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.  
LONDON: Printed for Robert Clavell at the Peacock in St. Paul's Church-yard. 1682.   

AN Advertisement.  
THough these Letters were designed for a Preface to the Verdict, upon the second Impression thereof, yet that such as have purchased that Book already, may have no cause to complain that the Bookseller contrives to put them to a double Charge for his own Gain. He hath printed them by themselves, that they may have the benefit of them at a cheap Rate, as well as those who are pleased to have them bound together in the same Volume.   

ERRATA.  
PAg. 8. lin. 5. from the bottom, deal of. p. 13. l. 4. from the bottom, begin the Parenthesis before with. p. 16. l. 13. r. is your sense. l. penult. after with make a Comma. p. 17. l. 25. deal only, and r. wholly, to which alone. p. 34. l. 18. in the Marg. put Harm. Confess. Sect. 17. p. 231. p. 40. l. 6. 1. Christian Charity. p. 41. l. 5. r. in force. p. 44. l last, r. other. p. 46. l. 17. r. Sermons. p. 49. l. 5. r. I must. p. 50. l. 10. r. Prelates. p. 52. l. 8. r. little care. p. 56. l. 3. r. Accounts. p. 57. l. 8. r. Pests. p. 60. l. 8. r. other side. p. 64. l. 14. r. and towards you. p. 65. at l. 25. put Clavi Trabales pag.— p. 75. l. 27. r. can be. l. 28. r. God. p. 78. l. 16. r. full examination. p. 88. l. 4. deal it.   

THESE FOR THE REVEREND Dr. LAUR. WOMOCK, archdeacon of Suffolk, At his House in the college of ELY.  
Good Mr. archdeacon,  
HAving red 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 public 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 'tis great pity the Spirit of Discord should be adorned) 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) publicly thank God and you, for pulling that Beam out of his Eye, which long had hindered 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 sand you a short Rejoinder unto that part of the Reply of the Non-Conformists,( I mean the most Learned of their persuasion) 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 public 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 mere 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 aclowledge 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 across 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 public Service.  
They only say,( that they may not be silent, and may seem at least to differ, where 'tis 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 integral,& 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 lie 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 show 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 subtlety 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 lie. Whereof the former does clearly signify, the fitness and comeliness 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 public 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 add,( 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 aclowledge is imposed by God himself? This were a peevishness unexcusable, to disobey the Command of God, for it's being enforced 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 public 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 alias atque alias.§. 17. Ap. 210. ad p. 231. Nunquam Ecclesia Dei caruit Ceremoniis, nec career potest. Zanchy de relic. 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 human Traditions( as they call them) are once established by Authority, & ex praecepto Dilectionis, 'tis worthily said, they are to be reckoned, not so much human 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 human Traditions, they understand human 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 mere Circumstances of Decency and Order, as Time, Place, Utensils, &c. may be imposed. And then it matters not what Cautions they are pleased 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 itself, be affirmed to obey an usurp't Authority, whilst we obey that Authority by which our Liturgy is enjoined. 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 publicly 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 inferior Mens perverseness, 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 'tis 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 'tis 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 red 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 across 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 inferiors, 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 judgement 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 public Act. In the second he exerciseth a public judgement. 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 practise.  
And if Men had not this judgement of Discerning, but must act upon absolute implicit 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 superiors, not inferiors, 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 completed; 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 judgement is a Sentence in order to some Execution. Which if they say in the Lawyers sense, 'tis 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 public Service of the Church, or in the public way of God's Worship, is neither the Sentence itself 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 inferiors, but superiors, 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 public Service of God, no superiors more than inferiors are to judge what is decent or convenient. But now to follow them in the Subjects to which they led 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 established by Acts of Parliament besides; and so are strengthened 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 sovereign,( 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 established, or of the Penalties inflicted on such as break them, much less the sovereign or supreme, 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 across 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 o been set, and a Law hath been made by supreme 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 aclowledge to be over them, and also made of such Matter, as they aclowledge to be lawful, because indifferent in itself before commanded. But with what mental Reservations they do aclowledge 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 disliked, to a killing Medicine, they pled 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 empirics 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 practise) 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 pernicious. 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 apprehended 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 persuaded 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 public Good. All which put together, shows the ill meant Impertinence, which concludes the Fourth Section of our Dissenters.  
For since we allow to every man his private judgement of Discretion, and do only require him to know its Bounds,( that under pretence of such a judgement 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 superiors, are to be obeied by inferiors, 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 superiors; 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 lawful, and well commanded, and to be obeied, It is no Ignorance, Doubt, or error 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 errors, 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 error changeth not God's Law, nor disobligeth himself from obedience; but this man's Duty is both to lay by that error, 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 errors, 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 itself; 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 human 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 heinous 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 obeied, it is no Ignorance, Doubt, or error of the Subject, that can exempt him from the Duty of obeying. And if( however) it may ensnare 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 error, 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 across 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 superiors, must be obeied by inferiors, till it be made as clear, that now they are not bound to obey, as 'tis evident in general, that they ought to obey superiors. 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. oblige. praelect. 7. Bohem. Conf. c. 15.  Nostri non ità animati sunt, ut Ceremoniarum Causâ dissidia ulla commovere velint, etiansi 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, into cum eo dvo.  

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 itself 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 error 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 errors, or pretence of Consciscience will justify 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 extremely 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 public Parents, as to affirm That the pretence or real error 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 enjoined. 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 error, 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 err concerning that, whereof we have a full knowledge, and whilst we have it. So as by error of Conscience is only meant error 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 error of Opinion can either abrogate a Law, or null that Authority by which 'tis 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 quiter out of doubt, whether God hath commanded him to pay Obedience to his superiors, 'tis 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 valves 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 hypocrisy, 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 sacrilege and Schism, Rebellion and Murder, and( as Accessaries at least,) even Regicide itself; 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 across to the Laws of God.  
Hinc fit( says the Original) ut Civilibus Legibus quae cum Pietate non pugnant, eo 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 public 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 yourselves, 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 across 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 lies 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 handsome 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 advice him to be more charitable to you, than you here advice 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 red 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 lawful, 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 showbread, which was lawful 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 prefer 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 conceive 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 red all the Psalms, than for the People to red each Second Verse; and yet we would not cast out Men from the Church, or Ministry merely 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 could, 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 across, Surplice or Kneeling in the Reception of the Sacrament.  
First, If it were, then Christ, and his Apostles had worshipped undecently and disorderly. And the Primitive Church, that used not the Surplice, nor the Transient Image of the across, 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 yourselves 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 judgement, 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 public Service indecently, or disorderly, for the ease of tender Consciences.] Which Rule our Dissenters are so far 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 prefer their disobedience before the Deceny and order we observe; and as savouring 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 precept of fearing God and the King) that there is much disorderliness in the Common-Prayer Book; that ours is an indecent disorderly way. This( I say) shows their want, not of judgement only, and Meekness, but of Charity also. For our Liturgy being known to have been established, in four or five Protestant Monarchs Reigns, and strengthened 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 itself, by which our Liturgy is established, 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 doctors of the Church, with the most, as well as the best of our English Gentry,( who choose to serve God by our public Liturgy) even for serving God so, as the Law enjoins. Perhaps not considering, how they fall under the Penalties of the known Laws enforced, which were they only let loose upon them, would sand them presently to jail, without Bail and Main prise, 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 advice 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 chairman of the Committee set up for mischief to the Regular Clergy,) that they had sequestered 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 aclowledge the Indecency of coming to Church without a Band, or any other handsome raiment: 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 disturb 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 'tis but a supposition, which shows that they are of one mind, and all their Governors of another. And that they very much prefer their private Judgments unto the public, 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 employs 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 lawful by the most rigid of themselves, and also Commanded by that Authority which God commandeth us to obey. Let our Dissenters show 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. 'tis true indeed, the Magistrate may change such Laws, when ever Charity shall require: But when 'tis Charity so to do, not the Subject, but the Magistrate, must be the Judge. And all we pled for is this, that subjects Submit unto the Law until He change it.  
sixthly, 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 'tis 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 cheerfully 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 itself, and judged to be decent by our superiors, 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 doors, 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 writ and reason, exceedingly unlike, and below themselves. Alas their Mouths cannot be stopped, 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 preface 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 judgement, 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 jealousy: 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 spoken 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 led, 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.     

To his very worthy Friend the Reverend Author of the Former Preface.  
Reverend Sir;  
IT must own to all the World 'twas your distinguishing kindness that did prevent my acquaintance with you; when my Circumstances made it no less my interest than my option to lie obscure. An ordinary respect I must not esteem it, that you were pleased, to trace my foot-steps in my solitude, and when you had found me out by the foreign Character of Tilenus, that you never gave over the Inquest till you had gained my name and heart together, whereof you have therefore deservedly been the possessor ever since.  
For this Reason I cannot deceive you; That I presented you with my Verdict was not merely my Kindness, but the Justice of my Gratitude; And( to be true to you) it came along with something of design, which I have now obtained in ●his small part of your Rejoinder.  
I knew very well his Majesty had put ●ou into Commission, among others, to treat with the Non-Conformists about our English Liturgy.  
The Debate was carried on till the Dissenters took the Confidence to make a large Reply( for it has ever been their practise to ●ire out their Opponents by a tedious, and many times impertinent prolixity.) Wherein nevertheless they pretended to more Learning and Authority, than ever they could make good. They alleged the Names of some great Pretates, Learned Doctors, and Popular Preachers, whom they challenged to be of their Party, and for such a Reformation as they never owned. Nay 'tis said, that Mr. B. reckons Hooper, Latimer, Cranmer among the Non-conformists, 
The Protest. Peace-Maker. p. 89.  and the Author of the Proposal of Union, says little less of Archbishop Sandys.  
They Cavil at every thing, and sometimes at things which they confess they do not understand; wherein I have some reason to believe them.  
By this means they got the greater Reputation( if wise and sober men will think it so) that they were able to make Objections, and had some grounds for it; though herein they were so unhappy many times, as to give advantage to the Church of Rome by so doing.  
These are some of the Piae fraudes, the Ho●y Cheats made use of by that Party to carry on the good old Cause. But why that Debate was given over, when these Dissenters had taken that, which was thought no less their Advantage than their Confidence, I could never understand.  
But I am sure, 'twas none of your neglect, as the Reader must Conclude from this, which is but the least part of your performance towards a full Rejoinder.  
Perhaps some of the Reverend Commissioners were of opinion, That the shortest way to answer them, was Contempt; and the only way to make them weary of Contending, was to treat them as we are wont to do a Scold, by letting her have the satisfaction of the last word.  
But alas! these are a sort of Adversaries so stiff and Confident, that as they are restless in buzzing about to make a Noise; so where they alight, they'l stick too fast to be blown off with a slight neglect; And your Silence though it proceeds from a secret disdain of their trifling weakness, as a pious Artifice to charm them, shall make them so much the more insolent; as if you had given them a real Argument of your Conviction, that you were too impotent and feeble to hold up ●he Cudgels against them.  
That this was their sense( or at least ●he use they made of that neglect and si●ence) appeared abundantly in their Swarming Pamphlets afterwards; which swel●'d with nothing more than the Vanity of their boasts& triumphs upon that account.  
And whatsoever they thought Themselves, Their weaker and deluded Party took it Pro Confesso, that every thing they said was true, and all their Arguments unanswerable; because they found some Men were fallen asleep, and they observed so little to care to answer them.  
This they frequently Suggested to their Party; and it begot a Prejudice in the weak, and a high conceit in the minds of the Schismatical. It hardened some, and Staggar'd others. Men began to reflect upon the Case, and thought 'twas not a little unconscionable to impose Those things, which, now they had some colour to believe, could not be justified.  
This lessened the reputation as well of the Episcopal Party, as of the Liturgy itself, among Such as were but could in their affection, and had but an indifferent opinion of them before.  
Some were glad of this occasion to turn Advocates to solicit for a general Toleration; and others were no less forward to show their good will to gratify the Party by their inclination, to strip the Church, not only of the Ornamental part of her establishment, but also of some eminent branches of Gods External Worship; And seemed glad to bring these Dissenters in to Communion with the Church upon any terms; to fortify her interest, as they imagined, against the Common Enemy: Which( as an excellent person hath very well observed) was no better policy, than for a man that is assaulted by a lion, to let loose a Bear for his assistance.  
The Heads of the Dissenting Party, thinking they had now gotten the better end of the Staff, began to grow the more daring( as it ever happens in Popular Commotions) and thought they might very safely attempt to set up for themselves,& be allowed to share in the Government, if not to give Laws to their Governors. And some were so bold as to declare, There was no other way to Peace and Concord.  
This awakened all wise and sober persons, who presently discerned, That, what had been so gently Condescended to for quietness sake, amounted to no less( upon the matter) than what Herodias had obtained by her dancing before Herod, even to the one half of the Kingdom.  
For such Relaxations of Laws, and such Indulgence to gratify, whether the Real or only the Pretended Discontents of a Factious party, though they may seem little matters and harmless in themselves,( when they are looked upon as the Right and Only way to Peace and S●●tlement) yet when we consider h●w much they take down the Kings prerogative in Ecclesiastical Affairs, and lessen his Authority and Command, it is not to be imagined that any Reason of State could prevail to take such Measures.  

Eliz. L. 3. p. 81. English.  cambden tells us that in a Parliament of the 28. of Eliz. some earnestly persecuted the Ecclesiastical Estate, demanding Laws to repress the Jurisdiction of Bishops, &c. But the Queen reproved those Novators, as changing still to worse, and rejected their Demands and Propositions, as intended to subvert her Prerogative,& sovereign Power over Ecclesiastical Matters.  
And in the 35th of her Reign, one Morris, 
Tuesday Febr. 27. 1592.  Attorney of the Court of Wards, touched upon the acknowledge of Ecclesiastical Discipline, and delivered a Bill to rectify some Abuses of the Bishops( as he was pleased to fancy) into the hand of the Speaker. At two of the Clock in the Afternoon, the Speaker was sent for unto Court; where the Queens Majesty Her self gave him his Message to deliver unto the House, which He delivered accordingly in these words( amongst many others. 
Historical Collections of the four last Parliaments of Q. Eliz. by Heywood Townsend. Esq;. pag. 60, 61, 62, 63. )  
That the calling of this Parliament was only that the Majesty of God might be more religiously served, and those that neglect this Service might be compelled by some sharper means to a more due Obedience, and more true Service of God, than there hath been hitherto used.  

The Speaker added; Her Majesties most excellent pleasure being then delivered to us by the Lord Keeper, it was not meant we should medple with Matters of State, or in Causes Ecclesiastical;( for so her Majesty termed them.) She wondered that any would be of so high Commandment to attempt a thing Contrary to that which she had so expressly forbidden; Wherefore with this she was highly displeased. And Her Majesties present Charge and express Command is, that no Bills touching Matters of State, or Reformation in Causes Ecclesiastical, be exhibited. And upon my Allegiance,( says the Speaker) I am Commanded, if any such Bill be exhibited, not to red it.  
Febr. 28. 
Wednesday Febr. 28.  in the morning Morris was sent for to Court, and from thence he was Committed unto Sir John Fortescue's keeping; and afterwards( as some say) to Tutbury Castle, and utterly disabled from any practise in his Profession as a common Lawyer.  
This was but a just severity to check the insolency of an aspiring Faction; for he that would be quiet, must not give away his power, and put his Sword into the hands of the Turbulent and Seditious. And doubtless, If God be our Rock 
2 Sam. 22.2. Deut. 32.30.31. , That man makes false Account, who reckons any thing little that concerns his Church, and Solemn Worship; and more especially when it tends to the dishonour, and Diminution of the Government. And 'tis Certain, the Government is impeached, ipso facto, when the Prerogative of Authority is degraded, and fain to take up the Peoples humour instead of a dutiful Obedience. And it is an unaccountable Piece of Policy, to Think, that what makes the Government more weak, should be a proper Means to strengthen or support it.  
He that would secure his House, when 'tis threatened by a Storm, cannot in prudence think it practicable to perk away the Cement from the Foundation that upholds it.  
Nothing but a Superabundant Clemency could have yielded so far to any froward and ungovernable Party: And yet what was so Graciously Condescended to for their Satisfaction, is not more to be admired, than their Stubborn Obduration, which no reasonable Terms could mollify and bring to a dutiful Compliance.  
Great Kindness, many times, when it is misplaced, doth not so much oblige as Irritate. And that this is the Temper of these Dissenters was very well observed by King James of Blessed Memory in his Basilicon Doron 
Pag●. 31. , now seasonably Reprinted by the special command of his present Majesty.  
Take heed therefore my Son( says that wise and Learned Prince,) to such Puritans, very Pets in the Church and Common-wealth: Whom no deserts can oblige, neither Oaths or Promises bind; breathing nothing but Sedition and Calumnies, aspiring without measure, railing without Reason, and making their own Imaginations( without any warrant of the Word) the square of their Conscience. I protest before the Great God,( and since I am here as upon my Testament, it is no place for me to lie in) That ye shall never find with any High-land or Border-theeves, greater Ingratitude, and more lies and vile Perjuries, than with these fanatic spirits. And suffer not the Principals of them to brook your Land, if you like to sit at rest; except ye would keep them for trying your Patience as Socrates did an evil Wife. This is the account which King James has given of the Temper of this sort of Men in his time.  
And that they have not in the least been given to change, is the observation of such wise men as have sate at the helm ever since.  
I will remember that excellent Person, his Grace, the Lord Archbishop Juxton, soon after his Majesties Happy Restauration, discoursing with me about the Indulgence,( which was then the Common talk of all the Town) he was pleased to express himself after this Manner.  
That if the yielding of some few small matters( of Indifferency) would win them to join Cordially with us in the practise of the rest, he could very well be content with it. But( His Grace added) you Know, Mr. W. I have sometimes sat at the Helm, And truly I have studied the Temper of these men,& could never find them so ingenuous; Assure yourself, Mr. W. There is no way to govern this sort of People, but by a strait Rain. For gratify them in any thing; and you but en-courage them to ask more. 
Mr. B. will have All or Nothing. Protestant Peace-Maker. p. 75.  Your condescension shall be their argument that their Requiries were just,& your Conviction that your own practise is unwarrantable; Nor will they ever rest satisfied till all matters of Decency& Order be laid aside, to make way for their own( as his Grace was pleased to call them) New-fangled Innovations.  
This wise Prelate was not a whit mistaken; for as an excellent Person 
Paral. p. 13. ,( whose name his own modesty or prudence, as well as the iniquity of the times keeps from us) has lately  told us.  
It is observable that such mens opinions proportionabl● Wider with their Authority; And as soon as their Dominion( which is founded in Grace) begins, once to be enlarged by it too; they Commence Latitudinarian in Cases of Conscience, answerable to the extent of their Power and Government; And thus( saith he) a Fellow trots along, a pretty sober Republican as long as the Law can bridle him, and make the Beast submit to Monarchy; But grows a Devilish Headstrong Rebel, when once the reins( or bit rather) is got between his teeth.  
These men doubtless are of a very strange Complexion. Their Conscience they can stretch to such a Latitude, as to reconcile and take in Contradictions. They declaim exceedingly against the Popish Party, as Superstitious, and as Idolaters, they hold them in detestation; yet at the same time, they can Club and Cabal with them, to procure a Toleration, that they may have Liberty against Law and Reason, to exercise their Gifts and make proselytes to subvert the best Church and Monarchy in the World. And what satisfaction can they promise themselves herein, but to see the Prosperity of their Malice in their long-projected ruin thereof; for, after a desperate hazard, and certain Confusion, they can hardly( after so sad and late experience to the Contrary) flatter themselves with hopes of a possibility of introducing their new-fangled Innovations.  
And is it not prodigious on the other, that the Roman catholics, who look upon these Dissenters as Rebels, at least to all Church Authority, should notwithstanding colloque, and hold Combinations with them to solicit an Indulgence, for their Emissaries to undermine and and blow up a Church, which they cannot deny to be of an Apostolical Constitution? And all this, by great perils and sanguinary Combustions, to obtain only some likelihood of better means to introduce their Tyranny and Usurpatin, and to set up a Papal supremacy paramount to that of the King?  
A Supremacy, which the Greek Church will never brook in her lowest state of declination. A Supremacy, which the French King, we see, though a Roman, or to speak more properly, a Gallican catholic, yet is so wise and jealous of his Prerogative, He will not animate, in his Dominions, but check the exercise of it, that it may neither Confront his Royal Authority, nor exhaust the Treasure of his Kingdoms.  
But I forget myself, The Piae fraudes, or Holy Cheats of the dissenting party, is the thing you expect I should give you an account of, and I shall do it in a matter of fact of great importance.  
In their Reply to the Commissioners for the Episcopal party, 
Grand Debate p. 64, 65, 66. ( who had averred, that the Liturgy was never found fault with by those to whom the names of Protestants, most properly belongs) They make this confident Return.  
We beseech you deny not the name of Protestants to the Primate of Ireland, the Archbishop of York, and the many others, that had divers meetings for the Reformation of the Liturgy; And who drew up that Cataloue of faults or points, that needed mending; which is yet to be seen in print.  
Would not any sober man be apt to conclude from this bold assertion, 1. That there was such a Consult about the Reformation of the Liturgy. 2. Such a Catalogue of faults drawn up, owned, and published to the Kingdom by those worthy Persons, as, their sense, with their earnest desire, they might be amended? To have this believed, was Certainly the design of those Dissenters in this Suggestion; but the matter of Fact was clearly otherwise.  
There was indeed a Print with a Picture before it( 1641) And to give it credit, These great Names were put to it: viz. Archbishop of Armagh, Bishop of Lincoln, Dr. Prideaux, Dr. Ward, Dr. Brownrigg, Dr. Featly, Dr. Hacket. This Catalogue of faults,( as they call them) was so Sober and Modest, that it contained very little more, or rather not so much as was added or altered afterwards: which yet was then but offered to consideration by way of Quaere.  
That this spurious Catalogue was fathered upon him, That Primate took for a scandalous Imputation, and disowned it with so much indignation, that he was not quiet in his mind, till he had procured an Order from the then House of Commons to suppress it; which Order runs in these words.  
Whereas Complaint hath been made unto us, by James Lord Archbishop of Armagh, and Primate of all Ireland; That a certain Pamphlet hath been lately most injuriously Fathered upon him, and spread abroad under the false Title of, The Bishop of Armaghs Direction to the House of Parliament, concerning the Liturgy and Episcopal Government: It is this day ordered in the Commons House of Parliament, That the Master and Company of Stationers, and all others whom it may concern, shall take such course for suppressing of the said Book, that they shall not suffer it to be put in print; or if it be already printed, not permit the famed to be divulged. And if any shall presume to print or publish the Book above mentioned, That He or They shall be then Liable to the Censure of the said House.  
This order was made Die Martis. 9 Febr. 1640. and subscribed, Hen. elsing, clear. Dom. come. And it is printed in Mr. John lay his Defensive Doubts, Hopes, and Reasons, immediately before the Preface to the Reader. Notwithstanding which Order, This Pamphlet was reprinted soon after with another Title, and the Names and Pictures as before mentioned( 1641.)  
And the better to undeceive the Credulous( who do not well observe the practices of this sort of men, much less penetrate into their Designs) I take myself obliged to inform the world( out of my own personal Knowledge herein) what advantage they took to abuse the sweet Temper of that Learned and Pious Praelate, and to bear the World in hand that he was of their persuasion and party.  
The same Mr. lay, whom his Grace had entrusted to publish the Order now mentioned, for his vindication, within a very few weeks after, in a slattering and fawning Epistle( that he might swallow it the more glibly without suspicion) took the confidence to tell the World, that His Grace had a mind to lessen and degrade himself, to become one of them: His words are these.  
If there be any in whom sin so aboundeth( because Grace aboundeth in you toward you) as to suspect your sincerity, and to speak as ill as they think,( and it is like with men who run to extremes on either hand, you may suffer on both sides; on the one as a Bishop, on the other as too Gracious, with such as mislike, or admit not of Episcopal Government.) I conceive( besides the clearing Testimony of your own Conscience and Gods attestation to the integrity thereof) you may, for the one sort,( who set misconceits upon you for the calling sake) with Comfort call to mind, that such as are Addicted to a Discipline which denieth that disparity wherein you are placed, have given that Testimony of you, which I have here observed; and more, sure, of that sort, would do you right in that kind, if they knew as well as I( and I hope they shall know it e're long) how humble you have been,( not humbled as some are by the Parliament) and in humility, how hearty and forward to take down yourself, and to project a form of Government, wherein you might be but as one of us, in a Sociable participation of Ordination and Jurisdiction, with the rest of your Brethren, the Incumbent Pastours and Preachers of particular Churches.  
This was Mr. Ley's Addr●ss to that reverend Prelate. If you desire to know what thanks he received at his Graces hands, for giving the People this Intelligence, I can assure you, of my own knowledge, the Primate took it for a sl●nder, disowned the bold Assertion, and rebuked Mr. lay for it: So little credit is to be given to these men, when they allege the names of Reverend, and Learned Persons in favour of their Cause.  
Who desires further satisfaction herein I refer him to Dr. Nicholas Bernard, Chaplain and archdeacon, to that great Prelate, who has given so full and clear an account of his Graces judgement and practise, both concerning the Liturgy and Episcopal Government, that it supersedes all further attemp●, and makes them useless as to his Graces Vindication.  
But I must remember, my Promise; to give some instance of their Cavilling, wherein they betray their temper, and give advantage to the Church of Rome, In the Prayer before the Consecration at the Celebration of the Lord's Supper, The Church very devoutly Supplicates after this manner, That our sinful Bodies may be made clean by his Body, and our Souls washed through his most precious Blood. At this, those Dissenters took exception, and express their frivolous Cavil in these words:  
We desire, that whereas these words seem to give a greater efficacy, to the Blood then to the Body of Christ, they may be altered thus; That our Sinful Souls and Bodies may be cleansed through his precious Body and Blood.  
That this is but a Cavil, is evinced out of their very exception; for they could only say these words seem to give a greater efficacy to the Blood then to the Body of Christ; And this their scruple or Cavil rather, is quiter taken off at the distribution of the Sacramental Elements; where it is clear that no less is ( generally) attributed to the Body then to the Blood of Christ; for at the delivery of the Bread the Priest says; The Body of our Lord Jesus Christ which was given for thee, preserve thy Body and Soul unto everlasting Life.  
And the same expression is used at the delivery of the Cup: The Blood of our Sord Jesus Christ, which was  shed for thee, preserve thy Body and Soul unto everlasting Life. Where we see the very same effect( generally) is attributed as well to the Body, as to the Blood of Christ. And yet this could not satisfy their Scrupulosity; for they cavil at it; and desire that at the Distribution of the Bread and Wine to the Communicants, they may use the words of our Saviour as near as may be. I thought they might have objected, that these expressions seem to give a greater efficacy to the Body and Blood of Christ, then to all the Passions and Merits of his Soul, and the infinite excellencies of his Divinity; but their minds were blinded in that fit of Cavilling, and so this came not into their Consideration.  
And yet herein they gratify the Church of Rome: For if there be not a distinct effect of Christ's Body and Blood, what need a distinct Element to represent and convey the benefits; for frustra fit per plura quod fieri potest per pauciora. In the Church of Rome the Priest consecrates in both kinds, to represent the Death of Christ in the Separation of his Soul from his Body. And if the Body and Blood of Christ have not their distinct Operations& efficacy, why should any man quarrel at the Church of Rome for their Concomitancy and administering the Sacrament but in one kind; for what can they say to this Doctrine of that Church( according to their Hypothesis) that in regard Christ is truly present in this Sacrament, the Grace and Virtue( which floweth from thence) is not inherent in the Elements, which affect the Senses, but in the Substance of Christs Flesh, which through the Divinity united to it, not only has Life in itself, but comfers it upon the worthy Receiver. Such therefore as believe a Real Presence, ought not to scruple at the receiving of the Eucharist in one kind, seeing they receive( therein) all that the nature and virtue of the Sacrament contains, and are the more certain that they receive it fully, because in this Sacrament, the Body and Blood of Christ, are not really but only Mystically divided, and Consequently it is manifest, He is fully and entirely received, who alone is able to satisfy the Soul.  
Perhaps the Dissenters will say, that the Administration of the Sacrament in one kind does not answer those sacred ends for which the Institution was designed.  
( 1.) To be a Representative and Memorial of Christs Death; for that Death was a separation of Soul and Body by the effusion and spilling of his Blood; and the receiving of the Elements apart, the Bread distinctly from the Wine doth most lively represent that Separation of Soul and Body, which was his Death. Hence the Apostle saith, Cor. 11.26. As often as ye eat this Bread and drink this Cup, Conjunctim, ye do show forth the Lords Death till he come.  
( 2.) They will say, the receiving under one kind does not answer the end of the Sacrament, as it is designed to be a Spiritual Alimony for the Soul; For perfect repast or refection Consists both of Meat and drink; and those have their different effects upon the Body; Me●t serves to alloy the hunger, and Drink to qu●nch the thirst; And Christ, doubtless would h●ve a complete Feast, to satisfy the Appetites of the Soul fully: Henc● he saith, John 16.54. Who so eateth my flesh and drinketh my Blood, hath eternal Life, But it will easily be answered.  
( 1.) To the first of these Allegations, That the Priest, not only in the act of Consecration, but also in his personal receiving of the Elements distinctly, that is, the Bread apart and the Cup apart, doth sufficiently represent the separation of Christs Blood from his Body, and so fully represent his Death; And the people join with him in the Commemoration thereof, as is required, though they are not partakers of the Cup. And to the Second, they will say, that though the Appetites of the Soul have some Analogy with those of the Body, yet being Immaterial and Spiritual, the object must be so too, and Consequently the Body and Blood of Christ received by Concomitancy, will satisfy as well the thirst as the hunger of the devout Soul: And they will say further, that in the Rational Soul hunger and thirst are but one and the same Appetite, and therefore may very well be satisfied, with Christ, if they believe, His Real Presence, under one Symbolical representation; as the Jews were in eating their Phascal Lamb, though they were not allowed to eat the Blood thereof.  
Wherefore to justify the Prayer and practise of the Church in this particular, we shall discourse otherwise and consider, That the Holy Sacrament, as designed to be a Channel of Grace to wash and Cleanse and sanctify the whole man, so it operates only in virtue of Christs institution; and conveys no more than what it is determined to represent. Now it is evident from the words of Consecration, what efficacy our blessed Saviour was pleased to ascribe to the respective Elements: This is my Body which is given for you; And, this is the new Testament in my Blood, or the Blood of the new Covenant. The Body and Blood of Christ are not communicated in Conjunction in either of the Elements. Lucas Brugensis confesseth that the bread is figura Corporis Christi exsanguis,( i.e.) à sanguine seperati, The figure of Christs Body Bloodless, or separated from the Blood. And the Apostle is very clear in the case, 1 Cor. 10.16. The Cup of blessing which we bless is it not the Communion of the blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?  
And does not our Saviour Christ more than insinuate that they have distinct effects, 
Mat. 26.26. Mar. 14.22. Luk. 22.9.  when he makes such a distinctive declaration, Take, Eat, this is my Body, which is given,( and) broken for you: Likewise after Supper, 
1 Cor. 11.24.  This is my Blood of the new New Testament which is  shed for many for the remission of sins? Hoc quoque sciendum est, quia caro nostri Salvatoris, pro salute nostri Corporis, sanguis vero pro animâ nostrâ fusus est,( says Haymo 
About the Year 850, When the Sacrament was administered to the laity in both kinds. ,) that is; We must know that the Flesh of our Saviour was given for the salvation of our Bodies, and his Blood poured out for our Souls; because the seat of the Soul is in the Blood. In memory whereof we receive( both) his Body and Blood, because he suffered his Blood to be  shed, that he m ght save and Redeem the whole man. 
In Epist. ad Cor. 1.11.  Thus Haymo. And St. Ambrose long before him, to the same purpose; the Test●ment, says he is established in Blood: for the Blood is the witness of the Divine benefit; in type whereof we receive the mystical Cup of Blood, Ad tuitionem Corporis& ainae nostrae, for the Tuition and safeguard of our Body and Soul. For the Blood of the Lord redeemed our Blood, that is, it saved our whole Man.  
And having laid down this in general, then he comes to deliver himself distinctly to our purpose in these words: Caro enim Salvatoris pro Salute Corporis, Sanguis vero pro Animá nostrâ effusus est: that is, The Flesh of our Saviour, was given for the Salvation of the Body, but his Blood was  shed for the Soul.  
And this he finds prefigured in Moses's Laws, where we may observe, that when they offered Sacrifice, something was to be done with the Body, and something with the Blood of the Sacrifice; and a very strict Injunction was given for this distinct disposal of them, as is to be seen Levit. 4.7, 18, 25, 30, 34. Veses.  
The Body of the Sacrifice was to be burnt to make an expiation for the Body( Levit. 4.10, 11, 12.) but the Blood was to be disposed of otherwise, viz. at the bottom, or upon the horns of the Altar, to make an Atonement for the Soul. This is set down expressly with the reason of it, Levit. 17.11. For the life of the Flesh is in the Blood; and I have given it to you upon the Altar to make an Atonement for the Soul; for it is the Blood that maketh an Atonement for the Soul. 
On 1 Cor. 11.  Si igitur apud Veteres imago fuit Veritatis, saith St. Ambrose, if therefore there was among the ancient Jews the Image of that Truth, which now appears and is made manifest in the coming of our Saviour: How can the heretics suppose the Old Testament to be contrary to the new, seeing they give a mutual Testimony to one another?  
And this will be sufficient to return to the vain Cavil of the Dissenters in this point; and to justify the practise of the Church in praying at the Celebration of the Lords Supper, That our sinful Bodies may be made clean by his Body, and our Souls washed through his most precious Blood.  
These and the like Holy Cheats and Cavils( and I am sorry I have so much reason to call them so) have been more fully displayed by the Pens of others; And without the sorry help of these and such others Artifices( together with an Indulgence and suspension of the Laws) their cause had sunk long ago, and their Pretensions dwindled into nothing.  
However, I hearty join with you in your Christian Charity towards them. Yet I am not ignorant, that the Great Apostle, though he calls upon us for great Compassion, would have us make a difference, and after his own example, distinguish among such as are not of the Communion of the Church.  
In his ecstasy of Zeal for the Salvation of the Jews, he makes this profession, I have great heaviness and continual sorrow in my heart; For I could wish that myself were accursed from Christ, for my Brethren, my Kindsmen according to the Flesh &c. Rom. 9.2, 3. But when he sees the Church of God in danger of subversion, through the cunning Craftiness and perverse Practices of Factious Teachers, He is forced Non ex odio, said ex Justitia, saith Cajetan, even in Charity and Compassion to the Flock of Christ, to change his meekness into imprecation; Gal. 5.12. I would they were even cut off which trouble you.  
When I see an aversion to the Authority and practise of the Church of God, out of Ignorance or Unbelief, through want of Information, I can cheerfully say Amen to that Prayer of the Apostle, on behalf of such( if I see they are otherwise well-minded) Brethren my hearts desire and Prayer to God, for( this part of) Israel is, that they may be saved, Rom. 10.1. But when I find men are Leavened with Pride and ill Principles; when I see they are stubborn and seditious; when I observe them to be Sowers of dissension, and delight to dwell in Breaches, shall I flatter such, or think they can go upright in the sight of ●od?  
Let him never so superciliously vaunt and boast himself, let his Reputation be never so great among his Credulous Admirers, I must subscribe to the Apostles doom upon him, Gal. 5.10. He that thus troubles you( the Church of God) shall bear his judgement whosoever he be. But what says Martin Luther, shall not his Ignorance, and his pious Zeal and his good Intention excuse him? If he be a Disciple of the Apostles, and a great one, shall not that excuse him? No, saith he, quicunque, quantuscunque, whosoever and how great soever he be, 'tis not a light sin that he is guilty of, he shall bear his own judgement. By a Figure of rhetoric, saith Hyperius, he transfers the fault upon the fraudulent and false Apostles, rather then upon the Galatians themselves; because it is so much the more just to hope well of their Salvation, by how much it is the more evident, that they were led into error by the fraud of other men; however he threatens judgement and the severe vengeance of God, upon such as deceive the hearts of the simplo and unwary. By which threatening also, such as suffer themselves to be deceived ought to be terrified, and admonished that they yield not to such Impostors. They shall feel the heaviness of the judgement, who seduce and deceive others; and they who are deceived shall not escape Gods judgement, if they persist in their error, after they are admonished. Thus Hiperius;  
Great Mischiefs are committed under the specious shows and Vizards of men, saith M. Luther 
Absque; exceptione punietur à Deo, qui vos conturbat à quiet evangelica. Cajetan. ; The Apostle spares no mans person, when he denounces this Horrible Commination; and yet this cannot persuade us, saith he, but still we delight willingly to be seduced, by the Tiltle and disguise of privilege and Holiness.  
But be his esteem never so great among his Partisans, he shall bear the judgement that belongs to a Disturber of the Church, saith St. Hierom: Sustinebit damnationem, though it were St. Peter or an Angel from Heaven, He shall suffer damnation, saith Bruno. To justify this sharpness of the Apostle in that expression ( I wish they were even Cut off that trouble you) St Hierom tells us, 
Lib. 3. Coment ad Galat. 5.  These words were not uttered so much out of anger against the Adversaries, as out of love to the Churches of God; and if we may take the sense of Cajetan and Bruno, it signifies but the same thing, which he tells Titus with great Authority,( Tit. 1.10.) There are many unruly and vain Talkers and Deceivers, whose Mouths must be stopped. The words of Bruno are these, Non intelligit Paulus membrorum abscissionem: said sicut abscissi testiculi non generant; Sic isti abscindantur, ne quemlibet generare possint in error suo, Thus Bruno.  
Sir, you tell me, some of these Divines are Men of excellent Parts: it seems you have been more happy in your acquaintance with them then myself. I can very well allow some of them to be men of competent Abilities; but such excellency I confess I have not observed. To me, a man of a comprehensive Intellect, is one judicious, who can be brief, and yet perspicuous in his Decisions: But to be free with you, upon the first examination of their late writings, I can find very few such among them; And I think the Arts and Sciences may very well stand without their help.  
Had they kept themselves to the modest exercise of their Parts in the Pulpit, and soberly pursued the Common Rules of practise, according to the Laws of their superiors, they might have been very serviceable in the Church of God: But they had an Ambition to get the Rule of many and great Cities 
Luke. 19.17. ; and to that end, they had a Vanity to trade in such Affaris( of Reformation and Government) as they had no Talent for.  
For Church History, what a sad work is made of it, by one of the most Eminent among them, has been very well discovered by an ingenious and learned Pen 
A Vindication of the Primitive Church,& Diocesan Episcopacy. . And for controversy, you know, by very good tokens, their skill is much like that of empirics, who dabble in physic without a solid Theory: They blunder themselves in their own practise, and can neither cure nor satisfy any other Patient.  
They are very cunning, I confess, in some of their discourses, to secure themselves from a close and vigorous prosecution; For they have their long and tedious Stretches as well as their obscure and dark Coverts; They can cant profoundly to little sense, and harangue abundantly to as little purpose; and that they may be sure to lose you, they will industriously lose themselves in their Wild extravagancies. Insomuch, as many times, it is a harder matter to find them out, then Conquer them, and to trace out their way of arguing, then to confute it.  
In this I confess myself obliged to the Author of their Melius inquirendum; for had he not reduced their objections to some Heads, and summed them up in so concise a Method, I should never have had either the Hardiness or the Patience to encounter them: But as I was encouraged by the Brevity of his System; so was I exasperated by his scorn, and egged on by the Petulancy of his wanton Wit it and Drollery.  
But I shall detain you no longer; only, I must tell you I have Printed the General Rules laid down by the Episcopal Commissioners, and the Dissenters Reply, together with your Rejoinder; because I know it will be the more for your honour, and your adversaries shane, as well as for the Readers greater satisfaction.  
I am hearty sorry, the rest of your Rejoinder is laid asleep, for want of the performances of such as should have kept you company in that work. But I am glad that among other things( not agreeable to my Design) the Defe●ce of those General Rules were within the Post assigned you to make good; because they are so suitable to my purpose; and a Ground which you have maintained with such invincible strength of Reason, that no attack of the Enemy will ever be able to take it in, out of your hands.  
Upon this account I was the more ambitious to gain it of you; that my own Well-meant B●tteries, Planted thereon, might be the more successful for that advantage.  
By this means, Sir, you have no less fortified than obliged me. And though it is not in my power to requited you, God will not forget the many and great Services you have done for this his Church; To whose Gracious Protection I do therefore most hearty recommend you, and rest,  
Reverend Sir, Your affectionate faithful Servant, LAUR. WOMOCK. Ely, Apr. 21. 1682.    

BOOKS lately Printed for Robert Clavell.  
DR. Thomas Comber's Historical Vindication of the Divine Right of Tithes, designed to supply the Omissions, and rectify the Mistakes of Mr. Selden's History of Tithes. Quarto.  
Brutum Fulmen; or, The Bulls of Pope pus the Fifth, and Pope Paul the Third, containing the Damnation, Excommunication, &c. of Queen Elizabeth, and King Henry the Eighth; with Observations and Animadversions on them; By Thomas Lord Bishop of Lincoln. Quarto.  
The Protestant Peace-maker: To which is added a Postscript, or Notes on Mr. Baxter, and some other late Writings for Peace. By Edward Lord Bishop of Cork and Ross in Ireland. Quarto.  
Billa Vera; or, The Arraignment of Ignoramus: In a Letter to a Friend. Quarto.  
A Sermon preached before the King at Whitehall, January the 30th. 1681. By Henry Maurice B. D. Chaplain to his Grace the Lord Arch-Bishop of Canterbury.  
The Nature and Usefulness of Solemn and Judicial Swearing, with the Impiety and Mischief of vain and false Swearing, in a Sermon preached July 14th. 1681. at the Assizes for the County of York. By Thomas cumber D. D.  
The Power of Kings Asserted in a Sermon preached at Wakefield in the County of York. By William Clifford A. M.  
A Sermon preached at the Funeral of the Honourable Christopher Sherrard Esq; Eldest Son to the Right Honourable, Bennet Lord Sherrard. By T. L. M. A.  
FINIS.   

THE VERDICT UPON THE Dissenters Plea, Occasioned by Their MELIUS INQUIRENDUM.  
To which is added, A LETTER from Geneva, to the Assembly of Divines.  
Printed by His late Majesties Special Command; with some Notes upon the margin, under His own Royal and Sacred Hand.  
ALSO A POSTSCRIPT touching the Union of Protestants.  
LONDON, Printed for Robert Clavel, at the Peacock in St. Paul's Church-Yard, 1681.   

THE INTRODUCTION TO A Person of HONOUR.  
as soon as a tedious Distemper would give leave, I have re●urned you the Inquisition, taken at ●our Command, upon the Melius ●nquirendum, which you sent me. To ●eliver my Opinion freely,( as you ●ave conjured me) The Author ●eems to have very little of that ●ender Conscience, which he pleads ●or. If we may take our Measures ●om him, who is a Judge beyond ●ception, such as will strain at a ●nat and swallow a Camel; scruple at a Ceremony, and play the Wanton with deadly sin( Schism and Rebellion;) who with the Scribes and Pharisees of old will make no difficulty to sacrifice the Fifth Commandement, to their own superstitious fancies; These are Men of no Conscience. mat. 23.24. with Chapter 15.5, 6, 7.  
This Author makes himself an Advocate for the Dissenting Party and he manages their Cause wit● as much artifice and advantage a● his Confidence, Wit, or Malice ca● afford. He takes upon him al● shapes and insinuates himself b● Fables, Metaphors and Similitudes He is often Scurrilous, and some times worse. He drolls, quibble● and makes sport for Men of no religion( the Tribe into which h● seems to be adopted,) and this ● the farce of his Discourse, as if h● were not serious, or the Subject h● treats of not worth a sober Thought. This begets a vehement Suspicion; His design is not to satisfy the Judicious, but to impose upon the Weakness of the Common Reader, and by tickling his Imagination to delude his Understanding.  
To follow him, step by step, is no part of my concern; let the Compassionate Enquirer( who trod out the way for him) look to that, if he thinks fit.  
But to make short work, He hath reduced All, the Dissenters insist upon, to Eleven Sections. And( if this their Advocate understands their Principles) their whole Cause and Plea, being so concisely summed up, and comprised within the compass of less than four Pages in Octavo, 
From p. 163, to 166.  I shall attentively consider it, to give you and myself the better satisfaction.  
And herein I shall neither Cant, nor Rail, nor Rhetoricate; but with such Arms and Weapons as the Holy Scriptures, the light of Reason, and the Writings of Learned Men, especially those of the Protestant Churches have provided. I shall presently approach the Trenches of these professed and implacable Adversaries of this most Primitive and excellent Church of England.   

MELIUS INQUIRENDUM. page. 163, 164, 165, 166. What Dissenters usually insist upon for their Justification, I shall reduce to these Heads.  Section 1. 
THey pled, That some things are imposed upon their Faith, tendered to subscription, as Articles of Faith, which are either false, or at best, they have not yet been so happy as to discover the truth of them. In Art. 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 has been by some indirect means shuffled into the Article, it not being found in the authentic Articles of Edward 6. so it proves also, that the Terms of Communion have been enlarged since the First times of the Reformation. p. 1  
They Object also against the Doctrine in the rubric; That it is certain from the Word of God, that Children baptized, and dying before the commission of Actual Sins, 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 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. I omit m●ny others.  Sect. 2. They pled, That they are not satisfied in the use of any Mystical Ceremonies in God's Worship; and particularly they judge the use of the across 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 invisible Grace, given to 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 it's evident, that it's simply impossible that any Church should institute a Divine Sacrament; because they cannot give it a Causality to those Graces it is instituted to signify. Nevertheless it's possible for Men to institute human Sacraments; which shall have the Matter of a Sacrament, that is, An outward visible sign of an inward Spiritual Grace; and they may pretend to ascribe an Effect to it also, To stir up, to excite or increase Grace and Devotion: And yet because it wants the Right Efficient Cause, it's no lawful Sacrament, though it be an human Sacrament. Such an Institution ( say they) is the Sign of the across. 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. p. 49 Sect. 3. They pled, That since Communion with the Church is suspended and denied, but upon such terms as take away Christian Liberty in part, and by consequence leave all the rest at Mercy; they dare not accept of Communion upon those Terms. There are some things, which in the General, God has 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 engage myself 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 tied my hands by Engagements, 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. p. 60 Sect. 4. They pled, 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 public 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 quiter demolished 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 advice upon another Church, not which is tolerable, but which is most eligible, and in all things nearest the Word. p. 161 Sect. 5. They pled, That there'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. p. 181 Sect. 6. They say, The World is pestered with Disputes about Worship, about Religion; and therefore since All cannot be in the right, they are willing to go the safest Way, and worship God according to his Word: If the things disputed be lawful to be done, let them be so; they are sure it is lawful to let them alone. And they think there's no great hazard in keeping to Scripture Rule; nor can believe that Christ will sand any to Hell, because they did not worship God in an external Mode, more neat and spruce than God commanded. p. 190 Sect. 7. 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 standing upon even ground with those that are certainly Divine, or at least as high as Man can lift them. p. 196 Sect. 8. They do not find, that God ever commanded the things imposed, either in General, in Special, or their Singulars: If God has commanded a duty to be done, the Church must find a place to do it in. But though 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. p. 216 Sect. 9. 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, superstitiously 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. p. 247 Sect. 10. They say, They have red over all the Books that have been written in Justification of those things; and they find their Arguments so weak, their Reasons so frivolous, that setting aside rhetoric and Railing 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 gone astray into the right Way. p. 254 Sect. 11. 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. p. 262  

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

SECT. I.  
THey pled that some things are imposed upon their Faith, tendered 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 authentic 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 red 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 dead 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 superiors) 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 'tis their practise 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 britain) are tied to this Solemn Engagement, Promittimus coram Deo, &c. that is, We do promise before God, that we will submit ourselves 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 superfetation 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 falsehood to be subscribed. But doth it not argue an affencted blindness in these Dissenters, that they will not see the Churches Power; or else a malicious obstinacy that they will not aclowledge 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 gins; 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 public 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: said 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 inferior nature.  

In quart. precept. 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 administering 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 extern 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 public 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 public 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 practise of their Piety. These Ceremonies are made matters of Merit and of merchandise 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 pernicious, when through the high esteem men have for them, 1. They do depreciate Gods Word and Ordinances. 2. When they encumber and justle out Gods substantial Worship and Service. 3. When men rely upon them in an expectance 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 practise 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 easy.  
2. That they be safe and inoffensive.    
1. They must be few and easy, because we are not under the Law but under Grace; and Christs Yoke is easy, his Burden light. Whereupon he hath knit together the Society of Christian People [ novi populi] by Sacraments, in number few, in their observation easy, 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 choke the fruits of the Spirit than refresh them, saith Catharinus: for they are like the leaves upon a three, 
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 troublesone 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 easy. We must remember therefore, that Religion is not therefore to be stripped 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 easy, 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 practise 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 comform 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 testify 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 practise 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 professed especially to believe in, did not disallow, what they saw, these his pretended servants did not abhor: and so this practise might be apt to inthral some, and ensnare 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 enlightened 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 falsehood.  

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 practise, should deny Christs coming, and renounce his Christianity. So that in matter of Rites and Ceremonies in the practise 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 gentle, by tempting him to play the Jew; nor to the Church of God, by seeming to communicate in their Worship, either with Jew or gentle.  
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 worshipped 
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 name 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 public 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.  maxim 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 public 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 place& 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 settled in Peace and a flourishing prosperity, then a stately Temple was to be prepared for his Solemn and public 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 public 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 congruity in the external Rites of our Worship, to testify 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 blood. 
1 Cor. 11.29.  His condescension to be Incarnate hath not depretiated his Majesty, nor lessened his Greatness; but heightened 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 splendour should dazzle 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 reverend; not such as befits a Stage, but such as becomes the Altar. And care must be taken that the splendour 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: 'tis no Sin to omit, nor bound 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 clothes, but to show their indignation? Why did they put on sackcloth 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 professed their Faith in the Blessed Trinity; and by standing at their Prayers betwixt Easter and whitsuntide, they did assert the Article of the Resurrection. And why did St. Paul give order, that Men should be uncovered, and the Women covered in the place and at the time of God's public 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 retired 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 prescribed; 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 practise 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 implied 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 public 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 performed 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 duly 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 concerned the sum of Salvation; what concerned, 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 impowered 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 public 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 entrusted 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 ministry 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 apostolic 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 apostles revulsa fuerit haec superstition, 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 practise( 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.  'tis 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 endowed 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 attained 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 called 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 confirmed 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; said 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. art. 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, said 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 steadfast 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 endowed 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, lo 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. 'tis 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 ministry 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 designed, or intended by Almighty God, to infringe or weaken the Authority of the Church; but to fortify and assist it. To this purpose the Professors of Leyden tell us, 
Synopsis pure. 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 ministry; and when it is settled, to preserve it entire and pure, per judicia Ecclesiastica, and when corrupt or depraved, to reform it, by the advice and judgement of Ecclesiastical Officers, and as much as in him lies, to prevent and suppress all Seducers and false Teachers, that would hinder the practise 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 enjoin what is good, and forbid what is evil; not only in things relating to human Society, but in Matters of Religion. And this is all the account 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 public and solemn Worship of God, may be proved irrefragably out of the premises.  
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 public 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 public 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 public honesty, and humanity itself 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 administered] 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 steadfast, unless it be established 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 deformed and shattered to pieces: Thus Mr. Calvin; and we find it by sad experience; whereupon Whitaker does aclowledge, 
Controvers. 3. council. 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 enjoin 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 assigned 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 human 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 allied to the public 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 show 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 public Worship. And 'tis the affirmation of the most Learned and Judicious Sanderson, 
De legum Human oblige. Prael. 7. p. 288. V. Zanchy in 4. precept. p. 695. 2. f. edit. Neostad. palate. 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 apostles 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 suspicion of an obstinate mind and a perverse judgement, 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 judgement 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, said liberi, qui pro Commodo& temporum ratione Mutari possent: we aclowledge, 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 practise 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 error.  
But the custom and practise 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 veil in the time and place of public 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 looked upon with the same Reverence as if it dropped 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 confirmed, 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 customs of it, that thou mayst not be a Scandal to others, nor others to thyself,] 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 enjoined, if it be neither against the Faith, nor against good Manners, it is to be esteemed 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 enjoin Rites and Ceremonies.  
As to the Superfaetation of this Article, That it is not found in the authentic 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 abolished in an instant, but such as pretend to Reformation, and yet to nothing but pull down, they will never edify 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. jerome& Joan. Crocium in Tit. 1.5.  to supply what the shortness of his stay would not allow him to and as St. jerome observes, to super-correct what he could not then bring to perfection. Zanchy 
In 4m praeceptum. m. p. 696. 2. f. Edit. Neostad. palate. 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 ministry 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 enjoined the Priest at the Consecration of the Eucharist, to sign the Elements with the sign of the across; and so if she did not declare her Power in her Articles, yet she declared it sufficiently in her practise; In ordering the Priest to make the sign of the across 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 enlarged, 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 rubric, 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 engraffing 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 profane 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 sanctify 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 perjured Peter; and yet left a poor innocent Babe without a Remedy?  
'tis 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 broken 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 nailed it to his across 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 sour 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 prophetic 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 complete Law-giver, having not prescribed what is sufficient for their Salvation: All which ass; ertions are absurd, 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 'tis wrought in the Body, and why may not these help us to apprehended what may be done in the Soul? How was Naaman cleansed of his leprosy? 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 restored to his fight( Joh. 9.6, 7.) Thus were the ten Lepers cleansed.( Luk. 17.14.) Thus was the Woman healed of her bloody 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 sums, 'tis 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 confer 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, said dispositio efficitur ab ipso Sacramento;& hoc est confer 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 absurd 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, said 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 catholics, 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; 'tis the nature of a conditional cause, that if the condition be not performed, the effect does not follow: but if the condition be performed, 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 elicit and acceptable Devotion of the Church, and the work of the ministry, 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 itself, 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 conferred 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, 'tis 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 resolute. 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 dign 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 sovereign 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 'twere well if this were the only thing wherein they could pled 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 judgement of Mr. Perkins, and in him the opinion of the Ancient Church. 'tis 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) 'tis 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 tithes 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 ston, when he wants Bread, and instead of Fish a deadly Serpent.    

Dissenters Second Section.  
THey pled, that they are not satisfied in the use of any Mystical Ceremonies in Gods Worship; and particularly they judge the use of the across 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 signify: Nevertheless it's possible for Men to institute human 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 human Sacrament.  
Such an institution( say they) is the sign of the across; 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 satisfy 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 ensign 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 across in Baptism. But God forbid, saith the great Apostle, that I should glory save in the across of our Lord Jesus Christ; And I cannot persuade myself, 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 across, 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 across, 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 mentioned by the most ancient Writers of the Church. Zanchy 
De Redempt. p. 447. 1. fin. Naostad. palate. 1597.  concludes from the practise in Justin's time, that the mingling Water with Wine in the Eucharist, came from Christ and his Apostles. The sign of the across 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, said 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 maintained, 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 sealed 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 overturn 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 thou, 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 across; hence some Ancients( saith he) have believed, That this Mark was a sign of the across, 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 across upon the forehead has been of longer use than is imagined. 'tis true, that Learned Professor says, there is no certainty in it; but he does not say 'twas superstitious to be done, or sinful to believe it. Some Mark there was, and 'twas of some importance; and so is this Ceremony now in question.  
We red( 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 levied 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 across the Altar upon which our Blessed Lord offered 
Sanguinem Crucis eum vocat, eo 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 atonement 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, schismatics and Separate from the Body of Christ, and the Communion of the catholic Church; that we are Enemies to the across 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 allege, 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 across was made upon our Foreheads( when we were dedicated to him at our Baptism): not that we are drawn from our duty and allegiance 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 privilege, and relation to our crucified 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 practise, than that was in those Tribes.  
But these Dissenters tell us, 'tis 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) 'tis possible Men may institute human 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 human Sacrament. Such an Institution( they say) is the sign of the across; 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 called a Pack of Sacraments; for each carded 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 designed 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 led 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 practise, and Doctrines, which led 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 edify 
1 Cor. 8.10. . And that some Mystical Ceremonies are of this Nature, is too notorious to be denied. 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. Tis 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 three,( Jer. 1.11, 13.) Ezekiel has his Roll, his siege, 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 prophesy 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 practise 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 human 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 public), 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 logic) because it wants the efficient Cause to make it a Divine Sacrament, it must be unlawful, it must be sinful; for 'tis upon this account, they do( here) judge the sign of the across 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 across 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 designed 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 ordained to sanctify.  
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 applied to the Element does make a Sacrament, saith St. Austin. We aclowledge, 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 relic. Christ. Fides. p. 253. f.  from the word of Christ's institution, saith Zanchy.  
From hence 'tis evident, that the sign of the across 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 bestowed 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 
defence. 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 annexed 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 across in Baptism( wherein we are now particularly concerned) 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 performed, 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 designed 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 notify 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 across be not yet ceased, I shall add these further Considerations for the Reader's satisfaction.  
1. These Dissenters make use of these words, human 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 called 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 denied; 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 human Sacraments; For they are really nothing else but outward and visible things applied to a spiritual and heavenly use.  
That such signs, or human Sacraments or Mystical Ceremonies( call them what you will) are, not only lawful, but laudable and of good use, is easy to evince. What if the sight of a Dial, puts me in mind, that my life is as a shadow 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 entertained, 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 hieroglyphics; and Natural Religion taught the Ninevites to put on sackcloth, 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 lilies 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 complices,( tho' abused to Superstition and sacrilege; 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 quiter 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 exprobration, 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 brutish to writ 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 offered, we should study and make occasions to be heavenly minded. 'tis 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 profane in God's House? when we are about his Worship and Service shall we be profane then, for fear we should be accounted Superstitious? God forbid. Let us always bear in mind the Apostles Rule, and let our practise make it ours; Do all to the Glory of God.  
To help the truly weak and conscientious over that, which these Dissenters have made so great a stumbling block, I mean the sign of the across; I shall conclude this Section with a Meditation of that Polite and Learned Prelate( Bishop Hall.) His Subject is a read across upon a Door, and his Devotions run out thus, [ Oh sign, fearfully significant; this Sickness is a across 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 across, tho' an heavy one; It is ours by Merit, thine by Imposition; O Lord, sanctify thine affliction, and remove thy vengeance.  
Certainly there's more Devotion and Piety in such Godly Meditations upon the across, then in quarreling at the Innocent use of it; And I am sure 'tis 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 three, 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 pled, That since Communion with the Church is suspended and denied, 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 engage myself 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 tied my hands by engagement, 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 practise of what is enjoined; and to think they will ever encumber 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 jealousy.  
The mean while we aclowledge 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 yoke of bondage: A yoke that had a heavy burden annexed to it; From the bondage of the Devil, the Superstition, Idolatry, and Uncleanness, with all the Pomps and Vanities, wherewith He had enthralled 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 human 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 burdensome 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. 'twas 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 reverend 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 depreciate 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 betwixt any Relations, but to tie their Mu●ual Obligations faster, tho' with the silken ●rings of Love and Charity. If we should ●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.  
'tis 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 established 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 obligation 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 'tis 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 itself, 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 determined 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 empower 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 restrained and limited by the Laws of that Government; because that very Charter by which they claim their Liberty had established 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 enacted 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 glorify our God. And,  
2. To edify 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 public 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, 'tis 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 reins 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 played the Corinthians. Others again, tho' they did not addict themselves to such lewd 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 profaneness. 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 swelled against another, and would attempt to speak before the words were out of the other man's mouth, this made dissension, and was execrable to Almighty God. This occasioned that Rule {αβγδ}: Let all things be done according to order.  
4. When the Gentiles had cast off the yoke 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 federal Rites of the Jews, yea, and of the Gentiles too, into their practise, 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 practise, 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 svit 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 blamed for it, keeping to the General and apostolic 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 'tis consonant to the Divine Will, that all things be performed, which the Apostle has prescribed, 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 divers 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 writ unto you are the Commandements of God; He does clearly confirm, that all, which he had written of prophesy, and the use of Tongues, and of Ecclesiastical Assemblies in general, non ex humana said divina traditione scripsit; He wrote it not upon any human, 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 obeied; 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 enjoined, are called necessary things and accordingly jerome glosses upon those words of St. Paul even now mentioned, 1 Cor. 14.28 
Nihil suum tradere se dicit, said 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 observed( to give you the sense of them both in the words of the last) Necessitas illa non svit 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, said necessitate Ordinis& decori, teste Dei spiritu, Act 15.28. That which is free in itself, upon the account of the Churche's Decree, ought to and observed as a thing necessary, not by a simplo and absolute necessity, but by a necessity of Order and Decorum; and he allegeth 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 entangle them in a new yoke 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 checked them as Superstitious, Col. 2.20. Touch not, taste 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, slight the Examples of their worthy Presidents, and withstand the Laws of a just Authority, He refers them to their spiritual Guides, and enjoins them to follow their Faith and practise,( 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 threatening 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 designed 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 rendered more steadfast 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 'tis 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 prophesy, If any man think himself to be a Prophet, or Spiritual, let him aclowledge, that the things which I writ 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 preferred themselves 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 affencted ignorance, and a Precept being now given to the Governours of the Church, that they should aclowledge 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 judgement 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 condescension 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 controversy 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 across. 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 concerned 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 concerned 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 public use and practise, 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 presbytery 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? cum non sis Pastor aut Dominus ejus, seeing thou art neither his pastor 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 thyself 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 advice 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 thyself before God; that thou mayest not hurt thy weak Brother. And this is always to be the practise 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 coming to them, to ordain what was wanting to their settlement.  
The design of this Digression is to show, that the Apostle did never give colour to set up Christian Liberty against the Laws and Authority of the Church. And 'tis 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 practise 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 betrayed 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 entail Salvation upon Circumcision and the Law of Moses( Act. 15.1, 5.) 'twas 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 apostatise from the Profession of it. The Council Convened at Jerusalem to decide this controversy, 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 restrained them in one practise which was amongst them, as a federal Rite of their Religion, eating in their Idols Temples, and of such meats as had been offered 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 looked 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 comform 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 offered 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 passed into the Decree as necessary things, Act. 15.28.  
Here was nothing determined as to the Point of Circumcision; yet in this very Decree it was tacitly implied, 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 countrymen 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 hearse laid in state, till they might receive an honourable Burial, in the rubbish of the Temple. But when men began to pay an aweful 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 federal Rite: This Sacrament therefore they must receive for their initiation, else they could not be saved▪( as Act. 15.15.) This makes the Apostle writ 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 simplo 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 fallen 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 fallen 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. 'tis 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 manner in legis lact& elements: 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 judaisme 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, said 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, said peritorum locum occupant? 2 Ad Corinth. 14.38. in Scholiis.  
2. The second observable is this, That these weak ones are more prove 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 profane, 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.  'tis 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 simplo Ignorance, or bad Custom, till they be better informed. And a little after, This being always remembered, that weak ones truly turn to God, and carry in their hearts an honest purpose not to sin against his Laws at any time witting and willingly. Obstinate persons are such as profess the faith, and yet hold and practise 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, 'tis 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 posset 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 admonished, that he cannot justly pretend ignorance, He is supposed to be offended out of Malice.  
2. When from a modest Inquirer, out of a timorous 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 heretic, a schismatic, or Seditious person, and other persons of Pestilent Principles to the public 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 error positum permanere? Minimè: said naevus non praecipiti, said Prudenti Manu abstergendus, nec zelo praeter scientiam, said remedio curandus ad conscientiam apposito. G. Ambian. Ad Rom. 14. p. 453. 2. D. , but( saith he) as soon 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 heretic, 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 yourselves from every Brother that walketh disorderly, V. Grot. Ad locum.  
3. When a man is puffed 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 schismatic; and is by no means to be treated as a weak Brother, but as a Seditious Mutineer: For now, 'tis 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 pmpensed 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, said 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 scandalised, either out of craftiness, or through obstinacy, we are by no means bound to satisfy his wickedness: For otherwise( as he says) we should be bound to connive at heretics, 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 
case. of Conscience, B. 2. Chap. 12. Of Confession. V. Hieron. in 4. ad Galat.  is of the same judgement; 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 necessary 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, 'tis 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 preferred. The right stands presumptively for the Governing Party, who are in Possession of their Authority; and I am certainly obliged in Law and conscience 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 household 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 'tis 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 alleged, 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 endure stronger Medicaments; we must apply remedies that are more mildred, 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 wholesome Sap of Truth. We know it is the office of the Bishop, not only to instruct in meekness, but to reprove, rebuk, 
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, designed, 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 ruin 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. 'tis 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 infringed.  
But here we must observe some Rules to direct our practise.  
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 absurd.  
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 superiors is a thing Spiritual, and 'tis necessary to Salvation, Rom. 13.5. Hebr. 13.7.17. I give no Offence in doing my bound 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 myself 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 comform 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 ourselves acceptable by soothing and flattering them, as by making ourselves serviceable to their Salvation. This applying ourselves 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 endure 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 privileges of the Gospel. Where these were witting 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 privileges 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. 'tis some comfort that in this case, he ties us not to impossibilities. And to humour some men in their Superstitious scrupulosities is little less, 'tis a task too great for any ordinary virtue, a burden more intolerable than the Jewish yoke 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 judgement and Authority of his superiors.  
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 public 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 cum diligence 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 'tis 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, cvi si renuant omninò acquiescere, erroresque disertè abjicere, ab Ecclesiâ abscindentur: Here shall be made the entire and ultimate Decision of the whole matter in controversy, by the Word of God; and such as refuse to acquiesce in it, and to forsake their errors, let them be cut off from the Communion of the Church.  
The Apostle therefore does not enjoin 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 designed 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 advice the Christians at Rome to flatter or humour them for their Edification; but to mark and avoid them, to shane 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 absurd and unreasonable Men, such as will keep no place, no rank, no Decorum; and such are to be looked 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 offered up in Sacrifice to Heathen-Idols; and so the sense is clear and easy; 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: said si fornicata fuerit, abjicienda est: ita& Carnem licet edere, said 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 offered 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 thanked) 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 'tis 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, 'tis evil to him that eateth with offence: so it is no less true, 'tis 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 suspicion, 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 practise 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 carded. ad Rom. 14.& Soto ib. pa. 378. 2. a. f.  I cannot satisfy them both; for both are scrupulous, and both respectively offended at one anothers practise. To eat and not to eat; to esteem a day, and not to esteem it; These are perfect Contradictions; and 'tis impossible for any Charity, for the Charity of an Apostle, to reconcile his practise to both their Scruples. St. Paul himself( at last) found this insuperable difficulty by Experience, upon the congress of the Jew, and gentle 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 practise) an example, to maintain our privilege; and not to govern ourselves 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 alleged, that the Apostle would not have us make use of our Christian Liberty against Charity,( Rom. 14.15.) 'tis 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 glorify 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. mell. 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 practise 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 shows very little respect to my superiors, 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 despise our Governours, or their Commands. Besides there are other ways to express our Charity: Potest is qui infirmus est sufficienter instrui& doceri; Fratrem been 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 error? 
Correctio opus est Eleemosynae spiritualis,& propterea, quae locum habent in Eleemosyna,& ab ea excusant, habent etiam in correctione, ut excusent ab eâ. Paul. à palate. In Mat. 18. Mat. 15.  That Learned Man hath answered this question too; Post quam sufficientem ac plenam instructionem, si adhuc in Scandalo perseveret, non erit illud scandalum datum said 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 dead) 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 truly, 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: said 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 lies) 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 ourselves 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 luke. Brugensis: 
In Mat. 15.14. ) said 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 pacify 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 signify 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 judgement 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 luke. 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 without 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 yokes, but not from that of subjection to God or to superiors, and therefore not pretending to any such Liberty, nor covering Sedition, &c. under colour of Christianity, as the gnostics did 
Ham. , who said they were free from all public Laws, and despised Dominion, as St. judas 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, 'tis set up against Authority,( 1 Cor. 14. last.) when it is set up against the common Methods of Edification and Peace, 'tis set up against Charity;( Rom. 14.19.) when 'tis set up against Temperance and Sobriety; 'tis made an occasion to the flesh,( Gal. 5.13.) when it is made use of to palliate the designs of factious and ambitious men, 'tis 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 obtained, and his Grace conferred 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, 'tis easy 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 established 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 established 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 margin 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. mell. Inquir. page. 348. which Rule,( if well applied) 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 public Worship should be settled in his Church, and religiously performed 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, form, Gesture, Language, and all such other circumstances as are to be determined? God hath therefore appointed Laws and Orders, and established Authority and Governours to this effect: That This Government and Authority is Divine and Sacred, and not to be controlled 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 public 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 myself one way or other. But if the Church, which I take to be wiser than myself, shall in some instances( as she sees occasion) determine for me, I will dutifully submit myself to her Authority. And he walks very uncharitably, who takes upon him to censure my practise, 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 gratify neither the Opinion of the Jew, nor of the gentle; They led 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. 'tis 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 ties 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 necessary to be retained, or necessary 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 yoke of human Traditions. He that forbids me the use of things indifferent, does no less enthrall me then he, who requires the practise 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 show 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 intolerable.  
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 'tis 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 therefore, 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 established; 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 established.  
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 impeached by such Impositions. For the use and excellency of my Christian Liberty lies in this, that it teaches me to be just and dutiful without constraint; and so 'tis 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 gratify 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 superiors shall think fit to retrench the practise 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 comform myself 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 myself 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 superiors 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 practise 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 myself 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 practise 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 across, 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 ourselves to be haunted with these fears, a Religious Oath, a Honorary Title, a Civil Salutation will be a Bug-bear to our jealous minds. 'tis the duty of a Ghostly Father, or Spiritual Guid, not to foment, but to dissipate and expel such Scruples. And though they have voluntarily tied 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 led 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 veil, 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 rabbis 
V. Lightfoot in 1 Cor. 11.5. &c. 14.35. ; They might have alleged 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 control 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 aclowledge, 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 profane, 
V. 38.  or blind with prejudice, that he will not, or cannot see it, let him be ignorant at his own peril. 'tis 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 'tis 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 perverseness) 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 blessed 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 led them against the injunctions of the Law, and the Edicts of Divine Authority. And by such courses 'tis 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 practise 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, 
mell. Inquir. p. 311.  which else( to use our Author's own words) had been as innocent as a piece of powdered beef 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 practise of them. 
Job. 40.8.  Do they not condemn the Church that themselves may seem Righteous; and to justify 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 across. 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 enthrall them to their own Dictates, and put upon their Necks a yoke 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 public 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 'tis 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 expressed 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 mayor Proposition, and our Saviour's express Revelation. But thou dost 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 called Synteresis. The Second is to Record and declare Matters of Fact; and this is called 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 'tis 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 sense or letter of the Law; for then it should have a Liberty to err 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 human Laws consonant thereto( for such Laws made by persons set over us in God's stead, must be obeied 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 lye, 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.  
'tis true an evil Conscience may, now, make use of many shifts, tergiverses, and evasions; but at the Grand Assize,( or time of judgement) God will beat it off from all its Subterfuges, and starting holes, He will rectify and refine it, and make it a faithful Suffragan to him in that exercise of his Jurisdiction. For then the Synteresis,( called 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 acknowledgement 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 yoke 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 busy men, who seem to carry on a subtle 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 truly Orient. For the Apostle tells us of the Heathens, that when they knew God, they did not glorify him as God, That professing themselves to be wise, they became fools; for their foolish heart was darkened, 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 immovable 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 subtle Wits, will easily( by degrees) be reconciled 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 precious 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 concerned 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 accomplished 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 entangled again with the( or in a) yoke of bondage. But what is that Liberty he writes of? He is writing unto Gentiles. And the gentle 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 yoke 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 yoke: but 'tis not to be understood of every yoke; 
V. Joh. 1.12.  for there is a yoke of Privilege as well as a yoke of bondage; such is Christ's yoke; and this yoke we are obliged to take upon us.( Mat. 11.29, 30.) This yoke is his Law,( Mat. 28.20.) which consists of Two Tables; and this yoke is made up of both. The Commands and Ordinances of the Civil Magistrate are a part of this yoke; 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 yoke, 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 yoke which we must not shake off. Hebr. 13.17, Obey them that have the Rule over you, and submit yourselves: 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 signify, that we cannot be troublesome 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 obeied 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 yoke; which is not our bondage, but our privilege; and ought to be our choice as it is our duty. The yoke of Bondage is twofold, 1. That of Moses's Law. 2. That of Satan's Tyranny.  
1. Satan's yoke, is a yoke 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 yoke 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 enthralled the Heathen world. These Galathians, for a long time, had had their Necks under this yoke: 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 yoke, which they had not been accustomed to, the yoke of Circumcision, and the Law of Moses; and therefore he saith, Be not entangled again in a yoke 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, 'tis the same thing as if you should be turned unto the Idols you served before. To iterum non eandem servitutis speciem said 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 signify 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 yoke, be not entangled in another; be not ensnared and enthralled, 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 practise 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 practise, 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 caconical.  
2. He must prove, That, in the use of those Rites and Ceremonies, which the Dissenters impugn, we do renounce our Christianity,& are fallen from Grace, That( therein) we have fellowship with Devils, and that Christ shall profit us nothing, but we must eternally perish in our practise: 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 across, if ye kneel at the Sacrament, ye renounce your Christianity, and are fallen from Grace; ye have fellowship with Devils, and Christ shall profit you nothing, but ye must eternally perish in that practise.  
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 yoke of bondage, then, by a Parity of Reason, They are highly concerned in the charge upon that account. For they do oppose that very Authority by which Christ hath( once) made them free from that yoke. 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 lie at their doors, if we he again entangled.    

The Dissenters Fourth Section.  
They pled, 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 public 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 quiter demolished 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 advice upon another Church, not which is tolerable, but which is most eligible, and in all things nearest the word.  

The Answer.  
That the Soul is a very precious thing, whether we look into its Creation and Original, or into the Purchase and Redemption of it, we do readily aclowledge. We should not hazard it; for 'twas 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 separation, 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 practise. 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 separate themselves; and whether Diotrephes was not the President of the New college, 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 pre-eminence 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. 
voice Synonyma, {αβγδ}, Episcop. 1 P. Disp. 16. Thes. 2 ) 'tis 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 does not warrant, or allow me, to desert the Service of Man( to whom I am antecedently engaged) much less the service of the Church, into whose Communion I was baptized, and under whose Jurisdiction I was bread 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 tolerated, and some things to be favourably interpnted. Where there is nothing enjoined to the peril of our Souls, or the impeachment of our Salvation, we are obliged 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. 'tis the Faith, which the Learned Zanchy professed 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 retained, 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 separation from the Church, but what separates from Christ, from God's Paternal favour and the Kingdom of Heaven. And seeing there can no such thing be charged upon this Church, 'tis undoubtedly Schism to separate from her Communion. Hence the very worthy Dr. 
Vindic. of Liturgies Pag. 21.  Falkner makes this solemn asseveration: I account myself to have as plain evidence from the Laws of God and the constitution of the Christian Church, that Schism and unnecessary separation is a sin, in the breach of Christian unity, as that Adultery is a sin in breaking the bond of Wedlock. And I account myself 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 allege, 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 quiter demolished by the Doctrine of Justification by Works. But I must tell them that one Error broached in one Parish ought not to make them desert the whole established 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 judgement, cannot discern that the necessary truth is not overthrown by it.  
But because they allege a Print and public 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 engrafted 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 looked 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.) 'tis 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 aclowledge 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, makes a Change, not only in our Relations, but in our Habitude, in our Hearts and practise.( 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 confounded 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 tis 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.  
'tis 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 preys, 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 sovereign; 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 elicit Act, and as much a work, as is the elicit 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. 'tis 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 
call. 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, 'tis 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. own does aclowledge; for speaking of Habitual Grace, which dwells 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 public.  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 quiter 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 'tis 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 necessary joined 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 flamme may break out and appear openly. And a little after, Caeterum viderint quid respondeant Paulo; qui nobis hody imaginariam quandam fidem fastuosè jactant, quae secreto cordis Contenta Confessione oris quoddle 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 contained secretly in the heart, Supersedes Confession( and all good works) as vain and needless things. For it is too grossly 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. own, 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 bound 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 advice upon another Church, not which is tolerable, but which is most eligible, and in all things nearest the word.  
But suppose you mistake the word? 'tis possible men may think themselves nearest, when indeed they are furthest off from it; for you dare not pretend to be infallible. 'tis 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 confederates Num. 16.3. and such as follow their pernicious ways Ep. judas v. 11.  so near that they took upon them to control the Orders( about matters of Indifferency and Decorum) of the great Apostle; and tis 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 needful, 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 practise, to do all things according to your own Way, Mode and Arbitrement. Thus the Learnud Calixtus. 
Calixtus ad locum.   
To separate from any Church of an Apostolical Constitution,( which cannot be justly charged with Heresy, Idolatry, or the practise of any deadly sin, with allowance or without control,) 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 cleanse 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 accomplished to perfection till ●he comes to Heaven. The mean while if she be chased 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 separates 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 advice 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 ourselves 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 persuasion of greater perfection, falls soon into Schism and apostasy; 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 opat versus jerusalem, 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 separated. Thus Oecolampadius.  
These Dissenters may reform and purify the Church( they are to advice 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 obeied 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 ourselves 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 separation 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.  observed 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, high-minded, &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 practise 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 pernicious ways. And so I leave them.    

The Dissenters Fifth Section.  
THey pled, 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 called in question.  
2. The Church hath not only made her Claim to a Power, but has been 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 baffled 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 public 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 entrust them with sufficient Power for the due and worthy Administration of that Office. 'tis 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 wholesome 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 mat. 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 enjoined 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 judgement 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 'tis most certain, where some are impowered to Command, others are enjoined 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 myself is somewhat scandalous: I am no over of Innovations in Religion; tho the Addition of Collects and Forms of Prayer, upon emergent occasions is both frequent ●nd very useful; 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 established 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 established 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 practise 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 country should use such Ceremonies as they shall think best, to the setting forth 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 public 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 exorcisms, and the sign of the across.  
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 retained, or necessary to be abolished, they do offer violence to Christian liberty on both sides, and are to be avoided as False-teachers, desirous to enthrall us in the yoke of human 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 advice for Catechisms; were not all these designs 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 quiter 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 aclowledge 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 itself;( 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 itself, 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 pestered 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 sand any to Hell, because they did n● worship God in an external Mode, mor● neat and spruce than God Commanded.  

Answer.  
The World is pestered with Disputes about Religion: Hereupon some men resolve they'll 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 settled Uniformity to establish Peace. Some men are of restless Spirits and can never study to be quiet, making it their business to disturb the repose of Christendom. And all the Disputes for these 40. years,( and we may say, ever since the Reformation,) whether managed 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 judgement 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 steadfast enough to follow it,) I advice 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. 'tis sure all cannot be in the right; 'tis 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 observed 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 nearer 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 liked it so well( as he did many other of those Institutions) that he transcribed it into his Gospel, 
mat. 23.2.  and adopted it into the practise of his Church. They sit in Moses Chair, &c. Obey them that have the Rule over you, and submit yourselves. Heb. 13.7, 17. 
mat. 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 heresy) 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 alleged the Scripture against the Gospel, for the Righteousness of the Law; and such should be heretics 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 empowered 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 'tis 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 enjoined 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 ourselves off from this Vine? Do they think they can climb 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 owe 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 sand none to Hell for performing his worship and service rudely and slovenly, with a stiff and peremptory steadiness( which I am sure is no where allowed) certainly he will not sand 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 'tis 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. meed 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 itself 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 carcase 
Isai. 1.11. to the 16.  which God will reject as a thing of an ill savour. In this worship of God 'tis 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 steadfastly deny it,) or else, by human 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 pference we give them.  
1. The Scribes and pharisees 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 preferred them so far before God's Law, as to have force enough to rescinde it, and make it of none effect.( mat. 15.6.) But for Rites and Ceremonies established among us, the Church has declared, 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 come. 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 enjoined or restrained 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 tied 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 referred 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 gentle: 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 enjoined 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 owned and acknowledged.) But whether this confession and acknowledgement should be made viva voice, by word of mouth, or by subscription, or by some Symbolical sign or gesture. This is left to the prudence of such as are concerned 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 public 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 enjoin. 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 choose 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, said 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 wherever 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 denial. Affiirmanti incumbit Probatio: The proof lies on their side; and if they cannot make it good they are uncharitable and false Accusers.  
What rank 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 established) 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 applied 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 contain 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 'twas fit and profitable that something should be settled in common, lest a different use and custom should blemish the Church, beget disputes, and, as it often happens, of dispute and schisms. So that these Rites are like the leads in a Glass-window, not designed 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 could.  
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 blushy 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 owe their Original, either to the customs of several places, as standing in sign of Reverence. judge. 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 practise 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. red the Epistle at large.  
Or 3. The Rites and Ceremonies may take their rise from the Devotion of Pious Persons; as the practise 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 'tis 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 red 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 begot 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 looked upon them as Apostates and Idolaters, 
Ver. 12.  and took up arms,( as they imagined) to avenge God's quarrel.  
When the Children of reuben 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 entitle ourselves and our Posterity to a share in God's public 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 yield to reason. 
Homil. 61. in Librum Josuae.  'tis Lavaters complaint( in treating of this story) Hodiè reperies Magnos Theologos qui tam sunt importuni& praecipites, ut nondum auditis aut lectis aliorum arguments, 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 red the Arguments of other men, they are busy at framing Answers, and sending them abroad in public. 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 judgement, 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 suspicion: 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, condemned by all the Orthodox among the ancients. They have indeed the jealousy& rashness of those Tribes but not their ingenuity and candour. And to show 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 designed to ensnare 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 sanctified 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 shane, 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 malicious 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 'tis sin in them to break Communion and separate 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 shown 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 established 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 practise 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 rebuk them, and endeavours by all wholesome 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 judgement. And does not Mr. Calvin say the same? I am sure it was his practise: 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 banished 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. [ joining 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 public 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 dressed 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 practise 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 inseparably 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 separate 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 fort usitatum illud Festis Diebu● ornandi& vestiendi studium eo referat. Jos. meed. 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 clear. 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. 'tis the same Duty still, whether performed at 9. or the 12th, hour in a Church or chapel, 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 besom: Now to sweep my Door with a besom of Birch or Broom, cannot possibly be any Addition to that Law( or, say I, the setting up of a New Duty) because 'tis necessary required to the putting of the Law in practise, 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 'tis necessary required to the putting of the Law in practise, 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 myself 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 'tis necessary required ●o the putting of the Law in practise, 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 choose; but one or other I must choose( 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) 'tis always supposed, that every one in his private or more public capacity be able to use and apply the Rule. As the Square, or Rule of the Architect, however exact in itself, 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 necessary 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 rubrics, nor have been able to contain the volumes 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 designed for a Clock to tell us at what hour of the day we should commence the public Service of God, but that whenever we begin or end, we manage 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 separate them to that Office, and laid down general Rules for the regulating those natural Circumstances, which could not particularly be determined, 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 complete 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 observe. 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 retained many Ceremonie● and Usances of that Carnal Commandment● as Imposition of hands and both the Sacraments. And from whence did the apostle take the hint, to enjoin the Women t● wear a veil, and keep silence in the church 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 yet. Test. conforms, 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 general Rules, he concludes, that the Particular● were the Commandments of God. 1 Cor. 14.37, 40.  
The Learned meed 
In Levit. 19.30. conc. ad Clerum vide.  observes, That it is a synecdoche 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 scriptures,( saith Dr. Sclater out of Nazianzen) quaedam vero sunt in scriptures 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 contained 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 practise, 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 implied in that of Rom. 12. 1● and the Apostles expression Phil. 4.8. is ● a very great latitude, Whatsoever things 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 supererogation; 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) enjoined 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 human 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 shouldst enjoin any thing, thou wouldst be obeied: 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 hindered, 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 public Administrations) to determine which we should observe. And for the proof of this, I'll go no further than one of our own Divines, Learned and Zealous and very Famous in his Generation: 'tis 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 public Prayer.)  
1. When public Prayer is made in the Congregation, our Gesture must always be comely, modest and decent.  
2. All Gesture used publicly, must serve as much as may be, to express the inward hum●lity of the heart, without Hypocrisy. Now these kinds are manifold( saith and) 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 public Prayer, content ourselves 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 dissensions. And what he says, upon the Epistle to the Galatians to the same purpose is worthy to be noted, and seasonable for our Christian practise.  
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 toleration 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 veil, 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 vero 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 public 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 public 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 separated to the Service of the most High God, why should not they be distinguished by special Habits,( in the public and solemn Administration of their Sacred Offices) as well as Civil Judges, Mayors, and other public 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 practise, 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 as well as the House of God? However, this being about the use of a Habit in Ecclesiastical Assemblies( as was the Womans veil, 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 enjoined 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 itself is undoubtedly an Act, or Part of God's External Worship( and not a more Rite, or Naked Ceremony;) 'tis 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 'tis many times put for the whole Duty, as well 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: wherever 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 'tis 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. mat. 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 enjoin it, but rather exhorts to it,( Psal. 95.6.) O come let us worship 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 'tis 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 concerned; 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, said 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 settled in the belief hereof,( without any more hesita●ion.) and the World generally persuaded of it, then( to show her own Power and Liberty, in the Alteration) she changed that practise 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 alacrity 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 across; which is fallen under the same Fate with the Preaching of it; 
1 Cor. 1.18, 23.  and I hearty 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 across will vanish.  
1. That Confession of Christ Crucified, is an External Act of Worship, cannot reasonably be denied; 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 ashamed of me in this Adulterous Genera●ion, of him shall the Son of Man be ashamed 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 show itself.  
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; said& 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 expressed by the ●and, by Subscription, Isai. 44.5. One ●hall say, I am the Lord, another shall call himself by the name of Jacob: and another 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 called 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: said 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 alleged. 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 across in the Christian Church was introduced upon the like account is affirmed 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 across before our eyes, not to invite us to Worship it, but to put us in mind of that true and salutary across, 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 red( 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 practise. 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 watched 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 'twas 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 ourselves 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 steadfast hope of the promised Redemption. This is the sense and judgement 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 practise; yet it gained an approbation from Heaven, and such as was attested and sealed by a Miraculous deliverance.  
Now, that the Sign of the across 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 professed, 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 across 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 daemons muniêrunt: The Fathers used to arm themselves against the Devil with the Sign of the across; not that they ascribed any such Power to the Outward figure, but because they would make show, and professed to others, Suam fiduciam in Crucem, their Trust in the across, 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 across was in use from the beginning and in the purest, which were also the persecuting times of Christianity; and 'twas 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 across 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 across was never worshipped 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 extolled it also as a sign of their undaunted Belief in Christ crucified before the Gentiles; and this they did even then, when the Gentiles threatened 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. 'twas not without cause that Christ would have his own sign fixed upon our Forehead as the seat of Modesty, that the Christian may not be ashamed at the reproach of Christ. And Soto, Hac ratione, &c. For this reason the sign of the across is made upon the Forehead of the baptized, that( as the Church of England also hath it) They may not be ashamed publicly 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 show they were not ashamed of the across 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 sieve frontibus credentium, sieve ipsi aquae quâ regeneramur, &c. nihil ritè perficiatur, i.e. Not according to the custom of the Church, the Rule of Decency. Crucis signo in front bodiè tanquam in post signandus es, omnesque Christiani sig●antur. De Catechiz. Rud. c. 20.  , long before him, exhorts the Christians after this manner; Let us not be ashamed of Christ crucified; but with our fingers let us imprint the Sign of the across upon our Foreheads.  
By these, and a multitude of other Testimonies, which might be produced, 'tis evident that the Sign of the across hath always been looked 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 always lawful, though not always( in prudence) practicable.( 2) That a General Command comprehends all particular Instances.( 3) That the Sign of the across is one Instance of Confession, and so determined by the Authority and practise of the Church. From which premises 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 pitched 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 across, despising the shane:( And) I have determined to know nothing, but Christ and him crucified;( and) God forbid that I should glory save in the across of our Lord Jesus Christ:( and) If any man will be my Disciple, let him deny himself, take up his across 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 across) fitly signifieth.  
I shall conclude this with a matter of ●act; The practise 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 backward and forward 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 across upon his Breast, to testify to the World by this dumb rhetoric, 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 across. It may be, that to men who never lived abroad amongst Unbelievers, nor considered the state of the Primitive Church, in which this practise 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 public 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 signify throughout the whole World( when no other Language is mutually understood) that the Person so signed is owned, 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 across, 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 traveled 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 extremely well in retaining so much as she doth of this Ancient custom, 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 steadfast and lively Faith in Christ, so they should not be ashm'd publicly, even by this Outward Sign 
Vexillum Crucis in front portans. Hieron. Apol. advers. ruffian. 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 always 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 says, 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 signify, 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 affencted with a vain and superfluous fear of God; 
Calv. Lexic. Jurid. verbo Superstitiosus. See the Proposal rectified, p. 5, 6.  Qui metuit ibi Deum offender, 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 practise of such things as God hath not forbidden, are Superstitious. And into what absurdities and extravagant Whimsies this humour will carry men, we may red( 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 disturbed 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 foreign practise,( 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 margin. ; 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 practise before he wrought it.  
Fear is a Passion very apt to enthrall 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; 'tis the Nature of man to recognise his own Conceptions, and not only to aclowledge 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, 
mat. 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 concerned therein, are not presently sensible of the guilt of it.) I am sure St. Austin and St. jerome are both of this judgement. Perverse Opinions( says jerome) are the graved and melted 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 heretics, 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 persuasion, they compel others to fall down and worship the Idol of their falsehood. And again( in his Commentary upon Jerem. 32.) said usque hodiè in Templo Dei quae interpretatur Ecclesia, &c. Even at this day ( saith he) in the Temple of God, which is interpnted 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 noll. 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 falsehood of his Doctrines is made manifest; thou mayst 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 judgement; for he says plainly 
De verà Religione, cap. 38. , They are involved in a base 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 inferior and base kind of Idolatry, when men worship their own Fancies; and whatever the Imagination sets up in the mind through pride or fear 
Timore( alias) 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 across, 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 enjoined and they themselves practised; for, I hope their insinuation should not be more prevalent to keep them from Superstition, than their constant practise to keep them in Obedience, especially when, 'tis 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 red 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 rhetoric and railing, 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. judas was of another judgement; and we know he fell into the Pit at last. And 'tis somewhat an unlucky expression,[ To go astray into the right way, 
Jud. v. 13. Cajetan. ib. ] For we red 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 erratic Motions of their own; and to these were those false-teachers resembled by St. judas, who are said to wander; because really they do so; by their fluctuation in their Doctrines, Deviation from the common practise of the Church, and by seducing their simplo followers. But they that are such, St. judas tells us, there is a sad reserve of vengeance allotted for them. Jud. Ep. v. 13.  
2. They say, they have red 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 writ and publish Answers, before they had well considered or so much as red 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 managed 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 public 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 practise 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 accrue to it, by Noise, Tumult, and importunity.  
3. For railing 'tis 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 rhetoric. And 'tis 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 wit 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) 'tis a new Observation of this Authors, never before collected out of their Writings. 'tis true, we have red 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 error; 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 perversely resist the Truth, than Confess their errors 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 persuaded; 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 bewitched by Self-love and Vain-glory. They are pre-engaged, and having embarked themselves upon other Principles( and drawn so many well-meaning Souls into Association with them) they are resolved to keep possession for their own Reputation and Interest. 
V. Isai. 44.20. Quisquis sibi in error 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 informed, but to contradict. They red 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 justify their Separation( with the odd pranks which have been played 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 red them thoroughly) 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 pestered 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, george. 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 professor( 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 familiar 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 red when Authority prevailed.  astruunt, said occultò disseminant. Tantum abest ut tales Ecclesiam audiant, ut indignantur plurimùm, si ipsos non audiat Ecclesia, & saltet ad ipsorum fistulam, etiansi 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. 'tis very familiar with these Men, to admire what is foreign and farfetcht; and to depreciate and lessen what they have at home; to be fond 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 ways and methods to exert and declare themselves: Is it by force of Arms, and with Garments rolled in Blood? This is the practise of the jesuits; 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 practise 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 itself 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 retained without danger or inconvenience, it is the wisdom and duty of all Governours to retain 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 custom gives more trouble and disturbance by the Novelty, than it can give advantage otherwise. And, as is judiciously declared( in the Preface 
Before the come. 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 always 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 public 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 judgement 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 public 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 steadfast maintaining of things by good Advice established, is the Weal of all Commonwealths.  
It was a Law among the Locrians, That he who offered 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 hanged 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 assigned them: But they want Learning, Skill and judgement 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 and 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 conscience with Superstition or profane worship; for as Lactantius hath observed, 
Inst. 5.20.  Defendenda est Religio à privatis omni●us, non occidendo, said moriendo; non sae●itiâ, said patientiâ; non scelere, said 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 busy-bodies in other mens matters. No Reformation can be made but some Laws and customs must be laid aside, and some established. But none have any legal Power to dissolve such Constitutions, but they who make them. And they must have some Commission to show for this purpose; for it would be too arrogant in men, to take upon them to make Laws for the Government o● Christ's household 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 other Persons duly chosen out of the Clergy o● the whole Kingdom, and rightly convened in a lawful Synod. Ita tamen u● ejus juris sieve 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 supreme 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 owned by the Law of England, is the very same that was established 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 supreme Government of the Kingdom has power to abet and ratify 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 traced 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 practise 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 catholic Church is preserved hereby; and if we will possess ourselves to continue in her Communion, we must observe them upon the account of our Conformity to her practise. 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 public Doctrine of the Church of England, hath been made good against Doctor burgess 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 public 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 reformed and established, according to the Word, as far as a state of Frailty and human 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 practise of all Christian virtues, 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 enforced 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 conformed 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 'tis 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 practise we aclowledge 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 gratify, whether the humour 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.  
'tis 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 hypocrisy 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 error 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 mustered 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 practise 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 'tis 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 restrained as sinful to be practised. There is error 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 privileges 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( mat. 10.33.) and to dissemble it is unwarrantable, and we ought to avoid the appearance of it,( as one of the unfruitful 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 privileges and public Authority ought to be owned 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 practise? 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 red 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 practise of their Conformity, or confirm the Adversaries in their error; 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, mat. 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 errors, 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 hindered; and at last Truth itself not asserted, but weakened and subverted.  
6. A Sixth Argument he draws from The practise 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 practise 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, 'tis 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 privileges of the Gospel, may be preserved inviolable from all bondage and dissimulation. Such as do otherwise, by a tame and cowardly session, do betray our Liberty, give scandal to the weak, and offer a manifest violence to Apostolical practise.  
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 itself, to which I remit the Reader.  
I have studied to be concise in the abridgement of his Arguments, which he concludes thus:  
That the Calvinists may obtain what they desire, 'tis 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 persuasion,( 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 join themselves unto the public 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 solicit 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 expressly cast of their errors, 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 entertained him for their pastor. 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 practise, at the Institution of the Sacrament; yet being against the custom of that place, they did thus sharply punish it. And Mr. Calvin does seem to justify 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 public Determinations and practise of the Church) are not to be treated with Disputations, but to and bridled by Authority. And there's     
AN END.   

AN ANSWER Sent to the Ecclesiastical Assembly at LONDON, By the Reverend, Noble, and Learned Man JOHN DEODATE, THE Famous professor of Divinity, And most vigilant Pastor of GENEVAH; With some Marginal Notes by the late King. Printed at Newcastle by Stephen Bulkley, 1647.  

The Translators Preface To the simplo Seduced Reader.  
Reader,  
MAy the Father of Lights open thine Eyes to see over this Strangers shoulders, and by this Impartial perspect●ve, what thou, whilst kept down thu● low by thy new Masters and through thy Seducers false Mediums, hast not hitherto been suffered to perceive, it being till now purposely hide from thine Eyes: Behold a mere Stranger that notwithstanding his manifold Obligations and personal engagements to a contrary Discipline in the Church, and different form of Government in the State, yet overruled by the manifest Truth and Honesty of the Kings Cause, breaks through all those Restraints of his Liberty( as far as he may) to tell the thus much plain English Truth; Behold here Geneva's veneration and full vindication too of thine own Mother the Church of England, as it stood under Episcopacy, traduced here at home by her own spurious Brood for Superstitious, Popish, Antichristian, what not? And this Apology directed to the Assemblymen in answer to their Letter what ever it was. Behold here again a clear Justification of the King, vilified by his own for that for which strangers do admire him; his Clemency, his Inclinations to Peace, his Acts of Grace, &c. Behold here the Root of gull, that which hath brought forth all these National Mischiefs, the Popular Tumults and Conspiracies pointed at there, as the only Evident Cause of the Kings Divorce from the Parliament. See here by whom poor Ireland was deserted: one thing also thou mayst here take notice of from these standards by, That the Clergy, in their own proper Sphere, may be as fit and as honest, and perhaps in some respect more able, for the good speed of a Treaty, than those that do slight them with utter preterition. Last of all behold here the Loyal and Religious Subjects only Militia or his own proper Magazine, to wit, the known Laws of the Land, that and Prayer and Submission are the only defensive weapons allowed here by this Master of Fence. 
See Dr. Deodates Notes on Rom. 1.2. and elsewhere.  I say no more to thee, save only, that I do hearty pity thee, and therefore I do still pray for thee, and for all thy fellow bondmen, That God will bring into the way of Truth all such as have erred and deceived, Amen.   

Reverend, Godly, and worthy Sirs, our Dear Brethren and Companions in the work of the Lord.  
IF proportionably to the grief, we have conceived at your Letters,( wherein you have expressed the most sad face of your affairs,) we had but as much Ability either by our Consolations to assuage your sorrows, or by our Counsels to ease your burdens, or by any our Co-operation to help your Extremity, we should think ourselves very happy in so well corresponding with your Honourable, and most loving Compellation of us; and right glad we should be thus to requited you with our best and effectual good Offices. But alas, as the scantness of our Capacity in this kind, so the ignorance of the more inward causes of so many miseries, and chiefly the perplex and dangerous Nature of the matters now in Agitation among you: All these put together, strike us quiter dumb: we are as men wholly at a stand, able only( in a kind of silent Astonishment or holy horror) to admire, and to adore that finger of God, which is now lifted up over you all.  
But since, being by you so lovingly invited to it, we must needs at last break off our silence, we are reduced to an extraordinary suspense both of mind, and of pens, what to say first or last, or indeed what to say at all.  
And now in the end, after long deliberation, lest, as Job's Friends, we should transgress by precipitate or unseasonable discourse: Behold our Hearts and Mouths topful of the Senses and Expressions of our hearty Commisseration, our Eyes running down with Tears of Compassion, our Breasts even swol'n up with Sighs and Groans at your Calamities. These are they, God is our Witness, that fill up the greatest part of our private Prayers, of our public Devotions, Fastings and Humiliations: In all which we are resolved to give the Father of mercies no rest, until your tranquillity being once more Ordained in Heaven, God do extend peace upon Earth unto you all like a River, and the fullness of his blessing, like an overflowing stream.  
Our affairs, yea, the general interest of all the Reformed Churches are so closely involved in yours, and so mutually depending thereon, That your safety once procured assures us all of our own good Estates. Therefore especially during this grievous Tempest, which may seem to bring about again the heavy time of the saints great primitive tribulation, we are, in a manner compelled with trembling Hearts, and Lips, to pour out our Lamentations into the Ears of our most gracious and heavenly Father, no longer now only preparing to contend by Fire, as he once revealed it in a Vision to his Prophet Amos. 7.4, 5. but already for a long time really contending by Fire indeed: And how then can we forbear from crying out, O Lord forgive, cease we beseech thee, by whom shall Jacob arise for he is small, and round about all in flamme, by the Fire of thy burning Indignation. From this our own Watch-Tower, untouched as yet by Divine Miracle, We have beholded this furious Conflagration spreading itself all over; We have seen the Grisoen-Italian Churches utterly defaced, the Gospel in Bohemia its ancient seat, wholly extirpated; The Palatinate devoured; The French Church as deprived of all human supports, and refuges, like so many poor little Callow Birds alive indeed, but only during pleasure: The German Churches almost all over shaken, yea, more then half destroyed; your own Ireland swallowed up with an unexpected deluge of assassins and Robbers; one only thing was wanting to that huge heap of public Calamity, Namely, that flourishing England, the very Eye and Excellency of all the Churches, Christ's own choice, purchase, and peculiar; the Sanctuary of the afflicted, the arsenal of the faint-hearte●, the Magazine of the needy, the Royal Standard of good hope, 
This is a very large Testimony of the flourishing Estate of the Church of England as it stood under it's Episcopal Government.  should be so unlooked for an accident, without any external Enemy, or foreign Impression, become in a manner, it's own Felo de se, and make an end of itself with it's own cruel hands. What a sad Spectacle is this to see that Church thus trodden under foot? To see that glorious Fold of our Lord thus ransacked, yea worried, not by the wild Beasts of the foreste, not torn in pieces by the merciless paws of the Lion, or of the wolf, but utterly dismembered by it's own unnatural Sheep enraged and exasperated one against another: An horrid example this, and till now never heard of among the Reformed Churches! It seems heretofore like Christ's own true Sheep, they were kept tame by the fear of God, united by the same bond of Faith, knit together by the apprehension of the common Enemy, and so long they did both express and exercise holily and faithfully their mutual Charity, Quiet, and Unity amongst themselves; in all which they preserved themselves from the rage of the wolf, by the Christian simplicity of their own good conditions, by the Innocency of their pious lives, by the sanctity of their Religion, by the constant undauntedness of their holy Faith. But now we are wholly struck with horror at the change of that glorious face of your Church, 
Still that was under Episcopacy.  whilst we hear at this distance the loud report of those deadly Wars that are now flaming up betwixt the King and his People; to see at Daggers drawing indeed, Brethren against Brethren, Parents against their own Children, Christ's Sheep pushing against and goring their own fellows, nay their own shepherds: At all this we are utterly amazed, and would scarce have believed, That in the self-same pitched Field, one and the same God and Father, in the name of one and the same Mediator, at one and the same time, could be invocated for help on both sides, to  shed the Blood of those, that for the Major-part had hitherto by so many clear Demonstrations, in the whole equal course of their lives, equal in their piety towards God, equal in their love and loyalty towards their Country, approved themselves such faithful and true Brethren one to another; strange, That these should now against their own Bowels turn all their warlike-power, far better if employed in the just punishments of their own treacherous Neighbours, or towards the relief of their dearest Brethren, so long bowing the back under the weight of their bondage, and even at the last gasp for help.  
What marvel then, if these your cruel distractions have awakened, yea, divided even to a variety the Judgments and Affections too of Christendom? Neither do we ourselves deny but that for a while we did somewhat stagger at, and as it were fluctuate about it; yet that demur of ours did neither proceed from prejudice against, nor from partiality towards either side, as not being called upon by either, neither publicly nor privately, till now of late in your reference unto us, which we do reckon as no small piece of honour, since in your esteem our judgement may seem of so much weight, as able to advance or balance down either party, both being of such extraordinary quality.  
We have contained ourselves within the bounds of a conscionable judgement, and impartial Charity, towards both parties, for indeed ye are both Brethren; We have neither way exceeded the compass of our own measure, but still kept a mean, as rejoicing on the one hand at those good things which we did hear were entertained with the general applause of all good men; So on the other hand, we could not but behold with grief those other sinister passages that in themselves did carry a more fatal appearance: we were overjoyed at the 
Without battle or Bloodshed.  Issue of the Scottish troubles, that seemed at first to presage a Combustion not unlike this of yours, and yet far sooner quenched; for as by God's own admirable handi-work( so by the never-enough-magnified Piety and Wisdom of your most gracious King, and by the Concord of that wary Nation) that fire was in time put out, ere ever it did burst into a more open slame. At the first Report of these your own Commotions, our minds were possessed with a good hope that all past Offences might with the same promptitude and facility be forthwith repaired, and all matters composed: So that what Actions or Counsels should appear amiss, might by the Benignity of the best of Princes be easily redressed, and consequently both Church and Commonwealth without noise or bloodshed be kept in due order: In pursuance of all which, we could not but admire the happy and glorious begin ngs of the Parliament, and the more than Fatherly affections of his his most gracious Majesty, evidenced by his enacting those Laws, from which for the time to come, there was a clear hope of a Government full of Equity, and freed from all Corruption: An example not so rare, as indeed singular in this our wild Generation, so fertile of violent Powers and Princes. But all these our goodly hopes were soon bl●sted by that raging storm and tempest of popul●r Tumults among you, that did force away both your most gracious Prince from his Parliament, as also a great part of the Parliament from itself, since which we have heard indeed of many attempts and enterprizes, many propositions and projects, but all of them come to nothing, nothing is yet brought to perfection, nothing is yet rightly settled or established.  
The Business of the Church might seem the chief object of your care and solicitude: If it had been handled and debated at times, and with minds calm and quiet, had the opposite Judgments been compared and impartially weighed one with another such an orderly course might happily have purchased a lasting peace to your Kingdom, and also rendered unto your Church that most desired Primitive face of the Apostolical times, 
Such was Episcopacy in it's first Apostolical vigour of Discipline; and Government, the which as at the Synod of Dort, this very man did both aclowledge ●nto bishop Carleto●, to be the best form of Church Government, and also did hearty wish for it in his own Church; so doth he sufficiently ●ommend the happy effects of it above page. 5. in tha● full passage o● his ●ontaining the superlative praises of the former flourishing Estate of the church of England, as before these troubles it stood under Ep●sc●p●c●; The Restauration of which former good Estate, is again by this A●th●r ●t the latter end of this Epistle, p. 12. earnestly wish●d and pr●yed for.  but behold how quiter contrary the Event hath fallen out! For the minds of both sides being averse from, yea, violently bent one against another, this very matter hath proved the Rock of Offence by exasperating the wound and ●earing it wider and wider by distracting more and more asunder the hearts of each party distempered enough already through former partiality and discord of affections. Nay, if the report be true, these Church-distractions have opened a wide gap to so many boisterous and private spirits, which we hear have assumed to themselves the most mischievous Title of independents, than which Destructive Sect nothing could more undermine, yea, quiter overturn the very Foundation of the Church.  
Besides all that, we have been extremely grieved at this, That The Spirit of Division hath so plentifully sown among you his pernicious Tares of Fears and Jealousies, that they have not only fructified, but even overgrown all manner of mutual Trust, in despite of so many Royal Protestations sealed and bound up with most grievous Imprecations. But the very top and height of all our sorrows on your behalves, hath been this, That all that cursed fuel thus heaped on, is now at last kindled into a bloody War, lengthened on both sides, by a Multiplication of deadly feudes; so that during such an Universal Combustion, what ever mens bare words, and never so frequent protestations otherwise may pretend, yet the Royal Honour, Power and Dignity cannot but fall into utter contempt: And on the contrary the licentiousness of the most Audacious and Lawless cannot but gather strength and out-grow the other: and then, consequently Piety must needs decay, mutual Love and Charity must utterly vanish away, and instead thereof a kind of Savage disposition, yea Brutish rage must needs at last invade the minds and manners of the men of this Generation, who in process of time will no longer look upon the Old Original Causes that began the War, but rather upon the new mutual injuries freshly done, or received in the very progress or prosecution of the War between two parties divided far more by an odious difference of reproachful names, as it were, infamous brands fixed upon each other, then really by the cause itself, it had been far more easy unto us, and all good men else, to deliver our Judgments upon your cause; had the mayor part of either side differed from the other either in the more Essential points of Religion, or else dissented about the Fundamental Laws of the Common-Wealth; or had either party been oppressed 
Wo be to them that first began that war, whose non-necessiity, yea, Injustice, strangers themselves can so far off so plainly perceive and condemn too.  by the other in a direct way of open persecution, or had there been an introduction of public Tyranny against the Laws through the baseness and pusillanimity of the other party: But as for you, you have abundant cause of comfort of security against all these evils 
To Wit, in a fair, quiet, Legal Parliamentary way, not in a marshal way: therefore he mentions not at all the power of Arms, but only the power of the Laws.  since by virtue of your own most Just and Powerful Laws, those Laws that already have been indifferently agreed upon by the general consent of all parties concerned, you may with ease prevent, or put by all those forementioned evils, which in other Kingdoms may seem almost unavoidable: All these Considerations put together, have moved us for a long while seriously to deliberate and advice what might be at last, the best expedient left to procure an honest and sure peace among you. Indeed we have been much scandalised, that all the Mediations of several Kingdoms and Provinces in League with you, have been tried and used all in vain: Howbeit it came into our mind to propound this one Medium more, whether now at last there be yet any hope to obtain from the King's most gracious majesty, and from the Parliament, that of both sides Ecclesiastical Persons may be chosen of unquestioned Trust, and fame-proof beyond all suspicion, to whom this great business may be committed; Namely, That comparing the chief points now in controversy, they may chalck out some good way towards an holy peace. But first these men must by God's good Spirit, themselves be dispossessed of all ●actious inclinat●ons, that so they may become fit Umpires and Trustees of the public peace, and Impartial ambassadors of Reconciliation between both parties, and also able and studious too, by all their speeches, exhortations, and sacred obtestations, to charm the hearts that on both sides are so obdurate in War and Bloodshed. This were the ready way, by this interposing the Sacred Censer in the very midst of these public flames to quench all the heart-burnings: for who knows whether at the devout Prayers and ●oly Groans of Persons Sacred, thus pro●rate at the footstool of the Heavenly grace, ●he Divine Power and Glory may not ●reak out once more, and show forth itself ●y moving the hearts of both parties to ●y down all hatred, and public enmities. ●he only way to procure such sound Coun●l of both sides, and to purchase again and precious blessing of a general Peace, is ●pecially when all human helps fail, to ●ll in the Divine assistance, which no man ●d ever try in vain. By these good means ●at may be brought to pass( what cannot ● hoped for from Civil-War, however the ●ccess prove) that by a voluntary incli●tion of minds, the wound shall be so sul● closed up, as that Love and Charity may ●ime perfectly be recovered.  
The good opinion which you have con●ved of us may suffer us to offer these ●nsiderations unto you, It might be im●desty in us to prescribe, or to advice you ● further: But no Law of modesty can ever forbid us to wish, and to vow, and to beseech God for you, yea to appeal unto God, and to adjure you All in his name.  
O then above all, take a speedy and special care for a sure and sound Peace; wha● ever it be 
What would this Peace-maker have said if he had seen or heard of so many Royal Reiterated offers of Peace wherewith the sovereign hath and still doth woe his stif-necked Subjects? Certainly, the more peaceable side hath always amongst good men had the reputation of the better side.  'tis to be preferre● before any Civil broils. Beware lest the fortune of was smiling upon you, draw you o● and tempt you to commit you● great affairs to the Ambiguou● Chance of Victory, then whic● nothing can happen more dea●ly, yea, pernicious unto th● Common-wealth. roll awa● that huge scandal that lies so heavy up● the whole Christian World, yea, wash an● wipe of that foul slain of black oppressio● charged especially upon the purest profess●on of the Gospel, as if still it did in a ki● of Antipathy, or secret hatred, oppose an● oppugn all kingly power, and Supreme Authority. Mitigate and assuage the exucerated and too too much provoked mind ● your King, and do not Compel him 
This was very good Counsel from a stranger, had the Subjects had the Grace to follow it in time, then b● there been an end of the Old-War, and a happy prevention of a N● War, which except stopped by timely submission, can portend nothing ● the utter National ruin of Church and state, which God in mercy ●vert.  ● pinnacles and Precipices.  
Rather bear with some Blemishes and Corruptions, from which, no Empire could yet wholly be free, no not in its most flourishing Estate. Account not those Remedies the best, that are abruptly applied and accumulated, but those rather that being taken in by Degrees, may in time, by little and little, go down more easily, end digest the better, and so at last obtain a Confirmation. And last of all by the Bowels and Mercy of Christ, suffer yourselves to be entreated, that we may no longer see that wealth, power and strength, which God hath graciously bestowed upon you, employed, yea, utterly wast●d in the fatal ruin of your own selves, but rather let it be stretched out to the Relief, and support of so many of your own most afflicted 
Of Ireland.  Brethren, even panting after your own Peace.  
May the God of Peace himself hear, accep●, and grant these our sincere Devotions; may God defeat all the Plots, disappoint all the Machinations of the Devil, and of Antichrist. May the same God restore your Kingdom and restore your Churches, to that high state and pitch of Holiness and Glory, in which, on the Theatre of the universal Church, they have hitherto excelled and out-shined all the 
Thi● full Testimony of the Excellent State of the Church of England( still as it heretofor● stood under ●piscopacy) out-speaks all the former; and to this good Ejaculation from Genevah, no right Protestant-Malignant but will hearty say, Amen.  Churches upon Earth.  
As for us, take in good part this our plain sense delivered freely unto you in a Brotherly Confidence; pardon also and impute our delay of answer unto these weighty reasons: The Roport was here very strong, that you were now very fair for a Treaty of Peace: Therefore we thought fit to expect what a day might bring forth, so that all our words and all our affections too, might overflow with mere gratulations and full expressions of our Joys. But sorry we are, that we have yet again been deceived with vain hopes: And now that we may speedily recover and enjoy that happiness, we both wish and pray( with as much Devotion as becomes your dearest Brethren, who Glory not a little in your good esteem of us.) That God will pour down upon you his richest Benedictions, together with a large measure of his Wisdom, and Spiritual strength. Farewell, and  
Prosper in the Lord   
FINIS.   

Postscript.  
SIR,  
YOU have put me upon a fresh task, and I must obey you. The Projected Union among Protestants,( to tell you my Opinion,) is a thing most desirea●le, and of the highest Consequence, if ●ossible to be accomplished. But if we de●ign an Union of all Protestants in General, we must consider the Circumstances under which they ly.  
1. Some of them are under such Sub●ection and awe, to Popish Princes, 'tis not ●afe for them to come into any Debate a●out the Means and Methods of it. Where ● may be done with freedom and safety, it ●ay be Prudent and Advisable to Consult ●he most Eminent Divines as well of the ●utheran as the Calvinian Churches. ●nd the Concurrent judgement of such( if ●o be obtained) might Contribute more to the satisfaction of the truly Conscientious, in Uniting the Protestant interest, than the gratifying of every Sect, hand over head, within ourselves. But I confess 'tis almost out of doubt, that the Sects( which swarm among us) of Anabaptists, Socinians, Antinomians, Ranters, Quakers, Fift-Monarchists, and( which comprehends them all) Independents, would never pass the Muster with such Divines, for any public establishment or protection. And can any wise man think fit we should loose or hazard our Character and Esteem abroad, the honour of the most prudent and Regular Reformation, to gratify such Sectaries a would certainly be exploded among all Protestants of any Creditable Denomination▪  
2. Besides, being a Maxim and Rule generally received among them, That every particular Church hath power within ● self, to frame Canons and Constitutions▪ and to settle Rites and Ceremonies, fo● the exercise of Religion and Discipline among their own Members, they may ver● well think it impertinent for them to inte●pose, or to be called upon for their Advi● and judgement in this matter.  
3. Besides, it is to be considered, tha● we stand all ready upon the same botto● with other Protestant Churches, only w● are better built,( as they know very wel● both for Strength and Beauty; in so much as that Noble and Learned Pastor of Genevah, calls the Church of England the Arsenal of the Protestant Profession, the Crown and Glory of all the Church of that Denomination.  
Can there be any reason or good Policy to cut of the locks of this Spouse of Christ, and eclipse her Glory? To pull down the palisadoes and demolish the Fortifications of such a fabric? To rob her of her Venerable Antiquity and Primitive Lustre? And all this upon no other account, than to gratify a restless and uneasy sort of People, by falling under the same reproach with themselves, of being addicted to nothing else but Lightness, Change, and Novelties.  
4. But we are to consider further, That the Laws are the Bond of Union, the sinews and Ligaments of all Bodies politic; and where these are had in Veneration, and observed with due respect, that People are as well United as human Policy can aim at. Such as will not submit to such prudent and wholesome Constitutions, do voluntarily shut themselves out of the Lines of Communication. And when the door is open if they will not enter in to join with us, they must stand exposed upon their own legs, and expect no defence from us, whose Communion they do causelessly desert. But to think the Walls of the City are presently to be broken down to let in this Trojan Horse,( as a great Prelate 
Bp. Lany.  expressed himself at Court,) is an attempt like to be fatal, and a certain way to bring in ruin.  
5. That some should be obliged to obey the Laws and show Conformity, and others be dispensed with, cannot stand with Equity. Aequalitas prima pars aequitatis, saith Seneca, equality is the first and chiefest part of equity.  
We are taught also by a dear experience that such a dispensation will breed division: for a division in Laws makes 
Oliver Ormerod. Puritano-Papismus. p. 29.  division in Kingdoms, a choosing of sides and a mustering into Parties, whence strife infallibly, with Envy, Emulations, Contentions, and a Worldr of other mischiefs do arise. And as Division in Laws causes division in Kingdoms; so those divisions cause the subversion and overthrow of such Kingdoms. For 'tis Gospel that a Kingdom divided against it s●lf cannot stand. Satans Kingdom thus divided would come to desolation; how then can a Kingdom of Flesh and Blood, a Kingdom of Mortal Men subject to impetuous passions, subsist under Agony and conflict of divisions?  
If there were no such danger likely to ensue upon a Toleration or Connivance; yet it cannot stand with Decency and Honour, that one People, within the same Land, and under the same Government,( and especially Monarchical) should be under divers Laws. 'tis like an Oracle in Curtius, Ejusdem Juris esse debent, qui sub eodem Rege Victuri sunt; Such as are under the Government of one and the same King( within the same Land and Nation) should be under one and the same Law, especially as to public Administrations.  
6. But the prevailing Argument is, The Hellish Plots, the Implacable Malice, and the Secret Combinations of the Popish party to destroy us; the consideration whereof is thought sufficient to induce us to take into Union and Association with us, all sorts of Dissenters, that have but Mettle and Edge enough to encounter and oppose the church of Rome.  
But has the matter been duly weighed in an equal balance? Or has not the dreadful apprehension of a present attempt from the one party so far transported us, as to make us forget the like( tho perhaps a little more remote) danger which threatens us from the other? Queen Elizabeth( in her time) thought it a measuring cast which of the two Factions was the more pernicious to the Rights of the Crown, and the established Government. She knew the Principles of these Dissenters, as well as those of the Popish Priests and jesuits; she observed their practices also and the Methods they took; 
Mr. Isaac Walton in the life of Hooker.  that, altho they began with tender and meek Petitions, yet they proceeded to Admonitions; nay, to sharp and satirical Remonstrances; and at last, having Calculated their numbers, and Computed who was, and who was not, for their Cause, they supposed themselves certain of so great a Party that they durst, and began to threaten, first the Bishops, then the Queen and Parliament.  
Hereupon the Queen having a strict Eye and Check upon them, in a Parliament held the 28th. of her Reign, Commanded sergeant Puckering,( who was then Her Mouth, as well as the Speaker of the House of Commons) to declare her Majesties sense, and to caution her Subjects against them; which was done in these expressions.  

See a short view of the late troubles, &c. p. 13. 14.  And especially you are Commanded by her Majesty( saith he) to take heed, that no ear be given, or time afforded to the wearisome Solicitations of those that commonly be called Puritans, wherewith all the late Parliaments have been exceedingly importuned. Which sort of men, whilst( in the giddiness of their Spirits,) they labour and strive to advance a new Eldership; they do nothing else but disturb the good People of the Church and Commonwealth; which is as well grounded for the Body of Religion itself, and as well gui●ed for the Discipline, as any Realm that professeth the Truth. And the same thing is already made good to the World, by many the Writings of Godly and Learned Men; neither answered nor answerable by any of these new fangled Refiners. 
See a seasonab e Address to both Houses. P. 8.  And as the present Case standeth, it may be doubted, whether they, or the jesuits do offer more danger, or be more speedily to be repressed. For albeit the jesuits do impoyson the hearts of her Majesties Subjects, under a pretence of Conscience, to withdraw them from obedience due to her Majesty; yet do they the same but closely; and only in privy Corners. But these men do both publish in their printed Books, and teach in all their Conventicles sundry Opinions; not only dangerous to the well settled Estate, and Policy of this Realm, by putting a pike, between the Clergy and the Laity, but also much derogatory to her Sacred Majesty and her Crown, as well by the diminution of her ancient and lawful Revenues, and by denying her Highnesses Prerogative and Supremacy, as by offering peril to her Majesties safety in her own Kingdom. In all which things, howsoever in many other points, they pretend to be at War with the Popish-Jesuites; yet by this separation of themselves from the Unity of their fellow Subjects, and by abasing the Sacred Authority and Majesty of their Prince, they do but join and concur with the jesuits, in opening the door, and preparing the way to the Spanish Invasion, that is threatened against the Realm. This was the sense of that Great Queen and her Great Council. And hereupon such Laws were enacted, as were designed to strike equally at both Factions.  
Now upon the premises the Quere will be, whether such as attempt to violate and dissolve those Laws which she made to secure the Church and Kingdom as then establ●shed, do Cordially affect the Authority she had, and the Government she exercised.  
In all reason such as pretend so great a veneration for her Name, should defer some thing to her judgement, and yield something to her Wisdom and Experience.  
But if she were now alive might she not find just cause to expostulate with Subjects, as our Saviour did some time with his Disciples? Why call ye me Lord, Lord, and do not the things which I say? You call me renowned and Glorious, a Queen of Blessed Memory, and you honour me with a piece of Formal Pageantry; 
November 17.  but you have no Reverence for the Authority which I was invested with. For have you not the same Crown, the same Sword, and the same sceptre still? Have you not the same Government, the same Reformation, the same Religion, which was publicly professed, maintained and honoured in my Reign?  
For where's the difference? No alteration, no addition has been made but for the advantage of the Nation and the Protestant Cause in general, yet what eulogies are given of her daies? and how is the Protestant Religion cried up for the flourishing condition of it under her Government? The Protestant Religion( says Vox populi) in which they and their Fathers have been so many years bread, and under which they have seen so many happy Days, freed from the tyranny and oppressive Yoke of the Pope, &c.  
What is the Reason we cannot live by the same Laws, and perform the like Obedience as our Forefathers did? After such eulogies of that Queens times, and such acclamations after her, is it not a wonder to see men act so Counter to her Laws and Government? And is it not clear that the Change is solely in ourselves? That our hearts are not frought with the like Loyalty as theirs was, and that we do not govern ourselves by the same Principles of Duty and honour as they did?  
For shane let every man lay his hand upon his heart, and consult his own Reason and be awakened to some degree of temper and sobriety; for 'tis as clear as the Sun at noon day, that the change is not in the Constitution of the Government, but in the Principles of our Loyalty and affection to the King and Church. For,  
Have we Popish Plots now among us? So they had in the days of Queen Elizabeth. Are there attempts upon the life of our dread sovereign? So there were likewise upon the life of Queen Elizabeth. Have we designs on foot to extinguish the Protestant Religion, to Subvert the Government, and introduce the Popish Tyranny and Usurpation over us? The very same things were in agitation in the days of Queen Elizabeth.  
Did the Queen and her Council therefore bend all there force against those Popish Conspirators, and indulge the Dissenters of the other Factions? No; 
If the People in an iceland are alarmed that an Invasion is designed, and that only at one Port, and they become so fo●li●h as for the guard of th●t, to neglect and expose all other, they do but make the easier way, for their enemies to land and overcome.  They know their Principles were no less Destructive to the established Government, and therefore they had an equal Eye and Check upon them, and provided to fortify the Government against them both.  
What? Do we pretend to be wiser than the Queen and her whole Council? Or do we take new Measures, espouse new principles and resolve upon new Models and Forms of Government? if so, how this course will tend to the preservation of the King's Person, the Protestant Religion and Government established, let wise men judge.  
But if it appears further that these Dissenters do manage and carry on the same designs, 
A seasonable Address to both Houses. p. 9.  with the jesuits and Popish Party; espouse and maintain in the same Principles, and improve the Popish Plots to their own ends of unhinging the Government to get the Power into their own hands; what Union or Communion can be expected with them?  
Nor are these Hypotheses the chimeras of a distempered Brain, or the wild Caprichio's of an idle Fancy; our proofs of them come nothing short of Demonstration; for indeed they are matters of Fact, and we shall produce no less than Three Witnesses apiece to establish them.  
1. That they study to improve all Po-Pish Plots, to advance their own ends, is observed by many Judicious worthy Persons. The Reverend Dean of St. 
Unreason. of Separat. Preface. 36. &c.  Pauls takes special notice what influence the Discovery of the late most horrid Plot had upon these men, and tells us. We were still in hopes that men so wise, so self-denying, as the Non-Conformist-Ministers represented themselves to the World, would in so Critical a time, have made some steps or advances towards an Union wih us.— Instead of this, those we discoursed with, seemed further off than before; and when we least expected such a blow, under the name of a Plea for Peace, out comes a Book, which far better deserved the Title of A Plea for Disorder and Separation, not without frequent, sharp and bitter Reflections on the Communion of our Church, and the Conformity required by Law; as tho it had been designed on purpose, to represent the Clergy of our Church as a Company of Notorious, lying and perjured Villains, for comforming to the Laws of the Land, and Orders established among us.— And all this done without the least Provocation given on our side; when all our Discourses that touched them tended only to Union and the Desireableness of accommodation.  
2. Our Second Evidence shall be out of The short view of our late Troubles, 
Pag. 16.  &c. Where the Author rells us, That which afforded them( the Dissenters of those times) no little advantage, was that horrid Gunpowder-Plot( in the 3d. of King James) being hatched by those fiery-Spirited men of the Romish persuasion, whom the bloody minded jesuits had influenced for that most wicked practise. For, after this, to terrify the People with the Church of Rome, their Sermons were little less then Declamations against the Papist; aiming thereby to represent them formidable& odious; insinuating to the World, that all the fear of danger was from those of that Religion; whilst they themselves, in the mean time, did insensibly poison the People with such other unsound Doctrines, as became at length the Fountain of this late unparalleled Rebellion, which terminated in the execrable murder of our late Gracious King: and would have put an end to this famous and long flourishing Monarchy, had not almighty God of his great Mercy miraculously prevented it. And to show that this sort of men are not given to change.  
3. The Author of the Seasonable address to both Houses takes notice of the like Improvement of this present Plot, 
Pag. 3.  We have( saith he) been continually allarmed with Libels against the Government; at last a discovery is made of a Popish contrivance, sifted as far as possible by the King in Council; and after( that) earnestly recommended to the Parliaments further Consideration. This is pursued, but some men laying hold on this,( occasion) design to drive it on to further purposes; and under pretence of defending the King's Person, and expelling Popery,( to) set up Presbytery and pull down the Monarchy.  
That these Dissenters are of an humour not to Unite with the Church in the time of Plots and troubles, but to improve the advantage to carry on their own designs, by making the breach wider; hath been observed by Cambden 
Annals Engl. l. 3. p. 290.  in the Reign of Queen Elizabeth, and upon the very Juncture of the Spanish Invasion; For( saith the Historian) Schismatical Impiety waxeth always insolent when any Wars be stirring, nor ever did shameless or Rebellious Impudence, and outrageous Malice more insolently beard the Ecclesiastical Magistracy; ( than at that time.)  
And this is our proof of the first Hypothesis, That these Dissenters, do improv● Popish Plots to their own ends, of unhinging the Government, to get the Power into their own hands.  
2. That they do espouse and maintai● the same Principles with the jesuits is n● less evident. They deny the King's Supremacy and Headship( under Christ) over the Church, or Churches within hi● Dominions: They deny his Power of Calling Councils and Church Assemblies, o● his presideing over them, Moderating, Judging, and Determining in them; they grant him no Legeslative Power in Matters Ecclesiastical: They make him but a cipher as to the Constitution of their Rule● and Orders; and a Servant only,( to themselves) in the Execution of what they prescribe. To this purpose, and in Confutation of their Doctrine, Oliver Ormerod of Emmanuel college in Cambridge, wrote a Book, 1605. entitled, The Picture of a Puritan, to which he has annexed a Discovery of Puritan-Papisme. And after him David own wrote another( 1610.) which he stiles, Herod and Pilate Reconciled, or, The Concord of Papist and Puritan, for the coercion, Deposition, and Killing of Kings. To the Dutiful Subject, in his Epistle, he observes, that The Puritan-Church-Policy, and the Jesuitical Society began together: The one in Geneva, 1536. and the other in Rome, 1537. and the last Chapter of his Book, contains, the General Consent of the Principal Puritans and jesuits, against Kings, from the year 1536. until the year, 1602. out of the most authentic Authors. I shall refer the Reader to the Book itself; which if it be out of Print, does very well deserve a new Impression.  
3. My Third Proof of this Assertion may be found in a late Book, being, A short view of our late Troubles: Whereof, any man( that desires a full and impartial account of those affairs,) may please to Consult the Parallel in the Second Chapter.  
Lastly, We do affirm, That these Dissenters and such as so eagerly abet them, do carry on that very design, which they pretend to abhor with so great a detestation in the jesuits. And in order to the proof of this, let me take leave to propound a question, viz. Whether to abolish those Decent Rites and customs, which were generally in use in the Primitive and purest Ages of the Church, and to grant a Toleration of all Religions; or, to allow Conventicles for the free and public Worship of Protestant-Dissenters( as they will needs call themselves) be not an Argument of great Levity, a dishonour to the Reformation, a Scandal to our own and foreign Churches, and a means as well to betray our own profession, as to gratify the Common Enemy, by Complying with such Methods as they have from time to time, contrived and practised, for the Subversion of the Church of England, which through Divine Providence, hath been so happily reformed and settled, and so long preserved and prospered, to the envy of some, and the admiration of others of our Neighbours?  
The Reason of this Quere is,  
1. Because it is the practise of the Popish Party to promote Change and Innovations among us; and then to disparaged our Religion upon the account of Novelty. And by that Argument many times they prevail to make proselytes, and to draw men from the Communion of our Church.  
2. Because they have made it their great business to purchase a Toleration; and to this effect, they have used all the Arts of Bribery and Crafty Insinuation.  
3. Because it is a matter of Fact and clearly evident, that their Priests and jesuits creep into Conventicles, and frequently make use of such Meeting to pervert the Nation.  
For all which we have sufficient evidence, and that solemnly deposed upon the Corporal Oaths of the King's Witnesses.  
First, Mr. Smith doth Depose, 
Staffords Trial p. 17, 18.  That Abbot montague  told him, The Popish Religion would very soon come into England; and, upon his demanding a Reason for it; he was pleased to give him these two.  
1. That they did not doubt but to procure a Toleration of Religions, by which they should bring it in without noise.  
2. That the Gentry which went abroad did observe the Novely of their own Religion, and the Antiquity of theirs, and the advantages that were to be had by it. 
Ib. pag. 32.   
A Second Witness is Mr. Jenison, who deposeth thus, That Ireland and Jenison did Declare, That for the Destruction of the Protestant Religion( he means that established in the Church of England) they hoped to procure a Toleration; And the way was( they said) by procuring a Sum of Money to bribe the Parliament. But suppose the Parliament will not be bribed? Why? It is the same thing in effect, whether we be bribed by Papists, or cajoled by Dissenters, who have imbibed their infusions; whether we take Money, or be insnar'd by insinuation; if we deny a Toleration, yet if we set open a Door to Conventicles, we give them as fair an opportunity to do their business, as if a Toleration were granted.  
To this purpose the Evidence of Dr. oats is very full and clear; 
His Narrative, p. 67. n. 7.  For speaking of the Popish design for the Reduction of England— to the Popish Religion and Obedience, among other means,( he tells us) it was to be done [ By Seditious Preachers and Catechists set up, sent out, maintained, and directed, what to preach in their own, and other private or public Conventicles and Field-meetings. And he Deposeth, 
Ib. pa. 29. n. 43.  That Father Moore and Father Saunders alias Brown, were sent into Scotland, with instructions to carry themselves like Non-Conformist Ministers, and to preach to the disaffected Scots, the necessity of taking up the Sword, for the defence of Liberty and Conscience. These the Deponent saw dispatched and ordered to go by Father Harcourt in the name of Thomas White Provincial. 
Pag. 1. n. 1.  He deposeth likewise, That Richard Strange Provincial, John Keins, Basil Langworth, John Fenwick, and Mr. Harcourt jesuits, did writ a treasonable Letter to one Father Swiman an Irish jesuit at Madrid, in the Kingdom of Spain, in which was continued their plotting and Contriving a Rebellion in Scotland of the Presbyterians against the Episcopal Government. In Order to which they had employed one matthew Wright and William Morgan, and one Mr. Ireland to go and preach, under the notion of Presbyterians, and give the disaffected Scots a true understanding of their sad state and condition, in which they were, by reason of his Episcopal Tyranny exercised over them: and withall to tell them, they had now a fair opportunity to vindicate their Liberty and Religion: and that it could be done by no other way but by the Sword, and that now the King was so addicted to his pleasure, that he would, and could take but little care in that concern.  
That the Popish Plot is carried on by the schismatic( whom he calls the jesuit in Masquerade,) is noted by Machiavil Redivivus( p. 68.) For( saith he) The Principal Contrivers of that Machination are now removed, the jesuits hanged, the Lords in the Tower, and the Great Men secured from Action: yet nevertheless the same bloody Tragedy is still acting, and the cursed design carried on, by the Popes other Engines; and the Spirit of Antichrist is sifted from the Conclave to the Conventicle.  
And this is further Evident from that late Plagiary, who has stolen Materials out of Parsons the jesuit, under the name of Doleman, to show that the Monarchy is rather Elective than Hereditary. 
A seasonable Address to both Houses of Parliament. p. 8.  The design of that Book in Queen Elizabeth's time was to distracted the People, and make way for the Spanish Conquest and Inquisition: And this Presbyterian Transcriber proves himself of the same Jesuitical Principles, and with equal honesty pursues the same ends, Usurpation and Slavery.  
From which Testimonies it does undeniably follow, That such as do attempt.  
1. Either to introduce a Toleration for the exercise of all Religions. Or,  
2. To support Conventicles for the free and public Worship of all Dissenters. Or,  
3. To abolish those Decent Rites 
I have been credibly informed that the Priests and jesuits in France were so enraged with Dr Cosins for wearing the Surplice at the burial of a Corps, that he was in some danger of his life.  and customs, which were generally in use in the Primitive and purest Ages of the Christian Church. They are Factors for the Pope, I do not say directly, by Confederacy and an avowed Consent, but yet really and in effect, they do carry on the Plot and Design of the Church of Rome; which is to remove the King out of their way, that they may destroy the Protestant Church of England and, introduce the Popish Religion and Tyranny in stead of it.  
Having made it thus evident, that these Dissenters hold the same dangerous Principles ●s to King and Government, which are maintained by the jesuits, improve their Plots, and carry on the same design of Subverting the Protestant Church of England; I shall proceed, with the Complaint of Liberty and Property against Arbitrary Government. 
page. 1. and 2.   
I would only desire the honest Reader to inquire who they were that first cried out against Arbitrary Government, or the designs of it in the Reign of King Charles the First? It was the Protestant Dissenters and principally those then called Presbyterians. Who was it that animated the People to take up Arms for Defence of Liberty and Property( invaded only by themselves,) against the King? The very same.  
Who maintained, continued, and finished the War, and the Tragedy of the King's Murder? The same men, though now they had gotten new Frocks and Vizards on, and called themselves Independents, or Congregational-Church-Men; a Name that Comprehended all Sects and Opinions.  
Who were they that banished his present Majesty, sought that life which could not have been preserved but by a Miracle? Who composed and commanded Olivers standing Army? Who commanded all the Garrisons, Forts, Castles, Ships? Who ruled according to Will, without and against Law? Even the very same Men, the the Godly Party of Congregational Protestant Dissenters.  
Who are they that cry out now against the Government, and talk of the great danger of Arbitrary Power? Search the City, examine the country, Ransack the Coffee-Houses, frequent the Clubs: If you hear any Person inveigh against the Government, or Discourse of the fear of Arbitrary Designs, you may pawn your life on't, you may find him in a Conventicle upon a Sunday, if he pretends to any Religion, or reading Hob's Divinity, and Atheistical Principles at home.  
It is an Old saying, He that accuses another ought to be clear himself: And therefore( saith that Author) for shane let the Congregational-Men leave elmouring about Persecution and A●itrary Government, of which the● are so horribly guilty, and for whic● they have so great an account to mak● to almighty God.  
And now let us appeal to ●●e Common sense of all Mahkind; is it r●asonable, that a Prince should give establ●shment to any party, that maintains principles destructive to himself and his Government? Sure no wise or Loyal Person can imagine it. For if self-preservation be allowable in any Case, without doubt, of all men the Sovereign has the fairest Title to it.  
I remember Mr. Ormerod near Four Score Years ago, having made a Parallel betwixt the Papists and Dissenters of those times, concludes his Address to them in these words; And thus I leave you, wishing first of all your Conformity: if that cannot be had, my next wish is, that you were dealt withal, as Philip of Macedon dealt with two of his Subjects, in whom there was little hope of Grace; he made one of them to run out of the country, and the other to drive him, so his People were rid of both. But this shall not be my Conclusion.  
These Dissenters would have us comply with them: But in what? In the Change of Government and Discipline in the Church according to their Fancies? in abolishing the Forms of God's Solemn Worship, with the Rites of Decency and Order to promote the same? We cannot in Prudency o● Conscience gratify this their humour against the general Rules of Holy Scripture, the light of Reason, the practise of the Primitive Church, and the Common sense of the most Sober and Learned Protestants.  
What then? Would they have us comply with them against the Church of Rome, and the practices of the jesuits? With all our hearts.  
But we must remember the jesuits have two Heads of Doctrine, both destructive to the Principles of Christianity, wherein we utterly dissent from them. The first in reference to God's Worship and Service; the second in reference to the King, his Crown and Government. We renounce the whole: let them do so likewise; else let them be looked upon as Parcel-Jesuites; for such they are, unless they renounce not only such Doctrines as led to Superstition and Idolatry: but such also as led to Sedition and Rebellion. Let them say the Pope is Antichrist; and let them say the same( as the Apostle does, 2 Thes. 2.4.) of every Adversary, 
Deodati, Sclater. Dicson upon the place.  that resists the Lord's anointed, that opposeth and exalteth himself above Kings and Potentates to whom the name of God is attributed. In which sense, we doubt not to say with St. John, 
1 John 2.18.  that even now are there many Antichrists.  
Let them renounce those Popish and Jesuitical Principles, which were condemned for Treason in the Spencers 
Cooks Reports lib. 7. p. 11.  even by Papists themselves; 
Dr. Falkner of Christian Loyalty. p. 356  let them renounce,  
1. That damnable Doctrine, of taking up Arms by the Kings Authority, to fight against his Person. Which as is very well observed by a worthy person,* was hatched under the Romish Territories, and made use of in the Holy League of France.  
2. That we may seize the Kings Revenues, stop his customs, deny him all due supplies to support and preserve the honour and Peace of his Crown and Kingdoms,( as they did in 42.) and bring him into necessity, that we may reform his mind, and gain our own ends of him Per Asperte, as Lawyer's phrase it, that is, by rigour or constreint.  
3. That if his Majesty will not repeal Laws and take off the wheels of Government, and model it to our humour, we may enter into Leagues and Associations without his consent, and Govern in aid of him.  
These are Jesuitical Doctrines, and we desire they may join with us in a hearty Renunciation of them. Let them also protest, they will never attempt, what the jesuits are presumed to have plotted and contrived, the Death of the King, the ruin of the Church with the Subversion of the established Laws and Government.( For ther's little hopes of a hearty Union till men come to so much ingenuity and remorse as to aclowledge how far they have gon astray, and declare their Change with a steadfast Resolution to return into the right way.) Let them therefore Submit to the Laws established, and join with us in the performance of God's public and Solemn Worship. Let them Subscribe and preach the Homilies against Rebellion, and declare( as we do) in the midst of their respective Congregations, their unfeigned Assent and Consent to them. This will secure the King's Person, the Protestant Religion, and the Government established. And( whatever becomes of the Protestants abroad for want of supplies to enable the King to interpose on their behalf) it will certainly Unite us at home in one Communion to the Emulation of our Friends, the terror of our Enemies, and our own lasting Peace and Happiness. Which God grant we may be so wise as to discern and establish.  
FINIS.