Communion with him ? And is there no peril in breaking our selves off from this Vine ? Do they think they can climbe up to Heaven by a Ladder of their own , when they place the foot of it upon ground of their own devising ? No , No. Graviter peccant , saith the Learned Zanchy , They sin grievously , Lib . de Redempt . who for these indifferent Ceremonies disturb the Churches , and damn all other Magistrates and Rulers , because they use their liberty in these things : Is this the Piety which is boasted of ? Is this the Charity which we ow to the Churches of God ? If they want Piety and Charit who contend with other Churches about Ceremonies , how little of those Christian-virtues have they to pretend to , who quarrel with their own ; because she will not prostrate her self to gratify their humors ?

5. If Christ will send none to Hell for performing his worship and service rudely and slovenly , with a stiff and peremptory sawciness ( which I am sure is no where allowed ) certainly he will not send to Hell such as worship him in the beauty of holiness , with a due Reverence and Solemnity , which he hath commanded .

The Dissenters Seventh Section .

THey pretend , that the things imposed are Parts of Worship , which none can Create but God : nor will God accept of any but such as are of his own Creating ; and whether they be integral or essential Parts , they do not know ; but in the Worship of God they find them stand upon even ground with those that are certainly Divine , or at least as high as man can lift them .

The Answer .

When the Apostle saith , let all things be done {αβγδ} , according to Rule and Order , he does imply that somethings are to be decreed and ordered ; 1 Cor . 14.40 . &c. and that must be done after such a manner as is decent and to such an end as edification . Orders to this effect are not the essentials of Religion , but the Appendages , Circumstances and Modifications of it ; which in a general sense , we call Rites and Ceremonies . And of the Dissenting Brethren , this their Advocate tells us .

They pretend , that the things imposed are Parts of Worship . This , he says , they pretend ; and 't is one of the modestest expressions I have observed fall from his Pen . But why do they pretend ? Why , because they are resolved to object and Cavil . But why do they but pretend ? Because they cannot prove ; and perhaps because some of them do not believe themselves in what they suggest against the Church , viz. That the rites & ceremonies imposed immediately by her Authority are Parts of Worship .

The Worship of God is twofold . 1. Internal , Internam finio , quam Mens & affectus habent : externam , quae ab illis foras octenditur actu aliquo externo . Jos . Mede de Sanct . Relat . in Levit . 19.30 . Op p. 401. which consists of the internal actions of a pious Soul , for example , the act of Faith , is to believe , the act of hope , is to hope , the act of Charity , to love God and our Neighbour , with other internal exercises of Piety . 2. There is an external worship of God , and that consists in the external exercises of Piety ; and these are of two sorts . Some are of themselves good , and acceptable to God , and necessary to Salvation : Such are Confession of our Lord and Saviour , ( the external works of Faith , ) Beneficence , or doing good to our Neighbour , ( the external work of Charity ) These are such effects of Piety that Piety it self cannot be without them ; Whereupon they are more properly called works of Piety , and no less pleasing to God than the internal works themselves .

There are other external exercises of Piety , which are conversant in , external Rites and Ceremonies of God's institution , and opposed to the inventions , Exercises and Offices of mans devising : Such are Sacraments and Sacrifices ; which are Ordained not for their own sakes , but to be inservient to internal Piety , to bring that to light and protest it , to exercise and promote it , to God's glory , the good of our Neighbour and the salvation of our own Souls . Piety is the Soul of all our worship ; without which the Observation of these external Rites and Ceremonies are but as a dead Carcass Isai . 1.11 . to the 16. which God will reject as a thing of an ill savour . In this worship of God 't is doubtless the Duty of the Church to give direction , and call upon us to perform it : But this worship is of Gods appointment and imposition , not the Churches . If the Rites and Ceremonies imposed by this Church be part of worship : How came they to be so ? It must be either by Divine Institution , ( which we are so far from pretending to , that we do stedfastly deny it , ) or else , by humane estimation : If we did value them at so high a rate , this must appear . 1. Either by the necessity we la● upon them . Or , 2. By the Merit and Efficacy we ascribe to them . Or , 3. By the preference we give them .

1. The Scribes and Pharises indeed set such a value upon their Traditions , ( which had no competent Authority to establish them , but were wicked and repugnant to Divine Authority ) that they prefer'd them so far before God's Law , as to have force enough to rescinde it , and make it of none effect . ( Matt . 15.6 . ) But for Rites and Ceremonies establisht among us , the Church has declar'd , that ( upon , just causes ) they may be altered and changed , and therefore are not to be esteemed equal with God's Law . Preface of Ceremonies before the Book of Com . Prayer .

2. That we should place any Merit in the use of them cannot well be imagined , when we allow no such to the very best works we can perform at God's appointment . And when Authority has injoyn'd or restrain'd the use of them , so that ( upon such a supposition ) they become necessary , according to such restraint or injunction : Yet they remain indifferent still in their own nature : and do not immediately bind mens Consciences , as if they were immediate parts of God's worship , or of absolute necessity to salvation , for which the Church has tyed our Faith strictly to the holy writ ; and to nothing else . Artic . 20. But to proceed .

They say , none can Create parts of worship but God , nor will God accept of any , but of such as are of his own Creating : Here we have two things , which call for our consideration . 1. The Creation of worship . And 2. The acceptableness , of such performances as have not that stamp of God's Creation on them .

1. By Creation of worship ( or the parts of it ) we suppose he means the erection and dictating of it ; which may be done either by natural suggestion , or by general and positive institution . And then we must distinguish betwixt erection ( as I may call it ) and direction ; betwixt natural suggestion ( by which we understand the dictate or impression of the Law of nature ) and occasional Application : betwixt general institution ) and particular determination . The erection , ( whether by natural suggestion or general institution , ) may be from the wisdom and will of God ; and yet the direction as to occasional Application and particular determination , may be referr'd to the Power and Wisdom of the Church . this will appear in some Acts or Rites of external Worship . Nonnullas ( Ceremonias ) dictat ipsa natura ; Nature her self does dictate some sort of Ceremonies , for example , to kneel down when we pray , to smite the breast , to lift up the eyes and hands to Heaven ; which are therefore common to the Heathen with all Sects , saith Herinex . Summa Theol . Schol . & Moral . part . 4. p. 152. n . 76. And Zanchy † proves that some external Rites used in God's worship , are from the Law of Nature : because they were common to Jew and Gentil : He does instance in bowing and kneeling , De Cultu externo . 9. 3. m . p. 383. 1. p. p. when they worship God , and in lifting their eyes up to Heaven when they said their prayers , &c. And he adds , we can use no Ceremony , wherein the Law of Nature has not some place . Usque adeo Natura nos ad Deum adorandum , ac ritè honestèque ac pie colendum instigat : So far does Nature incite us to adore and orderly and honestly and piously to worship God . Michah . 6. Eph. 3.14 . 1 Cor . 14.25 . To give some instances , bowing the head , bowing the knee , and bowing the body , are external Rites , or if you will Acts of external worship ; and so is prostration : They are suggested to us even by the Law of Nature : and injoyned by the Decalogue Second Commandment , &c. Psal . 95.6 . in general : But in regard it cannot be performed all at once , therefore the particular determination Pro hic & nunc , or the occasional Application of them to God's service is left to the Wisdom and Order of the Church . In like manner the Confession of Christ , is a Rite , or an Act of God's external worship ; ( for there was never any Nation that did believe a God , but would also declare that he was to be own'd and acknowledged . ) But whether this confession and acknowledgment should be made viva voce , by word of mouth , or by subscription , or by some Symbolical signe or gesture . This is left to the prudence of such as are concern'd to determine it . Thus much touching the Creating of worship ( as our Author calls it ) with such Rites as do attend and protest the truth and piety of it .

2. The Acceptableness thereof follows : Some things are acceptable to God , as they are suggested by the Law of Nature , which is from God ; and therefore cannot but be very pleasing to him : Some things are acceptable as they are inservient to the exercise of internal Piety ; and so Alms and Beneficence are well pleasing to him . ( Heb . 13.16 . ) And some things he is pleased with , because they are inservient to the solemnity of publick worship and Ornamental to it : Such was the holy Temple with the musical Instruments , and all the magnificence of it ; The Lord loveth the Gates of Sion , Psal . 87.2 .

Cat . 9.96 . in 2. praec . For Adiaphorae actionis possunt Deo placere ( saith Ursin ) licet aliter quam cultus Dei proprie dictus : Indifferent actions , may please God , tho not upon the same account , but in a different manner , from the worship of God properly so called . God may therefore accept what he does not particularly , or directly injoyn . In the free-will Offerings under the Law , tho God determined the Quid and the Quale , yet he let the Quotum undetermined , v. 2 Cor . 8.8 . de certa summa in El●emosinis nihil certi aut praescripti imponere Deum , &c. Sclater & Calvin . ad locum . which nevertheless was acceptable to him . And what shall we say of David's purpose to build the Temple ( which resolution he took up , not ( as our Author says of some others ) Jure Prophetico ; ( for it was not the manner of Prophets to be mistaken in V. Grot . ad 2. Sam . 7.2 . &c. their intendments , as David was in that case ) yet God accepted the Piety of his design , tho he would not allow him , the execution of it . Another instance we have in the great Apostle . Potuit B. Paulus ex Evangelio sibi victum quaerere : quod maluit operari amplius erogabat , saith St. Austin : Blessed Paul 1 Cor . 9.13 , 14. might have lived of the Gospel : That he chose rather to earn his own living , he laid out himself so much the more : And was not this acceptable to God ? Gratis Evangelium praedicare , voluntaria quaedam est libertas , eoque & gloriam promeretur : To preach the Gospel freely is a kind of ingenuous liberty and deserves glory , saith the Theophylact : And a little After , In epist. 1 ad Cor . cap . 9. Haud quaquam tantundem futurum est , ut is mereatur , &c. He that preacheth the Gospel for reward , can never deserve so much , as Cum Christianan libertate optime convenit summa servitus , sed quae sit ex charitate ultroneâ & voluntariâ Peter Mar. in 1. ad Cor . 9. p. m . 118. 1. m . Is not this acceptable to God ? shalll be given to him , who preacheth the Gospel freely . * I will instance but once more and that shall be in Mary Magdalen ; who commanded her , either to wash Christ's feet with her tears , or to wipe them with the hair of her head , or to poure so costly a box of Ointment upon his head , which according to Law might have been sold at a great rate and given to the poor ? Was she not accepted herein ? She had the Son of God to be her Advocate , against the cavils of his own Disciples , Luke 7. v. 37. &c. she received the comfort of a declarative Absolution , and the honour to have her devotion celebrated whereever the Church should preach the Gospel .

These Dissenters say further , whether the things imposed , be Integral or Essential parts ( of worship ) they do not know , but in the worship of God they find them standing upon even ground with those that are certainly Divine , or at least as high as man can lift them .

That the Church does impose or command any parts of worship , not of God's Creating , is but their pretence and our Denyal . Affiirmanti incumbit Probatio : The proof lies on their side ; and if they cannot make it good they are uncharitable and false Accusers .

What Ranke they hold in the esteem of the Church and Learned Protestants we may best learn from her and themselves . This Church of England saith , That without some Ceremonies it is not possible Of Ceremonies . Preface before the Common Prayer , & Calv . instit vid. l 4. c . 10 § 27. to keep any Order , or quiet Discipline in the Church ; they were reserved therefore ( and establisht ) as well for a decent Order in the Church , as because they pertain to edification . What Rivet In Decalog . p. 187. 1. m . saith from Robert Loeus , of the time consecrated to God's service may be applyed to all Ecclesiastical Rites and Ceremonies , Moralis potius legis usui subservire , quam vim & naturam ejus continere ; nec tam propriè quidem virtutem aut Pietatem , quam nervum virtutis vinculumque Pietatis dici : He saith that it is rather subservient to the use of the Moral Law , then that contein the force and nature of it ; neither can it so properly be called Virtue or Piety , as the sinew of Virtue and the bond of Piety . The titles given to these Rites and Ceremonies by Learned men are these , Melsner . Retinacula , Adminicula , Incitamenta , Ornamenta : They call them the hold-fast , the helps , the Incitements and Ornaments of Religion and Piety . These were the Traditions mentioned by the Apostle , 1 Cor . 11.2 . Precepts left by Christ to the wisdom of the Governours and Presidents of his Church , pertaining to good Order and Decency . There were many of this kind saith Grotius , of no great moment to Piety , but therein 't was fit and profitable that something should be setled in common , lest a different use and custom should blemish the Church , beget disputes , and , as it often happens , of dispute and Schismes . So that these Rites are like the Leades in a Glass-window , not design'd to let in Light , but to hold the Quarries of Glass together , to keep the Window tite and strong , and make it the more serviceable to keep out storms and cold .

That these things , in the esteem of the Church stand upon even ground with such things as are certainly Divine is so great an untruth that a modest man would blush at it . They have not the same Author ▪ nor the same end , nor the same necessity , nor the same obligation .

1. They have not the same Author , Divine things have God for their only Author : but for these Ecclesiastical Rites and Ceremonies , they ow their Original , either to the customes of several places , as standing in sign of Reverence . Judg . 3.20 . Eglon stood up , when Ehud told him he ha● a message to him from God . When the word of God was mentioned Eglon gave honour to it by rising up , saith Pet . Martyr . And he says , it is to be believed , that it was the custom of those Countries at that time .

Or else 2. They derived their Original from the Authority of Superiors , as 1 Cor . 11.2.34 . and Tit . 1.5 . and the Practice of their institutions in process of time become customs too . 1 Cor . 11.16 . Upon these words The rest will I set in order when I come : St. Austin Epist. 118. saith , that Christ commanded nonothing in these matters , but left them to the ordering of the Apostles , with whom he entrusted the disposal of the Churches , &c. Read the Epistle at large .

Or 3. The Rites and Ceremonies may take their rise from the Devotion of Pious Persons ; as the Practice of the Publican and Mary Magdalen , Luke 7.38 . c . 18.13 .

2. As they have not the same Author , so they have not the same End : The end of Divine institutions is internal Grace and Sanctification : This is said to be the end of Christ's Dispensation to his Church . That he might Sanctify and cleanse it with the washing of Water , by the word . Eph. 5.26 . But the end of these Ecclesiastical Rites & Ceremonies is not to confer Grace , but to preserve good Order and Decorum , to procure reverence , and ( as objects fit for that purpose ) to help Devotion .

3. Tney have not the same necessity ; For as touching Divine things , an absolute necessity is laid upon us to observe them ; and it may be a double necessity , Praecepti & Medii , not only because they are under command , but also because they may be means without which salvation is not to be had : But for Ecclesiastical Rites , the necessity is not absolute ; they may be changed , they may be abolished , and we may be saved without them ; and that they do not stand upon equal ground , the Church professeth in her Articles ; and this is clear upon an other account .

For , Lastly , There is a great difference in their Obligation . Divine Command● and Institutions do bind the Conscience , immediately and of themselves , under peri● of Eternal Death : Ecclesiastical Rites doe● not so : And where there is no breach of Charity , and that is , where there is no● contempt of Authority , or Scandal to ou● Neighbour , the Omission does not woun● the Conscience , nor incur the guilt of deadly sin , as the Reverend and Learned Davenant Nostra Ecclesia agn●scit hasce leges suas de rebus adiaphoris & Ceremonialibus , autore , materiâ , fine , longè distare a Divinis ; & in tantâ omnium rerum imparitate non posse exurgere aequalem Conscientiae obligationem . Davenant . determ . 20. p. 100 , v. caet . has determined .

But perhaps there lies a Fallacy , in th● expression ; for to stand upon even groun● does not always argue an equality . ' Ti● said Exod . 14.31 . The People believed Go● and his Servant Moses : Likewise 't is commanded , Prov. 24.21 . My Son , fear tho● the Lord and the King : There , God and Moses may seem to stand upon even groun● in the term [ Believed ; ] and here , the Lord and the King , stand upon even ground , in the term [ Fear : ] yet he were little less than a mad man , that should conclude from hence , that God and Moses , or the Lord and the King , are of equal consideration , when notwithstanding the difference between them is no less then infinite .

We read in the book of Josuah of an unlucky jealousy , which did arise in the heads of some of the Tribes of Israel against Josu . 22. their Brethren ; and this begat a Dissent ; and that Dissent had ended in a Fatal and deadly Breach , if it had not been made up by interposing the Innocent Parties Protestation . The Two Tribes and half , Ver . 10. when they left the Camp of Israel , in their return to their own Inheritance , they built an Altar for Memorial and a Testimony : Hereupon their Brethren lookt upon them as Apostates and Idolaters , Ver . 12. and took up Armes , ( as they imagined ) to avenge God's quarrel .

When the Children of Ruben and Gad and those of Manasseh , Ver . 21. had heard ( by their Legates ) of their preparation for War , and their bitter expostulation , they calmly made their Defence , The Lord God of God's knoweth , and Israel shall know our Innocency . If we have built this Altar in Rebellion or for Sacrifice to turn from the Lord , let the Lord himself require it ; but we have done this only to intitle our selves and our Posterity to a share in God's Publick and Solemn Worship , and to an Interest in his Tabernacle and Altar . When the Priest and Princes of the Congregation had heard their Apology , Ver . 30. they were well pleased , and declared their hearty satisfaction : This day we perceive that the Lord is among us : and they blessed God ; Ver . 31.33 and all was concluded in a happy Peace .

Calvin Ad ver . 30. reflecting upon Phinehas and the Ten Princes which were with him , he commends the temper of their zeal , that they did not insist upon the prejudice which they had conceived against their Brethren : but admitted their excuse with kindness and alacrity . For there are many ( saith he ) if they take offence , no Apology can becalm them : but they will always be finding out something unjustly to carp at , rather then yeild to reason . Homil . 61. in Librum Josuae . 't is Lavaters complaint ( in treating of this story ) Hodiè reperies Magnos Theologos qui tam sunt importuni & praecipites , ut nondum auditis aut lectis aliorum argumentis , statim responsiones fabricent & in lucem emittant : We see great Divines at this day , who are so importune and precipitant , that before ever they have considered or read the Arguments of other men , they are busy at framing Answers , and sending them abroad in publick . But both Parties ought to be heard with meekness and good attention . Quam hoc utile & necessarium sit in Cauâ Religionis , hic locus apertè ostendit : How profitable and necessary this is in the Cause of Religion , Ibid . Hom. 62. ( saith he , ) this place does plainly manifest . And that moderate Divine adds a little after , Si viri boni jure jurando , vel aliis idoneis rationibus se legitimè excusent , recipienda est eorum excusatio : If good men can purge themselves by Oath , or by other meet ways , their excuse is to be received . There are some , that will stubbornly maintain what they have once propounded : Such men , ( saith he , ) are Authors of great mischief in Church and State .

Let not the Reader wonder that I insist so much upon these Authorities : For has not the Church of England purged her self sufficiently by Argument against these Dissenters and entred her Protestation too , to satisfy their jealousies ? Let us hear the Learned , Pious , and Judicious Bishop , Dr. Ad Clerum on Rom. 14.3 . p. 24. Sanderson ; Our Church ( God bethanked , saith he ) is far from any such imipious presumption ( viz. as that of the Pharisees and the Church of Rome : ) and hath sufficiently declared her self by solemn Protestation , enough to satisfy any ingenuous impartial Judgment , that by requiring obedience to these Ceremonial Constitutions , she hath no other purpose , then to reduce her Children to an orderly Uniformity in the outward worship of God , so far is she from seeking to draw any opinion , either of Divine necessity upon the Constitution , or of effectual holiness upon the Ceremony : Thus Dr. Sanderson .

Our Dissenting Brethren should have been so Charitable as to have followed the steps of those Ten Tribes : They should have declared their satisfaction upon the Churches Protestation ; and have blessed God that she is so perfectly clear of their suspition : They should have been highly pleased that matters are so well ; this they should have done rather then to revile and cavil ( as they have done , ) rather then to condemn and forsake her Communion , upon their own jealousy , to set up a new Altar , and Altar against Altar , condemn'd by all the Orthodox among the Antients . They have indeed the jealousy & rashness of those Tribes but not their ingenuity and candour . And to shew their uncharitableness , they bear the World in hand that , we set up these Rites and Ceremonies as Parts of God's worship , matters of necessity and design'd to insnare the Conscience .

But to mollify the Objection and Censure , they say ( at last , ) if these Rites and Ceremonies do not stand upon even ground with those things which are certainly Divine , yet , at least , they stand as high as man can lift them . But by their good leave , they are mistaken in this suggestion too : for they stand not so high , as they are set up in the Church of Rome . Aquam sale conspersam populis benedicimus , ut eâ cuncti aspersi Sanctificentur , ac purificentur : As Alexander the First has it in an Epistle : Apud F. Herims . We bless Water and Salt for the People , that all who are sprinkled therewith may be Sanctifyed and Purified . They attribute Spiritual effects to their Ceremonies : not only a power to cure Diseases to expel and drive away the Devil : but to procure Grace , to remit venial sins , to Sanctify their Persons . And they use Spiritual Acts of Consecration and solemn Benedictions to Hallow them to these effects . Do the Rites and Ceremonies of the Church of England stand thus high ? For shame , in cool blood , they will not say it . I suppose therefore , the meaning is only this , That they stand as high as of due right and lawfully we can lift them . If this be their meaning , ( tho there may be a malitious insinuation , that we do something more then we ought , yet ) really , to do what , of due right and lawfully , we may do , is no sin in us : but 't is sin in them to break Communion and seperate from us upon that account . Here we may observe the method and progress of Discord ; First , they fancy and pretend a fault : then they take the confidence Calumniari fortiter , to make the Calumny as black as may be , and to stick it upon us with as great an Odium as they can ; and when they have shewn their spite , they mince the matter ; they were mistaken in their exaggeration ; we have done nothing but our Duty , or at least what is warrantable , in exalting God's solemn worship and service , by lifting up the Appendages thereof to their due and decent station .

For other Protestant Churches do lift up their establisht Rites and Discipline as high as we ; and this is evident from the severity they design and inflict upon such as are refractory to the use and practice of them . See above out of the Calvanists Book of Discipline . c . 5. de Consistoriis Act. 31. When such Rites and Laws about them , are established , the Church does not account the Observation of them so mean and vile , as to be violated through contempt and with the scandal of others : but such transgressors she looks upon as undecent and disorderly walkers , and exerciseth her Authority , to note , to admonish , to reprove and rebuke them , and endeavours by all wholsom means to reduce them to a sound mind : This is the Duty of the Church ( when it may be performed seasonably , ) saith a Protestant Divine of great Learning and an acute Judgment . And does not Mr. Calvin say the same ? I am sure it was his Practice : And upon those words . 1 Cor . 11.16 . If any man seems to be contentious , he writes thus , Tales sunt omnes qui honos ritus & utiles Convellunt nulla necessitate , &c. Such are all they , who without any necessity root out good and profitable Rites and Ceremonies ; such as make controversies about matters of no difficulty , such as no reason can satisfy , such as will not endure to be reduced to Order , such also are they who are unsociable , and are carried away with a foolish affectation of novelties . Such as these St. Paul will not vouchsafe to answer : Because contention is a pernicious thing , and ought to be banisht out of the Church . Hereby ( as Calvin goes on ) he teacheth , that refractory and contentious Persons are to be bridled by Authority , rather then refuted by disputations , Nunquam enim contentionum erit finis , si certando velis hominem pugnacemvincere : quia centies victus , nunquam fatigabitur Haec Calvinus ibid . &c. And Grynaeus Ad Col. ●et . 18. upon these words , Colos . 2.5 . [ Joyning and beholding your Order , ] refers Order , to the whole Liturgy and Discipline of the Church ; and of such as walk disorderly , ( as those mentioned 2 Thes . 3.6 . ) he saith , Quoad ejus fieri potest , in ordinem , Disciplinae Ecclesiasticae severitate adhibitâ , redigendi sunt , They must be reduced to Order , by the severe use of Church Discipline . Haec ille .

The Dissenters Eighth Section .

THey do not find that God ever Commanded the things imposed , either in general , in special , or the singulars of them ; If God has commanded a Duty to be done , the Church must find a place to do it in ; but tho the Church must find a place for the Duty , a time for the Duty , she may not find New Duty , for the time and place .

The Answer .

1. To this I Answer , That the Church can never fix upon a time or place for publick worship without Order and Authority . For , when matters are left at random , Quot homines tot sententiae : So many men so many minds ; and the confusion of Tongues is not so destructive as that of Judgments . One will be for the hour Nine , another will not have his Devotion up and drest till at least Eleven . One again will be for the Barn , another for the Tabernacle . And although this Gentleman tells us of a Church that will and must certainly agree about such things , though all determine to the contrary ( as was observed above ) yet I have not been so happy as to converse in that Utopia .

2. Natural Circumstances are not Rites in the practice of Religion and God's worship upon that account : but as they are capable of improvement in a Moral or Religious respect . That all things be done decently , according to Order , and to Edification ; These Rules look a little higher then those Natural circumstances , which adhere inseperably to all Actions ; for which there was no such need of a solemn charge or Apostolical direction , Time being a Fluid thing and always in motion , we can fix no respect upon it , but as we seperate several portions of it , to be the measure of our worship and service for point of duration , and take care for the strict observance of them . Nisi quis forte usitatum illud Festis Diebu● ornandi & vestiendi studium eo referat . Jos . Mede . ubi infra . p. 404. But the place is capable of more advantage to help devotion . God therefore seems to distinguish them as to the respects we are to give them : for he saith , Levit . 19.30 . V. Jos . Medes Concio ad Cler . in Levit . 19.30 . Ye shall keep my Sabbaths and reverence my Sanctuary , I am the Lord . And here I must repeat , That Order requires the same time , the same place , the same gesture ; and Decency requires , that the Rites and Usages ( in God's worship ) be honest , grave , solemn , suitable to the Majesty we adore , and the Offices of Divine worship ; which we pay to him .

3. We say New Rites do not make a New Duty , not alter God's Law , or change his Worship , as was noted out of Zanchy . 't is the same Duty still , whether performed at 9. or the 12th , hour in a Church or Chappel , Cathedral or a Parish Church , in a Cloak or Cassok , Gown or Surplice , standing or Kneeling . And because our Author is so good at illustrations , I will make bold , for once , to borrow a familiar instance from him ; P. 280. Suppose a Law promulgated by the Legislator : That every Subject shall sweep his door once a week with a Beesom : Now to sweep my Door with a Beesom of Birch or Broom , cannot possibly be any Addition to that Law ( or , say I , the setting up of a New Duty ) because 't is necessarily required to the putting of the Law in practice , that I do it with the one or the other , and therefore they are both comprehended virtually in the Law by way of disjunction , that is either with this or that or some other . Again to sweep my Door on the Third day of the week , and at the ninth hour of the day , can be no addition to the Law , because I am commanded to do it , upon some day in the week , and at some hour of the day , and the Law not having defined the precise day and hour , supposes it indifferent to the Lawgiver which I choose , but one or other I must choose , unless I will obstinately disobey the Law . We shall make use of this illustration thus : God makes a Law that we shall give him external worship : Now to worship him by Bowing , Kneeling , or Prostration , cannot possibly be any addition to that Law , because 't is necessarily required to the putting of the Law in practice , that I do it with the one or the other , and therefore they are ( all three ) comprehended virtually in the Law by way of disjunction , that is , either after this or that , or the other manner . Again God commands me to confess the Faith of Christ Crucified , and profess my self a Christian : Now to make this Confession or Profession by word of mouth , or by the subscription of my hand , or by some Symbolical sign or significant gesture , cannot possibly be any addition to that Law , because 't is necessarily required ●o the putting of the Law in practice , that I do it , either the one way or the other ; and therefore they are all comprehended virtually in the Law by way of disjunction ; that is , I must do it either this way , or that or the other . And the Law not having defined the precise way , supposes it indifferent to the Lawgiver , which I chuse ; but one or other I must chuse ( unless the Church has chosen for me ) or else I am an obstinate Transgressor .

4. It is no derogation to the perfection of Scripture as a Rule , that the Singulars , or Particular instances of Worship are not specified in it . P. 264. For ( as our Author well observes ) 't is always supposed , that every one in his private or more publick capacity be able to use and apply the Rule . As the Square , or Rule of the Architect , however exact in it self , yet presupposes him to have eyes to see , and Brains to apply it to his work ; so the Scripture as a Law teaches Duty , and whatever of well-pleasing Obedience we can perform to God , yet supposes us at least to be Rational Creatures , that can apply that Law to our own particular Actions , whence these two things must necessarily follow .

1. That it was not only needless but impossible , that the Scripture should enumerate or determine upon the Particular Natural Circumstances , of general Time , Place , Person , When , Where , Who should worship God , every day , hour , minute to the End of the World : for so the whole World would not have afforded sufficient stowage for Rubricks , nor have been able to contain the Volumns that must have been written : for as the End and use of a Rule is not to teach the Artificer , when he shall begin to work , but how he may do it like a workman , whenever he begins ; so neither was the Scripture design'd for a Clock to tell us at what hour of the day we should commence the publick Service of God , but that whenever we begin or end , we mannage it according to this Rule .

2. That when the Scripture hath prescribed us all the Parts of worship , instituted the Administrators of worship , given Rules how to seperate them to that Office , and laid down general Rules for the regulating those natural Circumstances , which could not particularly be determin'd , as that they be done to edification decently , and in Order ; And has withal commanded us to attend to this Rule , and no other , ( which is true Sano sensu ) it has then discharged the Office of of a Rule , and , as a Rule , is compleat and perfect . Thus our Author has Ar●hitectonically erected his Hypothesis : but ●he singulars are not yet determined : And what must be done for them ?

Jus Naturae docet esse Deum , ip sique reddendum esse quod suum est , nempe Cultum , ●um internum , tum externum , says our Synopsis : Ad Dan. 6.10 . The Law of Nature teaches ●here is a God , and that we ought to render him his due , that is , both External and Internal worship . And the Learned Zanchy De Religione Observ . in Cap. 15. Aphoris . 4. m . p. 237. resolves , Substan●ia legis Ceremonialis est perpe●ua : Unde alii a Carendo deducunt , q . Ceremonia ; non potest enim Religio exerceri illis destitutu & Carens . Camer . That the substance of ●he Ceremonial Law is perpe●ual , Natural Religion does Dictate something , and where there is equity and a parity of Reason , and a due Analogy for it , we may take some direction from the Levitical Law , as the very Learned and Judicious Sanderson observes . Ou● blessed Saviour reteined many Ceremonie● and Usances of that Carnal Commandment● as Imposition of hands and both the Sacraments . And from whence did the Apostl● take the hint , to injoyn the Women t● wear a Vail , and keep silence in the Churc● but from the Custom among the Jews ? See Dr. Lightfoot on 1 Cor . 11.25 . & cap . 14.35 . And how does he establish Maintenance fo● the Evangelical Ministry but upon thi● bottom . 1 Tim . 5.18 . 1 Cor . 9.13 , 14 ▪ Sanciens Leges Vet . Test . Conformes , establishing Law conformable to those of th● Old Testament , saith Theophylact . In 1 Ad Cor . 9.13 , 14. An● perhaps this Analogy may be a fair groun● for the strict observation of the Lord's day● of Fasts and Festivals ; provided they d● not typically respect things to come ( ● those of the Law did , ) but reflect upo● what is past , and fix us upon present Duty ▪ The Apostle did not always pretend to inspiration in such matters , but used Christian Prudence ( yet not without a divine assistance ) and made Inferences out of Generals ; yet strictly observing such genera● Rules , he concludes , that the Particular● were the Commandments of God . 1 Cor . 14.37 , 40.

The Learned Mede In Levit . 19.30 . conc . ad Clerum vide . observes , That it is a Synechdoche proper to the Decalogue , Ut ex una specie intelligeremus , omnes ejusdem generis Species , unâ rerum Sacrarum specie , omnes Omnino res sacras : that from one Species we are to understand all of the same kind . Quaedam & sunt & dicuntur in Scripturis , ( saith Dr. Sclater out of Nazianzen ) quaedam verò sunt in Scripturis tametsi non dicuntur . And 3. Rules are laid down by that learned Dr. First ,

1. Where Generals are delivered , there are all Particulars comprised in those Generals intentionally delivered ; because Generals comprehend their Particulars .

2. Where Principles and Causes are delivered , their effects are also intended : as being virtually conteined in their Principles .

3. Where one equal is taught , all of like reason is taught , quia Parium Par ratio : and where is Par ratio , there is Par lex : Where is like Reason there is like Law . So take Contents of Scripture ( saith he ) no instance of any Point of necessary , or but convenient Faith and Practice , can be given , but what is delivered in the written word . Thus Dr. Sclater , on 2 Thes . 2.15 . p. 199.

The Psalmist tells us , The Commandment is exceeding broad . And very Learned Protestants Conf . Remon . c . 23. §. 8. think all matters ● Decency impli'd in that of Rom. 12 . 1● and the Apostles expression Phil . 4.8 . is ● a very great latitude , Whatsoever thing● are true , whatsoever things are hones● — if there be any virtue , if there ● any praise : These with the other partic●lars there enumerated will extend a grea● way : And the Learned A. Rivet Animadver . in Consult . de oper . superer . m . p. 242. make● good use of that Text against works of Supererrogation ; nor is it less valid or useful against Will-worship . Omnia quaecunque homines possunt ex gratia Dei , Deo de● bentur : All that ever men can do by th● Grace of God , is due to God , according t● that exhortation ; and consequently the● are ( in the General ) injoyn'd by Go● At least , ( as Luther hath observed , fro● the Apostle ad Gal. 5.13 . ) They are under the Law of Charity : Quaecunque Ceremonialiter & humaniter statuuntu● — Pro Charitate servanda sunt propte● eos , cum quibus vivendum est nobis , do● nec ipsi easdem servari a nobis exigunt , Luther ad Galat . 5. m . p. 226 , 227 n● pax Solvatur in Schismata & Seditiones ● What things soever are appointed by way of Ceremony This I refer to Religion . and Civility ; This to humane Societiy . are to be observed out of Charity , fo● their sakes , with whom we live , so long as they require us to observe them , lef● Peace should break loose into Schisme● and Seditions . And a little after he conclude , that there is no Law , but is comprehended in Charity . Nam sine omni dubio , si tu quicquam statuisses , &c. For without all doubt , ( saith he ) if thou shouldest injoyn any thing , thou would'st be obeyed : therefore thou art obliged by the Law of Nature and Charity to perform the same to another , especially to God and his Vice-gerents : provided you do not place Salvation in the Precepts of men : but only consider that you are bound to serve others in Charity . Hereupon Calvin ( Argument . in Ep. ad Romanos in fine ) observing a sort of men , who thought their Christian Liberty could not stand without a disturbance of the Civil Powers , he resolves the case thus , Verum ne quid videretu● imponere Ecclesiae Paulus praeter Officia Charitatis : hanc quoque obedientiam sub charitate contineri indicat : Lest St. Paul should seem to impose any thing upon the Church besides the Offices of Charity : He declares ( viz. Rom. 13.8 . ) that this obedience ( to the higher Powers ) is comprehended in Charity . Those Impositions therefore which these Dissenters quarrel at , are commanded in General , and ( not being against any command of God , ) if there were no more in the Case , yet they are under a General Rule , because done According to Order .

5. It is to be noted , That external Worship is a Duty of Religion ; and of great necessity .

It is the Observation of the Author of our Synopsis , upon Josuah 22.25 . Ita est Mortalium ingenium , ut Adminiculis opus habeant , quibus mentes erigant in Coelum : Such is the disposition of Mortal Men ; that they stand in need of helps to raise their Minds to Heaven . Whereupon it often comes to pass , Ut ubi Cultus externus negligitur , that where God's outward Worship is neglected , Ibi animorum quoque Religio sensim Tabescit & Minuitur ; there the ( internal ) Religion also of the Soul slaggs , and by degrees dwindles a●ay to nothing . Recti igitur ( as that Author goes on ) wherefore they made a very good inference , that if the Ritual Worship were obstructed or hindred , the Spiritual Worship , that I may so call the inward Piety of the Mind will decay and depart with it . And the Learned Grotius Ad Mat . 24.11 . hath very well observed , that to make external Worship but a matter indifferent , is the way to make the Courage and Constancy of Christians to languish ; and nothing is more destructive to Christianity then to bring in Conciliating expedients , to mingle the Christian Religion with others , whether approved , or only tolerated .

6. We must consider , That when there are many ways of external Worship to express our inward Piety , ( which cannot all be performed at once ) God has left it to the Wisdom of his Church ( In Publick Administrations ) to determine which we should observe . And for the proof of this , I 'le go no further than one of our own Divines , Learned and Zealous and very Famous in his Generation : 't is Mr. B. 2. C. 6. q . 3. p. 67. Perkins in his Cases of Conscience , concerning the Gesture to be used in Prayer ; wherein he lays down these Three Rules ( he speaks of Publick Prayer . )

1. When Publick Prayer is made in the Congregation , our Gesture must always be comely , modest and decent .

2. All Gesture used publickly , must serve as much as may be , to express the inward hum●lity of the heart , without Hypocrisy . Now these kinds are manifold ( saith ●e ) some concern the whole Body , as the bowing thereof , the casting of it down upon the Ground . Some again concern the Parts of the Body , as lifting up of the Head , the Eyes , the Hands , bowing the Knees , &c. Touching these the Scripture hath not bound us to any particulars .

3. ( Therefore ) we must ( saith he ) in publick Prayer , content our selves to follow the laudable fashion , and Custom of that particular Church , where we are . For to decline from Customs of particular Churches , in such Cases , often causeth Schism and Dissentions . And what he says , upon the Epistle to the Galatians to the same purpose is worthy to be noted , and seasonable for our Christian Practice .

The use of the Law among the Jews ( saith he ) was to shut them up into the Unity of one Faith and Religion . For this Cause they had but one Temple , one Mercy-seat , one Highpriest , &c. Hence it follows ( saith that Holy man ) that in a Godly and Christian Common-wealth , when true Religion is established , there may be no Tolleration of any other Religion . For that , which is the End of God's Laws , must also be the end of all good Laws , in all Common-wealths and Kingdoms , namely to shut up the People into the Unity of one Faith .

The Church of the Jews ( saith he ) is called a Fountain Sealed , a Garden enclosed , Cant . 4.13 . ) a Vineyard hedged in ( Isai . 5.5 . Psal . 80.13 . ) And here ( viz. Gal. 3. ver . 23 , 24 , 25. ) we see what is the Hedge or Wall of this Garden , or Vineyard : namely the Regiment or Policy of Moses by a Threefold kind of Law . This admonisheth us ( saith he ) to respect , and with care to observe good Laws : because they are as it were Hedges and Fences of all good Societies : and the breaking of them is the pulling down of our Fence : Thus Mr. Perkins , from which principles of his , good God! How much are these times degenerated ? and let all the World judge , who honours the Reformation most , they who professedly violate , or they who zealously maintain the Laws and legal establishment of it .

7. We may add , That the Church hath this Power , not only in Sacred Rites , and Acts of external Worship , but also , in such as are civilly decent ; and such is the Womans Vail , which I look upon not as a thing properly Religious or Sacred , but only as a decent Habit , according to custom , common estimation and the Law of Nature , especially in Ecclesiastical Assemblies ; See 1. Pet . 3.3 . whereupon Bullinger Ad Corin . Ep. c . 11. v. 16. p. 131. concludes his Commentary upon that head thus , Haec verò de Habitu Ecclesiae ingredientium dicta sufficiant : This shall suffice to have spoken touching the Habit of such as approach the Church of God .

And , now , one of the Apostles Instances , ( when he is giving Orders to establish Decency in publick Assemblies ) being in the matter of Habit ; methinks this should be warrant enough ( as a General Rule ) for the use of the Surpliss by Ecclesiastical Ministers in the Publick Offices and Administrations of the Church . For to Officiate naked is against Natural Decency , and so dishonest : to Officiate in a Fools Coat ( or some singular Habit taken for it ) is ridiculous and scandalous . And such as are peculiarly seperated to the Service of the most High God , why should not they be distinguisht by special Habits , ( in the publick and solemn Administration of their Sacred Offices ) as well as Civil Judges , Mayors , and other Publick Officers ? Does this make any alteration in the substance of Religious Worship ? Quòd veteres Episcopi coenam administraturi , aliam induerint Vestem , ad Mutationem Coenae nihil pertinet , saith Zanchy ; De cultu externo : m . p. 447. That such as Administer the Holy Office , do put on another Vesture , this does not change the Worship : but adds solemnity to it . To prevent indecency , we have the Order of a just Authority to determine the Point . And our Governors , for their direction , ( besides the light of Nature , and common custom , where any Religion was in Vogue ) had the Rule of Analogy from the Vests of the Priests and Levites , in their Solemn Assemblies , under the Law , and an Invitation by a fair Allusion to that Practice , in the Vision of St. John . ( Apoc , 7.13 , 15. ) And what Habit more Decent then White to represent , that Holiness becomes both the Priest , and the Christian Profession aswell as the House of God ? However , this being about the use of a Habit in Ecclesiastical Assemblies ( as was the Womans Vail , which the Apostle gave special Order for ) it must certainly be comprised under the General Rule of Decency , and consequently as such , under the command of God , according to the Observation of Hemmingius ( In 1. ad Cor . 14.37 . ) Sunt Mandata Domini , quae hîc à Paulo praecipiuntur , quantum quidem ad Genus attinet , quatenus praecipiunt Decorum , & Ordinem in Ecclesia Publicae aedificationis & Pacis gratia : They are the Commandments of God , which are there injoyn'd by St. Paul , as to the Genus or Generality of them , inasmuch as they require Decency and Order in the Church of God , for Edification and Peace-sake .

As to Kneeling at the Sacrament , ( a Ceremony much scrupled at heretofore ) much need not be mentioned to Judicious Persons . For Kneeling it self is undoubtedly an Act , or Part of God's External Worship ( and not a Mere Rite , or Naked Ceremony ; ) 't is suggested by the Law of Nature , dictated by Common Sense and the Reason of all Nations , and declared to be our Duty by the Second Commandment of the Decalogue . A Gesture so familiar and frequent at our Prayers , that 't is many times put for the whole Duty , aswell under the Old as under the New Testament , Micah 6.6 . Ephes . 3.12 . Zanchy De cultu ext●rno . m . p. 380. makes it a Part of Adoration or External Worship . Where the bowing of the Knee to Baal is disapproved , and they are commended who did not bow the Knee to him : Whereever we find a Command that every Knee should bow to God and Christ : In all those places , the Speech is not of Internal but of External Adoration . Whence 't is easy to Collect , that God requires External Adoration also ; and External Worship , as the Testimony and Fruit of that which is Internal . Zanchy and Mr. Perkins Cases of Conscience B 2. Chap. 11. pag . 84. He that does not fall upon his Knees where conveniently he may , illud indicium est non tantum Magnae Socordiae & pigritiae , verum etiam prosanae mentis . Lyserus in Aula Persic . p. 55. is clear and express for it . Adoration in general ( saith he ) is outward Worship , signifying and testifying the inward Worship of the heart . More especially by it we must conceive the bowing of the Head and Knee ; the bending and prostrating of the Body ; the lifting up of the Hands , Eyes , and such like . And a little after , Adoration that is due to God the Creator , must not be social ( for we are not God's Mates and Companions ) but only Religious . And that this External Religious Worship is due to God , and to God only , he proves thus . The Devil when he tempted our Saviour , desired no more of him but the prostrating of his Body . But Christ denies it and Answers , Thou shalt worship the Lord thy God , and him only shalt thou serve . Matt . 4.10 . This is a Part of God's Worship , but of whose Creating ? Not of the Churches , but of God's ; the Church does not immediately and Originally injoyn it , but rather exhorts to it , ( Psal . 95.6 . ) O come let us wo●ship and fall down , and Kneel before th● Lord our Maker ; She directs also and determines when it is most suitable and decent to be used . All the Question then will be whether the Appointment of the use of ●t at the Sacrament be convenient .

Kneeling doubtless is a Gesture , which very well becomes Supplicants ; and 't is very suitable and Decent , in such as Pay their Homage , or beg a Boon , or commemorate a sad Tragedy , wherein they have been and are still concern'd ; And all these Cases meet together in such as come wor●hily to the Sacrament .

That this Sacrament was always received with Adoration , Nemo autem carnem illam manducat nisi prius Adoraverit . Austin . in Psal . 98. Et non Solum non Peccemus adorando , sed peccemus non adorando . ibid . we have Authority and Evidence beyond expectation . That ●n the Primitive Church they received ●t standing was , ( thereby ) to assert the great Article , ( that supports our Christianity , that is ) Christ's Resurrection . But when the Church was well setled in the belief hereof , ( without any more hesita●ion . ) and the World generally perswaded of it , then ( to shew her own Power and Liberty , in the Alteration ) she changed that Practice for another no less consonant to God's Law , and more suitable to the Nature of the Duty . For tho standing be more proper to assert tho Resurrection , being a Gesture of Reverence with erection and alacritie of Spirit : yet Kneeling being a Gesture of Reverence , with dejection and humility , is more suitable at the Lords Supper , being the Annunciation of the Lord's Passion and death , wherein we had a Guilt , and now expect a Benefit ; which cannot but bring an apprehensive Soul ( that is Devout ) upon her Knees , as well to bewail the one , as to receive the other .

The Rite and Ceremony , at which the greatest offence is taken , is the sign of the Cross ; which is fal'n under the same Fate with the Preaching of it ; 1 Cor . 1.18 , 23. and I heartily wish , this were , ( only as that was ) among Jews and Gentiles . But if we can find a General Command , and some Parity of Reason in Scriptural instances to warrant it , I am in good hope among wise and modest Christians , this scandal of the Cross will vanish .

1. That Confession of Christ Crucified , is an External Act of Worship , cannot reasonably be denyed ; and the necessity hereof is grounded upon the words of our Blessed Saviour , and his Apostles : Be ready to give an Answer always to every man that asketh you a reason of the hope that is in you . 1 Pet . 3.15 . Here is a flat Commandment for Confession , saith Mr. Perkins . And our Saviour saith , Whosoever shall be asham'd of me in this Adulterous Genera●ion , of him shall the Son of Man be asham'd also , when he cometh in the glory of his Father , with his holy Angels , Mark 8.38 .

2. This Confession or Profession has a ●hreefold way to shew it self .

1. By the Mouth , Opus habet & cor oris Ministerio . Theoph . ad Rom , 10.10 . and that is most Ordinary ; and of this express mention is made Rom. 10.10 . For with the heart man be●ieveth unto Righteousness : and with the Mouth Confession is made unto Salvation . Non Solum fidem & interiorem affectum re●uirit Deus ; sed & externam Confessionem & liberam ejus professionem , saith our Sy●opsis : In Dan . 6. v. 10. God requires not only Faith and ●n inward affection ; but outward Confes●on also , and a free Profession of it . But ●hen

2. This profession may be exprest by the ●and , by Subscription , Isai . 44.5 . One ●hall say , I am the Lord , another shall call ●imself by the name of Jacob : and ano●her shall subscribe with his hand unto the ●he Lord , and surname himself by the Name of Israel : Upon which place Mr. ●alvin observes that true faith will break ●ut into Confession . And there are four words used to intimate so much ( Invoca●inomine Israel , &c. ) to be call'd by the name of Israel , to Subscribe , to Surname himself , and to say , I am the Lords . Nec enim obmutescere oportet qui verè Deum Colunt : sed quod intus in animo gerunt , factis etiam & dictis testari : Such as truly Worship God ought not to be mute : but by Words and Deeds to testify their inward Piety . Whence it follows .

3. This Profession may be made by Symbolical signs or real tokens . Caeremoniae ad Dei Cultum , institutae Pars quoque sunt nostrae Confessionis , saith Calvin ( on Rom. 14.22 . ) This I doubt not will easily be granted of such Rites as are under particular Command and of Divine Institution , as Baptism and the Lord's Supper . But we can produce other Instances for which there is no such Command or Institution to be alledged . What was the true meaning of that Altar , forementioned ? The building of it gave offence to the Ten Tribes , as if it had been a Monument of Superstition or Idolatry : Ad Josu . 22.26 . but , as Calvin observes , Congeriem Lapidum erigere trophaei Loco , vel in testimonium Miraculi , vel in memoriam insignis Dei gratiae , nusquam lex prohibuit : To erect a heap of Stones as a Trophy , in Testimony of a miracle , or in memory of some special favour of God , this was never forbidden by the Law : otherwise both Joshuah , and many holy Judges and Kings after him , had defiled themselves with Profane novelties : But those words [ ver . 26 , 27. ] Let us build an Altar , that it may be a Witness , that we may do the service of the Lord before him with our Burnt Offerings : Which words make it plain , that they intended that Pattern of the Altar , ( Jos . 22.28 . ) to be a Recognition of the God of Israel , a Real Protestation of their Relation to him , and of their sincere Devotion to his solemn Worship . And that the use of the Cross in the Christian Church was introduced upon the like account is affirm'd by our Synopsis upon that very Text : The words are these , Sic Ecclesia nobis ante oculos ponit Crucis Christi figuram : thus the Church sets the sign or figure of Christ's Cross before our eyes , not to invite us to Worship it , but to put us in mind of that true and salutary Cross , the Passion and Death of Christ , which wrought our Atonement and Redemption .

But we have a more pregnant instance than this to our purpose . We read ( Dan . 6.10 . ) when Prayer to Almighty God was interdicted , Daniel went into his House , and opening his Windows towards Jerusalem , He Kneeled down and Prayed . The opening of his Windows was an open Protestation of his Faith and Worship . For why did he open them ? Not to let in Heaven , or to let out his Devotion : but to give light to his Profession and Practice . Hic erat Confessionis casus , saith our Synopsis , Here was a Case of Confession : and so saith Lyserus , in his Aulá Persicâ , p. 57 , &c. Fidem suam egregid Confessione testatur , saith Oecolampadius Ad Dan. 6.11 . ; He testifies his Faith by an egregious Confession . He enters into his house , but he does not shut himself up for fear ; for if he had done so , he would have shut his Windows : but he set them open on purpose , that such as watcht to betray him , might have the clearer prospect of his Faith and Piety . Notandum est , saith Mr. Calvin Ad Dan. 6.10 . ; It is to be noted , that 't was not the inward Worship of God that was here in agitation , but the outward Profession of it . When he saw his Faith was put upon the trial , and an experiment to be made of his Constancy , he would not so much as dissemble or counterfeit a forgetfulness of his Religion and Piety .

And no doubt the holy Prophet opened his Windows , that by this help ( saith he ) he might consult his own Infirmity , and stir up himself to a greater Liveliness of Faith and ardour of devotion . And from hence we should learn , saith Mr. Calvin , when we are sensible or jealous of our own infirmity or coldness , to collect all the helps and advantages we can to awaken our care , and correct that torpour and sluggishness , whereof we find our selves conscious . This was the Prophets design when he opened his Windows towards Jerusalem . Hoc etiam symbolo ; He had also a mind to let his Family see , by this Symbol , ( or Mystical Ceremony ) the Constancy of his Faith , and his stedfast hope of the promised Redemption . This is the sense and Judgment of Mr. Calvin .

Where we cannot but observe , that the Holy Prophet , out of the fervent zeal of an inward Piety , made use of a Symbolical sign , before the Princes of the Empire , to protest the truth and sincerity of his Faith and Worship . And also here was no special Command , or divine Institution for the Practice ; yet it gain'd an approbation from Heaven , and such as was attested and seal'd by a Miraculous deliverance .

Now , that the Sign of the Cross among the Ancients , was a Real protestation of their Faith , and like Daniel's opening of his Windows , to let others see what Religion he profest , we have the attestation of no less man than Mr. Perkins Demonst . Problem . Tit . Signum Crucis . §. 3. Ibid . §. 1. ; who saith , Annis à Christo 300 ; That the first Three hundred years after Christ , the Sign of the Cross was taken for an outward Profession of the Faith , used in their common course of life , or their ordinary actions . And a little before he reports thus ; Veteres se Cruce contra Daemones muniêrunt : The Fathers used to arm themselves against the Devil with the Sign of the Cross ; not that they ascrib'd any such Power to the Outward figure , but because they would make shew , and profest to others , Suam fiduciam in Crucem , their Trust in the Cross , that is , saith he , in the Passion and Death of Christ , by this solemn Ceremony ; and use it ( also as he goes on ) Quodam quasi Monitorio fidem excitare ; as an Item ; or Watchword , to awaken and stir up their Faith , which Conquers ( the World and ) all Evils ( in it ) .

Here , from this Holy man , we may observe , That this transient Sign of the Cross was in use from the beginning and in the purest , which were also the persecuting times of Christianity ; and 't was used upon a double account : ( 1 ) As a symbolical Profession of their Faith : ( 2 ) As a ready Monitor to excite and quicken the exercise of it . This twofold use of the Cross Mr. Perkins does not disallow , though with all good Protestants he utterly condemns the worship of it . Ibid . §. 2. Crux non fuit à veteribus adorata ; The Cross was never worshipt by the Ancients , much less with Divine Worship . They had only a veneration for it , that is , saith he , they used it with reverence , and for an attestation of their Faith ; and extoll'd it also as a sign of their undaunted Belief in Christ crucified before the Gentiles ; and this they did even then , when the Gentiles threatned them with Torments . Thus Mr. Perkins .

Non sine causa , saith Venerable Bede Ad Rom. 10.10 . v. August . De verb . Dom . Ser . 8. out of St. Austin , &c. 't was not without cause that Christ would have his own sign fixt upon our Forehead as the seat of Modesty , that the Christian may not be asham'd at the reproach of Christ . And Soto , Hac ratione , &c. For this reason the sign of the Cross is made upon the Forehead of the baptized , that ( as the Church of England also hath it ) They may not be ashamed publickly to confess the Faith of Christ , and him crucified . De la Cerda , and Hugo Cardinalis say the same thing upon the same Text , Rom. 10.10 . And the Learned Gerhard De Baptis . §. 261. tells us also , That Christians , to shew they were not asham'd of the Cross of Christ , painted it upon the midst of their Foreheads ; and Cyril of Jerusalem

Catech . 13. in princip . {αβγδ} . Ibid . ante finem . {αβγδ} .

Aug. in Joan . Tra . 118. Signum Crucis nisi adhibeatur sive frontibus credentium , sive ipsi aquae quâ regeneramur , &c. nihil ritè perficiatur , i.e. Not according to the custome of the Church , the Rule of Decency . Crucis signo in fronte bodiè tanquam in poste signandus es , omnesque Christiani sig●antur . De Catechiz . Rud . c . 20.

, long before him , exhorts the Christians after this manner ; Let us not be asham'd of Christ crucified ; but with our fingers let us imprint the Sign of the Cross upon our Foreheads .

By these , and a multitude of other Testimonies , which might be produced , 't is evident that the Sign of the Cross hath alwaies been lookt upon as a Real Confession of the Faith of Christ crucified , and a symbolical Protestation of it ; so that we may sum up our Discourse in short after this manner :

Confession is an Act of external Worship , under a General command of Christ , which does bind Semper , though not Ad semper ; and consequently the Duty is alwaies lawful , though not alwaies ( in prudence ) practicable . ( 2 ) That a General Command comprehends all particular Instances . ( 3 ) That the Sign of the Cross is one Instance of Confession , and so determined by the Authority and Practice of the Church . From which premisses it will unavoidably follow , that we are under an obligation to observe it .

And indeed there is sometimes a necessity for it ; for a confession by word of mouth , or by subscription , is neither practicable nor possible , at all Times , by all Persons , in all Places . Some have their Tongues cut out , some are mute and speechless , some are among Barbarians , who understand not their Language . Some other way therefore is to be pitcht upon ; and what should that be , rather then what may reasonably be concluded from such intimations of Holy Writ as these : Looking at Jesus , who endured the Cross , despising the shame : ( And ) I have determined to know nothing , but Christ and him crucified ; ( and ) God forbid that I should glory save in the Cross of our Lord Jesus Christ : ( and ) If any man will be my Disciple , let him deny himself , take up his Cross and follow me .

From which expressions , granting a Real Confession of the Faith , or a Symbolical Protestation of it , to be requisite , what could be more convenient , than that which hath been in use ( as far as we are able to collect ) from the first establishment of Christianity . And , Epilogue lib . 3. cap . 29. p. 342. as that very Learned ●nd Judicious Divine , hath determined ; There are , certainly , many occasions for a Christian to have recourse to God for his Grace , upon Protestation of his Christia●ity , ( which is the condition upon which ●ll Grace of God becomes due ) when there ● neither time nor opportunity to recollect ●is mind unto a formal address by praying ●nto God : All which this Ceremony ( the ●ign of the Cross ) fitly signifieth .

I shall conclude this with a matter of ●act ; The Practice and Behaviour of a ●ember of the Greek Church at the time of his Martyrdom ( a few years since ) sent to me by a very Worthy , Learned , and Ingenuous Person , ( who was upon the place at Constantinople .

One thing ( saith he ) I cannot but take notice of , that all the way this deplorable Creature was hurried backwards and forwards to the Cady and the Kaima Cam , and afterwards to execution ; when either he could not speak through weakness of body , or else could not be heard among the thronging Multitude : He , in a manner continually made the Sign of the Cross upon his Breast , to testifie to the World by this dumb Rhetorick , his undaunted resolution of being and dying a true Christian . I confess it made me with great pleasure reflect upon that ancient Rite used by our Church in Baptism , I mean the sign of the Cross . It may be , that to men who never lived abroad amongst Unbelievers , nor considered the state of the Primitive Church , in which this Practice first prevailed , it may seem a very useless and empty Ceremony to make this Sign upon an Infants Forehead at his reception into Christ's Flock ; much more for a man in Publick to do it upon his own Breast : but for my own part I shall rather for ever esteem it as an Universal Character of a Christian , forasmuch as it is sufficient to signifie throughout the whole World ( when no other Language is mutually understood ) that the Person so sign'd is own'd , or owns himself to be a Member of Christ's Mystical Body . See Tertul de Cornu Militis , cap . 3. And therefore many of the Primitive Christians were branded with a Cross , and the Walls of their Cities , and Castles , and Houses ( as we see some yet remaining in many places to this very day ) bore this Mark upon them , only as a note of distinction at first , though the Superstition indeed of succeeding Ages much altered the Original intent of it . The Christian Slaves and other miserable and indigent Believers , who up and down the Streets beg our Charity , when all Language is insignificant , or perhaps their Tongues are cut out , will declare their profession to us by this only sign . And we have several times travelled abroad in Turkish habits , and happening into a Christian Village , we have found the People at fine very fearful and averse from giving us any entertainment ; but assuring them by this sign , that we were of their own Belief , we have been immediately admitted and kindly treated . And without any further Instances , I have found this outward token alone in these Countries to be a sufficient Shibboleth to distinguish a Christian from an Infidel . Now though perhaps in your Parts of Christendom a Christian of riper years , may never have a real occasion of making profession of his Faith by this Outward Character ; yet I think our Church doth extreamly well in retaining so much as she doth of this Ancient Custome , I mean in Crossing at least the Persons that are Newly baptized ; since the words which she useth in that Office sufficiently expound the meaning of the first Institutors of this Ceremony ; to wit , it signifies , that as they should manfully maintain the inward and Spiritual fight against Sin and the Devil and all Pomps and Vanities , under the inward Banner of a stedfast and lively Faith in Christ , so they should not be ashm'd publickly , even by this Outward Sign Vexillum Crucis in fronte portans . Hieron . Apol . advers . Ruffin . l. 2. c 8. to confess the same Faith to the World , and all the Powers thereof , when , and wheresoever they should have occasion for it .

Thus far I am gratified by my Worthy Friend's Letter . We see then ▪ that the use of this Symbol in All the ●hristian Church , has alwaies been accounted a Real Protestation of the Christian Faith ; and consequently , they have understood and practised it , as comprehended under the General Command of Confession ; which contradicts the Hypothesis of these Dissenters .

The Dissenters Ninth Section .

THey are the more cautious of all Ceremonies , because the Old Church of England , in her Homilies , Serm . 3. of Good Works , tells us , That such hath been the corrupt inclination of Man , supertitiously given to make new honouring of God of his own Head , and then to have more affection and devotion to keep that , than to search out God's Holy Commandments and do them .

The Answer .

1. That which was the Old Church of England , we desire may be the Old Church of England still . But Martin Luther In Formula Missae , in pr . observed a sort of men in his time , who were all for Novelties . He was very fearful , he saies , of changing Old things for New ones , in respect of the weak : but especially Propter leves illos & fastidiosos Spiritus , in regard of those light and fastidious Spirits , qui ceu sues immundae , sine fide , sine mente irruunt , & solâ Novitate gaudent , atque statim ut Novitas esse desiit nauseant : Who like unclean Swine , without Faith , without Sense , rush upon Novelty , and delight in nothing else ; and as soon as ever it ceaseth to be a Novelty , it becomes nauseous to them . If these Dissenters had any veneration for the Old Church of England , they would not be so importune and fierce , as their Party are , for Innovations . For what is it but a New Church which they attempt to set up ? New Laws , New Liturgy , New Form of Ordination , New Ministry , New Governours , New Government , New Discipline . All New .

2. That these Dissenters are more like to be given to Superstition than the Church of England ; for the more Scrupulous are ever the more Superstitious , as Matthisius observes of those weak ones ( Rom. 14. ) Tanquam Evangelicae libertatis nescios , & superstitiosos ; They were ignorant of the liberty of the Gospel , and Superstitious . And though Mr. Perkins ( as was noted above ) says , that discourse of St. Paul was intended peculiarly for those times , not for ours ( who should and might understand as well our liberty as our duty , a little better than those raw Converts , ) yet these men fill their heads with the like Scruples , and imitate their Superstition . For what does Superstition signifie , but an immoderate fear , Quo se anxiè torquent superstitiosi homines , dum sibi fabricant inanes scrupulos , as Mr. Calvin hath it ( in Act. 17.22 . ) An immoderate Fear , wherewith Superstitious men do sadly torment themselves , while they frame vain scruples to themselves . And a Superstitious man is defined to be a Person affected with a vain and superfluous fear of God ; Calv . Lexic . Jurid . verbo Superstitiosus . See the Proposal rectified , p. 5 , 6. Qui metuit ibi Deum offendere , ubi non offenditur ; One that fears to offend God in that wherein he is not offended . Hence proceeds that tremulous aversion to such things as God has no where forbidden , as if the use of them were sinful . This the Apostle reproves in the Colossians , Touch not , taste not , handle not , Coloss . 2.20 . Whence this Observation does naturally arise , That such as are afraid they should offend God , and wound their Conscience , by the use and practice of such things as God hath not forbidden , are Superstitious . And into what absurdities and extravagant Whimsies this humor will carry men , we may read ( as has been said ) in Mr. Calvin , if our own Experience were not pregnant with Examples to that purpose . How many men have formerly , and do still trouble themselves and the Church of God upon this account ! Sensi enim saepe dolens & gemens multas infirmorum perturbationes fieri , per quorundam fratrum Contentiosam Obstinationem , & Superstitiosam timiditatem , &c. They are the Complaint of the Great St. Austin Ep. 118. Januario . ; I have seen with grief and sorrow , that the weaker sort are much disturb'd by the Contentious , Obstinacy , and Superstitious timorousness of certain Brethren , who in matters of this ( indifferent ) nature , which can be brought to no issue , either by the Authority of the Holy Scripture , or the Tradition of the Universal Church , or upon the account of their being beneficial towards the amendment of life ; but only , because they fancy they have some reason for them , or some forreign practice , ( which they esteem so much the more learned , because it is the more remote ) Tam litigiosas excitant quaestiones , ut nisi quod ipsi faciunt , nihil rectum existiment Bullinger citing these words of St. Austin 1 Ep. ad Corinth . 11. p. 146. [ Haec mirè quadrant nostro saeculo ] in his Margent . ; They raise such litigious Questions and Disputes hereupon , that they will allow nothing to be right , but what they do themselves . Which is as true a Character of our Dissenters , as if St. Austin had been alive , and acquainted with their disposition and practice before he wrought it .

Fear is a Passion very apt to enthral us ; and a fear upon the account of Religion most of all . This Fear many times sets up strange Opinions in mens minds ; and when these are once framed , Calvin . Instit . l. 4. c . 10. §. 11. Humanum ingenium quod suum est illic recognoscit , & recognitum libentius amplectitur , quàm optimum aliquid , quod suae vanitati mitiùs conveniret ; 't is the Nature of man to recognize his own Conceptions , and not only to acknowledge them , but to be fond of them , and prefer them before the best things , which contradict their Vanity .

3. Being wedded to these New Fangles , Matt . 15.6 . ( the issue of their own imaginations ; ) out of devotion to them they Sacrifice ( they offer up ) the very Commandments of God ; and perhaps by this means they run into Idolatry , as well as Superstition , ( though such as are most concern'd therein , are not presently sensible of the guilt of it . ) I am sure St. Austin and St. Hierome are both of this Judgment . Perverse Opinions ( says Hierome ) are the Graven and Molten Images , which are adored by such as frame them in their Imaginations , ( Comment . l. 1. in Habak . 2 , ) and ( in Dan . 3. ) Qui falsum Dogma componunt He speaks of all Hereticks , Qui fulgore eloquentiae Secularis falsum Dogma componunt . — ; They which set on foot a false Opinion , set up an Image , and as much as lies in their power , by their Perswasion , they compel others to fall down and worship the Idol of their Falshood . And again ( in his Commentary upon Jerem . 32. ) Sed usque hodiè in Templo Dei quae interpretatur Ecclesia , &c. Even at this day ( saith he ) in the Temple of God , which is interpreted to be the Church ; or in the hearts and minds of Believers an Idol is set up , when a New Doctrine is broached : and as is said in Deuteronomy ( the 4th ) is worshipped in secret . Nor does that Doctor rest here , but he saith further ( in that second of Habakuk ) Si quando videris aliquem nolle cedere veritati , &c. When thou seest a man that will not yield to Truth , but persist still in his Error and studied opposition , when the falshood of his Doctrines is made manifest ; thou maist very fitly say , Sperat in figmento suo , & facit simulachra muta vel surda ; He puts his trust in his own figment , and frames to himself dumb or deaf Idols . Nor does St. Austin differ in his Judgment ; for he says plainly De verà Religione , cap . 38. , They are involved in a baser kind of Superstition , Idolatry and Servitude , who worship their own Fancies , than they who worship the Host of Heaven . H●s words are these , Est alius deterior & inferior cultus simulachrorum , &c. There is another inferiour and baser kind of Idolatry , when men worship their own Fancies ; and whatever the Imagination sets up in the mind through pride or fear Timore ( aliàs ) tumore . , Religionis nomine observant , They observe it strictly as their Religion . Now whether these Dissenters , out of zeal to their Negative Superstition [ Touch not a Surplice , sign not with the Cross , kneel not at the Sacrament , &c. ] do not peremptorily reject the express Command of God , for Obedience to their Governours , let all sober men and the World judge .

4. I would ask this Question ; Do these Dissenters value those Homilies , or do they not ? If they trust our Reformers for that Observation , they have reason also to believe them , that there is no such peril of Superstition in those Ceremonies , which the Church then enjoyned and they themselves practised ; for , I hope their insinuation should not be more prevalent to keep them from Superstition , than their constant practice to keep them in Obedience , especially when , 't is evident , that their Disobedience runs them into one sort of Superstition , which in the general they pretend to be so very shy of , that they can overlook an express and necessary duty to avoid it .

The Dissenters Tenth Section .

THey say , they have read over all the Books that have been written in justification of those things , and they find their Arguments so weak , their Reasons , so futilous , that setting aside Rhetorick and Rayling , there 's nothing in them , but what had been either answered by others , or is contradicted by themselves , which hardens them in their Error , who are gon astray into the right way .

The Answer .

1. He saith , they are gon astray into the right way : This is no time for Bullbaiting ; therefore if they have a mind to gad let them take their jest along to make merry with . But Corah had as fair a way and as safe a Convoy too , in his own conceit : Yet St. Jude was of another Judgment ; and we know he fell into the Pit at last . And 't is somewhat an unlucky expression , [ To go astray into the right way , Jud. v. 13. Cajetan . ib . ] For we read of wandring stars ; whose Motion ( if we may believe any old Philosophy , ) is very Regular , in respect of the first mover , ( and so they are in the right way : ) But they have Erratick Motions of their own ; and to these were those false-teachers resembled by St. Jude , who are said to wander ; because really they do so ; by their fluctuation in their Doctrines , Deviation from the common Practice of the Church , and by seducing their simple followers . But they that are such , St. Jude tells us , there is a sad reserve of vengeance allotted for them . Jud. Ep. v. 13.

2. They say , they have read over all the Books , &c. But do they bring minds prepared to receive the truth , and Patient of convictions ? Lavater ( as was observed above ) tells us of Zelot● in his time , that would write and publish Answers , before they had well considered or so much as read the Discourses , they did oppose . And one would think that some of these Dissenters dealt so by their Adversaries ; for they call their Arguments weak , many times , when they cannot answer them : and their Reasons Futilous when they find them too convinceing to be eluded . What their performances have been , when they menaged this Province before that Learned Prince King James , at the Conference at Hampton Court , his Majesty has told us in his Proclamation , Printed before the Old Common Prayer : but left out in the New one . of March 5. in the first year of his Reign , in these words [ we found mighty and vehement Informations supported with so weak and slender Proofs , as it appeared to us and our Counsel , that there was no Cause why any Change should have been at all in that which was most impugned , the Book of Common Prayer containing the form of the publick service of God here established neither in the Doctrine ; which appeared to be sincere , nor in the Forms and Rites , which were justified out of the Practice of the Primitive Church . Thus saith that Learned and Judicious Prince . And whatever Partial men may think , the Judicious and well discerning will conclude , that our present Dissenters ( after all their great pains and study ) have made very little accession of advantage to their Cause by Argument and sound Reason , whatever may accrew to it , by Noise , Tumult , and importunity .

3. For Rayling 't is so much our Authors own Talent , I know no man will claim it from him , especially finding that the Spirit , which acts in him , prompts him not only to Scoff and Rail , but now and then to be Smutty and Obscene .

4. This Author seems to be very kind in allowing his Adversaries to have Rhetorick . And 't is a quality so ornamental and useful , I shall not wish them to part with it , but to make use of it still ( to better purposes then he does his Witt and Reading ) to advance Obedience Peace and Piety . But for contradicting themselves ( by which we are not to understand any ingenuous Retraction upon second thoughts and better information ) 't is a new Observation of this Authors , never before collected out of their Writings . 't is true , we have read of Richard against Baxter ( in 80 Pages , ) but never of Richard against Hooker , or any the like , in all my time . If he has found him out let him name the party .

5. But the main Quaere will be , How these Dissenters come to be hardened in their Errour ; for ( tho he calls it a Going astray into the right way ) there is no less truth in this his Drollery , than in their Conviction , who are mentioned Wisd . 5.6 . They have erred from the way of Truth ; and how so ? Malunt perversis Vocibus veritati reluctari , quàm confessis erroribus Paci restitui , as St. De Baptismo contra Donatist . lib . 3 c . 12 Austin says of the Donatists ; They had rather perversly resist the Truth , than Confess their Errours to be restored to the Peace of the Church . Let Scripture , and Antiquity ; let the best Authority and the highest Reason urge what they can , they will not be convinced or perswaded ; the Reason is given by the Learned Davenant ; They are Inscitiâ occaecati , or Malitiâ abrepti , or Philautiâ fascinati : Either blinded by Mistakes and Ignorance , or hurried away by Envy and Malice , or bewitch'd by Self-love and Vain-glory . They are pre-engaged , and having embarqued themselves upon other Principles ( and drawn so many well-meaning Souls into Association with them ) they are resolv'd to keep possession for their own Reputation and Interest . V. Isai . 44.20 . Quisquis sibi in errore suo placet , nec inquirit an rectum sit institutum suum , is nunquam animam suam liberabit . Calv . in Isai . 44.20 For this Reason , they study , not to be inform'd , but to contradict . They read what is Writ against them , not with a preparation of mind to receive the Truth in the love of it ; but to contrive the better to justifie their Separation ( with the odd pranks which have been plaid upon that account . ) This makes them to Cavil at little things , and to rest in nothing ; nor will they ever be satisfied , but in the use of Forms and Canons of their own devising . For ( to such as have read them thorowly ) in the opinion of their own personal Infallibility they come not much short of the Pope himself ; and ( had they Power in their hands ) we have some reason to believe , they would no less imperiously impose the effects of it . I need go no further for Evidence , than the Front of a Book written by Mr B. which bears this Arrogant Title [ The true and only way of Concord of all Christian Churches : ] which puts me in mind of what Bullinger observed of the like sort of Men ( which pesterd the Church of God ) in his time : In Ep. ad Gal. c . 2. p. 32. Invenias hodiè ( saith he ) Morosos quosdam , qui tametsi non negare possint , alios Paria docere , & unum cum ipsis Christum praedicare , cupiunt tamen se Religionis Dominos appellari , imò à se profectum esse Evangelium Christi . You may find ( saith he ) at this day certain froward men , who , though they cannot deny , but other men Preach the same Christ , and the same Truth with themselves ; yet they ambitiously affect to be called the Masters of Religion ; yes , and to have men believe they stand engaged to them for the light and purity of the Gospel . To such Arrogant Pretenders , we are taught what Reply to make by the expostulation of the Great Apostle , See Grotius , Georg . Calixtus , Dav . Dicson , Jo . Calvin . to those deceitful Workers ( as he calls them ) among the Corinthians ( 1 Cor . 14.36 . ) What ? Came the Word of God from you , or came it unto you only ? But of this place we have given some account already .

I shall conclude this Section with the Words of the Reverend and Learned Professour ( who was not then Bishop ) Prideux ; De Authorit . Eccles . Lect . 22. in Benedict . m . p. 352. Haud scio an filios alat Magis degeneres quaevis Ecclesia , quam Anti-Synodicos nonnullos Novatores , qui seorsìm saperent à Majoribus , aut Fratribus ; & satis ducunt ad Contemptum , si quis non statim se incurvet ad eorum vestigia . Hisce plerunque familiare est , Transmarina , & longè Petita admirare ; Domestica extenuare ; Ignotos deperire ; praepositis vero suis , quibus debito tenentur obsequio , quavis arreptâ occasione , recalcitrare ; sua tantùm deosculari , quae non pallam This Lecture was read when Authority prevailed . astruunt , sed occultò disseminant . Tantum abest ut tales Ecclesiam audiant , ut indignantur plurimùm , si ipsos non audiat Ecclesia , & saltet ad ipsorum fistulam , etiamsi incertissimum edat Modulamen . Hujusmodi Superstitiosi , factiosi , furiosi , insidiosi , destinandi vel debellandi sint à vobis , ( Dilecti Filii ) si Benedictionis Coelestis Messem uberem , pacatam & optatam expectetis . I know not ( saith he ) whether any Church can nourish more degenerous Children , than some Anti-Synodical Innovators , who would be wiser than there Betters , or their Brethren ; and take it for a great Contempt , if any one should not bow himself at their feet . 't is very familiar with these Men , to admire what is forreign and farfetcht ; and to depretiate and lessen what they have at home ; to be fondly in love with Strangers ; but upon all occasions , to kick against their Governours , to whom they owe a due Obedience : To embrace only their own ( Sentiments , ) which ( in those days ) they did not openly assert , but privily disseminate . Such Men are so far from hearing the Church , that they take it in great disdain if the Church will not hear them , and dance after their Pipe , though it gives never such an uncertain sound . Such Superstitious , factious , furious , insidious Persons , you ( my Beloved Sons ) are to mark out , or vanquish , if you expect the plentiful , quiet , and desirable Harvest of the Heavenly Benediction , &c.

Thus that Learned Doctor in his Lecture , In Vesperiis Comitiorum , July 10. 1637. July 10. 1637.

The Dissenters Eleventh and Last Section .

THey say , It 's their duty to endeavour a Reformation according to the Word , which if others will not , they cannot help it , and hope they will not be angry with the Willing .

The Answer .

I. Is it their duty to endeavour a Reformation ? How ? Endeavours have several waies and methods to exert and declare themselves : Is it by force of Arms , and with Garments rolled in Blood ? This is the practice of the Jesuites ; and it was in use in the Times of all our Princes since the Reformation of Queen Elizabeth , King James , King Charles the First : and from the like practice in the Reign of our present Dread Sovereign ( we may make it a part of our Litany ) Good Lord deliver us . For we are sure this is not Christ's way , not according to the Word . It may very well be their Temptation , but it cannot be their Duty . But in order to a clear and full Answer , we shall consider ,

1. The Scandal and Danger of Innovations ; Scandal , I say , for if there be not very good ground for it , the very Change it self is scandalous . Hereupon the ( then ) Lord Commissioner Fiennes , in his Speech Treasons Mr. Fi●ce , page 23. to Protector Crumwell , tells him , [ So far as Old things can be reteined without danger or inconvenience , it is the wisdom and duty of all Governours to retein them . ] Things by good advice once settled , are not presently to be altered , because some men presume they can make them better . Epist. 118. Ipsa etenim mutatio Consuetudinis , quae etiam adjurat utilitate , Novitate perturbat , as St. Austin has it ; The change of an Old custome gives more trouble and disturbance by the Novelty , than it can give advantage otherwise . And , as is judiciously declared ( in the Preface Before the Com . Prayer . Of Ceremonies ) If they grant any Ceremonies to be necessary , or so much as convenient ; surely where the Old may be well used , they cannot reasonably reprove the Old only for their Age , without bewraying of their own folly . For in such a Case , they ought rather to have reverence unto them for their Antiquity , if they will declare themselves to be more studious of Unity and Concord , than of Innovations and New-fangleness , which ( as much as may be with true setting forth of Christs Religion ) is alwaies to be eschewed . Hereupon King James concludes His Proclamation Printed before the Old Common Prayer Book , and fit to be reprinted . ( of March 5. in the First of his Reign ) in these words , We do admonish all men , that hereafter they shall not expect nor attempt any further alteration in the Common and publick Form of God's Service from this which is now established ; for that neither will we give way for any to presume , that our own Judgment having determined in a matter of this weight , shall be swayed to alteration by the frivolous Suggestions of any light Spirit . Neither are we ignorant of the Inconveniencies that do arise in Government , by admitting Innovation in things once settled by mature deliberation : and how necessary it is to use Constancy in the upholding the Publick Determinations of States ; for that such is the unquietness and unstedfastness of some Dispositions , affecting every year New Forms of things , as if they should be followed in their Unconstancy , would make all actions of State ridiculous and contemptible : Whereas the stedfast maintaining of things by good Advice established , is the Weal of all Commonwealths .

It was a Law among the Locrians , That he who offer'd to repeal or change Ancient Laws , and put up new , should come with a Halter about his N●ck to their Senate ; that if there were better reason against his New Laws ( then for them ) he should be hang'd up for his bold Attempt . Demosth . contr . Demo●r .

2. We should consider whose duty it is to Reform . Private Persons have their proper duty assign'd them : But they want Learning , Skill and Judgment for the work of Reformation ; and consequently , should they attempt it , the Remedy were like to be worse than the Disease . And , Secondly , they want Authority too ; and so their attempt would be but an Usurpation , and commence Rebellion , and so proceed to Arms and Blood ; and perhaps end ●n a submission to Popery , to bring us again to some Rule and Order , after we are wea●y of Confusion .

Common People have business enough of ●heir own , which the Apostle confines ●hem to , 1 Thess. 4.11 . they must study to ●e quiet , and to do their own business . ●hey must live soberly , justly , and godly : To keep themselves from Idols ; to suffer ●ersecution , rather than defile their Con●cience with Superstition or profane Wor●hip ; for as Lactantius hath observed , Inst. 5.20 . Defendenda est Religio à privatis omni●us , non occidendo , sed moriendo ; non sae●itiâ , sed patientiâ ; non scelere , sed fide : Religion is to be defended of all private Persons ; not by taking away the lives of others , but by laying down their own ; not by Cruelty , but by Patience ; not by Wickedness , but by Fidelity . For St. ●eter tells us , 1 Pet . 4.15 . They suffer justly as Malefactors , who suffer as Busie-bodies in other mens matters . No Reformation can be made but some Laws and Customes must be laid aside , and some establisht . But none have any legal Power to dissolve such Constitutions , but they who make them . And they must have some Commission to shew for this purpose ; for it would be too arrogant in men , to take upon them to make Laws for the Government o● Christ's Houshold without his Authority ▪ Hereupon the Learned and Judicious Sanderson has determined , De legum Human . obligat . Praelect . 7. p. 289. Jus Condendi Leges Ecclesiasticas esse penes Episcopos ▪ Presbyteros , aliasque personas à totiu● Regni Clero ritè electos , & in Legitimâ Synodo ritè Congregatas ; Tha● the right of making Ecclesiastical Laws is in the Bishops , Presbyters , and othe● Persons duly chosen out of the Clergy o● the whole Kingdom , and rightly conven'd in a lawful Synod . Ita tamen u● ejus juris sive potestati exercitium in omn● Rep. Christianâ , ex authoritate Suprem● Magistratus Politici pendere debeat : An● yet so , that the exercise of that Righ● and Power in every Christian Commonwealth ought to depend upon the Authority of the Supream Civil Magistrate .

Wherefore that Learned and Ingeniou● S. P. in The Case of the Church of Englan● ( p. 264 , 265. ) hath very well observed● That the Bottom we build upon is this , That the Church own'd by the Law of England , is the very same that was establisht by the Law of Christ . For unless we suppose , that the Church was Originally settled by our Saviour with Divine Authority , we deny his Supremacy over his own Church ; and unless we suppose that the Supream Government of the Kingdom has power to abet and ratifie our Saviours establishment by Civil Laws , we deny his Majesties Supremacy over his Christian Subjects ; and therefore both together must be taken into the right State and Constitution of the Church of England .

There are some Rites and Ceremonies whose Original cannot be trac'd out , having ●in in use in the Church of God , at all times and places : These are supposed with great Reason to have been derived from the Apostles themselves ; for such an Universal practice could not be introduced but by a Common and Universal Authority , as an Universal effect must have a Cause of no less efficacy to produce it . Now for any Particular Church to attempt a Change of such Rites and Ceremonies , is as if a Quarter Sessions in a private Corporation , should take upon them to dissolve or overrule what has been regularly done and settled in a Full Parliament .

3. We should consider , whether there be any need of such Reformation as they endeavour ? There are some Rites and Ceremonies , which no Person , no Particular Church should presume to alter ; because the Unity and Uniformity of the Catholick Church is preserved hereby ; and if we will possess our selves to continue in her Communion , we must observe them upon the account of our Conformity to her practice . But other particular Rites and Ceremonies are left to the prudence of Particular Churches , to exercise their Power and Liberty , with respect to the Manners and Temper of the People . But ,

That there is no Necessity of Reformation of the Publick Doctrine of the Church of England , hath been made good against Doctor Burges by the Right Reverend , Learned and Judicious Doctor Pearson , now Lord Bishop of Chester . And that there is no Need of such a Reformation of the Publick 1. Doctrine , 2. Worship , 3. Rites and Ceremonies , 4. Church Government , 5. Discipline , as is pretended hath been proved by H.S. D.D. 1660.

But we shall not take it for granted , ( tho we know no Answer returned to these , and several other Learned Men , who have wrote in Justification of the Church of England to that effect , ) but give our proof for it ; That Church which is already Reform'd and establisht , according to the Word , as far as a state of Frailty and Humane Prudence will admit ; That Church hath no need of further Reformation : But such is the Church of England .

I would not be mistaken ; For I know there ought to be a proficiency in Grace 2 Pet . 3.18 . and Holiness , and the practice of all Christian Vertues , till we arrive at such a Degree of Perfection as this Mortal condition is capable of . But for a further Reformation of Doctrine or Government , of Liturgy , Rites and Ceremonies , or of Laws and Canons , ( if what are already enacted were duly inforced and executed ) we have no need of it .

It is duly observed by that Worthy Person even now mentioned , The Case of the Church of England , p. 268. That if every defect from Christs Institution should forfeit the Rights of a Christian Church , there never was , as we may find by the Apostles account of the Churches in their times , nor ever will be such a thing as a Church in the World . For in this life it is not to be expected that any thing should be absolutely perfect , the very nature of Christianity supposes Imperfection , and accepts of Integrity ; and as long as with ●ncere Affections men adhere to the Principles of the Church , they are within the Promise of the Grace of God .

That the Church of England is not Reformed up to those Principles , who ca● make good the Charge against her ? Who● was the failure ? Did not our Reformer ▪ use sufficient Means ?

( 1 ) Did they not search the Scriptures according to the Rule of our Blessed Saviour ? Did they not understand the sen● and latitude of the Scriptures ? Had the● not an eye to the Rules of Decency an● Order , to God's Glory and the Edificatio● of the Church ?

( 2 ) Did they not consult Antiquity , according to Divine Direction ? Job 8.8 , 1● Jer . 6.16 .

( 3 ) Did they not use a Moral Diligenc● to search into the nature of things , f● their full satisfaction ?

( 4 ) Did they not make this Inqui● after the Truth with a Christian Simp●city and Godly Sincerity ? We appeal ● the Searcher of Hearts to witness this , a● to their own Learned and Jud●cious Wr●tings to assert the other .

( 5 ) Had they not as full Authority both Ecclesiastical and Civil , as was nee●ful to establish that Reformation ? And ,

( 6 ) and Lastly , Have we not had God● Blessing ( while we Conform'd obedient● to it ) to assure us he was well-pleased wit● that Establishment ?

King James tells us in his Proclamatio● even now mentioned , [ We had no reason to presume that things were so far amiss as was pretended , because we had seen the Kingdom under that Form of Religion , which by Law was established in the days of the late Queen of Famous Memory , blessed with a Peace and Prosperity , both extraordinary and of many years continuance ; a strong Evidence that God was therewith well-pleased . ] But 't is an ill sign of a growing Reformation , when the times afford us ( as they have done a long while ) so many Evil men and Seducers , who wax worse and worse , deceiving and being deceived , ( 2 Tim . 3.13 . ) A Reformation of Manners and Practice we acknowledge highly needful ; but for Ecclesiastical Orders and Constitutions about the Worship and Service of God , there wants nothing but a hearty Observation to improve them .

4. It is to be considered with great attention , Whether such as are in Authority , and are satisfied that there is no need of Reformation , should alter Legal Constitutions to gratifie , whether the Humor or Importunity of Dissenters ?

In the management hereof I shall consult no Passion or Interest , nor be swayed by any prejudice , resolving only to give the sense of other Protestants , and I shall begin with the Lutherans .

't is the Resolution of David Rungius Ex Ep. ad Rom. Disput . 16. Thes . 43. , After a faithful account given of the free use of things indifferent , such as will not submit to a just Authority , nothing is to be done in their favour ; but as Persons persisting in their purpose , out of Hypocrisie or Stubborness , out of a love of Contention , or some other Mental distemper , they are sharply to be reproved .

Brochmand System . Tom . 2. Artic . 40. cap . 1. §. 3. p. 514. , another eminent Man of that Party , saith , Some respect is to be had of the Weak in order to their Information : but to such as are obstinately Superstitious , maliciously Treacherous , or false Brethren , there ought not to be the least yielding . His Reasons are these . Lest hereby we should confirm the Superstitious in their Superstition , or Minister Scandal , and an occasion of Errour to such as are conformable , or afford such false Brethren matter to glory in .

The Learned Meisner Colleg . Adiaphor . Disput . 1. Thes . 60 , &c. has muster'd up no less than Seven Arguments to the same purpose , which I shall collect as briefly as is possible .

1. The first is drawn from the Nature of things Indifferent ; which is such as that they may be freely used , or freely disused or abrogated ; but when the disuse , abrogation or practice is obtruded as of Necessity and Coaction , the nature of such Indifferent things is violated .

2. From the Nature of Christian Liberty . This is a valuable Treasure , and of Christs own purchasing : but 't is end●nger'd by a double Invasion . 1. When things not commanded by God's Word , are imposed as absolutely necessary to be observed . 2. When things not forbidden by God's Word , are restrain'd as sinful to be practised . There is Errour and Superstition on either side , and Christian Liberty is equally betrayed in them both ; which Authority therefore should neither abet , nor tolerate .

3. From the Duty of true Christians . An ingenuous Pro●ession of the Gospel ; to assert the whole Truth thereof , with the Priviledges which accrue to u● thereby , especially when assaulted and opposed : and such is our Christian Liberty , with the free use , or disuse of things Indifferent ( not determined by Authority , whose Power the Gospel has established . ) This is a Christians Duty ; A slat denial whereof is against that Profession which Christ requires ( Matt . 10.33 . ) and to dissemble it is unwarrantable , and we ought to avoid the appearance of it , ( as one of the unfruitfull works of darkness ) that we betray not our Profession .

4. From the general Command touching the lawful use of Ceremonies and things Indifferent : Wherein three things are to be observed , Order , Decency , and Edification . Good Order is not kept in tumultuous Alterations : All Change is dangerous in Church and State . No man can foresee what disturbance will ensue upon an inconsiderate variation of indifferent and inoffensive Ceremonies , especially in a time when such Christian Priviledges and Publick Authority ought to be own'd and preserved inviolable . What Doubts may arise upon such a Change , and what Confusion may follow it , who will take upon him to determine ?

Is not the Confusion great , when things Indifferent are exposed for Necessary , and things Absolutely necessary accounted but Indifferent ?

Can it be inservient either to Order or Decency , when there is no degree of Superiority and Subordination among the Ministers of the Church ? No distinction of Habits between the Laity and the Ministers of the Gospel , observed ?

Who can think the Church is Edified , where all Genuflexion , all Reverence , all evidences of a Devout mind are out of practice ? When all the Proper Lessons , that should inculcate the Great Mysteries , which are to be represented for our Memory , our Devotion and Gratitude , on the Festivals of the Nativity , the Resurrection and Pentecost , &c. are abrogated ; and perhaps the History of Lot's Incest , and the like , things most incongruous for such Sacred Solemnities , shall be surrogated and read in their stead ?

5. A Fifth Argument is drawn Ab incommodo , from the great Incommodiousness of it . As the general Command requires in matters of Indifferency , that all things be done to edification : so the Law of Charity forbids us to do any thing that may either offend the Weak in the practice of their Conformity , or confirm the Adversaries in their Errour ; the Example of the Great Apostle affording us signal Instances to these purposes . The Mischiefs of such a Scandal are sufficiently collected from the Woe our Saviour has denounced against the Authors of them , Matt . 18.6 , 7. And the Mischiefs of such a Confirmation of obstinate Dissenters , are too evident ( saith he ) by Experience : The Peace of the Church is not hereby obtained , but the safety thereof much endangered ; for the Adversaries do not acquiesce in such Concessions ; but take occasion from thence to proceed in defending their Errours , and disturbing the Church ; an Example whereof has given us a late Experiment in the Dukedom of Anhalt . If they can obtain to have things abrogated , because they are pleased to load them with the reproach of Superstition and Sinfulness , they cannot wish a fairer occasion to traduce other Matters , and by this specious Argument of yielding in such Cases , among the weaker and worse sort of Men , to render Them suspected in their Principles , whom they had formerly treated with all respect and reverence as the Ministers of God : Hereupon such as are not well Confirmed , will be apt to fall away , and others will be offended at their defection ; and so the Church ( saith he ) will not be edified , but destroyed ; the Course of the Gospel not promoted , but hindred ; and at last Truth it self not asserted , but weakened and subverted .

6. A Sixth Argument he draws from The Practice of the Primitive Church . Circumcision being then but a thing indifferent ( as he observes ) St. Paul , according to the Rule of Charity and Christian Liberty , did sometime practice it ; but when false Brethren did fraudulently intrude , to spy out and betray the Liberty of the Church , and attempted to impose it as a matter of Necessity ; St. Paul did absolutely reject it and condemn it .

Simile ergo , &c. In like manner the Rites and Ceremonies used in the Lutheran Churches are Adiaphora , things indifferent , neither commanded nor forbidden , either by any Divine Law , or Prohibition ; God leaving them as a middle sort of things , which the Church may either freely use or not use at her pleasure . Now ( saith he ) seeing the Calvinists would put a necessary abstention and restraint upon us as to the use of these things , 't is out of all question , they would ( in effect ) betray our Liberty . Wherefore such as are faithful Asserters of the Christian Liberty , ought not to yield to them in the least ; that ( according to their duty ) the Truth and Priviledges of the Gospel , may be preserved inviolable from all bondage and dissimulation . Such as do otherwise , by a tame and cowardly Cession , do betray our Liberty , give scandal to the weak , and offer a manifest violence to Apostolical Practice .

7. His last Argument is drawn from the insufficiency and weakness of the Adversaries Reasons to make good their pretensions ; which he does clearly evince , as will appear to any man that shall take the pains to examine the Discourse it self , to which I remit the Reader .

I have studied to be concise in the Abridgment of his Arguments , which he concludes thus :

That the Calvinists may obtain what they desire , 't is necessary that they urge their abrogation upon an honest Title ; and prove by evident Reasons , that the Rites received in our Churches are not purged from the Superstitions and abuses of the Romanists , but serve to nourish them . Which , since they never did attempt , because Experience is a clear Evidence to the contrary ; therefore according to the Liberty purchased for us , saith he , we do retain these Ceremonies , which are indifferent in themselves , and no where forbidden by the Word of God . And that the Nature of things indifferent may remain entire , Christian Liberty safe , and the Truth unshaken ; we are resolved not to yield , no not so much as for one moment , to the intemperance of our Adversaries , who under a pretence of Zeal do nothing in matters of Religion , but with tumult and an immoderate Asperity . Thus the Learned Meisner , on behalf of the Lutherans .

Yet I cannot omit another pregnant Evidence of their strictness in adhering to their establishment , which we find in an Extract out of the National Synod , held by the Churches of France at Charenton , in September 1631.

In the Chapter which contains their General Acts , their Answer made to an Address of some of the Lutheran Perswasion , ( Translated into English either by Mr. Samuel Hartlip , or Mr. John Dury , Printed 1641. ) runs in these very words , viz.

Touching the request made by the Province of Burgoigne , that such of the Faithful as embrace the Augustane Confession , might be permitted to Contract Marriages , and bring their Children to be baptized in our Churches , without abjuring the former Opinions which they hold , contrary to the Belief of these Churches . The Synod doth declare , that seeing the Churches of the Confession of Ausburg do agree with the other Reformed Churches , in the Principles and Fundamental Points of true Religion , and that in their Discipline and Form of Divine Worship , there is neither Idolatry nor Superstition . Such of the Faithful of that Confession , as shall with the Spirit of Charity , and in a truly Peaceable way joyn themselves unto the Publick Assemblies of the Churches in this Kingdom , and desire to Communicate with them , may , without the Abjuration This was a special favour . aforesaid , be admitted to the Holy Table , Contract Marriages with the Faithful of our Confession , and present themselves in the quality of God-Fathers to the Children which shall be baptized : Upon their Promise given to the Consistory This is ●●eir strictness . , that they will never solicite them to Contradict or do any thing , directly or indirectly , against the Doctrine believed and professed in our Churches ; but shall content themselves with giving them Instruction only in things wherein we all agree . —

The Note in the Geneva Bible ( at 1 Cor . 14.38 . ) is worth our observation , [ The Church ought not to care for such as be stubbornly ignorant , and will not abide to be taught ; but to go forward notwithstanding in those things which are right . Nay , in their Books of Discipline , as was observed above , they Decree , That such as will not acquiesce in the Decision of their National Synod , and expresly cast of their Errours , shall be cut off from the Communion of the Church . And this we find practised in Genevah with great severity ; for Goulartius , and the rest of the Consistory , deprived Rotarius , one of their Ministers , and thrust him out of their City ; and ( which is more ) they hunted him by their Letters out of a Town not far from thence , which had entertain'd him for their Pastour . And all this was done , because he gave the Cup , in his own Church , with his own hand , not permitting a Lay-man to deliver it . This Fact of his was not the breach of any Ancient Canon of the Church , but consonant to our Saviour's own Practice , at the Institution of the Sacrament ; yet being against the Custome of that place , they did thus sharply punish it . And Mr. Calvin does seem to justifie such rigour , upon a Rule of the Apostle ( 1 Cor . 11.16 . ) which affords him this Observation , Authoritate magìs compescendos esse pervicaces , & rixandi cupidos , quàm refellendos longis disputationibus ; that is , Such as are stubborn , and addicted to dispute and wrangle , ( and refuse to sit down quietly by the Publick Determinations and Practice of the Church ) are not to be treated with Disputations , but to ●e bridled by Authority . And there 's

AN END .